Islamic socialist political parties


Islam (; ar, اَلْإِسْلَامُ, al-’Islām, "submission [to God]") is an Abrahamic religions, Abrahamic monotheistic religion teaching that Muhammad is a Muhammad in Islam, messenger of God.Peters, F. E. 2009. "Allāh." In , edited by J. L. Esposito. Oxford: Oxford University Press. . (See also
quick reference
) "[T]he 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 Major religious groups, world's second-largest religion behind Christianity, 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 Islam by country, 49 countries. Islam teaches that God in Islam, God is Mercy#Islam, merciful, Omnipotence, all-powerful, and Tawhid, unique, and has guided humanity through Prophets and messengers in Islam, prophets, Islamic holy books, revealed scriptures, and Āyah, 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 (wikt:circa, 570 – 632 CE). Muslims believe that Islam is the complete and universal version of a Fitra, primordial faith that was revealed many times before through prophets such as Adam in Islam, Adam, Abraham in Islam, Abraham, Moses in Islam, Moses, and Jesus in Islam, 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 Jannah, paradise and the unrighteous punished in Jahannam, 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 Islamic banking and finance, banking and Zakat, welfare to Women in Islam, women and the Islamic ethics#Environmentalism, environment. (See also:
via ''Oxford Dictionaries, Lexico''.)
The cities of Mecca, Medina and Jerusalem are home to the three holiest sites in Islam. 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 Al-Andalus, 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 Science in the medieval Islamic world, scientific, History of Islamic economics#Classical Muslim commerce, economic, and cultural flourishing. The expansion of the Muslim world involved various List of Muslim states and dynasties, states and caliphates such as the Ottoman Empire, trade, and Religious conversion, conversion to Islam by Islamic missionary activity, missionary activities (''dawah''). Most Muslims are of one of two Islamic schools and branches, denominations: Sunni Islam, Sunni (85–90%)Denny, Frederick. 2010
''Sunni Islam: Oxford Bibliographies Online Research Guide''
Oxford: Oxford University Press. p. 3. "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."
or Shia Islam, Shia (10–15%). Sunni and Shia Shia–Sunni relations, differences arose from disagreement over the succession to Muhammad and acquired broader political significance, as well as Schools of Islamic theology, theological and Fiqh, juridical dimensions. About 12% of Muslims live in Islam in Indonesia, Indonesia, the most populous Muslim-majority country; % live in Islam in South Asia, South Asia, the largest percentage of Muslims in the world; % in the MENA#Religion, Middle East–North Africa, where it is the dominant religion; and 15% in Sub-Saharan Africa#Religion, sub-Saharan Africa. Sizable Muslim communities can also be found in the Islam in the Americas, Americas, Islam in China, China, and Islam in Europe, Europe. Islam is the Growth of religion, 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 ) is the verbal noun originating from the verb سلم (salama), from Semitic root, triliteral root س-ل-م (Š-L-M, S-L-M), which forms a large class of words mostly relating to concepts of wholeness, submission, sincerity, safeness, and peace. Islam is the verbal noun of wikt:أسلم#Arabic, Form IV of the root and means "submission" or "total surrender". In a religious context, it means "total surrender to the will of God". A ''Muslims, Muslim'' ( ar, مُسْلِم), the word for a follower of Islam, is the Participle, 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. Some verses stress 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 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 ''Iman (Islam), imān'' (faith), and ''Ihsan, ihsān'' (excellence). 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 Predestination in Islam, Will of God. 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 itself was historically called Mohammedan, ''Mohammedanism'' in the English-speaking world. This term has fallen out of use and is sometimes said to be Religious offense, offensive, as it suggests that a human being, rather than God, is central to Muslims' religion, parallel to Gautama Buddha, Buddha in Buddhism. Some authors, however, continue to use the term ''Mohammedanism'' as a wikt:technical term, technical term for the religious system as opposed to the Theology, theological concept of Islam that exists within that system.

Articles of faith

The Islamic creed (''aqidah'') requires belief in Iman (concept)#The six articles of the Islamic faith, six articles: God, angels, books, prophets, the Day of Resurrection and providence.

Concept of God

The central concept of Islam is Tawhid, tawḥīd (Arabic:توحيد), the unity of God. Usually thought of as a precise monotheism, but also panentheism, panentheistic in Islamic mystical teachings. God is described in Al-Ikhlas, 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 of God in Islam, names or attributes, the most common being ''Ar-Rahmān(الرحمان)'' meaning "The Entirely Merciful," and ''Ar-Rahīm( الرحيم)'' 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 and that the Purpose of life, purpose of existence is to worship God without associating partners to Him.Q51:56 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.Q2:186 There are no intermediaries, such as clergy, to contact God, who states: "Your Lord has proclaimed, Call upon Me, I will respond to you."Q40:60 Consciousness and awareness of God is referred to as Taqwa. ''Allāh'' is traditionally seen as the personal name of God, a term with no plural or gender being ascribed to it. 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 angels is fundamental to Islam. The Quranic word for angel (Arabic: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 language, Hebrew word, however, the term is used exclusively 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. Some of them, such as Gabriel and Michael (archangel), Michael, 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 Isra and Mi'raj, Mi'raj, where Muhammad encounters several angels during his journey through the heavens. Further angels have often been featured in Islamic eschatology, Kalam, theology and Islamic philosophy, philosophy. Duties assigned to angels include, for example, communicating Revelation, revelations 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 Anthropomorphism, 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."Q35:1 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 (Islam), ''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 that most Muslims believe were dictated by God to various prophets. Muslims believe that parts of the previously revealed scriptures, the ''Tawrat'' (Torah) and the ''Injil'' (Gospel in Islam, Gospel), had become tahrif, distorted—either in interpretation, in text, or both.See: * : 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. * * * * * The Quran (lit. "Recitation") is viewed by Muslims as the final and literal revealed word of God and is widely regarded as the finest Arabic literature, literary work in the classical Arabic language. Although the Quran is the last verbatim of God towards mankind, communication with God is not enclosed, but an ongoing process. Many Muslims believe that "friends of God" (''ʾawliyāʾ'') could communicate with God, for example, to predict future events, know God's will and interpret the Quran. Muslims believe that the verses of the Quran were revealed to Muhammad by God through the archangel Gabriel (''Rūḥ, Jibrīl'') on many occasions between 610 CE until his death in 632. While Muhammad was alive, these revelations were written down by his companions (''sahabah''), although the prime method of transmission was orally through Hafiz (Quran), memorization. The Quran is divided into 114 chapters (suras) which combined contain 6,236 verses (''ayah, āyāt''). The chronologically earlier suras, revealed at Mecca, are concerned primarily with ethical and spiritual topics. The later Medinan suras mostly discuss social and legal issues relevant to the Muslim community. "The word ''Quran'' was invented and first used in the Qurʼan itself. There are Quran#Etymology and meaning, 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

