Islam

Islam (/ˈɪslɑːm/)[note 1] is an Abrahamic monotheistic religion teaching that there is only one God (Arabic: Allah), and that Muhammad is the messenger of God.[1][2] It is the world's second-largest religion[3] with over 1.8 billion followers or 24% of the world's population,[4] most commonly known as Muslims.[5] Muslims make up a majority of the population in 50 countries.[3] Islam teaches that God is merciful, all-powerful, and unique,[6] and has guided humankind through prophets, revealed scriptures and natural signs.[2][7] The primary scriptures of Islam are the Quran, viewed by Muslims as the verbatim word of God, and the teachings and normative examples (called the sunnah, composed of accounts called hadith) of Muhammad (c. 570 – 8 June 632 CE).

Muslims believe that Islam is the complete and universal version of a primordial faith that was revealed many times before through prophets including Adam, Abraham, Moses and Jesus.[8][9][10] Muslims consider the Quran in its original Arabic to be the unaltered and final revelation of God.[11] Like other Abrahamic religions, Islam also teaches a final judgment with the righteous rewarded paradise and unrighteous punished in hell.[12][13] Religious concepts and practices include the Five Pillars of Islam, which are obligatory acts of worship, and following Islamic law (sharia), which touches on virtually every aspect of life and society, from banking and welfare to women and the environment.[14][15][16] The cities of Mecca, Medina and Jerusalem are home to the three holiest sites in Islam.[17]

Aside from the theological narrative,[18][19][20] Islam is historically believed to have originated in the early 7th century CE in Mecca,[21] and by the 8th century the Umayyad Caliphate extended from Iberia in the west to the Indus River in the east. The Islamic Golden Age refers to the period traditionally dated from the 8th century to the 13th century, during the Abbasid Caliphate, when much of the historically Muslim world was experiencing a scientific, economic and cultural flourishing.[22][23][24] The expansion of the Muslim world involved various caliphates, such as the Ottoman Empire, traders and conversion to Islam by missionary activities (dawah).[25]

Most Muslims are of one of two denominations; Sunni (75–90%)[26] or Shia (10-20%).[27] About 13% of Muslims live in Indonesia, the largest Muslim-majority country;[28] 31% of Muslims live in South Asia,[29] the largest population of Muslims in the world;[30] 20% in the Middle East–North Africa,[31] where it is the dominant religion;[32] and 15% in Sub-Saharan Africa.[33] Sizeable Muslim communities are also found in the Americas, the Caucasus, Central Asia, China, Europe, Mainland Southeast Asia, the Philippines, and Russia.[34][35] Islam is the fastest-growing major religion in the world.[36][37][38]

Etymology and meaning

Kaaba Mirror like
The Kaaba in Mecca is the direction of prayer and Muslim destination of pilgrimage

Islam (Arabic: إسلام‎, IPA: [alʔɪsˈlaːm] (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, sincerity, safeness, and peace.[39] In a religious context it means "voluntary submission to God".[40][41] Islām is the verbal noun of Form IV of the root, and means "submission to God" or "surrender". Muslim, the word for an adherent of Islam, is the active participle of the same verb form, and means "submitter to God" 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."[42] Other verses connect Islam 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."[43] Still others describe Islam as an action of returning to God—more than just a verbal affirmation of faith.[44] In the Hadith of Gabriel, islām is presented as one part of a triad that also includes imān (faith), and ihsān (excellence).[45][46]

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 Buddha in Buddhism.[47] 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.[48]

Articles of faith

Faith (Iman) in the Islamic creed (Aqidah) is often represented as the six articles of faith, notably spelled out in the Hadith of Gabriel.

Concept of God

Islam is often seen as having the simplest doctrines of the major religions.[38] 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).[49] Muslims repudiate polytheism and idolatry, called Shirk, and reject the Christian doctrine of the Trinity. In Islam, God is beyond all comprehension and thus Muslims are not expected to anthropomorphise him.[50][51][52][53] 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).[54]

Muslims believe that the creation of everything in the universe was brought into being by God's sheer command, "Be, and it is"[55] and that the purpose of existence is to worship or to know God.[56][57] He is viewed as a personal god who responds whenever a person in need or distress calls him.[58] There are no intermediaries, such as clergy, to contact God who states, "I am nearer to him than (his) jugular vein."[59] 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.[60] 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

Mohammed receiving revelation from the angel Gabriel
Muhammad receiving his first revelation from the angel Gabriel. From the manuscript Jami' al-tawarikh by Rashid-al-Din Hamadani, 1307, Ilkhanate period.

Belief in angels is fundamental to Islam. The Quranic word for angel (Arabic: ملكmalak) derives either from Malaka, meaning "he controlled", due to their power to govern different affairs assigned to them,[61] or from the root either from ’-l-k, l-’-k or m-l-k with the broad meaning of a "messenger", just like its counterparts in Hebrew (malʾákh) and Greek (angelos). Unlike their Hebrew counterpart, the term is exclusively used for heavenly spirits of the divine world, but not for human messengers. The Quran refers to both angelic and human messengers as "rasul" instead.[62]

The Quran is the principal source for the Islamic concept of angels.[63] Some of them, such as Gabriel and Michael, are mentioned by name in the Quran, others are only referred to by their function. In hadith literature, angels are often assigned to only one specific phenomena.[64] Angels play a significant role in Mi'raj literature, where Muhammad encounters several angels during his journey through the heavens.[65] Further angels have often been featured in Islamic eschatology, Islamic theology and Islamic philosophy.[66] Duties assigned to angels include, for example, communicating revelations from God, glorifying God, recording every person's actions, and taking a person's soul at the time of death.

In Islam, just like in Judaism and Christianity, angels are often represented in anthropomorphic forms combined with supernatural images, such as wings, being of great size or wearing heavenly articles.[67] The Quran describes them as "messengers with wings—two, or three, or four (pairs)..."[68] Common characteristics for angels are their missing needs for bodily desires, such as eating and drinking.[69] Their lack of affinity to material desires is also expressed by their creation from light: Angels of mercy are created from nur (cold light) in opposition to the angels of punishment created from nar (hot light).[70] Muslims do not generally share the perceptions of angelic pictorial depictions, such as those found in Western art.

Revelations

FirstSurahKoran (fragment)
The first chapter of the Quran, Al-Fatiha (The Opening), is 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.[71] 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.[72][73]

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.[74] 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.[75]

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.[76]

The Quran is more concerned with moral guidance than legislation, and is considered the "sourcebook of Islamic principles and values".[77] 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.[78] 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.[79]

Prophets and sunnah

Medieval Persian manuscript Muhammad leads Abraham Moses Jesus
A Persian miniature depicts Muhammad leading Abraham, Moses, Jesus and other prophets in prayer.

Muslims identify the 'prophets' (Arabic: أنبياءanbiyāʾ ) of Islam 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.[80]

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.[81] 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 hasan (Arabic: حَسَن‎) or "weak", called daʻīf (Arabic: ضَعِيْف‎) among others. Muhammad al-Bukhari[82] collected over 300,000 hadith, but only included 2,602 distinct hadith that passed veracity tests that codified them as authentic into his book Sahih al-Bukhari,[82] which is considered by Sunnis to be the most authentic source after the Quran.[83][84] Another famous source(s) of hadiths is known as The Four Books, which Shias consider as the most authentic hadith reference.[85][86][87]

Resurrection and judgment

Belief in the "Day of Resurrection", Yawm al-Qiyāmah (Arabic: يوم القيامة‎) is also crucial for Muslims. They believe the time of Qiyāmah is preordained by God but unknown to man. The trials and tribulations preceding and during the Qiyāmah are described in the Quran and the hadith, and also in the commentaries of scholars. The Quran emphasizes bodily resurrection, a break from the pre-Islamic Arabian understanding of death.[88]

On Yawm al-Qiyāmah, Muslims believe all humankind 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: كفرkufr), 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,[89][90] will be rewarded with entry to heaven. Muslims view heaven as a place of joy and blessings, with Qurʼanic references describing its features. Mystical traditions in Islam place these heavenly delights in the context of an ecstatic awareness of God.[91] Yawm al-Qiyāmah is also identified in the Quran as Yawm ad-Dīn (Arabic: يوم الدين‎), "Day of Religion";[92] as-sāʿah (Arabic: الساعة‎), "the Last Hour";[93] and al-Qāriʿah (Arabic: القارعة‎), "The Clatterer".[94]

Islamic apocalyptic literature describing Armageddon is often known as fitna or malahim. A common expectation depicts Armageddon with the arrival of the Mahdi (prophesied redeemer) who will be sent and with the help of Jesus, to 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.[95]

Divine will

The concept of divine will is referred to as al-qadāʾ wa l-qadar, which literally derives from a root that means to measure. Everything, good and bad, is believed to have been decreed.[96]

Acts of worship

There are five basic religious acts in Islam, collectively known as 'The Pillars of Islam' (arkan al-Islam; also arkan ad-din, "pillars of religion"), which are considered obligatory for all believers. The Quran presents them as a framework for worship and a sign of commitment to the faith. They are (1) the creed (Shahada), (2) daily prayers (Salah), (3) almsgiving (Zakat), (4) fasting during Ramadan (Sawm) and (5) the pilgrimage to Mecca (Hajj) at least once in a lifetime.[97] Both Shia and Sunni sects agree on the essential details for the performance of these acts.[98] Apart from these, Muslims also perform other religious acts. Notable among them are charity (Sadaqah) and recitation of the Quran.

Testimony

Silver Rupee Akbar
Silver coin of the Mughal Emperor Akbar, inscribed with the Shahadah

The Shahadah,[99] which is the basic creed of Islam that must be recited under oath with the specific statement: "ʾašhadu ʾal-lā ʾilāha ʾillā-llāhu wa ʾašhadu ʾanna muħammadan rasūlu-llāh", or "I testify that there is no god but God, Muhammad is the messenger of God"[100] (أشهد أن لا إله إلا الله وأن محمدا رسول الله). 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.[101]

Prayer

Mosque
Muslim men prostrating in prayer, at 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.[102] 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.[103] 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.[104] Modern mosques have evolved greatly from the early designs of the 7th century, and contain a variety of architectural elements such as minarets.[105] The means used to signal the approach of prayer time is a vocal call, known as the adhan.

Charity

"Zakāt" (Arabic: زكاةzakāh "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.[106][107] 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.[108] The amount of zakat to be paid on capital assets (e.g. money) is 2.5% (1/40) per year,[109] for people who are not poor.

