Ulama'u

Shia madhhab sun hada da makarantun Ja'fari da Zaidi. Ƙananan madhhab kuma da aka ambata a cikin Saƙon Amman [1] sune makarantun Ibadi da ZahiriDukkanin madhhabs na Sunni sun amince da tushe huɗu na Shari'a (dokar allahntaka): Alkur'ani, sunnah (hadith na ainihi), qiyas (tunanin analog), da ijma (yarjejeniyar shari'a). [1] Koyaya, madhhabs sun bambanta da juna a cikin ra'ayinsu game da Ka'idodin shari'ar Islama, ko uṣūl al-fiqh, kamar yadda Hourani (1991) ya taƙaita.[2] Hanbalis sun yarda da yarjejeniyar Abokan Annabi (aṣ-ṣaḥābah) kawai, wanda ya ba da ƙarin dama ga tunani mai zaman kansa (ijtihad) a cikin iyakokin dokokin qiyās. Hanafis suna riƙe da cewa ana iya tallafawa kwatankwacin tsananin a wasu lokuta ta hanyar iyakance amfani da fifiko na shari'a ( (Isthsan)), yayin da makarantar Maliki kuma tana ba da damar yin la'akari da amfani don amfanin jin dadin jama'a (istislah) suma suna da karɓa.[2] Maimakon ra'ayin Sunni na kwatanci (qiyās), Shia ulama sun fi son "tunanin magana" ('Aql) don cire doka.[3]Jikin Shari'a mai mahimmanci (fiqh) ya bayyana hanyar rayuwa ta hanyar fassarar shari'a, wanda Musulmai ya kamata su bi idan suna so su rayu bisa ga nufin Allah. A tsawon lokaci, madhhabs sun kafa "dokokin hali", suna nazarin ayyukan ɗan adam cikin hasken Alkur'ani da Hadisi. Ƙara shari'a al'adu ne (ʿurf) a cikin al'umma. Dokar Islama da al'adun yanki ba su yi tsayayya da juna ba: A karni na 15 na Morocco, an ba da izinin qadis su yi amfani da tsarin da ake kira amal' don zaɓar daga ra'ayoyi daban-daban na shari'a wanda ya fi dacewa da al'adu na gida, koda kuwa ba a goyi bayan su da yarjejeniyar mafi rinjaye. Sau da yawa, amfani da shari'a ya haifar da canje-canje a al'adun yankin.[1]ʿIlm al-Kalām, "kimiyya ta magana", wanda kuma ake kira " tauhidin Islama", yana aiki don bayyanawa da kare koyarwar Alkur'ani da Hadisi.[1] An gabatar da manufar kalām a cikin ƙarni na farko na Islama ta makarantar Muʿtazila.[2] Ɗaya daga cikin fitattun malamai na Muʿtazila shine Abd al-Jabbar ibn Ahmad (935-1025 AD). Daga karni na 11 zuwa gaba, Sunni Abbasid Caliphate da Seljuk Empire sun hana Muʿtazila, amma ya ci gaba da taka muhimmiyar rawa wajen samar da tauhidin Shia. Makarantar Ash'ari ta karfafa amfani da Kalām a matsayin tushen fiqh, kuma wasu sassan Shafi'i madhhab sun bi shi a cikin wannan hanyar. Sabanin haka, Hanbali da Maliki madhhabs sun hana hasashen tauhidi. Abu Mansur al-Maturidi (853-944 AD) ya haɓaka nasa nau'in Kalām, ya bambanta da ra'ayin Ash'ari a cikin batun 'yancin zaɓe na Mutum da ikon Allah. Sau da yawa ana amfani da Maturidi Kalām tare da Hanafi fiqh a sassan arewa maso yammacin duniyar Islama.[3]Wata makarantar tauhidi ta musamman da ake kira tauhidin gargajiya ta fito ne a karkashin jagorancin Ahmad ibn Hanbal a farkon ƙarni na Islama tsakanin malaman hadisi waɗanda suka ƙi gardamar tunani.[1] A cikin farkawar haɗin Ash'arite tsakanin Mu'tazilite rationalism da Hanbalite literalism, asalinsa ya tsira tsakanin 'yan tsiraru na yawancin malaman Hanbalite.