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Modern-era (20th to 21st century) Islamic scholars include the following, referring to religious authorities whose publications or statements are accepted as pronouncements on religion by their respective communities and adherents. Geographical categories have been created based on commonalities in culture and across the Islamic World.
The Ulama in Contemporary Islam: Custodians of Change is a book by Muhammad Qasim Zaman, a professor at Princeton University. Published in 2002 by Princeton University Press under the series titled Princeton Studies in Muslim Politics , this academic work examines the ulama of South Asia, with a focus on the Deobandis .
The Shaykh al-Islām (Turkish: Şeyhülislam) in Istanbul became the highest-ranking Islamic scholar within, and head of the ulama throughout the empire. [48] The ulama in the Ottoman Empire had a significant influence over politics due to the belief that secular institutions were all subordinate to Islamic law, the Sharia (Turkish: Şeriat).
In addition, the section on dermatology in his Kamil as-Sina'ah at-Tibbiyah (Royal book-Liber Regius) has one scholar to regard him as the Father of Arabic Dermatology. [13] Al-Biruni: Father of Indology, Father of Comparative Religion and Father of Geodesy for his remarkable description of early 11th-century India under Muslim rule. [14]
The celebrated Islamic scholar Abu Hamid Al-Ghazali wrote on Islamic sciences in his well known book The Revival of Religious Sciences (Ihya `ulum al‑din). He argued that a Muslim has a religious obligation ( wajib ) to know whatever aspects of religious science are necessary for them to obey Shari'ah in doing whatever work it is they do.
The great Asharite scholar Fakhr ad-Din ar-Razi wrote the work Al-Mutakallimin fi 'Ilm al-Kalam against the Mutazalites. In later times, Kalam was used to mean simply "theology", i.e. the duties of the heart as opposed to (or in conjunction with) fiqh (jurisprudence), the duties of the body .
For example, Saleh Al-Fawzan states that manhaj means "the method of implementing the beliefs and laws of Islam" and that it comes in three different forms, namely, the method of dealing with religious sources (the Qur'an, the Sunnah, and the well-known sayings of the ulama), the method of worship or the way of worship and the way of dealing ...
Modern-day Islamic scholar Abul Ala Maududi wrote an analysis of Kharijite beliefs, marking a number of differences between Kharijism and Sunni Islam. The Kharijites believed that the act of sinning is analogous to Kufr (disbelief) and that every grave sinner was regarded as a Kāfir (disbeliever) unless he repents.