Analysis of information sources in references of the Wikipedia article "Islam" in English language version.
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Islamism is one of many sociopolitical concepts continuously contested in scholarly literature. It is a neologism debated in both Muslim and non-Muslim public and academic contexts. The term "Islamism" represents a form of social and political activism grounded in the idea that public and political life should be guided by Islamic principles. In other words, Islamists are those who believe that Islam has an important role to play in a Muslim-majority society and seek to implement this belief.
[Maududi believed that] when religion is relegated to the personal realm, men inevitably give way to their bestial impulses and perpetrate evil upon one another. In fact it is precisely because they wish to escape the restraints of morality and the divine guidance that men espouse secularism.
mohammedan.(Original from Harvard University)
Theologically, one would have to conclude that the Druze are not Muslims. They do not accept the five pillars of Islam. In place of these principles, the Druze have instituted the seven precepts noted above...
Druze – An offshoot of Shi'ism; its members are not considered Muslims by orthodox Muslims.
{{cite book}}: ISBN / Date incompatibility (help)Sunni Islam is the dominant division of the global Muslim community, and throughout history it has made up a substantial majority (85 to 90%) of that community.
Although many Iranian hardliners are Shi'a chauvinists, Khomeini's ideology saw the revolution as pan-Islamist, and therefore embracing Sunni, Shi'a, Sufi, and other, more nondenominational Muslims
40 per cent called themselves "just a Muslim" according to the Council of American-Islamic relations
Nineteen said that they are Sunni Muslims, six said they are just Muslim without specifying a sect, two said they are Ahmadi, and two said their families are Alevi
[...], by the ninth century, the classical theory of law fixed the sources of Islamic law at four: the Quran, the Sunnah of the Prophet, qiyas (analogical reasoning), and ijma (consensus).
Figural representation is virtually unused in Islamic art because of Islam's strong antagonism of idolatry. It was important for Muslim scholars and artists to find a style of art that represented the Islamic ideals of unity (tawhid) and order without figural representation. Geometric patterns perfectly suited this goal.
The label 'Cultural Muslim' is used in the literature to describe those Muslims who are religiously unobservant, secular or irreligious individuals who still identify with the Muslim culture due to family background, personal experiences, or the social and cultural environment in which they grew up... For Cultural Muslim the declaration of faith is superficial and has no effect of their religious practices.
Sunni Islam accounts for over 75% of the world's Muslim population." ... "Shia Islam represents 10–15% of Muslims worldwide.
Profession of Faith...affirms Islam's absolute monotheism and acceptance of Muḥammad as the messenger of Allah, the last and final prophet.
[T]he Muslims' understanding of Allāh is based...on the Qurʿān's public witness. Allāh is Unique, the Creator, Sovereign, and Judge of mankind. 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/Moosa, Jesus/Eesa, and Muḥammad, through all of whom he founded his chosen communities, the 'Peoples of the Book.'
For Shiʿi Muslims, Muhammad not only designated Ali as his friend, but appointed him as his successor—as the "lord" or "master" of the new Muslim community. Ali and his descendants would become known as the Imams, divinely guided leaders of the Shiʿi communities, sinless, and granted special insight into the Qurʾanic text. The theology of the Imams that developed over the next several centuries made little distinction between the authority of the Imams to politically lead the Muslim community and their spiritual prowess; quite to the contrary, their right to political leadership was grounded in their special spiritual insight. While in theory, the only just ruler of the Muslim community was the Imam, the Imams were politically marginal after the first generation. In practice, Shiʿi Muslims negotiated varied approaches to both interpretative authority over Islamic texts and governance of the community, both during the lifetimes of the Imams themselves and even more so following the disappearance of the twelfth and final Imam in the ninth century.
For Shiʿi Muslims, Muhammad not only designated Ali as his friend, but appointed him as his successor—as the "lord" or "master" of the new Muslim community. Ali and his descendants would become known as the Imams, divinely guided leaders of the Shiʿi communities, sinless, and granted special insight into the Qurʾanic text. The theology of the Imams that developed over the next several centuries made little distinction between the authority of the Imams to politically lead the Muslim community and their spiritual prowess; quite to the contrary, their right to political leadership was grounded in their special spiritual insight. While in theory, the only just ruler of the Muslim community was the Imam, the Imams were politically marginal after the first generation. In practice, Shiʿi Muslims negotiated varied approaches to both interpretative authority over Islamic texts and governance of the community, both during the lifetimes of the Imams themselves and even more so following the disappearance of the twelfth and final Imam in the ninth century.
Sunni Islam is the largest denomination of Islam, comprising about 85% of the world's over 1.5 billion Muslims.
{{cite web}}: CS1 maint: url-status (link)Schramm sums up [Ibn Al-Haytham's] achievement in the development of scientific method.
