The Quran and Politics

A review of ELTIGANI- the Meccan Quran and Politics Eltigani defines politics in terms of governance; that it relates to government; accepted authority that is established through either coercion, mutual consent or a mixture of both to varying extents, but through whichever way it is formed is defined by enforced sanction for contravention, or potential reward for service to it's ideal. If we accept that definition then it compasses both the executive and the legislature, when we see the legislative role as being the putting into action the decisions of the executive, or even when they hold them to account. 
In this paradigm both are places that exercise power, and therefore both are Political Entities, even that is when the legislative acts to kerb the power of the executive. However, I had argued previously in my writings and in my blogs that Politics is the exertion of influence further than your immediate reach. This definition is broader in scope, and so some may argue that it is covered by other disciplines: Ethics- but ethics concerns itself not with influencing others but by doing "right" to or by others. Religion- but religion in the main concerns itself with man's inner life. And therefore I contend that it is not covered by other disciplines. Politics as defined in the Western mould and accepted by Eltigani is concerned with Power, how it is gathered and collected, as in ibn Khaldun's Assabiyyah, how it is exercised, and to what ends it is or should be used. Politics as defined by my construct, is concerned with influence beyond one's immediate circle- this suggests that one can influence others beyond your immediate reach to enable political aims to come to fruition. In this schematic Politics is defined by its goals(aims) and not by its methods. Whereas in the Western Mould it is in the main about the means- vis a vis the exertion of power. If it's goals are the creation of a free society of men, a society of equals where oppression of one by another is held in check and minimised, then the means emplyed cannot be coercive, dictatic or totalitarian in nature. If its goals are the creation of order, the nullification of rebellious sections of society, then its methods must be coercive, dictatic and potenitally totalitarian. The definition of Politics as being concerned with Power, it's accumulation, it's exertion and all the strappings that come with it, is for the second goal, even when the first goal may be it's stated aim. The Quranic narrative from first defined itself against a social order that promulgated social injustice, and always sougth a freedom based upon equality- all men are equal as teeth on a comb, and the only thing that distingushes one above another in the sight of God, is nothing other than God-conscienceness. The other main difference in the two definitions is that in the traditional schematic Politics is an act of volition, that the actors consciously and willingly use power as a means to their ends. Whereas in my second broader definition one may exert influence beyond your circle unconsciously and without deliberate aim. But even when the aim is unconscious, the aim is still present within the nutshell of the influence that is exerted. It is like a teacher who teaches a method. But whether you choose to apply that method or promulgate it, it is for you to choose. That the teacher suggests the best that you might become, but the choice to become it is fully your own. Here the aim is present unconsciously, because it is already present within the teacher themselves. That the teacher loves freedom of choice, and the nobility of enabling others to choose wisely. So whilst in the first Politics may be a dirty word concerned with coercion and exploitation, in the second it can be noble: To influence others towards noble goals. “I have left you with two things- The Quran (which is the religion, and the path towards belief) and my Sunnah (the method)” “When a person revives a Sunnah …” This is the epitomisation of the exertion of influence beyond oneself - not coercive, but inviting. And the greatest of Sunnah’s of the Messenger of God, is that of itself. Understanding it as the exertion of influence through choice and beyond oneself. Knowledge is sought theough studying and contemplation. If the above has acted as a spur for you to think and reason it out then it will have succeeded. posted directly as blogtouch was not working.