|Part of a series on|
Islam (//;[note 1] Arabic: الإسلام, IPA: [alʔisˈlaːm] ( listen)) is an Abrahamic monotheistic religion which professes that there is only one and incomparable God (Allah) and that Muhammad is the last messenger of God. It is the world's second-largest religion and the fastest-growing major religion in the world, with over 1.7 billion followers or 23% of the global population, known as Muslims. Islam teaches that God is merciful, all-powerful, and unique; and He has guided mankind through revealed scriptures, natural signs, and a line of prophets sealed by Muhammad. The primary scriptures of Islam are the Quran, viewed by Muslims as the verbatim word of God, and the teachings and normative example (called the sunnah, composed of accounts called hadith) of Muhammad (c. 570–8 June 632 CE). The cities of Mecca, Medina and Jerusalem are home to the three holiest sites in Islam.
Muslims believe that Islam is the original, complete and universal version of a primordial faith that was revealed many times before through prophets including Adam, Noah, Abraham, Moses, and Jesus. As for the Quran, Muslims consider it to be the unaltered and final revelation of God. Religious concepts and practices include the five pillars of Islam, which are obligatory acts of worship, and following Islamic law, which touches on virtually every aspect of life and society, from banking and welfare to women and the environment. Like other Abrahamic religions, Islam also teaches resurrection of the dead, a final tribulation and eternal division of the righteous and wicked. Islamic apocalyptic literature describing Armageddon is often known as fitna or malahim. The righteous are rewarded with pleasures of "Paradise", while the unrighteous are punished in "Hell". The Mahdi (prophesied redeemer) will be sent and with the help of Jesus, will battle the Antichrist. They will triumph, liberating Islam from cruelty, and this will be followed by a time of serenity with people living true to religious values.
In 610 CE, Muhammad began receiving what Muslims consider to be divine revelations. Muhammad's message won over a handful of followers and was met with increasing opposition from notables of Mecca. In 618, after he lost protection with the death of his influential uncle Abu Talib, Muhammad took flight to the city of Yathrib (Medina). With Muhammad's death in 632, disagreement broke out over who would succeed him as leader of the Muslim community which eventually led to the First Fitna. The dispute intensified greatly after the Battle of Karbala, in which Hussein ibn Ali was killed by the ruling Umayyad Caliph Yazid I, and the outcry for revenge divided the early Islamic community. By the 8th century, the Islamic empire extended from Iberia in the west to the Indus river in the east. The Delhi Sultanate took over northern parts of Indian subcontinent. Under the Ottoman Empire, Islam spread to Southeast Europe. By the 19th century the British Empire had formally ended the Mughal Empire in India. The Ottoman Empire disintegrated after World War I and the Caliphate was abolished in 1924.
Most Muslims are of one of two denominations: Sunni (75–90%) or Shia (10–20%). Islam is the dominant religion in the Middle East, North Africa, the Sahel, Central Asia, Indonesia and some other parts of Asia. About 13% of Muslims live in Indonesia, the largest Muslim-majority country, 31% in South Asia, the largest population of Muslims in the world, 23% in the Middle East-North Africa (MENA), and 15% in Sub-Saharan Africa. Sizable Muslim communities are also found in Horn of Africa, Swahili coast, Europe, China, Russia, Mainland Southeast Asia, Philippines, Caucasus and the Americas. Converts and immigrant communities are found in almost every part of the world.
- 1 Etymology and meaning
- 2 Articles of faith
- 3 Acts of worship
- 4 Society
- 5 Law and jurisprudence
- 6 History
- 7 Denominations
- 8 Demographics
- 9 Culture
- 10 Criticism
- 11 See also
- 12 References
- 13 Further reading
- 14 External links
Etymology and meaning
Islam is a verbal noun originating from the triliteral root s-l-m which forms a large class of words mostly relating to concepts of wholeness, submission, safeness and peace. In a religious context it means "voluntary submission to God". Islām is the verbal noun of Form IV of the root, and means "submission" or "surrender". Muslim, the word for an adherent of Islam, is the active participle of the same verb form, and means "one who submits" or "one who surrenders". The word sometimes has distinct connotations in its various occurrences in the Quran. In some verses, there is stress on the quality of Islam as an internal state: "Whomsoever God desires to guide, He opens his heart to Islam." Other verses connect Islām and dīn (usually translated as "religion"): "Today, I have perfected your religion (dīn) for you; I have completed My blessing upon you; I have approved Islam for your religion." Still others describe Islam as an action of returning to God—more than just a verbal affirmation of faith. In the Hadith of Gabriel, islām is presented as one part of a triad that also includes imān (faith), and ihsān (excellence).
