"Faith ("Iman) in the Islamic "creed ("Aqidah) is often represented as the "six articles of faith, notably spelled out in the "Hadith of Gabriel.
Concept of God
Islam is often seen as having the simplest doctrines of the major religions. Its most fundamental concept is a rigorous monotheism, called "tawḥīd ("Arabic: توحيد). God is described in chapter 112 of the Quran as: "Say, He is God, the One and Only; God, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him" (112:1-4). Muslims repudiate "polytheism and "idolatry, called "Shirk, and reject the Christian doctrine of the "Trinity and divinity of "Jesus. In Islam, God is beyond all comprehension and Muslims are not expected to visualize God. God is described and referred to by certain names or attributes, the most common being Al-Rahmān, meaning "The Compassionate" and Al-Rahīm, meaning "The Merciful" (See "Names of God in Islam).
Muslims believe that the creation of everything in the universe was brought into being by God's sheer command, "'Be' and so it is," and that the "purpose of existence is to worship God. 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, "I am nearer to him than (his) "jugular vein." God consciousness is referred to as "Taqwa.
"Allāh is the term with no "plural or "gender used by Muslims and Arabic-speaking Christians and Jews to reference God, while "ʾilāh ("Arabic: إله) is the term used for a deity or a god in general. Other non-Arab Muslims might use different names as much as Allah, for instance "Tanrı" in "Turkish, "Khodā" in "Persian or Ḵẖudā in "Urdu.
Belief in "angels is fundamental to the faith of Islam. The Arabic word for angel ("Arabic: ملك malak) means ""messenger", like its counterparts in "Hebrew (malʾákh) and "Greek (angelos). According to the "Quran, "angels do not possess "free will, and therefore worship and obey "God in total obedience. Angels' duties include communicating "revelations from God, glorifying God, recording every person's actions, and taking a person's "soul at the time of death. Muslims believe that angels are made of light. They are described as "messengers with wings—two, or three, or four (pairs): He [God] adds to Creation as He pleases..." Some scholars have emphasized a metaphorical reinterpretation of the concept of angels. Pictorial depictions of angels are generally avoided in Islamic Art, as the idea of giving form to anything immaterial is not accepted. Muslims therefore do not generally share the perceptions of angelic pictorial depictions, such as those found in Western Art.
Additionally, another kind of being that is sapient in Islam is called "Jinn, who are believed to be invisible to humans, including the "Satans.
The Islamic holy books are the records which 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 ("Gospels), had become "distorted—either in interpretation, in text, or both. The "Quran (literally, "Reading" or "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 "Arabic language.
Muslims believe that the verses of the Quran were revealed to "Muhammad by God through the "archangel Gabriel (Jibrīl) on many occasions between 610 CE until his death on June 8, 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 "suras, or chapters, which combined, contain 6,236 "āyāt, or verses. The chronologically earlier suras, revealed at "Mecca, are primarily concerned with ethical and spiritual topics. The later "Medinan suras mostly discuss social and moral issues relevant to the Muslim community.
The Quran is more concerned with moral guidance than legal instruction, and is considered the "sourcebook of Islamic principles and values". Muslim jurists consult the hadith ("reports"), 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 pronunciation 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
Muslims identify the prophets of Islam ("Arabic: أنۢبياء anbiyāʾ ) as those humans chosen by God to be his messengers. According to the Quran, the prophets 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, "Noah, "Abraham, "Moses and "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 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 but is 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", called "Sahih ("Arabic: صَحِيْح), "good", called "Ḥasan ("Arabic: حَسَن) or "weak", called "Ḍaʻīf ("Arabic: ضَعِيْف) among others. "Muhammad al-Bukhari collected over 300,000 hadith, but only included 2,602 distinct hadith that passed the tests that codified them as authentic into his book "Sahih al-Bukhari, which is considered by many to be the most "authentic source after the Quran.
Resurrection and judgment
Belief in the "Day of Resurrection", "Yawm al-Qiyāmah ("Arabic: يوم القيامة) is also crucial for Muslims. They believe 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, and also in the commentaries of "scholars. The Quran emphasizes "bodily resurrection, a break from the "pre-Islamic Arabian understanding of death.
On Yawm al-Qiyāmah, Muslims believe all mankind will be judged on 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 (99:7) and whoever does an atom's weight of evil will see it (99:8)." The Qurʼan "lists several sins that can condemn a person to "hell, such as "disbelief in God ("Arabic: كفر kufr), and dishonesty; however, the Qurʼan makes it clear God will forgive the "sins of those who repent if he so wills. 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 bliss, with Qurʼanic references describing its features and the physical pleasures to come. 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-Qāriʿah ("Arabic: القارعة), "The Clatterer".
The concept of divine will is referred to as al-qadā wa'l-qadar ("Arabic: قدر), which literally derives from a root that means to measure. Everything, good and bad, is believed to have been decreed.
Acts of worship
There are five basic religious acts in Islam, collectively known as 'The Pillars of Islam' (arkan al-Islam; also arkan ad-din, "pillars of religion"), which are considered obligatory for all believers. The Quran presents them as a framework for worship and a sign of commitment to the faith. They are (1) the creed ("shahadah), (2) daily prayers ("salat), (3) almsgiving ("zakah), (4) fasting during "Ramadan, and (5) the pilgrimage to Mecca ("hajj) at least once in a lifetime. Both "Shia and "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 charity ("Sadaqah) and "recitation of the Quran.
The "Shahadah, which is the basic "creed of Islam that must be recited under "oath with the specific statement: "'ašhadu 'al-lā ilāha illā-llāhu wa 'ašhadu 'anna muħammadan rasūlu-llāh", or "I testify that there is no god but "God, 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.
Ritual prayers are called Ṣalāh or Ṣalāt ("Arabic: صلاة). Salat is intended to focus the mind on "God, and is seen as a personal communication with him that expresses gratitude and "worship. Performing prayers five times a "day is compulsory but flexibility in the 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 with the chest in direction of the "kaaba though in the early days of Islam, they were done in direction of "Jerusalem. The act of supplicating is referred to as "dua.
A mosque 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. In Medina, "Al-Masjid al-Nabawi, or the Prophet's Mosque, 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 "minarets.
"Zakāt" ("Arabic: زكاة zakāh "alms") is giving a fixed portion of accumulated wealth by those who can afford it to help the poor or needy and for those employed to collect Zakat; also, for bringing hearts together, freeing captives, for those in debt (or "bonded labour) and for the (stranded) traveller. It is considered a religious obligation (as opposed to voluntary charity) 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 amount of zakat to be paid on "capital assets (e.g. money) is 2.5% (1/40) per year, for people who are not poor.
"Sadaqah 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. The Quran says: Spend something (in charity) out of the substance which We have bestowed on you, before Death should come to any of you (63:10). One of the early teachings of Muhammad was that "God expects men to be generous with their wealth and not to be miserly (Quran %3Averse%3D1 107 :1–7). 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 which means perpetual religious endowment.
Fasting ("Arabic: صوم ṣawm) from food and drink, among other things, must be performed from dawn to dusk 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, 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 usually must be made up quickly.
