Contents 1 Etymology and meaning 2 Articles of faith 2.1 Concept of God 2.2 Angels 2.3 Revelations 2.4 Prophets and sunnah 2.5 Resurrection and judgment 2.6 Divine will 3 Acts of worship 3.1 Testimony 3.2 Prayer 3.3 Charity 3.4 Fasting 3.5 Pilgrimage 3.6 Recitation and memorization of the Quran 4 Law and jurisprudence 4.1 Scholars 4.2 Schools of jurisprudence 4.3 Economics 4.4 Jihad 5 Society 5.1 Family life 5.2 Etiquette and diet 5.3 Social responsibilities 5.4 Character 5.5 Government 6 History 6.1 Muhammad (610–632) 6.2 Caliphate and civil strife (632–750) 6.3 Classical era (750–1258) 6.4 Pre-Modern era (1258–20th century) 6.5 Modern times (20th century–present) 7 Denominations 7.1 Sunni 7.2 Shia 7.3 Sufism 7.4 Other denominations 7.5 Non-denominational Muslims 7.6 Derived religions 8 Demographics 9 Culture 9.1 Architecture 9.2 Art 9.3 Calendar 10 Criticism 11 See also 12 References 12.1 Notes 12.2 Citations 12.3 Books and journals 12.3.1 Encyclopedias 13 Further reading 14 External links

Etymology and meaning The Kaaba in Mecca is the direction of prayer and destination of pilgrimage for Muslims Islam (Arabic: الإسلام‎, IPA: [alʔisˈlaːm] ( listen)) 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.[43] In a religious context it means "voluntary submission to God".[44][45] 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 "submitter" 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 spiritual state: "Whomsoever God desires to guide, He opens his heart to Islam."[46] Other verses connect Islām and religion (dīn) together: "Today, I have perfected your religion (dīn) for you; I have completed My blessing upon you; I have approved Islam for your religion."[47] Still others describe Islam as an action of returning to God—more than just a verbal affirmation of faith.[48] In the Hadith of Gabriel, islām is presented as one part of a triad that also includes imān (faith), and ihsān (excellence).[49][50] 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.[51]

Articles of faith Main articles: Aqidah and Iman Faith (Iman) in the Islamic creed (Aqidah) is often represented as the six articles of faith, notably spelled out in the Hadith of Gabriel. Concept of God Main articles: God in Islam and Allah Medallion showing the word "Allah" (God) in Hagia Sophia, Istanbul, Turkey. Islam is often seen as having the simplest doctrines of the major religions.[6] 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).[52] 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 thus Muslims are not expected to visualise or anthropomorphise him.[53][54][55][56] 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).[57] Muslims believe that the creation of everything in the universe was brought into being by God's sheer command, "'Be' and so it is"[58] and that the purpose of existence is to worship God.[59] He is viewed as a personal god who responds whenever a person in need or distress calls him.[60] There are no intermediaries, such as clergy, to contact God who states, "I am nearer to him than (his) jugular vein."[61] 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.[62] Other non-Arab Muslims might use different names as much as Allah, for instance "Tanrı" in Turkish, "Khodā" in Persian or "Ḵẖudā" in Urdu. Angels Main article: Islamic view of angels Islamic calligraphy of the Archangel Israfil (reflects upon how angels are most commonly represented in Islam). 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). Angels do not possess any bodily desires are not subject to temptations nor do they eat, drink or procreate. 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..."[63] Some scholars have emphasized a metaphorical reinterpretation of the concept of angels.[64] Pictorial depictions of angels are generally avoided in Islamic art, as the idea of giving form to anything immaterial is not accepted.[65] Muslims therefore do not generally share the perceptions of angelic pictorial depictions, such as those found in Western art. Revelations Main articles: Quran, Wahy, and Islamic holy books See also: History of the Quran The first chapter of the Quran, Al-Fatiha, consisting of seven verses. 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 (Gospel), had become distorted—either in interpretation, in text, or both.[66] The Quran (literally, "Recitation") is viewed by Muslims as the final revelation and literal word of God and is widely regarded as the finest literary work in the classical Arabic language.[67][68] 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.[69] 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.[70] The Quran is divided into 114 chapters (suras) which combined, contain 6,236 verses (āyāt). The chronologically earlier suras, revealed at Mecca, are primarily concerned with ethical and spiritual topics. The later Medinan suras mostly discuss social and legal issues relevant to the Muslim community.[71] The Quran is more concerned with moral guidance than legislation, and is considered the "sourcebook of Islamic principles and values".[72] 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.[73] The set of rules governing proper elocution of recitation is called tajwid. Muslims usually view "the Quran" as the original scripture as revealed in Arabic and that any translations are necessarily deficient, which are regarded only as commentaries on the Quran.[74] Prophets and sunnah Main articles: Prophets in Islam, Sunnah, and Hadith The Arabic word for prophets preceded by the honorific "peace be upon them". 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.[75] 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.[76] 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[77] 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,[77] which is considered by Sunnis to be the most authentic source after the Quran.[78][79] Another famous source(s) of hadiths is known as The Four Books, which Shias consider as the most authentic hadith reference.[80][81][82] Resurrection and judgment Main article: Qiyama 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.[83] 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,[84][85] will be rewarded with entry to heaven. Muslims view heaven as a place of joy and blessings, 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.[86] Yawm al-Qiyāmah is also identified in the Quran as Yawm ad-Dīn (Arabic: يوم الدين‎), "Day of Religion";[87] as-sāʿah (Arabic: الساعة‎), "the Last Hour";[88] and al-Qāriʿah (Arabic: القارعة‎), "The Clatterer".[89] Islamic apocalyptic literature describing Armageddon is often known as fitna or malahim. 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.[90] Divine will Main article: Qadar 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.[91]

Acts of worship See also: Five Pillars of Islam 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.[92] Both Shia and Sunni sects agree on the essential details for the performance of these acts.[93] Apart from these, Muslims also perform other religious acts. Notable among them are charity (Sadaqah) and recitation of the Quran. Testimony Main article: Shahadah Silver coin of the Mughal Emperor Akbar with inscriptions of the Islamic declaration of faith The Shahadah,[94] 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."[95] 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.[96] Prayer Main article: Salat See also: Mosque and Jumu'ah Muslim men prostrating during prayer in the Umayyad Mosque, Damascus. 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 timing specifics is allowed depending on circumstances. The prayers are recited in the Arabic language, and consist of verses from the Quran.[97] 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.[98] 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.[99] Modern mosques have evolved greatly from the early designs of the 7th century, and contain a variety of architectural elements such as minarets.[100] The means used to signal the approach of prayer time is a vocal call, known as the adhan. Charity Main articles: Zakat and Sadaqah "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.[101][102] 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.[103] The amount of zakat to be paid on capital assets (e.g. money) is 2.5% (1/40) per year,[104] for people who are not poor. Sadaqah means optional charity which is practiced as religious duty and out of generosity.[105] Both the Quran and the hadith have put much emphasis on spending money for the welfare of needy people,[106] and have urged the Muslims to give more as an act of optional charity.[107] The Quran says: Spend something (in charity) out of the substance which We have bestowed on you, before Death should come to any of you (63:10). One of the early teachings of Muhammad was that God expects men to be generous with their wealth and not to be miserly (Quran %3Averse%3D1 107 :1–7).[108] Accumulating wealth without spending it to address the needs of the poor is generally prohibited and admonished.[109] Another kind of charity in Islam is waqf which means perpetual religious endowment. Fasting Main article: Sawm Further information: Sawm of Ramadan 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, develop self-control and restraint and think of the needy. Sawm is not obligatory for several groups for whom it would constitute an undue burden. For others, flexibility is allowed depending on circumstances, but missed fasts usually must be made up quickly.[110] Pilgrimage Main articles: Hajj and Umrah Pilgrims at the Masjid al-Haram in Mecca during Hajj 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;[111][112][113] 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.[114] Another form of pilgrimage, Umrah, can be undertaken at any time of the year. Recitation and memorization of the Quran Men reading the Quran in a mosque 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.[115] Pious Muslims recite the whole Quran at the month of Ramadan.[116] In Islamic societies, any social program generally begins with the recitation of the Quran.[116] 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.[115] Apart from this, almost every Muslim memorizes some portion of the Quran because they need to recite it during their prayers.