Sadaqah means optional charity which is practiced as religious duty and out of generosity.[110] Both the Quran and the hadith have put much emphasis on spending money for the welfare of needy people,[111] and have urged the Muslims to give more as an act of optional charity.[112] The Quran says: "Spend something (in charity) out of the substance which We have bestowed on you, before Death should come to any of you" (63:10). One of the early teachings of Muhammad was that God expects men to be generous with their wealth and not to be miserly (Quran 107:1–7).[113] Accumulating wealth without spending it to address the needs of the poor is generally prohibited and admonished.[114] Another kind of charity in Islam is waqf which means perpetual religious endowment.

Fasting

Iftar for Ramadhan
A fast-breaking feast, known as Iftar, is served traditionally with dates

Fasting (Arabic: صومṣawm) 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 must be compensated for later.[115]

Pilgrimage

A packed house - Flickr - Al Jazeera English
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;[116][117][118] 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, Hagar, while she was looking for water for her son Ishmael in the desert before Mecca developed into a settlement.[119] Another form of pilgrimage, Umrah, can be undertaken at any time of the year.

Quranic recitation and memorisation

Men reading the Koran in Umayyad Mosque, Damascus, Syria
Muslim men reading the Quran

Muslims recite and memorize the whole or part of the Quran as acts of virtue. Reciting the Quran with elocution has been described as an excellent act of worship.[120] Pious Muslims recite the whole Quran at the month of Ramadan.[121] In Islamic societies, any social program generally begins with the recitation of the Quran.[121] 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.[120] Apart from this, almost every Muslim memorizes some portion of the Quran because they need to recite it during their prayers.

Law

Sharia is the religious law forming part of the Islamic tradition.[16] 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.[122][123] The manner of its application in modern times has been a subject of dispute between Muslim traditionalists and reformists.[16]

Traditional theory of Islamic jurisprudence recognizes four sources of sharia: the Quran, sunnah (Hadith and Sira), qiyas (analogical reasoning), and ijma (juridical consensus).[124] Different legal schools developed methodologies for deriving sharia rulings from scriptural sources using a process known as ijtihad (inference).[122] Traditional jurisprudence distinguishes two principal branches of law, ʿibādāt (rituals) and muʿāmalāt (social relations), which together comprise a wide range of topics.[122] Its rulings assign actions to one of five categories: mandatory, recommended, permitted, abhorred, and prohibited.[122][123] 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.[123]

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.[122][123] In the modern era, sharia-based criminal laws were widely replaced by statutes inspired by European models.[123] The Ottoman Empire's 19th-century Tanzimat reforms lead to the Mecelle civil code and represented the first attempt to codify Sharia.[125] While the constitutions of most Muslim-majority states contain references to sharia, its classical rules were largely retained only in personal status (family) laws.[123] Legislative bodies which codified these laws sought to modernize them without abandoning their foundations in traditional jurisprudence.[123][126] The Islamic revival of the late 20th century brought along calls by Islamist movements for full implementation of sharia.[123][126] 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.[127][128][129]

Scholars

Карло Боссоли. Татарская школа для детей (cropped)
Crimean Tatar Muslim students (1856)

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 legal 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 sheikh, mullah and mawlawi. Imam (Arabic: إمام‎) is a leadership position, often used in the context of conducting Islamic worship services.

Schools of jurisprudence

A school of jurisprudence is referred to as a madhab (Arabic: مذهب‎). The four major Sunni schools are the Hanafi, Maliki, Shafi'i, Hanbali and sometimes Ẓāhirī while the two major Shia schools are Ja'fari and Zaidi. Each differ in their methodology, called Usul al-fiqh. The following of decisions by a religious expert without necessarily examining the decision's reasoning is called taqlid. The term ghair muqallid literally refers to those who do not use taqlid and by extension do not have a madhab.[130] The practice of an individual interpretating law with independent reasoning is called ijtihad.[131]

Economics

To reduce the gap between the rich and the poor, Islamic economic jurisprudence encourages trade,[132] discourages the hoarding of wealth and outlaws interest-bearing loans (usury; the term is riba in Arabic).[133][134] 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.[135] Hoarding of food for speculation is also discouraged.[136]

The taking of land belonging to others 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.[137][138][139][140]

Jihad

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.[141] Jihad also refers to one's striving to attain religious and moral perfection.[142] When used without any qualifier, Jihad is understood in its military form.[143][144] 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.[145]

Within Islamic jurisprudence, jihad is usually taken to mean military exertion against non-Muslim combatants.[146][147] 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.[148][149] Most Muslims today interpret Jihad as only a defensive form of warfare.[150] 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.[149] For most Twelver Shias, offensive jihad can only be declared by a divinely appointed leader of the Muslim community, and as such is suspended since Muhammad al-Mahdi's occultation in 868 AD.[151][152]

Mysticism

Mevlana Konya
Tomb of Sufi-mystic Rumi in 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 defined Tasawwuf as "a science whose objective is the reparation of the heart and turning it away from all else but God", by means of "intuitive and emotional faculties" that one must be trained to use.[153][154][155][155] Sufis themselves claim that Tasawwuf is an aspect of Islam similar to sharia, inseparable from Islam and an integral part of Islamic belief and practice.[156]

Religiousity of early Sufi ascetics, such as Hasan al-Basri, emphazised fear to fail God's expectations of obedience, in contrast to later and more prominent Sufis, such as Mansur Al-Hallaj and Jalaluddin Rumi, whose religiousity is based on love towards God. For that reason, some academic scholars refuse to refer to the former as Sufis.[157] Nevertheless, is Hasan al-Basri often portrayed as one of the earliest Sufis in Sufi traditions[158] and his ideas were later developed by the influential theologian Al-Ghazali. Traditional Sufis, such as Bayazid Bastami, Jalaluddin Rumi, Haji Bektash Veli, Junaid Baghdadi, and Al-Ghazali, argued for Sufism as being based upon the tenets of Islam and the teachings of the prophet.[159][160] Sufis played an important role in the formation of Muslim societies through their missionary and educational activities.[161][162]

Popular devotional practices such as veneration of Sufi saints have faced stiff opposition from followers of Wahhabism, who have sometimes physically attacked Sufis leading to deterioration in Sufi–Salafi relations. Sufism enjoyed a strong revival in Central Asia and South Asia; the Barelvi movement is Sufi influenced Sunni Islam with over 200 million followers,[163] largely in South Asia.[164][165] Sufism is also prominent is Central Asia, where different orders are the main religious sources,[166][167] as well as in African countries such as Tunisia, Algeria, Morocco, Senegal, Chad and Niger.[168][169]

Mystical interpretations of Islam have also been developed by Ismaili Shias, by the School of Illumination, as well as by the Isfahan school of philosophy.[170]

Society

Family life

Minaret roof in constanta
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.[171] In the seventh day, the aquiqa ceremony is performed, in which an animal is sacrificed and its meat is distributed among the poor.[172] 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.[172] 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.[173] 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.[174] Most families in the Islamic world are monogamous.[175][176] Polyandry, a practice wherein a woman takes on two or more husbands is prohibited in Islam.[177] 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.[178][179][180] The testimony of a woman is deemed in Islam to be worth half that of a man.[181] 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.[182] With regard to inheritance, a son's share is double that of a daughter's.[183]

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 appropriately bathed by the members of the same gender and then enshrouded in a threefold white garment called kafan.[184] Placing the body on a bier, it is first taken to a mosque where funeral prayer is offered for the dead person, and then to the graveyard for burial.

Etiquette and diet

Many practices fall in the category of adab, or Islamic etiquette. This includes greeting others with "as-salamu 'alaykum" ("peace be unto you"), saying bismillah ("in the name of God") before meals, and using only the right hand for eating and drinking. Islamic hygienic practices mainly fall into the category of personal cleanliness and health. Circumcision of male offspring is also practiced in Islam. Islamic burial rituals include saying the Salat al-Janazah ("funeral prayer") over the bathed and enshrouded dead body, and burying it in a grave. Muslims are restricted in their diet. Prohibited foods include pork products, blood, carrion, and alcohol. All meat must come from a herbivorous animal slaughtered in the name of God by a Muslim, Jew, or Christian, with the exception of game that one has hunted or fished for oneself. Food permissible for Muslims is known as halal food.[185]

Social responsibilities

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.[186] In fact, In Islamic tradition, the idea of social welfare has been presented as one of its principal values.[186] The 2:177 verse of the Quran is often cited to encapsulate the Islamic idea of social welfare.[187][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.[173][188] 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.[189] 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.[190][191] 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

Salat Eid al-Fitr, Tehran (113344343)
The Hijab represents modesty

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.[192] In Islam, the observance of moral virtues is always associated with religious significance because it elevates the religious status of a believer[193] and is often seen as a supererogatory act of worshipping.[194] 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.[193] 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.[195] The fundamental moral qualities in Islam are justice, forgiveness, righteousness, kindness, honesty, and piety.[192] Other mostly insisted moral virtues include but not limited to charitable activities, fulfillment of promise, modesty (haya) 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.[196] 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.[197] About modesty, Muhammad is reported as saying: ' Every religion has its characteristic, and the characteristic of Islam is modesty'.[198]

Government

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.[199][200][201] Sunni and Shia sectarian divide also effects intergovernmental Muslim relations such as between Saudi Arabia and Iran.[202]

History

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
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)

Muslim tradition views Muhammad (c. 570 – June 8, 632) as the seal of the prophets.[203] 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. Muhammad's companions memorized and recorded the content of these revelations, known as the Quran.[204]

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.[205][206][207][208]

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.[209][210]

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.[211][212][213]

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.[214] 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.[215]

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)

Mohammad adil-Rashidun empire-slide
Rashidun and Umayyad expansion
Dome of the Rock1
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".[216] 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").[217] Under them, the territory under Muslim rule expanded deeply into the parts of the Persian and Byzantine territories.[218]

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.[219] 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.[220] 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. Sunni Islam and Shia Islam thus differ in some respects.[221]

The Umayyad dynasty conquered the Maghreb, the Iberian Peninsula, Narbonnese Gaul and Sindh.[222] 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.[223][224]

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",[225][226] headed by Qasim ibn Muhammad ibn Abi Bakr.[227] Malik ibn Anas wrote one of the earliest books on Islamic jurisprudence, the Muwatta,[228] as a consensus of the opinion of those jurists.[229][230][231]

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.[232]

The first Muslims states independent of a unified Islamic state emerged from the Berber Revolt (739/740-743).