Prophets (Arabic: ar, أنبياء, label=none, translit=anbiyāʾ) communicate with God and receive a divine message. A prophet delivering a message to a nation is called a rasul (Arabic: ar, رسول‎, label=none, translit=rasūl). Muslims believe prophets are human and not divine, though some can perform miracles to prove their claim. According to Islam, 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 in Islam, Adam, Noah in Islam, Noah, Abraham in Islam, Abraham, Moses in Islam, Moses and Jesus in Islam, Jesus, 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 entire 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, Hadith Qudsi is a sub-category of hadith, regarded as God's verbatim words quoted by Muhammad that are not part of the Quran. A hadith involves two elements: a chain of narrators, called Hadith studies#Traditional importance of the sanad, ''sanad'', and the actual wording, called ''Hadith studies, matn''. Hadiths can be classified, by studying the narration as: "authentic" or "correct" ( ar, صَحِيْح, links=no, translit=Hadith terminology#Ṣaḥīḥ, ṣaḥīḥ, label=none); "good", ''Hasan (hadith), hasan'' ( ar, حَسَن, links=no, label=none, translit=Hadith terminology#Ḥasan, ḥasan); or "weak" ( ar, ضَعِيْف, label=none, translit=Hadith terminology#Ḍaʻīf, 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 to be one of the most Hadith terminology#Terminology relating to the authenticity of a hadith, authentic sources after the Quran.Aisha Abd al-Rahman, al-Rahman, Aisha Abd, ed. 1990. ''Introduction to the Science of Hadith, 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. Because the Quran only briefly covered the lives of biblical prophets, scholars, poets, historians, and storytellers elaborate their stories in ''Qisas Al-Anbiya, Tales of the Prophets''. Many of these scholars were also authors of commentaries on the Quran; however, unlike Quran commentaries which follow the order and structure of the Quran itself, the ''Tales of the Prophets'' told its stories of the prophets in chronological order—which makes them similar to the Jewish and Christian versions of the Bible. Besides prophets, Saints in Islam, saints possess barakah, blessings (Arabic:بركة , "baraka") and can perform Islamic view of miracles, miracles (Arabic:امات, ''Karāmāt''). Saints rank lower than prophets and they do not intercede for people on the Day of Judgment. However, both the tombs of prophets and saints are visited frequently ''(Ziyarat)''. People would seek the advice of a saint in their quest for spiritual fulfillment. Unlike saints in Christianity, Muslim saints are usually acknowledged informal by consensus of common people, not by scholars. Unlike prophets, women like Rabia of Basra, were accepted as saints.

Resurrection and judgment

Belief in the "Day of Resurrection" or ''Qiyamah, Yawm al-Qiyāmah'' (Arabic:يوم القيامة), is also crucial for Muslims. It is believed that the time of ''Qiyāmah'' is preordained by God but unknown to man. The Quran and the hadith, as well as in the commentaries of Ulama, scholars describe the trials and Great Tribulation, tribulations preceding and during the ''Qiyāmah''. The Quran emphasizes universal resurrection, bodily resurrection, a break from the pre-Islamic Arabian understanding of death. On Yawm al-Qiyāmah (Arabic: يوم Day of Resurrection, القيامة), Muslims believe all humankind will be judged by their good and bad deeds and consigned to ''Jannah'' (paradise) or ''Jahannam'' (hell). The Quran 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 Quran Islamic views of sin, lists several sins that can condemn a person to hell, such as Kafir, disbelief in God ( ar, كفر, translit=kufr, label=none), and dishonesty. However, the Quran makes it clear that God will forgive the Islamic views on sin, sins of those who repent if he wishes. Good deeds, like charity, prayer, and compassion towards animals, will be rewarded with entry to heaven. Muslims view heaven as a place of joy and blessings, with Quranic 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'' (Arabic:يوم الدين "Day of Religion");; ''as-Sāʿah'' (Arabic:الساعة "the Last Hour");; and ''Al-Qaria, al-Qāriʿah'' (Arabic:القارعة "The Clatterer");

Divine destiny

The concept of Divinity, divine decree and destiny in Islam (Arabic: القضاء والقدر, ') means that every matter, good or bad, is believed to have been decreed by God and is in line with destiny. ''Al-qadar'' meaning "power" derives from a root that means "to measure" or "calculating". The Quran emphasises that nothing occurs outside of His divine decree: "Say, 'Nothing will ever befall us except what God has destined for us'." Muslims often express this belief in divine destiny with the phrase Inshallah, "Insha-Allah" meaning "if God wills" when speaking on future events.

Acts of worship

There are five obligatory acts of worship – the Shahada, the five daily prayers, the Zakat alms-giving, fasting during Ramadan and the Hajj pilgrimage – collectively known as "The Pillars of Islam" (''Arkān al-Islām''). Apart from these, Muslims also perform other supplemental religious acts.


The Shahada, ''shahadah'', 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 in Islam, God and I testify that Muhammad is the messenger of God." This testament is a foundation for all other beliefs and practices in Islam. Non-Muslims wishing to Religious conversion#Islam, convert to Islam are required to recite the creed in front of Muslim witnesses.


Prayer in Islam, called salah or ṣalāt (Arabic: صلاة, صلاة), is seen as a personal communication with God and consists of repeating units called rakat that include Ruku, bowing and Sujud, prostrating to God. Performing prayers five times a day is compulsory. The prayers are recited in the Arabic language and consist of verses from the Quran. The prayers are done in direction of the kaaba, Ka'bah. Salat requires ritual purity, which involves ''wudu'' (ritual wash) or occasionally, such as for new converts, ''ghusl'' (full body ritual wash). The means used to signal the prayer time is a vocal call called the ''adhan''. A mosque is a places of worship, place of worship for Muslims, who often refer to it by its Arabic name masjid. Although the primary purpose of the mosque is to serve as a place of prayer, it is also important to the ummah, Muslim community as a place to meet and study with the Al-Masjid an-Nabawi, Masjid an-Nabawi ("Prophetic Mosque") in Medina, Saudi Arabia, having also served as a shelter for the poor. Minarets are towers used to chant the adhan.


