Also, it is necessary to point out that the Islamic primary sources do not prescribe a specific system form model of government governance, but only provide guidelines, rules principles.

In this concluding part, views of Javed Ahmad Ghamidi on Islam-democracy discourse are presented, followed by a brief critical-comparative-assessment of the three thinkers Mawlana Mawdudi, Rachid al-Ghannouchi, and Ghamidi.

College Lahore) and Islamic disciples from various scholars throughout his early years; was associated with, and joined Mawlana Mawdudis Jamaat-e-Islami; was influenced by the works of Imam Hamiduddin Farahi, and from 1973 studied under the tutelage of Amin Ahsan Islahi.

His works are an extension of Farahi-Islahi school of thought and an ultimate manifestation of Dabistan-e-Shibli, which he is propagating, among others, through Al-Mawrid (Lahore)A Foundation for Islamic Research and Education.

Described as (neo-Islamic) liberal reformist thinker, who is more modernist and reformist than other contemporary Muslim scholars, he is challenging some generally prevalent interpretations in what is the most sensitive of all subjects for most Muslims (Ahmad, 2010; Riffat Hassan, 2009).

For Ammar Baskh (2016), Ghamidi has questioned and sought to answer the status quo within Islam and Muslims, and, thus, is a force to be reckoned with in the realms of Islamic Sciences.

His vision, and especially his thoughts vis--vis Islam and democracy, has been described by Husnul Amin (2012) as a representation of Post-Islamist Intellectual trend in current scenario.

He is of the opinion that Islams political vision is based purely on a democratic principle (in the modern sense) and not a theo-democratic one, because the noble Quran (Q.

Renaissance, June 2009).

Ghamidi translates Q.

Amruhum Shura Baynahum) as And their system is based on their consultation the affairs of the Muslims are run on the basis of their consultation.

In this verse, he translates the word Amr as system (or directive: implying the directives which emanate from political authority as well as the state system).

He argues that though in Muslim history, monarchy and dictatorship have often been accepted forms of government, but it is wrong to say that democracy is a concept alien to Islam.

Though he detached himself from Mawdudis thought organization, he endorses (and quotes) Mawdudis interpretation (in his Tafhim al-Quran, IV: 509-10) of this verse, and stresses, like most exegetes, that in Q.

Wa Shawirhum fil Amr: and consult them in the affair of the state even the Prophet (pbuh) has been directed to consult others.

To him, democracy should be the principal means and primary end of all social and political struggles.

In compliance with the Quranic injunction on Shura, in his Burhan lit.

Balance Scale, he mentions that the Sunnah decreed by the Prophet (sws pbuh) is based on two principles: First, Muslims shall be consulted in the affairs of state through their leaders in whom they profess confidence.

For him, the very fact that Muslims have accepted democracy is an Ijtihad (italics mine).

The democracy, known to us today, is essentially the centuries-old-struggle for achieving a system of government which is based on peoples choice.

Here he adds an interesting point: when it comes to (Western) science and technology, then Muslims accept use utilize it, without any hesitance; however, when it comes to political concepts, philosophy, etc., Muslims start pointing out faults in it.

So he suggests that it is the responsibility of the Muslims to over-come such shortcomings and fallacies of democracy and make democracy (work more) better.

He thus, aptly, concludes: the form of government envisaged by Islam is neither a theocracy nor a monarchy.

Islam is a divine religion, based on the Divine Word (the noble Quran)the text of which is so dynamic that its meanings, interpretations, and applications are relevant for all times and spaces.

So, a common point in their thought is that on the basis of their understanding they have envisioned Islamic political system for Muslims Muslim societies (or for their specific societies) which may or may not be applicable in all settings, and which indeed is appreciated as well as criticized.

The sources basis for their interpretationsand for their envisioned systemsare same; what varies is their understanding and interpretation.

Ghamidi New Interviews