These may be related to individual characteristics, such as a governor necessarily belonging to a specific religion or social class, similar to the governments of European states throughout the Middle Ages. However, the argument that denies the possibility of harmonizing social order according to Islamic laws and values usually attempts to reduce the discussion to a purely legal one, attempting to illustrate that the Islamic legal system is incapable of accommodating social changes.Those who subscribe to this argument presuppose that social alterations result in entirely new legal problems that have no previous precedent. Advocates of the Islamic state believe that religious aims and values, stemming from moral virtues and true humanity, can lead human society towards a higher level of existence.

Religion is an event that happened in a determined time and place, which cannot be repeated. Religious tolerance is a significant characteristic of the Islamic ideology; a fact to which history testifies. The significant factor with this first group, is that they require more than merely the application of old and current laws to new situations, rather, they require a set of absolutely new laws and up-to-date legislation.Secondly, there are those social transformations that, despite the fact they are new, have emerged from pre-existing relationships and associations, consequently these social phenomena are new in form and not in content. Examples of these include “Muslim jurists (fuqaha) adopted the method of political jurisprudence (or “The assumption that Islam has a political ideology implies that it is impossible for one of these disciplines of political thought to illuminate its dimensions in isolation from the others. People are free to adopt their own beliefs and opinions, but in public they must respect and abide by Islamic laws. In summary, a political ideology is a set of ideas that is considered as a decisive solution for the political aspects of human life.
In fact, many western thinkers, such as Anthony Black, agree that the Prophet’s objective was not merely to establish a new identity by replacing old tribal customs.

Financial sources, social advantages and the structure of the prevailing political system, are all part of the complex web of social relationships that contribute to the makeup of society. Full Name and Password are required. By definition, political philosophy should remain independent of any particular religious system or set of beliefs, as it is based upon metaphysical and rational foundations. Consequently, striving for the establishment of a government is not considered part of Islamic teachingsHowever, contrary to Abd al-Raziq’s opinion, there is a mass of historical evidence that clearly demonstrates the Prophet’s role as both a political and religious leader.
In fact, the fundamental distinction between an Islamic state and a secular one should be based on the acceptance or denial of the authority of Islam in social affairs, rather than the denial of rationality and scientific knowledge. Shi’a political thought, the original and oldest Islamic political theory, is essentially theological because its primary concern is leadership; the characteristics of the rightful leader and the correct method of identifying and appointing him. Other objectives include the eradication of tyranny, the promotion of tolerance and peaceful co- existence with non-Muslims in Islamic territory, the dissemination of knowledge amongst the people and the creation of a welfare society in order to decrease the economic divide between the rich and the poor. Consequently, the message of every religion is inflexible and has no capacity for adaptation to new situations.Thus, a secularist would argue that because religion is a fixed and unchanging set of ideas, it is entirely incapable of accommodating changes to social relationships, which are in turn fundamentally unfixed and variable. Drawing on insights from comparative politics and Islamic studies, it explains the complex interaction between Islam, society, the state, and processes of globalization. This is emphasized in the following tradition of Imam Rida (peace be upon him):At present, there is a significantly broad scope for political debates. There are many verses of the Qur'an that oblige the believers to treat people equally and to deal with them justly.These concepts of justice and equality encompass many different aspects of individual and public affairs. (b) Aspects of the Islamic legal system, which have been overlooked by secularists who subscribe to this opinion, that render it both dynamic and flexible. The analysis is always illuminating, the writing accessible and balanced.

For example, someone supposes that x is both a writer and a poet. These authors in general locate the issues of Islamic political intolerance and fanaticism not in Islam, but in the generally low level of awareness of Islam's own mechanisms for dealing with these, among modern believers, in part a result of Islam being suppressed prior to modern times. According to Al- Jaberi, the Prophet (pbuh) established an “ummah” as opposed to a state. Thus, Islam succeeded in establishing a civilization during that era. Thus, any explanation of Islamic political ideology must develop all four aspects of Islamic political heritage; especially regarding political philosophy and jurisprudence.However, it is not the intention of this book to explicate the entire Islamic political system, including the wide disputes and disagreements amongst the various Islamic sects and movements.

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