Law and jurisprudence Part of a series on Islamic jurisprudence (fiqh) Ritual Salat Raka'ah Qibla Turbah Sunnah salat (Tahajjud Tarawih) Nafl salat Sawm Hajj Ihram (clothing Mut'ah) Tawaf Umrah (and Hajj) Political Islamic leadership Caliphate Imamah Wilayat al-faqih Bay'ah Dhimmi Marital Marriage Contract Mahr Misyar Halala Urfi Mut‘ah Polygyny Divorce Khula Zihar Iddah Kafa'ah Adoption Sexual Masturbation Hygiene Sexual violation Zina Awrah Criminal Hudud Blasphemy Maisir  (gambling) Zina  (illicit sex) Hirabah  (unlawful warfare) Fasad  ("mischief") Rajm  (stoning) Tazir  (discretionary) Qisas  (retaliation) Diya  (compensation) Etiquette Adab Gender segregation Mahram Honorifics Rada Toilet Economic History Zakat Jizya Nisab Khums Sadaqah (Waqf) Bayt al-mal Banking Riba Murabaha Takaful Sukuk Inheritance Hygiene Sexual Toilet Taharah Ihram Wudu Masah Ghusl Tayammum Miswak Najis Dietary Dhabihah Alcohol Pork Comparison with kashrut Military Jihad Hudna Istijarah (asylum) Prisoners of war Islamic studies v t e Main articles: Sharia and Fiqh Sharia is the religious law forming part of the Islamic tradition.[117] It is derived from the religious precepts of Islam, particularly the Quran and the Hadith. In Arabic, the term sharīʿah refers to God's divine law and is contrasted with fiqh, which refers to its scholarly interpretations.[118][119] The manner of its application in modern times has been a subject of dispute between Muslim traditionalists and reformists.[117] Traditional theory of Islamic jurisprudence recognizes four sources of sharia: the Quran, sunnah (authentic hadith), qiyas (analogical reasoning), and ijma (juridical consensus).[120] Different legal schools developed methodologies for deriving sharia rulings from scriptural sources using a process known as ijtihad (inference).[118] Traditional jurisprudence distinguishes two principal branches of law, ʿibādāt (rituals) and muʿāmalāt (social relations), which together comprise a wide range of topics.[118] Its rulings assign actions to one of five categories: mandatory, recommended, permitted, abhorred, and prohibited.[118][119] Thus, some areas of sharia overlap with the Western notion of law while others correspond more broadly to living life in accordance with God's will.[119] Historically, sharia was interpreted by independent jurists (muftis). Their legal opinions (fatwas) were taken into account by ruler-appointed judges who presided over qāḍī's courts, and by maẓālim courts, which were controlled by the ruler's council and administered criminal law.[118][119] In the modern era, sharia-based criminal laws were widely replaced by statutes inspired by European models.[119] While the constitutions of most Muslim-majority states contain references to sharia, its classical rules were largely retained only in personal status (family) laws.[119] Legislative bodies which codified these laws sought to modernize them without abandoning their foundations in traditional jurisprudence.[119][121] The Islamic revival of the late 20th century brought along calls by Islamist movements for full implementation of sharia.[119][121] The role of sharia has become a contested topic around the world. There are ongoing debates as to whether sharia is compatible with secular forms of government, human rights, freedom of thought, and women's rights.[122][123][124] Scholars Main article: Ulama Imam teaches the Quran in Crimea, (1850s, lithograph by Carlo Bossoli) 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 Main article: Madhab The main Islamic madh'habs (schools of law) of Muslim countries or distributions 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.[125] The practice of an individual interpretating law with independent reasoning is called ijtihad.[126] Economics Main article: Islamic economic jurisprudence To reduce the gap between the rich and the poor, Islamic economic jurisprudence encourages trade,[127] discourages the hoarding of wealth and outlaws interest-bearing loans (usury; the term is riba in Arabic).[128][129] 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.[130] Hoarding of food for speculation is also discouraged.[131] 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.[132][133][134][135] Jihad Main articles: Jihad, Islamic military jurisprudence, and List of expeditions of Muhammad 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.[136] Jihad also refers to one's striving to attain religious and moral perfection.[137] When used without any qualifier, Jihad is understood in its military form.[138][139] 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.[140] Within Islamic jurisprudence, jihad is usually taken to mean military exertion against non-Muslim combatants.[141][142] 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.[143][144] Most Muslims today interpret Jihad as only a defensive form of warfare.[145] 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.[144] 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'soccultation in 868 AD.[146][147]

Society Family life See also: Islam and children, Women in Islam, and Marriage in Islam The dome of the Carol I Mosque in Constanța, Romania, topped by the Islamic crescent 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.[148] 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.[148] 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.[149] 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.[150] Most families in the Islamic world are monogamous.[151][152] Polyandry, a practice wherein a woman takes on two or more husbands is prohibited in Islam.[153] However, Muslim men are allowed to practice polygyny, that is, they can have more than one wife at the same time, up to a total of four, per Sura 4 Verse 3. A man does not need approval of his first wife for a second marriage as there is no evidence in the Qur'an or hadith to suggest this.[154][155][156] The testimony of a woman is deemed in Islam to be worth half that of a man.[157] 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.[158] With regard to inheritance, a son's share is double that of a daughter's.[159] 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.[160] 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 Main articles: Adab (behavior) and Islamic dietary laws 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.[161] Social responsibilities Main article: Islam and humanity 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.[162] In fact, In Islamic tradition, the idea of social welfare has been presented as one of its principal values.[162] The 2:177 verse of the Quran is often cited to encapsulate the Islamic idea of social welfare.[163][note 2] Similarly, duties to parents, neighbors, relatives, sick people, the old, and minorities have been defined in Islam. Respecting and obeying one's parents, and taking care of them especially in their old age have been made a religious obligation.[149][164] A two-fold approach is generally prescribed with regard to duty to relatives: keeping good relations with them, and offering them financial help if necessary.[165] Severing ties with them has been admonished. Regardless of a neighbor's religious identity, Islam teaches Muslims to treat neighboring people in the best possible manner and not to cause them any difficulty.[166][167] Concerning orphaned children, the Quran forbids harsh and oppressive treatment to them while urging kindness and justice towards them. It also rebukes those who do not honor and feed orphaned children (Quran 89:17-18). Character Main article: Morality in Islam The female Hijab represents modesty The male beard represents natural masculinity 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.[168] In Islam, the observance of moral virtues is always associated with religious significance because it elevates the religious status of a believer[169] and is often seen as a supererogatory act of worshipping.[170] 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.[169] 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.[171] The fundamental moral qualities in Islam are justice, forgiveness, righteousness, kindness, honesty, and piety.[168] Other mostly insisted moral virtues include but not limited to charitable activities, fulfillment of promise, modesty and humility, decency in speech, tolerance, trustworthiness, patience, truthfulness, anger management, and sincerity of intention. As a religion, Islam emphasizes the idea of having a good character as Muhammad said: 'The best among you are those who have the best manners and character' (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.[172] 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.[173] About modesty, Muhammad is reported as saying: ' Every religion has its characteristic, and the characteristic of Islam is modesty'.[174] Government Main articles: Political aspects of Islam, Islamic state, Islam and secularism, Islamic democracy, Sultanate, Khanate, Imamate, Emirate, Mansa (title), and Caliphate 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.[175][176][177]

History Main articles: History of Islam and Spread of Islam A panoramic view of Al-Masjid al-Nabawi (the Mosque of the Prophet) in Medina, Hejaz region, today's Saudi Arabia, the second most sacred Mosque in Islam Muhammad (610–632) Main articles: Muhammad and Muhammad in Islam See also: Early social changes under Islam Muslim tradition views Muhammad (c. 570 – June 8, 632) as the seal of the prophets.[178] 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.[179] 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, foreigners and former slaves like Bilal ibn Rabah al-Habashi who was black. The Meccan élite felt that Muhammad was destabilising their social order by preaching about one God and about racial equality, and that in the process he gave ideas to the poor and to their slaves.[180][181][182][183] 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. 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.[184][185] 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.[186][187][188] 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.[189] 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.[190] 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) Further information: Muslim conquests, First Fitna, and Second Fitna Dome of the Rock built by Abd al-Malik ibn Marwan; completed at the end of the Second Fitna. 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".[191] 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").[192] Under them, the territory under Muslim rule expanded deeply into the parts of the Persian and Byzantine territories.[193] 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.[194] 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.[195] 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.[196] 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.