Islam was historically called Muhammadanism in Anglophone societies. This term has fallen out of use and is sometimes said to be offensive because it suggests that a human being rather than God is central to Muslims' religion, parallel to Jesus Christ in Christianity. Some authors, however, continue to use the term Muhammadanism as a technical term for the religious system as opposed to the theological concept of Islam that exists within that system.
Articles of faith
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.
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 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
|Part of a series on|
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.
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."
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
- History of Islam
- Islam and violence
- Islam and other religions
- Islam by country
- Islamic economics
- Islamic ethics
- Islam and humanity
- Morality in Islam
- Islamic literature
- Islamic mythology
- Islamic schools and branches
- 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.
- Burke, Daniel (April 4, 2015). "The world's fastest-growing religion is ...". CNN. Retrieved 18 April 2015.
- 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
- "New Turkey". Al-Ahram Weekly (488). 29 June – 5 July 2000. Retrieved 2010-05-16.
- 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.
- "Religions". The World Factbook. Central Intelligence Agency. Retrieved 2010-08-25.
Sunni Islam accounts for over 75% of the world's Muslim population...
- "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.
- "Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population". Pew Research Center. 2009-10-07. Retrieved 2013-09-24.
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.
- "Shia". Berkley Center for Religion, Peace, and World Affairs. Retrieved December 5, 2011.
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...
- "Religions". The World Factbook. Central Intelligence Agency. Retrieved 2010-08-25.
Shia Islam represents 10-20% of Muslims worldwide...
- "Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population". Pew Research Center. 2009-10-07. Retrieved 2013-09-24.
- "Muslim Population by Country". The Future of the Global Muslim Population. Pew Research Center. Archived from the original on 9 February 2011. Retrieved 22 December 2011.
- "Region: Middle East-North Africa". The Future of the Global Muslim Population. Pew Research Center. Retrieved 22 December 2011.
- "Region: Sub-Saharan Africa". The Future of the Global Muslim Population. Pew Research Center. Retrieved 22 December 2011.
- Encyclopædia Britannica. Britannica Book of the Year 2003. Encyclopædia Britannica, (2003) ISBN 978-0-85229-956-2 p.306 According to the Encyclopædia Britannica, as of mid-2002, there were 376,453,000 Christians, 329,869,000 Muslims and 98,734,000 people who practiced traditional religions in Africa. Ian S. Markham, (A World Religions Reader. Cambridge, MA: Blackwell Publishers, 1996.) is cited by Morehouse University as giving the mid-1990s figure of 278,250,800 Muslims in Africa, but still as 40.8% of the total population. These numbers are estimates, and remain a matter of conjecture. See Amadu Jacky Kaba. The spread of Christianity and Islam in Africa: a survey and analysis of the numbers and percentages of Christians, Muslims and those who practice indigenous religions. The Western Journal of Black Studies, Vol 29, Number 2, June 2005. Discusses the estimations of various almanacs and encyclopedium, placing Britannica's estimate as the most agreed figure. Notes the figure presented at the World Christian Encyclopedia, summarized here, as being an outlier. On rates of growth, Islam and Pentecostal Christianity are highest, see: The List: The World’s Fastest-Growing Religions, Foreign Policy, May 2007.
- Britannica, Think Quest, Wadsworth.com December 2008/https://web.archive.org/web/20081214054323/http://media-2.web.britannica.com/eb-media/31/3731-004.gif Archived December 14, 2008 at the Wayback Machine
- Miller (2009, pp. 8,17)
- Pechilis, Karen; Raj, Selva J. (2013-01-01). South Asian Religions: Tradition and Today. Routledge. ISBN 9780415448512.
- Street, 1615 L.; NW; Washington, Suite 800; Inquiries, DC 20036 202 419 4300 | Main 202 419 4349 | Fax 202 419 4372 | Media (2015-04-02). "10 Countries With the Largest Muslim Populations, 2010 and 2050". Pew Research Center's Religion & Public Life Project. Retrieved 2017-02-07.
- Diplomat, Akhilesh Pillalamarri, The. "How South Asia Will Save Global Islam". The Diplomat. Retrieved 2017-02-07.
- "Middle East-North Africa Overview". 7 October 2009.
- Miller (2009)
- Dictionary listing for Siin roots derived from Lane's Arabic-English Lexicon via www.studyquran.co.uk
- Lewis, Barnard; Churchill, Buntzie Ellis (2009). Islam: The Religion and The People. Wharton School Publishing. p. 8. ISBN 9780132230858.