For Shiʿi Muslims, Muhammad not only designated Ali as his friend, but appointed him as his successor—as the "lord" or "master" of the new Muslim community. Ali and his descendants would become known as the Imams, divinely guided leaders of the Shiʿi communities, sinless, and granted special insight into the Qurʾanic text. The theology of the Imams that developed over the next several centuries made little distinction between the authority of the Imams to politically lead the Muslim community and their spiritual prowess; quite to the contrary, their right to political leadership was grounded in their special spiritual insight. While in theory, the only just ruler of the Muslim community was the Imam, the Imams were politically marginal after the first generation. In practice, Shiʿi Muslims negotiated varied approaches to both interpretative authority over Islamic texts and governance of the community, both during the lifetimes of the Imams themselves and even more so following the disappearance of the twelfth and final Imam in the ninth century.
For Shiʿi Muslims, Muhammad not only designated Ali as his friend, but appointed him as his successor—as the "lord" or "master" of the new Muslim community. Ali and his descendants would become known as the Imams, divinely guided leaders of the Shiʿi communities, sinless, and granted special insight into the Qurʾanic text. The theology of the Imams that developed over the next several centuries made little distinction between the authority of the Imams to politically lead the Muslim community and their spiritual prowess; quite to the contrary, their right to political leadership was grounded in their special spiritual insight. While in theory, the only just ruler of the Muslim community was the Imam, the Imams were politically marginal after the first generation. In practice, Shiʿi Muslims negotiated varied approaches to both interpretative authority over Islamic texts and governance of the community, both during the lifetimes of the Imams themselves and even more so following the disappearance of the twelfth and final Imam in the ninth century.
For Shiʿi Muslims, Muhammad not only designated Ali as his friend, but appointed him as his successor—as the "lord" or "master" of the new Muslim community. Ali and his descendants would become known as the Imams, divinely guided leaders of the Shiʿi communities, sinless, and granted special insight into the Qurʾanic text. The theology of the Imams that developed over the next several centuries made little distinction between the authority of the Imams to politically lead the Muslim community and their spiritual prowess; quite to the contrary, their right to political leadership was grounded in their special spiritual insight. While in theory, the only just ruler of the Muslim community was the Imam, the Imams were politically marginal after the first generation. In practice, Shiʿi Muslims negotiated varied approaches to both interpretative authority over Islamic texts and governance of the community, both during the lifetimes of the Imams themselves and even more so following the disappearance of the twelfth and final Imam in the ninth century.
For Shiʿi Muslims, Muhammad not only designated Ali as his friend, but appointed him as his successor—as the "lord" or "master" of the new Muslim community. Ali and his descendants would become known as the Imams, divinely guided leaders of the Shiʿi communities, sinless, and granted special insight into the Qurʾanic text. The theology of the Imams that developed over the next several centuries made little distinction between the authority of the Imams to politically lead the Muslim community and their spiritual prowess; quite to the contrary, their right to political leadership was grounded in their special spiritual insight. While in theory, the only just ruler of the Muslim community was the Imam, the Imams were politically marginal after the first generation. In practice, Shiʿi Muslims negotiated varied approaches to both interpretative authority over Islamic texts and governance of the community, both during the lifetimes of the Imams themselves and even more so following the disappearance of the twelfth and final Imam in the ninth century.
Anyone who has travelled to Central Asia knows of the non-denominational Muslims—those who are neither Shiites nor Sounites, but who accept Islam as a religion generally.
Profession of Faith...affirms Islam's absolute monotheism and acceptance of Muḥammad as the messenger of Allah, the last and final prophet.
[T]he Muslims' understanding of Allāh is based...on the Qurʿān's public witness. Allāh is Unique, the Creator, Sovereign, and Judge of mankind. 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/Moosa, Jesus/Eesa, and Muḥammad, through all of whom he founded his chosen communities, the 'Peoples of the Book.'
The term "Islamism/Islamist" has come into increasing use in recent years to denote the views of those Muslims who claim that Islam, or more specifically, the Islamic sharīʿah, provides guidance for all areas of human life, individual and social, and who therefore call for an "Islamic State" or an "Islamic Order." [...] Today it is one of the recognized alternatives to "fundamentalist", along with "political Islam" in particular. [...] Current terminology usually distinguishes between "Islam," [...] and "Islamism", referring to the ideology of those who tend to signal openly, in politics, their Muslim religion. [...] the term has often acquired a quasi-criminal connotation close to that of political extremism, religious sectarianism, or bigotry. In Western mainstream media, "Islamists" are those who want to establish, preferably through violent means, an "Islamic state" or impose sharīʿah (Islamic religious law)—goals that are often perceived merely as a series of violations of human rights or the rights of women. In the Muslim world, insiders use the term as a positive reference. In the academic sphere, although it is still debated, the term designates a more complex phenomenon.
there is no substantial net gain or loss in the number of Muslims through conversion globally; the number of people who become Muslims through conversion seems to be roughly equal to the number of Muslims who leave the faith
Source: Pew Research Center estimates based on more than 2,700 censuses and surveys. "How the Global Religious Landscape Changed From 2010 to 2020"
Increases in the global Muslim population are largely due to Muslims having a relatively young age structure and high fertility rate, two characteristics that result in natural population growth.
