Resultado de búsqueda
Islam ( / ˈɪzlɑːm, ˈɪzlæm / IZ-la (h)m; [7] Arabic: ٱلْإِسْلَام, romanized : al-Islām, IPA: [alʔɪsˈlaːm], lit. 'submission [to the will of God ]') is an Abrahamic monotheistic religion centered on the Quran and the teachings of Muhammad, the religion's founder.
Hace 3 días · 維基百科，自由的百科全書. 一名穆斯林在朝覲過程當中在 麥加 禮拜. 古蘭經. 伊斯蘭教 （阿拉伯語： الْإِسْلَام ， 羅馬化 ：al-'islām ； 發音： [alʔɪsˈlaːm] （ ⓘ ） ，新加坡作 回教 ）是以《 古蘭經 》為基礎， 聖訓 為輔助的 一神教 宗教 ， 世界三大宗教 之一。 穆斯林 （伊斯蘭教信徒）相信《古蘭經》為造物主命天使給其最後使者 穆罕默德 逐字逐句的啟示，而 聖訓 則是穆罕默德的言行錄。 伊斯蘭這一名稱來自《古蘭經》，源自 閃語 字根 S-L-M ，意為「追隨、服從（真主的律法）」； 穆斯林 的名字也來自這個字根，意為「追隨者」、「和平與善的實踐者」。
伊斯蘭教是 西亞 、 中亞 、 南亞 、 東南亞 主要部分及 非洲 的大部分的主流宗教。 在 巴爾幹半島 、 中国西北地区 、 俄罗斯 西南部及 加勒比地區 都可找到龐大的穆斯林社群。 穆斯林最多的國家 是 印度尼西亚 ，這裡居住著全球穆斯林總數的15% [6] 。 南亞 、 西亞 及 北非 的穆斯林分別佔全球總數的25%、20%及15% [參 1] 。 皈依伊斯蘭教的穆斯林幾乎可在世界的每個角落都可找到。 截至2010年，全球約有16億穆斯林，佔23.4%的世界人口 [參 2] 。 在信徒人數上，伊斯蘭教是 世界第二大宗教 ，被認為是世上增長得最快的宗教 [7] [參 3] 。 語源及字義.
- Overview
- The legacy of Muhammad
- Sources of Islamic doctrinal and social views
Islam, major world religion promulgated by the Prophet Muhammad in Arabia in the 7th century ce. The Arabic term islām, literally “surrender,” illuminates the fundamental religious idea of Islam—that the believer (called a Muslim, from the active particle of islām) accepts surrender to the will of Allah (in Arabic, Allāh: God). Allah is viewed as the sole God—creator, sustainer, and restorer of the world. The will of Allah, to which human beings must submit, is made known through the sacred scriptures, the Qurʾān (often spelled Koran in English), which Allah revealed to his messenger, Muhammad. In Islam Muhammad is considered the last of a series of prophets (including Adam, Noah, Abraham, Moses, Solomon, and Jesus), and his message simultaneously consummates and completes the “revelations” attributed to earlier prophets.
Retaining its emphasis on an uncompromising monotheism and a strict adherence to certain essential religious practices, the religion taught by Muhammad to a small group of followers spread rapidly through the Middle East to Africa, Europe, the Indian subcontinent, the Malay Peninsula, and China. By the early 21st century there were more than 1.5 billion Muslims worldwide. Although many sectarian movements have arisen within Islam, all Muslims are bound by a common faith and a sense of belonging to a single community.
From the very beginning of Islam, Muhammad had inculcated a sense of brotherhood and a bond of faith among his followers, both of which helped to develop among them a feeling of close relationship that was accentuated by their experiences of persecution as a nascent community in Mecca. The strong attachment to the tenets of the Qurʾānic revelation and the conspicuous socioeconomic content of Islamic religious practices cemented this bond of faith. In 622 ce, when the Prophet migrated to Medina, his preaching was soon accepted, and the community-state of Islam emerged. During this early period, Islam acquired its characteristic ethos as a religion uniting in itself both the spiritual and temporal aspects of life and seeking to regulate not only the individual’s relationship to God (through conscience) but human relationships in a social setting as well. Thus, there is not only an Islamic religious institution but also an Islamic law, state, and other institutions governing society. Not until the 20th century were the religious (private) and the secular (public) distinguished by some Muslim thinkers and separated formally in certain places such as Turkey.
Britannica Quiz
Islam
This dual religious and social character of Islam, expressing itself in one way as a religious community commissioned by God to bring its own value system to the world through the jihād (“exertion,” commonly translated as “holy war” or “holy struggle”), explains the astonishing success of the early generations of Muslims. Within a century after the Prophet’s death in 632 ce, they had brought a large part of the globe—from Spain across Central Asia to India—under a new Arab Muslim empire.
The period of Islamic conquests and empire building marks the first phase of the expansion of Islam as a religion. Islam’s essential egalitarianism within the community of the faithful and its official discrimination against the followers of other religions won rapid converts. Jews and Christians were assigned a special status as communities possessing scriptures and were called the “people of the Book” (ahl al-kitāb) and, therefore, were allowed religious autonomy. They were, however, required to pay a per capita tax called jizyah, as opposed to pagans, who were required to either accept Islam or die. The same status of the “people of the Book” was later extended in particular times and places to Zoroastrians and Hindus, but many “people of the Book” joined Islam in order to escape the disability of the jizyah. A much more massive expansion of Islam after the 12th century was inaugurated by the Sufis (Muslim mystics), who were mainly responsible for the spread of Islam in India, Central Asia, Turkey, and sub-Saharan Africa (see below).
