كتاب معالم النظام السياسي: الفلسفي - الاسلامي - العلماني - د ايمن المصري

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The political literature has been crowded with theories of governance and the legitimacy of rulers and their actions in the affairs of the governed society since the beginning of what is known as the European Renaissance in the West. This was preceded by a rich history of studies and writings based in Greece, where philosophers did not shy away from defining the relationship between the ruler and the ruled. This continued with political studies that emerged in the late Middle Ages, when Aristotle's book Politics surfaced after previously being known only for his works in logic. Scholars during this period included John of Salisbury, Thomas Aquinas, Peter Dubois, and Dante Alighieri. As for the Renaissance period, it was characterized by the theories of Machiavelli, who strongly opposed spiritual authority and advocated for the separation of religion and politics. The theories on governance were constantly seeking to solve the puzzle of the concept of the state, its origins, and its necessity. The theories varied from the theory of power, divine right theory, social contract theory, and family theory. The most important of all was the social contract theory, which was examined by Hobbes, Locke, and Rousseau. Each thinker pursued their intellectual doctrine to define politics, authority, and the right to rule. All of this was done in order to establish a theoretical and practical common understanding, which is that there must be authority and there must be a state. The Western political thought has solidified these characteristics for a long time and the debates have vanished. However, the other side of the world still lives in the intellectual struggle to define legitimacy. Observers notice the inconsistency between governance systems, the prevalence of dictatorship and theocracy, and the illusion of monopolizing power. The region is still experiencing what is known as the Arab Spring. But those who reject truth behind their appearance are equal. They are led astray by their own desires and the whims of their minds, as they ignore the logical reasoning that is agreed upon by all, and their hostility towards the true religion of Islam. Professor Dr. Ayman Elmasri has solved the puzzle that has puzzled thinkers and put everything in its natural place by returning to human nature, logical reasoning, and the true religion, where there is harmony between revelation, reason, and humanity. It is worth mentioning that this book was prepared by the esteemed professor according to a specific stage of the academic curriculum at the Academy of Intellectual Wisdom, which he heads. Therefore, it is defined within the limits of his extensive knowledge. The Center for Studies, in its appreciation for publishing this wonderful work, invites readers, whether foreigners or Arabs, Muslims or non-Muslims, to study this book before becoming readers of it, in order to unravel the false contradictions that have been created for them in the kitchens of ambitions and desires. The book includes a comprehensive and comparative study of the philosophical political system, the authentic Islam, and liberal secularism. The study is based on the strong rational method that has been proven in logic and knowledge. It is objective, scientific, and considers the overall mental balance for the human knowledge. From this perspective, the first and most important discussion is about the philosophical political system of the enlightened wise men, based on the strong rational method, not the Western romantic philosophical system based on feelings, imagination, personal appreciation, speculative conjectures, and intuitive illusions. Although they call it rationality, it leads only to doubt and skepticism. When discussing the political system in Islam, the writer does not specifically mean a particular religion or a specific Islamic school of thought, but rather the divine religion or school of thought that aligns with the rational philosophical reading, from his point of view and according to reality. He named it authentic Islam or manifest Islam as stated in the Quran. The writer did not address other divine religions or rival Islamic schools of thought in their origins or cognitive or belief structures that do not adhere to the sound rational mind. These religions and schools of Islamic thought relied on narrative and verbal readings, mystical subjective experiences, or modernist selective approaches that have nothing to do with authentic Islam, which is the true religion of Allah, as stated in the Quran. Lastly, when the author discusses the secular political system, he presents it in its best form and readings, which is the liberal democratic political system expressed by the free civil society. It closely aligns with the nature and philosophy of rational thinking, based on the freedom and centrality of the human being and his cognitive, epistemological, philosophical, and ideological independence. When analyzed and criticized, it is completely opposite to the philosophical rational system and the authentic Islamic political system. Thus, it is the farthest away from reality and human nature. It should be noted that the author mainly relies on the rational analytical approach to achieve the objectives of this book and tries to avoid, as much as possible, the controversial approach based on presenting different and divergent opinions and extensive analysis and criticism, as is the case in most modern scientific studies. He first establishes the cognitive foundations for the research in an objective and logical manner, then builds on them the intellectual and philosophical structure of the political system based on strong evidence.

الدكتور أيمن المصري، الطبيب والفيلسوف العربي المعاصر، وُلد في القاهرة عام 1955. نشأ في عائلة علمية دينية، حيث كان والده الدكتور محمد عبدالخالق من علماء الأزهر الكبار، وتميزت أسرته بالنبوغ والذكاء. حصل على درجة البكالوريوس في كلية الطب بجامعة القاهرة عام 1978، وأكمل دراسته العليا في جامعة بون بألمانيا عام 1985. بسبب انفتاحه على مختلف الأديان والمذاهب، قرر الالتحاق بالجامعة الدينية العليا في قم عام 1990، حيث درس العلوم الدينية بأيدي كبار الأساتذة من مختلف القوميات. انتقل بعدها لدراسة العلوم العقلية، مثل المنطق والفلسفة، وحصل على شهادة الدكتوراه في الفلسفة من جامعة أمريكية بلندن عام 2005. لديه العديد من المؤلفات العلمية الهامة، ويعمل حاليًا كبروفيسور في الفلسفة الكلاسيكية في جامعة المصطفى العالمية، بالإضافة إلى دوره كرئيس أكاديمية الحكمة العقلية.