Overview of the major schools and branches of Islam

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This article summarizes the different branches in Islam.

Similarities [edit]

Geographer and historian Al-Muqaddasi once satirically described the adherents of these schools as possessing contrasting personal qualities: Hanafites, conscious of being hired in official positions, appeared deft, well-informed, devout and prudent; the Malikite dull, obtuse and confining himself to observance of Muslim prophetic tradition; the Shafi'ite shrewd, impatient, understanding and quick-tempered; the Zahirite haughty, irritable, loquacious and well-to-do; the Mu'tazilite elegant, erudite, free-thinking and ironic; the Shi'ite entrenched in his old rancor, intractable and enjoys riches and fame; the Hanbalite anxious to practice what he preaches, charitable and inspiring; the Karamite pious, partisan, avicarous and predatory; the litterateur frivolous, vain, clever and pompous; and the reciter of the Qur'an greedy, vanglorious, hypocritical and -effeminate.^[1] While such descriptions were most assuredly humorous in nature, differences did and still do exist.

Early Scholars [edit]

The Quran sets the rights, the responsibilities and the rules for people and for societies to adhere to, for instance, not dealing in interest. Muhammand then provided an example, which is recorded in the hadith books, showing people how he practically implement these rules in a society. After the passing of Muhammad, there was a need for jurists, to decide on new legal matters where there is no such ruling in the Quran or the Hadith, example of Islamic prophet Muhammad regarding a similar case.^[2][3] In the years proceeding Muhammad, Imam Jafar al-Sadiq whose views many Shias follow and Imam Abu Hanifa and Malik ibn Anas whose views most Sunnis follow worked together in Al-Masjid an-Nabawi in Medina. Along with Qasim ibn Muhammad ibn Abu Bakr, Muhammad al-Baqir, Zayd ibn Ali and over 70 other leading jurists and scholars.

All the Muslims follow the Quran and the example of Muhammad. The differences between the denominations in Islam are primarily political. The Sunnis give more importance to the Quran and the books containing the hadith, examples of Muhammad, but since all the early scholars and all the four caliphs worked together, the Sunnis accept all the first four caliphs, as they were elected by the community. They also accept all the early imams (scholars) for their knowledge. While the Shias who constitute around 10-20% of the Muslims are more hereditary and only accept Ali the fourth caliph and only accept the male descendent of Ali through his son Hussein as imams. But different branches of Shia accept different brothers.

All these scholars were taught by Muhammads companions, many of whom settled in Madina.

Muwatta^[4] by Malik ibn Anas was written as a consensus of the opinion, of these scholars.^[5][6][7] The Muwatta^[4] by Malik ibn Anas quotes 13 hadiths from Imam Jafar al-Sadiq.^[8]

Much of the knowledge we have about Muhammand is narrated through Aisha the wife of Muhammad, also a renowned scholar of her time. Aisha raised and taught her nephew Qasim ibn Muhammad ibn Abu Bakr.

Qasim ibn Muhammad ibn Abu Bakrs mother was from Alis family and Qasims daughter Farwah bint al-Qasim was married to Muhammad al-Baqir and was the mother of Jafar al-Sadiq. Therefore Qasim ibn Muhammad ibn Abu Bakr was the grand son of Abu Bakr the first caliph and the grand father of Jafar al-Sadiq whose views the twelver Shias follow. The twelver Shia do not accept Abu Bakr as the first caliph but do accept his great grand son Jafar al-Sadiq.

Aishas also taught her nephew Urwah ibn Zubayr. He then taught his son Hisham ibn Urwah, who was the main teacher of Malik ibn Anas whose views many Sunni follow and also taught Jafar al-Sadiq. Qasim ibn Muhammad ibn Abu Bakr, Hisham ibn Urwah and Muhammad al-Baqir taught Zayd ibn Ali, Jafar al-Sadiq, Abu Hanifa, and Malik ibn Anas.

Al-Shafi‘i was taught by Malik ibn Anas. Ahmad ibn Hanbal was taught by Al-Shafi‘i. Muhammad al-Bukhari travelled every where collecting hadith and his father Ismail ibn Ibrahim was a student of Malik ibn Anas^{[9][10][11][12][13][14]}

^[9][20]

In the books actually written by these original jurists and scholars, there are very few theological and judicial differences between them. Imam Ahmad rejected the writing down and codifying of the religious rulings he gave. They knew that they might have fallen into error in some of their judgements and stated this clearly. They never introduced their rulings by saying, "Here, this judgement is the judgement of God and His prophet." ^[21] There is also very little text actually written down by Jafar al-Sadiq him self. They all give priority to the Qur'an and the Hadith (the practice of Muhammad). They felt that the Quran and the Hadith, the example of Muhammad provided people with almost everything they needed. "This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion" Quran 5:5 ^[22].

These Scholars did not distinguish between each other. They were not Sunni or Shia. They felt that they were following the religion of Abraham as described in the Quran "Say: Allah speaks the truth; so follow the religion of Abraham, the upright one. And he was not one of the polytheists" (Qur'an 3:95).

They we against the formation of sects as described in the Quran "Turn in repentance to Him, and fear Him and establish prayer and do not be of those who associate others with Allah or of those who have divided their religion and become sects, every faction rejoicing in what it has." (Qur'an 30:31-32).

Most of the differences are regarding Sharia laws devised through Ijtihad where there is no such ruling in the Quran or the Hadiths of Islamic prophet Muhammad regarding a similar case.^[21] As these jurists went to new areas, they were pragmatic and continued to use the same ruling as was given in that area during pre-islamic times, if the population felt comfortable with it, it was just and they used Ijtihad to deduce that it did not conflict with the Quran or the Hadith. As explained in the Muwatta^[4] by Malik ibn Anas.^[5] This made it easier for the different communities to integrate into the Islamic State and assisted in the quick expansion of the Islamic State.