[197][198] 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",[199][200] headed by Qasim ibn Muhammad ibn Abu Bakr.[201] Malik ibn Anas wrote one of the earliest books on Islamic jurisprudence, the Muwatta,[202] as a consensus of the opinion of those jurists.[203][204][205] 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.[206] Classical era (750–1258) Further information: Islamic Golden Age, Hadith studies, and Islamic philosophy 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.[207] The eye, according to Hunain ibn Ishaq from a manuscript dated circa 1200. This era is sometimes called the "Islamic Golden Age".[208] Public hospitals established during this time (called Bimaristan hospitals), are considered "the first hospitals" in the modern sense of the word,[209][210] and issued the first medical diplomas to license doctors.[211][212] The Guinness World Records recognizes the University of Al Karaouine, founded in 859, as the world's oldest degree-granting university.[213] The doctorate is argued to date back to the licenses to teach in Muslim law schools.[214] Standards of experimental and quantification techniques, as well as the tradition of citation,[215] 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".[216][217][218][219] The government paid scientists the equivalent salary of professional athletes today.[215] 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.[220][221] Rumi wrote some of the finest Persian poetry and is still one of the best selling poets in America.[222][223] Legal institutions introduced include the trust and charitable trust (Waqf).[224][225] Al-Shafi'i codified a method to determine the reliability of hadith.[226] 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.[227] 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.[228] 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.[229] 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.[230] 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).[231] 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.[232] 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.[233] The Mongol Empire put an end to the Abbassid dynasty in 1258.[234] Pre-Modern era (1258–20th century) Abdülmecid II was the last Caliph of Islam from the Ottoman dynasty. Islam spread with Muslim trade networks and Sufi orders activity that extended into Sub-Saharan Africa, Central Asia and the Malay archipelago.[235][236] Under the Ottoman Empire, Islam spread to Southeast Europe.[237] 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.[238][239] 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.[240] 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.[241] The Ottoman Empire disintegrated after World War I and the Caliphate was abolished in 1924.[242] 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.[243][244][245] The Shia Safavid dynasty rose to power in 1501 and later conquered all of Iran.[246] 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.[247] 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.[248] 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.[249][250] In the 19th century, the Deobandi and Barelwi movements were initiated. Modern times (20th century–present) Further information: Islamic revival The flag of the Organisation of Islamic Cooperation. 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.[251] 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.[252] 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.[253] 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".[254] Women's issues receive significant weight in the modern discourse on Islam.[255] Secular powers such as the Chinese Red Guards closed many mosques and destroyed Qurans,[256] and Communist Albania became the first country to ban the practice of every religion.[257] 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.[258] In Turkey, the military carried out coups to oust Islamist governments, and headscarves were banned in official buildings, as also happened in Tunisia.[259][260] Jamal-al-Din al-Afghani, along with his acolyte Muhammad Abduh, have been credited as forerunners of the Islamic revival.[261] Abul A'la Maududi helped influence modern political Islam.[262] Islamist groups such as the Muslim Brotherhood advocate Islam as a comprehensive political solution, often in spite of being banned.[263] 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.[264] The Organisation of Islamic Cooperation (OIC), consisting of Muslim countries, was established in 1969 after the burning of the Al-Aqsa Mosque in Jerusalem.[265] Piety appears to be deepening worldwide.[266][267][268] In many places, the prevalence of the hijab is growing increasingly common[269] and the percentage of Muslims favoring Sharia laws has increased.[270] 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.[267] 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."[271] Perhaps as a sign of these changes, most experts agree that Islam is growing faster than any other faith in East and West Africa.[272][273]

Denominations Main article: Islamic schools and branches See also: Shia–Sunni relations An overview of the major schools and branches of Islam. Sunni   Part of a series on Sunni Islam Beliefs Monotheism Prophets and messengers Holy books Angels Judgement Day Predestination Five Pillars Declaration of Faith Prayer Charity Fasting Pilgrimage Rightly-Guided Caliphs Abu Bakr Umar ibn al-Khattab Uthman ibn Affan Ali ibn Abi Talib Sunni schools of law Hanafi Maliki Shafi'i Hanbali Others Zahiri Awza'i Thawri Laythi Jariri Sunni schools of theology Ash'ari Maturidi Traditionalist Others: Mu'tazila Murji'ah Contemporary movements Ahl-i Hadith Al-Ahbash Barelvi Deobandi Islamic Modernism Salafi movement Wahhabism Holy sites Jerusalem Mecca Medina Mount Sinai Lists Literature Kutub al-Sittah Islam portal v t e Main article: Sunni Islam Sahih Al-Bukhari, one of the six Sunni hadith books. The largest denomination in Islam is Sunni Islam, which makes up 75%–90% of all Muslims[31] and is arguably the world's largest religious denomination.[274] Sunni Muslims also go by the name Ahl as-Sunnah which means "people of the tradition [of Muhammad]".[6][275][276][277][278] 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 and the Hadith, which are recorded in sunni traditions known as Al-Kutub Al-Sittah (six major books). For legal matters derived from the Quran or the Hadith, many follow four sunni madh'habs (schools of thought): Hanafi, Hanbali, Maliki and Shafi'i. All four accept the validity of the others and a Muslim may choose any one that he or she finds agreeable.[279] 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.[280] In the 18th century, Muhammad ibn Abd al-Wahhab led a salafi movement, referred by outsiders as Wahhabism, in modern-day Saudi Arabia. The Deobandi movement is a reformist movement originating in South Asia, influenced by the Wahhabi movement.[281] Shia   Part of a series on Shia Islam Beliefs and practices Monotheism Holy Books Prophethood Succession to Muhammad Imamate Angels Judgment Day Mourning of Muharram Intercession Clergy The Four Companions Arba'een Pilgrimage Holy days Ashura Arba'een Mawlid Eid al-Fitr Eid al-Adha Eid al-Ghadeer History The verse of purification Two things Mubahala Khumm Fatimah's house First Fitna Second Fitna Battle of Karbala Branches of Shi‘i Islam Zaydi Shia Imami Shia Twelvers Ja'faris Batinis Alevism Bektashism Ghulat Alawites Hurufism Qizilbash Ismāʿīlīs Nizaris Taiyabi-Musta‘līs Dawoodi Sulaymani Alavi Batiniyya Druze Pamiris Extinct sects Ahl al-Kisa Muhammad Ali Fatimah Hasan Hussein Holy women Fatimah Khadija bint Khuwaylid Umm Salama Zaynab bint Ali Umm Kulthum bint Ali Umm ul-Banin Fatimah bint Hasan Sukayna bint Husayn Rubab Shahrbanu Fātimah bint Mūsā Hakimah Khātūn Narjis Fatimah bint Asad Umm Farwah bint al-Qasim Shia Islam portal v t e Main article: Shia Islam See also: Safavid conversion of Iran to Shia Islam The Imam Hussein Shrine in Karbala, Iraq is a holy site for Shia Muslims. The Shia constitute 10–20% of Islam and are its second-largest branch.[32] 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. Other points of contention include certain practices viewed as innovating the religion, such as the mourning practice of tatbir, and the cursing of figures revered by Sunnis. However, Jafar al-Sadiq himself disapproved of people who disapproved of his great grand father Abu Bakr and Zayd ibn Ali revered Abu Bakr and Umar.[282][283] More recently, Ali Khamenei[284] and Grand Ayatollah Ali al-Sistani[285] 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. Other smaller groups include the Bohra as well as the Alawites and Alevi.[286] Some Shia branches label other Shia branches that do not agree with their doctrine as Ghulat. Sufism Main article: Sufism See also: Sufi–Salafi relations Mawlānā Rumi's tomb, Konya, Turkey 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.[287][288][289] 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.[290][291][292][293] 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. The Barelvi movement is a Sufi-influenced revivalist movement within Sunni Islam with over 200 million followers,[294] largely in South Asia.[295][296] 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.[297][298] Sufism is also strong in African countries such as Tunisia, Algeria, Morocco, Senegal, Chad and Niger.[299][300] Other denominations Ahmadiyya is an Islamic reform movement (with Sunni roots) founded by Mirza Ghulam Ahmad[301] that began in India in 1889 and is practiced by 10 to 20 million[302] 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.[303] 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. Non-denominational Muslims Main article: Nondenominational Muslim 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.[304][305][306][307] Prominent figures who refused to identify with a particular Islamic denomination have included Jamal ad-Din al-Afghani,[308] Muhammad Iqbal[309] and Muhammad Ali Jinnah.[310] 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.[299][311][312][313] 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.[299] Derived religions Some movements, such as the Druze, Berghouata and Ha-Mim, either emerged from Islam or came to share certain beliefs with Islam and whether each is separate a religion or a sect of Islam is sometimes controversial. Yazdânism is seen as a blend of local Kurdish beliefs and Islamic Sufi doctrine introduced to Kurdistan by Sheikh Adi ibn Musafir in the 12th century. Bábism stems from Twelver Shia passed through Siyyid 'Ali Muhammad i-Shirazi al-Bab while one of his followers Mirza Husayn 'Ali Nuri Baha'u'llah founded the Bahai Faith.[314] Sikhism, founded by Guru Nanak in late fifteenth century Punjab, incorporates aspects of both Islam and Hinduism. African American Muslim movements include the Nation of Islam, Five-Percent Nation and Moorish scientists.