Classical era (750–1258)

Cheshm manuscript
The eye, according to Hunain ibn Ishaq from a manuscript dated circa 1200

Al-Shafi'i codified a method to determine the reliability of hadith.[233] 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 and introduced its first methods by a synthesis between proto-rationalism of Iraqian jurisprudence and the pragmatic approach of the Hejaz traditions, in his book ar-Risālah.[234] However, Islamic law was not codified until 1869.[235] In the 9th century Al-Tabari completed the first commentary of the Quran, that became one of the most cited commentaries in Sunni Islam, the Tafsir al-Tabari. During its expansion through the Samanid Empire, Islam was shaped by the ethno-cultural and religious pluralism by the Sogdians, praving the way for a Persianized rather than Arabized understanding of Islam.[236]

Some Muslims began to question the piety of indulgence in a worldly life and emphasised 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).[237]

By the end of the 9th century, the Ismaili spread in Iran, whereupon the city Multan became target by activistic Sunni politics.[238] 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.[239]

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 Sunni scholastic theology called kalam, which refers to dialectic.[240] Many orthodox Muslims rejected mutazilite doctrines and condemned their idea of the creation of the Quran. In inquisitions, ibn Hanbal refused to conform and was tortured and sent to an unlit Baghdad prison cell for nearly thirty months.[241] Other branches of kalam were the Ash'ari school founded by Al-Ash'ari and Maturidi founded by Abu Mansur al-Maturidi.

With the expansion of the Abbaside Caliphate into the Sasanian Empire, Islam adapted many Hellenistic and Persian concepts, imported by thinkers of Iranian or Turkic origin.[242][243] Philosophers such as Al-Farabi and Avicenna sought to incorporate Greek principles into Islamic theology, while others like Al-Ghazali argued against such syncretism and ultimately prevailed.[244] Avicenna pioneered the science of experimental medicine,[245] and was the first physician to conduct clinical trials.[246] His two most notable works, The Book of Healing and The Canon of Medicine, were used as standard medicinal texts in the Islamic world and later in Europe. Amongst his contributions are the discovery of the contagious nature of infectious diseases,[245] and the introduction of clinical pharmacology.[247] In mathematics, the mathematician Muhammad ibn Musa al-Khwarizmi gave his name to the concept of the algorithm, while the term algebra is derived from al-jabr.[248] The Persian poet Ferdowsi wrote his epic poem Shahnameh. Rumi wrote some of the finest Persian poetry and is still one of the best selling poets in America.[249][250] Legal institutions introduced include the trust and charitable trust (Waqf).[251][252]

This era is sometimes called the "Islamic Golden Age".[253] Public hospitals established during this time (called Bimaristan hospitals), are considered "the first hospitals" in the modern sense of the word,[254][255] and issued the first medical diplomas to license doctors.[256][257] The Guinness World Records recognizes the University of Al Karaouine, founded in 859, as the world's oldest degree-granting university.[258] The doctorate is argued to date back to the licenses to teach in Islamic law schools.[259] Standards of experimental and quantification techniques, as well as the tradition of citation,[260] 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".[261][262][263][264] The government paid scientists the equivalent salary of professional athletes today.[260] 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.[265][266]

While the Abbasid Caliphate suffered a decline since the reign of Al-Wathiq (842–847) and Al-Mu'tadid (892–902),[267] the Mongol Empire put an end to the Abbassid dynasty in 1258.[268] During its decline, the Abbasid Caliphate disintegrated into minor states and dynasties, such as the Tulunid and the Ghaznavid dynasty. The Ghaznavid dynasty was an Islamic dynasty established by Turkic slave-soldiers from another Islamic empire, the Samanid Empire.[269]

Two Turkish tribes, the Karahanids and the Seljuks, converted to Islam during the 10th century, who are later subdued by the Ottomans, who share the same origin and language. It is important to note, that the following Islamic reign by the Ottomans was strongly influenced by a symbiosis between Ottoman rulers and Sufism since the beginning. According to Ottoman historiography, the legitimation of a ruler is attributed to Sheikh Edebali. Accordingly, he interpretated a dream of Osman Gazi as God's legitimation of his reign.[270] The Mevlevi Order and the Bektashi Order had close relation to the sultans.[271] The Seljuks played an important role for the revival of Sunnism, then Shia increased its influences. The Seljuk militar leader Alp Arslan financially supported sciences and literature and established the Nezamiyeh university in Baghdad.[272]

During this time, the Delhi Sultanate took over northern parts of the 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.[273]

Pre-Modern era (1258–18th century)

Portrait Caliph Abdulmecid II
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.[274][275] Under the Ottoman Empire, Islam spread to Southeast Europe.[276] Throughout this expanse, Islam blended with local cultures everywhere, as illustrated when the prophet Mohammed showed up in Hindu epics and folklore.[277] Conversion to Islam, however, was not a sudden abandonment of old religious practices; rather, it was typically a matter of "assimilating Islamic rituals, cosmologies, and literatures into... local religious systems."[278] 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.[279][280]

The Turks incorporated elements of Turkish Shamanism into their new religion and became part of a new Islamic interpretation,[281] although Shamanistic influences already occurred during the Battle of Talas (752). Strikingly, Shamans were never mentioned by Muslim Heresiographers.[282] One major change was the status of woman. Unlike Arabic traditions, the Turkic traditions hold woman in higher regard in society.[281] Turks preserved this status of woman even after conversion to Islam. Further, the Turks must have found striking similarities between the Sufi rituals and Shaman practises.[281] However, the influence of Turkish belief was not limited to Sufism, but also to Muslims who subscribed an orthodox version of Islam in Anatolia, Central-Asia and Balkans.[281] As a result, many (formerly) Shaman traditions were considered as genuine Islamic by average Muslims.[281] Many shamanistic beliefs, such as the belief in sacred nature, trees and animals, and foreign nature spirits, even remained today.[283]

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.[284][285][286] The Shia Safavid dynasty rose to power in 1501 and later conquered all of Iran.[287] 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.[288] 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.[289]

Ibn Taymiyya (1263-1328) worried about the integrity of Islam and tried to establish a theological doctrine to purify Islam from its alleged alterings.[290] Unlike his contemporary scholarship, who relied on traditions and historical narratives from early Islam, Ibn Taymiyya's methodology was a mixture of selective use of hadith and a literal understanding of the Quran.[290][291] He rejected most philosophical approaches of Islam and proposed a clear, simple and dogmatic theology instead.[290] Another major characteristic of his theological approach emphazises the significance of a Theocratic state: While the prevailing opinion held that religious wisdom was necessary for a state, Ibn Taymiyya regarded Political power as necessary for religious excellence.[290] He further rejected many hadiths circulating among Muslims during his time and relied only on Sahih Bukhari and Sahih Muslim repeatedly to foil Asharite doctrine.[291][292] Feeling threatened by the Crusaders as well as by the Mongols, Ibn Taymiyya stated it would be obligated to Muslims to join a physical jihad against unbelievers. This not only including the invaders, but also the heretics among the Muslims, including Shias, Asharites and "philosophers", who were blamed by Ibn Taimiya for the deterioration of Islam.[293] Nevertheless, his writings only played a marginal role during his lifetime. He was repeatedly accused of blasphemy by anthropomorphizing God and his disciple Ibn Kathir distanced himself from his mentor and negated the anthropomorphizations,[294] but simultaneously adhered to anti-rationalistic and hadith oriented methodology of his former mentor.[295] This probably influenced his exegesis on his Tafsir, which discounted much of the exegetical tradition since then.[296][297] However, the writings of Ibn Taimiyya became important sources for Wahhabism and 21th century Salafi theology[293][290][291] just like Tafsir Ibn Kathir became highly rewarded in modern Salafism.[298]

Modern era (18th – 20th centuries)

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-majority country with a major observatory by the twentieth century.[299] 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.[300] In the 19th century, the Deobandi and Barelwi movements were initiated.

During the 18th century Muhammad ibn Abd al-Wahhab founded a military movement opposing the Ottoman Sultanate as an illegitimate rule, advising his fellows to return to the principles of Islam based on the theology of Ahmad ibn Hanbal.[301][302] He was deeply influenced by the works of Ibn Taymiyya and Ibn al-Qayyim and condemned many traditional Islamic practises, such as visiting the grave of Muhammad or Saints, as sin.[302] During the 18th century, he formed an alliance with the Saud family, who founded the Wahhabi sect. This revival movement allegedly seeks to uphold monotheism and purify Islam of what they see as later innovations. Their ideology led to the desecration of shrines around the world, including that of Muhammad and his companions in Mecca and Medina.[303][304] Many Arab nationalists, such as Rashid Rida, regarded the Khalifat as an Arabic right taken away by the Turks. Therefore, they rebelled against the Ottoman Sultanate, until the Ottoman Empire disintegrated after World War I and the Caliphate was abolished in 1924.[305] Concurrently Ibn Saud conquered Mekka, the "heartland of Islam", to impose Wahhabism as part of Islamic culture.[306]

At the end of the 19th century, Muslim luminaries such as Muhammad Abduh, Rashid Rida and Jamal al-Din al-Afghani sought to reconsile Islam with social and intellectuel ideas of the Age of Enlightenment by purging Islam from alleged alterings and adhering to the basic tenets during the Rashidun.[307] Due to their adherence to the Salafs they called themselves Salafiyya.[308][307] However, they differ from the Salafi-movement flourishing in the second half of the 20th century, what roots in the Wahhabi-movement, thus the former are also called Islamic modernists. They rejected the Sunni schools of law and allowed Ijtihad.[308]

Ahle Sunnat movement or more popularly known as Barelwi movement emphasize the primacy of Islamic law over adherence to Sufi practices and personal devotion to the prophet Muhammad.[309] It grew from the writings of muhaddith and jurist Imam Ahmed Raza Khan Qadri, Allama Fazle Haq Khairabadi, Shah Ahmad Noorani and Mohammad Abdul Ghafoor Hazarvi in the backdrop of an intellectual and moral decline of Muslims in British India.[310] The movement was a mass movement, defending popular Sufism and reforming its practices, grew in response to the radical Deobandi movement in South Asia and the Wahhabi movement elsewhere.[311] The movement opposed Ahmadiyya Movement and is famous for the celebration of Mawlid. Today the movement is spread across the globe with followers in Pakistan, India, Bangladesh, Turkey, Afghanistan, Iraq, Sri Lanka, South Africa, United States, and UK among other countries. The movement now has over 200 million followers.[312]

