a search into the earlier tradition sources of the sunnīs indicates that part of them, entitled kitāb al-faḍā’il, address the excellences (faḍā’il) and virtues (manāqib) of individuals and groups. dedicating a separate chapter under this rubric along other chapters and sections of ḥadith collections reveals the importance of this issue and the endeavors of the compilers of sunnī ḥadith collecti...

Aḥmad Ṣubḥī Manṣūr is a contemporary Egyptian researcher who has been considered by some as the spiritual leader of the Qur’ānists in that country. Relying on the Qur’ān, he tries to introduce this divine book as the only source of legislation and prove the non-authoritativeness of the Sunna. Referring to the verses that seemingly consider God and the Qur’ān to be enough for the human, deem the...

according to the traditionists (akhbārīs), “inference of theoretical precepts from the external meanings of the qur’ān and the sunna of the prophet without reference to the infallible imams is not permitted. also, after enquiry into the sayings of the imams, if no contextual evidence is found, it has to be ceased and no recourse can be made to the above external meanings.” the reasons that akhb...

This article attempts to fill a research gap on the development of Islam in Mindanao, Southern Philippines, 19th century, where Muslim traditions region were well established and connected with intellectuals other Islamic worlds. relates mainly set primary sources manuscripts recently discovered by scholars such as Gallop, Fathurrahman, Kawashima Mindanao area, which previously belonged local M...

jurisprudence has been originated from the qur‘ān and ḥadīth and the narrational or ma’thūr jurisprudence has been the first jurisprudential style after the rise of islam, to such an extent that in the latter periods the expansion of this jurisprudence was intermingled with rational inferences and some issues that enjoyed more widespread aspects were accepted as rules. the rule of prohibition o...

the oldest works of muslim scholars in the fields of kalām , ḥadīth and tafsīr during the 2nd and 3rd centuries ah rarely offer an explicit basis for regarding the qur’ān as an inimitable miracle of the prophet. however, the issue appears fully fledged in the works of scholars such as al-bāqillānī, qāḍī ‘abd al-jabbār and al-sharīf al- murtaḍā. this silence in the early islamic centuries, when ...

among the most important differences between the sunnīs and shī‘as is the legal obligation of the circumambulation called ṭawāf al-nisā’ in the end of the ḥajj pilgrimage and the consequences of its non-performance. contrary to the shī‘as, the sunnīs’ jurisprudence the have opined the necessity of another circumambulation called ṭawāf al-widā‘ (farewell circumambulation) by putting aside ṭawāf ...

miskawayh regards intellect as the essence and non-material substance of human soul and mentions “virtue” as the sovereignty of intellect over the faculties of the soul (nafs) and its actions, the resul of which is the freedom of intellect in dealing with theoretical contemplations and the outcome of these contemplations is “wisdom”, that is the “happiness” of the soul. therefore, happiness rel...