The obligatory Islamic "pilgrimage, called the ḥajj ("Arabic: حج), has to be performed during the "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. 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 foot steps 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, while she was looking for water for her son Ismael in the desert before Mecca developed into a settlement. Another form of pilgrimage, "Umrah, can be undertaken at any time of the year.
Recitation and memorization of the Quran
Muslims recite and memorize the whole or part of the Quran as acts of virtue. "Reciting the Quran in the correct manner has been described as an excellent act of worship. Pious Muslims recite the whole Quran at the month of "Ramadan. In Islamic societies, any social program generally begins with the recitation of the Quran. One who has memorized the whole Quran is called a "hafiz 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.
For Muslim communities, family is the basic component of society, and is responsible for the wellbeing of its members. 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. In the seventh day, the aquiqa ceremony is performed in which an animal is sacrificed and its meat is distributed among the poor. 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 form of "polygamy, where a woman takes on two or more husbands is prohibited in Islam. 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.
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 bathed properly 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. The 2:177 verse of the Quran is often cited to encapsulate the Islamic idea of social welfare.[note 2] Similarly, duties to parents, neighbors, relatives, sick people, the old, and the "minority 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 the duties to the "relatives: keeping rood relation with them, and offering financial help if necessary. Severing ties with them has been admonished. Regardless of a neighbor's religious identity, Islam tells the Muslims to treat their "neighboring people in the best possible manners and not to cause any difficulty to them. About the "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 the orphaned children (Quran 89:17-18).
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: 'Repel (evil) with what is best' (41:34). 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, tolerance, fulfillment of promise, "modesty and "humility, decency in speech, 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' ("Sahih al-Bukhari, 8:73:56). 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'.
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.
Law and jurisprudence
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The Shariʻah (literally "the path leading to the watering place") is Islamic law and constitutes a system of duties that are incumbent upon a Muslim by virtue of his or her religious belief. The study of Islamic law is called "Fiqh, or "Islamic jurisprudence". The methods of jurisprudence used are known as "usul al-fiqh ("legal theory", or "principles of jurisprudence"). Much of it has evolved with the objective to prevent innovation or alteration in the original religion, known as "bid‘ah. Four fundamental evidence, codified by "ash-Shafi'i, used are, in order of precedence: the Quran, the Hadith (the practice of Muhammad), the consensus of the Muslim jurists ("ijma), and analogical reasoning ("qiyas). Rulings over actions can be categorized as those that are obligatory ("fardh) recommendanded ("mustahabb), permissible ("mubah), not recommended ("makrooh) and prohibited ("haraam).
The Quran set the rights, the responsibilities and the rules for people and for societies to adhere to. Muhammad provided an example, which is recorded in the hadith books, showing how he practically implemented those rules in a society.
Many of the Sharia laws that differ are devised through "Ijtihad where there is no such ruling in the Quran or the Hadiths of "Islamic prophet Muhammad regarding a similar case. As Muhammad's companions went to new areas, they were pragmatic and in some cases continued to use the same ruling as was given in that area during pre-Islamic times. If the population felt comfortable with it, it was just and they used Ijtihad to deduce that it did not conflict with the Quran or the Hadith. This made it easier for the different communities to integrate into the Islamic State and that assisted in the quick expansion of the Islamic State.
Islamic law covers all aspects of life, from matters of state, like governance and "foreign relations, to issues of daily living. The Quran defines "hudud as the punishments for five specific crimes: unlawful intercourse, false accusation of unlawful intercourse, consumption of alcohol, theft, and highway robbery. The Quran and Sunnah also contain laws of "inheritance, "marriage, and restitution for injuries and murder, as well as rules for "fasting, "charity, and prayer. For example, the division of "inheritance is specified in the Quran, which states that most of it is to pass to the immediate family, while a portion is set aside for the payment of debts and the making of bequests. The woman's share of inheritance is generally half of that of a man with the same rights of succession.
Islam, like Judaism, has no "clergy in the "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 sciences. A jurist who interprets Islamic law is called a "mufti ("Arabic: مفتي) and often issues judicial opinions, called "fatwas. A scholar of jurisprudence is called a "faqih ("Arabic: فقيه). 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 "shiekh, "mullah and "maulvi. "Imam ("Arabic: إمام) 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 madhab ("Arabic: مذهب). The four major Sunni schools are the "Hanafi, "Maliki, "Shafi'i, "Hanbali and sometimes "Ẓāhirī while the two major Shia schools are "Ja'fari and "Zaidi. Each differ in their methodology, called "Usul al-fiqh. 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 "madhab. The practice of an individual interpretating 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 ("usury; the term is "riba in "Arabic). 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.
Grabbing other people's land is also prohibited. The prohibition of "usury 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 634, "Umar formally established the welfare state "Bayt al-mal. The "Bayt al-mal or the welfare state was for the Muslim and Non-Muslim poor, needy, elderly, orphans, widows, and the disabled. The "Bayt al-mal ran for hundreds of years under the "Rashidun Caliphate in the 7th century and continued through the "Umayyad period and well into the "Abbasid era. Umar also introduced Child Benefit and Pensions for the children and the elderly.
Jihad means "to strive or struggle" (in the way of God). Jihad, in its broadest sense, 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. Jihad, when used without any qualifier, is understood in its military aspect. Jihad also refers to one's striving to attain religious and moral perfection. 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-believer/non-Muslim/Muslim combatants. The ultimate purpose of military jihad is debated, both within the Islamic community and without. 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.
Muslim tradition views Muhammad (c. 570 – June 8, 632) as the "seal of the prophets. During the last 22 years of his life, beginning at age 40 in 610 "CE, according to the earliest surviving biographies, Muhammad reported revelations that he believed to be from God, conveyed to him through the "archangel Gabriel (Jibril). Muhammad's "companions memorized and recorded the content of these revelations, known as the Quran.
During this time, "Muhammad 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 and former slaves like "Bilal ibn Rabah al-Habashi. 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") to the city of "Medina (formerly known as Yathrib) in 622. There, with the Medinan converts ("Ansar) and the Meccan migrants ("Muhajirun), "Muhammad in Medina established his political and "religious authority. A state was established["by whom?] in accordance with "Islamic economic jurisprudence. 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 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 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 them, the territory under Muslim rule expanded deeply into the 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.
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 Abu 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.
Classical era (750–1258)
During this time, the "Delhi Sultanate took over northern parts of 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.
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 Muslim "law schools. Standards of "experimental and "quantification techniques, as well as the tradition of citation, 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". 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. "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).
Al-Shafi'i codified a method to determine the reliability of hadith. 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 "Ja'fari jurisprudence was formed from the teachings of "Ja'far al-Sadiq while the four Sunni "Madh'habs, the "Hanafi, "Hanbali, "Maliki and "Shafi'i, were established around the teachings of "Abū Ḥanīfa, "Ahmad bin Hanbal, "Malik ibn Anas and "al-Shafi'i respectively. In the 9th century, al-Shafi'i provided a theoretical basis for Islamic law by codifying the principles of jurisprudence in his book ar-Risālah. "Al-Tabari and "Ibn Kathir completed the most commonly cited commentaries on the Quran, the "Tafsir al-Tabari in the 9th century and the "Tafsir ibn Kathir in the 14th century, respectively. Philosophers "Al-Farabi and "Avicenna sought to incorporate Greek principles into Islamic theology, while others like "Al-Ghazali argued against them and ultimately prevailed.