To reduce the divergence, ash-Shafi'i proposed giving priority to the Qur'an and the Hadith (the practice of Muhammad) and only then look at the consensus of the Muslim jurists (ijma), and analogical reasoning (qiyas).^[5] This then resulted in jurists like Muhammad al-Bukhari^[17] dedicating their lives to the collection of the correct Hadith, in books like Sahih al-Bukhari. Sahih translates as authentic or correct. They also felt that Muhammads judgement was more impartial and better than their own.

During the Abbasid period, many history books were also written as a reference for future generations, recording everything people were saying about the early history of Islam. They were not subject to the same level of authenticity checks.

These scholars also laid the foundations of Science in the medieval Islamic world and some scientists and Mathematicians on the List of Muslim scientists were taught by these scholars, they then taught other scholars. Islam discourages the belief in superstition. Hence these scholars felt that humans could truly appreciate God magnificence, by studying Gods creation.

Quran 45:3 ^[23] "Indeed, within the heavens and earth are signs for the believers."

For them Islam and science were linked ^[24][25][26] The students of these scholars also preserved and translated the Greek and Latin manuscripts during the Dark Ages (historiography) in Europe. They were also instrumental in the making of the European Renaissance^{[27][28][29][30]} Many of the early advances in astronomy were made because the Muslims relied on the Sun, the Moon and the stars for the times to pray, and the time of Ramadan and the direction to the Mecca, for the direction to pray and for navigation in the desert and the sea.

Politics [edit]

The differences between the denominations in Islam are political and appeared after Muhammad due to politics in the Middle East.

Many nations in the Middle East like Egypt, Iran, Syria and Iraq are very old. The populations are very tribal and nationalistic. There were conflict between them, for thousands of years. First it was the Roman–Persian Wars. They led to the Byzantine–Sassanid wars. Then the Ottoman–Persian Wars started. In many cases the front lines were also at the same location, during the different wars.

In Syria and Iraq many Christain sects appeared along these tribal lines. 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.

In 639, Muawiyah I was appointed as the governor of Syria after the previous governors Abu Ubaidah ibn al-Jarrah and Muawiyah brother died in a plague along with 25,000 other people.^[31][32] To stop the Byzantine harassment from the sea during the Arab-Byzantine Wars, in 649 Muawiyah I set up a navy; manned by Monophysitise Christians, Copts and Jacobite Syrian Christians sailors and Muslim troops. This resulted in the defeat of the Byzantine navy at the Battle of the Masts in 655, opening up the Mediterranean.^{[33][34][35][36][37]}. Muawiyah's wife Maysun was also a Jacobite Syrian Christians from the Kalb tribe in Syria. Maysun often took her young son Yazid to Palmyrene in the Syrian desert, where he spent a lot of time with her bedouin tribe. ^[38]

The Quran and Muhammad talked about racial equality and justice as in the The Farewell Sermon.^{[39][40][41][42][43][44][45]} Tribal and nationalistic differences were discouraged. But after Muhammad's passed away the old tribal differences between the Arabs started to resurface. Following the Roman–Persian Wars and the Byzantine–Sassanid Wars deep rooted differences between Iraq, formally under the Persian Sassanid Empire and Syria formally under the Byzantine Empire also existed. Each wanted the capital of the newly established Islamic State to be in their area.^[46] Previously, the second caliph Umar was very firm on the governors and his spies kept an eye on the governors. If he felt that a governor or a commander was becoming attracted to wealth or did not meet the required administrative standards, he had him removed from his position^[47].

Early Muslim armies stayed in encampments away from cities because Umar feared that they may get attracted to wealth and luxury. In the process, they may get away from the worship of God and become attracted to wealth and start accumulating wealth and establishing dynasties.^{[48][49][50][51]}. "Wealth and children are [but] adornment of the worldly life. But the enduring good deeds are better to your Lord for reward and better for [one's] hope." Quran 18:46 ^[52] "O you who have believed, let not your wealth and your children divert you from remembrance of Allah . And whoever does that - then those are the losers." Quran 63:9 ^[53] Staying in these encampments away from the cities also ensured that there was no stress on the population and also that the populations remained autonomous and kept their own judges and representatives. Some of these encampments later grew into cities themselves, like Basra and Kufa in Iraq and Fustat in Egypt.^[54] Some cities also had agreements with the Muslims, such as during the Siege of Jerusalem in 637 CE.

As Uthman ibn al-Affan, the third caliph became very old, Marwan I a relative of Muawiyah I slipped into the vacuum and became his secretary and slowly assumed more control and relaxed some of these restrictions. Marwan I had previously been excluded from positions of responsibility. In 656, Muhammad ibn Abi Bakr the son of Abu Bakr and the adopted son of Ali ibn Abi Talib and the great grandfather of Ja'far al-Sadiq showed some Egyptians, the house of Uthman ibn al-Affan. Later the Egyptians ended up killing Uthman ibn al-Affan.^[55]

Ali was then elected as the Caliph. The Iraqis wanted the capital of the newly established Islamic State to be in Kufa, in Iraq, so as to bring revenues into their area and oppose Syria, their old enermy previously under the Romans.^[56] They convinced Ali to come to Kufa and establish the capital in Kufa. Ali listened to them and moved the capital to Kufa. Muawiyah I the governor of Syria, a relative of Uthman ibn al-Affan and Marwan I wanted the culprils arrested. Marwan I and some people in Iraq who later became the Kharijites manipulating every one and created conflict. Ali and Muawiyah got sucked in a continuation of the Roman-Persian Wars. The front lines were at the same location. Again it was the Syrians and the Iraqis fighting.

