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Scarcity of information can present a difficulty for writing a biography. Abundance of information can do the same. As perspectives multiply, a subject sometimes becomes clearer; other times it becomes complicated. In Islamic studies, for example, the more sources that are uncovered on central historical figures such as the Prophet Muhammad, al-Hasan al-Basri, and al-Ghazzali, the more scholars are in dispute over their biographies. Yet historical figures of the second degree—those individuals whose biography has not yet attracted a separate study but who are studied for their role in larger questions—are often portrayed with deceptive simplicity. Scholars tend to stick to the most coherent and simple biography and move on to the question at hand. Such coherence and simplicity, however, often is not found in the sources.

Islamic command on amar ma'rûf nahy munkar has been basically intended for all Muslims regardless of their theological affiliation. Mu'tazila, however, has a typical understanding of it. Qâdî 'Abd al-Jabbâr, as one of Mu'tazili-tes clerics and theologians, who wrote Sharh al-Usûl al-Khamsah discusses the concept of amar ma'rûf nahy munkar together with its contextual meaning and how to implement it on the real live. This problem is investigated and analyzed by using descriptive methodology, and hermeneutic analysis. From the data collected and analysis conducted it is concluded that amr ma'rûf nahy munkar in 'Abd al-Jabbâr thought is considered wâjib al-kifâyah in a sense that it should be in accordance with the capacity and competence of its doers, with the method of treatment ranging from soft to firm action, even with fight whenever necessary to do so. And in order to be able to apply its concept, the Islamic Caller, the Government, the Ulama and Intellectuals and even the Common People must be qualified and fulfill some criteria and standard.

The act of speculators distorting the market is quite unsettling. However, the Sharia texts show that this problem can be resolved using moral or akhlÄqÄ«. Then the question is whether the present government can overcome it by using qadÄ'Ä«e imposing sanctions for distortion. Since the nature of Sharia is the universal and eternal, this issue must be answered comprehensively and holistically. For that reason, the maqÄsid approach is operated with istislÄhiyyah method. This method is also referred to as al-ijtihÄd al-maqÄs}idÄ« which is done in two stages, namely takhrÄ«j al-manÄt and tahqÄ«q al-manÄt. It is believed that this method is quite relevant to answer two research questions. Firstly, how is maqÄs}id al-syar'ah in terms of market distortion? Secondly, does the government in syar'i be authorized to impose sanctions on the perpetrators of market distortion? The theory used to highlight this issue is the theory of al-wÄzi' put forward by Ibn 'Ä€syÅ«r. This conclu that the Sharia wants the circulation of goods in the market run smoothly. To that end, the government may impose sanctions if the distortion is done to the basic goods that can affect massively harm.

The act of speculators distorting the market is quite unsettling. However, the Sharia texts show that this problem can be resolved using moral or akhlÄqÄ«. Then the question is whether the present government can overcome it by using qadÄ'Ä«e imposing sanctions for distortion. Since the nature of Sharia is the universal and eternal, this issue must be answered comprehensively and holistically. For that reason, the maqÄsid approach is operated with istislÄhiyyah method. This method is also referred to as al-ijtihÄd al-maqÄs}idÄ« which is done in two stages, namely takhrÄ«j al-manÄt and tahqÄ«q al-manÄt. It is believed that this method is quite relevant to answer two research questions. Firstly, how is maqÄs}id al-syar'ah in terms of market distortion? Secondly, does the government in syar'i be authorized to impose sanctions on the perpetrators of market distortion? The theory used to highlight this issue is the theory of al-wÄzi' put forward by Ibn 'Ä€syÅ«r. This conclu that the Sharia wants the circulation of goods in the market run smoothly. To that end, the government may impose sanctions if the distortion is done to the basic goods that can affect massively harm.