Postmodern times (20th century–present)

Contact with industrialized nations brought Muslim populations to new areas through economic migration. Many Muslims migrated as indentured servants, from mostly India and Indonesia, to the Caribbean, forming the largest Muslim populations by percentage in the Americas.[313] 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.[314] 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.[315] 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".[316] Women's issues receive significant weight in the modern discourse on Islam.[317]

Secular powers such as the Chinese Red Guards closed many mosques and destroyed Qurans,[318] and Communist Albania became the first country to ban the practice of every religion.[319] 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.[320] In Turkey, the military carried out coups to oust Islamist governments, and headscarves were banned in official buildings, as also happened in Tunisia.[321][322]

Jamal-al-Din al-Afghani, along with his acolyte Muhammad Abduh, have been credited as forerunners of the Islamic revival.[323] Abul A'la Maududi helped influence modern political Islam.[324] Islamist groups such as the Muslim Brotherhood advocate Islam as a comprehensive political solution, often in spite of being banned.[325] 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.[326] The Organisation of Islamic Cooperation (OIC), consisting of Muslim-majority countries, was established in 1969 after the burning of the Al-Aqsa Mosque in Jerusalem.[327]

Religiosity appears to be deepening worldwide.[328][329][330] In many places, the prevalence of the hijab is growing increasingly common[331] and the percentage of Muslims favoring Sharia has increased.[332] 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.[329]

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."[4] Perhaps as a sign of these changes, most experts agree that Islam is growing faster than any other faith in East and West Africa.[333][334]

Denominations

Islam branches and schools
An overview of the major schools and branches of Islam.

Sunni

The largest denomination in Islam is Sunni Islam, which makes up 75–90% of all Muslims[26] and is arguably the world's largest religious denomination.[335] Sunni Muslims also go by the name Ahl as-Sunnah which means "people of the tradition [of Muhammad]".[38][336][337][338][339]

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.[340]

Sunni schools of theology encompass Ashʿarirism founded by Al-Ashʿarī (c. 874–936), Maturidi by Abu Mansur al-Maturidi (853–944 CE) and Traditionalist theology under the leadership of Ahmad ibn Hanbal (780–855 CE). Traditionalist theology is characterized by its adherence to a literal understanding of the Quran and the Sunnah, the belief in the Quran to be uncreated and eternal, and opposes reason (kalam) in religious matters.[341] On the other hand, Maturidism asserted that good and evil can be understand by reason alone.[342] Maturidi's doctrine, based on Hanafi-law, aserted man's capacity and will alongside the supremacy of God in man's acts, providing a doctrinal framework for more flexibility, adaptability and syncretism. Maturidism especially flourished in Central-Asia.[343] Nevertheless, people would relay on revelation, because reason alone could not grasp the whole truth. Asharism holds, ethics can just derive from divine revelation, but not from human reason. However, Asharism accepts reason in regard of exegetical matters and combined Muʿtazila approaches with traditionalistic ideas.[344]

In the 18th century, Muhammad ibn Abd al-Wahhab led a Salafi movement, referred by outsiders as Wahhabism, in modern-day Saudi Arabia. Originally shaped Hanbalism, many modern followers departed from any of the established four schools of law Hanafi, Shafi, Maliki, and Hanbali.[345] Similarly, Ahl al-Hadith is a movement that deemphasized sources of jurisprudence outside the quran and hadith, such as informed opinion (ra'y).The Deobandi movement is a reformist movement originating in South Asia, influenced by the Wahhabi movement.[346]

Shia

Kerbela Hussein Moschee
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.[27]

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.[347][348] More recently, Grand Ayatollah Ali Khamenei[349] and Grand Ayatollah Ali al-Sistani[350] 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.[351] Some Shia branches label other Shia branches that do not agree with their doctrine as Ghulat.

Other denominations

  • Ahmadiyya is an Islamic reform movement (with Sunni roots) founded by Mirza Ghulam Ahmad[352] that began in India in 1889 and is practiced by 10 to 20 million[353] Muslims around the world. Ahmad claimed to have fulfilled the prophecies concerning the arrival of the 'Imam Mahdi' and the 'Promised Messiah'.
  • Bektashi Alevism is a syncretic and heterodox local Islamic tradition, whose adherents follow the mystical (bāṭenī) teachings of Ali and Haji Bektash Veli.[354] Alevism incorporates Turkish beliefs present during the 14th century,[355] such as Shamanism and Animism, mixed with Shias and Sufi beliefs, adopted by some Turkish tribes.
  • 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.[356] 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

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.[357][358][359][360] Prominent figures who refused to identify with a particular Islamic denomination have included Jamal ad-Din al-Afghani,[361] Muhammad Iqbal[362] and Muhammad Ali Jinnah.[363] 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.[168][364][365][366] 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.[168]

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.[367] 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

Islam percent population in each nation World Map Muslim data by Pew Research
World Muslim population by percentage (Pew Research Center, 2014).

A comprehensive 2015 demographic study of 232 countries and territories reported that 24% of the global population, or 1.8 billion people, are Muslims. Of those, it is estimated that over 75–90% are Sunni and 10–20% are Shia[368][336][369] with a small minority belonging to other sects. Approximately 57 countries are Muslim-majority,[370] and Arabs account for around 20% of all Muslims worldwide.[371] The number of Muslims worldwide increased from 200 million in 1900 to 551 million in 1970,[372] and tripled to 1.8 billion by 2015.[4]

The majority of Muslims live in Asia and Africa.[373] Approximately 62% of the world's Muslims live in Asia, with over 683 million adherents in Indonesia, Pakistan, India, and Bangladesh.[374][375] In the Middle East, non-Arab countries such as Turkey and Iran are the largest Muslim-majority countries; in Africa, Egypt and Nigeria have the most populous Muslim communities.[376][377]

Most estimates indicate that the China has approximately 20 to 30 million Muslims (1.5% to 2% of the population).[378][379][380][381] 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.[382] Islam is the second largest religion after Christianity in many European countries,[383] 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.[368][384]

Jakarta Skyline Part 2
Skyline of Jakarta, capital of Indonesia, the most populous Muslim-majority country.

According to the Pew Research Center, Islam is set to equal Christianity worldwide 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%). Causes of this trend involve high fertility rates as a factor, with Muslims 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. Another factor is also due to fact that Islam has the highest number of adherents under the age of 15 (34% of the total religion) of any major religion, compared with Christianity's 27%. 60% 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 North Macedonia are expected to have Muslim majorities by 2050. In India, the Muslim population will be larger than any other country. Europe's non-Muslim population is set to decline as opposed to their Muslim population which is set to grow to 10% of Europe's total.[4] Growth rates of Islam in Europe was due primarily to immigration and higher birth rates of Muslims in 2005.[385]

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.[386] Finally, "Islamic civilization" may also refer to the aspects of the synthesized culture of the early Caliphates, including that of non-Muslims,[387] sometimes referred to as "Islamicate".

Architecture

Perhaps the most important expression of Islamic architecture is that of the mosque.[388] 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,[389] while mosques in Indonesia often have multi-tiered roofs from local Javanese styles.

Djenne great mud mosque

Great Mosque of Djenné, in the west African country of Mali

Kuppel Muhammad-Ali-Moschee

Interior of domes in the Alabaster Mosque in Cairo, Egypt

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.[390] 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.[391]

Planets by ibrahimabutouq

Islamic calligraphy representing various planets

Roof hafez tomb

Geometric arabesque tiling on the underside of the dome of Hafiz Shirazi's tomb in Shiraz, Iran

Calendar

Lunar libration with phase Oct 2007
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.[392] 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.[393]

Criticism

Dante and Virgil Meet Muhammad and His Son-in-law, Ali in Hell
William Blake's illustration of Inferno (19th century) shows Muhammad pulling his chest open which has been sliced by a devil to symbolize his role as a "false prophet".[394]

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.[395] Later there appeared criticism from the Muslim world itself, and also from Jewish writers and from ecclesiastical Christians.[396][397][398] Issues relating to the authenticity and morality of the Quran, the Islamic holy book, are also discussed by critics.[399][400]

Defamatory images of Muhammad, derived from early 7th century depictions of Byzantine Church,[401] appear in the 14th-century epic poem Divine Comedy by Dante Alighieri.[402] Here, Muhammad appears in the eighth circle of hell, along with Ali. Dante does not blame Islam as a whole, but accuses Muhammad of schism, by establishing another religion after Christianity.[402] Otherwise the Greek Orthodox Bishop Paul of Antiorch accepts Muhammed as a prophet, but not that his mission was universal. Since the law of Christ is superior to the law of Islam, Muhammad was only ordered to the Arabs, whom a prophet was not sent yet.[403]

Apologetic writings, attributed to Abdullah Ibn al-Muqaffa, not only defended Manichaeism against Islam, but also critizied the Islamic concept of God. Accordingly, the quranic deity was disregarded as an unjust, tyrannic, irrational and malevolent demonic entity, who "fights with humans and boasts about His victories" and "sitting on a throne, from which He descends".[404][405]

Since the events of September 11, 2001, Islam has faced criticism over its scriptures and teachings being a significant source of terrorism and terrorist ideology.[406][407]

Other criticisms focus on the question of human rights in modern Muslim-majority countries, and the treatment of women in Islamic law and practice.[408][409] In wake of the recent multiculturalism trend, Islam's influence on the ability of Muslim immigrants in the West to assimilate has been criticized.[410] Both in his public and personal life, others objected the moralitiy of Muhammad, therefore also the sunnah as a rolemodel.[398][411]

Tatars Tengrists, criticize Islam as a semitic religion, which forced Turks to submission to an alien culture. Submission and humility, two significant components of Islamic spirituality, are disregarded as major failings of Islam, not as virtues. Further, since Islam mentiones semitic history as if it were the history of all mankind, but disregards components of other cultures and spirituality, the international approach of Islam is seen as a threat. It additionally gives Imams an oppoturnity to march against their own people under the banner of international Islam.[412]

See also

References

Notes

  1. ^ There are ten pronunciations of Islam in English, differing in whether the first or second syllable has the stress, whether the s is /z/ or /s/, and whether the a is pronounced /ɑː/, /æ/ or (when the stress is on the first syllable) /ə/ (Merriam Webster). The most common are /ˈɪzləm, ˈɪsləm, ɪzˈlɑːm, ɪsˈlɑːm/ (Oxford English Dictionary, Random House) and /ˈɪzlɑːm, ˈɪslɑːm/ (American Heritage Dictionary).
  2. ^ 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

