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Islam (Arabic: الإسلام; al-'islām) is a monotheistic religion originating with the teachings of Muhammad, a 7th-century Arab religious and political figure. The word Islam means "submission," or the total surrender of one's self to God (Arabic: ]). Islam's adherents are known as Muslims, meaning "one who submits (to God)". There are between 0.9 and 1.3 billion Muslims, making Islam the second-largest religion in the world, after Christianity.

Muslims believe that God revealed the Qur'an to Muhammad, God's final prophet, and regard the Qur'an and the Sunnah (the words and deeds of Muhammad) as the fundamental sources of Islam. They do not regard Muhammad as the founder of a new religion, but as the restorer of the original monotheistic faith of Abraham, Moses, Jesus, and other prophets. Islamic tradition holds that Judaism and Christianity distorted the messages of these prophets over time either in interpretation, in text, or both.

Islam includes many religious practices. Adherents are generally required to observe the Five Pillars of Islam, which are five duties that unite Muslims into a community. In addition to the Five Pillars, Islamic law (Sharia) has developed a tradition of rulings that touch on virtually all aspects of life and society. This tradition encompasses everything from practical matters like dietary laws and banking to practices like jihad.

Almost all Muslims belong to one of two major denominations, the Sunni and Shi'a. The schism developed in the late 7th century following disagreements over the religious and political leadership of the Muslim community. Roughly 85 percent of Muslims are Sunni and 15 percent are Shi'a. Islam is the predominant religion throughout the Middle East, as well as in parts of Africa, Central Asia, Southeast Asia, and South Asia. Large communities are also found in China, Western Europe, the Balkan Peninsula, and Russia. Only about 20 percent of Muslims come from Arab countries.

Etymology and meaning

The word islām is derived from the Arabic verb aslama, which means to accept, surrender, or submit. Thus, Islam means submission to and acceptance of God, and believers must demonstrate this by worshiping him, following his commands, and avoiding polytheism. The word is given a number of meanings in the Qur'an. In some verses (ayat), the quality of Islam as an internal conviction is stressed: "Whomsoever God desires to guide, He expands his breast 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.

Beliefs

According to the Qur'an all Muslims should believe in God, his revelations, his angels, his messengers, and in the "Day of Judgment". Also, there are other beliefs that differ between particular sects. The Sunni concept of predestination is called divine decree, while the Shi'a version is called divine justice. Unique to the Shi'a is the doctrine of Imamah, or the political and spiritual leadership of the Imams.

Muslims believe that God revealed his final message to humanity through the Islamic prophet Muhammad via the angel Gabriel. For them, Muhammad was God's final prophet and the Qur'an is the revelations he received over more than two decades. In Islam, prophets are men selected by God to be his messengers. Muslims believe that prophets are human and not divine, though some are able to perform miracles to prove their claim. Islamic prophets are considered to be the closest to perfection of all humans, and are uniquely the recipients of divine revelation — either directly from God or through angels. Islamic theology says that all of God's messengers since Adam preached the message of Islam — submission to the will of the one God. Islam is described in the Qur'an as "the primordial nature upon which God created mankind", and the Qur'an states that the proper name Muslim was given by Abraham.

As a historical phenomenon, Islam originated in Arabia in the early 7th century. Islamic texts depict Judaism and Christianity as prophetic successor traditions to the teachings of Abraham. The Qur'an calls Jews and Christians "People of the Book" (ahl al-kitāb), and distinguishes them from polytheists. 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.

God

Islam's fundamental theological concept is tawhīd—the belief that there is only one God. The Arabic term for God is Allāh; most scholars believe it was derived from a contraction of the words al- (the) and Template:ArabDIN (deity, masculine form), meaning "the God" (Template:ArabDIN), but others trace its origin to the Aramaic Alāhā. The first of the Five Pillars of Islam, tawhīd is expressed in the shahadah (testification), which declares that there is no god but God, and that Muhammad is God's messenger. In traditional Islamic theology, God is transcendent and above all comprehension; Muslims are not expected to visualize God but to worship and adore him as a protector. Although Muslims believe that Jesus was a prophet, they reject the Christian doctrine of the Trinity, comparing it to polytheism. In Islamic theology, Jesus is just a man and not the son of God; God is described in a chapter (sura) of the Qu'ran as "…God, the One and Only; God, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him."

Qur'an

Muslims consider the Qur'an to be the literal word of God; it is the central religious text of Islam. Muslims believe that the verses of the Qur'an were revealed to Muhammad by God through the angel Gabriel on many occasions between the years 610CE and his death on July 6 632CE. The Qur'an was written down by Muhammad's companions (sahabah) while he was alive, although the prime method of transmission was orally. It was compiled in the time of Abu Bakr, the first caliph, and was standardized in the time of Uthman, the third caliph. From textual evidence, modern Western academics find that the Qur'an of today has not changed significantly over the years.

The Qur'an is divided into 114 suras, or chapters, which combined, contain 6,000 ayahs, or poetic 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 Qur'an is more concerned with moral guidance than legal instruction, and is considered the "sourcebook of Islamic principles and values". Muslim jurists consult the hadith, or the written record of Muhammad's life, to both supplement the Qur'an and assist with its interpretation. The science of Qur'anic commentary and exegesis is known as tafsir.

The word Qur'an means "recitation". When Muslims speak in the abstract about "the Qur'an", they usually mean the scripture as recited in Arabic rather than the printed work or any translation of it. To Muslims, the Qur'an is perfect only as revealed in the original Arabic; translations are necessarily deficient because of language differences, the fallibility of translators, and the impossibility of preserving the original's inspired style. Translations are therefore regarded only as commentaries on the Qur'an, or "interpretations of its meaning", not as the Qur'an itself.

Angels

Belief in angels is crucial to the faith of Islam. The Arabic word for Angels (malak) means "messenger", like its counterparts in Hebrew (malʾak) and Greek (angelos). According to the Qur'an, angels do not possess free will, and worship God in perfect 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. They are also thought to intercede on man's behalf. The Qur'an describes angels as "messengers with wings—two, or three, or four (pairs): He adds to Creation as He pleases…"

Muhammad

Muhammad (c. 570 – July 6 632), (also Mohammed, Mohamet, and other variants), was an Arab religious, political, and military leader who founded the religion of Islam as a historical phenomenon. Muslims view him not as the creator of a new religion, but as the restorer of the original, uncorrupted monotheistic faith of Adam, Abraham and others. In Muslim tradition, Muhammad is viewed as the last and the greatest in a series of prophets—as the man closest to perfection, the possessor of all virtues. For the last 23 years of his life, beginning at age 40, Muhammad reported receiving revelations from God. The content of these revelations, known as the Qur'an, was memorized and recorded by his companions.

During this time, Muhammad preached to the people of Mecca, imploring them to abandon polytheism. Although some converted to Islam, Muhammad and his followers were persecuted by the leading Meccan authorities. After 13 years of preaching, 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 established his political and religious authority. Within years, two battles had been fought against Meccan forces: the Battle of Badr in 624, which was a Muslim victory, and the Battle of Uhud in 625, which ended inconclusively. Conflict with Medinan Jewish clans who opposed the Muslims led to their exile, enslavement or death, and the Jewish enclave of Khaybar was subdued. 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 he ruled over the Arabian peninsula.

In Islam, the "normative" example of Muhammad's life is called the Sunnah (literally "trodden path"). This example is preserved in traditions known as hadith ("reports"), which recount his words, his actions, and his personal characteristics. The classical Muslim jurist ash-Shafi'i (d. 820) established the importance of the Sunnah in Islamic law, and Muslims were encouraged to emulate Muhammad's actions in their daily lives. The Sunnah is seen as crucial to guiding interpretation of the Qur'an.

Resurrection and judgment

Belief in the "Day of Resurrection", yawm al-Qiyāmah (also known as yawm ad-dīn, "Day of Judgment" and as-sā`a, "the Last Hour") is also crucial for Muslims. They believe that the time of Qiyāmah is preordained by God but unknown to man. The trials and tribulations preceding and during the Qiyāmah are described in the Qur'an and the hadith, and also in the commentaries of Islamic scholars. The Qur'an emphasizes bodily resurrection, a break from the pre-Islamic Arabian understanding of death. It states that resurrection will be followed by the gathering of mankind, culminating in their judgment by God.