- "What does Islam mean?". The Friday Journal. 2011-02-06. Archived from the original on 2011-03-14.
- Quran 5:3, Quran 3:19, Quran 3:83
- Esposito, John L. (2000-04-06). The Oxford History of Islam. Oxford University Press. pp. 76–77. ISBN 9780195107999.
- Mahmutćehajić, Rusmir (2006). The mosque: the heart of submission. Fordham University Press. p. 84. ISBN 978-0-8232-2584-2.
- Kenneth G. Wilson, The Columbia Guide to Standard American English (ISBN 0231069898), page 291: Muhammadan and Mohammedan are based on the name of the prophet Mohammed, and both are considered offensive.
- God Created the Universe with the Purpose to Serve Humankind: God Created ... By Fateh Ullah Khan Page 298 
- Turfe, Tallal Alie (1985). Islamic Unity and Happiness. TTQ, Inc. p. 37. ISBN 9780940368477.
- What is Islam? By Jamaal Zarabozo Page 37. Retrieved 7 October 2014.
- Agwan, A.R.; Khan, N.K. (2000). A – E. Global Vision Publishing. p. 357. ISBN 9788187746003.
- Bentley, David (September 1999). The 99 Beautiful Names for God for All the People of the Book. William Carey Library. ISBN 0-87808-299-9.
- Quran 50:16
- Nidhal Guessoum (30 October 2010). Islam's Quantum Question: Reconciling Muslim Tradition and Modern Science. I.B.Tauris. ISBN 978-0-85773-075-6.
- Kaiyume Baksh (2007). Islam and Other Major World Religions. Trafford Publishing. pp. 163–. ISBN 978-1-4251-1303-2.
- Accad (2003): According to Ibn Taymiya, although only some Muslims accept the textual veracity of the entire Bible, most Muslims will grant the veracity of most of it.
- Esposito (1998, pp. 6,12)
- Esposito (2002, pp. 4–5)
- Peters (2003, p. 9)
- Buhl, F; Welch, A.T. "Muhammad". Encyclopaedia of Islam Online.* Hava Lazarus-Yafeh. "Tahrif". Encyclopaedia of Islam Online.
- Chejne, A. (1969) The Arabic Language: Its Role in History, University of Minnesota Press, Minneapolis.
- Speicher, K. (1997) in: Edzard, L., and Szyska, C. (eds.) Encounters of Words and Texts: Intercultural Studies in Honor of Stefan Wild. Georg Olms, Hildesheim, pp. 43–66.
- Esposito (2004, pp. 17,18,21)
- Al Faruqi; Lois Ibsen (1987). "The Cantillation of the Qur'an". Asian Music (Autumn – Winter 1987): 3–4.
- "Islam". Encyclopædia Britannica Online.
- "Qur'an". Encyclopædia Britannica Online.
- Esposito (2004, p. 79)
- Esposito (2004, pp. 79–81)
- "Tafsir". Encyclopædia Britannica Online.
- Momem (1987, p. 176)
- "Islam". Encyclopædia Britannica Online.
- * Encyclopedia of Islam and the Muslim World (2003), p.666* J. Robson. "Hadith". Encyclopaedia of Islam Online.* D. W. Brown. "Sunna". Encyclopaedia of Islam Online.
- Read, Study, Search Online. Sahih Bukhari. Retrieved on 2013-07-28.
- The Canonization of Al-Bukhari and Muslim: The Formation and Function of the Sunni Hadith Canon by Jonathan Brown, BRILL, 2007
- Muqaddimah Ibn al-Salah, pg. 160-9 Dar al-Ma'aarif edition
- "Resurrection", The New Encyclopedia of Islam (2003)
- "Avicenna". Encyclopaedia of Islam Online.: Ibn Sīnā, Abū ʿAlī al-Ḥusayn b. ʿAbd Allāh b. Sīnā is known in the West as "Avicenna".
- L. Gardet. "Qiyama". Encyclopaedia of Islam Online.
- Animals in Islam By Basheer Ahmad Masri Page 27
- What Everyone Needs to Know about Islam:Second Edition: Second Edition By John L. Esposito Page 130
- Smith (2006, p. 89); Encyclopedia of Islam and Muslim World, p.565
- "Heaven", The Columbia Encyclopedia (2000)
- Asma Afsaruddin. "Garden". Encyclopaedia of the Qur'an Online.
- "Paradise". Encyclopædia Britannica Online.
