Relevant bibliographies by topics / Islamic scholars

Academic literature on the topic 'Islamic scholars'

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Published: 4 June 2021
Last updated: 20 February 2023

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Journal articles on the topic "Islamic scholars"

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Jannah, Hasanatul. "PONDOK PESANTREN SEBAGAI PUSAT OTORITAS ULAMA MADURA." Jurnal Al-Hikmah 17, no. 1 (October 31, 2019): 91–108. http://dx.doi.org/10.35719/alhikmah.v17i1.9.

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This study examines and recognizes that Madurese ulama (Islamic Scholars) ate represented as charismatic characters placed in a strategic social layer who are influential to their society. Therefore, they have high authority in religious, social and cultural aspects. The manifestation of their scholarly traist are usually displayed in signs of their devotion in practicing religion, consistency in practicing their knowledge, being a role model and having the ability to transform knowledge th the midst of their society. The figure of a scholar in Madura is inseparable from his ownership of Islamic boarding schools (Pesantren) where they become the main center of the scholars' work on social and religious authority. This study discovered that Madurese scholars established and developed their authority th Islamic boarding schools; making it hard for the world of Islamic boarding schools to be separated from the lives of Madurese scholars. Therefore, the Islamic boarding school became the main authority center. The Islamic Boarding Schools' path is psychologically related to being more attached and they tend to generate significant mass. The emotional attachment between the santri (students of Islam) and their ulama (Islamic Scholars) will strengthen the authority of the scholars in all of the people's aspects of life.
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Al Banna Choiruzzad, Shofwan, and Bhakti Eko Nugroho. "Indonesia's Islamic Economy Project and the Islamic Scholars." Procedia Environmental Sciences 17 (2013): 957–66. http://dx.doi.org/10.1016/j.proenv.2013.02.114.

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Demir, Abdullah, and Mohammed Hilal Adamu. "Mujtahid Scholars in Islamic Law." Journal of Criminology Sociology and Law 2, no. 3 (June 20, 2021): 1–12. http://dx.doi.org/10.52096/jcsl.2.3.1.

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The mujtahid scholars period is about two centuries from the early days of the Abbasids until the time of the Karahanlılar. One of the features of this period is the codification of Islamic law and the establishment of sects. Major jurists who perform the codification activity are: Sufyan b. Uyeyne (Mecca), Malik b. Enes (Medina), Hasan Basri (Basra), Abu Hanifa, Sufyan-iSevri (Kufe), Evzai (Sham), Shafii, Leys b. Sa’d (Egypt), Isaac b. Rahuveyh (Nisabur), Ahmed b. Hanbal, Davud-u Zahiri and Ibn Cerir (Baghdad). Some of these sects still exist today. Since some of them are not members of the group, theoretically their views are found in the books. Keywords: mujtahid scholars, Islamic law, Sufyan b. Uyeyne, Malik b. Enes, Hasan Basri, Abu Hanifa, Sufyan-iSevri, Evzai, Shafii, Leys b. Sa’d, Isaac b. Rahuveyh, Ahmed b. Hanbal, Davud-u Zahiri and Ibn Cerir
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Ahmed, Khawlah. "Arab Islamic Scholars: Contributions Lost." Journal of Arts and Social Sciences [JASS] 2, no. 1 (January 1, 2011): 31. http://dx.doi.org/10.24200/jass.vol2iss1pp31-45.

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Arab Islamic scholars have played a major role in the development of science and knowledge and have produced work that has been regarded by many as the catalyst for the enlightenment of the world. They have set foundations and were responsible for many scientific breakthroughs. Yet contemporary history books and academic curriculums neglected these contributions and the role they played. This paper presents research evidence that documents some of these contributions and initiates the argument that there is a need to present such work, connect the past to the present by presenting what seems to have been lost along the way.
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Kana'an, R. "Review: Discovering Islamic Art: Scholars, Collectors and Collections: Discovering Islamic Art: Scholars, Collectors and Collections." Journal of Islamic Studies 13, no. 2 (May 1, 2002): 196–99. http://dx.doi.org/10.1093/jis/13.2.196.

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6

Stefanidis, Emmanuelle. "Islamic Cultures, Islamic Contexts." American Journal of Islam and Society 33, no. 3 (July 1, 2016): 110–15. http://dx.doi.org/10.35632/ajis.v33i3.923.

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This book is an important addition to the by-now rich collection of edited volumesand monographs published by Brill under the heading “Islamic Historyand Civilization: Studies and Texts.” It contains twenty-two essays written byleading scholars, historians, and philologists in honor of their late colleague and teacher Patricia Crone (professor of Islamic history, Institute for AdvancedStudy), who passed away a few months after the publication of the volume.For students of Islam, Crone needs no introduction. Her scholarship hasmarked the field through its erudition as well as its distinctive boldness andcontroversial nature that, at times, drew virulent criticism. Perceived by someas arrogant and hasty, by others as incisive and daring, she was not one tomince words. This volume, starting with an intimate “memoir” by Judith Herrinand concluding with an appreciative scholarly review by Chase Robinson,tends to overlook Crone’s divisive personality and does much to present heras an ideal academic and mentor. She was, as the editors lyrically phrase it, a“seeker and lover of truth.” ...
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7

NASUTION, KHOIRUDDIN. "MASYARAKAT BILATERAL ISLAM." ALQALAM 27, no. 2 (August 31, 2010): 186. http://dx.doi.org/10.32678/alqalam.v27i2.595.

