bers of a society are expected to contribute to the common good. When concepts of individual liberty or political freedom are translated to mean factional politics, these concepts are not considered to be consistent with Islamic principles.
In a truly Islamic society, a rational differentiation will not be made between secular and religious authority (Ahady, 1992, pp. 229-243). For the Islamic fundamentalist, this tenet is often interpreted to mean that a government, such as that in Pakistan, which is not clerical, is illegitimate (Burki, 1992, pp. 218-219). Viewed in this context, the Islamic fundamentalists see it as their Holy duty to bring the government down.
Although the Qur`an provides guidelines for the processes of political change, these guidelines are not uniformly interpreted (Abedin and Khan, 1991, pp. 1-xx1). There are four major schools of Islamic law (there are also three minor schools). As opposed to a college or uni
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