[There are ten pronunciations of ''Islam'' in English, differing in whether the first or second syllable has the stress, whether the ''s'' is or , and whether the ''a'' is pronounced , or (when the stress is on the first syllable) (''Merriam Webster''). The most common are (''Oxford English Dictionary''. Random House) and (''American Heritage Dictionary'').]
ar|اَلْإِسْلَامُ|al-’Islām, "submission o God
is an Abrahamic monotheistic religion
teaching that Muhammad
is a messenger
[Peters, F. E. 2009. "Allāh." In , edited by J. L. Esposito. Oxford: Oxford University Press. . (See also]
) "e Muslims' understanding of Allāh is based…on the Qurʿān's public witness. Allāh is Unique, the Creator, Sovereign, and Judge of mankind. It is Allāh who directs the universe through his direct action on nature and who has guided human history through his prophets, Abraham, with whom he made his covenant, Moses/Moosa, Jesus/Eesa, and Muḥammad, through all of whom he founded his chosen communities, the 'Peoples of the Book.'"
It is the world's second-largest religion
with 1.9 billion followers or 24.9% of the world's population
known as Muslims
. Muslims make up a majority of the population in 51 countries
. Islam teaches that God
) is One
, and Unique
, and has guided humanity through prophets
, revealed scriptures
, and natural signs
The primary scriptures of Islam are the Quran
, believed to be the verbatim
word of God, as well as the teachings and normative examples (called the ''sunnah
'', composed of accounts called ''hadith
'') of Muhammad (
570 – 632 CE
Muslims believe that Islam is the complete and universal version of a primordial faith
that was revealed many times before through prophets, including Adam
, and Jesus
. Muslims consider the Quran in Arabic
to be the unaltered and final revelation of God. Like other Abrahamic religions
, Islam also teaches a final judgment with the righteous rewarded in paradise
and the unrighteous punished in hell
. Religious concepts and practices include the Five Pillars of Islam
, which are obligatory acts of worship, as well as following Islamic law (''sharia
''), which touches on virtually every aspect of life and society, from banking
and the environment
[El Shamsy, Ahmed, and Noel James Coulson.]
" ''Encyclopædia Britannica''. 2020. (See also
The cities of Mecca
are home to the three holiest sites in Islam
[Trofimov, Yaroslav. 2008. ''The Siege of Mecca: The 1979 Uprising at Islam's Holiest Shrine''. New York. . p. 79.]
From a historical point of view, Islam originated in early 7th century CE in the Arabian Peninsula
, in Mecca, and by the 8th century, the Umayyad Caliphate
extended from Iberia
in the west to the Indus River
in the east. The Islamic Golden Age
refers to the period traditionally dated from the 8th century to the 13th century, during the Abbasid Caliphate
, when much of the historically Muslim world
was experiencing a scientific
, and cultural flourishing.
[Saliba, George. 1994. ''A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam''. New York: New York University Press. . pp. 245, 250, 256–57.] [Hassan, Ahmad Y. 1996.]
Factors Behind the Decline of Islamic Science After the Sixteenth Century
" Pp. 351–99 in ''Islam and the Challenge of Modernity'', edited by S. S. Al-Attas. Kuala Lumpur: International Institute of Islamic Thought and Civilization. Archived from th
on 2 April 2015.
The expansion of the Muslim world involved various caliphates and states
such as the Ottoman Empire
, trade, and conversion to Islam by missionary activities
Most Muslims are of one of two denominations
[Denny, Frederick. 2010. ]
Sunni Islam: Oxford Bibliographies Online Research Guide
'. Oxford: Oxford University Press. "Sunni Islam is the dominant division of the global Muslim community, and throughout history it has made up a substantial majority (85 to 90 percent) of that community."
[Religions | Field Listing]
" ''The World Factbook Archive''. Central Intelligence Agency. Retrieved 24 May 2020. *"Shia Islam represents 10–15% of Muslims worldwide."
* "Sunni Islam accounts for over 75% of the world's Muslim population."
[Pew Forum for Religion & Public Life. October 2009.]
Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population
" Pew Research Center. Retrieved 25 May 2020
Sunni and Shia differences
arose from disagreement over the succession to Muhammad
and acquired broader political significance, as well as theological
About 12% of Muslims live in Indonesia
, the most populous Muslim-majority country; % live in South Asia
, the largest population of Muslims in the world; % in the Middle East–North Africa
, where it is the dominant religion;
[Pew Forum for Religion & Public Life. January 2011]
The Future of the Global Muslim Population
" Pew Research Center. Retrieved 25 May 2020
from the original on 9 February 2011.
and 15% in sub-Saharan Africa
Sizable Muslim communities
can also be found in the Americas
, and Europe
Islam is the fastest-growing major religion
in the world.
[Lippman, Thomas W. 7 April 2008.]
No God But God
" ''U.S. News & World Report''. Retrieved 24 May 2020. "Islam is the youngest, the fastest growing, and in many ways the least complicated of the world's great monotheistic faiths. It is based on its own holy book, but it is also a direct descendant of Judaism and Christianity, incorporating some of the teachings of those religions—modifying some and rejecting others."
In Arabic, ''Islam''
( ar|إسلام, "submission o God
) is the verbal noun originating from the verb سلم (salama), from triliteral root
), which forms a large class of words mostly relating to concepts of wholeness, submission, sincerity, safeness, and peace. ''Islam'' is the verbal noun of Form IV
of the root, and means "submission" or "total surrender". In a religious context, it means "total surrender to the will of God".
[''Islām'': "submission, total surrender (to God)" Gardet, L., and J. Jomier. 9602012.]
" ''Encyclopaedia of Islam'' (2nd ed.), edited by P. Bearman, et al. Leiden: Brill. . . Retrieved 24 May 2020.
'' ( ar|مُسْلِم), the word for a follower of Islam, is the active participle
of the same verb form, and means "submitter (to God)" or "one who surrenders (to God)." The word ''Islam'' ''(submission)'' sometimes has distinct connotations in its various occurrences in the Quran
. In some verses, there is stress on the quality of ''Islam'' as an internal spiritual state: ''"Whoever God wills to guide, He opens their heart to Islam."''
[Q6:125 , Q61:7 , Q39:22 ]
Other verses connect ''Islam'' and religion (dīn
[Q5:3 , Q3:19 , Q3:83 ]
"Today, I have perfected your religion for you; I have completed My blessing upon you; I have approved Islam for your religion."
Others describe ''Islam'' as an action of returning to God—more than just a verbal affirmation of faith.
[Q9:74 ; ]
In the Hadith of Gabriel
, Islam is presented as one part of a triad that also includes ''imān
'' (faith), and ''ihsān
The word ''silm'' ( ar|سِلْم) in Arabic means both peace and also the religion of Islam.
A common linguistic phrase demonstrating its usage is "he entered into ''as-silm''" ( ar|دَخَلَ فِي السِّلْمِ) which means "he entered into Islam," with a connotation of finding peace by submitting one's will to the Will
The word "Islam" can be used in a linguistic sense of submission or in a technical sense of the religion of Islam, which also is called ''as-silm'' which means peace.
Islam was historically itself called ''Mohammedanism''
in the English-speaking world
. This term has fallen out of use and is sometimes said to be offensive
, as it suggests that a human being, rather than God, is central to Muslims' religion, parallel to Buddha
. Some authors, however, continue to use the term ''Mohammedanism'' as a technical term
for the religious system as opposed to the theological
concept of Islam that exists within that system.
Articles of faith
) in the Islamic creed
'') is often represented as the six articles of faith
, notably mentioned in the Hadith of Gabriel
. Belief in these articles is necessary and obligatory upon all Muslims.
Concept of God
The central concept of Islam is tawḥīd
( ar|توحيد), the unity of God. Usually thought of as a precise monotheism
, but also panentheistic
in Islamic mystical teachings.
. ''Encyclopædia Britannica''. 9982020.
God is described in Chapter 112
of the Quran: Say, “He is God—One and Indivisible; God—the Sustainer ˹needed by all˺. He has never had offspring, nor was He born. And there is none comparable to Him.” No human eyes can see God till the Day Of Judgement. According to Islam, God is transcendent, therefore Muslims do not attribute human forms to God. God is described and referred to by several names or attributes
, the most common being ''Ar-Rahmān'', meaning "The Entirely Merciful," and ''Ar-Rahīm'', meaning "The Especially Merciful" which are mentioned before reciting every chapter of the Quran except chapter nine.
Islam teaches that the creation of everything in the universe
was brought into being by God's command as expressed by the wording, ''"Be, and it is
[Q2:117 ] [Islām]
" ''Encyclopædia Britannica''. Retrieved 24 May 2020.
and that the purpose of existence
is to worship God without associating partners to Him.
[Q51:56 ] [Leeming, David. 2005. ''The Oxford Companion to World Mythology''. Oxford: Oxford University Press. . p. 209.]
God is not a part of the Christian Trinity.He is viewed as a personal god who responds whenever a person in need or distress calls him.
There are no intermediaries, such as clergy
, to contact God, who states: "''Your Lord has proclaimed, Call upon Me, I will respond to you.''"
Consciousness and awareness of God is referred to as Taqwa
'' is traditionally seen as the personal name of God, a term with no plural
being ascribed. It is used by Muslims and Arabic-speaking Christians and Jews in reference to God, whereas ' ( ar|إله) is a term used for a deity or a god in general.
Belief in angel
s is fundamental to Islam. The Quranic word for angel ( ar|ملك ') derives either from ''Malaka'', meaning "he controlled", due to their power to govern different affairs assigned to them, or from the triliteral root ''’-l-k'', ''l-’-k'' or ''m-l-k'' with the broad meaning of a 'messenger', just as its counterpart in Hebrew
(''malʾákh''). Unlike the Hebrew word, however, the term is exclusively used for heavenly spirits of the divine world, as opposed to human messengers. The Quran refers to both angelic and human messengers as ''rasul'' instead.
The Quran is the principal source for the Islamic concept of angels.
[Burge, Stephen. 2015. ''Angels in Islam: Jalal al-Din al-Suyuti's al-Haba'ik fi akhbar al-mala'ik''. London: Routledge. .]
Some of them, such as Gabriel
, are mentioned by name in the Quran, others are only referred to by their function. In hadith
literature, angels are often assigned to only one specific phenomenon.
Angels play a significant role in literature about the Mi'raj
, where Muhammad encounters several angels during his journey through the heavens.
Further angels have often been featured in Islamic eschatology
Duties assigned to angels include, for example, communicating revelation
s from God, glorifying God, recording every person's actions, and taking a person's soul
at the time of death.
In Islam, just as in Judaism and Christianity, angels are often represented in anthropomorphic forms
combined with supernatural
images, such as wings, being of great size or wearing heavenly articles.
The Quran describes ''"Angels ˹as His˺ messengers with wings—two, three, or four."''
