The Sunnis and the mainstream Shi'a have a major political difference (who should lead the Muslim community) and also have theological difference (free will or predetermination, etc.). What is the relation between the political and theological differences? Do they go together, or are they independent of each other? Cite the readings in your response.
here are the books from where you have to answer:I attached the pdf of booksfrom saeed Islamic thought use chapter 5
Islamic Thought: An Introduction MohammedRafeek File Attachment 2000f6c1coverv05b.jpg Islamic Thought ‘Islamic Thought’ is ideal for anyone who wants to understand more about Muslim beliefs and the Islamic faith.’ Oliver Leaman, University of Kentucky, USA Islamic Thought is a fresh and contemporary introduction to the philoso- phies and doctrines of Islam. Abdullah Saeed, a distinguished Muslim scholar, traces the development of religious knowledge in Islam, from the pre-modern to the modern period. The book focuses on Muslim thought, as well as the development, production and transmission of religious knowledge, and the trends, schools and movements which have contributed to the production of this knowledge. Key topics in Islamic culture are explored, including the development of the Islamic intellectual tradition, the two foundation texts, the Qur’an and hadith, legal thought, theological thought, mystical thought, Islamic art, philosophical thought, political thought, and renewal, reform and rethinking today. In the face of changes in Islamic law, and the influence of Western societies, as well as developments in gender rights, human rights and global- ization, and in reaction to contemporary social and political events, Muslim beliefs are changing and adapting. Through this rich and varied discussion, Saeed presents a fascinating depiction of one of the world’s major living religions. Islamic Thought is essential reading for students beginning the study of Islam but will also interest anyone seeking to learn more about one of the world’s great religions. Abdullah Saeed is the Sultan of Oman Professor of Arab and Islamic Studies, and the Director of the Centre for the Study of Contemporary Islam at the University of Melbourne, Australia. He has written widely on Islam and contemporary Muslim issues and is the author and editor of a number of books, including Interpreting the Qur’an (2006), Approaches to the Qur’an in Contemporary Indonesia (editor, 2005), Freedom of Religion, Apostasy and Islam (co-author 2004), Islam and Political Legitimacy (co-editor 2004), Islam in Australia (2003) and Islamic Banking and Interest (1996). Chapter 2 Islamic Thought An introduction Abdullah Saeed Clothing and the body in self-study iii First published 2006 by Routledge 2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN Simultaneously published in the USA and Canada by Routledge 270 Madison Ave, New York, NY 10016 Routledge is an imprint of the Taylor & Francis Group, an informa business © 2006 Abdullah Saeed All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers. British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Library of Congress Cataloging in Publication Data A catalog record for this book has been requested ISBN 10: 0–415–36408–6 (hbk) ISBN 10: 0–415–36409–4 (pbk) ISBN 10: 0–203–01524–X (ebk) ISBN 13: 978–0–415–36408–9 (hbk) ISBN 13: 978–0–415–36409–6 (pbk) ISBN 13: 978–0–203–01524–7 (ebk) This edition published in the Taylor & Francis e-Library, 2006. “To purchase your own copy of this or any of Taylor & Francis or Routledge’s collection of thousands of eBooks please go to www.eBookstore.tandf.co.uk.” Contents Introduction vii 1 Transmission of religious knowledge and Islamic thought 1 2 The Qur’an: the primary foundation text 15 3 The Sunna of the Prophet 33 4 Legal thought 43 5 Theological thought 60 6 Mystical thought: Sufism 74 7 Artistic expression 85 8 Philosophical thought 93 9 Political thought 113 10 Renewal, reform and Muslim modernism 129 Epilogue: trends in Islamic thought today 142 Glossary 155 Notes 164 Bibliography 183 Index 196 Clothing and the body in self-study v Introduction This book is primarily aimed at undergraduate students in courses connected with Islam, Muslim societies, Islamic thought and religious studies as well as a general readership. It should be seen as an introduction to Islamic thought. It does not focus on one single aspect of thought; instead, it deals with a range of areas of Islamic thought from the foundation texts to law, theology, philosophy, politics, art and mysticism as well as key trends of Islamic thought in both the pre-modern and modern periods. This book is not a history of Islam, Islamic culture or Islamic civilization. Its primary focus is on Muslim doctrines, the development, production and transmission of religious knowledge, and the key trends, schools and movements that have contributed to the production of this knowledge. Islam, like any other religion, is much more than just doctrines and reli- gious knowledge. But understanding the doctrinal and religious knowledge background will help the reader understand other aspects, such as institutions specific to Islam, how Islam was lived in the past and how its adherents practise it in the present. Because of the way the book is structured, it was always difficult to avoid some repetition. Instead of eliminating such minor repetitions completely, I decided to leave them as they are. Since areas of Islamic thought are con- nected to each other, any attempt to draw a line between one area and another, for instance between the Qur’an and law, would ultimately fail. Similarly because for each area of Islamic