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 speculative 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, Imam Hanbal refused to conform and was tortured and sent to an unlit "Baghdad prison cell for nearly thirty months. The other branch of kalam was the "Ash'ari school founded by "Al-Ash'ari.
Some Muslims began to question the piety of indulgence in a 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 (Sufism). Beginning in the 13th century, Sufism underwent a transformation, largely because of efforts to legitimize and reorganize the movement by "Al-Ghazali, who developed the model of the "Sufi order—a community of spiritual teachers and students.
The first Muslims states independent of a unified Muslim state emerged from the Berber Revolt (739/740-743). 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. The "Mongol Empire put an end to the Abbassid dynasty in 1258.
Pre-Modern era (1258–20th century)
Islam spread with Muslim trade networks and Sufi orders activity that extended into "Sub-Saharan Africa, "Central Asia and the "Malay archipelago. Under the "Ottoman Empire, Islam spread to "Southeast Europe. 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 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 country with a major observatory by the twentieth century. The "Reconquista, launched against Muslim "principalities in "Iberia, succeeded in 1492. By the 19th century the "British Empire had formally ended the Mughal dynasty in India. The "Ottoman Empire disintegrated after "World War I and the "Caliphate was abolished in 1924.
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. The Shia "Safavid dynasty rose to power in 1501 and later conquered all of Iran. The ensuing mandatory "conversion of Iran to Twelver Shia Islam for the largely Sunni population also 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 Shiism by calling it the Jaafari Madh'hab.
A revival movement during this period was an 18th-century "Salafi movement led by "Ibn Abd al-Wahhab in today's Saudi Arabia. Referred to as "Wahhabi, their self designation is Muwahiddun (unitarians). Building upon earlier efforts such as those by "Ibn Taymiyyah and "Ibn al-Qayyim, the movement allegedly seeks to uphold monotheism and purify Islam of what they see as later "innovations. Their zeal against "idolatrous shrines led to the desecration of shrines around the world, including that of "Muhammad and his companions in Mecca and Medina. In the 19th century, the "Deobandi and "Barelwi movements were initiated.
Modern times (20th century–present)
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. "Liberal Islam is a movement 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.
"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 countries, was established in 1969 after the burning of the "Al-Aqsa Mosque in "Jerusalem.
Piety appears to be deepening worldwide. In many places, the prevalence of the "hijab is growing increasingly common and the percentage of Muslims favoring Sharia laws 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, "driven primarily by differences in fertility rates and the size of youth populations among the world's major religions, as well as by people switching faiths." Perhaps as a sign of these changes, most experts agree that Islam is growing faster than any other faith in "East and "West Africa.
|"" "Islam portal|
The largest denomination in Islam is Sunni Islam, which makes up 75%–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 [of Muhammad]". These hadiths, recounting Muhammad's words, actions, and personal characteristics, are preserved in traditions known as "Al-Kutub Al-Sittah (six major books).
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. Sunnis believe that anyone who is righteous and just could be a caliph but they have to act according to the Quran and the Hadith, the example of Muhammad and give the people their rights.
The Sunnis follow the Quran, then the Hadith. Then for legal matters not found in the Quran or the Hadith, they follow four "madh'habs (schools of thought): "Hanafi, "Hanbali, "Maliki and "Shafi'i, established around the teachings of "Abū Ḥanīfa, "Ahmad bin Hanbal, "Malik ibn Anas and "al-Shafi'i respectively. All four accept the validity of the others and a Muslim may choose any one that he or she finds agreeable. "Ahl al-Hadith is a movement that deemphasized sources of jurisprudence outside the quran and sunnah, such as informed opinion (ra'y).
The "Salafi movement claim to take the first three generations of Muslims, known as the "salaf, as exemplary models. In the 18th century, "Muhammad ibn Abd al-Wahhab led a salafi movement, referred by outsiders as "Wahhabism, in modern-day "Saudi Arabia.
The "Barelvi movement, a revivalist movement of "Sunni Islam with over 200 million followers, emerged as part of debate of how to redeem India from the British. The movement emphasizes primacy of Islamic law in all matters with adherence to "Sufi practices and personal devotion to "Muhammad and has addressed leading issues for Muslims since partition. The "Deobandi movement is an Indo-Pakistani reformist movement that is much influenced by the Wahhabi movement. The Barelvi and Deobandi movements of "Sunni Islam accept the validity of all four Sunni madh'habs.
|"" "Shia Islam portal|
The Shia constitute 10–20% 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 be Imams. 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. Another point of contention is the cursing of figures revered by Sunnis. However, "Jafar al-Sadiq himself disapproved of people who disapproved of his great grand father "Abu Bakr and "Zayd ibn Ali revered Abu Bakr and "Umar. More recently, "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 (Ithna Asheri) 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. Also, the "Bahai Faith stems from Twelver Shia passed through "Siyyid 'Ali Muhammad i-Shirazi al-Bab to one of His followers Mirza Husayn 'Ali Nuri "Baha'u'llah. Moreover, although Bahai is an independent religion, in an official statement One Common Faith, 2005, the "Universal House of Justice related, "The term "Islam" (literally "submission to God") designates... religion itself."
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.
"Sufism, or tasawwuf ("Arabic: تصوف), 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 have focused on the reparation of the heart and turning it away from all else but God by making use of "intuitive and emotional faculties" that one must be trained to use. "Hasan al-Basri was inspired by the ideas of piety and condemnation of worldliness preached by Muhammad and these ideas were later further developed by "Al-Ghazali. Traditional Sufis, such as "Bayazid Bastami, "Jalaluddin Rumi, "Haji Bektash Veli, "Junaid Baghdadi, and Al-Ghazali, argued for Sufism being based upon the tenets of Islam and the teachings of "Muhammad.
Sufism enjoyed a strong revival in central Asia and South Asia. Central Asia is considered to be a center of Sufism. Sufism has played a significant role in fighting against Tsars of Russia and Soviet colonization. Here, Sufis and their different orders are the main religious sources. Sufism is also strong in African countries such as "Tunisia, "Algeria, "Morocco, "Senegal, "Chad and "Niger.
Sufi practices such as veneration of saints have faced stiff opposition from followers of "Salafism and "Wahhabism, who have sometimes physically attacked Sufi places of worship, leading to deterioration in "Sufi–Salafi relations.
- "Ahmadiyya 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 Muslims around the world. Ahmad claimed to have fulfilled the prophecies concerning the arrival of the 'Imam Mahdi' and the 'Promised Messiah'.
- The "Ibadi is a sect that 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. Unlike most Kharijite groups, Ibadism does not regard sinful Muslims as unbelievers.
- "Mahdavia is an Islamic sect that believes in a 15th-century Mahdi, Muhammad Jaunpuri
- The "Quranists are Muslims who generally reject the Hadith.
- "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.
- There are also black Muslim movements such as the "Nation of Islam (NOI), "Five-Percent Nation and "Moorish scientists.
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, "Muhammad Iqbal 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.
