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The debate concerning the relationship between faith (īmān) and deeds (ʿamal) constitutes one of the central issues in the history of Islamic theology, generating diverse perspectives among theological schools. This study aims to comparatively analyze the epistemology of deeds in three classical Islamic theological traditions: Khawarij, Murji’ah, and Ahlussunnah. The research employs a qualitative approach using the integrative literature review method, examining classical works of ʿilm al-kalām alongside contemporary academic studies. The data were analyzed through data reduction, thematic categorization, and comparative analysis to identify differences in the epistemological frameworks used to understand the relationship between faith and deeds. The findings indicate that the Khawarij developed a textual–legalistic epistemology that considers deeds an essential component of faith, thereby viewing perpetrators of major sins as having exited the state of faith. In contrast, the Murji’ah developed a theological–rational epistemology that separates faith from deeds and postpones judgment regarding major sinners to God’s ultimate decision. Meanwhile, Ahlussunnah formulated an integrative epistemology that combines belief in the heart, verbal affirmation, and deeds within the structure of faith without declaring major sinners as unbelievers. This study highlights that differences in the concept of deeds in Islamic theology are not merely doctrinal but also reflect distinct epistemological frameworks in interpreting religious sources. The findings contribute conceptually to the study of ʿilm al-kalām by offering a comparative mapping of the epistemology of deeds across three major theological traditions in Islam.

Fiqh is not a revelation from heaven, but rather the result of ijtihad which is a product of human thought. Therefore, it is important to ask critical questions such as: who defined it, for what purpose, in what social context it was formulated, in which geographical area, and with what epistemological approach. These factors greatly influence the process of forming fiqh. In other words, fiqh was not born in a vacuum, but rather developed along with the course of history and was influenced by the dynamic interaction between thinkers and the socio-cultural and socio-political environment in which they were located. This article uses a literature review methodology to examine the historical and social dynamics in the formation of fiqh. Unfortunately, fiqh that is developing among Muslims today is still heavily influenced by medieval works, especially those from Middle Eastern scholars. This condition shows the need for renewal and reactualization of fiqh according to the context of the contemporary era and society.