Common characteristics for angels are their missing needs for bodily desires, such as eating and drinking. Their lack of affinity to material desires is also expressed by their creation from light: angels of mercy are created from ''nūr''
('light') in opposition to the angels of punishment created from ''nār'' ('fire'). Muslims do not generally share the perceptions of angelic pictorial depictions, such as those found in Western art.
The Islamic holy books are the records which most Muslims believe were dictated by God to various prophets. Muslim
s believe that parts of the previously revealed scriptures, the ''Tawrat
) and the ''Injil
), had become distorted
—either in interpretation, in text, or both.
[* Accad (2003): According to Ibn Taymiya, although only some Muslims accept the textual veracity of the entire Bible, most Muslims will grant the veracity of most of it.
(lit. "Recitation") is viewed by Muslims as the final revelation and literal word of God and is widely regarded as the finest literary
work in the classical Arabic language
Muslims believe that the verses of the Quran were revealed to Muhammad
by God through the archangel
'') on many occasions between 610 CE until his death in 632.
While Muhammad was alive, all of these revelations were written down by his companions (''sahabah
''), although the prime method of transmission was orally through memorization
The Quran is divided into 114 chapters (''sura
s'') which combined, contain 6,236 verses (''āyāt
''). The chronologically earlier suras, revealed at Mecca
, are primarily concerned with ethical and spiritual topics. The later Medina
n suras mostly discuss social and legal issues relevant to the Muslim community.
[Ringgren, Helmer, and Nicolai Sinai.]
" ''Encyclopædia Britannica''. 2020.
"The word ''Quran'' was invented and first used in the Qurʼan itself. There are two different theories about this term and its formation."
The Quran is more concerned with moral guidance than legislation, and is considered the "sourcebook of Islamic principles and values."
Muslim jurists consult the ''hadith
'' ('accounts'), or the written record of Prophet Muhammad's life, to both supplement the Quran and assist with its interpretation. The science of Quranic commentary and exegesis is known as ''tafsir
The set of rules governing proper elocution
of recitation is called tajwid
. Muslims usually view "the Quran" as the original scripture as revealed in Arabic and that any translations are necessarily deficient, which are regarded only as commentaries on the Quran.
Prophets and sunnah
According to the Quran, the prophets (Arabic
: ar|أنبياء|label=none|translit=anbiyāʾ) were instructed by God to bring the "will of God" to the peoples of the nations. Muslims believe that prophets are human and not divine, though some are able to perform miracles to prove their claim. Islamic theology
says that all of God's messengers preached the message of Islam—submission to the will of God. The Quran mentions the names of numerous figures considered prophets in Islam
, including Adam
, among others.
Muslims believe that God finally sent Muhammad as the last law-bearing prophet (''Seal of the prophets
'') to convey the divine message to the whole world (to sum up and to finalize the word of God). In Islam, the "normative" example of Muhammad's life is called the ''sunnah
'' (literally 'trodden path'). Muslims are encouraged to emulate Muhammad's actions in their daily lives and the sunnah is seen as crucial to guiding interpretation of the Quran. This example is preserved in traditions known as hadith, which recount his words, his actions, and his personal characteristics. Hadith Qudsi
is a sub-category of hadith, regarded as verbatim words of God quoted by Muhammad that are not part of the Quran. A hadith involves two elements: a chain of narrators, called ''sanad''
, and the actual wording, called ''matn
''. Hadiths can be classified, by studying the narration as: 'authentic' or 'correct' ( ar|صَحِيْح|links=no|translit=ṣaḥīḥ
|label=none); 'good', ''hasan
'' ( ar|حَسَن|links=no|label=none|translit=ḥasan
); or 'weak' ( ar|ضَعِيْف|label=none|translit=ḍaʻīf
), among others. The ''Kutub al-Sittah
'' are a collection of six books, regarded as the most authentic reports in Sunnism
. Among them is ''Sahih al-Bukhari
'', often considered by Sunnis as one of most authentic
source after the Quran.
[al-Rahman, Aisha Abd, ed. 1990. ''Muqaddimah Ibn al-Ṣalāḥ''. Cairo: Dar al-Ma'arif, 1990. pp. 160–69]
Another famous source of hadiths is known as The Four Books
, which Shias consider as the most authentic hadith reference.
Resurrection and judgment
Belief in the "Day of Resurrection" or ''Yawm al-Qiyāmah
'' ( ar|يوم القيامة), is also crucial for Muslims. It is believed that the time of ''Qiyāmah'' is preordained by God but unknown to man. The trials and tribulations
preceding and during the ''Qiyāmah'' are described in the Quran and the hadith, as well as in the commentaries of scholars
. The Quran emphasizes bodily resurrection
, a break from the pre-Islamic Arabia
n understanding of death.
On Yawm al-Qiyāmah, Muslims believe all humankind will be judged by their good and bad deeds and consigned to ''Jannah
'' (paradise) or ''Jahannam
'' (hell). The Qurʼan in Surat al-Zalzalah
describes this as: "So whoever does an atom's weight of good will see it. And whoever does an atom's weight of evil will see it." The Qurʼan lists several sins
that can condemn a person to hell
, such as disbelief
in God ( ar|كفر|translit=kufr|label=none), and dishonesty. However, the Qurʼan makes it clear that God will forgive the sins
of those who repent if he wishes. Good deeds, such as charity, prayer, and compassion towards animals, will be rewarded with entry to heaven. Muslims view heaven
as a place of joy and blessings, with Qurʼanic references describing its features. Mystical traditions in Islam place these heavenly delights in the context of an ecstatic awareness of God. ''Yawm al-Qiyāmah'' is also identified in the Quran as ''Yawm ad-Dīn
'' ( ar|يوم الدين|label=none|translit=Day of Religion);
''as-Sāʿah'' ( ar|الساعة|lit=the Last Hour|label=none);
'' ( ar|القارعة|lit=The Clatterer|label=none).
The concept of divine
decree and destiny
in Islam ( ar|القضاء والقدر, ') means that every matter, good or bad, is believed to have been decreed by God and is in line with destiny. A''l-qadar'' meaning "power"
derives from a root that means ''
'' or ''
emphasises that nothing occurs outside of His divine
'Say, “Nothing will ever befall us except what God has destined for us.'
'' Muslims often express this belief in divine destiny
with the phrase 'Insha-Allah'
meaning "if God wills" when speaking on future events.
Acts of worship
There are five core practices in Islam, collectively known as 'The Pillars of Islam' (''Arkān al-Islām'') or 'Pillars of the Religion' (''Arkān ad-din''), which are considered obligatory for all believers. The Qurʼan presents them as a framework for worship and a sign of commitment to the faith:
[Pillars of Islam]
" ''The Oxford Dictionary of Islam''. Oxford: Oxford University Press. – via Oxford Islamic Studies Online. 2020.
Three of the pillars are obligatory upon all Muslims, while Zakāt and Hajj are obligatory only upon able Muslims. Both Sunni
sects agree on the essential details for the performance of these acts. Apart from these, Muslims also perform other religious acts. Notable among them are voluntary charity (Sadaqah
) and recitation
of the Qurʼan.
, which is the basic creed
of Islam, must be recited under oath
with the specific statement: "" ( ar|أشهد أن لا إله إلا الله وأشهد أن محمداً رسول الله|label=none), or, "I testify that none deserves worship except God
and I testify that Muhammad is the messenger of God." This testament is a foundation for all other beliefs and practices in Islam. Muslims must repeat the ''shahadah'' in prayer, and non-Muslims wishing to convert to Islam
are required to recite the creed.
[Farah, Caesar. 1994. ''Islam: Beliefs and Observances'' (5th ed.). Barron's Educational Series. .]
The five daily ritual prayers are called ''ṣalāh''
or ''ṣalāt'' (Arabic
). Salat is intended to focus the mind on God, and is seen as a personal communication with him that expresses gratitude and worship
. Salat consists of bowing and prostrating to God and praising God. Performing prayers five times a day is compulsory but flexibility in the timing specifics is allowed depending on circumstances. The prayers are recited in the Arabic language
, and consist of verses from the Quran. The prayers are done in direction of the Ka'bah
. The act of supplicating is referred to as dua
Ritual purity is required for salat, this is achieved through wudu
is a place of worship
for Muslims, who often refer to it by its Arabic name ''masjid''. A large mosque for gathering for Friday prayers or Eid prayers
are called ''masjid jāmi
'' (). Although the primary purpose of the mosque is to serve as a place of prayer, it is also important to the Muslim community
as a place to meet and study. The Masjid an-Nabawi
('Prophetic Mosque') in Medina
, Saudi Arabia
, was also a place of refuge for the poor. Modern mosques have evolved greatly from the early designs of the 7th century, and contain a variety of architectural elements such as minaret
s. The means used to signal the prayer time is a vocal call called the adhan
|translit=zakāh|label=none) is a means of welfare
in a Muslim society, characterized by the giving of a fixed portion (2.5% annually)
[Ahmed, Medani, and Sebastian Gianci. "Zakat." Pp. p. 479 in ''Encyclopedia of Taxation and Tax Policy''.]
of accumulated wealth
by those who can afford it in order to help the poor or needy, such as for freeing captives, those in debt
, or for (stranded) travellers, and for those employed to collect zakat.
It is considered a religious obligation (as opposed to supererogatory
charity, known as Sadaqah) that the well-off owe to the needy because their wealth is seen as a "trust from God's bounty." Conservative estimates of annual zakat is estimated to be 15 times global humanitarian aid contributions. The first Caliph
, Abu Bakr
, distributed zakat as one of the first examples of a guaranteed minimum income
, with each man, woman and child getting 10 to 20 dirham
'' means optional charity which is practiced as religious duty and out of generosity. Both the Quran and the hadith have put much emphasis on spending money for the welfare of needy people, and have urged the Muslims to give more as an act of optional charity.
[Esposito, John L. 2004. ''The Oxford Dictionary of Islam''. Oxford: Oxford University Press. .]
The Quran says: ''Those who spend their wealth in charity day and night, secretly and openly—their reward is with their Lord.''
One of the early teachings of Muhammad was that God
expects men to be generous with their wealth and not to be miserly.
Accumulating wealth without spending it to address the needs of the poor is generally prohibited and admonished. Another kind of charity in Islam is ''waqf
'', meaning perpetual religious endowment.
: ar|صوم|translit=ṣawm|label=none) from food and drink, among other things, must be performed from dawn to after sunset during the month of Ramadan
. The fast is to encourage a feeling of nearness to God, and during it Muslims should express their gratitude for and dependence on him, atone for their past sins, develop self-control and restraint and think of the needy. ''Sawm'' is not obligatory for several groups for whom it would constitute an undue burden. For others, flexibility is allowed depending on circumstances, but missed fasts must be compensated for later.