The act of speculators distorting the market is quite unsettling. However, the Sharia texts show that this problem can be resolved using moral or akhlāqī. Then the question is whether the present government can overcome it by using qadā'īe imposing sanctions for distortion. Since the nature of Sharia is the universal and eternal, this issue must be answered comprehensively and holistically. For that reason, the maqāsid approach is operated with istislāhiyyah method. This method is also referred to as al-ijtihād al-maqās}idī which is done in two stages, namely takhrīj al-manāt and tahqīq al-manāt. It is believed that this method is quite relevant to answer two research questions. Firstly, how is maqās}id al-syar'ah in terms of market distortion? Secondly, does the government in syar'i be authorized to impose sanctions on the perpetrators of market distortion? The theory used to highlight this issue is the theory of al-wāzi' put forward by Ibn 'Āsyūr. This conclu that the Sharia wants the circulation of goods in the market run smoothly. To that end, the government may impose sanctions if the distortion is done to the basic goods that can affect massively harm.

يعد كتاب رجل الدولة احد النتاجات العلمية للاستاذ المتمرس الدكتور رياض عزيز هادي/ كلية العلوم السياسية بجامعة بغداد ، اذ شخص في مدخل الكتاب مجموعة من المفكرين وقادة الدول الذين بينوا مفهومهم عن الدولة وعن افكارهم المؤثرة في ادارتها التي يحيون فيها ابتداءً من ارسطو والفارابي وتوماس هوبر مروراً بالملك لويس الرابع عشر حينما قال ايام استئثاره بالملك "انا الدولة" ومقولته في ايام مرضه ومن ثم وفاته "سأذهب ولكن الدولة ستبقى". وهيكل وماكس ويبر وارنولد توينبي ولينين، واندرية هوريو ومنذر الشاوي، وجورج بردو. ليستخلص بعد ذلك بأن الدولة وليدة السياسة وابنتها، وجزء منها وليس العكس. واشار الى مقولة الجنرال والمهندس الفرنسي مارك رينيه مونتالمبير1714-1800 الذي عاصر ملك فرنسا لويس الخامس عشر" اذا لم تشغل نفسك بالسياسة فأن السياسة ستنشغل بك". وعلى ذلك فالإنسان وسيلة وغاية السياسة في نفس الوقت، والدولة هي احدى الوسائل والغايات السياسية الاساسية.
شرح الكاتب مفهوم رجل الدولة ، بكونه مفهوم اثار الجدل والنقاش وهو من المفاهيم الاكثر تداولاً في عالم السياسة. وهو مفهوم حديث ومعاصر ارتبط بظهور الدولة الحديثة في القرن الخامس عشر الميلادي. وقد اعطى صورة واضحة عن ماهية رجل الدولة واهم الصفات والخصائص التي يجب ان يحظى بها. فرجل الدولة يجب ان يكون من الشخصيات التي تتمتع بالخبرة نتيجة التجارب الكثيرة التي مرت عليه في حياته واثرت على تكوين شخصيته. لتنتج لنا شخصاً خبيراً وحكيماً يحظى بأحترام الشعب. وهو ليس على صورة نمطية او مفهوم ثابت يصلح لكل زمان ومكان، اذ ان رسم وتكوين شخصية رجل الدولة تتأثر بالظروف السائدة في المجتمع والمحيطة به. وهو ما يعني ان تشكيل شخصية رجل الدولة تكون تدريجي وليس مفاجئ. ومن سمات رجل الدولة الاتي : (1- التحسب والتوقع، 2- اتخاذ القرار،3- الثبات والتماسك،4- تنفيذ ما يقرره). ومن اهم الصفات التي يجب ان يتمتع بها رجل الدولة هو عدم التمسك بالسلطة لمدة طويلة لاسيما اذا كان التمسك يؤدي الى اضرار بالشعب والدولة نتيجة الانقلاب العسكري او الرغبة بالتغيير نتيجة تغير مزاج الشعب عن سياسات الحاكم.

A critical examination of post-colonial Indian history-writing, the book analyzes the uses made of India's often millennial past by nationalist ideologues who sought a specific solution to India's predicament on its way to becoming a post-colonial state. From independence to the present, it considers the competing visions of India's liberation from her apocalyptical present to be found in the thinking of Gandhi, V.D. Savarkar, Nehru and B.R. Ambedkar as well as V.S. Naipaul and Salman Rushdie.