- Quran 1:4
- Quran 6:31
- Quran 101:1
- *Cohen-Mor (2001, p. 4): "The idea of predestination is reinforced by the frequent mention of events 'being written' or 'being in a book' before they happen: 'Say: "Nothing will happen to us except what Allah has decreed for us..." ' "* Ahmet T. Karamustafa. "Fate". Encyclopaedia of the Qur'an Online.: The verb qadara literally means "to measure, to determine". Here it is used to mean that "God measures and orders his creation".
- "Hajj – ReligionFacts". www.religionfacts.com. Retrieved 2015-11-21.
- Pillars of Islam, Oxford Islamic Studies Online
- Hossein Nasr The Heart of Islam, Enduring Values for Humanity (April., 2003), pp 3, 39, 85, 27–272
- N Mohammad (1985), The doctrine of jihad: An introduction, Journal of Law and Religion, 3(2): 381-397
- Farah (1994), p.135
- Momen (1987), p.178
- "Islam", Encyclopedia of Religious Rites, Rituals, and Festivals (2004)
- Budge, E.A. Wallis (June 13, 2001). Budge's Egypt: A Classic 19th century Travel Guide. Courier Dover Publications. pp. 123–128. ISBN 0-486-41721-2.
- Encyclopedia of Women and Religion in North America: edited by Rosemary Skinner Keller, Rosemary Radford Ruether, Marie Cantlon Page 615 
- Qurʼan, Surat al-Tawbah 9:60 "Zakat expenditures are only for the poor and for the needy and for those employed to collect (Zakat) and for bringing hearts together and for freeing captives and for those in debt (or bonded labour) and for the cause of Allah and for the (stranded) traveller – an obligation (imposed) by Allah . And Allah is Knowing and Wise."
- The Islamic Voluntary Sector in Southeast Asia edited by K. A. Mohamed Ariff 
- "Analysis: A faith-based aid revolution in the Muslim world?". IRIN. 2012-06-01. Retrieved 2013-09-24.
- Medani Ahmed and Sebastian Gianci, Zakat, Encyclopedia of Taxation and Tax Policy, p. 479
- Said, Abdul Aziz; et al. (2006). Contemporary Islam: Dynamic, Not Static. Taylor & Francis. p. 145. ISBN 9780415770118.
- Matt Stefon, ed. (2010). Islamic Beliefs and Practices. New York: Britannica Educational Publishing. p. 72. ISBN 978-1-61530-060-0.
- Holt, P. M., Ann K. S. Lambton, and Bernard Lewis (2000). The Cambridge History of Islam. Cambridge University Press. p. 32. ISBN 978-0-521-21946-4.
- Matt Stefon, ed. (2010). Islamic Beliefs and Practices. New York: Britannica Educational Publishing. p. 93. ISBN 978-1-61530-060-0.
- Davids, Abu Muneer Ismail (2006). Getting the Best Out of Hajj By Abu Muneer Ismail Davids. ISBN 9789960980300. Retrieved 7 October 2014.
- Peters, F. E (2009-01-10). Islam: A Guide for Jews and Christians By F. E. Peters Page 20. ISBN 1400825482. Retrieved 7 October 2014.
- Islam and the Glorious Ka'abah: None By Sayed M Alhuseini, Farouq M. Alhuseini Page 61 
- Nigosian, S. A. (2004). Islam: Its History, Teaching, and Practices. Indiana University Press. p. 70. ISBN 0-253-21627-3.
- Matt Stefon, ed. (2010). Islamic Beliefs and Practices. New York: Britannica Educational Publishing. pp. 42–43. ISBN 978-1-61530-060-0.
- Nigosian, S. A. (2004). Islam: Its History, Teaching, and Practices. Indiana: Indiana University Press. p. 120. ISBN 0-253-21627-3.
- Juan E. Campo, ed. (2009). "Encyclopedia of Islam". Encyclopedia of Islam. Facts on File. p. 136. ISBN 978-0-8160-5454-1.
- Newby, Gordon D. (2002). A concise encyclopedia of Islam (Repr. ed.). Oxford: Oneworld. p. 141. ISBN 1851682953.
- Nasr, Seyyed Hossein (2001). Islam : religion, history, and civilization. New York: HarperOne. p. 68. ISBN 0060507144.
- "Why Can't a Woman have 2 Husbands?". 14 Publications. Retrieved 27 December 2015.
- Eaton, Gai (2000). Remembering God: Reflections on Islam. Cambridge: The Islamic Texts Society. pp. 92–3. ISBN 978-0946621842.
- Matt Stefon, ed. (2010). Islamic Beliefs and Practices. New York City: Britannica Educational Publishing. p. 83. ISBN 978-1-61530-060-0.