The obligatory Islamic pilgrimage
, called the ' ( ar|حج), has to be performed during the first weeks of the twelfth Islamic month
of ''Dhu al-Hijjah
'' in the city of Mecca. Every able-bodied Muslim who can afford it must make the pilgrimage to Mecca at least once in his or her lifetime.All Muslim men should wear simple white clothing ihram
during Hajj and Umrah .Rituals of the Hajj include: spending a day and a night in the tents in the desert plain of Mina, then a day in the desert plain of Arafat praying and worshiping God, following the footsteps of Abraham; then spending a night out in the open, sleeping on the desert sand in the desert plain of Muzdalifah; then moving to Jamarat, symbolically stoning the Devil
recounting Abraham's actions; then going to Mecca and walking seven times around the Kaaba
which Muslims believe was built as a place of worship by Abraham; then walking seven times between Mount Safa
and Mount Marwah
recounting the steps of Abraham's wife, Hagar
, while she was looking for water for her son Ishmael
in the desert before Mecca developed into a settlement.
Another form of pilgrimage, ''umrah
'', is supererogatory and can be undertaken at any time of the year. The Quran refers to Islamic Pilgrimage in various places often describing the rites and special rulings which apply when undertaking Hajj.
Quranic recitation and memorisation
Muslims recite and memorize the whole or part of the Quran as acts of virtue. Reciting the Quran with elocution (tajweed
) has been described as an excellent act of worship.
Pious Muslims recite the whole Quran at the month of Ramadan
In Muslim societies, any social program generally begins with the recitation of the Quran.
[ One who has memorized the whole Quran is called a ''hafiz'' ('memorizer') who, it is said, will be able to intercede for ten people on the Last Judgment Day.] [ Apart from this, almost every Muslim memorizes some portion of the Quran because they need to recite it during their prayers.
Sharia is the religious law forming part of the Islamic tradition.
It is derived from the religious precepts of Islam, particularly the Quran and the Hadith. In Arabic, the term ''sharīʿah'' refers to God's divine law and is contrasted with ''fiqh'', which refers to its scholarly interpretations. [Vikør, Knut S. 2014.] The manner of its application in modern times has been a subject of dispute between Muslim traditionalists and reformists.
" In ''The Oxford Encyclopedia of Islam and Politics'', edited by E. Shahin. Oxford: Oxford University Press. Archived from th
on 2014-06-04. Retrieved 25 May 2020.
Traditional theory of Islamic jurisprudence recognizes four sources of sharia: the Quran, ''sunnah'' (''Hadith'' and ''Sira''), ''qiyas'' (analogical reasoning), and ''ijma'' (juridical consensus). [ Quote: ".. by the ninth century, the classical theory of law fixed the sources of Islamic law at four: the ''Quran'', the ''Sunnah'' of the Prophet, ''qiyas'' (analogical reasoning), and ''ijma'' (consensus)."] Different legal schools developed methodologies for deriving sharia rulings from scriptural sources using a process known as ''ijtihad''. [Esposito, John L., ed. 2014.] Traditional jurisprudence distinguishes two principal branches of law,''ʿibādāt'' (rituals) and ''muʿāmalāt'' (social relations), which together comprise a wide range of topics.
" ''The Oxford Dictionary of Islam''. Oxford: Oxford University Press.
Its rulings assign actions to one of five categories: mandatory (''Fard''), recommended (''mustahabb''), permitted (''Mubah''), abhorred (''Makruh''), and prohibited (''haram''). Thus, some areas of sharia overlap with the Western notion of law while others correspond more broadly to living life in accordance with God's will.
Historically, sharia was interpreted by independent jurists (''muftis''). Their legal opinions (''fatwas'') were taken into account by ruler-appointed judges who presided over ''qāḍī's'' courts, and by ''maẓālim'' courts, which were controlled by the ruler's council and administered criminal law. In the modern era, sharia-based criminal laws were widely replaced by statutes inspired by European models. The Ottoman Empire's 19th-century Tanzimat reforms lead to the ''Mecelle'' civil code and represented the first attempt to codify Sharia. While the constitutions of most Muslim-majority states contain references to sharia, its classical rules were largely retained only in personal status (family) laws. Legislative bodies which codified these laws sought to modernize them without abandoning their foundations in traditional jurisprudence. [Mayer, Ann Elizabeth. 2009.] The Islamic revival of the late 20th century brought along calls by Islamist movements for complete implementation of sharia.
Law. Modern Legal Reform
" In ''The Oxford Encyclopedia of the Islamic World'', edited by J. L. Esposito. Oxford: Oxford University Press.
The role of sharia has become a contested topic around the world. There are ongoing debates as to whether sharia is compatible with secular forms of government, human rights, freedom of thought, and women's rights.
Islam, like Judaism, has no clergy in the sacredotal sense, such as priests who mediate between God and people. However, there are many terms in Islam to refer to religiously sanctioned positions of Islam. In the broadest sense, the term ''ulema'' ( ar| علماء) is used to describe the body of Muslim scholars who have completed several years of training and study of Islamic sciences. A jurist who interprets Islamic law is called a ''mufti'' ( ar|مفتي|label=none) and often issues legal opinions, called fatwas. A scholar of jurisprudence is called a ''faqih'' ( ar|فقيه|label=none). Someone who studies the science of hadith is called a ''muhaddith''. A qadi is a judge in an Islamic court. Honorific titles given to scholars include sheikh, mullah, and mawlawi. Imam ( ar|إمام|label=none) is a leadership position, often used in the context of conducting Islamic worship services.
Schools of jurisprudence
A school of jurisprudence is referred to as a ''madhhab'' ( ar|مذهب). The four major Sunni schools are the Hanafi, Maliki, Shafi'i, Hanbali madhahs while the three major Shia schools are the Ja'fari, Zaidi and Isma'ili madhahib. Each differ in their methodology, called ''Usul al-fiqh'' ('principles of jurisprudence'). The following of decisions by a religious expert without necessarily examining the decision's reasoning is called ''taqlid''. The term ''ghair muqallid'' literally refers to those who do not use taqlid and by extension do not have a ''madhhab''. The practice of an individual interpreting law with independent reasoning is called ''ijtihad''.
To reduce the gap between the rich and the poor, Islamic economic jurisprudence encourages trade, discourages the hoarding of wealth and outlaws interest-bearing loans (i.e. usury; Arabic: ''riba''). Therefore, wealth is taxed through Zakat, but trade is not taxed. Usury, which allows the rich to get richer without sharing in the risk, is forbidden in Islam. Profit sharing and venture capital where the lender is also exposed to risk is acceptable. Hoarding of food for speculation is also discouraged.
The taking of land belonging to others is also prohibited. The prohibition of usury and the revival of interest-based economies has resulted in the development of Islamic banking. During the time of Muhammad, any money that went to the state, was immediately used to help the poor. Then, in AD 634, Umar formally established the welfare state Bayt al-Mal ("House of Wealth"), which was for the Muslim and Non-Muslim poor, needy, elderly, orphans, widows, and the disabled. The Bayt al-Maal ran for hundreds of years under the Rashidun Caliphate in the 7th century, continuing through the Umayyad period, and well into the Abbasid era. Umar also introduced child support and pensions.
Jihad means 'to strive or struggle n the way of God. In its broadest sense, it is "exerting one's utmost power, efforts, endeavors, or ability in contending with an object of disapprobation." Depending on the object being a visible enemy, the Devil, and aspects of one's own self (such as sinful desires), different categories of jihad are defined.
[Firestone, Reuven. 1999. ''Jihad: The Origin of Holy War in Islam''. Oxford: Oxford University Press. .] ''Jihad'' also refers to one's striving to attain religious and moral perfection. When used without any qualifier, ''jihad'' is understood in its military form. [Afsaruddin, Asma.]
" ''Encyclopædia Britannica''. 2020.
Some Muslim authorities, especially among the Shi'a and Sufis, distinguish between the "greater jihad," which pertains to spiritual self-perfection, and the "lesser jihad", defined as warfare.
Within Islamic jurisprudence, jihad is usually taken to mean military exertion against non-Muslim combatants. [Peters, Rudolph, and David Cook. 2014. "." ''The Oxford Encyclopedia of Islam and Politics''. Oxford: Oxford University Press. .] [Tyan, E. 2012. "." In ''Encyclopaedia of Islam'' (2nd ed.), edited by P. Bearman, T. Bianquis, C. E. Bosworth, E. van Donzel, and W. P. Heinrichs. Leiden: Brill.] Jihad is the only form of warfare permissible in Islamic law and may be declared against illegal works, terrorists, criminal groups, rebels, apostates, and leaders or states who oppress Muslims. Most Muslims today interpret Jihad as only a defensive form of warfare. Jihad only becomes an individual duty for those vested with authority. For the rest of the populace, this happens only in the case of a general mobilization. For most Twelver Shias, offensive jihad can only be declared by a divinely appointed leader of the Muslim community, and as such, is suspended since Muhammad al-Mahdi's occultation in 868 AD. [Nasr, Seyyed Hossein. 2003. ''The Heart of Islam: Enduring Values for Humanity''. p. 72.]
Sufism (Arabic: ar|تصوف|translit=tasawwuf|label=none), is a mystical-ascetic approach to Islam that seeks to find a direct personal experience of God. It is not a sect of Islam and its adherents belong to the various Muslim denominations. Classical Sufi scholars defined ''Tasawwuf'' as "a science whose objective is the reparation of the heart and turning it away from all else but God", through "intuitive and emotional faculties" that one must be trained to use.
[Zarruq, Ahmed, Zaineb Istrabadi, and Hamza Yusuf Hanson. 2008. ''The Principles of Sufism''. Amal Press.] Sufis themselves claim that ''Tasawwuf'' is an aspect of Islam similar to ''sharia'', inseparable from Islam and an integral part of Islamic belief and practice.
Religiosity of early Sufi ascetics, such as Hasan al-Basri, emphasized fear to fail God's expectations of obedience, in contrast to later and more prominent Sufis, such as Mansur Al-Hallaj and Jalaluddin Rumi, whose religiosity is based on love towards God. For that reason, some academic scholars refuse to refer to the former as ''Sufis''. Nevertheless, Hasan al-Basri is often portrayed as one of the earliest Sufis in Sufi traditions and his ideas were later developed by the influential theologian Al-Ghazali. Traditional Sufis, such as Bayazid Bastami, Jalaluddin Rumi, Haji Bektash Veli, Junaid Baghdadi, and Al-Ghazali, argued for Sufism as being based upon the tenets of Islam and the teachings of the prophet. Sufis played an important role in the formation of Muslim societies through their missionary and educational activities.