The Qur'an lists several sins that can condemn a person to hell, such as disbelief, usury and dishonesty. Muslims view paradise (jannah) as a place of joy and bliss, with Qur'anic references describing its features and the physical pleasures to come. There are also references to a greater joy—acceptance by God (ridwān). Mystical traditions in Islam place these heavenly delights in the context of an ecstatic awareness of God.

Predestination

Islamic belief in predestination, or divine preordainment (al-qadā wa'l-qadar), is called Qadr, which means that God has full knowledge and control over all that occurs. This is explained in Qur'anic verses such as "Say: 'Nothing will happen to us except what Allah has decreed for us: He is our protector'…" For Muslims, everything in the world that occurs, good or evil, has been preordained and nothing can happen unless permitted by God. In Islamic theology, divine preordainment does not suggest an absence of God's indignation against evil, because any evils that do occur are thought to result in future benefits men may not be able to see. According to Muslim theologians, although events are pre-ordained, man possesses free will in that he has the faculty to choose between right and wrong, and is thus responsible for his actions. According to Islamic tradition, all that has been decreed by God is written in al-Lawh al-Mahfūz, the "Preserved Tablet".

The Shi'a understanding of predestination is called "divine justice" (Adalah). This doctrine, originally developed by the Mu'tazila, stresses the importance of man's responsibility for his own actions. In contrast, the Sunni deemphasize the role of individual free will in the context of God's creation and foreknowledge of all things.

Duties and practices

Five Pillars

The Five Pillars of Islam (Arabic: اركان الدين) are five practices essential to Sunni Islam. Shi'a Muslims subscribe to eight ritual practices which substantially overlap with the Five Pillars. They are:

• The shahadah, which is the basic creed or tenet of Islam: "Template:ArabDIN", or "I testify that there is none worthy of worship except God and I testify that Muhammad is the Messenger of God." This testament is a foundation for all other beliefs and practices in Islam (although technically the Shi'a do not consider the shahadah to be a separate pillar, just a belief). Muslims must repeat the shahadah in prayer, and non-Muslims wishing to convert to Islam are required to recite the creed.

• Salah, or ritual prayer, which must be performed five times a day. (However, the Shi'a are permitted to run together the noon with the afternoon prayers, and the evening with the night prayers). Each salah is done facing towards the Kaaba in Mecca. Salah is intended to focus the mind on God, and is seen as a personal communication with him that expresses gratitude and worship. Salah is compulsory but flexibility in the specifics is allowed depending on circumstances. In many Muslim countries, reminders called Adhan (call to prayer) are broadcast publicly from local mosques at the appropriate times. The prayers are recited in the Arabic language, and consist of verses from the Qur'an.

• Zakat, or alms-giving. This is the practice of giving based on accumulated wealth, and is obligatory for all Muslims who can afford it. A fixed portion is spent to help the poor or needy, and also to assist the spread of Islam. The zakat 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". The Qur'an and the hadith also suggest a Muslim give even more as an act of voluntary alms-giving (sadaqah). Many Shi'ites are expected to pay an additional amount in the form of a khums tax, which they consider to be a separate ritual practice.

• Sawm, or fasting during the month of Ramadan. Muslims must not eat or drink (among other things) from dawn to dusk during this month, and must be mindful of other sins. 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 Hajj, which is the pilgrimage 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. When the pilgrim is about ten kilometers from Mecca, he must dress in Ihram clothing, which consists of two white seamless sheets. Rituals of the Hajj include walking seven times around the Kaaba, touching the Black Stone, running seven times between Mount Safa and Mount Marwah, and symbolically stoning the Devil in Mina. The pilgrim, or the hajji, is honored in his or her community, although Islamic teachers say that the Hajj should be an expression of devotion to God instead of a means to gain social standing.

In addition to the khums tax, Shi'a Muslims consider three additional practices essential to the religion of Islam. The first is jihad, which is also important to the Sunni, but not considered a pillar. The second is Amr-Bil-Ma'rūf, the "Enjoining to Do Good", which calls for every Muslim to live a virtuous life and to encourage others to do the same. The third is Nahi-Anil-Munkar, the "Exhortation to Desist from Evil", which tells Muslims to refrain from vice and from evil actions and to also encourage others to do the same.

Law

The Sharia (literally: "the path leading to the watering place") is Islamic law formed by traditional Islamic scholarship. In Islam, Sharia is the expression of the divine will, and "constitutes a system of duties that are incumbent upon a Muslim by virtue of his religious belief".

Islamic law covers all aspects of life, from matters of state, like governance and foreign relations, to issues of daily living. The Qur'an defines hudud as the punishments for five specific crimes: unlawful intercourse, false accusation of unlawful intercourse, consumption of alcohol, theft, and highway robbery. The Qur'an and Sunnah also contain laws of inheritance, marriage, and restitution for injuries and murder, as well as rules for fasting, charity, and prayer. However, these prescriptions and prohibitions may be broad, so their application in practice varies. Islamic scholars (known as ulema) have elaborated systems of law on the basis of these rules and their interpretations.

Fiqh, or "jurisprudence", is defined as the knowledge of the practical rules of the religion. The method Islamic jurists use to derive rulings is known as usul al-fiqh ("legal theory", or "principles of jurisprudence"). According to Islamic legal theory, law has four fundamental roots, which are given precedence in this order: the Qur'an, the Sunnah (actions and sayings of Muhammad), the consensus of the Muslim jurists (ijma), and analogical reasoning (qiyas). For early Islamic jurists, theory was less important than pragmatic application of the law. In the 9th century, the jurist ash-Shafi'i provided a theoretical basis for Islamic law by codifying the principles of jurisprudence (including the four fundamental roots) in his book ar-Risālah.

Religion and state

Islamic law does not distinguish between "matters of church" and "matters of state"; the ulema function as both jurists and theologians. In practice, Islamic rulers frequently bypassed the Sharia courts with a parallel system of so-called "Grievance courts" over which they had sole control. As the Muslim world came into contact with Western secular ideals, Muslim societies responded in different ways. Turkey has been governed as a secular state ever since the reforms of Mustafa Kemal Atatürk. In contrast, the 1979 Iranian Revolution replaced a mostly secular regime with an Islamic republic led by the Ayatollah Ruholla Khomeini.

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, such as the circumcision of male offspring. 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, like Jews, are restricted in their diet, and prohibited foods include pig 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.

Jihad

Jihad means "to strive or struggle," and is considered the "sixth pillar of Islam" by a minority of Muslim authorities. Within Islamic jurisprudence, jihad is usually taken to mean military exertion against non-Muslims in the defense or expansion of the Islamic state, the ultimate purpose of which is to establish the universal domination of Islam . Jihad, the only form of warfare permissible in Islamic law, may be declared against non-Muslims who refuse to convert to Islam or submit to the Islamic rule. Jihad is perpetual in nature; in theory, there can be no permanent peace with non-Muslim states, only truces which can be repudiated when circumstances become favorable for the resumption of hostilities . It ceases when Jews, Christians, and Zoroastrians submit to the authority of Islam and agree to pay the jizya (a poll tax) and kharaj (a land tax), and when polytheists convert to Islam . Those who do not accept these terms may be enslaved or killed.

Under most circumstances and for most Muslims, jihad is a collective duty (fard kifaya): its performance by some individuals exempts the others. Only for those vested with authority, especially the sovereign (imam), does jihad become an individual duty. For the rest of the populace, this happens only in the case of a general mobilization. Some Muslim authorities, especially among the Shi'a, distinguish between the "greater jihad", which pertains to spiritual self-perfection, and the "lesser jihad", defined as warfare. In modern usage, jihad may also refer to one's striving to attain religious and moral perfection.