- Quran 5:5
- Curtis (2005, p. 164)
- Esposito (2002b, p. 111)
- Ghamidi (2001): Customs and Behavioral Laws Archived September 23, 2013 at the Wayback Machine
- Ghamidi (2001): The Dietary Laws Archived May 2, 2007 at the Wayback Machine
- Ghamidi (2001): Various types of the prayer Archived September 23, 2013 at the Wayback Machine
- Ersilia Francesca. "Slaughter". Encyclopaedia of the Qur'an Online.
- Matt Stefon, ed. (2010). Islamic Beliefs and Practices. New York City: Britannica Educational Publishing. p. 92. ISBN 978-1-61530-060-0.
- Corrigan, John; Denny, Frederick; Jaffee, Martin S (2016). Jews, Christians, Muslims: A Comparative Introduction to Monotheistic Religions. Routledge. p. 245. ISBN 9781317347002. Retrieved 22 January 2016.
- Muhammad Shafi Usmani. Maariful Quran. English trans. By Muhammad Taqi Usmani
- Al-Sheha, Abdur Rahman. Human Rights in Islam and Common Misconceptions. Riyadh. p. 65.
- Bouhdiba, Abdelwahab, ed. (1998). The Individual and Society in Islam: Volume 2 of The different aspects of Islamic culture. UNESCO. p. 238. ISBN 9789231027420.
- al-Sheha, Abdur Rahman. Human Rights in Islam and Common Misconceptions. Riyadh. pp. 74–5.
- Juan E. Campo, ed. (2009). "Encyclopedia of Islam". Encyclopedia of Islam. Facts on File. p. 216. ISBN 978-0-8160-5454-1.
- Nigosian, S. A. (2004). Islam: Its History, Teaching, and Practices. Indiana: Indiana University Press. p. 116. ISBN 0-253-21627-3.
- Oliver Leaman, ed. (2006). "The Qur'an". The Qur'an: An Encyclopedia. Routledge. p. 140. ISBN 9-78-0-415-32639-1.
- Juan E. Campo, ed. (2009). "Encyclopedia of Islam". Encyclopedia of Islam. p. 215. ISBN 978-0-8160-5454-1.
- Khadduri, Majid (1984). The Islamic Conception of Justice. The Johns Hopkins University Press. ISBN 9780801869747.
- Oliver Leaman, ed. (2006). "The Qur'an". The Qur'an: An Encyclopedia. Routledge. p. 214. ISBN 978-0-415-32639-1.
- Imam Kamil Mufti (2006). Modesty: An Overview. IslamReligion.com Retrieved 19 Aug 2016.
- Islamic Identity and the Struggle for Justice edited by Nimat Hafez Barazangi, M. Raquibuz Zaman, Omar Afzal Page 5 
- Amuzegar, Jahangir (1997-02-15). Iran's Economy Under the Islamic Republic By Jahangir Amuzegar. ISBN 9781860641046. Retrieved 7 October 2014.
- Iran: A Country Study: A Country Study edited by Glenn E. Curtis, Eric Hooglund Page 196 
- "Shari'ah". Encyclopædia Britannica Online.
- Asadulla, Abubakr (January 2009). Islam Vs. West: Fact Or Fiction? By Abubakr Asadulla – Page 30. ISBN 9780595501571. Retrieved 7 October 2014.
- Islamic State Practices, International Law And The Threat From Terrorism By Javaid Rehman Page 20 
- Muwatta Imam Malik, translated by professor Mohammad Rabimuddin. ISBN 81-7151-097-3 published by Nusrat Ali Nasri for Kitab Bhavan in New Delhi-110002 India, Page iv
- "al-Mar'a". Encyclopaedia of Islam
- Encyclopedeia of Eminent Thinkers – Page 38, K. S. Bharathi – 1998
- Weiss (2002, pp. 3,161)
- Karim, Shafiel A. (2010). The Islamic Moral Economy: A Study of Islamic Money and Financial Instruments. Boca Raton, FL: Brown Walker Press. ISBN 978-1-59942-539-9.
- Financial Regulation in Crisis?: The Role of Law and the Failure of Northern Rock By Joanna Gray, Orkun Akseli Page 97
- Ibn Majah Vol 3 Hadith 2289
- International Business Success in a Strange Cultural Environment By Mamarinta P. Mababaya Page 202
- Islamic Capital Markets: Theory and Practice By Noureddine Krichene Page 119
- Abu Daud Hadith 2015
- Ibn Majah Vold 3 Hadith 2154
- The Stability of Islamic Finance: Creating a Resilient Financial Environment By Zamir Iqbal, Abbas Mirakhor, Noureddine Krichenne, Hossein Askari Page 75
- Administrative Development: An Islamic Perspective By Muhammad Al-Buraey Page 254 
- The challenge of Islamic renaissance By Syed Abdul Quddus
- Administrative Development: An Islamic Perspective By Muhammad Al-Buraey Page 252 
- Akgündüz, Ahmed; Öztürk, Said (2011-01-01). Ottoman History: Misperceptions and Truths By Said Öztürk Page 539. ISBN 9789090261089. Retrieved 7 October 2014.
