Islamic Ideal and Political Reality in Late-Classical Muslim Thought
Like all great religions, Islam perceives God as the ruison &re of all things? Moreover, as a comprehensive scheme, Islam seeks to mold every sphere of man’s life in accordance with the moral principles it propagates. The end of Islamic political thought thus is to materialize these principles....
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International Institute of Islamic Thought
1986
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oai:doaj.org-article:e80a17902e4247bf8732746a12244f262021-12-02T19:40:17ZIslamic Ideal and Political Reality in Late-Classical Muslim Thought10.35632/ajis.v3i2.28962690-37332690-3741https://doaj.org/article/e80a17902e4247bf8732746a12244f261986-12-01T00:00:00Zhttps://www.ajis.org/index.php/ajiss/article/view/2896https://doaj.org/toc/2690-3733https://doaj.org/toc/2690-3741 Like all great religions, Islam perceives God as the ruison &re of all things? Moreover, as a comprehensive scheme, Islam seeks to mold every sphere of man’s life in accordance with the moral principles it propagates. The end of Islamic political thought thus is to materialize these principles. Because they are codified in a body of law, the Islamic polity may be referred to as a nomocracy, making Islamic political thought a legal enterprise. Moreover, unlike the Western tradition of political thought in which the discussion of the nature of the “state” plays a central role, the “state” as an artificial corporate entity distinct from the community does not exist in Islamic political thought, but the “state” in the sense of a system of governance is a given. The primary question for any Islamic political thinker does not pertain to the nature of the state, but rather to the leadership of the community, on the one hand, and the relationship of that community with other political communities on the other. The political history of Islam has witnessed a host of various ways by which the aforementioned concerns have been dealt with. Up to modem times and the emergence of a new breed of thinkers responding to the Western impact, who deserve a category of their own, Islamic political thought could be discerned from the works of the following four groups: the theologian jurisconsults (fuquha), the literalists or the authors of the mirrors of the princes (udaba), the historiadphilosophers (mu'arikhin), and the philosophers (falasifa) ... Farhang RajaeeInternational Institute of Islamic ThoughtarticleIslamBP1-253ENAmerican Journal of Islam and Society, Vol 3, Iss 2 (1986) |
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DOAJ |
| collection |
DOAJ |
| language |
EN |
| topic |
Islam BP1-253 |
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Islam BP1-253 Farhang Rajaee Islamic Ideal and Political Reality in Late-Classical Muslim Thought |
| description |
Like all great religions, Islam perceives God as the ruison &re of all
things? Moreover, as a comprehensive scheme, Islam seeks to mold every
sphere of man’s life in accordance with the moral principles it propagates.
The end of Islamic political thought thus is to materialize these principles.
Because they are codified in a body of law, the Islamic polity may be referred
to as a nomocracy, making Islamic political thought a legal enterprise.
Moreover, unlike the Western tradition of political thought in which the discussion
of the nature of the “state” plays a central role, the “state” as an artificial
corporate entity distinct from the community does not exist in Islamic political
thought, but the “state” in the sense of a system of governance is a given.
The primary question for any Islamic political thinker does not pertain to
the nature of the state, but rather to the leadership of the community, on the
one hand, and the relationship of that community with other political communities
on the other. The political history of Islam has witnessed a host of
various ways by which the aforementioned concerns have been dealt with.
Up to modem times and the emergence of a new breed of thinkers responding
to the Western impact, who deserve a category of their own, Islamic
political thought could be discerned from the works of the following four
groups: the theologian jurisconsults (fuquha), the literalists or the authors of
the mirrors of the princes (udaba), the historiadphilosophers (mu'arikhin),
and the philosophers (falasifa) ...
|
| format |
article |
| author |
Farhang Rajaee |
| author_facet |
Farhang Rajaee |
| author_sort |
Farhang Rajaee |
| title |
Islamic Ideal and Political Reality in Late-Classical Muslim Thought |
| title_short |
Islamic Ideal and Political Reality in Late-Classical Muslim Thought |
| title_full |
Islamic Ideal and Political Reality in Late-Classical Muslim Thought |
| title_fullStr |
Islamic Ideal and Political Reality in Late-Classical Muslim Thought |
| title_full_unstemmed |
Islamic Ideal and Political Reality in Late-Classical Muslim Thought |
| title_sort |
islamic ideal and political reality in late-classical muslim thought |
| publisher |
International Institute of Islamic Thought |
| publishDate |
1986 |
| url |
https://doaj.org/article/e80a17902e4247bf8732746a12244f26 |
| work_keys_str_mv |
AT farhangrajaee islamicidealandpoliticalrealityinlateclassicalmuslimthought |
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