A comprehensive 2009 demographic study of 232 countries and territories reported that 23% of the global population, or 1.57 billion people, are Muslims. Of those, it is estimated that over 75–90% are "Sunni and 10–20% are "Shia with a small minority belonging to other sects. Approximately 57 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. In the "Middle East, non-Arab countries such as "Turkey and "Iran are the largest Muslim-majority countries; in "Africa, "Egypt and "Nigeria have the most populous Muslim communities.
Most estimates indicate that the "People's Republic of 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.
According to the "Pew Research Center, Islam is set to equal Christianity in number of adherents by the year 2050. Islam is set to grow faster than any other major world religion, reaching a total number of 2.76 billion (an increase of 73%). High fertility rates play a factor, with Islam having a rate of 3.1 compared to the world average of 2.5, and the minimum replacement level for a population at 2.1. Age also plays a role in these numbers due to the fact that Islam has the highest number of adherents under the age of 15 (34% of the total religion) of any major religion (Christianity's is 27%). Sixty percent of Muslims are between the ages of 16 and 59, while only 7% are aged 60+ (the smallest percentage of any major religion). Countries such as Nigeria and the Republic of Macedonia are expected to have Muslim majorities by 2050. In India, the Muslim population will be larger than any other country. Europe's domestic population is set to shrink as opposed to their Islamic population which is set to grow to 10% of Europe's total. According to BBC News, the rates of growth of "Islam in Europe reveal that the growing number of Muslims is due primarily to immigration and higher "birth rates.
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 "Javan styles.
"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, see al-Fath, 10/382). 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. 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.
Geometric arabesque tiling on the underside of the dome of Hafiz Shirazi's tomb in "Shiraz
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 ("Arabic: عيد الفطر) on the 1st of "Shawwal, marking the end of the fasting month Ramadan, and "Eid al-Adha (عيد الأضحى) 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 and often explained it in apocalyptic terms. Later there appeared criticism from the "Muslim world itself, and also from "Jewish writers and from ecclesiastical Christians.
Objects of criticism include the morality of the life of Muhammad, the last law bearing prophet of Islam, both in his public and personal life, as seen in "medieval Christian views on Muhammad. Issues relating to the authenticity and morality of the Quran, the Islamic holy book, are also discussed by critics. Other criticisms focus on the question of "human rights in modern Islamic nations, 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.
- "Criticism of Islam
- "Challenge of the Quran
- "Glossary of Islam
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- "Islam and violence
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- "Islamic ethics
- "Islam and humanity
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- "Islamic literature
- "Islamic mythology
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- "Islamic studies
- "List of Muslim empires and dynasties
- "List of notable converts to Islam
- "Lists of Muslims
- "Major religious groups
- "Muslim world
- "Religious conversion#Islam
- "Scientific foreknowledge in sacred texts
- "Timeline of Muslim history
- "Islam in South Asia
- There are ten pronunciations of Islam in English, differing in whether the first or second syllable has the stress, whether the s is /"z/ or /"s/, and whether the a is pronounced /"ɑː/, /"æ/ or (when the stress is on the first syllable) /"ə/ (Merriam Webster). The most common are "/ / (Oxford English Dictionary, Random House) and "/ / (American Heritage Dictionary).
- The verse reads: 'It is not righteousness that ye turn your faces towards East or West; but it is righteousness to believe in Allah and the Last Day, and the Angels, and the Book and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity, to fulfill the contracts which we have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the God fearing'
- quran.com: 
- Mary Strong; Laena Wilder (1 May 2013). Viewpoints: Visual Anthropologists at Work. University of Texas Press. pp. 1–. "ISBN "978-0-292-75613-7.
- John Renard (19 January 2015). The Handy Islam Answer Book. Visible Ink Press. pp. 34–. "ISBN "978-1-57859-544-0.
- Dyron B. Daughrity (2010). The Changing World of Christianity: The Global History of a Borderless Religion. Peter Lang. pp. 27–28. "ISBN "978-1-4331-0452-7.
- William D. Wunderle (2008). A Manual for American Servicemen in the Arab Middle East: Using Cultural Understanding to Defeat Adversaries and Win the Peace. Skyhorse Publishing Inc. pp. 28–. "ISBN "978-1-60239-277-9.
- Harold G. Koenig; Saad Al Shohaib (17 May 2014). Health and Well-Being in Islamic Societies: Background, Research, and Applications. Springer. pp. 30–. "ISBN "978-3-319-05873-3.
- "The Global Religious Landscape". Pew Forum. 18 December 2012.
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- Lippman, Thomas W. (2008-04-07). "No God But God". "U.S. News & World Report. Retrieved 2013-09-24.
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.
- PBS - Islam: Empire of Faith - Faith - Islam Today.
- "Christianity 2015: Religious Diversity and Personal Contact" (PDF). gordonconwell.edu. January 2015. Retrieved 2015-05-29.
- According to Oxford Dictionaries, "Muslim is the preferred term for 'follower of Islam,' although Moslem is also widely used."
- Juan E. Campo, ed. (2009). "Allah". Encyclopedia of Islam. Encyclopedia of Islam. "Facts on File. p. 34. "ISBN "978-0-8160-5454-1.
- Trofimov, Yaroslav (2008), The Siege of Mecca: The 1979 Uprising at Islam's Holiest Shrine, New York, p. 79, "ISBN "0-307-47290-6
- "People of the Book". "Islam: Empire of Faith. "PBS. Retrieved 2010-12-18.
- Reeves, J. C. (2004). Bible and Qurʼān: Essays in scriptural intertextuality. Leiden [u.a.: Brill. Page 177
- http://www.cnn.com/2015/10/21/living/yom-kippur-muslims/index.html, retrieved 10-1-2016
- Bennett (2010, p. 101)
- Esposito (2002b, p. 17)
- * Esposito (2002b, pp. 111,112,118)
- "Shari'ah". Encyclopædia Britannica Online.
- Yahya, Harun (12 May 2010). Portents And Features Of The Mahdi's Coming. Global Publishing. Kindle Edition.
- "Key themes in these early recitations include the idea of the moral responsibility of man who was created by God and the idea of the judgment to take place on the day of resurrection. [...] Another major theme of Muhammad's early preaching, [... is that] there is a power greater than man's, and that the wise will acknowledge this power and cease their greed and suppression of the poor." F. Buhl & A.T. Welch, Encyclopaedia of Islam 2nd ed., "Muhammad", vol. 7, p. 363.
- "At first Muhammad met with no serious opposition [...] He was only gradually led to attack on principle the gods of Mecca. [...] Meccan merchants then discovered that a religious revolution might be dangerous to their fairs and their trade." F. Buhl & A.T. Welch, Encyclopaedia of Islam 2nd ed., "Muhammad", vol. 7, p. 364.
- "Ottoman Empire". Oxford Islamic Studies Online. 6 May 2008. Retrieved 26 August 2010.
- Lapidus (2002), pp.358,378–380,624
- Lapidus (2002), pp.380,489–493
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- Harney, John (January 3, 2016). "How Do Sunni and Shia Islam Differ?". "The New York Times. Retrieved January 4, 2016.
- Almukhtar, Sarah; Peçanha, Sergio; Wallace, Tim (January 5, 2016). "Behind Stark Political Divisions, a More Complex Map of Sunnis and Shiites". "The New York Times. Retrieved January 6, 2016.