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Hazairin can be classified as a phenomenal Islamic scholar, together with a number of other Islamic scholars, such as Fazlur Rahman from Pakistan, Syahrur from Syria, Fatimah Mernissi from Morocco, Leila Ahmed from Egypt, and several other Islamic scholars. They are called phenomenal Islamic scholars for their formal education are non-Islamic studies, but have contributions and extraordinary and amazing discoveries in the field of Islamic studies. Fazlur Rahman from Pakistan who has the educational background of medical (medicine), Syahrur from Syria who has the formal educational background in civil engineering, Fatimah Mernissi who has the educational background of Sociology, and Leila Ahmed who has the formal education in History at the Universiry of Cambridge, and several other Islamic scholars. The formal educational background of Hazairin is on law, especially Customary Law and Social -Anthropology (Ethnology). However, his studies on the field of Islamic law are very admirable. What has been found by Hazairin can be classified as an invention, not just a development or an improvement. One of Hazairin's remarkable findings is that Islam emerges to build a community based on the bilateral family. His conclusion is contrary to the formulation and conclusion of other scholars and the most mulim in general that Islam emerges to build the community based on patrilineal family. This article is a description of Hazairin's brilliant theory. Keywords: bilateral Islamic society, hazairin, customary law
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8

Chotimah, Chusnul, and Arifah Millati Agustina. "THE ISLAMIC FEMINISM: A Methodological Reconstruction of Contemporary Islamic Era." Al-Tahrir: Jurnal Pemikiran Islam 19, no. 2 (November 14, 2019): 261–78. http://dx.doi.org/10.21154/altahrir.v19i2.1742.

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Abstract: Feminism always be a favorable discussion among academics. It is supported by the increasing blending of non-dichotomous intellectual and study area, between the pure-Islamic studies and anti-Islamic studies. The studies were started to be integral since the 19th century marked by the emergence of the various Islamic studies. Muslim scholars have conducted research on women from various perspectives, family-law, and humiliation in the society. The study of women has attracted attention of international Muslim scholar that respond to the methodological reconstruction. It occurred due to the concern of women existence especially for women who require a distinct protection. This paper employed a historical-methodological approach which analysed the views of two Muslim scholars which are well-known with western education and concern about women’s issues, namely Khaled Abou el Fadl who reviewed the notes on the fatwa of the middle eastern scholars at the CRLO institutions (council for scientific research and legal opinion) and Ziba Mir Hosseini who studies about the sacredness and profanity of Islamic law, especially the position of women in family law.الملخص: إن الحديث عن المساواة بين الجنسين حديث جذّاب عند الأكاديميين. هذا الواقع مؤيّد بارتقاء الثقافة الأكاديمية وعدم التفريق بين الدراسات الإسلامية المحضة وما في خارجها. بدأ أن اتّحدت العلوم في القرن التاسع عشر بظهور أنواع العلوم الإسلامية. ثمة من العلماء المسلمين قاموا بالدراسات عن النساء من وجهات نظر متعددة بداية من مكانتها في فقه الأحوال الشخصية، ووصمة عار المجتمع، بل وإن الدراسات عن النساء تثير اهتمام الخبراء المسلمين في المستوى العالمي وتدفعهم إلى إعادة البناء المنهجي. هذه الحالة نوع من اهتمام الخبراء المسلمين تجاه النساء لكونهن في حاجة إلى الرعاية الخاصة ولكثرة الحديث عن وجودهن. استخدم هذا المقال المدخل التاريخي المنهجي ويناقش رأي العالمين المسلمين المعاصرين الكائنين في لب التربية الغربية ومهتمين تجاه قضايا النساء ( خالد أبو فضل وزبا مر حسين) . انتقد خالد الفتاوى التى أصدرها علماء الشرق الأوسط في مؤسسة CRLO (council for scientific research and legal opinion) ، وزيبا قامت بدراسة قدسية الأحكام الإسلامية، خاصة مكانة المرأة في فقه الأحوال الشخصية.Abstrak: Feminisme merupakan kajian kontemporer yang selalu hangat dibicarakan di tengah-tengah insan akademik. Hal ini didukung oleh semakin meningkatnya budaya intelektual dan wilayah kajian yang non dikotomis, antara kajian Islam murni dengan pengetahuan di luarnya. Keilmuan mulai bersifat integral sejak abad ke-19 yang ditandai dengan munculnya berbagai keilmuan Islam. Banyak intelektual Islam yang melakukan penelitian tentang perempuan dari berbagai sudut pandangnya, mulai kedudukannya dalam hukum keluarga, stigma masyarakat, bahkan kajian mengenai perempuan menyita perhatian Muslim scholar Internasional yang menciptakan respon Muslim scholar kontemporer untuk melakukan rekonstruksi metodologis. Tindakan ini adalah bentuk kepedulian Muslim scholar terhadap perempuan yang keberadaannya banyak diperbincangkan dan memerlukan perlindungan khusus. Artikel ini dengan menggunakan pendekatan historis-metodologis mengulas pandangan dua intelektual Islam kontemporer yang berjibaku dengan pendidikan Barat, dan konsen terhadap isu-isu perempuan, yaitu Khaled Abou el Fadl yang memberikan catatan terhadap fatwa Muslim scholar Timur Tengah dalam lembaga CRLO (council for scientific research and legal opinion) dan Ziba Mir Hosseini yang melakukan kajian sakralitas dan profanitas hukum Islam, terutama kedudukan perempuan dalam hukum keluarga.
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Nasution, Liantha Adam. "Analysis The Use Of Qawaid Fiqhiyyah In The Decree Of The Fatwa Of Aceh Islamic Scholar Consultative Assembly (MPU)." Journal of Transcendental Law 3, no. 2 (July 31, 2022): 112–40. http://dx.doi.org/10.23917/jtl.v3i2.18203.