Popular devotional practices such as veneration of Sufi saints have faced stiff opposition from followers of Wahhabism, who have sometimes physically attacked Sufis leading to deterioration in Sufi–Salafi relations. Sufism enjoyed a strong revival in Central Asia and South Asia; the Barelvi movement is Sufi influenced Sunni Islam with over 200 million followers, largely in South Asia. [Sanyal, Usha. 1998.] Sufism is also prominent in Central Asia, where different orders are the main religious sources, as well as in African countries such as Tunisia, Algeria, Morocco, Senegal, Chad and Niger.
Generational Changes in the Leadership of the Ahl-e Sunnat Movement in North India during the Twentieth Century
" ''Modern Asian Studies'' 32(3):635–56. .
Mystical interpretations of Islam have also been developed by Ismaili Shias, as well as by the Illuminationist and Isfahan schools of Islamic philosophy.
In a Muslim family, the birth of a child is attended with some religious ceremonies. Immediately after the birth, the words of Adhan is pronounced in the right ear of the child.
[Campo, Juan E., ed. 2009. ] In the seventh day, the ''aqiqah'' ceremony is performed, in which an animal is sacrificed and its meat is distributed among the poor.
Encyclopedia of Islam
'. US: Infobase Publishing. .
The head of the child is also shaved, and an amount of money equaling the weight of the child's hair is donated to the poor. Apart from fulfilling the basic needs of food, shelter, and education, the parents or the elderly members of family also undertake the task of teaching moral qualities, religious knowledge, and religious practices to the children. Marriage, which serves as the foundation of a Muslim family, is a civil contract which consists of an offer and acceptance between two qualified parties in the presence of two witnesses. The groom is required to pay a bridal gift (''mahr'') to the bride, as stipulated in the contract.
Most families in the Islamic world are monogamous. Polyandry, a practice wherein a woman takes on two or more husbands is prohibited in Islam. However, Muslim men are allowed to practice polygyny, that is, they can have more than one wife at the same time, up to a total of four, per Surah 4 Verse 3. A man does not need approval of his first wife for a second marriage as there is no evidence in the Qur'an or hadith to suggest this. With Muslims coming from diverse backgrounds including 49 Muslim-majority countries, plus a strong presence as large minorities throughout the world there are many variations on Muslim weddings. Generally in a Muslim family, a woman's sphere of operation is the home and a man's corresponding sphere is the outside world. However, in practice, this separation is not as rigid as it appears. With regard to inheritance, a son's share is double that of a daughter's. [.]
Certain religious rites are performed during and after the death of a Muslim. Those near a dying man encourage him to pronounce the Shahada as Muslims want their last word to be their profession of faith. After the death, the body is appropriately bathed by the members of the same gender and then enshrouded in a threefold white garment called ''kafan''. Placing the body on a bier, it is first taken to a mosque where funeral prayer is offered for the dead person, and then to the graveyard for burial.
Etiquette and diet
Many practices fall in the category of ''adab'', or Islamic etiquette. This includes greeting others with "''as-salamu 'alaykum''" ('peace be unto you'), saying ''bismillah'' ('in the name of God') before meals, and using only the right hand for eating and drinking. Islamic hygienic practices mainly fall into the category of personal cleanliness and health. Circumcision of male offspring is also practiced in Islam. Islamic burial rituals include saying the ''Salat al-Janazah'' ("funeral prayer") over the bathed and enshrouded dead body, and burying it in a grave. Muslims are restricted in their diet. Prohibited foods include pork products, blood, carrion, and alcohol. All meat must come from a herbivorous animal slaughtered in the name of God by a Muslim, Jew, or Christian, with the exception of game that one has hunted or fished for oneself. Food permissible for Muslims is known as halal food.
In a Muslim society, various social service activities are performed by the members of the community. As these activities are instructed by Islamic canonical texts, a Muslim's religious life is seen incomplete if not attended by service to humanity.
In fact, In Islamic tradition, the idea of social welfare has been presented as one of its principal values. Quran 2:177 is often cited to encapsulate the Islamic idea of social welfare.
Similarly, duties to parents, neighbors, relatives, sick people, the old, and minorities have been defined in Islam. Respecting and obeying one's parents, and taking care of them especially in their old age have been made a religious obligation. A two-fold approach is generally prescribed with regard to duty to relatives: keeping good relations with them, and offering them financial help if necessary. Severing ties with them has been admonished. Regardless of a neighbor's religious identity, Islam teaches Muslims to treat neighboring people in the best possible manner and not to cause them any difficulty. Concerning orphaned children, the Quran forbids harsh and oppressive treatment to them while urging kindness and justice towards them. It also rebukes those who do not honor and feed orphaned children.
The Quran and the sunnah of Muhammad prescribe a comprehensive body of moral guidelines for Muslims to be followed in their personal, social, political, and religious life. Proper moral conduct, good deeds, righteousness, and good character come within the sphere of the moral guidelines.
In Islam, the observance of moral virtues is always associated with religious significance because it elevates the religious status of a believer and is often seen as a supererogatory act of worshipping. One typical Islamic teaching on morality is that imposing a penalty on an offender in proportion to their offense is permissible and just; but forgiving the offender is better. To go one step further by offering a favor to the offender is regarded the highest excellence. The Quran says: "G''ood and evil cannot be equal. Respond ˹to evil˺ with what is best, then the one you are in enmity with will be like a close friend.''" Thus, a Muslim is expected to act only in good manners as bad manners and deeds earn vices. The fundamental moral qualities in Islam are justice, forgiveness, righteousness, kindness, honesty, and piety. Other mostly insisted moral virtues include but not limited to charitable activities, fulfillment of promise, modesty (''haya'') and humility, decency in speech, tolerance, trustworthiness, patience, truthfulness, anger management, and sincerity of intention.
As a religion, Islam emphasizes the idea of having a good character as Muhammad said: "The best among you are those who have the best manners and character." In Islam, justice is not only a moral virtue but also an obligation to be fulfilled under all circumstances. The Quran and the hadith describe God as being kind and merciful to His creatures, and tell people to be kind likewise. As a virtue, forgiveness is much celebrated in Islam, and is regarded as an important Muslim practice. About modesty, Muhammad is reported as saying: "Every religion has its characteristic, and the characteristic of Islam is modesty." [Mufti, Imam Kamil. 2006.]
Modesty: An Overview
" ''IslamReligion.com''. Retrieved 19 August 2016.
Mainstream Islamic law does not distinguish between "matters of church" and "matters of state"; the scholars function as both jurists and theologians. Currently no government conforms to Islamic economic jurisprudence, but steps have been taken to implement some of its tenets. Sunni and Shia sectarian divide also effects intergovernmental Muslim relations such as between Saudi Arabia and Iran.
Muhammad's revelations (610–632)
Islamic tradition views Muhammad (c. 570 – June 8, 632) as the seal of the prophets, sent by God to the rest of mankind.
During the last 22 years of his life, beginning at age 40 in 610 CE, according to the earliest surviving biographies, Muhammad reported receiving revelations that he believed to be from God, conveyed to him through the archangel Gabriel while he was meditating in a cave. Muhammad's companions memorized and recorded the content of these revelations, known as the Quran.
During this time, Muhammad, while in Mecca, preached to the people, imploring them to abandon polytheism and to worship one God. Although some converted to Islam, the leading Meccan authorities persecuted Muhammad and his followers. This resulted in the Migration to Abyssinia of some Muslims (to the Aksumite Empire). Many early converts to Islam were the poor, foreigners and former slaves like Bilal ibn Rabah al-Habashi who was black. The Meccan élite felt that Muhammad was destabilising their social order by preaching about one God and about racial equality, and that in the process he gave ideas to the poor and to their slaves.
After 12 years of the persecution of Muslims by the Meccans and the Meccan boycott of the Hashemites, Muhammad's relatives, Muhammad and the Muslims performed the ''Hijra'' ('emigration') in AD 622 to the city of ''Yathrib'' (current-day Medina). There, with the Medinan converts (the ''Ansar'') and the Meccan migrants (the ''Muhajirun''), Muhammad in Medina established his political and religious authority. The Constitution of Medina was formulated, instituting a number of rights and responsibilities for the Muslim, Jewish, Christian and pagan communities of Medina, bringing them within the fold of one community—the Ummah. [Watt. ''Muhammad at Medina''. pp. 227–28 Watt argues that the initial agreement came about shortly after the hijra and that the document was amended at a later date—specifically after the battle of Badr (AH nno hijra2, = AD 624). Serjeant argues that the constitution is in fact 8 different treaties which can be dated according to events as they transpired in Medina, with the first treaty written shortly after Muhammad's arrival.
R.B. Serjeant. "The Sunnah Jâmi'ah, Pacts with the Yathrib Jews, and the Tahrîm of Yathrib: Analysis and Translation of the Documents Comprised in the so-called 'Constitution of Medina'." in ''The Life of Muhammad: The Formation of the Classical Islamic World'': Volume iv. Ed. Uri Rubin. Brookfield: Ashgate, 1998, p. 151 and see same article in BSOAS 41 (1978): 18 ff. See also Caetani. ''Annali dell'Islam, Volume I''. Milano: Hoepli, 1905, p. 393. Julius Wellhausen. ''Skizzen und Vorabeiten'', IV, Berlin: Reimer, 1889, p 82f who argue that the document is a single treaty agreed upon shortly after the hijra. Wellhausen argues that it belongs to the first year of Muhammad's residence in Medina, before the battle of Badr in 2/624. Even Moshe Gil, a skeptic of Islamic history, argues that it was written within five months of Muhammad's arrival in Medina. Moshe Gil. 1974. "The Constitution of Medina: A Reconsideration." ''Israel Oriental Studies'' 4. p. 45.]
The Constitution established: [Serjeant, R. B. 1978. "Sunnah Jami'ah, pacts with the Yathrib Jews, and the Tahrim of Yathrib." ''Bulletin of the School of Oriental and African Studies'' 41:1–42. Cambridge University Press.]
* the security of the community
* religious freedoms
* the role of Medina as a sacred place (barring all violence and weapons)
* the security of women
* stable tribal relations within Medina
* a tax system for supporting the community in time of conflict
* parameters for exogenous political alliances
* a system for granting protection of individuals
* a judicial system for resolving disputes where non-Muslims could also use their own laws and have their own judges.
All the tribes signed the agreement to defend Medina from all external threats and to live in harmony amongst themselves. Within a few years, two battles took place against the Meccan forces: first, the Battle of Badr in 624—a Muslim victory, and then a year later, when the Meccans returned to Medina, the Battle of Uhud, which ended inconclusively.
The Arab tribes in the rest of Arabia then formed a confederation and during the Battle of the Trench (March–April 627) besieged Medina, intent on finishing off Islam. In 628, the Treaty of Hudaybiyyah was signed between Mecca and the Muslims and was broken by Mecca two years later. After the signing of the Treaty of Hudaybiyyah many more people converted to Islam. At the same time, Meccan trade routes were cut off as Muhammad brought surrounding desert tribes under his control. By 629 Muhammad was victorious in the nearly bloodless conquest of Mecca, and by the time of his death in 632 (at the age of 62) he had united the tribes of Arabia into a single religious polity. [
The earliest three generations of Muslims are known as the Salaf, with the companions of Muhammad being known as the Sahaba. Many of them, such as the largest narrator of hadith Abu Hureyrah, recorded and compiled what would constitute the sunnah.