History

Islam's historical development resulted in major political, economic, and military effects inside and outside the Islamic world. Within a century of Muhammad's first recitations of the Qur'an, an Islamic empire stretched from the Atlantic Ocean in the west to Central Asia in the east. This new polity soon broke into civil war, and successor states fought each other and outside forces. However, Islam continued to spread into regions like Africa, the Indian subcontinent, and Southeast Asia. The Islamic civilization was one of the most advanced in the world during the Middle Ages, but was surpassed by Europe with the economic and military growth of the West. During the 18th and 19th centuries, Islamic dynasties such as the Ottomans and Mughals fell under the sway of European imperial powers. In the 20th century new religious and political movements and newfound wealth in the Islamic world led to both rebirth and conflict.

Rise of empire (632–750)

Muhammad began preaching Islam at Mecca before migrating to Medina, from where he united the tribes of Arabia into a singular Arab Muslim religious polity under his rule. With Muhammad's death in 632, disagreement broke out over who would succeed him as leader of the Muslim community. Umar ibn al-Khattab, a prominent companion of Muhammad, nominated Abu Bakr, who was Muhammad's intimate friend and collaborator. Others added their support and Abu Bakr was made the first caliph. This choice was disputed by some of Muhammad's companions, who held that Ali ibn Abi Talib, his cousin and son-in-law, had been designated his successor. Abu Bakr's immediate task was to avenge a recent defeat by Byzantine (or Eastern Roman Empire) forces, although he first had to put down a rebellion by Arab tribes in an episode known as the Ridda wars, or "Wars of Apostasy".

His death in 634 resulted in the succession of Umar as the caliph, followed by Uthman ibn al-Affan and Ali ibn Abi Talib. These four are known as al-khulafā' ar-rāshidūn ("Rightly Guided Caliphs"). Under them, the territory under Muslim rule expanded deeply into Persian Empire and Byzantine territories. When Umar was assassinated in 644, the election of Uthman as successor was met with increasing opposition. In 656, Uthman was also killed, and Ali assumed the position of caliph. After fighting off opposition in the first civil war (the "First Fitna"), Ali was assassinated by Kharijites in 661. Following this, a prominent military leader named Mu'awiyah seized power, beginning the Umayyad dynasty.

These disputes over religious and political leadership would give rise to schism in the Muslim community. The majority accepted the legitimacy of the three rulers prior to Ali, and became known as Sunnis. A minority disagreed, and believed that Ali was the only rightful successor; they became known as the Shi'a. After Mu'awiyah's death in 680, conflict over succession broke out again in a civil war known as the "Second Fitna". Afterward, the Umayyad dynasty prevailed for seventy years, and was able to conquer the Maghrib as well as Spain and the Narbonnese Gaul. During this time, the decadence of the Umayyads inspired the formation of a movement of ascetics led by a devout Muslim called Hasan al-Basri. This movement would evolve into Sufism.

Despite Umayyad military and political successes, anti-Umayyad sentiment had spread by 720. Newly converted non-Arab Muslims, called mawali, were frustrated at being treated unequally by the ruling Arabs. Pious Muslims of all types viewed the luxurious and privileged lifestyle of the Umayyads as un-Islamic innovation, while Shi'a and Kharijite communities rejected the legitimacy of Umayyad rule altogether. These grievances contributed to the overthrow of the Umayyads by a revolutionary named Abu Muslim, who inaugurated the Abbasid dynasty 750. Under the Abbasids, Islamic civilization flourished in the "Islamic Golden Age", with its capital at the cosmopolitan city of Baghdad.

Golden Age (750–1258)

By the late 9th century, the Abbasid caliphate began to fracture as various regions gained increasing levels of autonomy. Across North Africa, Persia, and Central Asia provinces broke away, and the Shia Fatimids contested even the religous authority of the caliphate. By 1055 the Seljuq Turks had eliminated the Abbasids as a military power. Nevertheless, they continued to respect the caliph's religious position, and from then on he then became a ruler in name only. During this time expansion continued, by both military warfare and by peaceful proselytism, as the monolithic Arab empire gave way to a more homogenized Muslim world. The first stage in the conquest of India began around the year 1000, at the same time that both Islam and Muslim trade networks were extending into sub-Saharan West Africa, Inner Asia, Volga Bulgaria and the Malay archipelago.

The Golden Age saw new legal, philosophical, and religious developments. The major hadith collections were compiled and the four modern Sunni Madh'habs were established even in the face of antagonistic regimes. Islamic law was advanced greatly by the efforts of the early 9th century jurist al-Shafi'i; he codified a method to establish the reliability of hadith, a topic which had been a locus of dispute among Islamic scholars. Philosophers Ibn Sina (Avicenna) and Al-Farabi sought to incorporate Greek principles into Islamic theology, while others like the 11th century theologian Abu Hamid al-Ghazzali argued against them and ultimately prevailed. Finally, Sufism and Shi'ism both underwent major changes in the 9th century. Sufism became a full-fledged movement that had moved towards mysticism and away from its ascetic roots, while Shi'ism split due to disagreements over the succession of Imams.

Islamic conquest into Christian Europe spread as far as southern France.

Starting in the 9th century, Muslim conquests in Christian Europe began to be reversed. The Reconquista was launched against Muslim principalities in Spain, and Muslim Italian possessions were lost to the Normans. At the behest of the Pope, the Crusades were launched in response to Muslim gains in the Mediterranean and in support of the Byzantine empire against the Seljuk Turks. Successful at first, the Crusaders' advance was halted by the Muslim general Saladin, who regained Jerusalem at the Battle of Hattin in 1187. The Mongol Empire put an end to the Abbasid dynasty at the Battle of Baghdad in 1258, which saw the Muslims overrun by the superior Mongol army. Meanwhile in Egypt, the slave-soldier Mamluks took control in an uprising in 1250.

Ottomans and Mughals (1258–1918)

The Seljuk Turks fell apart rapidly in the second half of the 13th century. In the 13th and 14th centuries the Ottoman empire (named after Osman I) was established with a string of conquests that included the Balkans, parts of Greece, and western Anatolia. In 1453 under Mehmed II the Ottomans laid siege to Constantinople, the capital of Byzantium. The Byzantine fortress succumbed shortly afterward, having been battered by the Ottoman's superior cannon.

Beginning in the 13th century, Sufism underwent a transformation, largely as a result of the efforts of al-Ghazzali to legitimize and reorganize the movement. He developed the model of the Sufi order—a community of spiritual teachers and students. Also of importance to Sufism was the creation of the Masnavi, a collection of mystical poetry by the 13th century Persian poet Rumi. The Masnavi had a profound influence on the development of Sufi religious thought; to many Sufis it is second in importance only to the Qur'an.

Although Islam continued to expand, in Spain a series of confrontations with the Christian kingdoms ended in the fall of Granada in 1492. In the early 16th century, the Shi'ite Safavid dynasty assumed control in Persia, and despite periodic setbacks, the Safavids remained powerful for two centuries. Meanwhile, Mamluk Egypt fell to the Ottomans in 1517, who then launched a European campaign which reached as far as the gates of Vienna in 1529.

During the early 16th century the Muslim Mughal empire was formed in the Indian subcontinent, but by the mid-18th century the British empire had ended the Mughal dynasty. The Mughals were noted for their achievements in art and architecture, exemplified by the Taj Mahal, which Shah Jahan built as a memorial to his wife. Simultaneously the Wahhabi movement took hold in Saudi Arabia. Founded by the preacher Ibn Abd al-Wahhab, Wahhabism is a fundamentalist ideology that condemns practices like Sufism and the veneration of saints as un-Islamic.

By the 17th and 18th centuries, the Ottoman empire had begun to feel threatened by European economic and military advantages despite attempts at modernization. In the 19th century, the rise of nationalism resulted in Greece declaring and winning independence in 1829, and several Balkan states followed suit after the Ottomans suffered defeat in the Russo-Turkish War of 1877–1878. The end of the Ottoman empire would not come until after World War I's end in 1918, however.

