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Ijtihad (/ ˌ ɪ dʒ t ə ˈ h ɑː d / IJ-tə-HAHD; [1] Arabic: اجتهاد ijtihād [ʔidʒ.tihaːd], lit. ' physical effort ' or ' mental effort ') [2] is an Islamic legal term referring to independent reasoning by an expert in Islamic law, [3] or the thorough exertion of a jurist's mental faculty in finding a solution to a legal question. [2]
The Quran mentions the Psalms with the use of the term zubūr (Arabic: زبور "writings") in five verses. [4] and two of these mention that it was given to David (4:163; 17:55).
The verse literally translates to "There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus". [2] David Scholer, New Testament scholar at Fuller Theological Seminary, believes that the passage is "the fundamental Pauline theological basis for the inclusion of women and men as equal and mutual partners in all of the ministries of the church."
Istiḥsan (Arabic: اِسْتِحْسَان ) is an Arabic term for juristic discretion. In its literal sense it means "to consider something good". Muslim scholars may use it to express their preference for particular judgements in Islamic law over other possibilities.
Fiqh (/ f iː k /; [1] Arabic: فقه) is Islamic jurisprudence. [2] Fiqh is often described as the style of human understanding and practices of the sharia; [3] that is, human understanding of the divine Islamic law as revealed in the Quran and the sunnah (the teachings and practices of the Islamic prophet Muhammad and his companions).
According to Caldarola, kepercayaan "is not an apt characterization of what the mystical groups have in common". [2] The US State Department's states: . Sizeable populations in Java, Kalimantan, and Papua practice animism and other types of traditional belief systems termed "Aliran Kepercayaan."
Principles of Islamic jurisprudence (Arabic: أصول الفقه, romanized: ʾUṣūl al-Fiqh) are traditional methodological principles used in Islamic jurisprudence (fiqh) for deriving the rulings of Islamic law ().
The concept of Itmām al-hujjah requires that religious truth is presented by a Rasul (Messenger) and not by a mere Nabi (Prophet). The former is distinguished from the latter by having received a message for a community in the form of a book and by being assured success.