چکیده:
This article first introduces the structural and content of the book 'Islamic Political Thought in the Middle Centuries'. Its content has two main sections, which together comprise ten chapters. Then, in the main section of the article, important critical points are raised and constructive suggestions are offered to improve them. The headline of the most important criticisms is as follows: Lack of clear methodology and explicit theoretical framework, positivist analytical approach, emphasis on Sunni political thought and neglect of Shia political thought, emphasis on Islam's borrowing from Judaism and Christianity, the need to revise the equivalence of specialized terms and prepare a list of sources or bibliography, and the necessity of responding to some scientific doubts in explanatory footnotes. Despite this, the present book can be used as a classic work in the field of Islamic political thought as a university text alongside other works.
خلاصه ماشینی:
The main headings of the most significant criticisms are as follows: lack of a clear methodology and explicit theoretical framework, a positivist analytical approach, emphasis on Sunni political thought and neglect of Shia political thought, emphasis on Islam’s indebtedness to Judaism and Christianity, the need to revise the equivalence of specialized terminology and prepare a list of sources or bibliography, and the necessity of responding to certain scientific doubts in explanatory footnotes.
The book is organized into two separate sections, “Constitutional Law [Sharia] and Islamic History” and “Platonic Heritage,” in ten chapters, and part of its introduction states: “The Prophet Muhammad founded a global religion and state, and as Islam advanced beyond its initial centers, Muslim political thinkers were forced to apply the divine revelation of the Prophet to new conditions.
” The titles of the ten chapters of the book include law, God and man, the perspective of utilitarian ethics, individualistic deviation, application and integration, synthesis, political philosophy in Islam, the viewpoint of emirs, scholars, and ministers, the rule of divine law, and the standing of the Middle Ages.
But the interpretation of Sharia by Sunni jurists from the four schools of thought was based on a compromise between the ideal norm and political reality, pursuing two goals: “establishing and supporting the divine purpose of the Islamic state and supporting the Abbasid caliphs in their struggle against the challenges and aggressions of Sunni and sectarian groups […Shiites] to their authority” (Rosenthal, 1387, 24).
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