Modern times (1918–present)

After World War I losses, the remnants of the empire were parceled out as European protectorates or spheres of influence. Since then most Muslim societies have become independent nations, and new issues such as oil wealth and relations with the state of Israel have assumed prominence.

The 20th century saw the creation of many new Islamic "revivalist" movements. Groups such as the Muslim Brotherhood in Egypt and Jamaat-e-Islami in Pakistan advocate a totalistic and theocratic alternative to secular political ideologies. Sometimes called Islamist, they see Western cultural values as a threat, and promote Islam as a comprehensive solution to every public and private question of importance. In countries like Iran and Afghanistan (under the Taliban), revolutionary movements replaced existing regimes with Islamist states, while transnational groups like Osama bin Laden's al-Qaeda engage in terrorism to further their goals. In contrast, 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 stress the need to leave room for "independent thought on religious matters".

Community

Demographics

Commonly cited estimates of the Muslim population in 2007, range from 900 million to 1.3 billion. Approximately 85% are Sunni and 15% are Shi'a, with a small minority belonging to other sects. Some 30-40 countries are Muslim-majority, and Arabs account for around 20% of all Muslims worldwide. South Asia and Southeast Asia contain the most populous Muslim countries, with Indonesia, Pakistan, Bangladesh, and India having more than 100 million adherents each. According to U.S. government figures, in 2006 there were 20 million Muslims and more than 40,000 Islamic places of worship in China.

In the Middle East, the non-Arab countries of Turkey and Iran are the largest Muslim-majority countries, while in Africa, Egypt and Nigeria lead the pack. Islam is the second largest religion after Christianity in many European countries, such as France.

Mosques

A mosque is a place of worship for Muslims, who often refer to it by its Arabic name, masjid. The word mosque in English refers to all types of buildings dedicated to Islamic worship, although there is a distinction in Arabic between the smaller, privately owned mosque and the larger, "collective" mosque (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. Modern mosques have evolved greatly from the early designs of the 7th century, and contain a variety of architectural elements such as minarets.

Family life

The basic unit of Islamic society is the family. Islam prescribes mutual respect and responsibility among family members, along with legal rights and obligations. The father is seen as financially responsible for the family, and is obliged to cater for their well-being. The division of inheritance is specified in the Qur'an, 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. Marriage in Islam 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 dowry (mahr) to the bride, as stipulated in the contract.

A man may marry up to four wives if he believes he can treat them equally, while a woman may marry one man only. The process of divorce in Islam is known as talaq, which is more easily initiated by the husband than by the wife. Scholars disagree whether Islamic holy texts justify traditional Islamic practices such as veiling and seclusion (purdah). Starting in the 20th century, Muslim social reformers argued against these restrictions and other practices such as polygamy, with varying success. At the same time, many Muslim women have attempted to reconcile tradition with modernity by combining an active life with outward modesty. Islamist groups and regimes like the Taliban mostly seek to continue traditional law as applied to women.

Calendar

The formal beginning of the Muslim era was chosen to be the Hijra in 622CE, which was an important turning point in Muhammad's fortunes. The assignment of this year as the year 1 AH (Anno Hegirae) in the Islamic calendar was reportedly made by Caliph Umar. It is a lunar calendar, with nineteen ordinary years of 354 days and eleven leap years of 355 days in a thirty-year cycle. Islamic dates cannot be converted to CE/AD dates simply by adding 622 years: allowance must also be made for the fact that each Hijri century corresponds to only 97 years in the Christian calendar. The year 1428AH coincides almost completely with 2007CE.

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 1 of Shawwal, marking the end of the fasting month Ramadan, and Eid al-Adha (Arabic: عيد الأضحى) on the 10 of Dhu al-Hijjah, coinciding with the pilgrimage to Mecca.

Other religions

Islam views itself as the primordial religion of mankind, professed by Adam. Like the entire humanity, every child is born Muslim, but if he is born to a non-Muslim family, then these are his parents who turn him away from Islam and convert to their faith. At some disputed point in time, a religious split occurred, and God began sending prophets who would bring his revelations to the people. According to the Islamic tradition, Abraham, Moses, Hebrew prophets, and Jesus were all prophets of Islam, but their message and the texts of the Torah and the Gospels were corrupted by Jews and Christians. Jews and Christians are grouped together as People of the Book and treated identically in the Islamic law.

Islam maintains a hierarchy of religions wherein it occupies the uppermost place followed, in descending order, by Christianity, Judaism, Zoroastrianism, and polytheism. This idea of Islamic supremacy is encapsulated in the formula "Islam is exalted and nothing is exalted above it." Accordingly, Muslims are not allowed to place themselves in a position inferior to that of the followers of other religions. Pursuant to this principle, Muslim women may not marry non-Muslim men, non-Muslims may not inherit from their Muslim relatives, and a testimony of a non-Muslim is inadmissible against a Muslim. A non-Muslim who insults Islam must be put to death, according to most schools of Islamic jurisprudence, or flogged and imprisoned, according to others.

Islamic law divides non-Muslims into several categories, depending on their relation with the Islamic state. Those who live under the Islamic rule are known as dhimmis; they must pay tribute to the Islamic state, and as such receive permanent protection. They are permitted to practice their religion to a certain extent, and to enjoy a measure of communal autonomy. Dhimmis are subject to some legal and social restrictions, and humiliating regulations imposed on dhimmis are also meant to highlight the superiority of Islam and the inferiority of its non-Muslim subjects. Those who live in non-Muslim lands (dar al-Harb) are known as harbis, and upon entering into an alliance with the Muslim state become known as ahl al-ahd. Those who receive a guarantee of safety while residing temporarily in Muslim lands are known as ahl al-amān. Their legal position is similar to that of the dhimmi except that they are not required to pay the jizya. The people of armistice (ahl al-hudna) are those who live outside of Muslim territory and agree to refrain from attacking the Muslims. Under Islamic law, apostasy is prohibited. A Muslim man who converts to another religion must be executed, while a woman who does so must be imprisoned, according to some views, or also put to death, according to others.

Denominations

Islam consists of a number of religious denominations that are essentially similar in belief but which have significant theological and legal differences. The major division is between the Sunni and the Shi'a, while Sufism is generally considered to be a mystical inflection of Islam rather than a distinct school. According to most sources, approximately 85% of the world's Muslims are Sunni and approximately 15% are Shi'a, with a small minority who are members of other Islamic sects.

Sunni

Sunni Muslims are the largest group in Islam. In Arabic, as-Sunnah literally means "principle" or "path". The Sunnah (the example of Muhammad's life) as recorded in the Qur'an and the hadith is the main pillar of Sunni doctrine. Sunnis believe that the first four caliphs were the rightful successors to Muhammad; since God did not specify any particular leaders to succeed him, those leaders had to be elected. Sunnis recognize four major legal traditions, or madhhabs: Hanafi, Maliki, Shafi'i and Hanbali. All four accept the validity of the others and a Muslim might choose any one that he or she finds agreeable, but other Islamic sects are believed to have departed from the majority by introducing innovations (bidah). There are also several orthodox theological or philosophical traditions within Sunnism. For example, the recent Salafi movement sees itself as restorationist and claims to derive its teachings from the original sources of Islam.

Shi'a

The Shi'a, who constitute the second-largest branch of Islam, believe in the political and religious leadership of infallible Imams from the progeny of Ali ibn Abi Talib. They believe that he, as the cousin and son-in-law of Muhammad, was his rightful successor, and they call him the first Imam (leader), rejecting the legitimacy of the previous Muslim caliphs. To them, an Imam rules by right of divine appointment and holds "absolute spiritual authority" among Muslims, having final say in matters of doctrine and revelation. Although the Shi'a share many core practices with the Sunni, the two branches disagree over the proper importance and validity of specific collections of hadith. The Shi'a follow a legal tradition called Ja'fari jurisprudence. Shi'a Islam has several branches, the largest of which is the Twelvers (Template:ArabDIN), while the others are the Ismaili, the Seveners, and the Zaidiyyah.