Caliphate and civil strife (632–750)
With Muhammad's death in 632, disagreement broke out over who would succeed him as leader of the Muslim community. Abu Bakr, a companion and close friend of Muhammad, was made the first caliph.
Under Abu Bakr, Muslims put down a rebellion by Arab tribes in an episode known as the Ridda wars, or "Wars of Apostasy". The Quran was compiled into a single volume at this time.
Abu Bakr's death in 634 about two years after he was elected which resulted in the succession of Umar ibn al-Khattab as the caliph, followed by Uthman ibn al-Affan, Ali ibn Abi Talib and Hasan ibn Ali. The first four caliphs are known in Sunni Islam as ''al-khulafā' ar-rāshidūn'' ("Rightly Guided Caliphs"). Under the caliphs, the territory under Muslim rule expanded deeply into parts of the Persian and Byzantine territories.
When Umar was assassinated by Persians in 644, the election of Uthman as successor was met with increasing opposition. The standard copies of the Quran were also distributed throughout the Islamic State. In 656, Uthman was also killed, and Ali assumed the position of caliph. This led to the first civil war (the "First Fitna") over who should be caliph. Ali was assassinated by Kharijites in 661. To avoid further fighting, the new caliph Hasan ibn Ali signed a peace treaty, abdicating to Mu'awiyah, beginning the Umayyad dynasty, in return that he not name his own successor. These disputes over religious and political leadership would give rise to schism in the Muslim community. The majority accepted the legitimacy of the first four leaders and became known as Sunnis. A minority disagreed, and believed that only Ali and some of his descendants should rule; they became known as the Shia. Mu'awiyah appointed his son, Yazid I, as successor and after Mu'awiyah's death in 680, the "Second Fitna" broke out, where Husayn ibn Ali was killed at the Battle of Karbala, a significant event in Shia Islam. Sunni Islam and Shia Islam thus differ in some respects.
The Umayyad dynasty conquered the Maghreb, the Iberian Peninsula, Narbonnese Gaul and Sindh. Local populations of Jews and indigenous Christians, persecuted as religious minorities and taxed heavily to finance the Byzantine–Sassanid Wars, often aided Muslims to take over their lands from the Byzantines and Persians, resulting in exceptionally speedy conquests.
The generation after the death of Muhammad but contemporaries of his companions are known as the Tabi'un, followed by the Tabi‘ al-Tabi‘in. The Caliph Umar ibn Abd al-Aziz set up the influential committee, "The Seven Fuqaha of Medina", headed by Qasim ibn Muhammad ibn Abi Bakr. Malik ibn Anas wrote one of the earliest books on Islamic jurisprudence, the Muwatta, as a consensus of the opinion of those jurists.
The descendants of Muhammad's uncle Abbas ibn Abd al-Muttalib rallied discontented non-Arab converts (''mawali''), poor Arabs, and some Shi'a against the Umayyads and overthrew them, inaugurating the Abbasid dynasty in 750.
The first Muslim states independent of a unified Islamic state emerged from the Berber Revolt (739/740-743).
Classical era (750–1258)
Al-Shafi'i codified a method to determine the reliability of hadith.
[Lapidus (2002), p. 86] During the early Abbasid era, the major Sunni hadith collections were compiled by scholars such as Bukhari and Muslim while major Shia hadith collections by scholars such as Al-Kulayni and Ibn Babawayh were also compiled. The four Sunni Madh'habs, the Hanafi, Hanbali, Maliki and Shafi'i, were established around the teachings of Abū Ḥanīfa, Ahmad ibn Hanbal, Malik ibn Anas and al-Shafi'i, while the Ja'fari jurisprudence was formed from the teachings of Ja'far al-Sadiq respectively. In the 9th century, al-Shafi'i provided a theoretical basis for Islamic law and introduced its first methods by a synthesis between proto-rationalism of Iraqi jurisprudence and the pragmatic approach of the Hejaz traditions, in his book ''ar-Risālah''. He also codified a method to determine the reliability of hadith. However, Islamic law would not be codified until 1869. In the 9th century Al-Tabari completed the first commentary of the Quran, that became one of the most cited commentaries in Sunni Islam, the Tafsir al-Tabari. During its expansion through the Samanid Empire, Islam was shaped by the ethno-cultural and religious pluralism by the Sogdians, paving the way for a ''Persianized'' rather than ''Arabized'' understanding of Islam.
Some Muslims began to question the piety of indulgence in a worldly life and emphasised poverty, humility and avoidance of sin based on renunciation of bodily desires. Ascetics such as Hasan al-Basri would inspire a movement that would evolve into ''Tasawwuf'' or Sufism.
By the end of the 9th century, Ismaili Shias spread in Iran, whereupon the city of Multan became a target of activistic Sunni politics. In 930, the Ismaili group known as the Qarmatians unsuccessfully rebelled against the Abbassids, sacked Mecca and stole the Black Stone, which was eventually retrieved.
Abbasid Caliphs such as Mamun al Rashid and Al-Mu'tasim made the mutazilite philosophy an official creed and imposed it upon Muslims to follow. Mu'tazila was a Greek influenced school of Sunni scholastic theology called kalam, which refers to dialectic. Many orthodox Muslims rejected mutazilite doctrines and condemned their idea of the creation of the Quran. In inquisitions, ibn Hanbal refused to conform and was tortured and sent to an unlit Baghdad prison cell for nearly thirty months. Other branches of kalam were the Ash'ari school founded by Al-Ash'ari and Maturidi founded by Abu Mansur al-Maturidi.
With the expansion of the Abbasid Caliphate into the Sasanian Empire, Islam adapted many Hellenistic and Persian concepts, imported by thinkers of Iranian or Turkic origin. Philosophers such as Al-Farabi and Avicenna sought to incorporate Greek principles into Islamic theology, while others like Al-Ghazali argued against such syncretism and ultimately prevailed. Avicenna pioneered the science of experimental medicine, [Jacquart, Danielle (2008). "Islamic Pharmacology in the Middle Ages: Theories and Substances". European Review (Cambridge University Press) 16: 219–227.] and was the first physician to conduct clinical trials. His two most notable works, ''The Book of Healing'' and ''The Canon of Medicine'', were used as standard medicinal texts in the Islamic world and later in Europe. Amongst his contributions are the discovery of the contagious nature of infectious diseases, and the introduction of clinical pharmacology. In mathematics, the mathematician Muhammad ibn Musa al-Khwarizmi gave his name to the concept of the algorithm, while the term algebra is derived from ''al-jabr''. The Persian poet Ferdowsi wrote his epic poem Shahnameh. Rumi wrote some of the finest Persian poetry and is still one of the best selling poets in America. Legal institutions introduced include the trust and charitable trust (Waqf).
This era is sometimes called the "Islamic Golden Age". Public hospitals established during this time (called Bimaristan hospitals), are considered "the first hospitals" in the modern sense of the word, and issued the first medical diplomas to license doctors. The Guinness World Records recognizes the University of Al Karaouine, founded in 859, as the world's oldest degree-granting university. The doctorate is argued to date back to the licenses to teach in Islamic law schools. Standards of experimental and quantification techniques, as well as the tradition of citation, [Ahmed, Imad-ad-Dean. Signs in the heavens. 2. Amana Publications, 2006. Print. pp. 23, 42, 84. ] were introduced. An important pioneer in this, Ibn al-Haytham is regarded as the father of the modern scientific method and often referred to as the "world's first true scientist". [Haq, Syed (2009). "Science in Islam". Oxford Dictionary of the Middle Ages. . Retrieved 2014-10-22.] The government paid scientists the equivalent salary of professional athletes today. It is argued that the data used by Copernicus for his heliocentric conclusions was gathered and that Al-Jahiz proposed a theory of natural selection.
While the Abbasid Caliphate suffered a decline since the reign of Al-Wathiq (842–847) and Al-Mu'tadid (892–902), the Mongol Empire put an end to the Abbassid dynasty in 1258. During its decline, the Abbasid Caliphate disintegrated into minor states and dynasties, such as the Tulunid and the Ghaznavid dynasty. The Ghaznavid dynasty was a Muslim dynasty established by Turkic slave-soldiers from another Islamic empire, the Samanid Empire.
Two Turkish tribes, the Karahanids and the Seljuks, converted to Islam during the 10th century. They were later subdued by the Ottomans, who share the same origin and language. The Seljuks played an important role for the revival of Sunnism, when Shia increased its influences. The Seljuk military leader Alp Arslan financially supported sciences and literature and established the Nezamiyeh university in Baghdad.
During this time, the Delhi Sultanate took over northern parts of the Indian subcontinent. Religious missions converted Volga Bulgaria to Islam. Many Muslims also went to China to trade, virtually dominating the import and export industry of the Song dynasty.
Pre-Modern era (1258–18th century)
After the Mongol conquests and the final decline of the Abbasid Caliphate, the Mongol Empire enabled cross-cultural exchanges through Asia. They allowed people to practise any religion as long as it did not interfere with the interests of the ruling Khan. The new social and political tolerance brought by the Ilkhanate, which was ruled by the grandson of Genghis Khan and had converted to Sunni Islam, allowed science and arts to flourish even in aspects previously forbidden and extended Middle Eastern influence up to China.
In scholasticism, Ibn Taymiyya (1263–1328), who did not accept the Mongols' conversion to Sunnism, worried about the integrity of Islam and tried to establish a theological doctrine to purify Islam from its alleged alterations.
[Mary Hawkesworth, Maurice Kogan ''Encyclopedia of Government and Politics: 2-volume set'' Routledge 2013 pp. 270–271] Unlike his contemporary scholarship, who relied on traditions and historical narratives from early Islam, Ibn Taymiyya's methodology was a mixture of selective use of hadith and a literal understanding of the Quran. [Cenap Çakmak ''Islam: A Worldwide Encyclopedia volumes' ABC-CLIO 2017 p. 665] He rejected most philosophical approaches of Islam and proposed a clear, simple and dogmatic theology instead. Another major characteristic of his theological approach emphazised the significance of a theocratic state. While the prevailing opinion held that religious wisdom was necessary for a state, Ibn Taymiyya regarded political power as necessary for religious excellence. He further rejected many hadiths circulating among Muslims during his time and relied only on ''Sahih'' Bukhari and ''Sahih'' Muslim repeatedly to foil Asharite doctrine. Feeling threatened by the Crusaders as well as by the Mongols, Ibn Taymiyya stated it would be obligatory for Muslims to join a physical jihad against non-Muslims. This not only including the invaders, but also the ''heretics'' among the Muslims, including Shias, Asharites and "philosophers", who were blamed by Ibn Taymiyya for the deterioration of Islam. [Richard Gauvain ''Salafi Ritual Purity: In the Presence of God'' Routledge 2013 p. 6] The Battle of Marj al-Saffar in 1303 served as a significant turning point. Nevertheless, his writings only played a marginal role during his lifetime. He was repeatedly accused of blasphemy by anthropomorphizing God, and his disciple Ibn Kathir went on to distance himself from his mentor and negate that aspect of his teachings, but remained adhered to the same anti-rationalistic and hadith oriented methodology. This probably influenced his exegesis on his Tafsir, which discounted much of the exegetical tradition since then. However, the writings of Ibn Taymiyya became important sources for Wahhabism and 21st century Salafi theology, just as ''Tafsir Ibn Kathir'' also became highly rewarded in modern Salafism.