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  2. ^ a b F.E. Peters (2009). "Allāh". In John L. Esposito (ed.). The Oxford Encyclopedia of the Islamic World. Oxford: Oxford University Press. doi:10.1093/acref/9780195305135.001.0001/acref-9780195305135-e-0383 (inactive 2018-09-08). 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.' |url-access= requires |url= (help)
  3. ^ a b "The Global Religious Landscape". 18 December 2012.
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    • "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...
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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). doi:10.1080/09596410305261.
  • 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 978-1-57003-471-8.
  • 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 978-0-19-513398-1.
  • 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 978-0-19-513526-8.
  • 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 978-0-19-515713-0.
  • Esposito, John (2003). The Oxford Dictionary of Islam. Oxford University Press. ISBN 978-0-19-512558-0.
  • 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 978-0-19-512580-1.
  • 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 978-0-8018-8370-5.
  • 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 978-0-415-24073-4.
  • 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 978-0-521-29136-1.
  • Holt, P.M.; Lambton, Ann K.S; Lewis, Bernard (1977). Cambridge History of Islam, Vol. 2. Cambridge University Press. ISBN 978-0-521-29137-8.
  • 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 978-0-7102-0462-2.
  • Lewis, Bernard (1993). The Arabs in History. Oxford University Press. ISBN 978-0-19-285258-8.
  • 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 978-0-521-64696-3.
  • Malik, Jamal; Hinnells, John R (2006). Sufism in the West. Routledge. ISBN 978-0-415-27408-1.
  • Menski, Werner F. (2006). Comparative Law in a Global Context: The Legal Systems of Asia and Africa. Cambridge University Press. ISBN 978-0-521-85859-5.
  • Miller, Tracy, ed. (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 978-0-06-067700-8.
  • Nigosian, Solomon Alexander (2004). Islam: its history, teaching, and practices. Indiana University Press.
  • Patton, Walter M. (1900). The Doctrine of Freedom in the Korân. The American Journal of Semitic Languages and Literatures. 16. p. 129. doi:10.1086/369367. ISBN 978-90-04-10314-6.
  • Peters, F.E. (2003). Islam: A Guide for Jews and Christians. Princeton University Press. ISBN 978-0-691-11553-5.
  • 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 978-0-19-511915-2.
  • 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 978-0-87395-272-9.
  • 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 978-0-19-512058-5.
  • Turner, Colin (2006). Islam: the Basics. Routledge (UK). ISBN 978-0-415-34106-6.
  • Turner, Bryan S. (1998). Weber and Islam. Routledge (UK). ISBN 978-0-415-17458-9.
  • Waines, David (2003). An Introduction to Islam. Cambridge University Press. ISBN 978-0-521-53906-7.
  • Watt, W. Montgomery (1973). The Formative Period of Islamic Thought. University Press Edinburgh. ISBN 978-0-85224-245-2.
  • Watt, W. Montgomery (1974). Muhammad: Prophet and Statesman (New ed.). Oxford University Press. ISBN 978-0-19-881078-0.
  • Weiss, Bernard G. (2002). Studies in Islamic Legal Theory. Boston: Brill Academic publishers. ISBN 978-90-04-12066-2.

Encyclopedias

  • William H. McNeill; Jerry H. Bentley; David Christian, eds. (2005). "Berkshire Encyclopedia of World History". 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 (ed.). The Encyclopedia of Libertarianism. The Encyclopedia of Libertarianism. Thousand Oaks, CA: SAGE; Cato Institute. pp. 256–258. doi:10.4135/9781412965811.n155. ISBN 978-1-4129-6580-4. LCCN 2008009151. OCLC 750831024.
  • Encyclopædia Britannica. Encyclopædia Britannica, Inc.
  • Erwin Fahlbusch; William Geoffrey Bromiley, eds. (2001). "The Encyclopedia of Christianity". Encyclopedia of Christianity (1st ed.). Eerdmans Publishing Company, and Brill. ISBN 978-0-8028-2414-1.
  • John Bowden, ed. (2005). "Encyclopedia of Christianity". Encyclopedia of Christianity (1st ed.). Oxford University Press. ISBN 978-0-19-522393-4.
  • 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". 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). "The New Encyclopedia of Islam". 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, CA: 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 978-90-04-03813-4.
  • 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 978-0-226-70281-0.
  • Schimmel, Annemarie (1994). Deciphering the Signs of God: A Phenomenological Approach to Islam. State University of New York Press. ISBN 978-0791419823.
  • 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.

External links

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Ahmadiyya

Ahmadiyya (; officially, the Ahmadiyya Muslim Community or the Ahmadiyya Muslim Jama'at; Arabic: الجماعة الإسلامية الأحمدية‎, transliterated: al-Jamā'ah al-Islāmiyyah al-Aḥmadiyyah; Urdu: احمدیہ مسلم جماعت‎) is an Islamic revival or messianic movement founded in Punjab, British India, in the late 19th century. It originated with the life and teachings of Mirza Ghulam Ahmad (1835–1908), who claimed to have been divinely appointed as both the promised Mahdi (Guided One) and Messiah expected by Muslims to appear towards the end times and bring about, by peaceful means, the final triumph of Islam; as well as to embody, in this capacity, the expected eschatological figure of other major religious traditions. Adherents of the Ahmadiyya—a term adopted expressly in reference to Muhammad's alternative name Aḥmad—are known as Ahmadi Muslims or simply Ahmadis.

Ahmadi thought emphasizes the belief that Islam is the final dispensation for humanity as revealed to Muhammad and the necessity of restoring it to its true intent and pristine form, which had been lost through the centuries. Its adherents consider Ahmad to have appeared as the Mahdi—bearing the qualities of Jesus in accordance with their reading of scriptural prophecies—to revitalize Islam and set in motion its moral system that would bring about lasting peace. They believe that upon divine guidance he purged Islam of foreign accretions in belief and practice by championing what is, in their view, Islam's original precepts as practised by Muhammad and the early Muslim community. Ahmadis thus view themselves as leading the propagation and renaissance of Islam.Mirza Ghulam Ahmad established the Community (or Jamā'at) on 23 March 1889 by formally accepting allegiance from his supporters. Since his death, the Community has been led by a number of Caliphs and has spread to 210 countries and territories of the world as of 2017 with concentrations in South Asia, West Africa, East Africa, and Indonesia. The Ahmadis have a strong missionary tradition and formed the first Muslim missionary organization to arrive in Britain and other Western countries. Currently, the Community is led by its Caliph, Mirza Masroor Ahmad, and is estimated to number between 10 and 20 million worldwide.The population is almost entirely contained in the single, highly organized and united movement. However, in the early history of the Community, a number of Ahmadis broke away over the nature of Ahmad's prophetic status and succession and formed the Lahore Ahmadiyya Movement for the Propagation of Islam, which today represents a small fraction of all Ahmadis. Some Ahmadiyya-specific beliefs have been thought of as opposed to current conceptions of Islamic orthodoxy since the movement's birth, and some Ahmadis have subsequently faced persecution. Many Muslims consider Ahmadi Muslims as either kafirs or heretics, an animosity sometimes resulting in murder. They are sometimes called Qadiani, a term they see as pejorative, but one that is nonetheless used in some countries' official documents.

Cat Stevens

Yusuf Islam (born Steven Demetre Georgiou; 21 July 1948), commonly known by his stage name Cat Stevens, is a British singer-songwriter and multi-instrumentalist. His 1967 debut album reached the top 10 in the UK, and its title song "Matthew and Son" reached number 2 on the UK Singles Chart. Stevens' albums Tea for the Tillerman (1970) and Teaser and the Firecat (1971) were certified triple platinum in the US by the RIAA. His musical style consists of folk, pop, rock, and, in his later career, Islamic music.His 1972 album Catch Bull at Four spent three weeks at number one on the Billboard 200, and fifteen weeks at number one in the Australian ARIA Charts. He earned two ASCAP songwriting awards in 2005 and 2006 for "The First Cut Is the Deepest", and the song has been a hit for four artists. His other hit songs include "Father and Son", "Wild World", "Peace Train", "Moonshadow", and "Morning Has Broken". In 2007, he received the Ivor Novello Award for Outstanding Song Collection from the British Academy of Songwriters, Composers and Authors.In December 1977, Stevens converted to Islam and adopted the name Yusuf Islam the following year. In 1979, he auctioned all of his guitars for charity and left his musical career to devote himself to educational and philanthropic causes in the Muslim community. He was embroiled in a long-running controversy regarding comments he made in 1989 about the death fatwa on author Salman Rushdie. He has received two honorary doctorates and awards for promoting peace from two organisations founded by Mikhail Gorbachev.

In 2006, he returned to pop music – releasing his first new studio album of new pop songs in 28 years, titled An Other Cup. With that release and subsequent ones, he dropped the surname "Islam" from the album cover art – using the stage name Yusuf as a mononym. In 2009, he released the album Roadsinger, and in 2014, he released the album Tell 'Em I'm Gone, and began his first US tour since 1978. He was inducted into the Rock and Roll Hall of Fame in 2014. His second North American tour since his resurgence, featuring 12 shows in intimate venues, ran from 12 September to 7 October 2016. In 2017, he released the album The Laughing Apple.

Elijah Muhammad

Elijah Muhammad (born Elijah Robert Poole; October 7, 1897 – February 25, 1975) was a religious leader, who led the Nation of Islam (NOI) from 1934 until his death in 1975. He was a mentor to Malcolm X, Louis Farrakhan and Muhammad Ali, as well as his own son, Warith Deen Mohammed.

Five Pillars of Islam

The Five Pillars of Islam (arkān al-Islām أركان الإسلام; also arkān al-dīn أركان الدين "pillars of the religion") are five basic acts in Islam, considered mandatory by believers and are the foundation of Muslim life. They are summarized in the famous hadith of Gabriel.The Sunni and Shia agree on the essential details for the performance and practice of these acts, but the Shia do not refer to them by the same name (see Ancillaries of the Faith, for the Twelvers, and Seven pillars of Ismailism). They make up Muslim life, prayer, concern for the needy, self-purification, and the pilgrimage, if one is able.

