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© koninklijke brill nv, leiden, ���7 | doi ��.��63/9789004333�54_0�7 CHAPTER 16 Temporary Hellfire Punishment and the Making of Sunni Orthodoxy Feras Hamza This chapter is concerned with the development of the idea of temporary hell in early Islam. Almost all of the classical Sunni creeds
© koninklijke brill nv, leiden, ���7 | doi ��.��63/9789004333�54_0�7 CHAPTER 16 Temporary Hellfire Punishment and the Making of Sunni Orthodoxy Feras Hamza This chapter is concerned with the development of the idea of temporary hell in early Islam. Almost all of the classical Sunni creeds
orthodoxy? In this paper I seek to address these questions by examining the conflict between Sunni orthodoxy, represented by the mjc , and the Ahmadiyya in South Africa. Beginning with a perspective of Sunnism as a historical construct ( Moosa 2014 ), I will show that the Ahmadiyya Jama’at played the
gained some religious and emotional mileage? The available evidence suggests that the minuscule Ahmadi community did not pose any credible threat to Sunni orthodoxy, which itself was not homogenous. At most, it was an annoying inconvenience espousing some views that the Sunni ʿulamāʾ found repugnant
Nishapur, was influential for his contribution to the construction of the Saljūq’s political ideology through his scholarly careers and writings. He attempted to formulate a new understanding of Sunnī orthodoxy, which then became the Saljūqs’ political ideology. 5 However, despite the pivotal role and
S̲h̲īʿī vizier Ibn Mahdī , the caliph changed his mind and made his heir his younger son ʿAlī , more favourable towards S̲h̲īʿism than the elder one, who was very attached to Sunnī orthodoxy. To explain and justify this decision, a letter was produced, signed by two witnesses, in which the prince
man he adhered to the Ṣufriyya [ q.v. ], but he embraced Sunnī orthodoxy under the influence of his teacher Ayyūb al-Sak̲h̲tivānī (d. 131/748,) a well-known traditionist and faḳīh (Ziriklī, Aʿlām , i, 382). His studies in Arabic
’s uncle, Simnānī experienced near Ḳazwīn a vision of the other world, and though he remained until mid-S̲h̲aʿbān 685/beg. Oct. 1286 in the service of the Īlk̲h̲ān , he was then allowed to go on leave to Simnān, where he found his way, after examining his conscience, to Sunnī Orthodoxy and Ṣūfism
Abstract
This article investigates the development of ʿadālat al-ṣaḥāba, a central doctrine in Sunnī orthodoxy that stresses the integrity of the Prophet Muḥammad’s Companions. The examination of relevant Sunnī works indicates that the doctrine crystalized in the 5th/11th century, by which time the basic tenets of the doctrine had been developed. These include, among other things, the definition of Companions and their essential role in securing the authenticity of Islam. Furthermore, it was around that time that medieval Sunnī scholars developed an epistemological—rather than a historical or theological—basis for the doctrine. Establishing the integrity of the Companions during the Prophet’s lifetime on the presumption of innocence that is further confirmed by textual evidence, they argued that good Muslims must continue to accept that integrity given the lack of conclusive evidence that they lost it at a later time, particularly when they participated in civil wars. I argue that this epistemological ground was furnished by Murğiʾism, as the examination of some Murğiʾī texts demonstrates. 1
pre-colonial Muslim rulers began similar recruitment in the late 17th century. During the 19th century Wahhābī missionaries began a process of Islamisation , attacking vestiges of Hindu ritual practices, stressing Sunnī orthodoxy and encouraging the use of Urdu as a symbol of “pure” Islam