Demographics Main articles: Muslim world and Ummah See also: List of countries by Muslim population World Muslim population by percentage (Pew Research Center, 2014). 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[39][275][315] with a small minority belonging to other sects. Approximately 57 countries are Muslim-majority,[316] and Arabs account for around 20% of all Muslims worldwide.[317] The number of Muslims worldwide increased from 200 million in 1900 to 551 million in 1970,[318] and tripled to 1.6 billion by 2010.[271] The majority of Muslims live in Asia and Africa.[319] Approximately 62% of the world's Muslims live in Asia, with over 683 million adherents in Indonesia, Pakistan, India, and Bangladesh.[320][321] In the Middle East, non-Arab countries such as Iran and Turkey are the largest Muslim-majority countries; in Africa, Egypt and Nigeria have the most populous Muslim communities.[322][323] Most estimates indicate that the People's Republic of China has approximately 20 to 30 million Muslims (1.5% to 2% of the population).[324][325][326][327] 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.[328] Islam is the second largest religion after Christianity in many European countries,[329] 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.[39][330] 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.[271] 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.[331]

Culture Main article: Islamic culture 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.[332] Finally, "Islamic civilization" may also refer to the aspects of the synthesized culture of the early Caliphates, including that of non-Muslims,[333] sometimes referred to as "Islamicate". Architecture Main article: Islamic architecture Perhaps the most important expression of Islamic architecture is that of the mosque.[334] 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,[335] while mosques in Indonesia often have multi-tiered roofs from local Javan styles. Great Mosque of Djenné, in the west African country of Mali Great Mosque of Xi'an in Xi'an, China Dome in Po-i-Kalyan, Bukhara, Uzbekistan Art Main article: Islamic art 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.[336] 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.[337] The phrase Bismillah in 18th-century Ottoman calligraphy in the Thuluth style. Geometric arabesque tiling on the underside of the dome of Hafiz Shirazi's tomb in Shiraz Calendar Islamic calendar Months Muharram Safar Rabi' al-awwal Rabi' al-Thani Jumada al-awwal Jumada al-Thani Rajab Sha'ban Ramadan Shawwal Dhu al-Qidah Dhu al-Hijjah v t e Main article: Islamic calendar The phases of the Moon form the basis for the Islamic calendar. 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.[338] 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.[339]

Criticism Main article: Criticism of Islam 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.[340] Later there appeared criticism from the Muslim world itself, and also from Jewish writers and from ecclesiastical Christians.[341][342][343] 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,[343][344] 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.[345][346] Other criticisms focus on the question of human rights in modern Islamic nations, and the treatment of women in Islamic law and practice.[347][348] In wake of the recent multiculturalism trend, Islam's influence on the ability of Muslim immigrants in the West to assimilate has been criticized.[349]

See also Main article: Outline of Islam Book: Abrahamic religions Book: Islam 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

References Notes ^ 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 2/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 /ˈɪzləm, ˈɪsləm, ɪzˈlɑːm, ɪsˈlɑːm/ (Oxford English Dictionary, Random House) and /ˈɪzlɑːm, ˈɪslɑːm/ (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' Citations ^ [1] ^ John L. Esposito (2009). "Islam. Overview". In John L. Esposito. The Oxford Encyclopedia of the Islamic World. Oxford: Oxford University Press. (Subscription required (help)). Profession of Faith [...] affirms Islam's absolute monotheism and acceptance of Muḥammad as the messenger of God, the last and final prophet.  ^ a b F. E. Peters (2009). "Allāh". In John L. Esposito. The Oxford Encyclopedia of the Islamic World. Oxford: Oxford University Press. (Subscription required (help)). the Muslims' understanding of Allāh is based [...] on the Qurʿān's public witness. Allāh is Unique, the Creator, Sovereign, and Judge of humankind. It is Allāh who directs the universe through his direct action on nature and who has guided human history through his prophets, Abraham, with whom he made his covenant, Moses, Jesus, and Muḥammad, through all of whom he founded his chosen communities, the "Peoples of the Book."  ^ a b "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.  ^ a b c 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. ^ "Why Muslims are the world's fastest-growing religious group". Pew Research Center. 2017-04-06. Retrieved 2017-05-11.  ^ 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". [[[ Hr-eIC]] Encyclopedia of Islam] Check |url= value (help). Encyclopedia of Islam. Facts on File. p. 34. ISBN 978-0-8160-5454-1.  ^ İbrahim Özdemir (2014). "Environment". In Ibrahim Kalin. The Oxford Encyclopedia of Philosophy, Science, and Technology in Islam. Oxford: Oxford University Press. (Subscription required (help)). When Meccan pagans demanded proofs, signs, or miracles for the existence of God, the Qurʾān's response was to direct their gaze at nature's complexity, regularity, and order. The early verses of the Qurʾān, therefore, reveal an invitation to examine and investigate the heavens and the earth, and everything that can be seen in the environment [...] The Qurʾān thus makes it clear that everything in Creation is a miraculous sign of God (āyah), inviting human beings to contemplate the Creator.  ^ "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 ^, retrieved 10-1-2016 ^ Bennett (2010, p. 101) ^ "Eschatology - Oxford Islamic Studies Online".  ^ "Paradise (Jannat)".  ^ Esposito (2002b, p. 17) ^ * Esposito (2002b, pp. 111,112,118) "Shari'ah". Encyclopædia Britannica Online.  ^ Trofimov, Yaroslav (2008), The Siege of Mecca: The 1979 Uprising at Islam's Holiest Shrine, New York, p. 79, ISBN 0-307-47290-6  ^ Esposito, John (1998). Islam: The Straight Path (3rd ed.). Oxford University Press. pp. 9, 12. ISBN 978-0-19-511234-4.  ^ Esposito (2002b), pp. 4–5. ^ Peters, F.E. (2003). Islam: A Guide for Jews and Christians. Princeton University Press. p. 9. ISBN 0-691-11553-2.  ^ Watt, William Montgomery (2003). Islam and the Integration of Society. Psychology Press. p. 5. ISBN 978-0-415-17587-6. { ^ George Saliba (1994), A History of Arabic Astronomy: Planetary Theories During the Golden Age of Islam, pp. 245, 250, 256–7. New York University Press, ISBN 0-8147-8023-7. ^ King, David A. (1983). "The Astronomy of the Mamluks". Isis. 74 (4): 531–555. doi:10.1086/353360.  ^ Hassan, Ahmad Y (1996). "Factors Behind the Decline of Islamic Science After the Sixteenth Century". In Sharifah Shifa Al-Attas. Islam and the Challenge of Modernity, Proceedings of the Inaugural Symposium on Islam and the Challenge of Modernity: Historical and Contemporary Contexts, Kuala Lumpur, August 1–5, 1994. International Institute of Islamic Thought and Civilization (ISTAC). pp. 351–399. Archived from the original on 2 April 2015.  ^ The preaching of Islam: a history of the propagation of the Muslim faith By Sir Thomas Walker Arnold, pg.125-258 ^ 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.  ^ a b "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...  ^ a b See "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...  ^ Miller (2009, pp. 8,17) ^ Pechilis, Karen; Raj, Selva J. (2013-01-01). South Asian Religions: Tradition and Today. Routledge. p. 193. ISBN 9780415448512.  ^ "10 Countries With the Largest Muslim Populations, 2010 and 2050date=2015-04-02". 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.  ^ "Region: Middle East-North Africa". The Future of the Global Muslim Population. Pew Research Center. Retrieved 22 December 2011.  ^ a b c Miller (2009) ^ "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. ^ "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.  ^ Dictionary listing for Siin roots derived from Lane's Arabic-English Lexicon via ^ 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 6:125, Quran 61:7, Quran 39:22 Gardet, L.; Jomier, J. "Islam". Encyclopaedia of Islam Online.  ^ Quran 5:3, Quran 3:19, Quran 3:83 ^ Quran 9:74, Quran 49:14 Gardet, L.; Jomier, J. "Islam". Encyclopaedia of Islam Online.  ^ 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. ^ Quran 112:1–4 Esposito (2002b, pp. 74–76) Esposito (2004, p. 22) Griffith & Savage (2006, p. 248) D. Gimaret. "Allah, Tawhid". Encyclopædia Britannica Online.  ^ God Created the Universe with the Purpose to Serve Humankind: God Created ... By Fateh Ullah Khan Page 298 [Khan, Fateh Ullah (2009). God Created the Universe with the Purpose to Serve Humankind: God Created Humankind to Worship Him and Appointed Him as Viceroy in Earth to See how He Behaves. Fateh Ullah Khan Gandapur. pp. 298–. ISBN 978-969-9399-00-8.  ^ 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 2:117 "Islām". Encyclopædia Britannica Online. Retrieved 2010-08-25.  ^ "Human Nature and the Purpose of Existence". Retrieved 2011-01-29.  Quran 51:56 ^ "Islām". Encyclopædia Britannica Online. Retrieved 2010-08-25.  Quran 2:186 ^ Quran 50:16 ^ "God". Islam: Empire of Faith. PBS. Retrieved 2010-12-18.  "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.  ^ Quran 35:1 Esposito (2002b, pp. 26–28) W. Madelung. "Malā'ika". Encyclopaedia of Islam Online.  Gisela Webb. "Angel". Encyclopaedia of the Qur'an Online.  ^ Guessoum, Nidhal (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) [[#CITEREFEsposito2002Category:Articles_needing_more_detailed_references[specify]|Esposito & 2002[specify]]], 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.  ^ Teece (2003, pp. 12,13) Turner (2006, p. 42) "Qur'an". Encyclopaedia of Islam Online. : The word Quran was invented and first used in the Qurʼan itself. There are two different theories about this term and its formation. ^ Momem (1987, p. 176)[citation not found] "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.  ^ a b Read, Study, Search Online. Sahih Bukhari. Retrieved on 2013-07-28. ^ [Brown, Jonathan (5 June 2007). The Canonization of Al-Bukh?r? and Muslim: The Formation and Function of the Sunn? ?ad?th Canon. BRILL. ISBN 90-04-15839-1.  ^ Muqaddimah Ibn al-Salah, pg. 160-9 Dar al-Ma'aarif edition ^ Meri, Josef W. (2005). Medieval Islamic Civilization: An Encyclopedia. USA: Routledge. ISBN 978-0-415-96690-0.  ^ "Part 1".  ^ "Chapter 4: The Hadith".  ^ "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 ^ Yahya, Harun (12 May 2010). Portents And Features of the Mahdi's Coming. Global Publishing. Kindle Edition.  ^ *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". 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) ^ Esposito (2002b, pp. 18,19) Hedayetullah (2006, pp. 53–55) Kobeisy (2004, pp. 22–34) Momen (1987, p. 178) ^ 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.  ^ Skinner Keller, Rosemary; Ruether, Rosemary Radford; Marie Cantlon (2006). Encyclopedia of Women and Religion in North America: Native American creation stories. Indiana University Press. pp. 615–. ISBN 0-253-34687-8.  ^ Pedersen, J.; Hillenbrand, R.; Burton-Page, J. "Masdjid". Encyclopaedia of Islam Online.  "Mosque". Encyclopædia Britannica Online.  ^ 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." ^ Ariff, Mohamed (1991). The Islamic Voluntary Sector in Southeast Asia: Islam and the Economic Development of Southeast Asia. Institute of Southeast Asian Studies. pp. 55–. ISBN 978-981-3016-07-1.  ^ "Analysis: A faith-based aid revolution in the Muslim world?". IRIN. 2012-06-01. 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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."  ^ House of Justice, Universal. "One Common Faith". Retrieved 1 April 2017.  ^ CIA retrieved 21 December 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". 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". Retrieved 2007-05-30.  ^ "داده‌ها و اطلاعات آماری".  ^ "The World Factbook – China". CIA World Factbook. Retrieved 2009-06-15.  ^ "China (includes Hong Kong, Macau, and Tibet)". 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. Archived from the original on 2008-03-27. 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". 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 Archived 2010-06-17 at the Wayback Machine. 