[2] Duk da yake Ash'arism da Maturidism galibi ana kiransu Sunni "orthodoxy", tauhidin gargajiya ya bunƙasa tare da shi, yana da'awar abokin hamayya na kasancewa bangaskiyar Sunni ta orthodox.[3]Nazarin, da sharhi game da Alkur'ani da hadisi, muhawara game da ijtihad da taqlid da kuma bayar da fatwa da kuma amfani da Larabci, kuma daga baya Farisa a matsayin harsuna na yau da kullun sun zama ikon addini na ulama a duk faɗin duniyar Islama. Zaman ya nuna cewa, kamar yadda lambobin sadarwa na mutum suka kasance mabuɗin samun ilimi, malaman Islama wani lokacin suna tafiya nesa don neman ilimi (ṭalab al-ʿilm).[1] Saboda horo da harshe na yau da kullun, duk wani malami da ke tafiya daga wani yanki na duniyar Islama zuwa wani zai iya shiga cikin al'ummar musulmi ta gida kuma yana da ofisoshi a can: Matafiyi Ibn Battuta (1304-1368 ko 1369), wanda aka haifa a Tangiers, Morocco, ga dangin ulema, Sultan Muhammad bin Tughluq na Delhi ne ya nada shi qadi. Nuruddin ar-Raniri (d. 1658), an haife shi ne a cikin dangin Musulmi na Gujarati, ya yi tafiya zuwa, kuma ya yi aiki a matsayin Shaykh ul-Islam a Indonesia ta zamani a ƙarƙashin kariya na Iskandar Thani, Sultan na Aceh. [1]Dukkanin malaman sun sami damar motsawa kyauta a cikin "duniya mai alaƙa da juna na 'yan uwanta".[1]A cewar Zaman, ofisoshin su da matsayi a matsayin masu daraja ana tambayar su ne kawai idan sun tabbatar da kansu ba su saba da al'adun yankin ba (kamar yadda ya faru da Ibn Battuta), ko kuma sun hadu da juriya daga abokan adawar da suka fi karfi a cikin gida (ar-Raniri).[1]Ta hanyar tafiye-tafiye da koyarwarsu, ulama suna iya isar da sabbin ilimi da ra'ayoyi a nesa. Koyaya, a cewar Zaman (2010), ana buƙatar malamai su dogara ga sanannun matani waɗanda zasu iya tallafawa fatwas ɗin su. Rubutun da za a iya sani da shi a cikin masana'antu na wani yanki na iya zama ba a sani ba a wani. Ikon malamai daga wani yanki don tallafawa gardamar su a wani na iya iyakance shi ta hanyar saba da matani na al'ummar da suke aiki a ciki. A zamanin da ba a buga littafi ba ko kafofin watsa labarai na sadarwa, sunan masanin zai iya kasancewa iyakance idan bai saba da rubutun gida ba. Kamar yadda ijazah, amincewar masanin ta wani maigidan, shine mabuɗin sunan masanin, ƙarshen zai fi girma a yankunan da masanan da suka amince da su.[1]Halifa ta biyu, Umar ibn al-Khattab, ta ba da kuɗin ƙungiyar Musulmai don nazarin wahayi, labarun rayuwar Muhammed, "da sauran bayanai masu dacewa, don haka lokacin da yake buƙatar shawara ta ƙwararru" zai iya zana shi daga waɗannan "mutane na benci". A cewar Tamim Ansary, wannan rukuni ya samo asali ne a cikin Ulama [1]Lokacin da aka kafa Shari'ar Musulunci ya koma lokacin al'ummomin Musulmi na farko. A wannan lokacin, lauyoyi sun fi damuwa da batutuwan da suka shafi iko da koyarwa fiye da ka'idar.