Zakat, Zakāt (Arabic: ar, زكاة, lit=alms, 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." p. 479 in ''Encyclopedia of Taxation and Tax Policy''. of Financial capital, accumulated wealth by those who can afford it to help the poor or needy, such as for freeing captives, those in bonded labour, debt, or for (stranded) travellers, and for those employed to collect zakat. It is considered a religious obligation (as opposed to Supererogation, 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 are that it amounts to 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 dirhams annually. ''Sadaqah'' means optional charity practiced as a religious duty and out of generosity. Both the Quran and the hadith put much emphasis on spending money for the welfare of needy people, and have urged Muslims to give more as an act of optional charity. 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 in Islam, 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 a perpetual religious endowment of property.


During the month of Ramadan, it is obligatory for Muslims to fast. The Ramadan fast (Arabic: ar, صوم, translit=ṣawm, label=none) precludes food and drink, as well as other forms of consumption, such as smoking, and is performed from dawn to sunset. The fast is to encourage a feeling of nearness to God by restraining one self for God's sake from what is otherwise permissible and to think of the needy. Certain groups are exempt, including pregnant women. In addition, there are other days when fasting is supererogatory.


The obligatory Islamic pilgrimage, called the "" (Arabic: حج), is to be done at least once a lifetime by every Muslim with the means to do so during the Islamic calendar, Islamic month of Dhu al-Hijjah. Rituals of the Hajj mostly imitate the story of the family of Abraham in Islam, Abraham. Pilgrims spend a day and a night on the plains of Mina, Saudi Arabia, Mina, then a day praying and worshipping in the plain of Mount Arafat, then spending a night on the plain of Muzdalifah; then moving to Jamaraat Bridge, Jamarat, symbolically Stoning of the Devil, stoning the Devil, then going to the city of Mecca and walking seven times around the Kaaba, which Muslims believe Abraham built as a place of worship, then walking seven times between Al-Safa and Al-Marwah, Mount Safa and Mount Marwah recounting the steps of Abraham's wife, Hagar, while she was looking for water for her baby Ishmael in Islam, Ishmael in the desert before Mecca developed into a settlement. All Muslim men should wear only two simple white unstitched pieces of cloth called Ihram clothing, ihram, intended to bring continuity through generations and uniformity among pilgrims despite class or origin. Another form of pilgrimage, ''umrah'', is supererogatory and can be undertaken at any time of the year. Medina is also a site of Islamic pilgrimage and Jerusalem, the city of many Islamic prophets, contains the Al-Aqsa Mosque, which used to be the qibla, direction of prayer before Mecca.

Quranic recitation and memorization

Muslims recite and memorize the whole or parts of the Quran as acts of virtue. Reciting the Quran with elocution (''tajwid'') has been described as an excellent act of worship. Pious Muslims recite the whole Quran during 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.

Supplication and remembrance

Supplication to God, called in Arabic ''duʿāʾ'' ( ar, اَلدُّعَاءُ  ) has its own ettiquette such as Raising hands in dua, raising hands as if begging or invoking with an extended index finger. Remebrance of God (Arabic: ar, ذِكْر, translit=Dhikr', label=none) refers to phrases repeated referencing God. Commonly, this includes Tahmid, declaring Alhamdulillah, praise be due to God ( ar, ٱلْحَمْدُ لِلَّٰهِ, ') during prayer or when feeling thankful, Tasbih, declaring glory to God during prayer or when in awe of something and saying 'Basmala, in the name of God' ( ar, بَسْمَلَة, ) before starting an act such as eating.


Muhammad (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 Common Era, CE, according to the earliest surviving biographies, Muhammad reported receiving revelations from God, conveyed to him through the Holy Spirit (Islam), archangel Gabriel while he was meditating in a cave. Muhammad's Sahaba, companions memorized and recorded the content of these revelations, known as the Quran. During this time, Muhammad in Mecca, while in Mecca, Muhammed preached to the people, imploring them to abandon polytheism and worship one God. Many early converts to Islam were women, the poor, foreigners, and slaves like Bilal ibn Rabah al-Habashi. The Meccan elite profited from the pilgrimages to the idols of the Kaaba and felt Muhammad was destabilizing their social order by preaching about one God and that in the process he gave ideas to the poor and slaves. Muhammad, who was accused of being a poet, a madman or possessed, presented the challenge of the Quran to imitate the like of the Quran in order to disprove him. The Meccan authorities persecuted Muhammad and his followers, including a Meccan boycott of the Hashemites, boycott of Muhammad's clan to withdraw their protection of him. This resulted in the Migration to Abyssinia of some Muslims (to the Aksumite Empire). After 12 years of the persecution of Muslims by the Meccans, Muhammad's relatives, Muhammad and the Muslims performed the ''Hijra (Islam), Hijra'' ("emigration") in AD 622 to the city of Yathrib (current-day Medina). There, with the Medinan converts (the ''Ansar (Islam), Ansar'') and the Meccan migrants (the ''Muhajirun''), Muhammad in Medina established his Theocracy, 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. The Constitution established: * 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 the 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 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 age 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)