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". 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 – ^ Ghamidi (2001): Customs and Behavioral Laws Archived 2013-09-23 at the Wayback Machine. ^ Erwin Fahlbusch (1999). The Encyclopedia of Christianity, Volume 2. Wm. B. Eerdmans Publishing. p. 759. ISBN 9789004116955.  ^ Warraq, Ibn (2003). Leaving Islam: Apostates Speak Out. Prometheus Books. p. 67. ISBN 1-59102-068-9.  ^ Kammuna, Ibn (1971). Examination of the Three Faiths. Berkeley and Los Angeles: Moshe Perlmann. pp. 148–49.  ^ a b Oussani, Gabriel. "Mohammed and Mohammedanism". 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 (1977). Cambridge History of Islam, Vol. 1. Cambridge University Press. ISBN 0-521-29136-4.  Holt, P. M.; Lambton, Ann K.S; Lewis, Bernard (1977). Cambridge History of Islam, Vol. 2. Cambridge University Press. ISBN 0-521-29137-2.  Hourani, Albert; Ruthven, Malise (2003). A History of the Arab Peoples. Belknap Press; Revised edition. ISBN 978-0-674-01017-8.  Kobeisy, Ahmed Nezar (2004). Counseling American Muslims: Understanding the Faith and Helping the People. Praeger Publishers. ISBN 978-0-313-32472-7.  Kramer, Martin (1987). Shi'Ism, Resistance, and Revolution. Westview Press. ISBN 978-0-8133-0453-3.  Lapidus, Ira (2002). A History of Islamic Societies (2nd ed.). Cambridge University Press. ISBN 978-0-521-77933-3.  Lewis, Bernard (1984). The Jews of Islam. Routledge & Kegan Paul. ISBN 0-7102-0462-0.  Lewis, Bernard (1993). The Arabs in History. Oxford University Press. ISBN 0-19-285258-2.  Lewis, Bernard (1997). The Middle East. Scribner. ISBN 978-0-684-83280-7.  Lewis, Bernard (2001). Islam in History: Ideas, People, and Events in the Middle East (2nd ed.). Open Court. ISBN 978-0-8126-9518-2.  Lewis, Bernard (2003). What Went Wrong?: The Clash Between Islam and Modernity in the Middle East (Reprint ed.). Harper Perennial. ISBN 978-0-06-051605-5.  Lewis, Bernard (2004). The Crisis of Islam: Holy War and Unholy Terror. Random House, Inc., New York. ISBN 978-0-8129-6785-2.  Madelung, Wilferd (1996). The Succession to Muhammad: A Study of the Early Caliphate. Cambridge University Press. ISBN 0-521-64696-0.  Malik, Jamal; Hinnells, John R (2006). Sufism in the West. Routledge. ISBN 0-415-27408-7.  Menski, Werner F. (2006). Comparative Law in a Global Context: The Legal Systems of Asia and Africa. Cambridge University Press. ISBN 0-521-85859-3.  Miller, Tracy, ed. (October 2009). Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population (PDF). Pew Research Center. Retrieved 2013-09-24.  Momen, Moojan (1987). An Introduction to Shi'i Islam: The History and Doctrines of Twelver Shi'ism. Yale University Press. ISBN 978-0-300-03531-5.  Nasr, Seyed Muhammad (1994). Our Religions: The Seven World Religions Introduced by Preeminent Scholars from Each Tradition (Chapter 7). HarperCollins. ISBN 0-06-067700-7.  Nigosian, Solomon Alexander (2004). Islam: its history, teaching, and practices. Indiana University Press.  Patton, Walter M. (April 1900). "The Doctrine of Freedom in the Korân". The American Journal of Semitic Languages and Literatures. Brill Academic Publishers. 16 (3): 129. doi:10.1086/369367. ISBN 90-04-10314-7.  Peters, F. E. (2003). Islam: A Guide for Jews and Christians. Princeton University Press. ISBN 0-691-11553-2.  Rahman, H. U. (1999). Chronology of Islamic History, 570-1000 CE (3rd ed.). Ta-Ha Publishers Ltd.  Rippin, Andrew (2001). Muslims: Their Religious Beliefs and Practices (2nd ed.). Routledge. ISBN 978-0-415-21781-1.  Sachedina, Abdulaziz (1998). The Just Ruler in Shi'ite Islam: The Comprehensive Authority of the Jurist in Imamite Jurisprudence. Oxford University Press US. ISBN 0-19-511915-0.  Siljander, Mark D. and John David Mann. A Deadly Misunderstanding: a Congressman's Quest to Bridge the Muslim-Christian Divide. First ed. New York: Harper One, 2008. ISBN 978-0-06-143828-8 Smith, Jane I. (2006). The Islamic Understanding of Death and Resurrection. Oxford University Press. ISBN 978-0-19-515649-2.  Tabatabae, Sayyid Mohammad Hosayn; Nasr, Seyyed Hossein (1979). Shi'ite Islam. Suny press. ISBN 0-87395-272-3.  Teece, Geoff (2003). Religion in Focus: Islam. Franklin Watts Ltd. ISBN 978-0-7496-4796-4.  Trimingham, John Spencer (1998). The Sufi Orders in Islam. Oxford University Press. ISBN 0-19-512058-2.  Turner, Colin (2006). Islam: the Basics. Routledge (UK). ISBN 0-415-34106-X.  Turner, Bryan S. (1998). Weber and Islam. Routledge (UK). ISBN 0-415-17458-9.  Waines, David (2003). An Introduction to Islam. Cambridge University Press. ISBN 0-521-53906-4.  Watt, W. Montgomery (1973). The Formative Period of Islamic Thought. University Press Edinburgh. ISBN 0-85224-245-X.  Watt, W. Montgomery (1974). Muhammad: Prophet and Statesman (New ed.). Oxford University Press. ISBN 0-19-881078-4.  Weiss, Bernard G. (2002). Studies in Islamic Legal Theory. Boston: Brill Academic publishers. ISBN 90-04-12066-1.  Encyclopedias 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. Thousand Oaks, CA: SAGE; Cato Institute. pp. 256–58. doi:10.4135/9781412965811.n155. ISBN 978-1-4129-6580-4. LCCN 2008009151. OCLC 750831024.  Encyclopædia Britannica Online. Encyclopædia Britannica, Inc.  Erwin Fahlbusch; William Geoffrey Bromiley, eds. (2001). Encyclopedia of Christianity (1st ed.). Eerdmans Publishing Company, and Brill. ISBN 0-8028-2414-5.  John Bowden, ed. (2005). Encyclopedia of Christianity (1st ed.). Oxford University Press. ISBN 0-19-522393-4.  Bearman, P.J.; Bianquis, Th.; Bosworth, C. E.; van Donzel, E.; Heinrichs, W. P. (eds.). Encyclopaedia of Islam Online. Brill Academic Publishers. ISSN 1573-3912.  Richard C. Martin; Said Amir Arjomand; Marcia Hermansen; Abdulkader Tayob; Rochelle Davis; John Obert Voll, eds. (2003). Encyclopedia of Islam and the Muslim World. MacMillan Reference Books. ISBN 978-0-02-865603-8.  Jane Dammen McAuliffe (ed.). Encyclopaedia of the Qur'an Online. Brill Academic Publishers.  Salamone Frank, ed. (2004). Encyclopedia of Religious Rites, Rituals, and Festivals (1st ed.). Routledge. ISBN 978-0-415-94180-8.  Glasse Cyril, ed. (2003). New Encyclopedia of Islam: A Revised Edition of the Concise Encyclopedia of Islam. AltaMira Press. ISBN 978-0759101906. 

Further reading 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. CS1 maint: Extra text: authors list (link) 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. 

