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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 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). The ulama were responsible for interpreting the religious law, therefore they claimed that their power superseded that of the government. [51]
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 .
As Islamic Modernist beliefs were co-opted by secularist rulers and official `ulama, the Brotherhood moved in a traditionalist and conservative direction, as it drew more and more of those Muslims "whose religious and cultural sensibilities had been outraged by the impact of Westernisation" -- being "the only available outlet" for such people. [89]
Salafism and Sufism are two major scholarly movements which have been influential in Sunni Muslim societies. [1] The debates between Salafi and Sufi schools of thought have dominated the Sunni world since the classical era, splitting their influence across religious communities and cultures, with each school competing for scholarly authority via official and unofficial religious institutions.
According to Ahmadi historical literature, the earliest contact between Egyptian people and Ahmadi Muslims of British India dates back to the lifetime of Mirza Ghulam Ahmad whose writings, by the turn of the 20th century, were distributed among the religious elite in the Arab world and whose book I'jāz al-masīḥ (Miracle of the Messiah) was ...
A precocious child, during these years, he began collecting different types of books, including Sherlock Holmes stories, A Thousand and One Nights, and texts on astrology and magic that he would use to help local people with exorcisms (ruqya.) [28] In his teens, Qutb was critical of the religious institutions with which he came into contact ...
IUMS is not a local or a regional union, neither an Arab nor a national one, neither an eastern, nor a western union; rather, it represents all of the Muslims in the entire Islamic world, as well as all of the Muslim minorities and Islamic groups outside of the Muslim world. [22]