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Aceh is a province that has privileges compared to other regions in Indonesia, the privilege of Aceh is to be able to carry out the aspirations and dreams of the Acehnese people so that they carry out Islamic Sharia properly and are protected by state laws that will create a civil society based on the Kaffah Islamic Sharia. In compiling the Rules and Implementation based on Islamic Shari'ah, the Acehnese government established an institution that houses Aceh's Islmic scholars and has the authority to provide Islamic legal considerations in drafting Qanun and legal rules in Aceh, the institution is Aceh Islamic Scholar Consultative Assembly (MPU). The study uses a normative approach that focuses on the study of laws/regulations issued by Aceh Islamic Scholar Consultative Assembly by looking directly at the rules and classifying Fatwa, Ijma’a, Qiyas, and Aceh Islamic scholar’s views which will be deductively concluded. Based on the analysis of the legal products issued by Aceh Islamic Scholar Consultative Assembly, it is clear that the application of Qawaid Fiqh is considered and becomes a source of rules in decisions relating to Contemporary but the use of Qawaid Fqih in several Fatwas and Decrees is not clearly stated in the Qawaid Fiqh used.Keywords: Qawaid Fiqih, Fatwa, Islamic Scholar Consultative Assembly
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10

Spoerl, Joseph S. "Islam and War: Tradition versus Modernity." Comparative Islamic Studies 4, no. 1-2 (June 9, 2010): 181–212. http://dx.doi.org/10.1558/cis.v4i4.1-4.2.181.

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Islamic thinking on war divides roughly into two main schools, classical and modern. The classical (or medieval) view commands offensive war to spread Islamic rule ultimately across the entire world. The modernist view, predominant since the nineteenth century, limits war to defensive aims only. This paper compares the views of two important Muslim scholars, the classical scholar Ibn Ishaq (d. 767) and the modernist scholar Mahmud Shaltut (d. 1963). This comparison reveals that the modernist project of rethinking the Islamic law of war is a promising though as-yet-unfinished project that can benefit from the insights of Western scholars applying the historical-critical method to the study of early Islamic sources.
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Dissertations / Theses on the topic "Islamic scholars"

1

Haram, Nissreen. "Four scholars on the authoritativeness of Sunnī juridical Qiyās." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61859.

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Dyck, Veronica H. "Aḥmad Amin, creating an Islamic identity." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61902.

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Saflo, Mohammad Moslem Adel. "al-Juwayni's thought and methodology with a translation and commentary on Luma' al-Adilla." Thesis, University of Exeter, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.390123.

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Abdalla, Mohamad, and n/a. "The Fate of Islamic Science Between the Eleventh and Sixteenth Centuries: A Critical Study of Scholarship from Ibn Khaldun to the Present." Griffith University. School of Science, 2004. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20040618.091027.