Sufism

Not strictly a denomination, Sufism is a mystical-ascetic form of Islam. By focusing on the more spiritual aspects of religion, Sufis strive to obtain direct experience of God by making use of "intuitive and emotional faculties" that one must be trained to use. Sufism and Islamic law are usually considered to be complementary, although Sufism has been criticized by some Muslims for being an unjustified religious innovation. Most Sufi orders, or tariqas, can be classified as either Sunni or Shi'a.

Others

The Kharijites are a sect that dates back to the early days of Islam. The only surviving branch of the Kharijites (which was itself divided into numerous sub-sects) is the Ibadi. Ibadism is distinguished from Sunni Islam by its rejection of Uthman and Ali, and from Shi'ism by its belief that the Muslim leader should be chosen on the basis of his faith rather than his ancestry. Ibadi Islam is noted for its strictness, but unlike the Kharijites proper, Ibadis do not regard major sins as automatically rendering a Muslim an unbeliever. Most Ibadi Muslims live in Oman.

The Yazidi, Druze, Ahmadiyya, Bábí, Bahá'í, Berghouata and Ha-Mim religions either emerged out of Islam or came to share certain beliefs with Islam. Sikhism's holy book, the Guru Granth Sahib, contains some writings by Muslim figures, as well as by Sikh and Hindu saints.

Criticism

The earliest surviving written criticisms of Islam are found in the writings of Christians like John of Damascus (born c. 676). In the medieval period, a few Arab philosophers like the poet Al-Ma'arri adopted a critical approach to Islam, and the Jewish philosopher Maimonides contrasted Islamic views of morality to Jewish views that he himself elaborated. Medieval Christian ecclesiastical writers emphatically denied the validity of Islamic beliefs and portrayed Muhammad as possessed by Satan. More recently, in the 19th century, the Orientalist scholar William Muir wrote harshly about the Qu'ran.

Modern critiques of Islam include accusations that it is intolerant of criticism and that Islamic law is too hard on apostates. Critics such as Robert Spencer and Ibn Warraq question the morality of the Qu'ran; for example, they say that its contents both justify the ill-treatment of women and encourage antisemitic remarks by Muslim theologians. Others like Daniel Pipes and Martin Kramer focus more on criticizing the spread of Islamic fundamentalism, a danger they feel has been ignored. Montgomery Watt and Norman Daniel dismiss many of the criticisms as the product of old myths and polemics, while Carl Ernst says that "Islamophobia" has played a part. Notable Muslim apologists include Fazlur Rahman, Syed Ameer Ali, Ahmed Deedat, and Yusuf Estes.