The Kharijites in Iraq were initially very extreme in their support of Ali's, but in the process caused a lot of trouble. Every time Ali tried to negotiate, they would attack at night and cause skirmishes. Later when Ali made peace with Mu'awiyah, they started to attack innocent people. They considered everyone as an enermy. Ali then had no choice but to confront them at the Battle of Nahrawan. Ali according to both the Sunni and the Shia books was against sectarianism. The following sermon of Ali exists in both the Sunni and the Shia books. It was given by Ali after the Battle of Nahrawan in which he tried to stop the Kharijites.

"Ali says: With regard to me, two categories of people will be ruined, namely he who loves me too much and the love takes him away from rightfulness, and he who hates me too much and the hatred takes him away from rightfulness. The best man with regard to me is he who is on the middle course. So be with him and be with the great majority of Muslims because Allah’s hand of protection is on keeping unity. You should beware of division because the one isolated from the group is a prey to Satan just as the one isolated from the flock of sheep is a prey to the wolf. Beware! Whoever calls to this course of sectarianism, even though he may be under this headband of mine."^[57]

kharijites who were initially very extreme in their support of Ali's caliphate, later killed Ali after he made peace with Mu'awiyah.

After Ali was assassinated by Kharijites in 661 his son Hasan ibn Ali took over. Six months later in 661, in the interest of peace, Hasan ibn Ali, highly regarded for his wisdom and as a peacemaker, the fifth Rightly Guided Caliphs for the Sunnis and the Second Imam for the Shias and the grandson of Muhammad, made a peace treaty with Muawiyah I. In the Hasan-Muawiya treaty, Hasan ibn Ali handed over power to Muawiya on the condition that he be just to the people and keep them safe and secure and after his death he does not establish a dynasty^[58][59]. This brought to an end the era of the Rightly Guided Caliphs for the Sunnis and Hasan ibn Ali was also the last Imam for the Shias to be a Caliph. Following this, Mu'awiyah broke the conditions of the agreement and began the Umayyad dynasty, with its capital in Damascus. Later his son Yazid I, an oppressive ruler took power.

All these original jurists and scholars then acted as a counterbalance, against the rulers. When they saw injustice, all these scholars spoke out against it. As the state expanded out side Madina, the rights of the different communities, as they were constituted in the Constitution of Medina still applied. The Quran also gave additional rights to the citizens of the state and these rights were also applied. Ali, Hassan and Hussein ibn Ali gave their allegiance to the first three caliphs because they abided by these conditions. Later Ali the fourth caliph wrote in a letter "I did not approach the people to get their oath of allegiance but they came to me with their desire to make me their Amir (ruler). I did not extend my hands towards them so that they might swear the oath of allegiance to me but they themselves extended their hands towards me".^[60] But later as fate would have it (Predestination in Islam) when Yazid I, an oppressive ruler took power, Hussein ibn Ali the grand son of Muhammad felt that it was a test from God for him and his duty to confront him.

Then Aishas nephew Abd Allah ibn al-Zubayr, Qasim ibn Muhammad ibn Abu Bakrs cousin confronted the Umayyad rulers after Hussein ibn Ali was betrayed by the people of Kufa and killed by Syrian Roman Army now under the control of the Yazid I the Umayyad ruler.^[61] After a lengthy campaign, on his last hour Abd Allah ibn al-Zubayr asked his mother Asma' bint Abu Bakr the daughter of Abu Bakr the first caliph for advice. Asma' bint Abu Bakr replied to her son, she said:^[62] "You know better in your own self, that if you are upon the truth and you are calling towards the truth go forth, for people more honourable than you have been killed and if you are not upon the truth, then what an evil son you are and you have destroyed yourself and those who are with you. If you say, that if you are upon the truth and you will be killed at the hands of others, then you will not truly be free". Abd Allah ibn al-Zubayr left and was later also killed and crucified by the Syrian Roman Army now under the control of the Umayyads.

Aishas brother Muhammad ibn Abi Bakr the son of Abu Bakr the first caliph and raised by Ali the fourth caliph was also killed by the Ummayads.^[63] Aisha then raised and taught his son Qasim ibn Muhammad ibn Abu Bakr who later taught his grandson Jafar al-Sadiq. In 740, Abu Hanifah supported his friend Zayd ibn Ali against an Umayyad ruler. Abu Hanifah, Malik ibn Anas and Zayd ibn Ali's family feared that Zayd ibn Ali would get betrayed in Kufa^{[64][65][66][67]}. Zaydis believe that on the last hour of Zayd ibn Ali, he was betrayed by the people in Kufa who said to him: "May God have mercy on you! What do you have to say on the matter of Abu Bakr and Umar ibn al-Khattab?" Zayd ibn Ali said, "I have not heard anyone in my family renouncing them both nor saying anything but good about them...when they were entrusted with government they behaved justly with the people and acted according to the Qur'an and the Sunnah." ^[68][69]. In 767 Abu Hanifah died in prison when he refused to support the Abbasid ruler Al-Mansur and Malik ibn Anas was flogged.^[70][71]. Imam Ahmed Hanbal confronted a ruler and was tortured and sent to an unlit Baghdad prison cell for nearly thirty months.^[72]

After witnessing what happens due to the lust for wealth and power, others like Hasan of Basra advocated piety and the condemnation of worldliness which later influenced the development of the Sufis. It was further developed by Al-Ghazali.

The Arabs were fighting along tribal lines and the Persians were fighting the Romans for hundreds of years before Muhammad. Muhammad managed to stop the Arabs from fighting each other by providing justice. But after his death the tribal differences resurfaced. Ali got stuck in their troubles. The troubles of Iraq and Syria at the time found their way into later history books and then into the sects in Islam. Ali and Muawiyah father were second cousins.