Islam by country

Adherents of Islam constitute the world's second largest religious group. According to a study in 2015, Islam has 1.8 billion adherents, making up about 24.1% of the world population. Most Muslims are either of two denominations: Sunni (80–90%, roughly 1.5 billion people) or Shia (10–20%, roughly 170–340 million people). Islam is the dominant religion in Central Asia, Indonesia, Middle East, North Africa, the Sahel and some other parts of Asia. The diverse Asia-Pacific region contains the highest number of Muslims in the world, easily surpassing the Middle East and North Africa.South Asia contains the largest population of Muslims in the world. One-third of the Muslims are of South Asian origin. Islam is the largest religion in the Maldives, Afghanistan, Pakistan, and Bangladesh, and second-largest in India.

The various Hamito-Semitic (including Arab, Berber), Turkic, and Iranic countries of the greater Middle East-North Africa (MENA) region, where Islam is the dominant religion in every country other than Israel, hosts 23% of world Muslims.

The country with the single largest population of Muslims is Indonesia in Southeast Asia, which on its own hosts 13% of the world's Muslims. Together, the Muslims in the countries of Southeast Asia constitute the world's third-largest population of Muslims. In the countries of the Malay Archipelago Muslims are majorities in each country other than the Philippines, Singapore, and East Timor.

About 15% of Muslims reside in Sub-Saharan Africa, and sizeable Muslim communities are also found in the Americas, China, Russia, and Europe.Western Europe hosts many Muslim immigrant communities where Islam is the second-largest religion after Christianity, where it represents 6% of the total population or 24 million people. Converts and immigrant communities are found in almost every part of the world.

Islam in India

Islam (Arabic: الإسلام) is the second-largest religion in India, with 14.2% of the country's population or approx. 200 million people identifying as adherents of Islam (2018 estimate). It makes India the country with the largest Muslim population outside Muslim-majority countries. The majority of Indian Muslims belong to the Sunni sect of Islam. The religion first arrived at the western coast of India when Arab traders as early as the 7th century CE came to coastal Malabar and Konkan-Gujarat. Cheraman Juma Mosque in Kerala is thought to be the first mosque in India, built in 629 CE by Malik Deenar. Following an expedition by the governor of Bahrain to Bharuch in the 7th century CE, immigrant Arab and Persian trading communities from South Arabia and the Persian Gulf began settling in coastal Gujarat. Ismaili Shia Islam was introduced to Gujarat in the second half of the 11th century, when Fatimid Imam Al-Mustansir Billah sent missionaries to Gujarat in 467 AH/1073 CE. Islam arrived in North India in the 12th century via the Turkic invasions and has since become a part of India's religious and cultural heritage. Over the centuries, there has been significant integration of Hindu and Muslim cultures across India and Muslims have played a notable role in economics, politics, and culture of India.By 2050, India's Muslim population is projected to grow to 311 million and surpass Indonesia to become the world's largest Muslim population, although India will retain a Hindu majority (about 77%).

Jesus in Islam

In Islam, ʿĪsā ibn Maryam (Arabic: عيسى بن مريم‎, lit. 'Jesus, son of Mary'), or Jesus, is understood to be the penultimate prophet and messenger of God (Allah) and al-Masih, the Arabic term for Messiah (Christ), sent to guide the Children of Israel with a new revelation: al-Injīl (Arabic for "the gospel"). Jesus is believed to be a prophet who neither married nor had any children and is reflected as a significant figure, being found in the Quran in 93 verses with various titles attached such as "Son of Mary" and other relational terms, mentioned directly and indirectly, over 187 times. He is thus the most mentioned person in the Quran by reference; 25 times by the name Isa, third-person 48 times, first-person 35 times, and the rest as titles and attributes.The Quran (central religious text of Islam) and most hadiths (testimonial reports) mention Jesus to have been born a "pure boy" (without sin) to Mary (مريم) as the result of virginal conception, similar to the event of the Annunciation in Christianity. In Islamic theology, Jesus is believed to have performed many miracles, several being mentioned in the Quran. Over the centuries, Islamic writers have referenced other miracles like casting out demons, having borrowed from some heretical pre-Islamic sources, and from canonical sources as legends about Jesus were expanded. Like all prophets in Islam, Jesus is also called a Muslim, as he preached that his followers should adopt the "straight path". In Islamic eschatology, Jesus returns in a Second Coming to fight the Al-Masih ad-Dajjal or "False Messiah" and establish peace on earth.

In Islam, Jesus is believed to have been the precursor to Muhammad, attributing the name Ahmad to someone who would follow him. Islam rejects the divinity of Jesus and teaches that Jesus was not God incarnate, nor the Son of God, and—according to some interpretations of the Quran—the crucifixion, death and resurrection is not believed to have occurred, and rather that God saved him. Despite the earliest Muslim traditions and exegesis quoting somewhat conflicting reports regarding a death and its length, the mainstream Muslim belief is that Jesus did not physically die, but was instead raised alive to heaven.

Malcolm X

Malcolm X

(1925–1965) was an American Muslim minister and human rights activist who was a popular figure during the civil rights movement. He is best known for his controversial advocacy for the rights of blacks; some consider him a man who indicted white America in the harshest terms for its crimes against black Americans, while others accused him of preaching racism and violence.

Born Malcolm Little in Omaha, Nebraska, he relocated to New York City's Harlem neighborhood in 1943, after spending his teenage years in a series of foster homes following his father's murder and his mother's placement in a mental hospital. In New York, he engaged in several illicit activities, and was sentenced to ten years in prison in 1946 for larceny and breaking and entering. In prison he joined the Nation of Islam‍—‌changing his name to Malcolm X because, he later wrote, Little was the name that "the white slavemaster ... had imposed upon my paternal forebears"‍—‌and quickly became one of its most influential and visible leaders after his parol in 1952.

During the civil rights movement, Malcolm X served as the public face of the controversial group for a dozen years, where he advocated for black supremacy, the separation of black and white Americans, and rejected the notion of the civil rights movement for its emphasis on racial integration. He also expressed pride in some of the Nation's social achievements, particularly its free drug rehabilitation program. In the 1950s he came under surveillance by the Federal Bureau of Investigation because of the Nation's alleged links to communism.

In the 1960s, grew disillusioned with the Nation of Islam, particularly with its leader Elijah Muhammad. Expressing regret about his time with them, which he had come to regard as largely wasted, he instead embraced Sunni Islam. He began to advocate for racial integration and disavowed racism after completing Hajj, after which he became known as el-Hajj Malik el-Shabazz. After a brief period of travel across Africa, he repudiated the Nation of Islam, and founded Muslim Mosque, Inc. and the Organization of Afro-American Unity (OAAU) to emphasize Pan-Africanism.

Throughout 1964, Malcolm X's conflict with the Nation of Islam intensified and he received repeated death threats. On February 21, 1965 he was assassinated by three members of the Nation of Islam as he prepared to deliver an address at the Audubon Ballroom in Manhattan. Conspiracy theories regarding the assassination persist, particularly accusations that Nation of Islam leaders or law enforcement officials were involved.

Hundreds of streets and schools in the United States are named for Malcolm X, and Malcolm X Day is commemorated in many U.S. cities and a number of countries.

Muhammad

Muhammad (Arabic: مُحمّد‎, pronounced [muħammad]; c. 570 CE – 8 June 632 CE) was the founder of Islam. According to Islamic doctrine, he was a prophet, sent to present and confirm the monotheistic teachings preached previously by Adam, Abraham, Moses, Jesus, and other prophets. He is viewed as the final prophet of God in all the main branches of Islam, though some modern denominations diverge from this belief. Muhammad united Arabia into a single Muslim polity, with the Quran as well as his teachings and practices forming the basis of Islamic religious belief.

Born approximately 570 CE (Year of the Elephant) in the Arabian city of Mecca, Muhammad was orphaned at the age of six. He was raised under the care of his paternal grandfather Abd al-Muttalib, and upon his death, by his uncle Abu Talib. In later years he would periodically seclude himself in a mountain cave named Hira for several nights of prayer. When he was 40, Muhammad reported being visited by Gabriel in the cave, and receiving his first revelation from God. Three years later, in 610, Muhammad started preaching these revelations publicly, proclaiming that "God is One", that complete "submission" (islām) to God is the right way of life (dīn), and that he was a prophet and messenger of God, similar to the other prophets in Islam.The followers of Muhammad were initially few in number, and experienced hostility from Meccan polytheists. He sent some of his followers to Abyssinia in 615 to shield them from prosecution, before he and his followers migrated from Mecca to Medina (then known as Yathrib) in 622. This event, the Hijra, marks the beginning of the Islamic calendar, also known as the Hijri Calendar. In Medina, Muhammad united the tribes under the Constitution of Medina. In December 629, after eight years of intermittent fighting with Meccan tribes, Muhammad gathered an army of 10,000 Muslim converts and marched on the city of Mecca. The conquest went largely uncontested and Muhammad seized the city with little bloodshed. In 632, a few months after returning from the Farewell Pilgrimage, he fell ill and died. By the time of his death, most of the Arabian Peninsula had converted to Islam.The revelations (each known as Ayah, lit. "Sign [of God]"), which Muhammad reported receiving until his death, form the verses of the Quran, regarded by Muslims as the verbatim "Word of God" and around which the religion is based. Besides the Quran, Muhammad's teachings and practices (sunnah), found in the Hadith and sira (biography) literature, are also upheld and used as sources of Islamic law (see Sharia).

Muhammad Ali

Muhammad Ali (; born Cassius Marcellus Clay Jr.; January 17, 1942 – June 3, 2016) was an American professional boxer, activist, and philanthropist. He is nicknamed "The Greatest" and is widely regarded as one of the most significant and celebrated sports figures of the 20th century and as one of the greatest boxers of all time.

Ali was born and raised in Louisville, Kentucky and began training as an amateur boxer at age 12. At 18, he won a gold medal in the light heavyweight division at the 1960 Summer Olympics, and turned professional later that year. He converted to Islam and became a Muslim after 1961, and eventually took the name Muhammad Ali. He won the world heavyweight championship from Sonny Liston in a major upset at age 22 in 1964. In 1966, Ali refused to be drafted into the military, citing his religious beliefs and opposition to the Vietnam War. He was arrested, found guilty of draft evasion, and stripped of his boxing titles. He appealed the decision to the Supreme Court, which overturned his conviction in 1971, but he had not fought for nearly four years and lost a period of peak performance as an athlete. His actions as a conscientious objector to the war made him an icon for the larger counterculture generation, and he was a high-profile figure of racial pride for African Americans during the civil rights movement. As a Muslim, Ali was initially affiliated with Elijah Muhammad's Nation of Islam (NOI). He later disavowed the NOI, adhering to Sunni Islam, and supporting racial integration like his former mentor Malcolm X.