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The aim of this thesis is to comprehensively survey and evaluate scholarship, from Ibn Khaldun (1332-1406) to the present, on the fate of Islamic science between the eleventh and sixteenth-centuries, and to outline a more adequate scholarly approach. The thesis also assesses the logic and empirical accuracy of the accepted decline theory, and other alternative views, regarding the fate of Islamic science, and investigates the procedural and social physiological factors that give rise to inadequacies in the scholarship under question. It also attempts to construct an intellectual model for the fate of Islamic science, one that examines the cultural environment, and the interactions among different cultural dynamics at work. Drawing upon Ibn Khaldun's theory and recent substantial evidence from the history of Islamic science, this thesis also entails justifying the claim that, contrary to common assumptions, different fates awaited Islamic science, in different areas, and at different times. For the period of Ibn Khaldun to the present, this thesis presents the first comprehensive review of both classical and contemporary scholarship, exclusively or partially, devoted to the fate of Islamic science for the period under study. Based on this review, the thesis demonstrates that, although the idea that Islamic science declined after the eleventh century has gained a wide currency, and may have been established as the preferred scholarly paradigm, there is no agreement amongst scholars regarding what actually happened. In fact, the lexicon of scholarship that describes the fate of Islamic science includes such terms as: "decline," "decadence," "stagnation," "fragmentation," "standstill," and that Islamic science "froze," to name just a few. More importantly, the study shows that six centuries ago, the Muslim historian Ibn Khaldun provided a more sophisticated and complex theory regarding what happened to Islamic science, which was not utilised except in the work of two scholars. The thesis tests the adequacy of the different claims by applying them to four case studies from the history of Islamic science, and demonstrate that evidence for specified areas shows that different fates awaited Islamic science in different areas and times. In view of the fact that Ibn Khaldun's theory is six centuries old, and that evidence of original scientific activity beyond the eleventh century emerged in the 1950s, what would one expect the state of scholarship to be? One would expect that with the availability of such evidence the usage of "decline" and other single-faceted terms would begin to disappear from the lexicon of scholarship; scholars would show awareness, and criticism, of each other's work; and development of more and more sophisticated concepts would emerge that would explain the fate of Islamic science. The thesis demonstrates that this did not happen. It argues that the key problem is that, after Ibn Khaldun, there was a centuries-long gap, in which even excellent historians used simple, dismissive terms and concepts defined by a limited, but highly persistent, bundle of interpretative views with a dominant theme of decline. These persistent themes within the scholarship by which Islamic science is constructed and represented were deeply embedded in many scholarly works. In addition, many scholars failed to build on the work of others; they ignored major pieces of evidence; and, in most cases, they were not trying to discern what happened to Islamic science but were referring to the subject as part of another project. Thus, in this corpus of scholarship, one that contains the work of some of the 'best' scholars, the myth of the decline remains not only intact but also powerful. Convinced of its merit, scholars passed it on and vouched for it, failing to distinguish facts from decisions based on consensus, emotion, or tradition. There are very few noteworthy cases where Islamic science is being represented in ways that do not imply negativity. There are also some few narratives that present more complex descriptions; however, even Ibn Khaldun's complex theory, which is arguably the most adequate in the scholarship, is non-comprehensive. Some modern scholars, like Saliba and Sabra, present a challenge to the common argument that Islamic science suffered a uniform decline. However, in the absence of any significant challenges to the common claims of the fate of Islamic science, particularly that of decline, it is evident that, at the very least, the scholarship seems to offer support to the work of discourses that construct the fate of Islamic science in single-faceted, simplistic and reductive terms.
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Abdalla, Mohamad. "The Fate of Islamic Science Between the Eleventh and Sixteenth Centuries: A Critical Study of Scholarship from Ibn Khaldun to the Present." Thesis, Griffith University, 2004. http://hdl.handle.net/10072/367065.

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The aim of this thesis is to comprehensively survey and evaluate scholarship, from Ibn Khaldun (1332-1406) to the present, on the fate of Islamic science between the eleventh and sixteenth-centuries, and to outline a more adequate scholarly approach. The thesis also assesses the logic and empirical accuracy of the accepted decline theory, and other alternative views, regarding the fate of Islamic science, and investigates the procedural and social physiological factors that give rise to inadequacies in the scholarship under question. It also attempts to construct an intellectual model for the fate of Islamic science, one that examines the cultural environment, and the interactions among different cultural dynamics at work. Drawing upon Ibn Khaldun's theory and recent substantial evidence from the history of Islamic science, this thesis also entails justifying the claim that, contrary to common assumptions, different fates awaited Islamic science, in different areas, and at different times. For the period of Ibn Khaldun to the present, this thesis presents the first comprehensive review of both classical and contemporary scholarship, exclusively or partially, devoted to the fate of Islamic science for the period under study. Based on this review, the thesis demonstrates that, although the idea that Islamic science declined after the eleventh century has gained a wide currency, and may have been established as the preferred scholarly paradigm, there is no agreement amongst scholars regarding what actually happened. In fact, the lexicon of scholarship that describes the fate of Islamic science includes such terms as: "decline," "decadence," "stagnation," "fragmentation," "standstill," and that Islamic science "froze," to name just a few. More importantly, the study shows that six centuries ago, the Muslim historian Ibn Khaldun provided a more sophisticated and complex theory regarding what happened to Islamic science, which was not utilised except in the work of two scholars. The thesis tests the adequacy of the different claims by applying them to four case studies from the history of Islamic science, and demonstrate that evidence for specified areas shows that different fates awaited Islamic science in different areas and times. In view of the fact that Ibn Khaldun's theory is six centuries old, and that evidence of original scientific activity beyond the eleventh century emerged in the 1950s, what would one expect the state of scholarship to be? One would expect that with the availability of such evidence the usage of "decline" and other single-faceted terms would begin to disappear from the lexicon of scholarship; scholars would show awareness, and criticism, of each other's work; and development of more and more sophisticated concepts would emerge that would explain the fate of Islamic science. The thesis demonstrates that this did not happen. It argues that the key problem is that, after Ibn Khaldun, there was a centuries-long gap, in which even excellent historians used simple, dismissive terms and concepts defined by a limited, but highly persistent, bundle of interpretative views with a dominant theme of decline. These persistent themes within the scholarship by which Islamic science is constructed and represented were deeply embedded in many scholarly works. In addition, many scholars failed to build on the work of others; they ignored major pieces of evidence; and, in most cases, they were not trying to discern what happened to Islamic science but were referring to the subject as part of another project. Thus, in this corpus of scholarship, one that contains the work of some of the 'best' scholars, the myth of the decline remains not only intact but also powerful. Convinced of its merit, scholars passed it on and vouched for it, failing to distinguish facts from decisions based on consensus, emotion, or tradition. There are very few noteworthy cases where Islamic science is being represented in ways that do not imply negativity. There are also some few narratives that present more complex descriptions; however, even Ibn Khaldun's complex theory, which is arguably the most adequate in the scholarship, is non-comprehensive. Some modern scholars, like Saliba and Sabra, present a challenge to the common argument that Islamic science suffered a uniform decline. However, in the absence of any significant challenges to the common claims of the fate of Islamic science, particularly that of decline, it is evident that, at the very least, the scholarship seems to offer support to the work of discourses that construct the fate of Islamic science in single-faceted, simplistic and reductive terms.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Science
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Munt, Thomas H. R. "The sacred history of early Islamic Medina : the prophet, caliphs, scholars and the town's Ḥaram." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:e8394f8b-238a-4b23-8bfc-cdf395db0f1a.