Some of the elite in the old empires of the Middle East felt discontented with the passage of their empires and did not like the Arab Caliphs Abu Bakr and Umar, their ideas eventually found their way into the religious differences. In many cases the preislamic customs of the populations that converted to Islam were also absorbed into their rituals.^[73] This also amplified the differences. During the Arab-Byzantine Wars the Byzantines benefited when there were political disagreements between the Muslims and used the time to establishment of the themata.^[74]

After the Mongolian invasion and the subsequent reduction in the literacy rates, people began to label them selves as belonging to denominations rather than actually reading the books of these scholars.

The major differences appeared and were institutionalised after the Safavid invasion of Persia by Ismail and the subsequent Safavid conversion of Iran to Shia Islam due to the politics between the Safavids and the Ottoman Empire.^[75]

In 700/1301, Safi al-Din assumed the leadership of a significant Sufi order in Gilan, from his spiritual master and father-in-law Zahed Gilani. Due to the great spiritual charisma of Safi al-Din, the order was later known as the Safaviyya. Like his father and grandfather Ismail headed the Safaviyya sufi order. An invented genealogy claimed that Sheikh Safi (the founder of the order and Ismael's ancestor) was a lineal desendant of Ali. Ismail also proclaimed himself the Mahdi and a reincarnation of Ali. ^[76] Ismail then invaded Iran.

After taking over Iran, Ismail then confronted the Ottomans and was defeated at the Battle of Chaldiran by the Ottomans. The consequences of the defeat at the Battle of Chaldiran were also psychological for Ismail: the defeat destroyed Ismail's belief in his invincibility, based on his claimed divine status.^[77] His relationships with his Qizilbash followers were also fundamentally altered. The tribal rivalries between the Qizilbash, which temporarily ceased before the defeat at Chaldiran, resurfaced in an intense form immediately after the death of Ismail, and led to ten years of civil war (930-40/1524-33) until Shah Tahmasp regained control of the affairs of the state.

After the Battle of Chaldiran, to consolidate his position and get the Persians to back him he needed to create differences between the Ottomans and the Persians. He then imported Twelved Shia Imams from else where to convert the population. To consolidate their position, Ismail the leader if the Safavid's also exploited the deep rooted differences between areas formally under the Persian Sassanid Empire and areas formally under the Byzantine Roman Empire. Differences that existing from the Roman-Persian Wars and the Byzantine-Sassanid Wars.

Under the oppressive rule of Yazid I, some Muslims began to think that if Hussein ibn Ali the descendent of Muhammad was their ruler, he would have been more just. However later a minority, took this concept one step further and also started thinking, what if history took a different course and these ideas were later odopted by some Twelver Shia and institutionalised by the Safavids. For the first time in the history of Islam, the Safavids also established a hierarchical organization of the Shiite clergy and funded this hierarchy through the collection of waqf and Khums.^[78][79] Because of the relative insecurity of property ownership in Persia, many private landowners secured their lands by donating them to the clergy as so called vaqf. They would thus retain the official ownership and secure their land from being confiscated by royal commissioners or local governors, as long as a percentage of the revenues from the land went to the ulama the quasi-religious organizations run by dervishes (futuvva). Increasingly, members of the religious class, particularly the mujtahids and the seyyeds, gained full ownership of these lands, and, according to contemporary historian Iskandar Munshi, Persia started to witness the emergence of a new and significant group of landowners.^[80] From then on many seyyeds also further propogated the idea that Ali should have been the first caliph and that by becoming the first caliph, Abu Bakr had broken the link that proved that they should have more rights.

Before that point Jafar al-Sadiq disapproved of people who said anything bad about his great grand father Abu Bakr the first caliph. Many early Scholars like Jafar al Sadiq who some shia follow and Qasim his grandfather from his mother side are as much related to Ali the fourth Caliph, as they are to Abu Bakr the first caliph.

Zaydis, the oldest branch of the Shia and the largest group amongst the Shia before the Safavid Dynasty in the sixteenth century and currently the second largest group, even used Hanafi jurisprudence like the Sunni^[21][81][82]. As Abu Hanifa and Zayd ibn Ali worked together. Jafar al-Sadiq and Zayd ibn Ali did not them selves write any books. The Zaydis were also forced to convert to the Twelver Shia by the Safavids. Zayd ibn Ali was the son of Zayn al-Abidin and the uncle of Jafar al-Sadiq. Zaydis believe that on the last hour of Zayd ibn Ali, he was betrayed by the people in Kufa who said to him: "May God have mercy on you! What do you have to say on the matter of Abu Bakr and Umar ibn al-Khattab?" Zayd ibn Ali said, "I have not heard anyone in my family renouncing them both nor saying anything but good about them...when they were entrusted with government they behaved justly with the people and acted according to the Qur'an and the Sunnah." ^[83][84]

In the 18th century the Salafi movement led by Ibn Abd al-Wahhab in today's Saudi Arabia emerged.

All the early scholars and Muhammad had been against the development of sects and wanted people to follow the Quran and the example of Muhammad, but later money and politics, played a major part in the development of sects. Since the concept of God is so well defined in the Quran, that God is One and Only, is Eternal and Absolute and does not have children, so the only thing that they could differ on is politics i.e. who has the right to rule. Whether a ruler should be elected or be hereditary. The differences are almost entirely political.

Since the Constitution of Medina (Arabic: دستور المدينة‎, Ṣaḥīfat al-Madīnah), was drafted by the Islamic prophet Muhammad the Jews and the Christians continued to use their own laws in the Islamic State and had their own judges. ^[85][86][87]

Sunni Islam [edit]

It has been suggested that this article be merged into Sunni Islam. (Discuss) Proposed since December 2012.