Following Muhammad's death in 632, Muslims disagreed over who would succeed him as leader. The first four successors – Abu Bakr, Umar, Uthman ibn al-Affan and Ali ibn Abi Talib – are known in Sunni Islam as ''al-khulafā' ar-rāshidūn'' ("Rightly Guided Caliphs"). Abu Bakr's leadership oversaw the beginning of the compilation of the Qur'an and reunification of Arabia through the Ridda wars. Under Umar, the caliphate expanded rapidly as Muslims scored major victories over the Sassanid Empire, Persian and Byzantine empires. Uthman election of Uthman, was elected in 644 and oversaw the compilation of the Quran. The assassination of Uthman in 656 plunged the caliphate into the First Fitna, first civil war. The next caliph, Ali, fought against three separate factions in the Battle of the Camel, Battle of Siffin and Battle of Nahrawan, respectively. The Kharijites assassinated Ali in 661. To avoid further fighting, Ali's son Hasan ibn Ali signed a Hasan–Muawiya treaty, peace treaty abdicating to Muawiyah I, Mu'awiyah, which began the Umayyad dynasty. These disputes over religious and political leadership would give rise to the Sunni-Shia schism, with the Shia believing leadership belonging to Ali and the ahl al-bayt. The succession of Mu'awiyah by his son Yazid I sparked the "Second Fitna, second civil war". During the Battle of Karbala, Husayn ibn Ali and other descendants of Muhammad were massacred; the event has been Ashura, annually commemorated by Shia ever since. Sunni Islam and Shia Islam differ in some respects. The Murji'ah was early Islamic sect that taught that people's righteousness could be judged by God alone and that wrongdoers might be considered misguided but not denounced as unbelievers. They urged unity among Muslims, and their conciliatory principles made them popular. Abu Hanifa, founder of the Hanafi (c. 699–767) school of Sunni jurisprudence, was often associated with the Murji'ah. In his ''al-Fiqh al-Akbar I'' he lay down probably the oldest surviving work regarding early Muslim creed, advocating respect for all the companions of Muhammad, withholding judgment regarding Uthman and Ali and predeterminism. His works were fundamental to later Sunni theology, Hanbalism being an exception. The Umayyad dynasty conquered the Maghreb, the Iberian Peninsula, Gallia Narbonensis, 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 helped Muslims 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 Abu Bakr, Qasim ibn Muhammad ibn Abi Bakr. Malik ibn Anas wrote one of the earliest books on Islamic jurisprudence, the ''Muwatta Imam Malik, 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. During the early Abbasid era, scholars such as Muhammad al-Bukhari, Bukhari and Muslim ibn al-Hajjaj, Muslim compiled the major Six major Hadith collections, Sunni hadith collections while scholars like Muhammad ibn Ya'qub al-Kulayni, Al-Kulayni and Ibn Babawayh compiled major Shia hadith collections. 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 teachings of Ja'far al-Sadiq formed the Ja'fari jurisprudence. In the 9th century, al-Shafi'i provided a theoretical basis for Islamic law and introduced its first methods by a synthesis between the 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''. Some Muslims began questioning the piety of indulgence in worldly life and emphasized 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. Hasan al Basri opposed the Umayyad governors of Iraq and the violent rebellion of the Kharijites. Connected to his political dissent was his rigorist view of sin: He denied God was the source of all human actions, emphasized responsibility and free will instead. For Hasan al Basri, although God knows the actions of people, good and evil comes from abuse of free will and the Iblis, devil. Basran al Wasil ibn Ata (d. 748), an associate of Hasan al-Basri is usually considered the originator, along with Amr ibn Ubayd (699-761) of Muʿtazila, Mu‘tazilism, a school of thought ultimately rooted in Greek philosophy and known for upholding the doctrine of free-will. However, the main doctrine, the ''Five Principles'', is probably developed by Abu’l-Hudhayl al-Allaf (c. 753–841). Abbasid Caliphs Mamun al Rashid and Al-Mu'tasim made the Mu'tazilite theology an official creed. Ahmad ibn Hanbal opposed most of the Mu'tazilite doctrines, for which he was imprisoned and sent to an unlit Baghdad prison cell for nearly thirty months. He became a representative for Athari, traditionalistic Sunni theology, trying to minimalize reason and applying to literal readings. Later Sunnis also condemned the Mutazilite idea of the creation of the Quran. Al-Ash'ari and Maturidi founded the scholastic theology of Sunni Islam (kalam) Ash'arism and Maturidism, respectively. By the end of the 9th century, Ismailism, Ismaili Shias spread in Iran, whereupon the city of Multan became a target of Activism, activistic Sunni politics. In 930, the Ismaili group known as the Qarmatians rebelled unsuccessfully against the Abbassids, sacked Mecca and stole the Black Stone, which was eventually retrieved. With the expansion of the Abbasid Caliphate into the Sasanian Empire, Islam adapted many Hellenistic philosophy, Hellenistic and Persian Empire, Persian concepts, imported by thinkers of Iranian peoples, Iranian or Turkic peoples, Turkic origin. Philosophers such as Al-Farabi (872 – 950/951) and Avicenna (c. 980 – June 1037) sought to incorporate Ancient Greek philosophy, Greek principles into Islamic theology, while others like Al-Ghazali (c. 1058 – 1111) argued against such syncretism and ultimately prevailed. This era is sometimes called the "Islamic Golden Age". Avicenna pioneered the science of Medical research, 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 introducing clinical pharmacology. In Islamic mathematics, 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''. 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 Ijazah, licenses to teach in Islamic law schools. Standards of experimental and Quantification (science), quantification techniques, as well as the tradition of citation,. "Despite the fact that they did not have a quantified theory of error they were well aware that an increased number of observations qualitatively reduces the uncertainty." were introduced. An important pioneer in this, Ibn al-Haytham (c. 965 – c. 040) is regarded as the father of the modern scientific method and often referred to as the "world's first true scientist".Nomanul Haq, Haq, Syed (2009). "Science in Islam". Oxford Dictionary of the Middle Ages. . Retrieved 22 October 2014 The government paid scientists the equivalent salary of professional athletes today. It is argued that that Al-Jahiz (776–868/869) proposed a theory of natural selection. The Persian literature, Persian poet Ferdowsi (940–1019/1025) wrote his epic poem ''Shahnameh''. Legal institutions introduced include the Trust law, trust and charitable trust (Waqf). While the Abbasid Caliphate suffered a decline following 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, Ghaznavid dynasty. The Ghaznavid dynasty was a Muslim dynasty established by Turkic slave-soldiers from another Islamic empire, the Samanid Empire. Two other Turkish tribes, the Kara-Khanid Khanate, Karahanids and the Seljuk Empire, 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 in the revival of Sunnism, when Shi'ism increased its influence. The Seljuk military leader Alp Arslan financially supported sciences and literature and established the Nezamiyeh university in Baghdad. Religious missions converted Volga Bulgaria to Islam. In the Indian Subcontinent, during the Delhi Sultanate, the Indian Islamic missionary activity, Islamic missionaries achieved their greatest success in terms of ''dawah'' and the number of converts to Islam. The Delhi Sultanate is known for enthroning one of the few female rulers in Islamic History, Islamic history, Razia Sultana. Many Muslims also went to Islam in China, China to trade, virtually dominating the import and export industry of the Song dynasty.

