Foundations of Islamic Political Thought (Book): Difference between revisions
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The author believes that in the political teachings of the Quran, both types of analysis, comparative and normative, along with the three mentioned stages, are observable. He then proceeds to examine Quranic examples to prove his claim (pp. 35-39). | The author believes that in the political teachings of the Quran, both types of analysis, comparative and normative, along with the three mentioned stages, are observable. He then proceeds to examine Quranic examples to prove his claim (pp. 35-39). | ||
According to Amid Zanjani, jurists, in their examination of the sources of ijtihad, have paid less attention to analyzing the first stage of political thought, but their jurisprudential opinions are rich with views on the second and third stages. He considers the opinions of jurists (such as Shaykh al-Tusi in Al-Mabsut, Allama al-Hilli in Tadhkirat al-Fuqaha, Allama al-Naraqi in 'Awa'id al-Ayyam, Mir Fattah in the book 'Anawin, Kashif al-Ghita in Kashf al-Ghita, [[ | According to Amid Zanjani, jurists, in their examination of the sources of ijtihad, have paid less attention to analyzing the first stage of political thought, but their jurisprudential opinions are rich with views on the second and third stages. He considers the opinions of jurists (such as Shaykh al-Tusi in Al-Mabsut, Allama al-Hilli in Tadhkirat al-Fuqaha, Allama al-Naraqi in 'Awa'id al-Ayyam, Mir Fattah in the book 'Anawin, Kashif al-Ghita in Kashf al-Ghita, [[Mirza Mohammad-Hossein Gharavi Na'ini|Muhammad Husayn Na'ini]] in the book [[Tanbih al-Umma wa Tanzih al-Milla (Book)|Tanbih al-Umma]], and [[Sayyid Ruhollah Musavi Khomeini|Imam Khomeini]] in the treatise Wilayat al-Faqih and the book Al-Bay') to be a great heritage in the field of political thought and finds their views very helpful in extracting jurisprudential answers to contemporary political issues (p. 40). | ||
The author, continuing the discussions of the first chapter, refers to the two elements of time and place in shaping Islamic political thought (p. 42) and examines the empirical, philosophical, and Islamic methods for understanding Islamic political thought (pp. 45-48). He has rejected the application of the empirical method of positivism in Islamic thought (p. 51). | The author, continuing the discussions of the first chapter, refers to the two elements of time and place in shaping Islamic political thought (p. 42) and examines the empirical, philosophical, and Islamic methods for understanding Islamic political thought (pp. 45-48). He has rejected the application of the empirical method of positivism in Islamic thought (p. 51). | ||