Part of a series on
Sunni Islam
Beliefs
Monotheism Prophethood / Messengership Holy Books · Angels Judgement Day · Predestination
Five Pillars
Declaration of Faith · Prayer Charity · Fasting · Pilgrimage
Rightly Guided Caliphs
Abu Bakr · Umar ibn al-Khattab Uthman ibn Affan · Ali ibn Abi Talib
Schools of Law
Hanafi · Maliki · Shafi'i · Hanbali · Zahiri
Extinct Schools of Law
Awza'i · Laythi · Thawri · Jariri
Schools of Theology
Maturidi · Ash'ari · Athari
Movements
Ahl al-Hadith · Barelvi · Deobandi · Salafi
Hadith Collections
Kutub al-Sittah Sahih al-Bukhari · Sahih Muslim Al-Sunan al-Sughra · Sunan Abu Dawood Sunan al-Tirmidhi · Sunan ibn Majah
v t e

Sunni Muslims are the largest denomination of Islam and are known as Ahl as-Sunnah wa’l-Jamā‘h or simply as Ahl as-Sunnah. The word Sunni comes from the word sunnah, which means the teachings and actions or examples of the Islamic prophet, Muhammad. Therefore, the term "Sunni" refers to those who follow or maintain the sunnah of the prophet Muhammad.

The Sunnis believe that Muhammad did not specifically appoint a successor to lead the Muslim ummah (community) before his death, and after an initial period of confusion, a group of his most prominent companions gathered and elected Abu Bakr Siddique, Muhammad's close friend and a father-in-law, as the first caliph of Islam. Sunni Muslims regard the first four caliphs (Abu Bakr, `Umar ibn al-Khattāb, Uthman Ibn Affan and Ali ibn Abu Talib) as "al-Khulafā’ur-Rāshidūn" or "The Rightly Guided Caliphs." Sunnis also believe that the position of caliph may be attained democratically, on gaining majority votes, but after the Rashidun, the position turned into a hereditary dynastic rule because of the divisions that started by the Umayads and others. After the fall of the Ottoman Empire in 1923, there has never been another caliph as widely recognized in the Muslim world.

Schools of jurisprudence [edit]

It has been suggested that this article be merged into Madhhab. (Discuss) Proposed since December 2012.

Madhhab is an Islamic term that refers to a school of thought or religious jurisprudence within Sunni Islam. Several of the Sahaba had a unique school of jurisprudence, but these schools were gradually consolidated or discarded so that there are currently four recognized schools. The differences between these schools of thought manifest in some practical and philosophical differences. Sunnis generally do not identify themselves with a particular school of thought, simply calling themselves "Sunnis," but the populations in certain regions will often - whether intentionally or unintentionally - follow the views of one school while respecting others.

Hanafi

The Hanafi school was founded by Abu Hanifa an-Nu‘man. It is followed by Muslims in the Levant, Central Asia, Afghanistan, Pakistan, India, Bangladesh, Western Lower Egypt, Iraq, Turkey, the Balkans and by most of Russia's Muslim community. There are movements within this school such as Deobandis, and the Tablighi Jamaat , which are all concentrated in South Asia and in most parts of India.

Maliki

The Maliki school was founded by Malik ibn Anas. It is followed by Muslims in North Africa, West Africa, the United Arab Emirates, Kuwait, in parts of Saudi Arabia and in Upper Egypt. The Murabitun World Movement follows this school as well. In the past, it was also followed in parts of Europe under Islamic rule, particularly Islamic Spain and the Emirate of Sicily.

Shafi`i

The Shafi`i school was founded by Muhammad ibn Idris ash-Shafi`i. It is followed by Muslims in Eastern Lower Egypt, Somalia, Indonesia, Thailand, Singapore, Philippines, Yemen, Kurdistan, Kerala (Mappilas) and is officially followed by the governments of Brunei and Malaysia.

Hanbali

The Hanbali school was founded by Ahmad ibn Hanbal. It is followed by Muslims in Qatar, most of Saudi Arabia and minority communities in Syria and Iraq. The majority of the Salafist movement follows this school.

Ẓāhirī

The Ẓāhirī school was founded by Dawud al-Zahiri. It is followed by minority communites in Morocco and Pakistan. In the past, it also was also followed by the majority of Muslims in Mesopotamia, Portugal, the Balearic Islands, North Africa and parts of Spain.

Schools of Theology [edit]

It has been suggested that this article be merged into Islamic theology. (Discuss) Proposed since December 2012.

Aqidah is an Islamic term meaning creed or belief. Any religious belief system, or creed, can be considered an example of aqidah. However this term has taken a significant technical usage in Muslim history and theology, denoting those matters over which Muslims hold conviction. The term is usually translated as "theology". Such traditions are divisions orthogonal to sectarian divisions of Islam, and a Mu'tazili may for example, belong to Jafari, Zaidi or even Hanafi school of jurisprudence.

Textualist approach [edit]

Athari

The Athari school derives its name from the Arabic word Athar, meaning "narrations." The Athari creed is to avoid delving into extensive theological speculation. They use the Qur'an, the Sunnah, and sayings of the Sahaba - seeing this as the middle path where the attributes of Allah are accepted without questioning 'how' they are. Ahmad bin Hanbal is regarded as the leader of the Athari school of creed. Athari is generally synonymous with Salafi. The central aspect of Athari theology is its definition of Tawhid, meaning literally unification or asserting the oneness of Allah.^{[88][89][90][91]}

Kalām [edit]

Kalām is the Islamic philosophy of seeking theological principles through dialectic. In Arabic, the word literally means "speech/words". A scholar of kalām is referred to as a mutakallim (Muslim theologian; plural mutakallimūn). There are many schools of Kalam, the main ones being the Ash'ari and Maturidi schools in Sunni Islam.