[1] Ci gaba a ka'idar ya fara tasowa tare da zuwan masanin shari'a na musulmi na farko Muhammad ibn Idris ash-Shafi'i (767-820), wanda ya tsara ka'idodin ka'idojin shari'ar Musulunci a cikin littafinsa ar-Risālah. Littafin ya ba da cikakken bayani game da tushen doka guda huɗu (Alkur'ani, Sunnah, ijma, da qiyas) yayin da yake bayyana cewa dole ne a fahimci rubutun Musulunci na farko (Alkur"ani da hadisi) bisa ga ka'idojin fassarar da aka samo daga nazarin kimiyya na harshen Larabci.[2]Sunni Ottoman, da daular Shi'a Safavid Farisa, sarakunan abokan adawar biyu na farkon daular Islama ta zamani, dukansu sun dogara da ulama don halatta ikonsu. A cikin daular biyu, ulama da kotunan sarauta ke tallafawa sun kirkiro koyarwar addini "na hukuma" wanda ke tallafawa mulkin daular. A manyan fannoni na ikon siyasa, bi da bi, ci gaban ya ɗauki hanyoyi daban-daban: Sultan Süleyman na Ottoman na samu nasarar haɗa ulama na mulkin mallaka a cikin mulkin mallaka, da kuma dokar Ottoman a cikin dokar Musulunci. [1] Sabanin haka, Shah Abbas I na Farisa bai iya samun irin wannan goyon baya daga Shi'a ulama ba, wanda ya riƙe matsayi mai zaman kansa. A lokacin marigayi daular Safavid, Shi'a ulama ya zama ɗaya daga cikin masu ba da izini na ci gaba a lokacin rashin kwanciyar hankali na gwamnatin tsakiya, don haka tabbatar da 'yancin kai wanda suka riƙe a lokacin mulkin sarakuna masu zuwa.[2]Koyaya, ta hanyar amincewa da malamai da kuma nada su ofisoshi, a tsawon lokaci tasirin sultan ya karu a kan malaman addini, kodayake, a matsayin Musulmi, har yanzu yana tsaye a ƙarƙashin dokar Islama.[1] Ko da Shaykh al-Islām ya kasance a ƙarƙashin sultan; matsayinsa, kamar matsayi na muftis, an bayyana shi a matsayin "hidima" (Turkish) ko "rank" (Turkiyanci: ko paye-ı Sahn), wanda aka nada ko kuma aka ɗaukaka dan takara.[2] Turkish-language_text" id="mwAm0" rel="mw:PageProp/Category"/>Wani lokaci, sarakuna sun yi amfani da ikonsu: A cikin 1633, Murad IV ya ba da umarni a kashe Shaykh al-Islām Ahīzāde Ḥüseyin Efendi. A shekara ta 1656, Sultan Mehmed IV ya yanke wa Shaykh al-Islām Ḥocazāde Mesʿud Efendi hukuncin kisa.[3]Amfani da addinin Sunni a matsayin halatta mulkin daular Ottoman yana da alaƙa da Sultan Süleyman I da kazasker dinsa kuma daga baya Schaykh al-Islām Ebussuud Efendi. Ebussuud ya tattara wani littafi na doka na mulkin mallaka ( (ḳānūn) -nāme), [1] wanda ya haɗu da dokar addini (sharīʿah) tare da dokar daular duniya (ḳānūs) a cikin mutumin sultan. [2] Misali, Ebussuud ya ba da dalilin da ya sa gwamnati za ta iya mallakar ƙasa, ko kuma za ta iya karɓar haraji da ƙara haraji, saboda gwamnati tana da alhakin kare amfanin kowa na dukan Musulmai.[1]Shaikh Safi-ad-Din Ardabili (1252-1334) shi ne wanda ya kafa Safaviyya tariqa. Babban jikan Safi ad-Din Isma'il, wanda daga 1501 zuwa gaba ya yi mulki a kan Daular Farisa, shine wanda ya kafa Daular Safavid. Shah Ismail na ayyana Shi'a Goma sha biyu a matsayin sabon addinin jihar Farisa. Don yada bangaskiyar Safavid, ya gayyaci ulama daga Qom, Jabal 'Āmil a kudancin Lebanon da Siriya don tafiya a kusa da Iran da inganta koyarwar Shi'a.