چکیده:
This paper seeks to present a critique of and an alternative to theories and theorizing employed by social scientists to explain the relationship between religion and politics in general and Islamic Political Experience in particular. Within the context of the paper we argued that politcal theory can be conveniently understood in terms of the co-existence of two distinct and rival styles of though: Positivism and historicism. For the lack of better terms we take positivism and historicism to be conventional and radical paradigms respectively. The paradigms are found wanting in that they do not have the capacity to provide a satisfactory framework of ideas and common vocabularly with which to conduct discourse on Islamic Political Experience. In any case, for a paradigm to do that, it must become fully subsumed in an Islamic worldview. A paradigm presented as a critique and alternative to these paradigms is based on conceptual analysis with pure Qur'anic and Shariah concepts providing both the framework and rnethdological tools of analysis. It is an axiomatic approach as it involves systematic analysis of a number of axioms, the starting point of which isthe idea of the totality of Islam as an ideal which Muslims endeaovur to concretize
خلاصه ماشینی:
The phenomenal rise of Islam as a viable social and political alternative, which has become an important subject of research and analysis in contemporary social sciences, provides the best example of a religious ideology of social change integrally related to political activism.
Toward an Alternative to the Conventional and Radical Paradigms Each approach treated in the foregoing overview contributes to an explanation of the role of religion in politics, but none has provided an adequate framework for the ideas and common vocabulary with which to conduct the discourse on the Islamic political experience.
As an alternative to the conventional and radical paradigms, I propose a theoretical approach that is premised upon the assumptions that the totality of Islam is an ideal and that the Qur'anic principle 'amr bi al-ma'ruf wa alnahy 'an al-munkar is the key to reaching an understanding of the Islamic political experience.
Ijtihad, a word derived from Jihad, is commonly translated as "creative self-exertion to derive laws from legitimate sources"82• It denotes the totality of the efforts of generations of Muslim scholars to find the best means of realizing the Islamic ideal in a way that not only pays attention to the teachings of the Qur'an and the Prophet but also to the lessons of the past, the realities of the present, and goals and aspirations of the future.
Najaib Ghadban, "Religious Radicalism and Politics in the Middle East", The American Journal of Islamic Social Sciences, 8 no.