Theology and Creed in Sunni Islam: The Muslim Brotherhood, by J. Halverson

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By J. Halverson

The historical past of Sunni theology (kalam) is little recognized, however the influence of its death has profoundly formed glossy Islam. This e-book explores the correlation among anti-theological notion and the increase of Islamism within the 20th century. It focuses in particular on Egypt's Muslim Brotherhood and the management of Umar al-Tilmisani (d. 1986). In doing so, the sociopolitical implications of anti-theological creedalism and its postcolonial intermarriage with the trendy geographical region are analyzed. eventually, this research seeks to grasp even if a revival of Sunni theology, as a rational discourse on faith, can dilute the absolutism of more and more pervasive Islamist suggestion within the modern Muslim international.

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Extra info for Theology and Creed in Sunni Islam: The Muslim Brotherhood, Ash'arism, and Political Sunnism

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But we are not. Hence, while the majority of Shafi‘ite, Malikite, and Hanafite scholars (ulama), administrators, and other social elites may well have been devout adherents of Ash‘arism or Maturidism, and perhaps a good segment of the general populace as well, it is unlikely that the majority of everyday people living in medieval Muslim societies had any The Demise of ‘Ilm al-Kalam ● 35 substantive familiarity with the often abstract, intellectual religiosity of the theologians. This stands true even today, beyond Muslim societies, in places like the United States, where a tremendous gap exists between popular notions of Christianity (whether Protestant or Catholic) among the general populace, and the Christianity of the clergy, theologians, and academics.

1534), who was appointed Shaykh al-Islam during the reign of the Ottoman Sultan Sulayman the Magnificent (r. 1520–66). While helpful in many respects, his short treatise entitled “The Disagreements Between the Ash‘aris and Maturidis” carries the same shortcomings that we have found elsewhere on the subject. In fact, its brevity and attention to Ash‘arite theology is only further evidence of the demise of Sunni theology (kalam) by the fifteenth century (CE), as we will examine in chapter two. ”52 The second of the twelve issues listed in his treatise deals with the subject of God’s Speech.

76 The Maturidites also maintained that the Attributes of act (al-sifat al-fi’ liyyah) are eternal, although the technical distinction between them and the essential Attributes remained in their thinking. 79 While thoroughly pragmatic in nature, al-Nasafi’s final clause (as we would expect) clearly echoes the Hanafi-Murji’ite doctrine that emerged out of the political chaos of the first and second fitnahs, thus reiterating the essential Hanafite nature of the Maturidite school of theology. Conclusion While both the Ash‘arites and Maturidites represent Sunni orthodox theologies, the differences between the two are significant and indicate the potential for intellectual creativity within rational discourse, even when religious in nature.

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