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There are more than 1 billion Muslims worldwide, fewer than one fifth of whom are Arab. Islam is the principal religion of much of Asia, including Indonesia (which has the world's largest Muslim population), Malaysia, Pakistan, Bangladesh, Afghanistan, Azerbaijan, Turkmenistan, Uzbekistan, Tajikistan, Kyrgyzstan, Kazakhstan, Iran, Iraq, Syria, Jordan, the Arabian Peninsula states, and Turkey. India also has one of the world's largest Muslim populations, although Islam is not the principal religion there. In Africa, Islam is the principal religion in Egypt, Algeria, Tunisia, Djibouti, Gambia, Guinea, Libya, Mali, Mauritania, Morocco, Niger, Senegal, Somalia, and Sudan, with sizable populations also in Chad, Eritrea, Ethiopia, Ghana, Tanzania (where the island of Zanzibar is predominantly Muslim), and Nigeria.
In Europe, Albania is predominantly Muslim, and, historically, Bulgaria, Bosnia, North Macedonia, and Georgia have had Muslim populations. Elsewhere in Europe, significant immigrant communities of Muslims from N Africa, Turkey, and Asia exist in France, Germany, Great Britain, and other nations. In the Americas the Islamic population has substantially increased in recent years, both from conversions and the immigration of adherents from other parts of the world. In the United States, the number of Muslims has been variably estimated at 2–6 million; 20% of the population of Suriname is Muslim.
At the core of Islam is the Qur'an, believed to be the final revelation by a transcendent Allah [Arab.,=the God] to Muhammad, the Prophet of Islam; since the Divine Word was revealed in Arabic, this language is used in Islamic religious practice worldwide. Muslims believe in final reward and punishment, and the unity of the umma, the “nation” of Islam. Muslims submit to Allah through arkan ad-din, the five basic requirements or “pillars”: shahadah, the affirmation that “there is no god but God, and Muhammad is the Messenger of God”; salah, the five daily ritual prayers (see liturgy, Islamic); zakat, the giving of alms, also known as a religious tax; Sawm, the dawn-to-sunset fast during the lunar month of Ramadan; and hajj, the pilgrimage to Mecca. The importance of the hajj can hardly be overestimated: this great annual pilgrimage unites Islam and its believers from around the world.
The ethos of Islam is in its attitude toward Allah: to His will Muslims submit; Him they praise and glorify; and in Him alone they hope. However, in popular or folk forms of Islam, Muslims ask intercession of the saints, prophets, and angels, while preserving the distinction between Creator and creature. Islam views the Message of Muhammad as the continuation and the fulfillment of a lineage of Prophecy that includes figures from the Hebrew Scriptures and the New Testament, notably Adam, Noah, Abraham, Moses, David, and Jesus. Islamic law reserves a communal entity status for the ahl al-kitab, People of the Book, i.e., those with revealed religions, including Jews and Christians. Islam also recognizes a number of extra-biblical prophets, such as Hud, Salih, Shuayb, and others of more obscure origin. The chief angels are Gabriel and Michael; devils are the evil jinn.
Other Islamic obligations include the duty to “commend good and reprimand evil,” injunctions against usury and gambling, and prohibitions of alcohol and pork. Meat is permitted if the animal was ritually slaughtered; it is then called halal. Jihad, the exertion of efforts for the cause of God, is a duty satisfied at the communal and the individual level. At the individual level, it denotes the personal struggle to be righteous and follow the path ordained by God. Communally, it involves both encouraging what is good and correcting what is not and waging war to defend Islam.
In Islam, religion and social membership are inseparable: the ruler of the community (caliph; see caliphate) has both a religious and a political status. The unitary nature of Islam, as a system governing relations between a person and God, and a person and society, has contributed to the appeal and success of Islam.
The evolution of Islamic mysticism into organizational structures in the form of Sufi orders was, from the 13th cent. onwards, one of the driving forces in the spread of Islam (see Sufism; fakir). Sufi orders were instrumental in expanding the realm of Islam to trans-Saharan Africa, stabilizing its commercial and cultural links with the Mediterranean and the Middle East, and to SE Asia.
Holidays and Honorifics
Interpretation of the Qur'an
See F. Rahman, Islam (1966), M. Jameelah, Islam and Modernism (1968), P. K. Hitti, History of the Arabs (10th ed. 1970), M. G. S. Hodgson, The Venture of Islam (3 vol., 1974), J. L. Esposito, Islam (rev. ed. 1992), A. Schimmel, Islam (1992), D. Waines, An Introduction to Islam (1995), J. I. Smith, Islam in America (1999), M. Cook et al., ed., The New Cambridge History of Islam (6 vol., 2009), S. F. Dale, The Muslim Empires of the Ottomans, Safavids, and Mughals (2010), F. M. Donner, Muhammad and the Believers (2010), B. Tibi, Islamism and Islam (2012), and C. de Bellaigue, The Islamic Enlightenment (2017); C. Glassé, Concise Encyclopedia of Islam (1991), J. L. Esposito, The Oxford Dictionary of Islam (2003), and G. Bowering, ed., The Princeton Encyclopedia of Islamic Political Thought (2012).
Jihad(religion, spiritualism, and occult)
Jihad means "holy war." But how that word is interpreted is a matter of some debate, probably because Muhammad himself used the term in different ways. Sometimes he used jihad to describe the cultural and political spread of Islam. Sometimes he used it to refer to the spiritual war against evil both in society and in the human soul.
Following are a few passages from the Qur'an relating to jihad:
Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of God with their goods and their persons. God hath granted a grade higher to those who strive and fight. (4:95)
Fight in the cause of God those who fight you, but do not transgress limits; for God loveth not transgressors. (2:190)
And fight them on until there is no more tumult or oppression, and there prevail justice and faith in God; but if they cease, let there be no hostility to those who practice oppression. (2:193)
And if any strive (with might and main), they do so for their own souls; for Allah is free of all needs from all creation. (29:6)
Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things. (2:256)
(Arabic, “holy war,” literally, “struggle” or “persevere”), one of the precepts of Islam, supported by the Koran (for example, sura 9, verse 29), according to which all Muslims able to do battle must carry out holy wars against unbelievers. The teachings developed by scholars of Muslim law state that the entire world is divided into a “land of Islam” (or “region of faith”) and a “war territory” (countries inhabited by non-Muslims, or unbelievers). The idea of jihad was widely used by the ruling strata of Muslim feudal society to inflame fanaticism and to unify Muslims under the banner of religion. The call to jihad was often used against “external enemies” as well.
At times, under conditions of combat against colonialists, calls to jihad served the interest of defensive war and the simultaneous defense of religion, as, for example, in the Sudan during the Mahdist uprising at the end of the 19th century.
Jihad is also called ghazawat (Arabic, literally a “raid,” “campaign,” or “attack”).
In recent times in Muslim countries the jihad has been a call to war in defense of the fatherland.
REFERENCESPetrushevskii, I. P. Islam vlrane v VII-XV vekakh. Leningrad, 1966. Pages 80-83.
Encyclopédic de ïlslam, vol. 2. Leiden-Paris, 1965. Pages 551-53.