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This Article Is Semi-protected.History Of IslamIslam (disambiguation)Category:IslamIman (concept)TawhidGod In IslamProphets And Messengers In IslamIslamic Holy BooksIslamic View Of AngelsPredestination In IslamIslamic EschatologyFive Pillars Of IslamShahadaSalahFasting In IslamZakatHajjList Of Islamic TextsShariaQuranSunnahHadithShariaFiqhKalamHistory Of IslamTimeline Of Islamic HistoryMuhammad In IslamAhl Al-BaytSahabahRashidunImamah (Shia Doctrine)CaliphateSpread Of IslamIslamic CultureMuslim WorldIslamic CalendarMuslim HolidaysIslamic StudiesIslamic ArtMorality In IslamIslam And ChildrenIslamic Schools And BranchesIslamic FeminismWomen In IslamMadrasaMosqueIslamic PhilosophyPolitical Aspects Of IslamDawahAnimals In IslamLGBT In IslamIslamic Attitudes Towards ScienceIslam By CountryIslamic EconomicsIslamic Banking And FinanceIslam And HumanityCategory:IslamCriticism Of IslamIslam And Other ReligionsIslamismIslamophobiaGlossary Of IslamPortal:IslamTemplate:IslamTemplate Talk:IslamHelp:IPA/EnglishAbrahamic ReligionsMonotheismTawhidGod In IslamMuhammadProphets And Messengers In IslamMajor Religious GroupsGrowth Of ReligionMuslimIslam By CountryGod In IslamMercyOmnipotenceTawhidProphets And Messengers In IslamIslamic Holy BooksAyahQuranSunnahHadithCircaFitraAdam In IslamAbraham In IslamMoses In IslamJesus In IslamAbrahamic ReligionsJannahJahannamFive Pillars Of IslamShariaIslamic Banking And FinanceZakatWomen In IslamIslamic EthicsMeccaMedinaJerusalemHoliest Sites In IslamCommon EraUmayyad CaliphateCaliphateAl-AndalusIndus RiverIslamic Golden AgeAbbasid CaliphateMuslim WorldScience In The Medieval Islamic WorldHistory Of Islamic EconomicsSpread Of IslamMuslim WorldCaliphateList Of Muslim Empires And DynastiesConversion To IslamIslamic Missionary ActivityDawahIslamic Schools And BranchesSunni IslamShia IslamIslam In IndonesiaIslam In South AsiaMENASub-Saharan AfricaIslam By CountryIslam In The AmericasCaucasusIslam In Central AsiaIslam In ChinaIslam In EuropeMainland Southeast AsiaIslam In The PhilippinesIslam In RussiaEnlargeKaabaMeccaQiblaMuslimArabic LanguageHelp:IPA/ArabicAbout This SoundSemitic RootS-L-MMuslimActive ParticipleQuranDīnHadith Of GabrielIman (concept)IhsanAnglophoneReligious OffenseTheologicalAqidahIman (concept)FaithIman (concept)CreedAqidahIman (concept)Hadith Of GabrielGod In IslamAllahEnlargeAllahHagia SophiaIstanbulTawḥīdArabic LanguagePolytheismIdolatryShirk (Islam)TrinityIslamic View Of JesusNames Of God In IslamBe, And It IsPurpose Of LifeJugular VeinTaqwaAllāhPluralGenderʾilāhArabic LanguageTurkish LanguagePersian LanguageUrduIslamic View Of AngelsEnlargeIslamic CalligraphyIsrafilAngelAngelArabic LanguageCourierHebrewGreek LanguageAngelsRevelationSoulQuranWahyIslamic Holy BooksHistory Of The QuranEnlargeSuraAl-FatihaMuslimTawratTorahInjilGospel In IslamTahrifQuranArabic LiteratureArabic LanguageMuhammadHoly Spirit (Islam)SahabahHafiz (Quran)SuraAyahMeccaMedinaTafsirElocutionTajwidProphets In 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WorshipJama MasjidUmmahAl-Masjid Al-NabawiMinaretAdhanZakatSadaqahArabic LanguageBonded LabourFinancial CapitalSadaqahGod In IslamWaqfSawmSawm Of RamadanArabic LanguageRamadanHajjUmrahEnlargeMasjid Al-HaramMeccaHajjPilgrimageArabic LanguageIslamic CalendarDhu Al-HijjahStoning Of The DevilKaabaAl-Safa And Al-MarwahAl-Safa And Al-MarwahUmrahEnlargeTajwidRamadanHafiz (Quran)Category:FiqhFiqhIbadahSalahRakatQiblaTurbahSunnah PrayerTahajjudTarawihNafl PrayerSawmHajjIhramIhram ClothingMut'ah Of HajjTawafUmrahMut'ah Of HajjPolitical Aspects Of IslamIslamic LeadershipCaliphateImamateGuardianship Of The Islamic JuristsBay'ahDhimmiIslamic Marital JurisprudenceMarriage In IslamIslamic Marriage ContractMahrNikah MisyarNikah HalalaNikah 'urfiNikah Mut‘ahPolygyny In IslamDivorce In IslamKhulaZiharIddahKafa'ahIslamic Adoptional JurisprudenceIslamic Sexual JurisprudenceIslam And MasturbationIslamic Sexual Hygienical JurisprudenceSexual Violation In Islamic LawZinaIntimate Parts In IslamIslamic Criminal JurisprudenceHududIslam And BlasphemyMaisirZinaHirabahFasadRajmTazirQisasDiya (Islam)Adab (Islam)Adab (Islam)Gender Segregation And MuslimsMahramIslamic HonorificsRada (fiqh)Islamic Toilet EtiquetteIslamic EconomicsHistory Of Islamic EconomicsZakatJizyaNisabKhumsSadaqahWaqfBayt Al-malIslamic Banking And FinanceRibaMurabahaTakafulSukukIslamic Inheritance JurisprudenceMuslim Hygienical JurisprudenceIslamic Sexual Hygienical JurisprudenceIslamic Toilet EtiquetteRitual Purity In IslamIhramWuduMasahGhuslTayammumMiswakNajisIslamic Dietary LawsDhabihahIslamic Dietary LawsIslamic Dietary LawsComparison Of Islamic And Jewish Dietary LawsIslamic Military JurisprudenceJihadHudnaIstijarahPrisoners Of War In IslamIslamic StudiesTemplate:FiqhTemplate Talk:FiqhShariaFiqhReligious LawQuranHadithArabic LanguageFiqhPrinciples Of Islamic JurisprudenceSources Of ShariaSunnahQiyasIjmaMadhhabIjtihadFiqhIbadahMuamalatAhkamFardMustahabbMubahMakruhHaramMuftiFatwaQadiQāḍīStatus (law)Islamic RevivalIslamistFreedom Of ThoughtWomen's RightsUlamaEnlargeImamQuranCrimeaCarlo BossoliSacerdotalArabic LanguageIslamic StudiesMuftiArabic LanguageFatwaFaqihArabic LanguageMuhaddithQadiHonorificShiekhMullahMaulviImamArabic LanguageMadhabEnlargeMadh'habArabic LanguageHanafiMalikiShafi'iHanbaliẒāhirīJa'fariZaidiyyahUsul Al-fiqhTaqlidMadhabIjtihadIslamic Economic JurisprudenceIslamic Economic JurisprudenceUsuryRibaArabic LanguageZakatUsuryUsuryIslamic BankingUmarBayt Al-malBayt Al-malBayt Al-malRashidun CaliphateUmayyadAbbasidJihadIslamic Military JurisprudenceList Of Expeditions Of MuhammadDevilSufismSelf-improvementFiqhApostasy In IslamGeneral MobilizationTwelverOffensive JihadImamah (Shi'a Twelver Doctrine)Muhammad Al-MahdiIslam And ChildrenWomen In IslamMarriage In IslamEnlargeConstanța MosqueConstanțaRomaniaIslamic CrescentAdhanMarriage In IslamMahrPolyandryMuslimPolygynySuraIslamic View Of DeathShahadaBierAdab (behavior)Islamic Dietary LawsAs-Salamu AlaykumBasmalaNames Of GodIslamic Hygienical JurisprudenceKhitan (circumcision)Islamic FuneralSalat Al-JanazahGrave (burial)CarrionAlcoholic BeverageHerbivorousHalalIslam And HumanityMuslim ScripturesMinority GroupKinshipNeighbourhoodOrphanMorality In IslamHijabMorality In IslamBeardBeardSunnahMoral CharacterMuminMoralityJusticeForgivenessModestyHumilitySabrAnger ManagementSahih Al-BukhariPolitical Aspects Of IslamIslamic StateIslam And SecularismIslamic DemocracySultanateKhanateImamateEmirateMansa (title)CaliphateUlemaIslamic