[1][2] A cikin 1533, Shah Tahmasp I ya ba da umarnin sabon bugu na Safvat as-safa, asalin Shaikh Ṣāfī. An sake rubuta shi don tallafawa da'awar dangin sarauta a zuriyar Musa al-Kadhim, Imam na bakwai, don haka ya halatta mulkin Safavid.[3]A lokacin mulkin Shah Abbas I (1571 - 1629 AD), gardamar hadin kan addinin addini da ikon siyasa ba ta isa ta halatta ikon Shah ba: Shi'a ulama ya yi watsi da ikirarin sarki na wakiltar Imam da aka ɓoye ta hanyar koyar da cewa zuriya ba lallai ba ne ta nufin wakilci. Hakazalika, yayin da tasirin mysticism na Sufi ya raunana, rawar da Shah ya taka a matsayin shugaban Safaviyya ya rasa muhimmancinsa a matsayin hujja ga rawar siyasa. Abbas na nemi ya haɗa kansa da fitattun ulama kamar Shaykh Bahāʾi (1574-1621 AD), wanda ya sanya Shaykh al-Islām a sabon babban birninsa, Isfahan. Sauran sanannun ulama da ke aiki a ƙarƙashin goyon bayan Abbas sune Mir Damad (d. 1631 ko 1632 AD), ɗaya daga cikin waɗanda suka kafa Makarantar Isfahan, da Ahmad ibn Muhammad Ardabili (d. 1585). Ta hanyar koyarwarsu, sun ci gaba da bunkasa koyarwar Islama ta Shi'a da ayyukan addini. Koyaya, kamar yadda addini bai isa ya goyi bayan ikon siyasa a Farisa ba, Abbas I dole ne ya haɓaka ra'ayoyi masu zaman kansu don halatta mulkinsa. Ya yi haka ta hanyar kirkirar sabon sojojin ghulam, don haka ya haifar da al'adar Turco-Mongol ta Timur da mulkinsa.[1]A farkon karni na 19, Ottoman ulama har yanzu suna riƙe da tasirin siyasa. Lokacin da sultan Selim III ya yi ƙoƙari ya sake fasalin Sojojin Ottoman, ulama sun yi tsayayya da shirye-shiryensa, wanda suka ƙi a matsayin ridda daga Islama. Sakamakon haka, sake fasalinsa ya gaza. Koyaya, magajin Selims Mahmud II (r. 1808-1839) ya fi nasara: Ya kira sabbin dakarun, waɗanda aka tsara bisa ga samfuran Turai, da sunan "Sojojin Nasara na Muhammadu" (Asâkir-i Mansure-i Muhammediye). Ta hanyar yin haka, ya sami damar shawo kan zargin ridda kuma ya sami goyon bayan ulama.[1] Sauye-sauyen Mahmuds sun haifar da sabon rukunin sarakuna waɗanda ke magana da yarukan Yammacin Turai kuma suna da masaniya game da al'ummomin Yammacin Yammacin Yuropa da tsarin siyasar su. Yayinda matsin siyasa da tattalin arziki ya karu a kan Daular Ottoman a cikin karni na 19, wannan sabon ƙwararren ya ci gaba da sake fasalin Sultan kuma ya taimaka wajen fara sabon zamanin sake fasalin, Tanzimat. A layi daya, an kewaye tasirin siyasa na ulama kuma an rage shi mataki-mataki. An kirkiro ma'aikatar ba da gudummawar addini don sarrafa kudaden vakıf. Don haka, ulama sun rasa iko kai tsaye a kan kudaden su, wanda ya rage ikon su na yin tasiri na siyasa.