Certainly, the Prophet as a human being has many other qualities and duties. Also, as well as being accountable for affairs such as security, welfare and social order, the government is also charged with maintaining human virtues, common good, morality and religious commitment. An efficient legal system must be able to overcome these problems and introduce a competent framework, which is able to respond to new developments that are the result of social alterations. Religion is an event that happened in a determined time and place, which cannot be repeated. It is illogical to assume that every kind of cultural, social or economic relationship can be universally endorsed by Islam, for it has timeless rules, values and objectives that disagree with certain types of associations and lifestyles. Watt argues that the initial agreement was shortly after the hijra and the document was amended at a later date specifically after the battle of Badr (AH [anno hijra] 2, = AD 624).R. Secular rationality maintains that the human intellect is capable of forming its own knowledge independent of revelation. Indeed, if the masses of the people are ignorant and uninformed, hypocrites will use the fortress of Islam itself. From a juridical perspective, social changes cannot be restricted to a single definition.
Obey God and obey the Apostle and those who have been given authority [elaborated in a number of sayings attributed to Muhammad. The following pages will assess some of the contentious aspects surrounding this theory of Islamic governance.Opponents of Islamic governance can be divided into two major categories: The first of these are the supporters of secularism, who contend that religion must be completely separate from worldly affairs. For the movement of "Political Islam", see W.M. These cannot simply be interpreted as the ordinary behavior of a religious leader. Islam was seen as a positive rather than negative influence in politics by equally impressive margins in Indonesia (91% to 6%), Nigeria (82% … However, adversaries argue that there are a number of significant difficulties regarding the idea of a “common good”. This is essentially a political endeavor, which is embodied in what Montgomery Watt refers to as the “Constitution of Medina”, a document that outlines the nature of the state that the Prophet was intending to establish. This Westernizing process, foreign to the Islamic legal tradition, sought to transform Shariah from a body of doctrines and principles to be discovered by the human efforts of the scholars into a set of rules that could be looked up in a book. As far as the present discussion is concerned, which is the role of religion in a well ordered society; the legal and moral dimensions are the most important ones that should be considered.From a legal perspective, every social order and its assorted characteristics confront many questions. "The Sunnah Jâmi'ah, Pacts with the Yathrib Jews, and the Tahrîm of Yathrib: Analysis and Translation of the Documents Comprised in the so called 'Constitution of Medina'." Essentially, it is a radical approach to the role of religion and revelation in shaping human knowledge. Therefore, it is crucial to clarify whether or not Islam compelled its followers to establish an Islamic government, and whether or not Islam is indeed capable of regulating modern society.No credible Muslim thinker advocates the segregation of religion from worldly affairs, as the secular tradition would insist, reducing it to little more than a personal relationship between man and God.