See also

Notes

1. ^ L. Gardet. "Islam". Encyclopaedia of Islam Online. {{cite encyclopedia}}: |access-date= requires |url= (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
2. Teece (2003), p.10
3. See:
   • Esposito (1996), p.41
   • Ghamidi (2001): Sources of Islam
4. ^ See:
   • 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 (2002b), pp.4–5
   • F. E. Peters (2003), p.9
   • F. Buhl. "Muhammad". Encyclopaedia of Islam Online. {{cite encyclopedia}}: |access-date= requires |url= (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
   • Hava Lazarus-Yafeh. "Tahrif". Encyclopaedia of Islam Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
5. Esposito (2002b), p.17
6. See:
   • Esposito (2002b), pp.111,112,118
   • "Shari'ah". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
7. See:
   • Esposito (2002b), p.21
   • Esposito (2004), pp.2,43
8. Quran 6:125, Quran 61:7, Quran 39:22
9. Quran 5:3, Quran 3:19, Quran 3:83
10. See:
    • Quran 9:74, Quran 49:14
    • L. Gardet. "Islam". Encyclopaedia of Islam Online. {{cite encyclopedia}}: |access-date= requires |url= (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
11. Quran 2:4, Quran 2:285, Quran 4:136
12. Template:Muslim
13. See:
    • Farah (2003), p.109
    • Momen (1987), p.176
14. Esposito (2004), pp.17,18,21
15. See:
    • Momem (1987), p.176
    • "Islam". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
16. Quran 30:30
17. See:
    • Quran 22:78
    • "Islam", Encyclopedia of Religion
18. "Islam", Encyclopedia of Religion
19. See:
    • "Islam and Christianity", Encyclopedia of Christianity (2001): Arabic-speaking Christians and Jews also refer to God as Allāh.
    • L. Gardet. "Allah". Encyclopaedia of Islam Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
20. David Thomas. "Tathlith, Trinity". Encyclopaedia of the Qur'an Online. {{cite encyclopedia}}: |access-date= requires |url= (help): Contrary to Muslim understanding, some scholars have suggested that the Qur'an only opposes certain deviant forms of Trinitarian belief.
21. See:
    • Quran 112:1–4
    • Esposito (2002b), pp.74–76
    • Esposito (2004), p.22
    • Griffith (2006), p.248
    • D. Gimaret. "Allah, Tawhid". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
22. "Qur'an". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
23. See:
    • William Montgomery Watt in The Cambridge History of Islam, p.32
    • F. E. Peters (1991), pp.3–5: "Few have failed to be convinced that … the Quran is … the words of Muhammad, perhaps even dictated by him after their recitation."
24. See:
    • "Islam". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
    • "Qur'an". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
25. Esposito (2004), p.79
26. See:
    • Esposito (2004), pp.79–81
    • "Tafsir". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
27. See:
    • Teece (2003), pp.12,13
    • C. Turner (2006), p.42
    • "Qu'ran". Encyclopaedia of Islam Online. {{cite encyclopedia}}: |access-date= requires |url= (help): The word Qur'an was invented and first used in the Qur'an itself. There are two different theories about this term and its formation.
28. Quran 21:19–20, Quran 35:1
29. See:
    • Quran 35:1
    • Esposito (2002b), pp.26–28
    • W. Madelung. "Malā'ika". Encyclopaedia of Islam Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
    • Gisela Webb. "Angel". Encyclopaedia of the Qur'an Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
30. See:
    • Esposito (1998), p.12
    • Esposito (2002b), pp.4–5
    • F. E. Peters (2003), p.9
    • "Muhammad". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
31. See:
    • Quran 18:110
    • F. Buhl. "Muhammad". Encyclopaedia of Islam Online. {{cite encyclopedia}}: |access-date= requires |url= (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
32. See:
    • F.E.Peters(2003), pp.78,79,194
    • Lapidus (2002), pp.23-28
33. F. Buhl. "Muhammad". Encyclopaedia of Islam Online. {{cite encyclopedia}}: |access-date= requires |url= (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
34. See:
    • Encyclopedia of Islam and the Muslim World (2003), p.666
    • J. Robson. "Hadith". Encyclopaedia of Islam Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
    • D. W. Brown. "Sunna". Encyclopaedia of Islam Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
35. See:
    • "Resurrection", The New Encyclopedia of Islam (2003)
    • "Avicenna". Encyclopaedia of Islam Online. {{cite encyclopedia}}: |access-date= requires |url= (help): 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. {{cite encyclopedia}}: |access-date= requires |url= (help)
36. Quran 9:72
37. See:
    • 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. {{cite encyclopedia}}: |access-date= requires |url= (help)
    • "Paradise". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
38. See:
    • Quran 9:51
    • D. 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. {{cite encyclopedia}}: |access-date= requires |url= (help): The verb qadara literally means "to measure, to determine". Here it is used to mean that "God measures and orders his creation".
39. See:
    • Farah (2003), pp.119–122
    • Patton (1900), p.130
40. Momen (1987), pp.177,178
41. See:
    • Momem (1987), p.178
    • "Pillars of Islam". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
42. See:
    • Farah (1994), p.135
    • Momen (1987), p.178
    • "Islam", Encyclopedia of Religious Rites, Rituals, and Festivals(2004)
43. See:
    • Esposito (2002b), pp.18,19
    • Hedáyetullah (2006), pp.53–55
    • Kobeisy (2004), pp.22–34
    • Momen (1987), p.178
44. See:
    • Quran 2:177
    • Esposito (2004), p.90
    • Momen (1987), p.179
    • "Zakat". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
    • "Zakat". Encyclopaedia of the Qur'an Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
45. See:
    • Quran 2:184
    • Esposito (2004), pp.90,91
    • "Islam". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
    • "For whom fasting is mandatory". Compendium of Muslim Texts. USC-MSA. Retrieved 2007-04-18.
46. See:
    • Farah (1994), pp.145–147
    • Goldschmidt (2005), p.48
    • "Hajj". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
47. Momen (1987), p.180
48. "Shari'ah". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
49. See:
    • Menski (2006), p.290
    • B. Carra de Vaux. "Hadd". Encyclopaedia of Islam Online. {{cite encyclopedia}}: |access-date= requires |url= (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
    • N. Calder. "Sharia". Encyclopaedia of Islam Online. {{cite encyclopedia}}: |access-date= requires |url= (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
50. Weiss (2002), pp.xvii,162
51. See:
    • Esposito (2004), p.84
    • Lapidus (2002), pp.502–507,845
    • Lewis (2003), p.100
52. See:
    • Quran 5:5
    • Curtis (2005), p.164
    • Esposito (2002b), p.111
    • Ghamidi (2001): Customs and Behavioral Laws
    • Ghamidi (2001): The Dietary Laws
    • Ghamidi (2001): Various types of the prayer
    • Ersilia Francesca. "Slaughter". Encyclopaedia of the Qur'an Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
53. Esposito (2003), p.93
54. ^ "Djihād". Encyclopaedia of Islam Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
55. See:
    • Esposito (2003), p.93
    • "jihad". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
56. See:
    • Lapidus (2002), pp.50,112,197,380,489,578,817
    • Lewis (2004), pp.29,51–56
57. See:
    • Holt (1977a), p.57
    • Hourani (2003), p.22
    • Lapidus (2002), p.32
    • Madelung (1996), p.43
    • Tabatabaei (1979), p.30-50
58. See
    • Holt (1977a), p.74
    • L. Gardet. "Islam". Encyclopaedia of Islam Online. {{cite encyclopedia}}: |access-date= requires |url= (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
59. Holt (1977a), pp.67–72
60. Waines (2003) p.46
61. See:
    • Lapidus (2002), pp.90,91
    • "Sufism". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
62. Esposito(1998), p.52; Lewis (1993), pp.71–83
63. See:
    • Holt (1977a), pp.80,92,105
    • Holt (1977b), pp.661–663
    • Lapidus (2002), p.56
    • Lewis (1993), p.84
    • L. Gardet. "Islam". Encyclopaedia of Islam Online. {{cite encyclopedia}}: |access-date= requires |url= (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
64. See:
    • Lapidus (2002), p.107
    • "Abbasid Dynasty". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
65. Lapidus (2002), p.86
66. See:
    • Lapidus (2002), p.160
    • Waines (2003) p.126,127
67. See:
    • Esposito (2004), pp.44–45
    • Lapidus (2002), pp.90-94
    • "Sufism". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
68. Lapidus (2002), pp.288–290,310
69. See:
    • Lapidus (2002), p.292
    • "Islamic World". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
70. See:
    • Holt (1977a), p.263
    • Lapidus (2002), p.250
    • "Istanbul". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
71. Esposito (2004), pp.104,105
72. "Islamic Art". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
73. See:
    • Lapidus (2002), pp.198,234,244,245,254
    • L. Gardet. "Islam". Encyclopaedia of Islam Online. {{cite encyclopedia}}: |access-date= requires |url= (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
74. Lapidus (2002), pp.358,378–380,624
75. Esposito (2004), p.65
76. See:
    • Lapidus (2002), p.572
    • Watt (1973), p.18: Wahhabism should not be confused with the early Kharijite sect of Wahabiyya, which was named after Abd-Allah ibn-Wahb ar-Rasibi, who opposed Ali at Nahrawan.
77. Lapidus (2002), pp.380,489–493
78. Lapidus (2002), pp.281–282,380,489–493,556,578,823,835
79. See:
    • Esposito (2004), pp.118,119,179
    • Lapidus (2002), pp.823–830
80. ^ "Number of Muslim by country". nationmaster.com. Retrieved 2007-05-30.
81. "International Religious Freedom Report 2006 - China (includes Tibet, Hong Kong, and Macau)". U.S. department of State, Bureau of Democracy, Human Rights, and Labor. 2006. Retrieved 2007-05-30. {{cite web}}: Check date values in: |year= (help)CS1 maint: year (link)
82. See:
    • Esposito (2004) pp.2,43
    • "Islamic World". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
      "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 2006-09-28. {{cite web}}: Check date values in: |date= (help)
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83. See:
    • J. Pedersen. "Masdjid". Encyclopaedia of Islam Online. {{cite encyclopedia}}: |access-date= requires |url= (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
    • "Mosque". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
84. • Waines (2003) pp. 93—96
    • The Oxford Dictionary of Islam (2003), p.339
    • Esposito (1998) p. 79
85. • Esposito (2004), pp.95,96,235–241
    • Harald Motzki. "Marriage and Divorce". Encyclopaedia of the Qur'an. {{cite encyclopedia}}: |access-date= requires |url= (help)
    • Lori Peek. "Marriage Practices". Encyclopedia of Women & Islamic Cultures. {{cite encyclopedia}}: |access-date= requires |url= (help)
86. See:
    • Adil (2002), p.288
    • F. E. Peters (2003), p.67
    • B. van Dalen. "Tarikh̲". Encyclopaedia of Islam Online. {{cite encyclopedia}}: |access-date= requires |url= (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
87. Ghamidi (2001): Customs and Behavioral Laws
88. Friedmann (2003), pp. 14–16
89. Friedmann (2003), p. 18
90. Friedmann (2003), pp. 18–19
91. Friedmann (2003), p. 38
92. Friedmann (2003), p. 35
93. Friedmann (2003), p. 37
94. Friedmann (2003), p. 35
95. Lewis (1984), p. 39
96. Lewis (1984), pp.9,27
97. See:
    • Friedmann (2003), p. 37
    • Lewis (1984), p. 36
98. Friedmann (2003), p. 55
99. "Aman", Encyclopaedia of Islam
100. "Murtadd", Encyclopaedia of Islam
101. See:
     • Esposito (2002b), p.2
     • "Sunni and Shia Islam". Country Studies. U.S. Library of Congress. Retrieved 2007-01-09.
102. See:
     • Esposito (2003), pp.275,306
     • "Shariah". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
     • "Sunnite". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
103. See
     • Lapidus (2002), p.46
     • "Imam". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
     • "Shi'ite". Encyclopaedia Britannica Online. {{cite encyclopedia}}: |access-date= requires |url= (help)
104. Imamat, by Naser Makarem Shirazi
105. See:
     • Ahmed (1999), pp.44–45
     • Nasr (1994), p.466
106. See:
     • Kramer (1987), Syria’s Alawis and Shi‘ism pp.237–254
     • Shia branches
107. Trimingham (1998), p.1
108. See:
     • Esposito (2003), p.302
     • Malik (2006), p.3
     • B. S. Turner (1998), p.145
     • "Afghanistan: A Country Study". Country Studies. U. S. Library of Congress (Federal Research Division). p. 150. Retrieved 2007-04-18.
109. See:
     • J. A. Williams (1994), p.173
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110. Parrinder (1971), p.259
111. See:
     • Novak (February 1999)
     • Sahas (1997), pp.76–80
     • Warraq (2003), p.67
112. See:
     • Gabriel Oussani. "Mohammed and Mohammedanism". Catholic Encyclopedia.
     • Toby Lester (January 1999). "What Is the Koran?". The Atlantic Monthly. The Atlantic Monthly Group.
113. See:
     • Spencer (2005), p.358
     • Warraq (2000), p.103
     • Timothy Garton Ash (10-05-2006). "Islam in Europe". The New York Review of Books. NYRB. {{cite news}}: Check date values in: |date= (help)
     • Bostom, Andrew (July 21, 2003). "Islamic Apostates' Tales—A Review of Leaving Islam by Ibn Warraq". FrontPage Magazine. FrontPageMagazine.com.
114. Bernstein, Richard. "Experts on Islam Pointing Fingers At One Another". The New York Times. Retrieved 2007-05-14.
115. See:
     • Ernst (2004), p.11
     • Seibert (1994), pp.88–89
     • Watt (1974), p.231
116. For example see Major Themes of the Qur'an by Fazlur Rahman in which he argues against the treatment of the Qur'an as either a piecemeal or an evolutionary progression of ideas. See review by William A. Graham (1983), p.446.
117. For example see The Spirit of Islam by Syed Ameer Ali (1849-1928). It is described by David Samuel Margoliouth (1905) as "probably the best achievement in the way of an apology for Mohammed". See Margoliouth, preface Mohammed and the Rise of Islam.
118. Westerlund (2003)
119. Elizabeth Omara-Otunnu (11-17-2003). "Ramadan Awareness Event Designed To Debunk Negative Images". Advance, University of Connecticut. {{cite news}}: Check date values in: |date= (help)