[1]A Iran, lokacin rashin kwanciyar hankali na siyasa ya fara ne tare da rushewar mulkin Safavid bayan mutuwar shah Sultan Husayns a shekara ta 1722. A cikin hasken raguwa da raguwar gwamnatin tsakiya, ƙungiyoyin zamantakewa guda biyu sun ci gaba da ci gaba kuma, saboda haka, sun tashi a cikin iko: Shugabannin kabilanci sun kafa, da sauransu, Khanates na Caucasus, da daular Afsharid da Zand. Ƙungiyar ta biyu da ta amfana daga raunin ikon tsakiya ita ce Shi'a ulama. A cewar Garthwaite (2010), "ulema sun kasance wata hukuma ce wacce ba kawai ta ba da ci gaba ba, amma a hankali ta tabbatar da rawar da take takawa a kan ikon sarauta. "An fara aiwatar da canji wanda ya ci gaba a cikin karni na 19 har zuwa yanzu.[1]Wasu daga cikin Safavids na ƙarshe, Sulayman Shah (r. 1666-1694) da Tahmasp II (r. 1722-1732) sun nemi goyon bayan ulama a ƙoƙarin ƙarfafa ikonsu. Musamman, sun haɗa kansu da ƙungiyar ulama waɗanda suka goyi bayan koyarwar "hukunci" Shi'a Goma sha biyu, wanda Shaykh al-Islām Mohammad-Baqer Majlesi na Iran (1627-1699) ya kafa a cikin shekarun da suka gabata na mulkin Safavid. Rikici tsakanin Shi'a goma sha biyu da Mir Damad (d. 1631 ko 1632) da Mulla Sadra's (c. 1571/2 - 1640) Makarantar Isfahan, wacce ta inganta mysticism na Sufi da falsafar Islama, ta ci gaba a cikin karni na 18, kuma ta tsara dangantakar tsakanin ulama da gwamnati a lokacin mulkin sarakuna masu zuwa.[1]Tare da hauhawar Agha Mohammad Khan Qajar zuwa kursiyin Iran, Daular Qajar ta karfafa ikon tsakiya. Koyaya, Qajar Shahs, musamman Naser al-Din Shah Qajar (r. 1848-1896), wanda mulkinsa ya yi daidai da na Ottoman Sultans na lokacin Tanzimat, ya kasa samun iko na tsakiya a kan ulama. Masanan Shi'a sun riƙe tasirin siyasa a kan al'ummar Farisa. Sun kuma ci gaba da samun damar samun kudade ba tare da iyaka ba daga tallafin addini. Bugu da kari, an biya harajin Zakat na Musulunci ga kowane Imamai ba ga masu karɓar haraji da ke tallafawa jihar ba. Dukkanin tasirin addininsu da kuma hanyoyin kudi sun ba da damar Shi'a ulama suyi aiki, a wasu lokuta, a kan Shah.[1] Don haka, a ƙarƙashin daular Qajar, ulama sun ba da tushen halattacciyar addini kuma sun yi aiki a matsayin masu fassara dokar addini a cikin tsarin shari'a guda biyu inda jihar ke gudanar da doka bisa ga al'ada ('urf). [2]Farawa a farkon rabin karni na 19, hulɗa kai tsaye ya fara kuma a hankali ya karu tsakanin membobin ulama da Yammacin Turai na zamani. Mai ba da izini na Masar Rifa'a al-Tahtawi (1801-1873) yana daga cikin mambobi na farko na ulama waɗanda suka yi tafiya zuwa Turai. A matsayinsa na mai ba da shawara kan addini ga tawagar da Khedive na Masar Muhammad Ali Pasha ya zauna a Paris daga 1826 zuwa 1831. Rahotonsa "The Extraction of Gold or an Overview of Paris" (Taīīī al-ibriz fī talīṣ Bārīz) (1849) ya haɗa da wasu siffofi na sake fasalin nan gaba da yiwuwar ingantawa a ƙasarsa. Kodayake al-Tahtawi ya wuce ta hanyar ilimin gargajiya na alim, sha'awarsa ta mayar da hankali kan ra'ayoyin Faransanci na zamani na gudanarwa da tattalin arziki. Ya yi magana ne kawai game da Islama don jaddada cewa Musulmai na iya karɓar ilimi da fahimta daga Turai. Saboda haka, rahoton lt-Tahtawi ya nuna kokarin siyasa na Muhammad Ali Pasha, wanda ba ya da niyyar sake fasalin jami'ar al-Azhar, amma yana da niyyar gina tsarin ilimi mai zaman kansa wanda gwamnatinsa ke tallafawa.