Pre-Modern era (1258–18th century)

Through Muslim trade networks, the activity of Sufi orders, and the conquests of the Gunpowder Empires, Islam spread into new areas. 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", as illustrated by Muhammad's appearance in Hinduism, Hindu folklore. The Turks probably found similarities between Sufi rituals and Shaman practices. Muslim Turks incorporated elements of Tengrism, Turkish Shamanism beliefs to Islam. Islam during the Ming dynasty, Muslims in China, who were descended from earlier immigrants, were assimilated, sometimes by force, by adopting Chinese names and Chinese culture, culture while Nanjing became an important center of Islamic study. While cultural influence used to radiate outward from Baghdad, after the Mongol invasions and conquests, Mongol destruction of the Abbasid Caliphate, Arab influence decreased. Iran and Central Asia, enjoying increasing cross-cultural exchanges with East Asia under Mongol influence, flourished and developed more distinctively from Arab influence, such as the Timurid Renaissance under the Timurid dynasty. Rumi, Jalaluddin Rumi (1207 – 1273), still one of the best selling poets in America, wrote his Persian poem Masnawi and the works of Hafez (1315 – 1390) are often considered the pinnacle of Persian poetry. Jalaluddin Rumi's masnawi, was believed to be "sent down" from God, and understood as the Quran's proper tafsir, explanation (''tafsir''), Nasir al-Din al-Tusi (1201 – 1274) proposed the Tusi couple, mathematical model that was later adopted by Copernicus unrevised in his heliocentric model and Jamshīd al-Kāshī's estimate of pi would not be surpassed for 180 years. Many Muslim dynasties in India chose Persian as their court language. Gunpowder empires consolidated much of the previously splintered territories. The Ottoman Caliphate, under the Ottoman dynasty of the Ottoman Empire, was the last caliphate of the late Middle Ages, medieval and the early modern era, modern era. It is important to note that a symbiosis between list of sultans of the Ottoman Empire, Ottoman rulers and Sufism strongly influenced Islamic reign by the Ottomans from the beginning. According to Ottoman historiography, the legitimation of a ruler is attributed to Sheikh Edebali who interpreted a dream of Osman I, Osman Gazi as God's legitimation of his reign. Since Murad I's Ottoman conquest of Adrianople, 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 the conquering and unification of Muslim lands, strengthening their claim to the caliphate in the Muslim world. The Mevlevi Order and Bektashi Order had a 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 Sunni, orthodox Islamic practice and dynastic sovereignty. The Shia Safavid dynasty rose to power in 1501 and later conquered all of Iran. At that time, the majority and oldest group among the Shia, the Zaydis, named after the great-grandson of Ali, the scholar Zayd ibn Ali, used the Hanafi jurisprudence, as did most Sunnis. The ensuing Safavid conversion of Iran to Shia Islam, conversion of Iran to Twelver Shia Islam ensured the final dominance of the Twelver, Twelver sect within Shiism over the Zaidiyyah, 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'', called Ja'farism. However, Ja'farism failed to gain recognition from the Ottomans. In South Asia, Babur founded the Mughal Empire. The Mughals made Mughal architecture, major contributions to Islamic architecture, including the Taj Mahal and Badshahi mosque, and compiled the Fatwa Alamgiri. Mughal India surpassed Qing China to become the world's largest economy, worth 25% of world GDP, with 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 Act 1947, Indian independence, the Nizams of Hyderabad remained as the major Muslim princely state until the Annexation of Hyderabad by the modern Republic of India. Ibn Taymiyya (1263–1328) promoted a puritanical form of Islam,Mary Hawkesworth, Maurice Kogan ''Encyclopedia of Government and Politics: 2-volume set'' Routledge 2013 pp. 270–271 rejecting philosophical approaches in favor of simpler theology and called to open the gates of itjihad rather than blind imitation of scholars. He called for a jihad against the Crusaders, the Mongol invasions of the Levant, Mongols, and those he deemed heretics.Richard Gauvain ''Salafi Ritual Purity: In the Presence of God'' Routledge 2013 p. 6 His writings only played a marginal role during his lifetime.

Modern era (18th – 20th centuries)

During the 18th century in Arabia, Muhammad ibn Abd al-Wahhab, Muhammad ibn 'Abd al-Wahhab, influenced by the works of Ibn Taymiyyah, Ibn Taymiyya and Ibn al-Qayyim, founded a movement, called Wahhabi with their self-designation as ''Muwahiddun'', to return to what he saw as unadultered Islam.Ga ́bor A ́goston, Bruce Alan Masters ''Encyclopedia of the Ottoman Empire'' Infobase Publishing 2010 p. 260 He condemned many local Islamic customs, such as visiting the grave of Muhammad or saints, as later bidah, innovations and sinful and destroyed of sacred rocks and trees, Sufi shrines, the Destruction of early Islamic heritage sites in Saudi Arabia, tombs of Muhammad and his companions and the tomb of Husayn at Karbala, a major Shiite pilgrimage site. He formed an alliance with the House of Saud, Saud family, which, by the 1920s, completed their conquest of the area that would become Saudi Arabia. Ma Wanfu and Ma Debao promoted salafist movements in the nineteenth century such as Sailaifengye in China after returning from Mecca but were eventually persecuted and forced into hiding by Sufi groups. Other groups sought to reform Sufism rather than reject it, with the Senusiyya and Muhammad Ahmad both waging war and establishing states in Libya and Sudan respectively. In India, Shah Waliullah Dehlawi attempted a more conciliatory style against Sufism and influenced the Deobandi movement. In response to the Deobandi movement, the Barelwi movement was founded as a mass movement, defending popular Sufism and reforming its practices. The movement is famous for the celebration of the Mawlid, Muhammad's birthday and today, is spread across the globe. 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 Muhammad ibn Ma'ruf, Taqi al-Din ibn Ma'ruf founded an observatory in Istanbul and the Jai Singh observatory, 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. Earlier, in the fifteenth century, the Reconquista succeeded in ending the Taifa, Muslim presence in Iberia. By the 19th century; the British Company rule in India, East India Company had formally annexed the Mughal dynasty in India. As a response to Imperialism, Western Imperialism, many intellectuals sought to reform Islam. They aimed to unite Muslims into one international brotherhood with collective opinions and goals. For many such reformers, theological and religious matters played only a marginal role. They focused on social aspects within Muslim communities instead. At the end of the 19th century, Muslim reformers like Muhammad Abduh, Muhammad 'Abduh, Jamal al-Din al-Afghani, etc. sought to reconcile Islam with the 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. Their movement is regarded as the precursor to Islamic modernism, Islamic Modernism.Henri Lauzière ''The Making of Salafism: Islamic Reform in the Twentieth Century'' Columbia University Press 2015 Beginning with the French intellectual Louis Massignon, Loius Massignon in 1919, they were often labelled by the Western scholars as Salafi movement, ''Salafiyya'' ''-'' a technical term of theology - to denote broad swathes of Muslim modernists who were scripture-oriented; yet open to the ideals of Enlightenment.Robert Rabil ''Salafism in Lebanon: From Apoliticism to Transnational Jihadism'' Georgetown University Press 2014 chapter: "Doctrine" However, after the World War I, First World War, Western colonialism of Muslim lands and the advancement of Secularism, secularist trends; Islamic reformers felt betrayed by the Arab nationalists and underwent a crisis. This schism was epitomised by the ideological transformation of Rashid Rida, Sayyid Rashid Rida, a pupil of 'Abduh, who began to revive the treatises of Hanbali theologian Ibn Taymiyyah and became the "forerunner of Islamism, Islamist thought". Rida transformed the Islah, Reformation into a movement primarily concerned about protecting Islamic culture, identity, and politics from Western influences. He advocated for a theological doctrine that emphasized the necessity of an Islamic state; in which the ''Ulama, ulema'' (Islamic scholars) would play a leading role. Rida's Islamic fundamentalism, fundamentalist doctrines would be later adopted by Islamic scholars and movements like the Muslim Brotherhood. Unlike 'Abduh and Afghani, Rida and his disciples susbcribed to the Traditionalist theology (Islam), Hanbali theology. They would openly campaign against adherents of other schools, like the Shi'Ites, Shi'ites, who were critical of Wahhabism, Wahhabi religious interpretations. Many Pan-Arabism, pan-Arab Islamism, Islamists like Rashid Rida, Muhammad Rashid Rida had regarded the Caliphate as an Arab right taken away by the Turkish people, Turks. Therefore, they rebelled against the Ottoman Sultanate until the Fall of the Ottoman Empire, Ottoman Empire disintegrated after World War I and the Caliphate was Abolition of the Caliphate, abolished in 1924. On 3 March 1924, the first List of Presidents of Turkey, President of the Turkish Republic, Mustafa Kemal Atatürk, as part of his Atatürk's Reforms, secular reforms, constitutionally Abolition of the Caliphate, abolished the institution of the caliphate. The 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. Contact with industrialized nations brought Muslim populations to new areas through economic migration. Many Muslims migrated as indentured servants (most from India and Indonesia) to the Caribbean, forming the largest Muslim populations by percentage in the Americas. Migration from Syria and Lebanon was the biggest contributor to the Muslim population in Latin America. 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 largely from former colonies in several Western European nations since the 1960s, many as guest workers.