The Timurid Renaissance was observed in the Timurid Empire based in Central Asia ruled by the Timurid dynasty, a phenomenal growth in the fields of arts and sciences, covering both the eastern and western world. Outstanding throughout the stages of the Renaissance were the inventions of numerous devices and the constructions of Islamic learning centres, mosques, necropolis and observatories. Herat matched with Florence, the birthplace of the Italian Renaissance, as the focal point of a cultural rebirth. Such aspects were seen to be strongly influenced across Islamic Gunpowder empires, mainly in Mughal India.
The Reconquista launched against Muslim principalities in Iberia succeeded in 1492. Through Muslim trade networks, the activity of Sufi orders, and the conquests of the Gunpowder Empires, Islam spread into Sub-Saharan Africa, Central Asia and the Malay archipelago. Conversion to Islam, however, was not a sudden abandonment of old religious practices; rather, it was typically a matter of "assimilating Islamic rituals, cosmologies, and literatures into... local religious systems." Throughout this expanse, Islam blended with local cultures everywhere, as illustrated when the prophet Muhammad appeared in Hindu epics and folklore. The Muslims in China who were descended from earlier immigration began to assimilate by adopting Chinese names and culture while Nanjing became an important center of Islamic study. The Turkish Muslims incorporated elements of Turkish Shamanism, which to this date differs Turkish synthesis of Islam from other Muslim societies, and became a part of a new Islamic interpretation, although Shamanistic influences already occurred during the Battle of Talas (752). Strikingly, Shamans were never mentioned by Muslim Heresiographers. One major change was the status of women. Unlike Arabic traditions, the Turkic traditions hold women in higher regard in society. The Turks must have also found striking similarities between Sufi rituals and Shaman practises. Shamanism influenced orthodox Muslims who subscribed in Anatolia, Central-Asia and Balkans, producing Alevism. [Cenap Çakmak ''Islam: A Worldwide Encyclopedia volumes' ABC-CLIO 2017 pp. 1425–1429] As a result, many Shaman traditions were perceived as Islamic, with beliefs such as sacred nature, trees, animals and foreign nature spirits remaining today.
The Ottoman Caliphate, under the Ottoman dynasty of the Ottoman Empire, was the last caliphate of the late medieval and the early modern era. It is important to note, that the following Islamic reign by the Ottomans was strongly influenced by a symbiosis between Ottoman rulers and Sufism since the beginning. According to Ottoman historiography, the legitimation of a ruler is attributed to Sheikh Edebali who, accordingly, interpreted a dream of Osman Gazi as God's legitimation of his reign. Since Murad I's conquest of Edirne in 1362, the caliphate was claimed by the Turkish sultans of the empire. During the period of Ottoman growth, claims on caliphal authority were recognized in 1517 as Selim I became the ''Custodian of the Two Holy Mosques'' in Mecca and Medina through conquering and unification of Muslim lands, strengthening their claim to caliphate in the Muslim world. The Mevlevi Order and Bektashi Order had close relation to the sultans, as Sufi-mystical as well as heterodox and syncretic approaches to Islam flourished. Under the Ottoman Empire, Islam spread to Southeast Europe. In Ottoman understanding, the state's primary responsibility was to defend and extend the land of the Muslims, and to ensure security and harmony within its borders in the overarching context of orthodox Islamic practice and dynastic sovereignty.
The Shia Safavid dynasty rose to power in 1501 and later conquered all of Iran. The majority and oldest group among Shia at that time, the Zaydis, named after the great grandson of Ali, the scholar Zayd ibn Ali, used the Hanafi jurisprudence, as did most Sunnis. [''Islamic Finance: Law, Economics, and Practice'' By Mahmoud A. El-Gamal p. 12]
[''The Encyclopedia of the Arab-Israeli Conflict: A Political, Social and Military History'' edited by Spencer C. Tucker, Priscilla Mary Roberts p. 91]
[''The Iraq Effect: The Middle East After the Iraq War'' By Frederic M. Wehrey p. 9]
/ref> The ensuing Safavid conversion of Iran to Shia Islam|conversion of Iran to Twelver Shia Islam ensured the final dominance of the Twelver sect within Shiism over the Zaidi and Ismaili sects. Nader Shah, who overthrew the Safavids, attempted to improve relations with Sunnis by propagating the integration of Twelverism into Sunni Islam as a fifth ''madhhab''., caleEd Ja'faris.m However, Ja'farism failed to gain recognition from the Ottomans.
In the Indian Subcontinent, during the rule of Muhammad bin Bakhtiyar Khalji in Bengal, the Indian Islamic missionaries achieved their greatest success in terms of dawah and number of converts to Islam. The Delhi Sultanate, founded by Qutb-ud-din Aybak, emerged as India's first Islamic power, well noted for being one of the few states to repel an attack by the Mongols and enthroning one of the few female rulers in Islamic history, Razia Sultana. The wealthy Islamic Bengal Sultanate was subsequently founded, a major global trading nation in the world, described by the Europeans to be the "richest country to trade with". The Mughal Empire was founded by Babur, a direct descendant of Tamerlane and Genghis Khan. The empire was briefly interrupted by the Suri Empire founded by Sher Shah Suri, who re-initiated the rupee currency system. The Mughals gained power during the reign of Akbar the Great and Jahangir. The reign of Shah Jahan observed the height of Indo-Islamic architecture, with notable monuments such as Taj Mahal and Jama Masjid, Delhi, while the reign of his son Aurangzeb saw the compilation of the Fatwa Alamgiri (most well organised fiqh manuscript), victory over the English Anglo-Mughal War, and witnessed the peak of the Islamic rule in India. Mughal India surpassed Qing China to become the world's largest economy, worth 25% of world GDP, the Bengal Subah signalling the proto-industrialization and showing signs of the Industrial revolution. After Mughal India's collapse, Tipu Sultan's Kingdom of Mysore based in South India, which witnessed partial establishment of sharia based economic and military policies i.e. Fathul Mujahidin, replaced Bengal ruled by the Nawabs of Bengal as South Asia's foremost economic territory. After Indian independence, the Nizams of Hyderabad remained as the major Muslim princely state until the Annexation of Hyderabad by the modern Republic of India.
Modern era (18th – 20th centuries)
During the 18th century Muhammad ibn Abd al-Wahhab founded a military movement opposing the Ottoman Sultanate as an illegitimate rule, advising his fellows to return to the principles of Islam based on the theology of Ahmad ibn Hanbal.
[Ga ́bor A ́goston, Bruce Alan Masters ''Encyclopedia of the Ottoman Empire'' Infobase Publishing 2010 p. 260] He was deeply influenced by the works of Ibn Taymiyya and Ibn al-Qayyim and condemned many traditional Islamic practices, such as visiting the grave of Muhammad or Saints, as sin. During this period he formed an alliance with the Saud family, who founded the Wahhabi sect. This revival movement allegedly seeks to uphold monotheism and purify Islam of what they see as later innovations. Their ideology led to the desecration of shrines around the world, including that of Muhammad and his companions in Mecca and Medina. Many Arab nationalists, such as Rashid Rida, regarded the Caliphate as an Arab right taken away by the Turks. Therefore, they rebelled against the Ottoman Sultanate, until the Ottoman Empire disintegrated after World War I and the Caliphate was abolished in 1924. Concurrently Ibn Saud conquered Mecca, the "heartland of Islam", to impose Wahhabism as part of Islamic culture.
The Muslim world was generally in political decline starting the 1800s, especially relative to the non-Muslim European powers. This decline was evident culturally; while Taqi al-Din founded an observatory in Istanbul and the Jai Singh Observatory was built in the 18th century, there was not a single Muslim-majority country with a major observatory by the twentieth century. By the 19th century the British East India Company had formally annexed the Mughal dynasty in India. [Lapidus (2002), pp. 358, 378–380, 624] As response to Western Imperialism many intellectuals sought to reform Islam. They aimed to unite Muslims to one international brotherhood with collective opinions and goals. For many such reformers, theological and religious matters only played a marginal role, focusing on social aspects within Muslim communities instead. In the 19th century, the Deobandi and Barelwi movements were initiated.
The Barelwi movement, founded in India, emphasises the primacy of Islamic law over adherence to Sufi practices and personal devotion to the prophet Muhammad. It grew from the writings of Ahmed Raza Khan, Fazl-e-Haq Khairabadi, Shah Ahmad Noorani and Mohammad Abdul Ghafoor Hazarvi in the backdrop of an intellectual and moral decline of Muslims in British India. The movement was a mass movement, defending popular Sufism and reforming its practices, grew in response to the Deobandi movement. The movement is famous for the celebration of Mawlid and today, is spread across the globe with followers also in Pakistan, South Africa, United States, and United Kingdom among other countries.
At the end of the 19th century, Muslim reformers including Muhammad Abduh, Rashid Rida and Jamal al-Din al-Afghani sought to reconcile Islam with social and intellectual ideas of the Age of Enlightenment by purging Islam from alleged alterations and adhering to the basic tenets held during the Rashidun era. [Henri Lauzière ''The Making of Salafism: Islamic Reform in the Twentieth Century'' Columbia University Press 2015 ] Due to their adherence to the ''Salafs'' they called themselves ''Salafiyya''. [Robert Rabil ''Salafism in Lebanon: From Apoliticism to Transnational Jihadism'' Georgetown University Press 2014 chapter: "Doctrine"] However, they differ from the Salafi movement flourishing in the second half of the 20th century, which is rooted in the Wahhabi movement. Instead, they are also often called Islamic modernists. They rejected the Sunni schools of law and allowed Ijtihad.
On 3 March 1924, the first President of the Turkish Republic, Mustafa Kemal Atatürk, as part of his secular reforms, constitutionally abolished the institution of the caliphate. Ottoman Caliphate, the world's last widely recognized caliphate was no more and its powers within Turkey were transferred to the Grand National Assembly of Turkey, the parliament of the newly formed Turkish Republic and the Directorate of Religious Affairs.