- Firestone (1999) pp. 17–18
- Reuven Firestone (1999), The Meaning of Jihād, p. 17–18
- Britannica Encyclopedia, Jihad
- Firestone (1999, p. 17)
- "Djihad", Encyclopedia of Islam Online.
- Firestone (1999, p. 17)
- "Djihād". Encyclopaedia of Islam Online.
- Knowing the Enemy: Jihadist Ideology and the War on Terror, Mary R. Habeck, Yale University Press, p.108–109, 118
- Seyyed Hossein Nasr The Heart of Islam, Enduring Values for Humanity (April., 2003), pp 72
- Sachedina (1998, pp. 105,106)
- The Qur'an with Annotated Interpretation in Modern English By Ali Ünal Page 1323 
- Encyclopedia of the Qur'an, Slaves and Slavery
- Bilal b. Rabah, Encyclopedia of Islam
- The Cambridge History of Islam (1977), p.36
- Serjeant (1978), p. 4.
- Watt. Muhammad at Medina. pp. 227-228 Watt argues that the initial agreement came about shortly after the hijra and that the document was amended at a later date – specifically after the battle of Badr (AH [anno hijra] 2, = AD 624). Serjeant argues that the constitution is in fact 8 different treaties which can be dated according to events as they transpired in Medina, with the first treaty written shortly after Muhammad's arrival. R. B. Serjeant. "The Sunnah Jâmi'ah, Pacts with the Yathrib Jews, and the Tahrîm of Yathrib: Analysis and Translation of the Documents Comprised in the so-called 'Constitution of Medina'." in The Life of Muhammad: The Formation of the Classical Islamic World: Volume iv. Ed. Uri Rubin. Brookfield: Ashgate, 1998, p. 151 and see same article in BSOAS 41 (1978): 18 ff. See also Caetani. Annali dell'Islam, Volume I. Milano: Hoepli, 1905, p. 393. Julius Wellhausen. Skizzen und Vorabeiten, IV, Berlin: Reimer, 1889, p 82f who argue that the document is a single treaty agreed upon shortly after the hijra. Wellhausen argues that it belongs to the first year of Muhammad's residence in Medina, before the battle of Badr in 2/624. Even Moshe Gil a skeptic of Islamic history argues that it was written within five months of Muhammad's arrival in Medina. Moshe Gil. "The Constitution of Medina: A Reconsideration." Israel Oriental Studies 4 (1974): p. 45.
- R. B. Serjeant, "Sunnah Jami'ah, pacts with the Yathrib Jews, and the Tahrim of Yathrib: analysis and translation of the documents comprised in the so-called 'Constitution of Medina'", Bulletin of the School of Oriental and African Studies (1978), 41: 1-42, Cambridge University Press.
- Watt. Muhammad at Medina and R. B. Serjeant "The Constitution of Medina." Islamic Quarterly 8 (1964) p.4.
- "Constitution of Medina". Retrieved 7 October 2014.
- Buhl, F; Welch, A.T. "Muhammad". Encyclopaedia of Islam Online.
- John L. Esposito, ed. (2014). "Rightly Guided Caliphs". The Oxford Dictionary of Islam. Oxford: Oxford University Press. doi:10.1093/acref/9780195125580.001.0001/acref-9780195125580-e-2018 (inactive 2017-03-26). (Subscription required (. ))
- Holt (1977a, p. 74)
- Gardet, L.; Jomier, J. "Islam". Encyclopaedia of Islam Online.
- Holt (1977a), pp.67–72
- Waines (2003) p.46
- Donald Puchala, Theory and History in International Relations, page 137. Routledge, 2003.
- Esposito (2010), p.38
- Hofmann (2007), p.86
- The Caliphate of Banu Umayyah the first Phase, Ibn Katheer, Taken from Al-Bidayah wan-Nihayah by Ibn Katheer, Ismail Ibn Omar 775 ISBN 978-603-500-080-2 Translated by Yoosuf Al-Hajj Ahmad Page 505
- Umar Ibn Adbul Aziz By Imam Abu Muhammad Adbullah ibn Abdul Hakam died 214 AH 829 C.E. Publisher Zam Zam Publishers Karachi Page 54-59
- The Caliphate of Banu Umayyah the first Phase, Ibn Katheer, Taken from Al-Bidayah wan-Nihayah by Ibn Katheer, Ismail Ibn Omar 775 ISBN 978-603-500-080-2 Translated by Yoosuf Al-Hajj Ahmad Page 522
- "Al-Muwatta'". Retrieved 7 October 2014.