thought covered in the book I have provided in each chapter an overview of the development of the area, from the earliest times of Islam to the modern period, the last two chapters might seem somewhat unnecessary. However, I believe that the last two chapters in fact help us to understand modern developments in Islamic thought in general and to contextualize many debates associated with Islamic thought today. In dealing with the topics covered I have tried my best to remain as neutral as possible, making comments as fairly as possible in order to represent the complexities associated with the issues covered. But such neutrality is often difficult as I am bound to bring into the book how I see the world. My biases therefore creep into the text on a number of issues. Despite the book’s shortcomings, I do hope this book will be an accessible guide to the extremely rich and diverse tradition of Islamic thought. I have tried to make the ideas presented as accessible as I could, avoiding unfamiliar language as far as possible. Where such terms are used I have tried to provide the translation or the meaning of the term. At the end, I have also provided a glossary for easy reference and a bibliography. Where relevant, timelines, brief explanation of concepts and summaries of key points and texts are provided in text boxes, particularly in the earlier chapters. Transliteration For transliteration of Arabic terms, given this book is primarily meant for non-specialists, I have adopted a simple system. I have avoided the use of macrons (for example ū, ı̄ or ā) or dots below certain letters. I have also avoided the use of the symbol ‘ for ‘ayn at the beginning of a word but used it where that occurs in the middle (for instance shari‘a). Similarly, where the hamza occurs at the beginning of a word, I have avoided using the symbol ’ but where it occurs in the middle, I have generally used it (for instance, Qur’an). The h indicating a ta’ marbuta is also dropped throughout the book. Dates Where the text refers to dates, in general, I have provided two dates as follows: 1/622. The first date ‘1’ refers to the year in the Islamic calendar and the second ‘622’ refers to the year in Common Era (CE). For the twentieth century, I have given not the Islamic dates but CE only (for example, 1930). In order to make clear when a person lived, for the key people mentioned in the book, I have provided the year of death, for example: Muhammad (d. 11/632). Chapter outline Chapter 1 forms the basic context for the remainder of the book. It examines the fundamental teachings of the Prophet Muhammad, the development of religious knowledge and the social and political contexts that shaped the Islamic intellectual tradition. It depicts the key centres of learning with particular reference to higher education institutions and the patrons and scholars who founded them and fostered their development. Chapter 2 explores the first primary foundation text, the Qur’an. In particular it addresses issues such as the Qur’an as revelation or text; a brief overview of the history of the text; approaches to understanding the Qur’an and its interpretation; and the centrality of the Qur’an in Muslim life and practice. viii Introduction Chapter 3 examines the development of the concept of Sunna (the norma- tive behaviour of the Prophet Muhammad); approaches to the documentation and understanding of Sunna (in hadith); the centrality of the hadith in Muslim life and practice; and modern debates on the authenticity of hadith and Muslim responses. Chapter 4 explores the notions of shari‘a and fiqh. It also examines how law is ‘constructed’ in the juristic schools, highlighting some of the key principles of jurisprudence (usul al-fiqh). It includes sections on Islamic law in the colonial period, on the debate on law, shari‘a and Islamization, and on the reform of law today. Chapter 5 is devoted to Islamic theology (kalam) and its place within the Islamic intellectual tradition. It discusses theological trends and their central ideas as well as the decline of early groups such as the Mu‘tazilis and the gradual increase in the influence of the Ash‘aris, moving on to modern developments. Chapter 6 approaches Sufism historically by tracing the origins and development of Sufism and explaining the Sufi path. It includes key Sufi orders and their characteristics, and concludes by looking at Sufism today. Chapter 7 provides an introduction to some key aspects of Islamic artistic expression and the debates on what is considered Islamic art and what is acceptable or not islamically. Chapter 8 traces the Muslim interest in philosophy and the lively context in which this interest arose and developed. This chapter includes some key philosophical contributions by Muslim philosophers, both classical and modern. Chapter 9 deals with Muslim political thought. It includes the early Khariji, Sunni and Shi‘i theories of the imamate and the caliphate, and sum- marizes the concepts of governance and statecraft of several thinkers. Included in the chapter are also some important contemporary debates on concepts such as state and citizenship among Muslims. Chapter 10 is about renewal and reform in Islam and Muslim modernism. The chapter describes key Islamic trends or movements that appeared from the eighteenth to the twentieth centuries. The Epilogue summarizes several key trends in Islamic thought today. It focuses on six broad trends which seem to be the most dominant. Acknowledgements I would like to thank a number of colleagues, friends and others for con- tributing significantly to the development and writing of this book. In particular I would like to thank