References

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). ISSN 0959-6410.
• Adil, Hajjah Amina (2002). Muhammad: The Messenger of Islam. Islamic Supreme Council of America. ISBN 978-1930409118. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Ahmed, Akbar (1999). Islam Today: A Short Introduction to the Muslim World (2.00 ed.). I. B. Tauris. ISBN 978-1860642579.
• 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 0195133986.
• Curtis, Patricia A. (2005). A Guide to Food Laws and Regulations. Blackwell Publishing Professional. ISBN 978-0813819464.
• Eglash, Ron (1999). African Fractals: Modern Computing and Indigenous Design. Rutgers University Press. ISBN 0-8135-2614-0.
• Ernst, Carl (2004). Following Muhammad: Rethinking Islam in the Contemporary World. University of North Carolina Press. ISBN 0-8078-5577-4.
• Esposito, John (1996). Islam and Democracy. Oxford University Press. ISBN 0-19-510816-7. {{cite book}}: Cite has empty unknown parameter: |1= (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Esposito, John (1998). Islam: The Straight Path (3rd ed.). Oxford University Press. ISBN 978-0195112344.
• Esposito, John (2000a). Muslims on the Americanization Path?. Oxford University Press. ISBN 0-19-513526-1. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Esposito, John (2000b). Oxford History of Islam. Oxford University Press. 978-0195107999.
• Esposito, John (2002a). Unholy War: Terror in the Name of Islam. Oxford University Press. ISBN 978-0195168860.
• 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 978-0195182668.
• Farah, Caesar (1994). Islam: Beliefs and Observances (5th ed.). Barron's Educational Series. ISBN 978-0812018530.
• Farah, Caesar (2003). Islam: Beliefs and Observances (7th ed.). Barron's Educational Series. ISBN 978-0764122266.
• Friedmann, Yohanan (2003). Tolerance and Coercion in Islam: Interfaith Relations in the Muslim Tradition. Cambridge University Press. ISBN 978-0521026994.
• Ghamidi, Javed (2001). Mizan. Dar al-Ishraq. OCLC 52901690.
• Goldschmidt, Jr., Arthur (2005). A Concise History of the Middle East (8th ed.). Westview Press. ISBN 978-0813342757. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Griffith, Ruth Marie (2006). Women and Religion in the African Diaspora: Knowledge, Power, and Performance. Johns Hopkins University Press. ISBN 0801883709. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Hedayetullah, Muhammad (2006). Dynamics of Islam: An Exposition. Trafford Publishing. ISBN 978-1553698425.
• Holt, P. M. (1977a). Cambridge History of Islam, Vol. 1. Cambridge University Press. ISBN 0521291364. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Holt, P. M. (1977b). Cambridge History of Islam, Vol. 2. Cambridge University Press. ISBN 0521291372. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Hourani, Albert (2003). A History of the Arab Peoples. Belknap Press; Revised edition. ISBN 978-0674010178. {{cite book}}: Unknown parameter |coauthor= ignored (|author= suggested) (help)
• Kobeisy, Ahmed Nezar (2004). Counseling American Muslims: Understanding the Faith and Helping the People. Praeger Publishers. ISBN 978-0313324727.
• Koprulu, Mehmed Fuad (1992). The Origins of the Ottoman Empire. SUNY Press. ISBN 0791408191. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Kramer, Martin (1987). Shi'Ism, Resistance, and Revolution. Westview Press. ISBN 978-0813304533.
• Kugle, Scott Alan (2006). Rebel Between Spirit And Law: Ahmad Zarruq, Sainthood, And Authority in Islam. Indiana University Press. ISBN 0253347114.
• Lapidus, Ira (2002). A History of Islamic Societies (2nd ed.). Cambridge University Press. ISBN 978-0521779333.
• 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 0-1928-5258-2.
• Lewis, Bernard (1997). The Middle East. Scribner. ISBN 978-0684832807.
• Lewis, Bernard (2001). Islam in History: Ideas, People, and Events in the Middle East (2nd ed.). Open Court. ISBN 978-0812695182.
• Lewis, Bernard (2003). What Went Wrong?: The Clash Between Islam and Modernity in the Middle East (Reprint ed.). Harper Perennial. ISBN 978-0060516055.
• Lewis, Bernard (2004). The Crisis of Islam: Holy War and Unholy Terror. Random House, Inc., New York. ISBN 978-0812967852.
• Madelung, Wilferd (1996). The Succession to Muhammad: A Study of the Early Caliphate. Cambridge University Press. ISBN 0521646960.
• Malik, Jamal (2006). Sufism in the West. Routledge. ISBN 0415274087. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Menski, Werner F. (2006). Comparative Law in a Global Context: The Legal Systems of Asia and Africa. Cambridge University Press. ISBN 0521858593.
• Mohammad, Noor (1985). "The Doctrine of Jihad: An Introduction". Journal of Law and Religion. 3 (2).
• Momen, Moojan (1987). An Introduction to Shi`i Islam: The History and Doctrines of Twelver Shi`ism. Yale University Press. ISBN 978-0300035315.
• Nasr, Seyed Muhammad (1994). Our Religions: The Seven World Religions Introduced by Preeminent Scholars from Each Tradition (Chapter 7). HarperCollins. ISBN 0-06067-700-7.
• Novak, David (February 1999). "The Mind of Maimonides". First Things.
• Parrinder, Geoffrey (1971). World Religions: From Ancient History to the Present. Hamlyn Publishing Group Limited. ISBN 0-87196-129-6.
• Patton, Walter M. (April 1900). "The Doctrine of Freedom in the Korân". The American Journal of Semitic Languages and Literatures. 16 (3). Brill Academic Publishers. ISBN 9004103147.
• Peters, F. E. (1991). "The Quest for Historical Muhammad". International Journal of Middle East Studies.
• Peters, F. E. (2003). Islam: A Guide for Jews and Christians. Princeton University Press. ISBN 0-691-11553-2.
• Peters, Rudolph (1977). Jihad in Medieval and Modern Islam. Brill Academic Publishers. ISBN 90-04-04854-5.
• Ruthven, Malise (2005). Fundamentalism: The Search for Meaning. Oxford University Press. ISBN 01-92-80606-8.
• Sahas, Daniel J. (1997). John of Damascus on Islam: The Heresy of the Ishmaelites. Brill Academic Publishers. ISBN 978-9004034952.
• Seibert, Robert F. (1994). "Review: Islam and the West: The Making of an Image (Norman Daniel)". Review of Religious Research. 36 (1).
• Sells, Michael Anthony (2003). The New Crusades: Constructing the Muslim Enemy. Columbia University Press. ISBN 0231126670. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Smith, Jane I. (2006). The Islamic Understanding of Death and Resurrection. Oxford University Press. ISBN 978-0195156492.
• Spencer, Robert (2005). The Myth of Islamic Tolerance: How Islamic Law Treats Non-Muslims. Prometheus Books. ISBN 978-1591022497.
• Stillman, Norman (1979). The Jews of Arab Lands: A History and Source Book. Philadelphia: Jewish Publication Society of America. ISBN 1-82760-198-1.
• Tabatabae, Sayyid Mohammad Hosayn (1979). Shi'ite Islam. Suny press. ISBN 0-87395-272-3. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Tabatabae, Sayyid Mohammad Hosayn (2002). Islamic teachings: An Overview and a Glance at the Life of the Holy Prophet of Islam. Green Gold. ISBN 0-922817-00-6. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Teece, Geoff (2003). Religion in Focus: Islam. Franklin Watts Ltd. ISBN 978-0749647964.
• Trimingham, John Spencer (1998). The Sufi Orders in Islam. Oxford University Press. ISBN 0195120582.
• Tritton, Arthur S. (1970) . The Caliphs and their Non-Muslim Subjects: A Critical Study of the Covenant of Umar. London: Frank Cass Publisher. ISBN 0-7146-1996-5.
• Turner, Colin (2006). Islam: the Basics. Routledge (UK). ISBN 041534106X.
• Turner, Bryan S. (1998). Weber and Islam. Routledge (UK). ISBN 0415174589.
• Waines, David (2003). An Introduction to Islam. Cambridge University Press. ISBN 0521539064.
• Warraq, Ibn (2000). The Quest for Historical Muhammad. Prometheus. ISBN 978-1573927871.
• Warraq, Ibn (2003). Leaving Islam: Apostates Speak Out. Prometheus. ISBN 1-59102-068-9.
• Watt, W. Montgomery (1973). The Formative Period of Islamic Thought. University Press Edinburgh. ISBN 0-85-224254-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 9004120661.
• Williams, John Alden (1994). The Word of Islam. University of Texas Press. ISBN 0-292-79076-7.
• Williams, Mary E. (2000). The Middle East. Greenhaven Pr. ISBN 0737701331.