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This thesis investigates the emergence of Medina in the Ḥijāz as a widely-venerated holy city over the first three Islamic centuries (seventh to ninth centuries CE) within the appropriate historical context, with special attention paid to the town’s ḥaram. It focuses in particular upon the roles played by the Prophet Muḥammad, Umayyad and Abbasid caliphs, and early Islamic legal scholars in this development. It shows that Medina’s emergence as a widely-venerated holy city alongside Mecca was a gradual and contested process, and one that was intimately linked with several important developments concerning legitimate political, religious, and legal authority in the Islamic world. The most important sources for this study have been Medina’s local histories, and Chapter One investigates the development of a tradition of local history-writing there. The Prophet Muḥammad first created a form of sacred space, a ḥaram, at Medina, and Chapter Two seeks to provide the context for this by investigating some forms of sacred and protected space found in the pre-Islamic Arabian Peninsula. Chapter Three then examines a rare early document preserved in the later Islamic sources, which deals in part with Muḥammad’s creation of Medina’s ḥaram, the so-called “Constitution of Medina”, and investigates why and how Muḥammad created that particular form of sacred space at Medina. The remaining two chapters deal with the history of Muḥammad’s ḥaram at Medina after his death as its original raison d’être disappeared. Chapter Four analyses some aspects of Muslim legal scholars’ discussions concerning Medina’s ḥaram, and demonstrates that certain groups disputed its existence. Chapter Five then seeks to understand why caliphs and other scholars invested so heavily in actively promoting its widespread veneration and Medina’s status as a holy city. It concludes that caliphs from the late first/early eighth century patronised Medina to associate themselves with legitimate political authority inherited from Muḥammad, and that from the late second/eighth century certain legal scholars argued for the continued existence of Medina’s ḥaram because of its association with the Prophet and his Companions who had come to be for them the ultimate source of legal authority.
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Amiruddin, M. Hasbi. "The response of the ʻulamāʾ Dayah to the modernization of Islamic law in Aceh." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26246.

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This thesis studies the attitudes of the religious scholars associated with the dayah, the traditional institution of religious learning in Aceh, Indonesia, towards issues of the modernization of Islamic law. In the history of Islamic society in Aceh, these scholars, the 'ulama' dayah, have shown great initiative in guiding their society as it sought solutions to various problems. Their response was not confined merely to religious matters but also extended to the economic, political and social problems.
The impact of modern science and technology has led to many changes in economics, agriculture, medicine, and other fields. All these changes have to be evaluated in terms of their status in Islamic law, because Muslims have always sought to lead their lives in accordance with Islamic teachings. The 'ulama' dayah, have contributed to meeting the challenge of resolving such problems. In formulating their decisions, the 'ulama' dayah usually refer to the standard texts of the four classical schools of Islamic law. The reliance on classical texts is justified by their conviction that present-day 'ulama' are unable to exercise ijtihad independently since they lack the qualifications which have been traditionally demanded of a mujtahid.
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Eter, Khodr Mohammed Amine. "The reaction of Reformation scholars in the Islamic-Arab culture to the effects of European thought." Thesis, University of Glasgow, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.357678.

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Abu, Bakar Ibrahim bin. "Islamic modernism in Malaya as reflected in Hadi's thought." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39505.

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This thesis presents Islamic modernism in Malaya as reflected in the life and works of Sayid Syekh al-Hadi (1867-1934). Having first described and evaluated the previous writings mentioned about al-Hadi, it outlines the main characteristics of Islamic modernism, and discusses al-Hadi's life and his thought covering four topics namely: ritualism, education, woman and politics.
The study has shown that al-Hadi was a Malayan Muslim modernist. He seriously advocated Islamic modernism to overcome what he had perceived as the causes contributing to Malayan Muslim decadence and backwardness. He believed that Malayan Muslims could advance and progress even though they were under British rule because Islamic teachings are practicable and realistic.
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Scharfe, Patrick. "Muslim Scholars and the Public Sphere in Mehmed Ali Pasha's Egypt, 1801-1841." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1440432505.