[1]Hayreddin Pasha (1822/3-1890) ya kasance ɗan ƙasar Ottoman Tunisian kuma ɗan siyasa wanda ya sake fasalin gudanarwa da ikon lardin. Ya sami damar bayyana ra'ayoyinsa a Faransanci (Réformes nécessaires aux États musulmans - Necessary reforms of the Muslim states. Paris, 1868), wanda ya koya yayin da yake wakiltar mai mulkinsa Ahmad Bey a kotun Napoleon III daga 1852 zuwa 1855. Sabanin al-Tahtawi, Hayreddin Pasha ya yi amfani da ra'ayin addini na sha'awar musulmi (maṣlaḥa) don yin amfani da ra-ayinsa, don haka ya yi amfani le ra'ayin ijtihad ga al'amuran jama'a.[1]Syed Ahmad Khan, mai gabatarwa Musulmi na zamani a Kudancin Asiya, da Jamal al-Din al-Afghani sun dauki matsayi kamar na Yammacin Musulunci a sassan Gabas na duniyar Musulunci. An dauki wannan a matsayin mai ba da shawara ga Pan-Islamism, amma kuma a matsayin daya daga cikin wadanda suka kafa addinin Islama na siyasa da kuma ƙarshen karni na 19 da na 20 na ƙungiyar Salafi. [1]Babban Mufti na Masar Muhammad Abduh (1849-1905), wanda jami'ar al-Azhar ta ba shi digiri na 'Alim a 1877, shi ne na farko da ya yi amfani da kalmar Islāh don nuna sauye-sauyen siyasa da addini. Har zuwa shekara ta 1887 ya shirya tare da al-Afghani jaridar al-ʿUrwa al-Wuthqā ("The firm bond"). Jaridar ta yadu da ra'ayin Islama na Islama wanda ke wakiltar haɗin addini wanda aka yi imanin ya fi ƙarfin ƙasa ko yare. Daga 1876 zuwa gaba, Abduh ya shirya jaridar al-Ahrām. Tun daga shekara ta 1898, ya kuma shirya, tare da Rashid Rida (1865-1935), jaridar al-Manār ("The Beacon"), inda ya ci gaba da bunkasa ra'ayoyinsa. al-Manār ya bayyana a bugawa kusan kusan shekaru 40 kuma an karanta shi a duk faɗin duniyar Islama.[1]ʿAbduh ya fahimci Islah a matsayin ra'ayi na "canjin bil'adama" (iṣlāḥ nauʿ al-insān). [1] A cikin ayyukansa, ya jaddada muhimmancin musamman na sake fasalin tsarin madrasa na gargajiya, wanda aka yi amfani da shi ta hanyar kafa tsarin ilimi na duniya, na gwamnati a Misira. Ya yi ƙoƙari ya sulhunta tsarin ilimi na gargajiya da na zamani, don haka ya tabbatar da gabatar da cibiyoyin zamani ta jihar ta kasa daga ra'ayi na Islama. Ya yi nuni da ra'ayin Islama na sha'awar hadin gwiwa ko fa'idar al'ummar musulmi (maṣlaḥa), wanda ya ba da muhimmancin gaske (al-maṣlafà shar) don sha'awar 'yan uwansa Musulmai. Ma'anar islāh ta sami muhimmancin musamman don nan gaba, yayin da take ƙoƙari ta fahimta da kuma tabbatar da dukkan fannoni na rayuwar zamani daga koyarwar Islama.[2]After Abduh's death in 1905, Rashīd Ridā continued editing al-Manār on his own. In 1924, he published a collection of writings by some ulama of Najd: Maǧmūʿat al-ḥadiṭ an-naǧdīya.[1] Thus, the teachings of the Yemeni alim Muhammad ash-Shawkani (1759–1839), which had already been discussed since the 1880s, gained greater publicity. Likewise, the writings of the Hanbali scholar Ibn Taymiyyah (1263–1328) came to attention again. Ibn Taymiyyah's doctrine provided a link between the wahhabiyya and parts of the salafiyya movements.