Ash'ari

Ash'ari is a school of early Islamic philosophy founded in the 10th century by Abu al-Hasan al-Ash'ari. It was instrumental in drastically changing the direction of Islam and laid the groundwork to "shut the door of ijtihad" centuries later in the Ottoman Empire.^{[citation needed]} The Asharite view was that comprehension of the unique nature and characteristics of God were beyond human capability.

Maturidi

A Maturidi is one who follows Abu Mansur Al Maturidi's theology, which is a close variant of the Ash'ari school. Points which differ are the nature of belief and the place of human reason. The Maturidis state that belief (iman) does not increase nor decrease but remains static; it is piety (taqwa) which increases and decreases. The Ash'aris say that belief does in fact increase and decrease. The Maturidis say that the unaided human mind is able to find out that some of the more major sins such as alcohol or murder are evil without the help of revelation. The Ash'aris say that the unaided human mind is unable to know if something is good or evil, lawful or unlawful, without divine revelation.

Murji'ah

Murji'ah (Arabic المرجئة) is an early Islamic school, whose followers are known in English as Murjites or Murji'ites (Arabic المرجئون). During the early centuries of Islam, Muslim thought encountered a multitude of influences from various ethnic and philosophical groups that it absorbed. Murji'ah emerged as a theological school that was opposed to the Kharijites on questions related to early controversies regarding sin and definitions of what is a true Muslim.

They advocated the idea of "delayed judgement". Only God can judge who is a true Muslim and who is not, and no one else can judge another as an infidel (kafir). Therefore, all Muslims should consider all other Muslims as true and faithful believers, and look to Allah to judge everyone during the last judgment. This theology promoted tolerance of Umayyads and converts to Islam who appeared half-hearted in their obedience. The Murjite opinion would eventually dominate that of the Kharijites.

The Murjites exited the way of the Sunnis when they declared that no Muslim would enter the hellfire, no matter what his sins. This contradicts the traditional Sunni belief that some Muslims will enter the hellfire temporarily. Therefore the Murjites are classified as Ahlul Bid'ah or "People of Innovation" by Sunnis, particularly Salafis.

Mu'tazili

Mu'tazili theology originated in the 8th century in al-Basrah when Wasil ibn Ata left the teaching lessons of Hasan al-Basri after a theological dispute. He and his followers expanded on the logic and rationalism of Greek philosophy, seeking to combine them with Islamic doctrines and show that the two were inherently compatible. The Mu'tazili debated philosophical questions such as whether the Qur'an was created or eternal, whether evil was created by God, the issue of predestination versus free will, whether God's attributes in the Qur'an were to be interpreted allegorically or literally, and whether sinning believers would have eternal punishment in hell.

Movements [edit]

Salafi

The Salafi movement is a historical revivalist tradition dating back chiefly to the 13th century to Sheikh Ibn Taymiyyah and with a claim to following the methodology of the earliest Muslim generations, known as the Salaf. It is a movement recently revived by the 18th century teacher Sheikh Muhammad ibn Abd-al-Wahhab in the Arabian peninsula, and was instrumental in the rise of the House of Saud to power. Salafism is a puritanical and legalistic Islamic movement under the Sunni umbrella, and is the dominant form of Islam in Saudi Arabia. The terms "Wahhabi movement" and "Salafism" are often used interchangeably, although the word "Wahhabi" is a specific for followers of Muhammad ibn Abd-al-Wahhab who are the far right wing of Salafi Islam.

In addition to the Qur'an and hadith, the works of earlier scholars like Ibn Taymiyya, Ibn Al Qayyim and Muhammad bin Abdul Wahhab are used for religious guidance. Salafism is, in general, opposed to Sufism as well as sects outside of the Sunni fold, which they regard as heresies. They see their role as a movement to restore Islam from what they perceive to be innovations, superstitions, deviances, and idolatries.

Salafis view the first three generations of Muslims, Muhammad's companions and the two succeeding generations after them, the Tabi‘un and the Tabi‘ al-Tabi‘in, and those who followed in their path as being the best sources in order to understand the foundational principles of Islam, this being the methodology of the salaf. From this they follow the Athari creed with regards to their beliefs and regarding fiqh, as Sheikh Muhammad ibn al Uthaymeen once explained, the clearest path is for Muslims who are laymen to follow, do taqlid to, a local scholar or teacher. However for those who wish to further their knowledge in fiqh then these Muslims are advised to take learning from a scholar well versed in a particular Madh'hab and study it thoroughly. The notable thing with regards to the salafi methadology is that it allows for scholars and sheikhs to reach a level whereby if they master the four madha'hib then they are capable of ijtihad, deriving their own fiqh rulings.

The methodology predominates mainly in countries such as Saudi Arabia, and other Arabian Peninsula states. There are also significant numbers of adherents in the Indian subcontinent (known as the Ahl al-Hadith), Egypt, and all over the Muslim world. It is also growing in popularity in countries in the western world; in particular in Muslim communities of the United Kingdom, Canada and the United States.

Al-Ikhwan Al-Muslimun

The Al-Ikhwan Al-Muslimun, or Muslim Brotherhood, is an organisation that was founded by Egyptian scholar Hassan al-Banna, a graduate of Dar al-Ulum. With its various branches, it is the largest Sunni movement in the Arab world, and an affiliate is often the largest opposition party in many Arab nations. The Muslim Brotherhood is not concerned with theological differences, accepting Muslims of any of the four Sunni schools of thought. It is the world's oldest and largest Islamist group. Its aims are to re-establish the Caliphate and in the mean time push for more Islamisation of society. The Brotherhood's stated goal is to instill the Qur'an and sunnah as the "sole reference point for... ordering the life of the Muslim family, individual, community... and state."^{[citation needed]}

