By Mehrzad Boroujerdi
ISBN-10: 0815632894
ISBN-13: 9780815632894
During this quantity, a gaggle of special students reinterpret ideas and canons of Islamic notion in Arab, Persian, South Asian, and Turkish traditions. They reveal that there's no unitary "Islamic" place on very important problems with statecraft and governance. They realize that Islam is a discursive website marked via silences, agreements, and lively controversies. Rigorous debates and profound disagreements between Muslim theologians, philosophers, and literati have taken position over such questions as: what's an Islamic kingdom? was once the country ever seen as an self reliant political establishment within the Islamic culture of political concept? Is it attainable faith that locations an inordinate emphasis upon the significance of excellent deeds doesn't certainly have a energetic suggestion of "public curiosity" or a scientific thought of presidency? Does Islam supply an edifice, a standard idiom, and an ideological mooring for premodern and glossy Muslim rulers alike? The nuanced studying of the Islamic traditions supplied during this booklet can help destiny generations of Muslims ponder a extra humane variety of statecraft.
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Extra info for Mirror for the Muslim Prince: Islam and the Theory of Statecraft
Sample text
Most of the historical sources inform us that the earliest Muslims perceived the need for a ruler or a ruling council in view of the rather dire circumstances immediately following the Prophet's death, as we have already indicated. This view became encoded as political dictum in the eleventh century by the well-known Shafi'i jurist and political theorist al-Mawardi (d. 1058) in his influential work al-Ahkam al-sultaniyah. ). Considerations of maslahah, both in a religious and a sociopolitical sense, continued, therefore, to be uppermost in the selection and appointment of the imam.
Modern Discourses The views on good governance of twentieth-century exegete and scholar Rashid Rida (and of Muhammad Abduh as well)20 may be derived to a great extent from his treatment of Qur'an 4:59 in the exegetical work Tafsir al-Manar. " The early Qur'an commentator Mujahid b. Jabr (d. 720) had understood this phrase as referring primarily to an amorphous group of learned scholars, or more literally, "those possessing critical insight into religion and reason" (uli al fi al-din wa al-aql) (Mujahid ibn Jabr 1977, 1:62).
Accordingly, the interest of all parties including the king will perish" (#95). In other words, Sa'di reminds the sovereign that the durability of office is contingent upon mass consent more than the state's coercion. In Golestan he writes, The Requisite of Good Repute. Appealing to the human desire to master death by immortalizing one's reputation, Sa`di writes to the king, "Among your possessions it is only your good repute that lasts with you after your departure; poor is he who does not leave a good repute behind" (#111; see also 113, 114, 119, 129).
Mirror for the Muslim Prince: Islam and the Theory of Statecraft by Mehrzad Boroujerdi
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