[2] The theological differences between the two movements were altogether too large for a complete union of the two doctrines. However, the opening of the Salafi movement towards Wahhabism helped to reconcile the latter with the Islamic public after king Ibn Saud's invasion of the Hijaz in 1924. The Central Arabian militias (Iḫwān) had occupied and looted the holy towns of Mecca and Medina, thereby destroying monuments which they considered pagan (shirk). Starting with the Pan-Islamic Congress in Mecca in 1926, the pro-Saudi movement developed into one of the most relevant currents of Islamic thought. [ana buƙatar hujja]A cikin gudun hijira ta Masar, mai ba da izini na Siriya Abd ar-Rahman al-Kawakibi (1854-1902) ya sadu da al-Afghani, Abduh da Rida. A cikin littattafansa Ṭabāʾiʿ al-istibdād ("Halin mulkin kama karya") da Umm al-Qurā ("Uwar ƙauyuka [watau, Makka]", 1899) ya zargi sultan Ottoman Abdülhamid II da lalata al'ummar Islama. Ottoman zalunci "ya mamaye haƙƙin 'yan ƙasa, ya sa su jahilci su kiyaye su marasa aiki, [kuma] ya hana haƙƙinsu na shiga cikin rayuwar ɗan adam".[and][1] Saboda haka, dole ne a sake fasalin doka. Ta hanyar amfani da ijtihad, dole ne a kirkiro "tsarin zamani da haɗin kai na doka", kuma dole ne a samar da "ikarar addini mai kyau". Saboda matsayi na tsakiya na mutanen Larabci a cikin Ummah da harshen Larabci cikin maganganun ilimi, amma kuma saboda "Islama ta Larabci... 'yanci ne daga cin hanci da rashawa na zamani kuma Bedouin 'yanci suna da' yanci daga lalacewar ɗabi'a da rashin jin daɗi na zalunci", ma'aunin iko dole ne ya canza daga Turks zuwa Larabawa.  Dole ne daular Ottoman ta ba da da'awarsu ga KHalifa, kuma dole ne wakilan Ummah su zabi sabon Khalifanci na zuriyar Quraysh. Za a kafa ikonsa na wucin gadi a cikin Hejaz, yayin da zai riƙe ikonsa na addini a kan dukan al'ummar musulmi, "tare da taimakon... ta hanyar majalisa mai ba da shawara da sarakunan musulmi suka zaba".[1] Ra'ayin Al-Kawākibīs cewa koyarwar Larabawa tana wakiltar wani nau'i na Musulunci, a cewar Cleveland da Bunton (2016), sun shirya tushe ga kishin kasa na Larabawa na karni na 20 da kuma sabuntawar Musulunci na Nahda.[1]A cikin 1912, an kafa kungiyar Muhammadiyah a Yogyakarta (a cikin Indonesia ta zamani), [1] wanda, tare da Nahdlatul Ulama ("Reawakening of the ulama"), wanda aka kafa a 1926, sun kafa manyan kungiyoyin Musulmai guda biyu a duniya. [2] Tun daga shekarun 1930, makarantun kwana na addini (pesantren) sun kuma koyar da lissafi, kimiyyar halitta, Turanci da tarihi. Tun daga shekara ta 1980, makarantun Nahdlatul Ulama sun ba da digiri a fannin tattalin arziki, iko, ilimin yara da kimiyyar kiwon lafiya. A cikin shekarun 1990s, a karkashin shugabansu Abdurrahman Wahid, kungiyar ta karɓi koyarwar adawa da tushe, tana koyar da dimokuradiyya da pluralism.[3]