Jamaat-e-Islami

The Jamaat-e-Islami is an Islamist political party in the Indian Subcontinent. It was founded in Lahore, India, by Sayyid Abul Ala Maududi in 1941 and is the oldest religious party in Pakistan and India. Today, sister organizations with similar objectives and ideological approaches exist in India, (Jamaat-e-Islami Hind), Bangladesh (Jamaat-e-Islami Bangladesh), Kashmir, Afghanistan, and Sri Lanka, and there are "close brotherly relations" with the Islamist movements and missions "working in different continents and countries", particularly those affiliated with the Muslim Brotherhood or Akhwan-al-Muslimeen. The JI envisions an Islamic government in Pakistan, Bangladesh and Afghanistan governing by Islamic law. It opposes Westernization—including capitalism, socialism, or such practices as bank interest, and favours an Islamic economic order and Caliphate.^{[citation needed]}

Jamaat-al-Muslimeen

The Jamaat ul-Muslimeen is a movement in Sunni Islam revived by the Imam Syed Masood Ahmad in the 1960s.^[92] The present leader of this group is Muhammad Ishtiaq.^[93]

Shia Islam [edit]

It has been suggested that this article be merged into Shia Islam. (Discuss) Proposed since December 2012.

Part of a series on Shīa Islam
Beliefs and practices
Monotheism Holy Books Prophethood Succession to Muhammad Imamate of the Family Angels Judgement Day Mourning of Muharram Intercession · Ismah The Occultation · Clergy
Views
The Qur'an · Sahaba
Holy days
Ashura · Arba'een · Mawlid Eid ul-Fitr · Eid al-Adha Eid al-Ghadeer Eid al-Mubahila
History
Twelver Two things  · Ismāʿīlī · Zaidi The verse of purification Mubahala · Two things Khumm · Fatimah's house First Fitna · Second Fitna The Battle of Karbala
Ahl al-Kisa
Muhammad · Ali · Fatimah Hasan · Hussein
List of Shia companions
Holy ladies
Fatimah · Khadijah · Zaynab bint Ali · Fatimah bint al-Hasan · Sukayna bint Husayn · Rubab · Shahrbanu · Nijmah · Fātimah bint Mūsā · Hakimah Khātūn · Narjis · Fatimah bint Asad · Farwah bint al-Qasim ·
v t e

Shia Islam (شيعة Shia, sometimes Shi'a or Shi'ite), is the second-largest denomination of Islam, comprising 20%^[94][95][96] of the total Muslim population in the world.^[97] Shia Muslims—though a minority in the Muslim world—constitute the majority of the populations in Azerbaijan, Bahrain, Iran, and Iraq, as well as a plurality in Lebanon and Yemen.

Imam Ali Mosque in Najaf, Iraq, where Ali the first Shia Imam is buried.

In addition to believing in the authority of the Qur'an and teachings of Muhammad, Shia believe that his family, the Ahl al-Bayt (the "People of the House"), including his descendants known as Imams, have special spiritual and political rule over the community^[98] and believe that Ali ibn Abi Talib, Muhammad's cousin and son-in-law, was the first of these Imams and was the rightful successor to Muhammad, and thus reject the legitimacy of the first three Rashidun caliphs.^[99]

The Shia Islamic faith is vast and includes many different groups. There are various Shia theological beliefs, schools of jurisprudence, philosophical beliefs, and spiritual movements. The Shia identity emerged soon after the martyrdom of Hussain son of Ali (the grandson of the prophet Muhammad) and Shia theology was formulated in the second century^[100] and the first Shia governments and societies were established by the end of the ninth century.

An estimate of approximately 20% of the world's Muslims are Shia, which corresponds to about 300-400 million Shia Muslims worldwide.^[96][97] Shia Muslims also constitute over 40% of the population in Lebanon,^[101] over 25% of the population in Yemen,^[102] over 35% of the population in Kuwait, 10–20% of the population (primarily Alevi) in Turkey, 10% (primarily Bektashi) of the population in Albania, 12% of the population in Pakistan and 2% of population in Afghanistan. They also make up at least 15%^[103]-31%^[104] of the Muslim populations in India, 10-15% in the United Arab Emirates, Syria and Saudi Arabia, although the total number is difficult to estimate due to the intermingling between the two groups and practice of taqiyya by Shiites.^[105]

Significant Shia communities exist on the coastal regions of West Sumatra and Aceh in Indonesia (see Tabuik). The Shia presence is negligible elsewhere in Southeast Asia, where Muslims are predominantly Shafi'i Sunnis.

A significant syncretic Shia minority is present in Nigeria, centered around the state of Kano (see Shia in Nigeria). East Africa holds several populations of Ismaili Shia, primarily descendants of immigrants from South Asia during the colonial period, such as the Khoja.

According to Shia Muslims community,^[106] one of the lingering problems in estimating Shia population is that unless Shia form a significant minority in a Muslim country, the entire population is often listed as Sunni.^[106] The reverse, however, has not held true, which may contribute to imprecise estimates of the size of each sect. For example, the 1926 rise of the House of Saud in Arabia brought official discrimination against Shia.^[107]

Shia Islam is divided into three branches. The largest and best known are the Twelver (اثنا عشرية iṯnāʿašariyya), named after their adherence to the Twelve Imams. They form a majority of the population in Iran, Azerbaijan, Bahrain and Iraq. Other smaller branches include the Ismaili and Zaidi, who dispute the Twelver lineage of Imams and beliefs.^[108]

The Twelver Shia faith is predominantly found in Iran (90%), Azerbaijan (85%), Bahrain (65%), Iraq (65%), Lebanon (35%),^[109] Kuwait (25%), Albania (20%), Pakistan (15%), Afghanistan (3%).^[110][111] and India (25%^[103]-31%)^[104] of its Muslim population.