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Books on the topic "Islamic scholars"

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A bd al-Qadir A wdah. Islam between ignorant followers and incapable scholars. 5th ed. Salimiah, Kuwait: I.I.F.S.O., 1991.

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Shakhṣīyāt istawqafatnī. Bayrūt: Dār al-Fikr al-Muʻāsir, 1999.

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Jawdah, Ṣādiq. al- Quḍāt al-Shahrazūrīyūn. ʻAmmān: Dār al-Bashīr, 1986.

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1964-, Frank Allen J., and Usmanov Mirkasym Abdulakhatovich, eds. An Islamic biographical dictionary of the Eastern Kazakh Steppe, 1770-1912. Boston: Brill, 2005.

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Rifāʻī, Yūsuf al-Sayyid Hāshim. Advice to our brothers the scholars of Najd. 3rd ed. Damascus: Maktabat al-Aḥbāb, 2002.

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Hameed, Syeda Saiyidain. Islamic seal on India's independence: A fresh look Abul Kalam Azad. Karachi: Oxford University Press, 1998.

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Islamic seal on India's independence: Abul Kalm Azad-- a fresh look. Karachi: Oxford University Press, 1998.

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Sayyid Qutb: The life and legacy of a radical Islamic intellectual. Oxford: Oxford University Press, 2013.

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Ismāʻīl, Muḥammad ibn Aḥmad Ibn. al- Iʻlām bi-ḥurmat ahl al-ʻilm wa-al-Islām. al-Riyāḍ: Dār al-Ṭībah, 1998.

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author, Nuri Husain A., ed. Islamic studies. 4th ed. Columbus, Ohio: WeekendLearning Publishers, 2011.

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Book chapters on the topic "Islamic scholars"

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Rauf, Imam Feisal Abdul. "Characteristics of Islamic Governance: The Scholars’ Consensus." In Defining Islamic Statehood, 45–61. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137446824_4.

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Mosaad, Walead. "The philosophy of Islamic Sufism in public and private piety." In Religious Studies Scholars as Public Intellectuals, 148–62. New York : Routledge, [2018] | Series: Routledge studies in religion: Routledge, 2018. http://dx.doi.org/10.4324/9781351139120-13.

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Azid, Toseef, Umar Burki, Muhammad Junaid Khawaja, Nasim Shah Shirazi, and Muhammad Tahir. "Contributions of Islamic scholars on labor economics and some empirical evidence from medieval Islam." In Labor Economics in an Islamic Framework, 23–50. London: Routledge, 2021. http://dx.doi.org/10.4324/9781032019550-4.

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Kurnaz, Serdar. "The maqāṣid-cum-maṣlaḥa Approach as Theological Basis for Islamic Social Work: A Critical Analysis and an Alternative Proposal." In Exploring Islamic Social Work, 137–50. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-95880-0_8.

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AbstractSince social work protects the interests and benefits of people, one of the first conceptual terms which might guarantee the theological foundation of Islamic social work is maṣlaḥa. In modern times, maṣlaḥa is used interchangeably with the overall objectives (maqāṣid) of Sharʿia. The use of maṣlaḥa in its broader sense of maqāṣid enables scholars to link their understanding of social work to the Islamic tradition of sciences, especially to Islamic legal thinking. However, if we look back at the Islamic tradition of legal thinking, we discover a totally different approach to maṣlaḥa and especially maqāṣid: it becomes a source of knowledge, whereas in the tradition of the classical ʾuṣūl, it was a tool for legal hermeneutics. Although the search for the theological foundation of Islamic social work in the realm of Islamic legal theory and Islamic law is comprehensible, the lack of critical reflection on the discrepancy of the modern understanding of maṣlaḥa and maqāṣid, in contrast to the classical understanding, leads to theological dead ends and contradictions. Some scholars have already drawn attention to this but have remained vague concerning a solution to this specific problem. This paper will highlight and compare the specifics of the classical approach of maṣlaḥa in classical Islamic legal thinking and the modern maqāṣid approach. Additionally, I will highlight the Qurʾanic concept of maʿrūf in the three-fold division of K. Reinhart, and reflect on it as a possible theological basis for modern Islamic social work attempts.
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Stillman, Noam A. "Islamici nil a me alienum puto: The Mindset of Jewish Scholars of Islamic Studies." In Modern Jewish Scholarship on Islam in Context, edited by Ottfried Fraisse, 181–98. Berlin, Boston: De Gruyter, 2018. http://dx.doi.org/10.1515/9783110446890-010.

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Kaminski, Joseph J. "The Trajectory of the Development of Islamic Thought—A Comparison Between Two Earlier and Two Later Scholars." In The Contemporary Islamic Governed State, 31–70. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-57012-9_2.

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Hoesterey, James B. "Saints, Scholars, and Diplomats." In Religious Pluralism in Indonesia, 185–206. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501760433.003.0009.

