الإنبعاث الفكري السياسي الإسلامي المعاصر
The Contemporary revival of Islamic political thought
هايل احمد حمد الهوارين
haiel ahmad hamad Alhawarien
MetadataShow full item record
Abstract This study aimed to reflect the reality of the political thought, in which it seeks to introduce the political thought and its impact on the society because Islamic political thought is one of the most important contexts in the Arab and Islamic societies. The study followed the inductive analytical approach, because it is the suitable approach for this kind of studies. The study found that “revival” is an authentic word from the core of the religion of Islam. the meaning of revival here was limited to revive what was acknowledged from Sunan and eliminate what was developed by the people as a novelty, and the violations and distortions of Islam.it also found that the real revival must not be separate from the truths of the religion, or opposing its public purposes, but it should be a religious awareness that associated with the legal unchanged principals of Islam, as a framework of religious truth and not a secretion for a specific reality, although the time and place have role in the intellectual revival process. The results also showed the prevalence of the term revival and using it by seculars more than Muslim thinkers and giving it tendencies that contradict with the values of Sharia, such as, the concept of separating religion from the state, or the concept of permitting women grooming or approval usury in expenses transactions. Thus, this secular concept, which allows the systems and the ideas of the west civilization do not deter us from understanding this term by scholars of Islam as another understanding that takes its dimensions, objectives and purposes of the origins of al-Shara, as an equivalent concept for rooting and returning to the Islamic Sharia principles. Also, it turns out that the relationship between religion and state in Islam begins depending on the views of thinkers about Mohammed (peace be upon him) the Prophet or Muhammad the politician or Mohammed the Prophet and the politician. However, some deny that Muhammad is the Messenger and the founder of the political state in which he was no more than a messenger preceded by [other] messengers, and there are those who confessed that he established the state but he made it pure religion and a divinely revelation that has nothing to do with the political and civil nature. The study recommended the need for a critical review of Arab political history in both preIslam era and in the era of Islam that, politically Jurisprudential and theoretically applied, knowing the right and the imbalance in it, and its effects and how it affects, and the extent of its compatibility or incompatibility with Islamic law, in which it should be an in-depth study combining jurisprudence and history, that refer together to the Quran and the Sunnah. Nevertheless, there are no contradictions, because jurisprudence is simply the Muslim’s understanding of the texts, and history is the work of a Muslim and his behavior under the authority of texts whither abiding to them or deluding on them or revolting against them. Also, writings should be enriched in this Fiqh in which there is a lack of literature in political jurisprudence, and limited views and interpretations in it. The authors of this Fiqh hardly exceed a few dozen along the Islamic cultural period, while the writings in other juristic branches reach thousands, and the interpretations in those literatures are almost has the former accompanied by the latter as a repetition.