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Islam has a long history. Like with other religions, over time, people started to disagree with each other, and groups of people started to see things in one particular way. In Islam, these groups are called schools of thought, or branches. Sometimes, they are rfered to as denomination. Big schools of thought are Sunnis, Shias, and Ibadis, but there are also smaller ones. Most Muslims feel that they belong to one of these schools of thought. Some believe that they don't, or that they cannot easily be classified as belonging to one particular school of thought. They are called Non-denominational Muslims (Arabic: مسلمون بلا طائفة, romanized: Muslimūn bi-la ṭā’ifa).[1] The think of themselves as "just Muslims" or "non-denominational Muslims."[2] Muslims who do not adhere to a sect are also known as non-sectarian Muslims.[3] Unlike Sunnis, Shias, and Ibadis, non-denominational Muslims are not affiliated with any school of thought (madhhab).[4][5][6]
Most people in the Middle East identify as either Sunni or Shi'a. But there are still many Muslims who identify as non-denominational.[7] According to a 2012 study by the Pew Research Center, Muslims who identify as "just Muslim" make up a majority of the Muslims in eight countries: Kazakhstan (74%), Albania (65%), Kyrgyzstan (64%), Kosovo (58%), Indonesia (56%), Mali (55%), Bosnia and Herzegovina (54%), Uzbekistan (54%), and a plurality in four countries: Azerbaijan (45%), Russia (45%), Nigeria (42%), and Cameroon (40%).[8] They are found primarily in Central Asia.[8] Kazakhstan has the largest proportion of Muslims who do not identify with a sect, who constitute about 74% of the Muslim population.[8] According to WorldAtlas, 30% of Moroccans are non-denominational Muslims, while two-thirds belong to the Sunni denomination.[9] Southeastern Europe also has a large number of Muslims who do not identify with a sect.[8]
References[change | change source]
- ↑ Benakis, Theodoros (13 January 2014). "Islamophoobia in Europe!". New Europe. Brussels. Archived from the original on 31 January 2016. Retrieved 20 October 2015.
- ↑ Thompson, Katrina Daly (11 April 2023). Muslims on the Margins: Creating Queer Religious Community in North America. NYU Press. ISBN 9781479814367.
- ↑ Clarke, Peter (June 2002). The World's Religions: Islam. Routledge. ISBN 978-1-134-93195-8.
- ↑ Tan, Charlene (2014). Reforms in Islamic Education: International Perspectives. ISBN 9781441146175.
This is due to the historical, sociological, cultural, rational and non-denominational (non-madhhabi) approaches to Islam employed at IAINs, STAINs, and UINs, as opposed to the theological, normative and denominational approaches that were common in Islamic educational institutions in the past
- ↑ Rane, Halim, Jacqui Ewart, and John Martinkus. "Islam and the Muslim World." Media Framing of the Muslim World. Palgrave Macmillan UK, 2014. 15-28
- ↑ Obydenkova, Anastassia V. "Religious pluralism in Russia." Politics of religion and nationalism: Federalism, consociationalism and secession, Routledge (2014): 36-49
- ↑ Seyfi, Siamak; Michael Hall, C. (28 September 2020). Cultural and Heritage Tourism in the Middle East and North Africa: Complexities, Management and Practices. Routledge. ISBN 9781000177169.
- ↑ 8.0 8.1 8.2 8.3 "Chapter 1: Religious Affiliation". The World’s Muslims: Unity and Diversity. Pew Research Center's Religion & Public Life Project. August 9, 2012. Retrieved 4 September 2013.
- ↑ "Religious Beliefs In Morocco". WorldAtlas. April 25, 2017.