- Coulson, Noel James (1964). History of Islamic Law by N. J. Coulson page 103. ISBN 9780748605149. Retrieved 7 October 2014.
- E.J. Brill's First Encyclopaedia of Islam, 1913–1936, Volume 5 By Martijn Theodoor Houtsma page 207 
- Moshe Sharon, Studies in Islamic History and Civilization: In Honour of Professor David Ayalon. Page 264 
- Lapidus (2002, p. 56); Lewis (1993, pp. 71–83)
- "Islam in China". BBC. Retrieved 2011-08-10.
- Micheau, Françoise. "Encyclopedia of the History of Islamic Science: Technology, alchemy and life": 991–2., in (Morelon & Rashed 1996, pp. 985–1007)
- "The beginnings of modern medicine: the Caliphate". Planetseed.com. Retrieved 2011-01-29.
- Alatas, Syed Farid (2006). "From Jami'ah to University: Multiculturalism and Christian–Muslim Dialogue". Current Sociology. 54 (1): 112–32. doi:10.1177/0011392106058837.
- Imamuddin, S. M. (1981). Muslim Spain 711–1492 AD. Brill Publishers. p. 169. ISBN 90-04-06131-2.
- The Guinness Book Of Records. 1998. p. 242. ISBN 0-553-57895-2.
- Makdisi, George (April–June 1989). "Scholasticism and Humanism in Classical Islam and the Christian West". Journal of the American Oriental Society. American Oriental Society. 109 (2): 175–182 [175–77]. JSTOR 604423. doi:10.2307/604423.
- Ahmed, Imad-ad-Dean. Signs in the heavens. 2. Amana Publications, 2006. Print. ISBN 1-59008-040-8 page 23, 42, 84.
"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."
- Haq, Syed (2009). "Science in Islam". Oxford Dictionary of the Middle Ages. ISSN 1703-7603. Retrieved 2014-10-22.
- G. J. Toomer. Review on JSTOR, Toomer's 1964 review of Matthias Schramm (1963) Ibn Al-Haythams Weg Zur Physik Toomer p.464: "Schramm sums up [Ibn Al-Haytham's] achievement in the development of scientific method."
- Al-Khalili, Jim (4 January 2009). "The 'first true scientist'". BBC News. Retrieved 24 September 2013.
- Gorini, Rosanna (October 2003). "Al-Haytham the man of experience. First steps in the science of vision" (PDF). Journal of the International Society for the History of Islamic Medicine. 2 (4): 53–55. Retrieved 2008-09-25.
- Al-Khalili, Jim (2008-01-30). "It's time to herald the Arabic science that prefigure Darwin and Newton". The Guardian. London. Retrieved 2013-09-24.
- Al-Khalili, Jim (2008-01-29). "Science: Islam's forgotten geniuses". London: The Telegraph. Retrieved 2011-12-13.
- Haviland, Charles (2007-09-30). "The roar of Rumi – 800 years on". BBC News. Retrieved 2011-08-10.
- "Islam: Jalaluddin Rumi". BBC. 2009-09-01. Retrieved 2011-08-10.
- (Gaudiosi 1988)[citation not found]
- (Hudson 2003, p. 32)[citation not found]
- Lapidus (2002), p.86
- Weiss (2002, pp. xvii,162)
- Lapidus (2002), p.160
- Waines (2003) p.126,127
- Esposito (2010, p. 88)
- Doi, Abdur Rahman (1984). Shariah: The Islamic Law. London: Ta-Ha Publishers. p. 110. ISBN 0-907461-38-7.
- Lapidus (2002, pp. 90,91)
- "Sufism". Encyclopædia Britannica Online.
- Esposito (2004, pp. 104,105)
- "Mecca (Saudi Arabia)". Encyclopædia Britannica. Retrieved 2011-11-12.
- Lapidus (2002, pp. 103–143)
- "Abbasid Dynasty". Encyclopædia Britannica Online.
- Gardet, L.; Jomier, J. "Islam". Encyclopaedia of Islam Online.
- "The Spread of Islam" (PDF). Retrieved 2 November 2013.
- "Ottoman Empire". Oxford Islamic Studies Online. 6 May 2008. Retrieved 26 August 2010.
