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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.
In his study Religion and State in Syria (2013), [88] Pierret pointed out how the training of Syria's ulama gradually became more institutionalised, based upon the traditional madrasa system. In 1920, the madrasa of the Khusruwiyah Mosque complex (which was to be destroyed in 2014 during the Syrian Civil War ) introduced an entrance exam and a ...
As the oldest and most-followed of the four major Sunni schools, it is also called the "school of the people of opinion" (madhhab ahl al-ra'y). [3] [4] Many Hanafis also follow the Maturidi school of theology. It encompasses not only the rulings and sayings of Abu Hanifa, but also the rulings and sayings of the judicial council he established.
Sufism has been called the "default setting" of Muslim religious life in Egypt [80] [81] [82] where there are 74 Sufi orders (tarikas) [83] and an estimated 15 million practicing Sufis. [84] The number of salafis in Egypt has been estimated at 5-6 million. [85] Salafism has been described as the "most important" religious force in Egypt. [86]
Orthodox ulama or "the religious establishment" found themselves in a difficult position during the wave of Islamic activism that swept through Egypt in the 1970s and 1980s. Most Ulama, including those of Al-Azhar University, are employees of the Egyptian state who "recognize the regime’s primacy, support its stability, and legitimize its ...
Ahmed Mohamed Ahmed El-Tayeb (Arabic: أحمد محمد أحمد الطيب; born 6 January 1946) is an Egyptian Islamic scholar and the current Grand Imam of al-Azhar, al-Azhar al-Sharif and former president of al-Azhar University. He was appointed by the Egyptian President, Hosni Mubarak, following the death of Mohamed Sayed Tantawy in 2010. [1]
The Maliki school's sources for Sharia are hierarchically prioritized as follows: Quran and then widely transmitted Hadiths (sayings, customs and actions of Muhammad); `Amal (customs and practices of the people of Medina), followed by Ahad Hadith, and then followed by consensus of the Sahabah (the companions of Muhammad), then individual ...
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]