- "Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population". "Pew Research Center. October 7, 2009. Retrieved 2013-09-24.
Of the total Muslim population, 10-13% are Shia Muslims and 87-90% are Sunni Muslims.
- 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."
- "Sunni". "Berkley Center for Religion, Peace, and World Affairs. Retrieved December 20, 2012.
Sunni Islam is the largest denomination of Islam, comprising about 85% of the world's over 1.5 billion Muslims.
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Sunni Islam accounts for over 75% of the world's Muslim population...
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The Pew Forum's estimate of the Shia population (10-13%) is in keeping with previous estimates, which generally have been in the range of 10-15%. Some previous estimates, however, have placed the number of Shias at nearly 20% of the world's Muslim population.
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Shi'a Islam is the second largest branch of the tradition, with up to 200 million followers who comprise around 15% of all Muslims worldwide...
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- Laying down the law: Islam's authority deficit. "The Economist. 2007-06-28. Retrieved 2011-08-15.
- Slackman, Michael (2008-12-23). "Jordanian students rebel, embracing conservative Islam". New York Times. Retrieved 2011-08-15.
- Slackman, Michael (2007-01-28). "In Egypt, a new battle begins over the veil". New York Times. Retrieved 2011-08-15.
- Beech, Hannah (2007-02-22). "Why Indonesia matters". TIME. Retrieved 2013-09-24. (subscription required)
- "The Future of World Religions: Population Growth Projections, 2010-2050". Pew Research Center. April 2, 2015. Retrieved March 18, 2016.
- Onishi, Norimitsu (2001-11-01). "Rising Muslim power causes unrest in Nigeria and elsewhere". New York Times. Retrieved 2011-11-17.
- "Muslims say their faith growing fast in Africa". wwrn.org. Retrieved 2011-11-17.
- CARL BIALIK (9 Apr 2008). "Muslims May Have Overtaken Catholics a While Ago". The Wall Street Journal. Retrieved 5 September 2015.
- "Islām". Encyclopædia Britannica Online. Retrieved 2010-08-25.
- "Islam Today". "Islam: Empire of Faith (2000). "PBS. Retrieved 2010-08-25.
Islam, followed by more than a billion people today, is the world's third fastest growing religion.
- "Understanding Islam". Susan Headden. U.S. News & World Report. April 7, 2008. Retrieved 2010-08-25.
- "Major Religions of the World Ranked by Number of Adherents". "Adherents.com. Retrieved 2007-07-03.
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- "Shariah". Encyclopædia Britannica Online.
- "Sunnite". Encyclopædia Britannica Online.
- Salafi Islam GlobalSecurity.org. Retrieved on 2010-11-09.
- "Barelvi – Oxford Reference". oxfordreference.com. "doi:10.1093/acref/9780192800947.001.0001/acref-9780192800947-e-908 (inactive 2017-03-26).
- Usha Sanyal. Generational Changes in the Leadership of the Ahl-e Sunnat Movement in North India during the Twentieth Century. Modern Asiantudies (1998), Cambridge University Press.
- "Ahl al-Sunnah wa'l-Jamaah". oxfordreference.com. "doi:10.1093/oi/authority.20110803095357101 (inactive 2017-03-26).
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- Nahid Afrose Kabir (26 October 2010). Young British Muslims: Identity, Culture, Politics and the Media. Edinburgh University Press. pp. 60–. "ISBN "978-0-7486-4373-8.
- The waning of the Umayyad caliphate by Tabarī, Carole Hillenbrand, 1989, p37, p38
- The Encyclopedia of Religion Vol.16, Mircea Eliade, Charles J. Adams, Macmillan, 1987, p243.
- "Shiite leaders forbid insults against Sunnis". Al-monitor. 2014-07-11. Retrieved 2016-01-06.
- House of Justice, Universal. "One Common Faith". reference.bahai.org. Retrieved 1 April 2017.
- Trimingham (1998), p.1
- Ahmed Zarruq, Zaineb Istrabadi, Hamza Yusuf Hanson. The Principles of Sufism. Amal Press. 2008.
- Corrections of Popular Versions of Poems From Rumi's Divan
- Ibrahim Gamard, Rumi and Self-Discovery
- Chittick, William C (2008). Sufism: A Beginner's Guide. "ISBN "9781780740522. Retrieved 17 January 2015.
- Nasr, Seyyed Hossein Nasr (1993-01-01). An Introduction to Islamic Cosmological Doctrines. "ISBN "9780791415153. Retrieved 17 January 2015.
- Alvi, Farhat. "The Significant Role of Sufism in Central Asia" (PDF).
- "Sufism in Southeast Asia: Reflections and Reconsiderations". "JSTOR 20071709.
- "Chapter 1: Religious Affiliation". The World's Muslims: Unity and Diversity. "Pew Research Center's Religion & Public Life Project. August 9, 2012. Retrieved 4 September 2013.
- "Sufism and Religious Brotherhoods in Senegal", Babou, Cheikh Anta, The International Journal of African Historical Studies, v. 40 no. 1 (2007) pp. 184–6
- "Who Are the Ahmadi?". bbc.co.uk. Retrieved 6 October 2013.
- Breach of Faith. Human Rights Watch. June 2005. p. 8. Retrieved March 29, 2014.
Estimates of around 20 million would be appropriate
- Larry DeVries; Don Baker; Dan Overmyer (2011-01-01). Asian Religions in British Columbia. University of Columbia Press. "ISBN "978-0-7748-1662-5. Retrieved March 29, 2014.
The community currently numbers around 15 million spread around the world
- Juan Eduardo Campo (2009). Encyclopedia of Islam. p. 24. "ISBN "0-8160-5454-1. Retrieved March 29, 2014.
The total size of the Ahmadiyya community in 2001 was estimated to be more than 10 million
- "Ahmadiyya Muslims". pbs.org. Retrieved 6 October 2013.
- A figure of 10-20 million represents approximately 1% of the Muslim population. See also "Ahmadiyya by country.
- Breach of Faith. Human Rights Watch. June 2005. p. 8. Retrieved March 29, 2014.
- Robert Brenton Betts (2013-07-31). The Sunni-Shi'a Divide: Islam's Internal Divisions and Their Global Consequences. pp. 14–15. "ISBN "9781612345222. Retrieved 7 January 2015.
- Benakis, Theodoros (13 January 2014). "Islamophoobia in Europe!". "New Europe. Brussels. Retrieved 20 October 2015.
Anyone who has travelled to Central Asia knows of the non-denominational Muslims – those who are neither Shiites nor Sounites, but who accept Islam as a religion generally.
- Longton, Gary Gurr (2014). "Isis Jihadist group made me wonder about non-denominational Muslims". The Sentinel. Retrieved 21 October 2015.
THE appalling and catastrophic pictures of the so-called new extremist Isis Jihadist group made me think about someone who can say I am a Muslim of a non-denominational standpoint, and to my surprise/ignorance, such people exist. Online, I found something called the people's mosque, which makes itself clear that it's 100 per cent non-denominational and most importantly, 100 per cent non-judgemental.
- Kirkham, Bri (2015). "Indiana Blood Center cancels 'Muslims for Life' blood drive". Retrieved 21 October 2015.