Muslims and Hindus have been the least likely to gain or lose adherents from religious switching. About one in every 100 adults raised Muslim (or Hindu) has left their childhood religion, and a similar number from a different religious category have switched into Islam (or Hinduism).
{{cite book}}: |website= ignored (help)The Cure...had momentous consequences...his philosophical system dominated intellectual history in both Shi'ite and most of Sunni Islam
Profession of Faith...affirms Islam's absolute monotheism and acceptance of Muḥammad as the messenger of Allah, the last and final prophet.
[T]he Muslims' understanding of Allāh is based...on the Qurʿān's public witness. Allāh is Unique, the Creator, Sovereign, and Judge of mankind. 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/Moosa, Jesus/Eesa, and Muḥammad, through all of whom he founded his chosen communities, the 'Peoples of the Book.'
{{cite book}}: ISBN / Date incompatibility (help)Source: Pew Research Center estimates based on more than 2,700 censuses and surveys. "How the Global Religious Landscape Changed From 2010 to 2020"
there is no substantial net gain or loss in the number of Muslims through conversion globally; the number of people who become Muslims through conversion seems to be roughly equal to the number of Muslims who leave the faith
Sunni Islam accounts for over 75% of the world's Muslim population." ... "Shia Islam represents 10–15% of Muslims worldwide.
Sunni Islam is the largest denomination of Islam, comprising about 85% of the world's over 1.5 billion Muslims.
our sixth imam, Imam Sadeg, says that we have five definitive holy places... first is Mecca... second is Medina... third belongs to our first imam of Shia, Ali, which is in Najaf. The fourth belongs to our third imam, Hussein, in Kerbala. The last one belongs to the daughter of our seventh imam and sister of our eighth imam, who is called Fatemah, and will be buried in Qom.
Anyone who has travelled to Central Asia knows of the non-denominational Muslims—those who are neither Shiites nor Sounites, but who accept Islam as a religion generally.
{{cite book}}: |website= ignored (help)Islamism is one of many sociopolitical concepts continuously contested in scholarly literature. It is a neologism debated in both Muslim and non-Muslim public and academic contexts. The term "Islamism" represents a form of social and political activism grounded in the idea that public and political life should be guided by Islamic principles. In other words, Islamists are those who believe that Islam has an important role to play in a Muslim-majority society and seek to implement this belief.
The term "Islamism/Islamist" has come into increasing use in recent years to denote the views of those Muslims who claim that Islam, or more specifically, the Islamic sharīʿah, provides guidance for all areas of human life, individual and social, and who therefore call for an "Islamic State" or an "Islamic Order." [...] Today it is one of the recognized alternatives to "fundamentalist", along with "political Islam" in particular. [...] Current terminology usually distinguishes between "Islam," [...] and "Islamism", referring to the ideology of those who tend to signal openly, in politics, their Muslim religion. [...] the term has often acquired a quasi-criminal connotation close to that of political extremism, religious sectarianism, or bigotry. In Western mainstream media, "Islamists" are those who want to establish, preferably through violent means, an "Islamic state" or impose sharīʿah (Islamic religious law)—goals that are often perceived merely as a series of violations of human rights or the rights of women. In the Muslim world, insiders use the term as a positive reference. In the academic sphere, although it is still debated, the term designates a more complex phenomenon.
For Shiʿi Muslims, Muhammad not only designated Ali as his friend, but appointed him as his successor—as the "lord" or "master" of the new Muslim community. Ali and his descendants would become known as the Imams, divinely guided leaders of the Shiʿi communities, sinless, and granted special insight into the Qurʾanic text. The theology of the Imams that developed over the next several centuries made little distinction between the authority of the Imams to politically lead the Muslim community and their spiritual prowess; quite to the contrary, their right to political leadership was grounded in their special spiritual insight. While in theory, the only just ruler of the Muslim community was the Imam, the Imams were politically marginal after the first generation. In practice, Shiʿi Muslims negotiated varied approaches to both interpretative authority over Islamic texts and governance of the community, both during the lifetimes of the Imams themselves and even more so following the disappearance of the twelfth and final Imam in the ninth century.
For Shiʿi Muslims, Muhammad not only designated Ali as his friend, but appointed him as his successor—as the "lord" or "master" of the new Muslim community. Ali and his descendants would become known as the Imams, divinely guided leaders of the Shiʿi communities, sinless, and granted special insight into the Qurʾanic text. The theology of the Imams that developed over the next several centuries made little distinction between the authority of the Imams to politically lead the Muslim community and their spiritual prowess; quite to the contrary, their right to political leadership was grounded in their special spiritual insight. While in theory, the only just ruler of the Muslim community was the Imam, the Imams were politically marginal after the first generation. In practice, Shiʿi Muslims negotiated varied approaches to both interpretative authority over Islamic texts and governance of the community, both during the lifetimes of the Imams themselves and even more so following the disappearance of the twelfth and final Imam in the ninth century.