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This chapter explains Indonesia's public diplomacy efforts that link global positioning abroad with local religious statecraft. Indonesia has undergone an “Islamic turn” in its foreign policy agenda over the last couple of decades. Additionally, Indonesian leaders have tried to brand the country as the home of “moderate Islam.” However, the Islamic turn of foreign policy has refigured long-standing domestic concerns about political Islam and ideological and theological fault lines between Indonesian traditionalists and their Wahhabi detractors at home and in other countries such as Saudi Arabia. Indonesia's revamped image of “moderate Islam” plays better with Western governments worried about terror than those leaders in the Middle East.
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"CHAPTER SEVEN. Embattled Scholars." In Jihad in Islamic History, 97–117. Princeton: Princeton University Press, 2006. http://dx.doi.org/10.1515/9781400827381-010.

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"Post-formative Scholars." In Minor Marriage in Early Islamic Law, 206–24. BRILL, 2017. http://dx.doi.org/10.1163/9789004344860_010.

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König, Daniel G. "Scholars at Work." In Arabic-Islamic Views of the Latin West, 72–113. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780198737193.003.0003.

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Conference papers on the topic "Islamic scholars"

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Malik, Abdul, Muhammad Alwi HS, and M. Anwar Hindi. "Religious Moderation in Indonesian Islamic Scholars Articles." In International Conference on Sustainable Innovation Track Humanities Education and Social Sciences (ICSIHESS 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.211227.018.

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Katimin, Dahlia Lubis, Azhari Akmal Tarigan, Chuzaimah Batubara, and Sukiati. "Islamic Scholars in Local Political Dynamics: An Analysis of Islamic Scholars’ Involvement in 2018 North Sumatra Governor Election." In International Conference on Multidisciplinary Research. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0008885804000403.

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al-Wafā’ī, Muhammad Ẓāfir. "The editing and publication of the Islamic Medicine series: ‘ilm al-kīḥālah." In Editing Islamic Manuscripts on Science. Al-Furqān Islamic Heritage Foundation, 1999. http://dx.doi.org/10.56656/100084.11.

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Allow me to express my deep gratitude to al-Furqān Islamic Heritage Foundation, its founder and patron, His Excellency Sheikh Ahmed Zaki Yamani, and its pioneering staff for organising this conference and giving scholars and researchers the opportunity to meet, get acquainted, and exchange views and experiences within their specialisations and fields of activity- Pray God that He may grant the honourable sponsor of this conference many years of fruitful service to learning and Islam, the two inseparables.
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Sarudin, Anida, Mazura Mastura Muhammad, Muhamad Fadzllah Zaini, Husna Faredza Mohamed Redzwan, and Siti Saniah Abu Bakar. "The Relationship between Astronomy and Architecture as an Element of Malay Intelligentsia." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.11-4.

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Islam has been very influential in shaping societal developments in the Malay world. Such an influence manifests in various aspects of their lives, one of which can be clearly seen in several influential works carried out by Malay intellectuals in a number of fields. Old Malay manuscripts that deal with many Islamic aspects of knowledge has become a great legacy left by esteemed Malay religious scholars and intellectuals that serves as a testimony of the spread of Islam to the Malay world. Against such a backdrop, this study was carried out to examine the positive (good) and negative (bad) signs associated with Islamic months that helped Malays decide the appropriate months in which houses should be built. The study was based on a mixed-method approach based on a quantitative method and a qualitative method to help yield empirically reliable findings. The corpus-based analysis was the main analysis used by focusing on significant lexical values and concordant synthesis to highlight the good and bad signs associated with Islamic months. The researchers selected five (5) manuscripts that belonged to a corpus called Petua Membina Rumah. The analysis showed 50% of the Islamic months had negative signs while 42% of such months had positive signs. The remaining 8% had a mix of positive and negative signs. In addition, there were some instances involving a combination of positive and negative signs. Such occurrences provide an interesting view of the impact of signs on the Malay society, especially on its civilization. These significant findings highlight not only the Islamic months deemed suitable for building houses but also the thinking of Malay scholars in shaping the civilization of the Malay world.
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Wahyudi, Rizal, JM Muslimin, Suci Ramadhan, and Muhammad Farkhan. "Abortion Discourse in the Perspective of Islamic Jurisprudence Scholars." In Proceedings of the 4th International Colloquium on Interdisciplinary Islamic Studies in conjunction with the 1st International Conference on Education, Science, Technology, Indonesian and Islamic Studies, ICIIS and ICESTIIS 2021, 20-21 October 2021, Jambi, Indonesia. EAI, 2022. http://dx.doi.org/10.4108/eai.20-10-2021.2316329.

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Ismail, Amnah Saay, B. Jalal, M. Md Saman, and Wan Kamal Mujani. "19th Century Pahang Islamic Scholars in 'A History of Pahang'." In 2017 International Conference on Education, Economics and Management Research (ICEEMR 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/iceemr-17.2017.49.

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Nasichah, Nasichah, Zen Zen Muhamad, and Zakaria Zakaria. "The Role of Betawese Scholars in Multicultural Islamic Proselytism (Dakwah)." In International Conference on Diversity and Disability Inclusion in Muslim Societies (ICDDIMS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icddims-17.2018.16.