Postmodern times (20th century–present)

Jamal-al-Din al-Afghani and 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 despite being banned. In Iran, Iranian Revolution, revolution replaced a secularism, secular regime with an Islamic state. In Turkey, the Islamist Justice and Development Party (Turkey), 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 Islam by country, Muslim-majority countries, was established in 1969 after the burning of the Al-Aqsa Mosque in Jerusalem. Muslim intellectuals are increasingly striving to separate scriptural Islamic beliefs from archaic cultural traditions. Salafism has deepening worldwide. This has led to internet debates between salafis and traditional institutions, the latter of which are sometimes seen as puppets of the state. The internet has also led to more "individualized" interpretations of Islam. Liberal Muslims attempt to reconcile religious tradition with secular governance and human rights. Women's issues receive significant weight in the modern discourse on Islam. In many places, the prevalence of the hijab is growing increasingly common and the percentage of Muslims favoring sharia has increased. Secular powers such as the Chinese Red Guards (China), Red Guards closed many mosques and destroyed Qurans, and People's Socialist Republic of Albania, Communist Albania became the first country to ban the practice of every religion. About half a million Muslims were killed in Khmer Rouge, Cambodia by communists who, some argue, viewed them as their primary enemy and wished to exterminate them since they stood out and worshiped 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. Tensions between Saudi Arabia and Iran have impacted the Middle East. 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, fertility-rate of Muslims relative to other religious groups".Pew Forum for Religion & Public Life. April 2015.
The Future of World Religions: Population Growth Projections, 2010-2050
" Pew Research Center. p. 7
The religious conversion has no net impact on the Muslim population growth as "the number of people who convert to Islam, become Muslims through conversion seems to be roughly equal to the number of Muslims who leave the faith". Perhaps as a sign of these changes, most experts agree Islam is growing faster than any other faith in East Africa, East and West Africa.


A 2015 demographic study reported that 24.1% of the global population, or 1.8 billion people, are Muslims.Lipka, Michael, and Conrad Hackett. [2015] 6 April 2017.
Why Muslims are the world's fastest-growing religious group
(data analysis). ''Fact Tank''. Pew Research Center.
In 1900, this estimate was 12.3%, in 1990 it was 19.9% and projections suggest the proportion will be 29.7% by 2050. It has been estimated that 87–90% of Muslims are Sunni and 10–13% are Shia, with a minority belonging to other sects. Approximately 49 countries are List of Muslim majority countries, Muslim-majority, with 62% of the world's Muslims live in Asia, and 683 million adherents in Islam in Indonesia, Indonesia, Islam in Pakistan, Pakistan, Islam in India, India, and Islam in Bangladesh, Bangladesh alone. Information provided by the International Population Center, Department of Geography, San Diego State University (2005). Most estimates indicate Islam in China, China has approximately 20 to 30 million Muslims (1.5% to 2% of the population). Islam in Europe is the second largest religion after Christianity in many countries, with growth rates due primarily to immigration and higher birth rates of Muslims in 2005.



Sunni Islam or Sunnism is the name for the largest denomination in Islam. The term is a contraction of the phrase "ahl as-sunna wa'l-jamaat", which means "people of the Sunnah, sunna (the traditions of the prophet Muhammad) and the community". Sunnis believe that the first four caliphs were the rightful successors to Muhammad and primarily reference Al-Kutub Al-Sittah, six major hadith works for legal matters, while following one of the four traditional schools of jurisprudence: Hanafi, Hanbali, Maliki or Shafi'i. 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 (Islam), 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 being uncreated and eternal, and opposition to 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, but people rely on revelation, for matters beyond human's comprehension. Asharism holds ethics can derive just from divine revelation, but not from human reason. However, Asharism accepts reason regarding exegetical matters and combines Muʿtazila approaches with traditionalist ideas. In the 18th century, Muhammad ibn Abd al-Wahhab led a Salafi movement, referred by outsiders as Wahhabism, in modern-day Saudi Arabia. A similar movement called Ahl al-Hadith also de-emphasized the centuries' old Sunni legal tradition, preferring to directly follow the Quran and Hadith. The ''Nur movement, Nurcu'' Sunni movement was by Said Nursi (1877–1960);Svante E. Cornell ''Azerbaijan Since Independence'' M.E. Sharpe p. 283 it incorporates elements of Sufism and science, and has given rise to the Gülen movement.


Shia Islam or Shi'ism is the second largest branch of Islam, having split doctrinally from Sunnism in the early centuries of Islam over in the designation of Abu Bakr, instead of Ali, Ali ibn Abi Talib, as the Succession to Muhammad, successor to the Prophet Muhammad. Although there are many Islamic schools and branches#Shia Islam, Shia subsects, modern Shia Islam is mainly divided into three main groupings: Twelvers (the largest and most influential group), Ismailism, Ismailis and Zaidism, Zaidi, divided along the lines of contrasting beliefs about the succession of the imams.