Encyclopedias

• William H. McNeill, Jerry H. Bentley, David Christian, ed. (2005). Berkshire Encyclopedia of World History. Berkshire Publishing Group. ISBN 978-0974309101. {{cite encyclopedia}}: Missing or empty |title= (help)CS1 maint: multiple names: editors list (link)
• Gabriel Oussani, ed. (1910). Catholic Encyclopedia. {{cite encyclopedia}}: Missing or empty |title= (help)
• Paul Lagasse, Lora Goldman, Archie Hobson, Susan R. Norton, ed. (2000). The Columbia Encyclopedia (6th ed.). Gale Group. ISBN 978-1593392369. {{cite encyclopedia}}: Missing or empty |title= (help)CS1 maint: multiple names: editors list (link)
• Encyclopaedia Britannica Online. Encyclopaedia Britannica, Inc. {{cite encyclopedia}}: Missing or empty |title= (help)
• Erwin Fahlbusch, William Geoffrey Bromiley, ed. (2001). Encyclopedia of Christianity (1st ed.). Eerdmans Publishing Company, and Brill. ISBN 0-8028-2414-5. {{cite encyclopedia}}: Missing or empty |title= (help)
• John Bowden, ed. (2005). Encyclopedia of Christianity (1st ed.). Oxford University Press. ISBN 0-19-522393-4. {{cite encyclopedia}}: Missing or empty |title= (help)
• George Thomas Kurian, Graham T. T. Molitor, ed. (1995). Encyclopedia of the Future. MacMillan Reference Books. ISBN 978-0028972053. {{cite encyclopedia}}: Missing or empty |title= (help)
• P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs (ed.). Encyclopaedia of Islam Online. Brill Academic Publishers. ISSN 1573-3912. {{cite encyclopedia}}: Missing or empty |title= (help)CS1 maint: multiple names: editors list (link)
• Richard C. Martin, Said Amir Arjomand, Marcia Hermansen, Abdulkader Tayob, Rochelle Davis, John Obert Voll, ed. (2003). Encyclopedia of Islam and the Muslim World. MacMillan Reference Books. ISBN 978-0028656038. {{cite encyclopedia}}: Missing or empty |title= (help)CS1 maint: multiple names: editors list (link)
• Jane Dammen McAuliffe (ed.). Encyclopaedia of the Qur'an Online. Brill Academic Publishers. {{cite encyclopedia}}: Missing or empty |title= (help)
• Lindsay Jones, ed. (2005). Encyclopedia of Religion (2nd ed.). MacMillan Reference Books. ISBN 978-0028657332. {{cite encyclopedia}}: Missing or empty |title= (help)
• Salamone Frank, ed. (2004). Encyclopedia of Religious Rites, Rituals, and Festivals (1st ed.). Routledge. ISBN 978-0415941808. {{cite encyclopedia}}: Missing or empty |title= (help)
• Peter N. Stearns, ed. (2000). The Encyclopedia of World History Online (6th ed.). Bartleby. {{cite encyclopedia}}: Missing or empty |title= (help)
• Glasse Cyril, ed. (2003). New Encyclopedia of Islam: A Revised Edition of the Concise Encyclopedia of Islam. AltaMira Press. ISSN 978-0759101906. {{cite encyclopedia}}: Cite has empty unknown parameter: |1= (help); Missing or empty |title= (help)
• Edward Craig, ed. (1998). Routledge Encyclopedia of Philosophy (1st ed.). Routledge. ISBN 978-0415073103. {{cite encyclopedia}}: Missing or empty |title= (help)

Further reading

• Arberry, A. J. (1996). The Koran Interpreted: A Translation (1st ed.). Touchstone. ISBN 978-0684825076.
• Hawting, Gerald R. (2000). The First Dynasty of Islam: The Umayyard Caliphate AD 661–750. Routledge. ISBN 0415240727.
• Khan, Muhammad Muhsin (1999). Noble Quran (1st ed.). Dar-us-Salam Publications. ISBN 978-9960740799. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Kramer (ed.), Martin (1999). The Jewish Discovery of Islam: Studies in Honor of Bernard Lewis. Syracuse University. ISBN 978-9652240408. {{cite book}}: |last= has generic name (help)
• Kuban, Dogan (1974). Muslim Religious Architecture. Brill Academic Publishers. ISBN 9004038132.
• Lewis, Bernard (1993). Islam in History: Ideas, People, and Events in the Middle East. Open Court. ISBN 978-0812692174.
• Lewis, Bernard (1994). Islam and the West. Oxford University Press. ISBN 978-0195090611.
• Lewis, Bernard (1996). Cultures in Conflict: Christians, Muslims, and Jews in the Age of Discovery. Oxford University Press. ISBN 978-0195102833.
• Mubarkpuri, Saifur-Rahman (2002). The Sealed Nectar: Biography of the Prophet. Dar-us-Salam Publications. ISBN 978-1591440710.
• Najeebabadi, Akbar Shah (2001). History of Islam. Dar-us-Salam Publications. ISBN 978-1591440345.
• Nigosian, S. A. (2004). Islam: Its History, Teaching, and Practices (New Edition ed.). Indiana University Press. ISBN 978-0253216274. {{cite book}}: |edition= has extra text (help)
• Rahman, Fazlur (1979). Islam (2nd ed.). University of Chicago Press. ISBN 0-226-70281-2.
• Walker, Benjamin (1998). Foundations of Islam: The Making of a World Faith. Peter Owen Publishers. ISBN 978-0720610383.

External links

Academic resources

• University of Southern California Compendium of Muslim Texts
• Encyclopedia of Islam (Overview of World Religions)
• Unit on Islam from the NITLE Arab Culture and Civilization Online Resource
• Islam, article at Enyclopaedia Britannica Online

Directories

• Islam in Western Europe, the United Kingdom, Germany and South Asia
• Template:Dmoz
• Islam (Bookshelf) at Project Gutenberg

Islam - audio and video

• Kur'an audio (recordings of many Qur'an recitals)

Islam and the arts

• BBC Islam Focus
• Islamic Art at the Los Angeles County Museum of Art
• Muslim Heritage (Foundation for Science Technology and Civilisation, UK)
• Islamic Architecture (IAORG) illustrated descriptions and reviews of a large number of mosques, palaces, and monuments.

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• Islam
• Monotheism
• Theism