Ball State Student Sadie Sial identifies as a non-denominational Muslim, and her parents belong to the Ahmadiyya Muslim Community. She has participated in multiple blood drives through the Indiana Blood Center.
- Pollack, Kenneth (2014). Unthinkable: Iran, the Bomb, and American Strategy. p. 29. "ISBN "9781476733937.
Although many Iranian hardliners are Shi'a chauvinists, Khomeini's ideology saw the revolution as pan-Islamist, and therefore embracing Sunni, Shi'a, Sufi, and other, more nondenominational Muslims
- Cughtai, Muhammad Ikram (2005). Jamāl Al-Dīn Al-Afghāni: An Apostle of Islamic Resurgence. p. 454.
Condemning the historically prevailing trend of blindly imitating religious leaders, al- Afghani revised to identity himself with a specific sect or imam by insisting that he was just a Muslim and a scholar with his own interpretation of Islam.
- Jones, Justin (2011-10-24). Shi'a Islam in Colonial India: Religion, Community and Sectarianism. pp. 25–26. "ISBN "9781139501231.
- Ahmed, Khaled. "Was Jinnah a Shia or a Sunni?". The Friday Times. Retrieved 23 October 2015.
- Burns, Robert (2011-12-01). Christianity, Islam, and the West. p. 55. "ISBN "9780761855606.
40 per cent called themselves "just a Muslim" according to the Council of American-Islamic relations
- Tatari, Eren (2014). Muslims in British Local Government: Representing Minority Interests in Hackney, Newham and Tower Hamlets. p. 111. "ISBN "9789004272262.
Nineteen said that they are Sunni Muslims, six said they are just Muslim without specifying a sect, two said they are Ahmadi, and two said their families are Alevi
- Lopez, Ralph (2008). Truth in the Age of Bushism. p. 65. "ISBN "9781434896155.
Many Iraqis take offense at reporters' efforts to identify them as Sunni or Shiite. A 2004 Iraq Centre for Research and Strategic Studies poll found the largest category of Iraqis classified themselves as "just Muslim."
- CIA retrieved 21 Dec 2011
- Miller (2009, p. 11)
- Ba-Yunus, Ilyas; Kone, Kassim (2006). Muslims in the United States. Greenwood Publishing Group. p. 172. "ISBN "0-313-32825-0.
- Whaling, Frank (1987). Religion in today's world: the religious situation of the world from 1945 to the present day. T & T Clark. p. 38. "ISBN "0-567-09452-9.
- "Islam: An Overview in Oxford Islamic Studies Online". Oxfordislamicstudies.com. 2008-05-06. Retrieved 2010-05-16.(subscription required)
- "Secrets of Islam". "U.S. News & World Report. Retrieved 2013-09-24. Information provided by the International Population Center, Department of Geography, "San Diego State University (2005).
- Miller (2009, pp. 15,17)
- "Number of Muslim by country". nationmaster.com. Retrieved 2007-05-30.
- "The World Factbook – China". CIA World Factbook. Retrieved 2009-06-15.
- "China (includes Hong Kong, Macau, and Tibet)". State.gov. Retrieved 2013-09-24.
- "NW China region eyes global Muslim market". China Daily. 2008-07-09. Retrieved 2009-07-14.
- "Muslim Media Network". Muslim Media Network. 2008-03-24. Retrieved 2009-07-14.
- Secrets of Islam, "U.S. News & World Report. Information provided by the International Population Center, Department of Geography, "San Diego State University.
- Esposito (2004, pp. 2,43)
- "Islamic World". Encyclopædia Britannica Online.
- "Major Religions of the World Ranked by Number of Adherents". Adherents.com. Retrieved 2007-01-09.
- "Muslims in Europe: Country guide". BBC News. BBC. 2005-12-23. Retrieved 2013-09-24.
- "Religion In Britain" (PDF). National Statistics. Office for National Statistics. 2003-02-13. Retrieved 2006-08-27.
- The Mosque in America: A National Portrait Council on American-Islamic Relations (CAIR). April 26, 2001. Retrieved on 2010-08-01.
- "site". "BBC News. 2005-12-23. Retrieved 2010-04-01.
- "'Islamic' Culture: A Groundless Myth". nytimes.com. 4 November 2011. Retrieved 25 November 2013.
- Esposito (2010, p. 56)
- "Islam", The New Encyclopædia Britannica (2005)
- Isichei, Elizabeth Allo (1997). Elizabeth Allo Isichei, A history of African societies to 1870, page 175. Cambridge University Press, 1997. "ISBN "978-0-521-45599-2. Retrieved 2010-08-06.
- Marilyn Jenkins-Madina, Richard Ettinghauset and Architecture 650–1250, Yale University Press, "ISBN 0-300-08869-8, p.3
- Salim Ayduz; Ibrahim Kalin; Caner Dagli (May 1, 2014). The Oxford Encyclopedia of Philosophy, Science, and Technology in Islam. Oxford University Press. "ISBN "9780199812578.
Figural representation is virtually unused in Islamic art because of Islam's strong antagonism of idolatry. It was important for Muslim scholars and artists to find a style of art that represented the Islamic ideals of unity (tawhid) and order without figural represenation. Geometric patterns perfectly suited this goal.
- "Patheos Library – Islam Sacred Time – Patheos.com
- Ghamidi (2001): Customs and Behavioral Laws Archived 2013-09-23 at the "Wayback Machine.
- Erwin Fahlbusch (1999). The Encyclopedia of Christianity, Volume 2. Wm. B. Eerdmans Publishing. p. 759. "ISBN "9789004116955.
- Warraq, Ibn (2003). Leaving Islam: Apostates Speak Out. Prometheus Books. p. 67. "ISBN "1-59102-068-9.
- Kammuna, Ibn (1971). Examination of the Three Faiths. Berkeley and Los Angeles: Moshe Perlmann. pp. 148–49.
- Oussani, Gabriel. "Mohammed and Mohammedanism". Newadvent.org. Catholic Encyclopedia. Retrieved April 16, 2006.
- Warraq, Ibn (March 1, 2000). The Quest for Historical Muhammad (1st ed.). Amherst, Mass.: Prometheus Books. p. 103. "ISBN "1-57392-787-2.
- Bible in Mohammedian Literature., by Kaufmann Kohler Duncan B. McDonald, Jewish Encyclopedia. Retrieved April 22, 2006.
- Spencer, Robert (October 25, 2002). Islam Unveiled: Disturbing Questions About the World's Fastest Growing Faith. Encounter Books. pp. 22–63. "ISBN "1-893554-58-9.
- "Saudi Arabia - Country report - Freedom in the World - 2005".
- Timothy Garton Ash (2006-10-05). "Islam in Europe". "The New York Review of Books.
- Modood, Tariq (April 6, 2006). Multiculturalism, Muslims and Citizenship: A European Approach (1st ed.). Routledge. p. 29. "ISBN "978-0-415-35515-5.
Books and journals
- Accad, Martin (2003). "The Gospels in the Muslim Discourse of the Ninth to the Fourteenth Centuries: An Exegetical Inventorial Table (Part I)". Islam and Christian-Muslim Relations. 14 (1).
- Ahmed, Akbar (1999). Islam Today: A Short Introduction to the Muslim World (2.00 ed.). I. B. Tauris. "ISBN "978-1-86064-257-9.