Economic JurisprudenceHistory Of IslamSpread Of IslamA Panoramic View Of Al-Masjid Al-Nabawi (the Mosque Of The Prophet) In Medina, Hejaz Region, Today's Saudi Arabia, The Second Most Sacred Mosque In IslamFile:Madina Haram At Evening.jpgAl-Masjid Al-NabawiMedinaHejazMuhammadMuhammad In IslamEarly Social Changes Under IslamSeal Of The ProphetsCommon EraHoly Spirit (Islam)SahabaMuhammad In MeccaMigration To AbyssiniaAksumite EmpireBilal Ibn Rabah Al-HabashiPersecution Of Muslims By The MeccansMeccan Boycott Of The HashemitesHijra (Islam)MedinaAnsar (Islam)MuhajirunMuhammad In MedinaTheocracyConstitution Of MedinaUmmahBattle Of BadrBattle Of UhudBattle Of The TrenchTreaty Of HudaybiyyahConquest Of MeccaTribes Of ArabiaPolitySalafSahabaAbu HureyrahMuslim ConquestsFirst FitnaSecond FitnaEnlargeDome Of The RockAbd Al-Malik Ibn MarwanSecond FitnaAbu BakrCaliphRidda WarsUmar Ibn Al-KhattabUthman Ibn Al-AffanAli Ibn Abi TalibHasan Ibn AliRightly Guided CaliphsSassanid EmpireByzantineThe Election Of UthmanAli Ibn Abi TalibFirst FitnaKharijitesHasan Ibn AliHasan–Muawiya TreatyMuawiyah IUmayyad DynastyYazid ISecond FitnaHusayn Ibn AliBattle Of KarbalaMaghrebIberian PeninsulaGallia NarbonensisSindhByzantine–Sassanid WarsTabi'unTabi‘ Al-Tabi‘inUmar Ibn Abd Al-AzizThe Seven Fuqaha Of MedinaQasim Ibn Muhammad Ibn Abu BakrMalik Ibn AnasMuwatta Imam MalikAbbas Ibn Abd Al-MuttalibMawaliAbbasidIslamic Golden AgeHadith StudiesIslamic PhilosophyDelhi SultanateVolga BulgariaIslam In ChinaSong DynastyEnlargeHunain Ibn IshaqIslamic Golden AgePublic HospitalBimaristanDoctor Of MedicineGuinness World RecordsUniversity Of Al KaraouineIjazahLaw SchoolQuantification (science)Ibn Al-HaythamScientific MethodCopernicusHeliocentricAl-JahizNatural SelectionRumiTrust LawCharitable TrustWaqfSix Major Hadith CollectionsMuhammad Al-BukhariMuslim Ibn Al-HajjajThe Four BooksMuhammad Ibn Ya'qub Al-KulayniIbn BabawayhJa'fari JurisprudenceJa'far Al-SadiqMadh'habHanafiHanbaliMalikiShafi'iAbū ḤanīfaAhmad Bin HanbalMalik Ibn AnasAl-Shafi'iAl-TabariIbn KathirTafsir Al-TabariTafsir Ibn KathirAl-FarabiAvicennaAl-GhazaliMamun Al RashidAl-Mu'tasimMutaziliteKalamDialecticMutaziliteBaghdadAsh'ariAl-Ash'ariIslamic Views On SinHasan Al-BasriAl-GhazaliTariqaQarmatiansMongol EmpireEnlargeAbdülmecid IIOttoman DynastySub-Saharan AfricaMalay ArchipelagoOttoman EmpireChinese CultureNanjingTaqi Al-Din Muhammad Ibn Ma'rufIstanbulReconquistaTaifaIberian PeninsulaBritish RajFall Of The Ottoman EmpireWorld War ICaliphateZaydisZayd Ibn AliSafavid DynastyIranSafavid Conversion Of Iran To Shia IslamZaidiyyahIsmailiNader ShahSalafiMuhammad Ibn Abdul WahhabWahhabiIbn TaymiyyahIbn Al-QayyimBidahIdolatry In IslamDestruction Of Early Islamic Heritage Sites In Saudi ArabiaDeobandiBarelwiIslamic RevivalEnlargeOrganisation Of Islamic CooperationIndonesiaCaribbeanSub-Saharan AfricaGuest WorkersLiberal IslamRed Guards (China)People's Socialist Republic Of AlbaniaKhmer RougeTurkeyTunisiaJamal-al-Din Al-AfghaniMuhammad AbduhIslamic RevivalAbul A'la MaududiPolitical IslamIslamistMuslim BrotherhoodIranIranian RevolutionSecularismIslamic StateTurkeyJustice And Development Party (Turkey)Arab SpringOrganisation Of Islamic CooperationIslam By CountryAl-Aqsa MosqueJerusalemHijabEast AfricaIslamic Schools And BranchesShia–Sunni RelationsEnlargeBismillahir Rahmanir RahimCategory:Sunni IslamSunni IslamAqidah (Islamic Theology)TawhidProphets And Messengers In IslamIslamic Holy BooksIslamic View Of AngelsIslamic EschatologyPredestination In IslamFive Pillars Of IslamShahadaSalahZakatSawmHajjRashidunAbu BakrUmarUthmanAliFiqhHanafiMalikiShafi'iHanbaliZahiriAwza'iThawriLaythiJaririSchools Of Islamic TheologyAsh'ariMaturidiTraditionalist Theology (Islam)Mu'taziliMurji'ahIslamic Schools And BranchesAhl-i HadithAl-AhbashBarelviDeobandiIslamic ModernismSalafi MovementWahhabismHoliest Sites In Sunni IslamJerusalem In IslamMeccaMedinaMount SinaiList Of Sunni BooksKutub Al-SittahPortal:IslamTemplate:Sunni IslamTemplate Talk:Sunni IslamSunni IslamEnlargeSahih Al-BukhariAl-Kutub Al-SittahCaliphAl-Kutub Al-SittahMadhhabHanafiHanbaliMalikiShafi'iAhl Al-HadithSalafi MovementSalafMuhammad Ibn Abd Al-WahhabWahhabismSaudi ArabiaDeobandi MovementBismillahir Rahmanir RahimCategory:Shia IslamShia IslamTawhidIslamic Holy BooksProphets And Messengers In IslamSuccession To MuhammadImamah (Shia Doctrine)Islamic View Of AngelsIslamic EschatologyMourning Of MuharramTawassulShia ClergyThe Four CompanionsArba'een PilgrimageShia Days Of RemembranceAshuraArba'eenMawlidEid Al-FitrEid Al-AdhaThe Event Of Ghadir KhummHistory Of Shia IslamThe Verse Of PurificationHadith Of The Two Weighty ThingsEvent Of MubahalaHadith Of The Pond Of KhummUmar At Fatimah's HouseFirst FitnaSecond FitnaBattle Of KarbalaShia IslamZaidiyyahImamah (Shia Doctrine)TwelverJa'fari JurisprudenceBatin (Islam)AlevismBektashism And Folk ReligionGhulatAlawitesHurufismQizilbashIsma'ilismNizariTaiyabi IsmailiMusta'liDawoodi BohraSulaymaniAlavi BohrasBatiniyyaDruzePamirisList Of Extinct Shia SectsAhl Al-KisaMuhammad In IslamShia View Of AliShia View Of FatimahHasan Ibn AliHusayn Ibn AliShia View Of FatimahKhadija Bint KhuwaylidUmm SalamaZaynab Bint AliUmm Kulthum Bint AliUmm Ul-BaninFatimah Bint HasanSukayna Bint HusaynRubab Bint Imra Al-QaisShahrbanuFātimah Bint MūsāHakimah KhātūnNarjisFatimah Bint AsadUmm Farwah Bint Al-QasimPortal:Shia IslamTemplate:Shia IslamTemplate Talk:Shia IslamShia IslamSafavid Conversion Of Iran To Shia 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Al-HijjahCriticism Of IslamHeresyMuslim WorldJewishMedieval Christian Views On MuhammadMulticulturalismCriticism Of MulticulturalismOutline Of IslamBook:Abrahamic ReligionsBook:IslamCriticism Of IslamChallenge Of The QuranGlossary Of IslamHistory Of IslamIslam And ViolenceIslam And Other ReligionsIslam By CountryIslamic EconomicsIslamic EthicsIslam And HumanityMorality In IslamIslamic LiteratureIslamic MythologyIslamic Schools And BranchesIslamic StudiesList Of Muslim Empires And DynastiesList Of Notable Converts To IslamLists Of MuslimsMajor Religious GroupsMuslim WorldReligious ConversionScientific Foreknowledge In Sacred TextsTimeline Of Muslim HistoryIslam In South AsiaVoiced Alveolar FricativeVoiceless Alveolar FricativeOpen Back Unrounded VowelNear-open Front Unrounded VowelMid Central VowelHelp:IPA/EnglishHelp:IPA/EnglishU.S. News & World ReportHelp:CS1 ErrorsFacts On FileInternational Standard Book NumberSpecial:BookSources/978-0-8160-5454-1Islam: Empire Of 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