- Israeli, Raphael (2002). Islam in China. pg 292. United States of America: Lexington Books. ISBN 0-7391-0375-X.
- Dillon, Michael (1999). China's Muslim Hui Community. Curzon. p. 37. ISBN 0-7007-1026-4.
- Ahmed, Imad-ad-Dean. Signs in the heavens. 2. Amana Publications, 2006. pg170. Print. ISBN 1-59008-040-8
- "New Turkey". Al-Ahram Weekly (488). 29 June – 5 July 2000. Retrieved 2010-05-16.
- Islamic Finance: Law, Economics, and Practice By Mahmoud A. El-Gamal Page 122 
- The Encyclopedia of the Arab-Israeli Conflict: A Political, Social and Military History edited by Spencer C. Tucker, Priscilla Mary Roberts Page 917 
- The Iraq Effect: The Middle East After the Iraq War By Frederic M. Wehrey Page 91 
- Peter B. Golden: An Introduction to the History of the Turkic Peoples; In: Osman Karatay, Ankara 2002, p.321
- "Ismail Safavi" Encyclopædia Iranica
- Nadir Shah and the Ja 'fari Madhhab Reconsidered, Ernest Tucker, Iranian Studies, Vol. 27, No. 1/4, Religion and Society in Islamic Iran during the Pre-Modern Era (1994), pp. 163-179, Published by: International Society for Iranian Studies 
- Esposito (2010, p. 146)
- "Graves desecrated in Mizdah". Libyan Herald. 4 September 2013. Retrieved 2 November 2013.
- Muslim Minorities in the West: Visible and Invisible By Yvonne Yazbeck Haddad, Jane I. Smith, pg 271
- Bulliet, Richard, Pamela Crossley, Daniel Headrick, Steven Hirsch, Lyman Johnson, and David Northrup. The Earth and Its Peoples. 3. Boston: Houghton Mifflin, 2005. ISBN 0-618-42770-8
- Nigosian (2004, pp. 41)
- Esposito (2004, pp. 118,119,179) and Lapidus (2002, pp. 823–830)
- Rippin (2001, p. 288)
- *Goldman, Merle (1986). "Religion in Post-Mao China". Annals of the American Academy of Political and Social Science. 483 (1): 146–156. doi:10.1177/0002716286483001013.
- Page18*Elsie, Robert. 2000. A Dictionary of Albanian Religion, Mythology, and Folk Culture. C. Hurst & Co. ISBN 978-1-85065-570-1.
- Perrin, Andrew (October 10, 2003). "Weakness in numbers". TIME. Retrieved 2013-09-24. (subscription required)
- "Huge rally for Turkish secularsim". BBC News. 2011-04-29. Retrieved 2011-12-06.
- Saleh, Heba (2011-10-15). "Tunisia moves against headscarves". BBC News. Retrieved 2011-12-06.
- Encyclopedia of Islam and the Muslim World, Thomson Gale, 2004
- "Political Islam: A movement in motion". Economist Magazine. 3 January 2014. Retrieved 1 January 2014.
- "Are secular forces being squeezed out of Arab Spring?". BBC News. 2011-08-09. Retrieved 2011-08-10.
- Kirkpatrick, David D. (2011-12-03). "Egypt's vote puts emphasis on split over religious rule". New York Times. Retrieved 2011-12-08.
- "Organization of the Islamic Conference". BBC News. 2010-12-26. Retrieved 2013-09-24.
- "Ultraconservative Islam on rise in Mideast". MSNBC. 2008-10-18. Retrieved 2013-09-24.
- 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.
- Esposito (2003, pp. 275,306)
- "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).
- "Deobandis – Oxford Reference". oxfordreference.com. doi:10.1093/acref/9780195125580.001.0001/acref-9780195125580-e-522 (inactive 2017-03-26).
- 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 September 23, 2013 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. ISBN 90-04-10314-7. doi:10.1086/369367.
- 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. ISBN 978-1-4129-6580-4. LCCN 2008009151. OCLC 750831024. doi:10.4135/9781412965811.n155.
- 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.
Find more about
at Wikipedia's sister projects
|Definitions from Wiktionary|
|Media from Commons|
|News stories from Wikinews|
|Quotations from Wikiquote|
|Source texts from Wikisource|
|Textbooks from Wikibooks|
|Travel guide from Wikivoyage|
|Learning resources from Wikiversity|
|Data from Wikidata|
- Academic resources
- Patheos Library – Islam
- University of Southern California Compendium of Muslim Texts
- Divisions in Islam
- Online resources