Special offer for students! Check out our special academic rate and excel this spring semester!
Islamic doctrine, law, and thinking in general are based upon four sources, or fundamental principles (uṣūl): (1) the Qurʾān, (2) the Sunnah (“Traditions”), (3) ijmāʿ (“consensus”), and (4) ijtihād (“individual thought”).
The Qurʾān (literally, “reading” or “recitation”) is regarded as the verbatim word, or speech, of God delivered to Muhammad by the archangel Gabriel. Divided into 114 suras (chapters) of unequal length, it is the fundamental source of Islamic teaching. The suras revealed at Mecca during the earliest part of Muhammad’s career are concerned mostly with ethical and spiritual teachings and the Day of Judgment. The suras revealed at Medina at a later period in the career of the Prophet are concerned for the most part with social legislation and the politico-moral principles for constituting and ordering the community.
Sunnah (“a well-trodden path”) was used by pre-Islamic Arabs to denote their tribal or common law. In Islam it came to mean the example of the Prophet—i.e., his words and deeds as recorded in compilations known as Hadith (in Arabic, Ḥadīth: literally, “report”; a collection of sayings attributed to the Prophet). Hadith provide the written documentation of the Prophet’s words and deeds. Six of these collections, compiled in the 3rd century ah (9th century ce), came to be regarded as especially authoritative by the largest group in Islam, the Sunnis. Another large group, the Shiʿah, has its own Hadith contained in four canonical collections.
The doctrine of ijmāʿ, or consensus, was introduced in the 2nd century ah (8th century ce) in order to standardize legal theory and practice and to overcome individual and regional differences of opinion. Though conceived as a “consensus of scholars,” ijmāʿ was in actual practice a more fundamental operative factor. From the 3rd century ah ijmāʿ has amounted to a principle of stability in thinking; points on which consensus was reached in practice were considered closed and further substantial questioning of them prohibited. Accepted interpretations of the Qurʾān and the actual content of the Sunnah (i.e., Hadith and theology) all rest finally on the ijmāʿ in the sense of the acceptance of the authority of their community.
Ijtihād, meaning “to endeavour” or “to exert effort,” was required to find the legal or doctrinal solution to a new problem. In the early period of Islam, because ijtihād took the form of individual opinion (raʾy), there was a wealth of conflicting and chaotic opinions. In the 2nd century ah ijtihād was replaced by qiyās (reasoning by strict analogy), a formal procedure of deduction based on the texts of the Qurʾān and the Hadith. The transformation of ijmāʿ into a conservative mechanism and the acceptance of a definitive body of Hadith virtually closed the “gate of ijtihād” in Sunni Islam while ijtihād continued in Shiʿism. Nevertheless, certain outstanding Muslim thinkers (e.g., al-Ghazālī in the 11th–12th century) continued to claim the right of new ijtihād for themselves, and reformers in the 18th–20th centuries, because of modern influences, caused this principle once more to receive wider acceptance.
The Qurʾān and Hadith are discussed below. The significance of ijmāʿ and ijtihād are discussed below in the contexts of Islamic theology, philosophy, and law.
The Encyclopaedia of Islam ( EI) is a reference work that facilitates the academic study of Islam. It is published by Brill and provides information on various aspects of Islam and the Islamic world. It is considered to be the standard reference work in the field of Islamic studies. [1] The first edition was published in 1913–1938, the second ...
伊斯蘭教 （ 阿拉伯語 ： إِسْلاَم ， islām ）與 佛教 、 基督教 並列為 世界三大宗教 之一。 與 猶太教 、 基督教 同屬 亞伯拉罕系 。 7世紀 初興起於 阿拉伯半島 。 其使者為 先知 穆罕默德 。 中國 舊稱 天方教 、 清真教 或 回教 。 伊斯蘭 一詞原意為順從、和平，即順從 真主 意志的宗教。 信奉伊斯蘭教的人稱為 穆斯林 ，意為順從者。 伊斯蘭教主要傳播於 西亞 、 北非 、 西非 、 中亞 、 南亞 、 東南亞 等， 第二次世界大戰 後，在 西歐 、 北美 、 非洲 等地區迅速傳播，是上述地區發展最快的 宗教 。 西歐有些國家，穆斯林的人口非常可觀，比如法國，穆斯林人口已經達到了總人口的10%。 英國和德國也有比例可觀的穆斯林人口。
伊斯蘭教 （ 阿拉伯語 ： إِسْلاَم ， islām ）與 佛教 、 基督教 並列為 世界三大宗教 之一。 與 猶太教 、 基督教 同屬 亞伯拉罕系 。 7世紀 初興起於 阿拉伯半島 。 其使者為 先知 穆罕默德 。 中國 舊稱 天方教 、 清真教 或 回教 。 伊斯蘭 一詞原意為順從、和平，即順從 真主 意志的宗教。 信奉伊斯蘭教的人稱為 穆斯林 ，意為順從者。 伊斯蘭教主要傳播於 西亞 、 北非 、 西非 、 中亞 、 南亞 、 東南亞 等， 第二次世界大戰 後，在 西歐 、 北美 、 非洲 等地區迅速傳播，是上述地區發展最快的 宗教 。 西歐有些國家，穆斯林的人口非常可觀，比如法國，穆斯林人口已經達到了總人口的10%。 英國和德國也有比例可觀的穆斯林人口。