Postmodern times (20th century–present)
Jamal-al-Din al-Afghani, along with his acolyte Muhammad Abduh, have been credited as forerunners of the Islamic revival. Abul A'la Maududi helped influence modern political Islam. Islamist groups such as the Muslim Brotherhood advocate Islam as a comprehensive political solution, often in spite of being banned. In Iran, revolution replaced a secular regime with an Islamic state. In Turkey, the Islamist AK Party has democratically been in power for about a decade, while Islamist parties did well in elections following the Arab Spring. The Organisation of Islamic Cooperation (OIC), consisting of Muslim-majority countries, was established in 1969 after the burning of the Al-Aqsa Mosque in Jerusalem.
Contact with industrialized nations brought Muslim populations to new areas through economic migration. Many Muslims migrated as indentured servants, from mostly India and Indonesia, to the Caribbean, forming the largest Muslim populations by percentage in the Americas. The resulting urbanization and increase in trade in sub-Saharan Africa brought Muslims to settle in new areas and spread their faith, likely doubling its Muslim population between 1869 and 1914. Muslim immigrants began arriving, many as guest workers and largely from former colonies, in several Western European nations since the 1960s.
There are more and more new Muslim intellectuals who increasingly separate perennial Islamic beliefs from archaic cultural traditions. Across the internet, marginal groups, often tied to the salafi movement, spread their teachings as purely Islamic, downplaying the authority of traditional institutions. Over time the traditional scholars tried to gain back authority by entering the cyber space. For example, Al-Azhar founded a database for several fatwas accessable online. Further, online access on many Islamic sources led to many personal interpretations of Islam, especially among younger Muslims, creating an "individualized" Islam. Liberal Islam refers to movements that attempts to reconcile religious tradition with modern norms of secular governance and human rights. Its supporters say that there are multiple ways to read Islam's sacred texts, and they stress the need to leave room for "independent thought on religious matters".
Women's issues receive significant weight in the modern discourse on Islam.
Secular powers such as the Chinese Red Guards closed many mosques and destroyed Qurans, and Communist Albania became the first country to ban the practice of every religion. About half a million Muslims were killed in Cambodia by communists who, it is argued, viewed them as their primary enemy and wished to exterminate them since they stood out and worshipped their own god. In Turkey, the military carried out coups to oust Islamist governments, and headscarves were banned in official buildings, as also happened in Tunisia.
Salafism strant of Islam appears to be deepening worldwide. In many places, the prevalence of the hijab is growing increasingly common and the percentage of Muslims favoring Sharia has increased. With religious guidance increasingly available electronically, Muslims are able to access views that are strict enough for them rather than rely on state clerics who are often seen as stooges. It is estimated that, by 2050, the number of Muslims will nearly equal the number of Christians around the world, "due to the young
age and high fertility-rate of Muslims relative to other religious group." [Pew Forum for Religion & Public Life. April 2015.] While the religious conversion has no net impact on the Muslim population growth as "the number of people who become Muslims through conversion seems to be roughly equal to the number of Muslims who leave the faith".
The Future of World Religions: Population Growth Projections, 2010-2050
" Pew Research Center. p.7
Perhaps as a sign of these changes, most experts agree that Islam is growing faster than any other faith in East and West Africa.
The largest denomination in Islam is Sunni Islam, which makes up 85–90% of all Muslims,
] and is arguably the world's largest religious denomination. Sunni Muslims also go by the name ''Ahl as-Sunnah'' which means "people of the tradition f Muhammad.
Sunni Islam: Oxford Bibliographies Online Research Guide
"Sunni Islam is the dominant division of the global Muslim community, and throughout history it has made up a substantial majority (85 to 90 percent) of that community."
Sunnis believe that the first four caliphs were the rightful successors to Muhammad; since God did not specify any particular leaders to succeed him and those leaders were elected. Further authorities regarding Sunnis believe that anyone who is righteous and just could be a caliph as long they act according to the teachings of Islam, the example of Muhammad. Alternatively, Sunnis commonly accept the companions of Muhammad as reliable for interpretating Islamic affairs.
The Sunnis follow the Quran and the Hadith, which are recorded in Sunni traditions known as Al-Kutub Al-Sittah (six major books). For legal matters derived from the Quran or the Hadith, many follow four sunni madhhabs: Hanafi, Hanbali, Maliki and Shafi'i. All four accept the validity of the others and a Muslim may choose any one that he or she finds agreeable.
Sunni schools of theology encompass Asharism founded by Al-Ashʿarī (c. 874–936), Maturidi by Abu Mansur al-Maturidi (853–944 CE) and traditionalist theology under the leadership of Ahmad ibn Hanbal (780–855 CE). Traditionalist theology is characterized by its adherence to a literal understanding of the Quran and the Sunnah, the belief in the Quran to be uncreated and eternal, and opposes reason (kalam) in religious and ethical matters. On the other hand, Maturidism asserts, scripture is not needed for basic ethics and that ''good'' and ''evil'' can be understood by reason alone. Maturidi's doctrine, based on Hanafi law, asserted man's capacity and will alongside the supremacy of God in man's acts, providing a doctrinal framework for more flexibility, adaptability and syncretism. Maturidism especially flourished in Central-Asia. Nevertheless, people would rely on revelation, because reason alone could not grasp the whole truth. Asharism holds that ethics can just derive from divine revelation, but not from human reason. However, Asharism accepts reason in regard of exegetical matters and combined Muʿtazila approaches with traditionalistic ideas.
In the 18th century, Muhammad ibn Abd al-Wahhab led a Salafi movement, referred by outsiders as Wahhabism, in modern-day Saudi Arabia. Originally shaped by Hanbalism, many modern followers departed from any of the established four schools of law Hanafi, Shafi, Maliki, and Hanbali. Similarly, Ahl al-Hadith is a movement that deemphasized sources of jurisprudence outside the Quran and Hadith, such as informed opinion (ra'y).
''Nurcu'' is a Sunni movement based on the writings of Said Nursi (1877–1960) founded at the beginning of the twentieth century. [Svante E. Cornell ''Azerbaijan Since Independence'' M.E. Sharpe 9780765630049 p. 283] His philosophy is based on Hanafi law and further incorporates elements of Sufism. He emphasized the importance of salvation in both life and afterlife through education and freedom, the synthesis of Islam and science and democracy as the best form governance within the rule of law. Through faith by inquiry instead of faith by imitation, Muslims would reject philosophies such as positivism, materialism and atheism emerging from the Western world of his time. His notion of ''sharia'' is twofold: On one hand, ''sharia'' applies to the voluntary actions of human beings. On the other hand, ''sharia'' denotes the set of laws of nature, but both ultimately derive from one source, which is God. His works on the Quran in the Risale-i Nur were translated into almost all languages of Central Asia. From ''Nurcu'' other movements such as the Gülen movement derived.
The Shia constitute 10–15% of Islam and are its second-largest branch.
While the Sunnis believe that a Caliph should be elected by the community, Shia's believe that Muhammad appointed his son-in-law, Ali ibn Abi Talib, as his successor and only certain descendants of Ali could hold positions of power. As a result, they believe that Ali ibn Abi Talib was the first ''Imam'' (leader), rejecting the legitimacy of the previous Muslim caliphs Abu Bakr, Uthman ibn al-Affan and Umar ibn al-Khattab. Other points of contention include certain practices viewed as innovating the religion, such as the mourning practice of tatbir, and the cursing of figures revered by Sunnis. However, Jafar al-Sadiq himself disapproved of people who disapproved of his great-grandfather Abu Bakr and Zayd ibn Ali revered Abu Bakr and Umar. [''The waning of the Umayyad caliphate'' by Tabarī, Carole Hillenbrand, 1989, pp. 37–38] [''The Encyclopedia of Religion'' Vol.16, Mircea Eliade, Charles J. Adams, Macmillan, 1987, p. 243.] More recently, Grand Ayatollah Ali Khamenei and Grand Ayatollah Ali al-Sistani condemned the practice.
Shia Islam has several branches, the most prominent being the Twelvers (the largest branch), Zaidis and Ismailis. Different branches accept different descendants of Ali as Imams. After the death of Imam Jafar al-Sadiq who is considered the sixth Imam by the Twelvers and the Ismaili's, the Ismailis recognized his son Isma'il ibn Jafar as his successor whereas the Twelver Shia's followed his other son Musa al-Kadhim as the seventh Imam. The Zaydis consider Zayd ibn Ali, the uncle of Imam Jafar al-Sadiq, as their fifth Imam, and follow a different line of succession after him. Other smaller groups include the Bohra as well as the Alawites and Alevi. Some Shia branches label other Shia branches that do not agree with their doctrine as Ghulat.
* The Ibadi sect dates back to the early days of Islam and is a branch of Kharijite and is practiced by 1.45 million Muslims around the world. Ibadis make up a majority of the population in Oman. Unlike most Kharijite groups, Ibadism does not regard sinful Muslims as unbelievers.
* Bektashi Alevism is a syncretic and heterodox local Islamic tradition, whose adherents follow the mystical (bāṭenī) teachings of Ali and Haji Bektash Veli. Alevism incorporates Turkish beliefs present during the 14th century,
[Jorgen S Nielsen Muslim ''Political Participation in Europe Edinburgh'' University Press 2013 page 255] such as Shamanism and Animism, mixed with Shias and Sufi beliefs, adopted by some Turkish tribes.
* The Ahmadiyya movement is an Islamic reform movement (with Sunni roots) founded by Mirza Ghulam Ahmad that began in India in 1889 and is practiced by 10 to 20 million [*
* A figure of 10-20 million represents approximately 1% of the Muslim population. See also Ahmadiyya by country.] Muslims around the world. Ahmad claimed to have fulfilled the prophecies concerning the arrival of the 'Imam Mahdi' and the 'Promised Messiah'. However, the movement is rejected by the majority of Muslims as heretical since it believes in ongoing prophethood after the death of Muhammad. Ahmadis have been subject to religious persecution and discrimination since the movement's inception in 1889.
* Mahdavia is an Islamic sect that believes in a 15th-century Mahdi, Muhammad Jaunpuri.
* The Quranists are Muslims who generally believe that Islamic law and guidance should only be based on the Qur'an, rejecting the Sunnah, thus partially or completely doubting the religious authority, reliability, and/or authenticity of the Hadith literature, which they claim are fabricated. [>]
* The Nation of Islam is a black nationalist sect that seeks to improve the condition of the Black man and Woman, particularly in America. They believe that the Mahdi and Allah came in the person of Wallace Fard Muhammad, something not recognized by other Muslims. It has about 20,000-50,000 members with various offshoots.
Non-denominational Muslims is an umbrella term that has been used for and by Muslims who do not belong to or do not self-identify with a specific Islamic denomination.
