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This is a list of spiritual entities in Islam. Islamic traditions and mythologies branching of from the Quran state more precisely, ...
The Philosophy of the Teachings of Islam is an essay on Ahmadiyya Islam by Mirza Ghulam Ahmad, founder of the Ahmadiyya religious movement. The original was written in Urdu with the title Islami Usool ki Philosophy , in order to be read at the Conference of Great Religions held at Lahore on December 26–29, 1896.
Qutb's first major theoretical work of religious social criticism, Al-'adala al-Ijtima'iyya fi-l-Islam (Social Justice in Islam), was published in 1949, during his time in the West. Though Islam gave him much peace and contentment, [ 33 ] he suffered from respiratory and other health problems throughout his life and was known for "his ...
In the hadith, iman in addition to Islam and ihsan form the three dimensions of the Islamic religion. There exists a debate both within and outside Islam on the link between faith and reason in religion, and the relative importance of either. Some scholars contend that faith and reason spring from the same source and must be harmonious. [5 ...
Abul A'la al-Maududi (Urdu: ابو الاعلیٰ المودودی, romanized: Abū al-Aʿlā al-Mawdūdī; () 25 September 1903 – () 22 September 1979) was an Islamic scholar, Islamist ideologue, Muslim philosopher, jurist, historian, journalist, activist, and scholar active in British India and later, following the partition, in Pakistan. [1]
Many Mu'tazilites believed in the theory of nature (ṭabʽ) put forward by some early Muʽtazilite scholars such as Mu‘ammar al-Sulami (d. 215/830), Abū Ishaq Ibrāhīm an-Nazzam (d. 231/845), Abu Uthman Al-Jāḥiẓ (d. 255/869) and Abū al-Qāsim al-Kaʽbī (d. 319/931) as well as its consequences are about causality and miracles.
Followers of the classical Sunnī schools of jurisprudence and kalām (rationalistic theology) on one hand, and Islamists and Salafists such as Wahhabis and Ahle Hadith, who follow a literalist reading of early Islamic sources, on the other, have laid competing claims to represent the "orthodox" Sunnī Islam. [14]
On the fate of non-Muslims in the hereafter, Shia Islam (or at least cleric Ayatullah Mahdi Hadavi Tehrani of Al-Islam.org), takes a view similar to Ash'arism. Tehrani divides non-Muslims into two groups: the heedless and stubborn who will go to hell and the ignorant who will not "if they are truthful to their own religion":