- "Bennett, Clinton (2010). Interpreting the Qur'an: a guide for the uninitiated. Continuum International Publishing Group. p. 101. "ISBN "978-0-8264-9944-8.
- Brockopp, Jonathan E. (2003). Islamic Ethics of Life: abortion, war and euthanasia. University of South Carolina press. "ISBN "1-57003-471-0.
- Cohen-Mor, Dalya (2001). A Matter of Fate: The Concept of Fate in the Arab World as Reflected in Modern Arabic Literature. Oxford University Press. "ISBN "0-19-513398-6.
- Curtis, Patricia A. (2005). A Guide to Food Laws and Regulations. Blackwell Publishing Professional. "ISBN "978-0-8138-1946-4.
- "Esposito, John (2010). Islam: The Straight Path (4th ed.). Oxford University Press. "ISBN "978-0-19-539600-3.
- Esposito, John (1998). Islam: The Straight Path (3rd ed.). Oxford University Press. "ISBN "978-0-19-511234-4.
- Esposito, John; Haddad, Yvonne Yazbeck (2000a). Muslims on the Americanization Path?. Oxford University Press. "ISBN "0-19-513526-1.
- Esposito, John (2000b). Oxford History of Islam. Oxford University Press. "ISBN "978-0-19-510799-9.
- Esposito, John (2002a). Unholy War: Terror in the Name of Islam. Oxford University Press. "ISBN "978-0-19-516886-0.
- Esposito, John (2002b). What Everyone Needs to Know about Islam. Oxford University Press. "ISBN "0-19-515713-3.
- Esposito, John (2003). "The Oxford Dictionary of Islam. "Oxford University Press. "ISBN "0-19-512558-4.
- Esposito, John (2004). Islam: The Straight Path (3rd Rev Upd ed.). Oxford University Press. "ISBN "978-0-19-518266-8.
- "Farah, Caesar (1994). Islam: Beliefs and Observances (5th ed.). Barron's Educational Series. "ISBN "978-0-8120-1853-0.
- Farah, Caesar (2003). Islam: Beliefs and Observances (7th ed.). Barron's Educational Series. "ISBN "978-0-7641-2226-2.
- Firestone, Reuven (1999). Jihad: The Origin of Holy War in Islam. Oxford University Press. "ISBN "0-19-512580-0.
- "Ghamidi, Javed (2001). "Mizan. "Dar al-Ishraq. "OCLC 52901690.
- Goldschmidt, Jr., Arthur; Davidson, Lawrence (2005). A Concise History of the Middle East (8th ed.). Westview Press. "ISBN "978-0-8133-4275-7.
- Griffith, Ruth Marie; Savage, Barbara Dianne (2006). Women and Religion in the African Diaspora: Knowledge, Power, and Performance. Johns Hopkins University Press. "ISBN "0-8018-8370-9.
- Haddad, Yvonne Yazbeck (2002). Muslims in the West: from sojourners to citizens. "Oxford University Press.
- "Hawting, G. R. (2000). The First Dynasty of Islam: The Umayyad Caliphate AD 661–750. Routledge. "ISBN "0-415-24073-5.
- Hedayetullah, Muhammad (2006). Dynamics of Islam: An Exposition. Trafford Publishing. "ISBN "978-1-55369-842-5.
- Hofmann, Murad (2007). Islam and Qur'an. "ISBN "978-1-59008-047-4.
- Holt, P.M; "Lewis, Bernard (1977a). Cambridge History of Islam, Vol. 1. Cambridge University Press. "ISBN "0-521-29136-4.
- Holt, P. M.; Lambton, Ann K.S; Lewis, Bernard (1977b). Cambridge History of Islam, Vol. 2. Cambridge University Press. "ISBN "0-521-29137-2.
- "Hourani, Albert; "Ruthven, Malise (2003). A History of the Arab Peoples. Belknap Press; Revised edition. "ISBN "978-0-674-01017-8.
- Kobeisy, Ahmed Nezar (2004). Counseling American Muslims: Understanding the Faith and Helping the People. Praeger Publishers. "ISBN "978-0-313-32472-7.
- Kramer, Martin (1987). Shi'Ism, Resistance, and Revolution. Westview Press. "ISBN "978-0-8133-0453-3.
- Lapidus, Ira (2002). A History of Islamic Societies (2nd ed.). Cambridge University Press. "ISBN "978-0-521-77933-3.
- "Lewis, Bernard (1984). The Jews of Islam. Routledge & Kegan Paul. "ISBN "0-7102-0462-0.
- Lewis, Bernard (1993). The Arabs in History. Oxford University Press. "ISBN "0-19-285258-2.
- Lewis, Bernard (1997). The Middle East. Scribner. "ISBN "978-0-684-83280-7.
- Lewis, Bernard (2001). Islam in History: Ideas, People, and Events in the Middle East (2nd ed.). Open Court. "ISBN "978-0-8126-9518-2.
- Lewis, Bernard (2003). What Went Wrong?: The Clash Between Islam and Modernity in the Middle East (Reprint ed.). Harper Perennial. "ISBN "978-0-06-051605-5.
- Lewis, Bernard (2004). The Crisis of Islam: Holy War and Unholy Terror. Random House, Inc., New York. "ISBN "978-0-8129-6785-2.
- "Madelung, Wilferd (1996). The Succession to Muhammad: A Study of the Early Caliphate. Cambridge University Press. "ISBN "0-521-64696-0.
- Malik, Jamal; Hinnells, John R (2006). Sufism in the West. Routledge. "ISBN "0-415-27408-7.
- Menski, Werner F. (2006). Comparative Law in a Global Context: The Legal Systems of Asia and Africa. Cambridge University Press. "ISBN "0-521-85859-3.
- Miller, Tracy, ed. (October 2009). Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population (PDF). "Pew Research Center. Retrieved 2013-09-24.
- Momen, Moojan (1987). An Introduction to Shi'i Islam: The History and Doctrines of Twelver Shi'ism. Yale University Press. "ISBN "978-0-300-03531-5.
- Nasr, Seyed Muhammad (1994). Our Religions: The Seven World Religions Introduced by Preeminent Scholars from Each Tradition (Chapter 7). HarperCollins. "ISBN "0-06-067700-7.
- Nigosian, Solomon Alexander (2004). Islam: its history, teaching, and practices. "Indiana University Press.
- Patton, Walter M. (April 1900). "The Doctrine of Freedom in the Korân". The American Journal of Semitic Languages and Literatures. Brill Academic Publishers. 16 (3): 129. "doi:10.1086/369367. "ISBN "90-04-10314-7.
- Peters, F. E. (2003). Islam: A Guide for Jews and Christians. Princeton University Press. "ISBN "0-691-11553-2.
- Rahman, H. U. (1999). Chronology of Islamic History, 570-1000 CE (3rd ed.). Ta-Ha Publishers Ltd.
- "Rippin, Andrew (2001). Muslims: Their Religious Beliefs and Practices (2nd ed.). Routledge. "ISBN "978-0-415-21781-1.
- "Sachedina, Abdulaziz (1998). The Just Ruler in Shi'ite Islam: The Comprehensive Authority of the Jurist in Imamite Jurisprudence. Oxford University Press US. "ISBN "0-19-511915-0.