Ibadi Islam or Ibadism is practiced by 1.45 million Muslims around the world (~ 0.08% of all Muslims), most of them in Oman. The movement rose to prominence in the Hejaz region in the 740s, when the Ibadis launched an armed insurrection against the Umayyad Caliphate. Ibadims is often associated with and viewed as a moderate variation of the Khawarij movement, though Ibadis themselves object to this classification. Unlike most Kharijite groups, Ibadism does not regard sinful Muslims as unbelievers.

Other denominations

*Quranism, Quranists are Muslims who generally believe that Islamic law and guidance should only be based on the Quran, rejecting the Sunnah, thus partially or completely doubting the Criticism of hadith, religious authority, reliability or authenticity of the hadith literature, which they claim are fabricated. From the 19th century onward, hadith were questioned by Syed Ahmad Khan, Sayyid Ahmad Khan, Abdullah Chakralawi, Ghulam Ahmed Perwez, Ghulam Ahmad Parwez, and Muhammad Tawfīq Sidqī . Quranists differ in the practice of Islamic rituals from other Muslims in frequency of prayer, details of prayer, zakat, fasting, or the Hajj. * Alevism, Bektashi Alevism is a Syncretism, syncretic and Heterodoxy, heterodox local Islamic tradition, whose adherents follow the mystical (Batin (Islam), 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 Tengrism, Shamanism and Animism, mixed with Shias and Sufi beliefs, adopted by some Turkish tribes. It has been estimated that there are 10 million to over 20 million (~ 0.5% - ~ 1% of all Muslims) Alevis worldwide. * The Ahmadiyya movement was founded by Mirza Ghulam Ahmad in India in 1889.See: * * * * Ahmad claimed to be the "Promised Messiah" or "Imam Mahdi" of prophecy. Today the group has 10 to 20 million practitioners, but is rejected by most Muslims as heretical, and Ahmadis have been subject to religious persecution and discrimination since the movement's inception. * Mahdavia is an Islamic sect that believes in a 15th-century Mahdi, Muhammad Jaunpuri.

Non-denominational Muslims

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.

Sufism (ascetic mysticism)

Sufism (Arabic: ar, تصوف, translit=tasawwuf, label=none), is a mystical-ascetic approach to Islam that seeks to find a direct Divine presence, personal experience of God. 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.Ahmad Zarruq, Zarruq, Ahmed, Zaineb Istrabadi, and Hamza Yusuf, Hamza Yusuf Hanson. 2008. ''The Principles of Sufism''. Amal Press. Hasan al-Basri, the early Sufi ascetic often portrayed as one of the earliest Sufis, emphasized fear of failing God's expectations of obedience. In contrast, later prominent Sufis, such as Mansur Al-Hallaj and Jalaluddin Rumi, emphasized religiosity based on love towards God. It is not a sect of Islam and its adherents belong to the various Muslim denominations. Ismaili Shias, as well as by the Illuminationism, Illuminationist and School of Isfahan, Isfahan schools of Islamic philosophy have developed mystical interpretations of Islam. Sufis see ''tasawwuf'' as an inseparable part of Islam, just like the ''sharia''. 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. Historian Nile Green argued that Islam in the Medieval period, was more or less ''Sufism''. Popular devotional practices such as the veneration of Sufi saints have been viewed as innovations from the original religion from followers of salafism, who have sometimes physically attacked Sufis, leading to a deterioration in Sufi–Salafi relations. Sufi congregations form orders (''tariqa'') centered around a teacher (''wali'') who traces a spiritual chain back to Muhammad. Sufis played an important role in the formation of Muslim societies through their missionary and educational activities. Sufi influenced Ahle Sunnat movement or Barelvi movement defends Sufi practices and beliefs with over 200 million followers in south Asia. Sufism is prominent in Central Asia, as well as in African countries like Tunisia, Algeria, Morocco, Senegal, Chad and Niger.

Religious law

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.
" In ''The Oxford Encyclopedia of Islam and Politics'', edited by Emad Shahin, E. Shahin. Oxford: Oxford University Press. Archived from th
on 4 June 2014. Retrieved 25 May 2020.
The manner of its application in modern times has been a subject of dispute between Muslim traditionalists and reformists. Traditional Principles of Islamic jurisprudence, theory of Islamic jurisprudence recognizes four sources of sharia: the Quran, sunnah (''Hadith'' and prophetic biography, ''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 Madhhab, legal schools developed methodologies for deriving sharia rulings from scriptural sources using a process known as ''ijtihad''. Traditional jurisprudence distinguishes two principal branches of law,''Ibadah, ʿibādāt'' (rituals) and ''Muamalat, muʿāmalāt'' (social relations), which together comprise a wide range of topics. Its rulings assign actions to one of five categories called ahkam: mandatory (''fard''), recommended (''mustahabb''), permitted (''mubah''), abhorred (''makruh''), and prohibited (''haram''). 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 (fatwa) were taken into account by ruler-appointed Qadi, judges who presided over Qadi, qāḍī's courts, and by ''Mazalim, 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 Codification (law), codify sharia. While the constitutions of most Muslim-majority states contain references to sharia, its classical rules were largely retained only in Status (law), 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.
Law. Modern Legal Reform
" In ''The Oxford Encyclopedia of the Islamic World'', edited by J. L. Esposito. Oxford: Oxford University Press.
The Islamic revival of the late 20th century brought along calls by Islamist movements for complete implementation of sharia. The role of sharia has become a contested topic around the world. There are ongoing debates 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 sacerdotalism, sacerdotal 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 (Arabic: علماء) is used to describe the body of Muslim scholars who have completed several years of training and study of Islamic studies, 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 (Islamic title), 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, Zaidiyyah, Zaidi and Isma'ilism, Isma'ili madhahib. Each differs 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 ''Salafi movement, ghair muqallid'' literally refers to those who do not use taqlid and, by extension, do not have a madhab. The practice of an individual interpreting law with independent reasoning is called ''ijtihad''.


Mainstream Islamic law does not distinguish between "matters of church" and "matters of state"; the ulema, 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. Terms used to refer to traditionally Muslim leaders include Caliph and Sultan and terms associated with traditionally Muslim states include Caliphate, Emirate, Imamate and Khanate. Within Islamic jurisprudence, jihad is usually taken to mean military exertion against non-Muslim combatants. Jihad is the only form of warfare permissible in Islamic law and may be declared against illegal works, terrorists, criminal groups, rebels, Apostasy in Islam, 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, Twelver Shias, offensive jihad can only be declared by a Imamate in Twelver doctrine, divinely appointed leader of the Muslim community, and as such, is suspended since Muhammad al-Mahdi's occultation (Islam), occultation in 868 AD.