Ali was a leading heavyweight boxer of the 20th century, and he remains the only three-time lineal champion of that division. His joint records of beating 21 boxers for the world heavyweight title and winning 14 unified title bouts stood for 35 years. Ali is the only boxer to be named The Ring magazine Fighter of the Year six times. He has been ranked the greatest heavyweight boxer of all time, and as the greatest athlete of the 20th century by Sports Illustrated, the Sports Personality of the Century by the BBC, and the third greatest athlete of the 20th century by ESPN SportsCentury. He was involved in several historic boxing matches and feuds, most notably his fights with Joe Frazier, such as the Thrilla in Manila and his fight with George Foreman known as the Rumble in the Jungle which has been called "arguably the greatest sporting event of the 20th century", and the fight was watched by a record estimated television audience of 1 billion viewers worldwide, becoming the world's most-watched live television broadcast at the time. Ali thrived in the spotlight at a time when many fighters let their managers do the talking, and he was often provocative and outlandish. He was known for trash-talking, and often free-styled with rhyme schemes and spoken word poetry, anticipating elements of rap and hip hop music.Outside the ring, Ali attained success as a musician, where he received two Grammy nominations. He also featured as an actor and writer, releasing two autobiographies. Ali retired from boxing in 1981 and focused on religion and charity. In 1984, he made public his diagnosis of Parkinson's syndrome, which some reports attribute to boxing-related injuries, though he and his specialist physicians disputed this. He remained an active public figure globally, but in his latter years made increasingly limited public appearances as his condition worsened, and he was cared for by his family until his death on June 3, 2016.

Muslim world

The terms Muslim world and Islamic world commonly refer to the Islamic community (Ummah), consisting of all those who adhere to the religion of Islam, or to societies where Islam is practiced. In a modern geopolitical sense, these terms refer to countries where Islam is widespread, although there are no agreed criteria for inclusion. The term Muslim-majority countries is an alternative often used for the latter sense.The history of the Muslim world spans about 1400 years and includes a variety of socio-political developments, as well as advances in the arts, science, philosophy, and technology, particularly during the Islamic Golden Age. All Muslims look for guidance to the Quran and believe in the prophetic mission of Muhammad, but disagreements on other matters have led to appearance of different religious schools and branches within Islam. In the modern era, most of the Muslim world came under influence or colonial domination of European powers. The nation states that emerged in the post-colonial era have adopted a variety of political and economic models, and they have been affected by secular and as well as religious trends.As of 2013, the combined GDP (nominal) of 49 Muslim majority countries was US$5.7 trillion, As of 2016, they contributed 8% of the world's total. As of 2015, 1.8 billion or about 24.1% of the world population are Muslims. By the percentage of the total population in a region considering themselves Muslim, 91% in the Middle East-North Africa (MENA), 89% in Central Asia, 40% in Southeast Asia, 31% in South Asia, 30% in Sub-Saharan Africa, 25% in Asia–Oceania, around 6% in Europe, and 1% in the Americas.

Muslims

Muslims are people who follow or practice Islam, a monotheistic Abrahamic religion. Muslims consider the Quran, their holy book, to be the verbatim word of God as revealed to the Islamic prophet and messenger Muhammad. The majority of Muslims also follow the teachings and practices of Muhammad (sunnah) as recorded in traditional accounts (hadith). "Muslim" is an Arabic word meaning "submitter" (to God). The largest denomination of Islam are Sunni Muslims who constitute 85-90% of the total Muslim population, followed by the Shia who make up most of the remainder of Muslims.

The beliefs of Muslims include: that God (Arabic: الله‎ Allāh) is eternal, transcendent and absolutely one (tawhid); that God is incomparable, self-sustaining and neither begets nor was begotten; that Islam is the complete and universal version of a primordial faith that has been revealed before through many prophets including Abraham, Ishmael, Isaac, Moses, and Jesus; that these previous messages and revelations have been partially changed or corrupted over time (tahrif) and that the Qur'an is the final unaltered revelation from God (Final Testament).

Nation of Islam

The Nation of Islam, abbreviated NOI, is an African American political and religious movement, founded in Detroit, Michigan, United States, by Wallace D. Fard Muhammad on July 4, 1930. Its stated goals are to improve the spiritual, mental, social, and economic condition of African Americans in the United States and all of humanity. Critics have described the organization as being black supremacist and antisemitic. The Southern Poverty Law Center tracks the NOI as a hate group. Its official newspaper is The Final Call. In 2007, the core membership was estimated to be between 20,000 and 50,000.Fard disappeared in June 1934. His successor Elijah Muhammad established places of worship (called temples or mosques), a school named Muhammad University of Islam, farms, and real estate holdings in the United States and abroad. The Nation has long been a strong advocate of African-American businesses.There were a number of splits and splinter groups during Elijah Muhammad's leadership, most notably the departure of senior leader Malcolm X to become a Sunni Muslim. After Elijah Muhammad's death in 1975, his son, Warith Deen Mohammed, changed the name of the organization to "World Community of Islam in the West" (and twice more after that), and attempted to convert it to a mainstream Sunni Muslim ideology.In 1977, Louis Farrakhan rejected Warith Deen Mohammed's leadership and re-established the Nation of Islam on the original model. He took over the Nation of Islam's headquarters temple, Mosque Maryam (Mosque #2) in Chicago, Illinois. Since 2010, under Farrakhan, members have been strongly encouraged to study Dianetics, and the Nation claims it has trained 1,055 auditors.

Prophets and messengers in Islam

Prophets in Islam (Arabic: ٱلْأَنۢبِيَاء فِي ٱلْإِسْلَام‎) "prophets" (nabī, pl. anbiyāʼ), (الأنبياء,نبي) are individuals who Muslims believe were sent by God to various communities in order to serve as examples of ideal human behavior and to spread God's message on Earth. Some prophets are categorized as "messengers" (rasūl pl. rasl) (رسول ,رسل) those who transmit divine revelation through the intercession of an angel Arabic: مَلَائِكَة‎, malāʾikah); All messengers are prophets but not all prophets are messengers. Muslims believe that many prophets existed, including many not mentioned in the Qur'an. The Qur'an states: "There is a Messenger for every community" Knowledge of the Islamic prophets is one of the six articles of the Islamic faith.Muslims believe that the first prophet was also the first human being, Adam (آدَم), created by Allah. Many of the revelations delivered by the 48 prophets in Judaism and many prophets of Christianity are mentioned as such in the Qur'an but usually in slightly different forms. For example, the Jewish Elisha is called Eliyas, Job is Ayyub, Jesus is Isa, etc. The Torah given to Moses (Musa) is called Tawrat, the Psalms given to David (Dawud) is the Zabur, the Gospel given to Jesus is Injil.The final and most important prophet in Islam is Muhammad (Muhammad ibn ʿAbdullāh), who is believed to be the "Seal of the Prophets" (Khatam an-Nabiyyin)The Holy Qur'an was revealed to Muhammad in a series of revelations. Muslims believe the Qur'an is the divine and literal word of God, thus immutable and protected from distortion and corruption. The Qur'an is destined to remain in its true form until the Last Day.Although Muhammad is considered the last prophet, some Muslim traditions also recognize and venerate saints (though some modern schools, such as Salafism and Wahhabism, reject the theory of sainthood).

In Islam, every prophet preached the same core beliefs, the Oneness of God, worshipping of that one God, avoidance of idolatry and sin, and the belief in the Day of Resurrection or the Day of Judgement and life after death. Prophets and messengers are believed to have been sent by God to different communities during different periods in history.

In Islam there is a tradition of prophetic lineage, particularly with regard to the prophet Abraham (Ibrahim) who had many prophets in his lineage - Jesus (Isa), Zakariyyah, Muhammad, David (Dawud)), etc. - through his sons Ismael and Isaac.

Sharia

Sharia (, Arabic: شريعة‎ [ʃaˈriːʕa]), Islamic law or Sharia law is a religious law forming part of the Islamic tradition. It is derived from the religious precepts of Islam, particularly the Quran and the Hadith. In Arabic, the term sharīʿah refers to God's immutable divine law and is contrasted with fiqh, which refers to its human scholarly interpretations. The manner of its application in modern times has been a subject of dispute between Muslim fundamentalists and modernists.Traditional theory of Islamic jurisprudence recognizes four sources of sharia: the Quran, sunnah (authentic hadith), qiyas (analogical reasoning), and ijma (juridical consensus). Different legal schools—of which the most prominent are Hanafi, Maliki, Shafi'i, Hanbali and Jafari—developed methodologies for deriving sharia rulings from scriptural sources using a process known as ijtihad. Traditional jurisprudence (fiqh) distinguishes two principal branches of law, ʿibādāt (rituals) and muʿāmalāt (social relations), which together comprise a wide range of topics. Its rulings are concerned with ethical standards as much as with legal norms, assigning actions to one of five categories: mandatory, recommended, neutral, abhorred, and prohibited. 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.Classical jurisprudence was elaborated by private religious scholars, largely through legal opinions (fatwas) issued by qualified jurists (muftis). It was historically applied in sharia courts by ruler-appointed judges, who dealt mainly with civil disputes and community affairs. Sultanic courts, the police and market inspectors administered criminal justice, which was influenced by sharia but not bound by its rules. Non-Muslim (dhimmi) communities had legal autonomy to adjudicate their internal affairs. Over the centuries, Sunni muftis were gradually incorporated into state bureaucracies, and fiqh was complemented by various economic, criminal and administrative laws issued by Muslim rulers. The Ottoman civil code of 1869–1876 was the first partial attempt to codify sharia.In the modern era, traditional laws in the Muslim world have been widely replaced by statutes inspired by European models. Judicial procedures and legal education were likewise brought in line with European practice. While the constitutions of most Muslim-majority states contain references to sharia, its classical rules were largely retained only in personal status (family) laws. Legislators who codified these laws sought to modernize them without abandoning their foundations in traditional jurisprudence. The Islamic revival of the late 20th century brought along calls by Islamist movements for full implementation of sharia, including hudud corporal punishments, such as stoning. In some cases, this resulted in traditionalist legal reform, while other countries witnessed juridical reinterpretation of sharia advocated by progressive reformers. Some Muslim-minority countries recognize the use of sharia-based family laws for their Muslim populations. Sharia also continues to influence other aspects of private and public life.