- Siljander, Mark D. and John David Mann. A Deadly Misunderstanding: a Congressman's Quest to Bridge the Muslim-Christian Divide. First ed. New York: Harper One, 2008. "ISBN 978-0-06-143828-8
- Smith, Jane I. (2006). The Islamic Understanding of Death and Resurrection. Oxford University Press. "ISBN "978-0-19-515649-2.
- "Tabatabae, Sayyid Mohammad Hosayn; Nasr, Seyyed Hossein (1979). Shi'ite Islam. Suny press. "ISBN "0-87395-272-3.
- Teece, Geoff (2003). Religion in Focus: Islam. Franklin Watts Ltd. "ISBN "978-0-7496-4796-4.
- Trimingham, John Spencer (1998). The Sufi Orders in Islam. Oxford University Press. "ISBN "0-19-512058-2.
- Turner, Colin (2006). Islam: the Basics. Routledge (UK). "ISBN "0-415-34106-X.
- Turner, Bryan S. (1998). Weber and Islam. Routledge (UK). "ISBN "0-415-17458-9.
- Waines, David (2003). An Introduction to Islam. Cambridge University Press. "ISBN "0-521-53906-4.
- "Watt, W. Montgomery (1973). The Formative Period of Islamic Thought. University Press Edinburgh. "ISBN "0-85224-245-X.
- Watt, W. Montgomery (1974). Muhammad: Prophet and Statesman (New ed.). Oxford University Press. "ISBN "0-19-881078-4.
- Weiss, Bernard G. (2002). Studies in Islamic Legal Theory. Boston: Brill Academic publishers. "ISBN "90-04-12066-1.
- William H. McNeill; Jerry H. Bentley; David Christian, eds. (2005). Berkshire Encyclopedia of World History. Berkshire Publishing Group. "ISBN "978-0-9743091-0-1.
- Gabriel Oussani, ed. (1910). "Catholic Encyclopedia.
- Paul Lagasse; Lora Goldman; Archie Hobson; Susan R. Norton, eds. (2000). The Columbia Encyclopedia (6th ed.). Gale Group. "ISBN "978-1-59339-236-9.
- "Ahmad, Imad-ad-Dean (2008). "Islam". In "Hamowy, Ronald. The Encyclopedia of Libertarianism. The Encyclopedia of Libertarianism. Thousand Oaks, CA: "SAGE; "Cato Institute. pp. 256–58. "doi:10.4135/9781412965811.n155. "ISBN "978-1-4129-6580-4. "LCCN 2008009151. "OCLC 750831024.
- "Encyclopædia Britannica Online. Encyclopædia Britannica, Inc.
- Erwin Fahlbusch; William Geoffrey Bromiley, eds. (2001). Encyclopedia of Christianity (1st ed.). Eerdmans Publishing Company, and Brill. "ISBN "0-8028-2414-5.
- John Bowden, ed. (2005). Encyclopedia of Christianity (1st ed.). Oxford University Press. "ISBN "0-19-522393-4.
- "Bearman, P.J.; Bianquis, Th.; "Bosworth, C. E.; van Donzel, E.; "Heinrichs, W. P. (eds.). "Encyclopaedia of Islam Online. Brill Academic Publishers. "ISSN 1573-3912.
- Richard C. Martin; Said Amir Arjomand; Marcia Hermansen; Abdulkader Tayob; Rochelle Davis; John Obert Voll, eds. (2003). Encyclopedia of Islam and the Muslim World. MacMillan Reference Books. "ISBN "978-0-02-865603-8.
- Jane Dammen McAuliffe (ed.). "Encyclopaedia of the Qur'an Online. Brill Academic Publishers.
- Salamone Frank, ed. (2004). Encyclopedia of Religious Rites, Rituals, and Festivals (1st ed.). Routledge. "ISBN "978-0-415-94180-8.
- Glasse Cyril, ed. (2003). New Encyclopedia of Islam: A Revised Edition of the Concise Encyclopedia of Islam. AltaMira Press. "ISBN "978-0759101906.
- 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. "ISBN 0-87123-553-6
- "Akyol, Mustafa (2011). Islam Without Extremes (1st ed.). W. W. Norton & Company. "ISBN "978-0-393-07086-6.
- "Arberry, A. J. (1996). The Koran Interpreted: A Translation (1st ed.). Touchstone. "ISBN "978-0-684-82507-6.
- Cragg, Kenneth (1975). The House of Islam, in The Religious Life of Man Series. Second ed. Belmont, Calif.: Wadsworth Publishing Co., 1975. xiii, 145 p. "ISBN 0-8221-0139-4
- Hourani, Albert (1991). Islam in European Thought. First pbk. ed. Cambridge, Eng.: Cambridge University Press, 1992, cop. 1991. xi, 199 p. "ISBN 0-521-42120-9; alternative ISBN on back cover, 0-521-42120-0
- "Khan, Muhammad Muhsin; Al-Hilali Khan; Muhammad Taqi-ud-Din (1999). Noble Quran (1st ed.). Dar-us-Salam Publications. "ISBN "978-9960-740-79-9.
- 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. "ISBN 0-915677-55-5
- "Kramer (ed.), Martin (1999). The Jewish Discovery of Islam: Studies in Honor of Bernard Lewis. Syracuse University. "ISBN "978-965-224-040-8.
- Kuban, Dogan (1974). Muslim Religious Architecture. Brill Academic Publishers. "ISBN "90-04-03813-2.
- Lewis, Bernard (1994). Islam and the West. Oxford University Press. "ISBN "978-0-19-509061-1.
- Lewis, Bernard (1996). Cultures in Conflict: Christians, Muslims, and Jews in the Age of Discovery. Oxford University Press. "ISBN "978-0-19-510283-3.
- Mubarkpuri, Saifur-Rahman (2002). "The Sealed Nectar: Biography of the Prophet. Dar-us-Salam Publications. "ISBN "978-1-59144-071-0.
- Najeebabadi, Akbar Shah (2001). History of Islam. Dar-us-Salam Publications. "ISBN "978-1-59144-034-5.
- Nigosian, S. A. (2004). Islam: Its History, Teaching, and Practices (New ed.). Indiana University Press. "ISBN "978-0-253-21627-4.
- "Rahman, Fazlur (1979). Islam (2nd ed.). University of Chicago Press. "ISBN "0-226-70281-2.
- "Tausch, Arno (2009). What 1.3 Billion Muslims Really Think: An Answer to a Recent Gallup Study, Based on the ""World Values Survey". Foreword Mansoor Moaddel, Eastern Michigan University (1st ed.). Nova Science Publishers, New York. "ISBN "978-1-60692-731-1.
- "Tausch, Arno (2015). The political algebra of global value change. General models and implications for the Muslim world. With Almas Heshmati and Hichem Karoui. (1st ed.). Nova Science Publishers, New York. "ISBN "978-1-62948-899-8.
- "Walker, Benjamin (1998). Foundations of Islam: The Making of a World Faith. Peter Owen Publishers. "ISBN "978-0-7206-1038-3.
- Academic resources
- Patheos Library – Islam
- University of Southern California Compendium of Muslim Texts
- Divisions in Islam
- Online resources