This paper contends the view that the so-called ‘Constitution of Medina’ has purported significance insofar as providing political prescription or provision for the creation of a Muslim state or government. This approach posits that a contextual understanding of the conditions underpinning the document’s creation, support the argument that the Qur’an omits overt provisions for any such form of government or state. This paper will first examine the context of the debate, whilst alluding to the nature of Mohammad’s prophetic mission in order to principally establish the inherent lack of overt political ambition and position of Mohammad, thus dismissing claims of overt political prescription being present in the earliest formation of Islam. This approach will then examine the contextual significance of the ‘Constitution of Medina’, in order to discharge the notion that the community established in Medina reflects an Islamic ideal of which Muslims can, or should, aspire towards. This paper will then finally examine the nature of the Quran as it relates to issues of governance and political concerns, in order to fully illuminate the inherent lack of political ethos within, and the lack of overt provisions for the creation of a Muslim state or government.
This paper contends the view that Mohammad sought to inspire a political movement that would exist consciously and diametrically to ‘non-Islamic’ forms of social arrangements, instead understanding Mohammad’s mission and the Qur’anic revelation as an attempt to reaffirm monotheistic beliefs and inward focused spirituality. It has become somewhat axiomatic to suggest that Mohammad embodies the positions of both ‘Prophet and a Statesman’, as reflected in the title of Watt’s (1961) inf...
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Throughout his life, the Prophet Muhammad proved to be exceptionally adept at uniting diverse groups, negotiating a series of alliances and loyalty arrangements that spanned religious, tribal, ethnic, and familial lines (Berggren 2009). Among other things, this ability enabled Muhammad to forge a shared identity and found a nascent Islamic state from a diverse and even heterogeneous community (Rahman 1982; Ernst 2003, pp. 87-93). This diversity proved to be both a source of strength and conflict for Islam, and following the death of Muhammad early Islamic communities engaged in extensive debates not only about the nature of his teachings or how to carry his legacy forward, but also about the terms that should be used to define his authority. Although this debate produced a colorful array of movements within the tapestry of early Islamic civilization, this essay offers a critical examination of two particularly distinct perspectives on the nature of prophetic authority: namely, those articulated
There are two declarations of faith in Islam: That there is only one God and that Muhammad is the Messenger of God. In Memories of Muhammad, Omid Safi explores the ways in which Muhammad – both the historical and spiritual Muhammad – is remembered, commemorated, and contested by Muslims throughout the centuries. Safi focuses on the movements and moments in Muhammad’s life and after his death that for many Muslims best exemplify the teachings of Islam. He succeeds in opening up the dialogue to correct the negative portrayals of Muhammad and the religion of Islam, calling it a “Muhammad problem” in his introduction. Furthermore, he provides a book that is accessible and intelligible to both Muslims and non-Muslims, drawing from historical and spiritual sources, and addresses relevant issues contested between Muslims in relation to other religions, presenting Muhammad as a historical figure and one who is beloved by the Umma.
...here were so many administrative problems that the caliphate was facing since its foundation. Secondly, the letter provides one with a glimpse about the ineptness and growing corruption of royal bureaucrats of that time. Finally, the letter is an attempt to ease the ‘administrative concerns’ of an over-expanding empire. Evidently, al-Hamid’s letter was taken seriously and was incorporated in later writings for review. The letter though still raises a number of questions. The first one is about “how stable the administrative system of the Umayyad Caliphate.” The second one is about the “manner by which bureaucrats carried out the basic functions of government” during that time. These questions can be addressed by examining other historical sources of the same era.
There is a strong belief that Islam and politics are directly tied. They are tied in the sense that the building blocks of the religion dictate how they ought to behave in the political environment. Through this mandatory follow up behavior that the religion delineates, many have come to believe that its teachings are a form of terrorism. Mandaville argues that what has challenged the Islamic link between politics and religion was the emergence of secularism, which went against the belief that politics and religion could go together. Islam has been a religion that has been accused of supporting terrorist activities in the world. Different assumptions have been brought up to understand better the linkages between what really lies behind the Islam religion and politics. Peter Mandaville argues that Islam is dynamic and that it has changed over time; situated within time and politics.
Qurbani, Abu al-Qasim. Zindagi namah-i riyazidanan-i dawrah-i Islami az sadah-i sivvum ta sadah-i yazdahum-i Hijri. 1st ed. Tehran: Nashr-e-Markaz-i-Daneshgahi, 1997. Pg. 563. Print.
All in all, after the period of a disordered judicial condition, “Shari’a” finally became the authorized rule of Muslim life. Judged would use the four basic sources of Shari’a as the guide in the court. Sunni and Shii developed their own madhhabs based on the four essential sourced of the Shari’a: Qur’an, Hadith, analogy and consensus. The emergence of the Shari’a not only contributed to unify the numerous schools of law, but also helped the government to establish the common identity to the Muslim communities.
This paper expects to highlight the last open sermon conveyed by the Beloved Messenger, which he led in Medina. Like the one he conveyed at Arafat, this sermon excessively is loaded with direction and comprehension. Also, the Prophet utilized this chance to express his certainty that he didn't anticipate that his supporters will confer Shirk after him, he did however fear Muslims after him would battle over the world and in its substance. The Hadith also clearly indicates the true rank and status of the Beloved Prophet (PBUH) as given to him by Allah
Alfarabi endeavored to encourage political order against an environment of unsteadiness and changes, where two factions competed for rule in the Muslim world. This instability was unrelenting even with the establishment of the Abbasid caliphs. Following this phase of hostility, there were five different Caliphs in just nine years. This episode of volatility happened approximately at the moment in time that Alfarabi began his political writings. Perhaps this era influenced his writings on political theories with his focus to educate fellow Muslims and easing tensions between groups. This text expresses the deep concerns of the Muslims with the growing factions and expansion of Islamic cities.
In this book , Esposito provides a succinct, up-to-date survey of the Islamic experience, an introduction to the faith, belief, and practice of Islam from its origins to its contemporary resurgence. He traces the emergence and development of this dynamic faith and its impact on world history and politics. He discusses the formation of Islamic belief and practice (law, theology, philosophy, and mysticism), chronicling the struggle of Muslims to define and adhere to their Islamic way of life. Equally important is the essential information Esposito provides on the contemporary world of Islam, from Muslim responses to the challenges of colonialism and modernization to the reassertion of Islam in politics and society.
During Muhammad’s time, he united many areas in Arabia and was able to establish a religious communi...
Ghodratollahi, Eshan . "Akbar, The Doctrine of Shol-i-Khol and Hindu-Muslim Relations." Journal of Religious Thought: A Quarterly of Shiraz University 21 (2007): n. pag. Archive of SID. Web. 2 May 2012.