The role of sharia has become a contested topic around the world. Introduction of sharia-based laws sparked intercommunal violence in Nigeria and may have contributed to the breakup of Sudan. Some jurisdictions in North America have passed bans on use of sharia, framed as restrictions on religious or foreign laws. There are ongoing debates as to whether sharia is compatible with democracy, human rights, freedom of thought, women's rights, LGBT rights, and banking.

Shia Islam

Shia Islam (; Arabic: شيعة‎ Shīʿah, from Shīʿatu ʿAlī, "adherents of Ali") is one of the two main branches of Islam. It holds that the Islamic prophet Muhammad designated Ali ibn Abi Talib as his successor and the Imam (leader) after him, most notably at the event of Ghadir Khumm, but was prevented from the caliphate as a result of the incident of Saqifah. This view primarily contrasts with that of Sunni Islam, whose adherents believe that Muhammad did not appoint a successor and consider Abu Bakr, who they claim was appointed caliph by a small group of Muslims at Saqifah, to be the first rightful caliph after the Prophet.Unlike the first three Rashidun caliphs, Ali was from the same clan as Muhammad, Banu Hashim as well as being the prophet's cousin and being the first male to become Muslim.Adherents of Shia Islam are called Shias of Ali, Shias or the Shi'a as a collective or Shi'i or Shi'ite individually. Shia Islam is the second largest branch of Islam: as of the late 2000s, Shia Muslims constituted 10–15% of all Muslims. Twelver Shia (Ithnā'ashariyyah) is the largest branch of Shia Islam, with 2012 estimates saying that 85% of Shias were Twelvers.

Shia Islam is based on the Quran and the message of Muhammad attested in hadith, and on hadith taught by their Imams. Shia consider Ali to have been divinely appointed as the successor to Muhammad, and as the first Imam. The Shia also extend this Imammah doctrine to Muhammad's family, the Ahl al-Bayt ("the people/family of the House"), and some individuals among his descendants, known as Imams, who they believe possess special spiritual and political authority over the community, infallibility and other divinely ordained traits. Although there are many Shia subsects, modern Shia Islam has been divided into three main groupings: Twelvers, Ismailis and Zaidis, with Twelver Shia being the largest and most influential group among Shia.

Sufism

Sufism or Taṣawwuf (Arabic: الْتَّصَوُّف‎; personal noun: صُوفِيّ‎ ṣūfiyy / ṣūfī, مُتَصَوِّف‎ mutaṣawwif), variously defined as "Islamic mysticism", "the inward dimension of Islam" or "the phenomenon of mysticism within Islam", is mysticism in Islam, "characterized ... [by particular] values, ritual practices, doctrines and institutions" which began very early in Islamic history and represents "the main manifestation and the most important and central crystallization of" mystical practice in Islam. Practitioners of Sufism have been referred to as "Sufis" (Arabic plurals: صُوفِيَّة‎ ṣūfiyyah; صُوفِيُّون‎ ṣūfiyyūn; مُتَصَوُّفََة‎ mutaṣawwifah; مُتَصَوُّفُون‎ mutaṣawwifūn).Historically, Sufis have often belonged to different ṭuruq or "orders" – congregations formed around a grand master referred to as a wali who traces a direct chain of successive teachers back to the Islamic prophet, Muhammad. These orders meet for spiritual sessions (majalis) in meeting places known as zawiyas, khanqahs or tekke. They strive for ihsan (perfection of worship), as detailed in a hadith: "Ihsan is to worship Allah as if you see Him; if you can't see Him, surely He sees you." Sufis regard Muhammad as al-Insān al-Kāmil, the primary perfect man who exemplifies the morality of God, and see him as their leader and prime spiritual guide.

All Sufi orders trace most of their original precepts from Muhammad through his cousin and son-in-law Ali, with the notable exception of one.

Although the overwhelming majority of Sufis, both pre-modern and modern, were and are adherents of Sunni Islam, there also developed certain strands of Sufi practice within the ambit of Shia Islam during the late medieval period. Although Sufis were opposed to dry legalism, they strictly observed Islamic law and belonged to various schools of Islamic jurisprudence and theology.Sufis have been characterized by their asceticism, especially by their attachment to dhikr, the practice of remembrance of God, often performed after prayers. They gained adherents among a number of Muslims as a reaction against the worldliness of the early Umayyad Caliphate (661–750)

and have spanned several continents and cultures over a millennium, initially expressing their beliefs in Arabic and later expanding into Persian, Turkish, and Urdu, among others. Sufis played an important role in the formation of Muslim societies through their missionary and educational activities. According to William Chittick, "In a broad sense, Sufism can be described as the interiorization, and intensification of Islamic faith and practice."Despite a relative decline of Sufi orders in the modern era and criticism of some aspects of Sufism by modernist thinkers and conservative Salafists, Sufism has continued to play an important role in the Islamic world, and has also influenced various forms of spirituality in the West.

Sunni Islam

Sunni Islam () is the largest denomination of Islam, followed by 75-90% of the world's Muslims. Its name comes from the word sunnah, referring to the behaviour of the Islamic prophet Muhammad. The differences between Sunni and Shia Muslims arose from a disagreement over the succession to Muhammad and subsequently acquired broader political significance, as well as theological and juridical dimensions.According to Sunni traditions, Muhammad did not clearly designate a successor and the Muslim community acted according to his sunnah in electing his father-in-law Abu Bakr as the first caliph. This contrasts with the Shia view, which holds that Muhammad announced his son-in-law and cousin Ali ibn Abi Talib as his successor, most notably at Ghadir Khumm. Political tensions between Sunnis and Shias continued with varying intensity throughout Islamic history and have been exacerbated in recent times by ethnic conflicts and the rise of Wahhabism.The adherents of Sunni Islam are referred to in Arabic as ahl as-sunnah wa l-jamāʻah ("the people of the sunnah and the community") or ahl as-sunnah for short. In English, its doctrines and practices are sometimes called Sunnism, while adherents are known as Sunni Muslims, Sunnis, Sunnites and Ahlus Sunnah. Sunni Islam is sometimes referred to as "orthodox Islam", through some scholars view this translation as inappropriate.The Quran, together with hadith (especially those collected in Kutub al-Sittah) and binding juristic consensus form the basis of all traditional jurisprudence within Sunni Islam. Sharia rulings are derived from these basic sources, in conjunction with analogical reasoning, consideration of public welfare and juristic discretion, using the principles of jurisprudence developed by the traditional legal schools.

In matters of creed, the Sunni tradition upholds the six pillars of iman (faith) and comprises the Ash'ari and Maturidi schools of rationalistic theology as well as the textualist school known as traditionalist theology.

Wahhabism

Wahhabism (Arabic: الوهابية‎, al-Wahhābiya(h)) is an Islamic doctrine and religious movement founded by Muhammad ibn Abd al-Wahhab. It has been variously described as "ultraconservative", "austere",

"fundamentalist",

or "puritan(ical)"; as an Islamic "reform movement" to restore "pure monotheistic worship" (tawhid) by devotees; and as a "deviant sectarian movement", "vile sect" and a distortion of Islam by its opponents.

The term Wahhabi(ism) is often used polemically and adherents commonly reject its use, preferring to be called Salafi or muwahhid. claiming to emphasize the principle of tawhid (the "uniqueness" and "unity" of God), for exclusivity on monotheism, dismissing other Muslims as practising shirk, (idolatry). It follows the theology of Ibn Taymiyyah and the Hanbali school of jurisprudence, although Hanbali leaders renounced Abd al-Wahhab's views.Wahhabism is named after an eighteenth-century preacher and activist, Muhammad ibn Abd al-Wahhab (1703–1792). He started a reform movement in the remote, sparsely populated region of Najd, advocating a purging of such widespread Sunni practices as the veneration of saints and the visiting of their tombs and shrines, that were practiced all over the Islamic world, but which he considered idolatrous impurities and innovations in Islam (Bid'ah). Eventually he formed a pact with a local leader, Muhammad bin Saud, offering political obedience and promising that protection and propagation of the Wahhabi movement meant "power and glory" and rule of "lands and men".The alliance between followers of ibn Abd al-Wahhab and Muhammad bin Saud's successors (the House of Saud) proved to be a durable one. The House of Saud continued to maintain its politico-religious alliance with the Wahhabi sect through the waxing and waning of its own political fortunes over the next 150 years, through to its eventual proclamation of the Kingdom of Saudi Arabia in 1932, and then afterwards, on into modern times. Today Ibn Abd Al-Wahhab's teachings are the official, state-sponsored form of Sunni Islam in Saudi Arabia. With the help of funding from Saudi petroleum exports (and other factors), the movement underwent "explosive growth" beginning in the 1970s and now has worldwide influence. The US State Department has estimated that over the past four decades concerns in Riyadh have directed at least $10bn (£6bn) to select charitable foundations toward the subversion of mainstream Sunni Islam by the harsh intolerance of Wahhabism. (as of 2017 changes to Saudi religious policy by Crown Prince Muhammad bin Salman have led some to suggest that "Islamists throughout the world will have to follow suit or risk winding up on the wrong side of orthodoxy".)

The "boundaries" of Wahhabism have been called "difficult to pinpoint", but in contemporary usage, the terms Wahhabi and Salafi are often used interchangeably, and they are considered to be movements with different roots that have merged since the 1960s. However, Wahhabism has also been called "a particular orientation within Salafism", or an ultra-conservative, Saudi brand of Salafism. Estimates of the number of adherents to Wahhabism vary, with one source (Mehrdad Izady) giving a figure of fewer than 5 million Wahhabis in the Persian Gulf region (compared to 28.5 million Sunnis and 89 million Shia).The majority of Sunni and Shia Muslims worldwide disagree with the interpretation of Wahhabism, and many Muslims denounce them as a faction or a "vile sect". Islamic scholars, including those from the Al-Azhar University, regularly denounce Wahhabism with terms such as "Satanic faith". Wahhabism has been accused of being "a source of global terrorism", inspiring the ideology of the Islamic State of Iraq and the Levant (ISIL), and for causing disunity in Muslim communities by labelling Muslims who disagreed with the Wahhabi definition of monotheism as apostates (takfir) and justifying their killing. It has also been criticized for the destruction of historic shrines of saints, mausoleums, and other Muslim and non-Muslim buildings and artifacts.

 
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