Family life

In a Muslim family, some religious ceremonies attend the birth of a child. Immediately after the birth, the words of Adhan are pronounced in the right ear of the child. On the seventh day, the ''aqiqah'' ceremony is performed, in which an animal is sacrificed and its meat is distributed among the poor. The child's head is shaved, and an amount of money equaling the weight of its hair is donated to the poor. Apart from fulfilling the basic needs of food, shelter, and education, the parents or the elderly family members undertake teaching moral qualities, religious knowledge and religious practices to the children. Marriage in Islam, Marriage, which serves as the foundation of a Muslim family, is a civil contract that 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 and can have up to four wives at the same time, 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. Regarding inheritance, a son's share is double that of a daughter's.. Respecting and obeying one's parents, and taking care of them especially in their old age have been made a religious obligation. The Quran forbids harsh and oppressive treatment of orphaned children while urging kindness and justice towards them, and rebukes those who do not honor and feed them. Certain religious rites are performed during and after the Islamic view of death, 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 death, according to Islamic funeral, Islamic burial rituals, members of the same gender bath the body appropriately and enshrouded it in a threefold white garment called ''kafan''. The ''Salat al-Janazah'' ("funeral prayer") is said over the bathed and enshrouded body. Placing it on a bier, the body is first taken to a mosque where the funeral prayer is offered for the deceased, 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, as-salamu 'alaykum''" ("peace be unto you"), saying ''Basmala, bismillah'' ("in Names of God, the name of God") before meals, and using only the right hand for eating and drinking. Islamic hygienical jurisprudence, Islamic hygienic practices mainly fall into the category of personal cleanliness and health. Khitan (circumcision), Circumcision of male offspring is practiced in Islam. Muslims are restricted in their diet. Prohibited foods include pork products, blood, carrion, and alcoholic beverage, alcohol. All meat must come from a herbivorous animal slaughtered in the name of God by a Muslim, Jew, or Christian, except for game that one has hunted or fished for them self. Food permissible for Muslims is known as halal food.


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 Moral character, 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 Mumin, believer and is often seen as a supererogatory act of worshiping. 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 as the peak of excellence. The Quran says: "Good 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 with 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 are not limited to charitable activities, fulfillment of promise, modesty (Haya (Islam), ''haya'') and humility, decency in speech, tolerance, trustworthiness, Sabr, 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 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. Jihad means "to strive or struggle [in 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 wikt:disapprobation, disapprobation". Depending on the object being a visible enemy, the Devil and aspects of one's own self (like sinful desires), different categories of jihad are defined. Jihad also refers to one's striving to attain religious and moral perfection. When used without a qualifier, jihad is understood in its military form. Some Muslim authorities, especially among the Shia and Sufism, Sufis, distinguish between the "greater jihad", which pertains to spiritual self-improvement, self-perfection, and the "lesser jihad", defined as warfare..


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 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, 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.


Caliph Umar reportedly chose the formal beginning of the Muslim era 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 Muslim holidays, holy days fall on fixed dates of the lunar calendar, meaning they occur in seasons, different seasons in different years in the Gregorian calendar. The most important Islamic festivals are ''Eid al-Fitr'' (Arabic, عيد الف) on the 1st of ''Shawwal'', marking the end of the fasting month ''Ramadan'', and ''Eid al-Adha'' (Arabic, عيد الأضحى) on the 10th of ''Dhu al-Hijjah'', coinciding with the end of the Hajj (pilgrimage).


The term "Islamic culture" can 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 "wikt:Islamicate, Islamicate". In Islamic architecture, varying cultures show influence such as North African and Spanish Islamic architecture such as the Great Mosque of Kairouan containing marble and Porphyry (geology), porphyry columns from Roman and Byzantine buildings, while mosques in Indonesia often have multi-tiered roofs from local Javanese styles. Islamic art encompasses the visual arts including fields as varied as architecture, calligraphy, painting, and Ceramics (art), ceramics, among others. While the making of images of animate beings has often been frowned upon in connection with Aniconism in Islam, laws against idolatry, this rule has been interpreted in different ways by different scholars and in different historical periods. This stricture has been used to explain the prevalence of Islamic calligraphy, calligraphy, tessellation, and pattern as key aspects of Islamic artistic culture. File:Djenne great mud mosque.jpg, Great Mosque of Djenné, in the west African country of Mali File:Closeup of Mir-i-Arab Madrasa.jpg, Dome in Po-i-Kalyan, Bukhara, Uzbekistan File:1 great mosque xian 2011.JPG, 14th century Great Mosque of Xi'an in China File:Masjid Menara Kudus.jpg, 16th century Menara Kudus Mosque in Indonesia showing Indian influence File:Basmalah-1wm.svg, The phrase ''Basmala, Bismillah'' in an 18th-century Islamic calligraphy from the Ottoman empire, Ottoman region. File:Roof hafez tomb.jpg, Geometric arabesque tiling on the underside of the dome of Hafiz Shirazi's tomb in Shiraz, Iran

Derived religions

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.


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, criticism from the Muslim world itself appeared, as well as from Jewish writers and from Ecclesiology, ecclesiastical Christians. 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 Manichaeism, 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 the Gospel of Matthew. Defamatory images of medieval Christian views on Muhammad, Muhammad, derived from early 7th century depictions of the History of the Eastern Orthodox Church#Byzantine period, Byzantine Church,Minou Reeves, Reeves, Minou, and P. J. Stewart. 2003. ''Muhammad in Europe: A Thousand Years of Western Myth-Making''. New York University Press, 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 Publishing. . 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. 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 the wake of the recent multiculturalism trend, Islam's influence on the ability of Muslim immigrants in the West to assimilate has been criticism of multiculturalism, criticized. Both in his public and personal life, others objected to the morality of Muhammad, therefore also the sunnah as a role model.

See also

* Outline of Islam * Glossary of Islam * Index of Islam-related articles * Islamic studies * Major religious groups



Citations of Qur'an and hadith


Books and journals

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Lay summary
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* * * * * 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: HarperOne. * * * * * * * * * * *

Encyclopedias and Dictionaries

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Further reading

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 Company 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. * * Khanbaghi, A, (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. . * * * * * * * * * * Prepublication text available at: * {{Authority control Islam, 610 establishments Abrahamic religions Religious organizations established in the 7th century