An Analytical Study of the Theory of Separation between Religion and Politics
The Theory of Separation between Religion and Politics.
Abstract
The connection between religion and politics has become a prominent issue in modern society. The connection between religion and politics relates to whether religion provides instructions and plans for people's social, political, and corporal requirements, as well as if religion is accountable for their spiritual and individual needs. There is a significant gap between Western and Islamic religious and political thought. Islamic laws and teachings, by their very nature, imply that in addition to spiritual and individual laws, there are also political, communal, and societal rules. Religion, on the other hand, has been reduced in Western countries to the idea that it is just the term for the individual's relationship with God, and that it has nothing to do with communal or political issues. Collective, political, and international concerns, as well as the relationship between government and people and the interaction between various governments, are all independent of the relationship between man and God in this respect. They are unrelated to religion in any way. Such a charge has reverberated throughout Islamic society. Thus, many Muslim intellectuals are even convinced that politics and its affairs are not subject to religion and divine guidance, rather like other numerous matters, political affairs depend on one's own consideration and understanding of the conditions of society. Nevertheless, both the thoughts have rational arguments for their claims. This research paper deals with the critical analysis of these rational and logical arguments. This article will illuminate further angles of research.
References
Muhammad bin Mukaram, Ibn-e- Manẓūr, Lisān al-ʻarab, Vol. 6 (Lebanon, Dār Iḥyā al-Turāth al-‛Arabī, 1996), 429.
Hussain bin Muhammad, Rāghib, Al-Mufradāt fī Gharīb al-Qurān (Damascus, Dār al-Qalam, 2009), 323.
Mani‛ bin Ḥammād, Jehnī, Al-mausūʻah al-Muyassarah fī al-Madhahib wal Adyān al- Muʻaṣirah, Vol. 2 (Riyādh, Dār al- Nadwah li al-Nashar, 2018), 1057.
Fakhar al-Dīn Muhammad, Ṭarīḥī, Majmaʻ al-Bayān, Vol. 6 (Tehran, Maktabah al-Muradawī, 1987), 215.
The New Encyclopedia of Britanica,Inc, Vol. 19 (USA, 1986, Edition 13), 103.
Ghulām Rasūl, Chīmah, Madhāhib-e- ʻAlam kā Taqābulī Muṭalʻah, (Lahore, Ilmī Kutub Khānah, 1978), 47
Ibid.
Ismaʻīl bin Ḥammād, Jauharī, Al-Ṣaḥaḥ, Vol. 2 (Lebanon, Dār Iḥyā al-Turāth al-‛Arabī, 1999), 793.
Muhammad bin Ismāʻīl, Imām Bukhārī, Al-Saḥīḥ al-Jāmeʻ, Book: Aḥadīth al-Anbiyā, Chapter: Mā Zukira ʻAn Banī Isrāʻīl, Vol. 12 (Lebanon, Dar Ibn-e- Kathir al-Yamāmah, 1987), 168, Hadith: 3455.
Imām Ghazālī, Muhammad bin Muhammad, Abū Ḥāmid, Iḥyā al-Ulūm al-Dīn (Lebanon, Dār ibn-e-Ḥazam, 2005), 20-21.
Muhammad Amīn, Ibn ʻābidayn, Rad al-Muḥtār ʻalā al-Dur al- Mukhtār, Vol. 4 (Lebanon, Dār al-Ḳūtūb al-‛Ilmiyah, nd), 15.
BBC English Dictionary, (London, Harper Collins Publishers, 1992), 887.
Dr. Hasan Sa‛b, Ilm al-Siyasah (Lebanon, Dār al-Ilm lil Malayīn, 1970), 21.
A philosopher and theologian, who has been the professor of religion and history at the University of Tehran.
Muhammad Mujtahid, Shabastarī, Naqdī bar Qarat Rasamī az Dīn (Tehran, Intasharāt Tarh-e-Nau, 2002), 137.
Iranian reformist and professor of philosophy and history in Harvard University of America.
Abdul Karīm, Saraush, Akhlāq Khudāyān (Tehran, Tarh-e-Nau, 2001), 357.
Ibid.
Amīr, Ridha’ī, Islam Garayī yā Islām (Tehran, Qasīda Sarā, nd), 17.
Dr. Nāṣīf Naṣār, Maṭarḥāt lil ʻAqal al-Multazam (Lebanon, Dar al-Talīah, 1986), 85.
Abd al-Razāq, Alī, Al-Islam wa Usūl al-Ḥukam (Cairo, Dar al-Kitab al-Miṣarī, 2012), 89.
Ibid, 348.
Khālid Muhammad Khālid, Min Hunā Nabda’, (Beirut, Dār al-Kitāb al-‘Arabi, 1974) p.62; Faraj Faudah, Al-Ḥaqīqah) al-Ghāybah, (Cairo, Dār al-Fikr lil Drasāt, 1986) p. 121.
Ridhaī, Islam Garayī ya Islām, 17.
He was Professor, thinker, columnist of Egypt.
Faraj Faudah, Al-Ḥaqīqah al-Ghaybah, 121.
Miṣbaḥ Yazdī, Islam and Siyāsah, 45۔
Muslim bin Ḥajāj, Ṣaḥīḥ Muslim, Kitāb al-Zakāt, Vol. 3 (Beirut, Dar al-Afāq al-Jadīdah. nd), 82, Hadith: 2376.
Qardhāwī, Yūsuf Abdullah, Al-Dīn wa al-siyāsah, (Dublin, Al-majlis al-ʻArabī lil aftā wa al-baḥūth, 2007) 57.
Nicolo Machiavelli, The Prince, Translated by: Luigi Ricci (London, Oxford University Press, nd), 71.
Qardhāwī, Al-Dīn wa al-siyāsah, 64.
Nisa’ī, Aḥmad bin Shūayb, Sunan Nisa’ī, Kitāb al- Baiyah, Vol. 7 (Syria, Maktab al-Maṭbūah al-Islāmiyah, 1986), 161, Hadith 4209.
Abdul Razāq, al-Islam wa Usūl al-Ḥukam, 154.
Abū Dāwūd, Sunan Abī Dāwūd, Kitāb al-Malāḥim, Chapter: Mā uzkar fī qarn al-mi’ah, Vol. 6, 349.
Muslim, Ṣaḥīḥ Muslim, Kitāb al-Aqdhiyah, Chapter: Naqdh al-ḥkām al-bāṭilah, Vol. 3, 1363, Hadith 1718.