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Kilinc, Ramazan. "THE PATTERNS OF INTERACTION BETWEEN ISLAM AND LIBERALISM: THE CASE OF THE GÜLEN MOVEMENT." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/qhfj3934.

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The unprecedented resurgence of religious organisations in the public sphere in recent years has given particular urgency to the old question of the compatibility of Islam and liberalism. Some scholars have argued that Islamic notions of social–political order are not hospitable to democracy and human rights. Others have argued that notions of democracy and human rights are firmly established in the Islamic political discourse but their expression depends on history, social structure and context. Although this debate has proved fruitful in framing the role of Islam in the public sphere, both sides have generally focused on essential sources of Islam. The debate needs to be extended to the empirical realm through study of particular Islamic movements and their responses to liberalisation trends. Such study should take into account local context, the organisational capabilities of the movement, and the Islamic repertoire that it deploys in mobilising its followers. This paper looks at the Gülen movement’s response to liberalisation processes in Turkey in the 1990s and 2000s. Since liberalism has radically transformed the economic and political system of the country over the last two decades, Turkey is a good example for our purposes. Furthermore, the increased influence of the Gülen movement in Turkey provides rich empiri- cal data of an Islamic movement engaging with liberalisation in civil society and politics. The paper concludes that, while the movement’s discourse and practice are compatible with liberalism, its Islamic ethos means that at some points it must engage liberalism critically.
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Mohaghghegh, Mehdi. "Islamic philosophical manuscripts." In The Significance of Islamic Manuscripts. Al-Furqān Islamic Heritage Foundation, 1992. http://dx.doi.org/10.56656/100130.11.

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It was the translation movement in Islamic civilization which made the works of Greek scholars available to the Muslims.[i] But not only did translators put the various works of Aristotle, Plato, Galen, and other philosophers into Arabic; the works of the Greek philosophers were also classified and catalogued, in which context mention should be made of two works by Abū Naṣr al-Fārābī, in one of which he presented the works of Plato, and in the other the works of Aristotle.[ii] Ḥunayn b. Isḥāq in his letter to ʿAli b. Yaḥyā mentioned individually 129 books that his co-workers had translated with him, and he gives a detailed description of how he obtained the manuscripts and how he compared the manuscripts with each other in order to arrive at correct and complete texts.
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Santoso, Suryo Budi, and Herni Justiana Astuti. "The Power of Islamic Scholars’ Lecture to Decide Using Islamic Bank with Customer Response Strength Approach." In International Conference on Community Development (ICCD 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201017.156.

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Reports on the topic "Islamic scholars"

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Tadros, Mariz, ed. What About Us? Global Perspectives on Redressing Religious Inequalities. Institute of Development Studies, October 2022. http://dx.doi.org/10.19088/creid.2021.005.

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How can we make religious equality a reality for those on the margins of society and politics? This book is about the individual and collective struggles of the religiously marginalised to be recognised and their inequalities, religious or otherwise, redressed. It is also about the efforts of civil society, governments, multilateral actors, and scholars to promote freedom of religion or belief (FoRB) whatever shape they take. The actors and contexts that feature in this book are as diverse as health workers in Israel, local education authorities in Nigeria, indigenous movements in India, Uganda, or South Africa, and multilateral actors such as the Islamic Development Bank in Sudan and the World Bank in Pakistan. Some of the case studies engage with development discourses and narratives or are undertaken by development actors, while other cases operate completely outside the international development paradigm. These case studies present some important insights, which while highly relevant for their contexts also draw out important insights for academics, practitioners, activists, and others who have an interest in redressing religious inequalities for socioeconomically marginalised populations.
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Yilmaz, Ihsan, and Greg Barton. Populism, Violence, and Vigilantism in Indonesia: Rizieq Shihab and His Far-Right Islamist Populism. European Center for Populism Studies (ECPS), May 2021. http://dx.doi.org/10.55271/lp0009.

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Muhammad Rizieq Shihab has been one of the most well-known faces of the far-right in Indonesia since the late 1990s. As a radical Islamist scholar with links to Saudi Arabia, Shihab has spent the last three decades as an anti-state voice of the “pious Muslim majority” in Indonesia. He claims to position himself as a “righteous” and “fearless” leader who is dedicated to defending Islam—the faith of “the people.” In 2020 Shihab was arrested for holding large public gatherings, as part of his ‘moral revolution’ campaign, in the middle of pandemic lockdowns. However, his radical Salafist message continues to inspire thousands to action.
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Kenya: Islamic scholars find no religious justification for FGM/C. Population Council, 2008. http://dx.doi.org/10.31899/rh14.1007.

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The Islamic State's Ideology: History of a Rift. George Washington University, June 2020. http://dx.doi.org/10.4079/poe.06.2020.03.

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This paper situates the Islamic State's ideological instruction and training documents collected as part of The ISIS Files project within the broader debate between Islamic State scholars over the acceptability of takfir (excommunication). Among other artifacts, the paper examines controversial treatises issued by the Islamic State’s Committee for Research and Fatwas on the legitimate bases for takfir.
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