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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 .
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 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).
Shi'ite scholar Ahmad Rahdar criticised Qutb's call to uncompromising militant action as serving the intellectual basis for Jihadist groups like Al-Qaeda, IS, etc. Historian Musa Najafi downplayed the role of Qutb's ideas in Iranian revolution and argued that revolutionary symbolism was inherent in Shi'ite scholarly tradition; which was ...
Scholar Lorenzo Vidino described the IUMS founder and leader Yusuf al-Qaradawi as a "spiritual leader of the global Muslim Brotherhood". [48] An academic paper published by the Center for Security Policy , said that Yusuf al-Qaradawi was a "long time Muslim Brotherhood leader, who played a key role in the international spread of the Muslim ...
Muḥammad ʿAbduh (also spelled Mohammed Abduh; Arabic: محمد عبده; 1849 – 11 July 1905) was an Egyptian Islamic scholar, [5] judge, [5] and Grand Mufti of Egypt. [1] [2] [29] [30] He was a central figure of the Arab Nahḍa and Islamic Modernism in the late 19th and early 20th centuries.
To the west of Sogdia, likewise a fertile land isolated amidst the desert expanse, lay Khwarizm. It was inhabited by a sedentary, urbanized Iranian people. [30] The history of the area between the late 3rd century and the onset of the Muslim conquest is often unclear due to the lack of adequate literary and archaeological sources.
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]