Prominent figures who refused to identify with a particular Islamic denomination have included Jamal ad-Din al-Afghani, and Muhammad Ali Jinnah. Recent surveys report that large proportions of Muslims in some parts of the world self-identify as "just Muslim", although there is little published analysis available regarding the motivations underlying this response. The Pew Research Center reports that respondents self-identifying as "just Muslim" make up a majority of Muslims in seven countries (and a plurality in three others), with the highest proportion in Kazakhstan at 74%. At least one in five Muslims in at least 22 countries self-identify in this way.
Some movements, such as the Druze, Berghouata and Ha-Mim, either emerged from Islam or came to share certain beliefs with Islam and whether each is a separate religion or a sect of Islam is sometimes controversial. Yazdânism is seen as a blend of local Kurdish beliefs and Islamic Sufi doctrine introduced to Kurdistan by Sheikh Adi ibn Musafir in the 12th century. Bábism stems from Twelver Shia passed through Siyyid 'Ali Muhammad i-Shirazi al-Bab while one of his followers Mirza Husayn 'Ali Nuri Baha'u'llah founded the Baháʼí Faith. Sikhism, founded by Guru Nanak in late-fifteenth-century Punjab, incorporates aspects of both Islam and Hinduism.
A 2020 demographic study reported that 24.1% of the global population, or 1.8 billion people, are Muslims.
[Lipka, Michael, and Conrad Hackett. 0156 April 2017.] Of those, it has been estimated that 85–90% are Sunni and 10–15% are Shia,
Why Muslims are the world’s fastest-growing religious group
(data analysis). ''Fact Tank''. US: Pew Research Center.
] with a small minority belonging to other sects. Approximately 49 countries are Muslim-majority, and Arabs account for around 20% of all Muslims worldwide. The number of Muslims worldwide increased from 200 million in 1900 to 551 million in 1970, and tripled to 1.6 billion by 2010. [
The majority of Muslims live in Asia and Africa. Approximately 62% of the world's Muslims live in Asia, with over 683 million adherents in Indonesia, Pakistan, India, and Bangladesh.] [ Information provided by the International Population Center, Department of Geography, San Diego State University (2005).] In the Middle East, non-Arab countries such as Turkey and Iran are the largest Muslim-majority countries; in Africa, Nigeria and Egypt have the most populous Muslim communities.
Most estimates indicate that the China has approximately 20 to 30 million Muslims (1.5% to 2% of the population). However, data provided by the San Diego State University's International Population Center to ''U.S. News & World Report'' suggests that China has 65.3 million Muslims. Islam is the second largest religion after Christianity in many European countries, and is slowly catching up to that status in the Americas, with between 2,454,000, according to Pew Forum, and approximately 7 million Muslims, according to the Council on American–Islamic Relations (CAIR), in the United States.
Religious conversion has little net impact on the Muslim population as the number of people who convert to Islam is roughly similar to those who leave Islam. Growth rates of Islam in Europe were due primarily to immigration and higher birth rates of Muslims in 2005.
The term "Islamic culture" could be used to mean aspects of culture that pertain to the religion, such as festivals and dress code. It is also controversially used to denote the cultural aspects of traditionally Muslim people. Finally, "Islamic civilization" may also refer to the aspects of the synthesized culture of the early Caliphates, including that of non-Muslims, sometimes referred to as "Islamicate".
Perhaps the most important expression of Islamic architecture is that of the mosque.
Varying cultures have an effect on mosque architecture. For example, North African and Spanish Islamic architecture such as the Great Mosque of Kairouan contain marble and porphyry columns from Roman and Byzantine buildings, while mosques in Indonesia often have multi-tiered roofs from local Javanese styles. The Ottomans mastered the technique of building vast inner spaces confined by seemingly weightless yet massive domes, and achieving perfect harmony between inner and outer spaces, as well as light and shadow.
File:Djenne great mud mosque.jpg|Great Mosque of Djenné, in the west African country of Mali
File:Blue_Mosque_2.jpg|Interior view of the main domes of the Blue mosque in Istanbul, Turkey
File:Closeup of Mir-i-Arab Madrasa.jpg|Dome in Po-i-Kalyan, Bukhara, Uzbekistan
File:Sixty Dome Mosque,Bagerhat.jpg|Sixty Dome Mosque, in Khalifatabad, Bangladesh
Islamic art encompasses the visual arts produced from the 7th century onwards by people (not necessarily Muslim) who lived within the territory that was inhabited by Muslim populations. It includes fields as varied as architecture, calligraphy, painting, and ceramics, among others.
While not condemned in the Quran, making images of human beings and animals is frowned on in many Islamic cultures and connected with laws against idolatry common to all Abrahamic religions, as Abdullaah ibn Mas'ood reported that Muhammad said, "Those who will be most severely punished by Allah on the Day of Resurrection will be the image-makers" (reported by al-Bukhaari).
However, this rule has been interpreted in different ways by different scholars and in different historical periods, and there are examples of paintings of both animals and humans in Mughal, Persian, and Turkish art. ''Siyah Qalam'' (Black Pen), frequently depicts demonic creatures (''div'') from Islamic narratives, but seem of Central Asia origin. The existence of this aversion to creating images of animate beings has been used to explain the prevalence of calligraphy, tessellation, and pattern as key aspects of Islamic artistic culture.
File:Basmalah-1wm.svg|The phrase ''Bismillah'' in an 18th-century Islamic calligraphy from the Ottoman region.
File:Roof hafez tomb.jpg|Geometric arabesque tiling on the underside of the dome of Hafiz Shirazi's tomb in Shiraz, Iran
File:Atauriques.jpg|Detail of arabesque decoration at the Alhambra in Spain.
File:Islamic arts museum, KL, Malaysia.jpg|The Islamic Arts Museum Malaysia, the largest museum of Islamic arts in Southeast Asia
The formal beginning of the Muslim era was chosen, reportedly by Caliph Umar, to be the Hijra in 622 CE, which was an important turning point in Muhammad's fortunes. It is a lunar calendar with days lasting from sunset to sunset. Islamic holy days fall on fixed dates of the lunar calendar, which means that they occur in different seasons in different years in the Gregorian calendar. The most important Islamic festivals are ''Eid al-Fitr'' ( ar|عيد الفطر) on the 1st of ''Shawwal'', marking the end of the fasting month ''Ramadan'', and ''Eid al-Adha'' () on the 10th of ''Dhu al-Hijjah'', coinciding with the end of the Hajj (pilgrimage).
Criticism of Islam has existed since Islam's formative stages. Early criticism came from Christian authors, many of whom viewed Islam as a Christian heresy or a form of idolatry, often explaining it in apocalyptic terms. Later, there appeared criticism from the Muslim world itself, as well as from Jewish writers and from ecclesiastical Christians.
Issues relating to the authenticity and morality of the Quran, the Islamic holy book, are also discussed by critics. [Kohler, Kaufmann, and Duncan B. McDonald. 9062011.]
Islamic salvation optimism and its carnality were criticized by Christian writers. Islam's sensual descriptions of paradise led many Christians to conclude that Islam was not a spiritual religion. Although sensual pleasure was also present in early Christianity, as seen in the writings of Irenaeus, the doctrines of the former Manichaean Augustine of Hippo led to the broad repudiation of bodily pleasure in both life and the afterlife. Ali ibn Sahl Rabban al-Tabari defended the Quranic description of paradise by asserting that the Bible also implies such ideas, such as drinking wine in Gospel of Matthew.
Defamatory images of Muhammad, derived from early 7th century depictions of Byzantine Church,
Bible in Mohammedian Literature
" ''Jewish Encyclopedia''. Retrieved 25 May 2020.
[Reeves, Minou, and P. J. Stewart. 2003. ''Muhammad in Europe: A Thousand Years of Western Myth-Making''. NYU Press. . p. 93–96.] appear in the 14th-century epic poem Divine Comedy by Dante Alighieri. [Stone, G. 2006. ''Dante’s Pluralism and the Islamic Philosophy of Religion''. Springer. . p. 132.] Here, Muhammad appears in the eighth circle of hell, along with Ali. Dante does not blame Islam as a whole but accuses Muhammad of schism, by establishing another religion after Christianity.
Since the events of September 11, 2001, Islam has faced criticism over its scriptures and teachings being claimed to be a significant source of terrorism and terrorist ideology.
Other criticisms focus on the question of human rights in modern Muslim-majority countries, and the treatment of women in Islamic law and practice. In wake of the recent multiculturalism trend, Islam's influence on the ability of Muslim immigrants in the West to assimilate has been criticized. Both in his public and personal life, others objected the morality of Muhammad, therefore also the sunnah as a role model.
* Challenge of the Quran
* Glossary of Islam
* Index of Islam-related articles
* Islam and other religions
* Islam in Asia
* Islamic ethics
* Islamic feminism
* Islamic literature
* Islamic mythology
* Islamic studies
* List of Muslim empires and dynasties
* List of converts to Islam
* Lists of Muslims
* Major religious groups
* Persecution of Muslims
* Prophets and messengers in Islam
* Religious conversion#Islam
* Timeline of Islamic history
* Wasatiyyah (Islamic term)
Citations of Qur'an and hadith
Books and journals
* Siljander, Mark D., and John David Mann (2008). ''A Deadly Misunderstanding: a Congressman's Quest to Bridge the Muslim-Christian Divide'' (1st ed.). New York: Harper One.
Encyclopedia of Sahih Al-Bukhari
by Arabic Virtual Translation Center (New York 2019, Barnes & Noble ). The foundation of Islam: from revelation to tawhid.
* Abdul-Haqq, Abdiyah Akbar (1980). ''Sharing Your Faith with a Muslim''. Minneapolis: Bethany House Publishers. ''N.B''. Presents the genuine doctrines and concepts of Islam and of the Holy Qur'an, and this religion's affinities with Christianity and its Sacred Scriptures, in order to "dialogue" on the basis of what both faiths really teach.
* Cragg, Kenneth (1975). ''The House of Islam'', in ''The Religious Life of Man Series''. Second ed. Belmont, CA: Wadsworth Publishing Co., 1975. xiii, 145 p. .
* Hourani, Albert (1991). ''Islam in European Thought''. First pbk. ed. Cambridge, Eng.: Cambridge University Press, 1992, cop. 1991. xi, 199 p. ; alternative ISBN on back cover, 0-521-42120-0.
* A. Khanbaghi (2006). ''The Fire, the Star and the Cross: Minority Religions in Medieval and Early Modern Iran''. I. B. Tauris.
* Khavari, Farid A. (1990). ''Oil and Islam: the Ticking Bomb''. First ed. Malibu, Calif.: Roundtable Publications. viii, 277 p., ill. with maps and charts. .
University of Southern California Compendium of Muslim Texts
Divisions in Islam
article at ''Encyclopædia Britannica''
at Project Gutenberg
from UCB Libraries GovPubs
Category:Religious organizations established in the 7th century
Category:WikiProject Islam articles