The Zaidi dispute the succession of the fifth Twelver Imam, Muhammad al-Baqir, because he did not stage a revolution against the corrupt government, unlike Zaid ibn Ali. They do not believe in a normal lineage, but rather that any descendant of Hasan ibn Ali or Husayn ibn Ali who stages a revolution against a corrupt government is an imam. The Zaidi are mainly found in Yemen.

The Ismaili dispute the succession of the seventh Twelver Imam, Musa al-Kadhim, believing his older brother Isma'il ibn Jafar actually succeeded their father Ja'far al-Sadiq, and did not predecease him like Twelver Shia believe. Ismaili form small communities in Afghanistan, Pakistan, Uzbekistan, Tajikistan, India, Syria, United Kingdom, Canada, Uganda, Portugal, Yemen, mainland China, Bangladesh and Saudi Arabia^[112] and have several subbranches.

Twelver [edit]

It has been suggested that this article be merged into Twelvers. (Discuss) Proposed since December 2012.

Twelvers believe in twelve Imams. The twelfth Imam is believed to be in occultation, and will appear again just before the Qiyamah (Islamic view of the Last Judgment). The Shia hadiths include the sayings of the Imams. Many Muslims criticise the Shia for certain beliefs and practices, including practices such as the Mourning of Muharram (Mätam). They are the largest Shia school of thought (93%), predominant in Azerbaijan, Iran, Iraq, Lebanon and Bahrain and have a significant population in Pakistan, Kuwait and the Eastern province of Saudi Arabia. The Twelver Shia are followers of the Jaf'ari madh'hab. Followers of the madh'hab are divided into the following sub-divisions, although these are not considered different sects:

• Usulism – The Usuli form the overwhelming majority within the Twelver Shia denomination. They follow a Marja-i Taqlid on the subject of taqlid and fiqh. They are concentrated in Iran, Iraq, and Lebanon.
• Akhbarism – Akhbari, similar to Usulis, however reject ijtihad in favor of hadith. Concentrated in Bahrain.
• Shaykhism – Shaykhism is an Islamic religious movement founded by Shaykh Ahmad in the early 19th century Qajar dynasty, Iran, now retaining a minority following in Iran and Iraq. It began from a combination of Sufi and Shia and Akhbari doctrines. In the mid 19th-century many Shaykhis converted to the Bábí and Bahá'í religions, which regard Shaykh Ahmad highly.

Ismailism [edit]

It has been suggested that this article be merged into Ismailism. (Discuss) Proposed since December 2012.

The Ismailis and Twelvers both accept the same initial Imams from the descendants of Muhammad through his daughter Fatima Zahra and therefore share much of their early history. However, a dispute arose on the succession of the Sixth Imam, Ja'far al-Sadiq. The Ismailis are those who accepted Ja'far's eldest son Ismail as the next Imam, whereas the Twelvers accepted a younger son, Musa al-Kazim. Today, Ismailis are concentrated in Pakistan and other parts of South Asia. The Nizari Ismailis, however, are also concentrated in Central Asia, Russia, China, New Zealand, Afghanistan, Papua New Guinea, Syria, Australia, North America (including Canada), the United Kingdom, Bangladesh and in Africa as well.

• Nizari – The Nizāriyya are the largest branch (90%) of Ismaili, they are the only Shia group to be have their absolute temporal leader in the rank of Imamate, which is currently invested in Aga Khan IV. Their present living Imam is Mawlānā Shah Karim Al-Husayni who is the 49th Imam. The Nizāriyya believe that the successor-Imām to the Fatimid caliph al-Mustansir was his elder son al-Nizār.

• Mustaali – The Mustaali group of Ismaili Muslims differ from the Nizāriyya in that they believe that the successor-Imām to the Fatimid caliph, al-Mustansir, was his younger son al-Mustaʻlī, who was made Caliph by the Fatimad Regent Al-Afdal Shahanshah. In contrast to the Nizaris, they accept the younger brother al-Mustaʻlī over Nizar as their Imam. The Bohras are an offshoot of the Taiyabi, which itself was an offshoot of the Mustaali. The Taiyabi, supporting another offshoot of the Mustaali, the Hafizi branch, split with the Mustaali Fatimid, who recognized Al-Amir as their last Imam. The split was due to the Taiyabi believing that At-Tayyib Abi l-Qasim was the next rightful Imam after Al-Amir. The Hafizi themselves however considered Al-Hafiz as the next rightful Imam after Al-Amir. The Bohras believe that their 21st Imam, Taiyab abi al-Qasim, went into seclusion and established the offices of the Da'i al-Mutlaq (الداعي المطلق), Ma'zoon (مأذون) and Mukasir (مكاسر). The Bohras are the only surviving branch of the Mustaali and themselves have split into the Dawoodi Bohra, Sulaimani Bohra, and Alavi Bohra.
• Dawoodi Bohra – The Dawoodi Bohras are a denomination of the Bohras. After offshooting from the Taiyabi the Bohras split into two, the Dawoodi Bohra and the Sulaimani Bohra, over who would be the correct dai of the community. Concentrated mainly in Pakistan and India.
• Sulaimani Bohra – The Sulaimani Bohra named after their 27th Da'i al-Mutlaq, Sulayman ibn Hassan, are a denomination of the Bohras. After offshooting from the Taiyabi the Bohras split into two, the Sulaimani Bohra and the Dawoodi Bohra, over who would be the correct dai of the community. Concentrated mainly in Yemen.
• Alavi Bohra – Split from the Dawoodi Bohra over who would be the correct dai of the community. The smallest branch of the Bohras.
• Hebtiahs Bohra – The Hebtiahs Bohra are a branch of Mustaali Ismaili Shia Islam that broke off from the mainstream Dawoodi Bohra after the death of the 39th Da'i al-Mutlaq in 1754.^{[citation needed]}
• Atba-i-Malak – The Abta-i Malak jamaat (community) are a branch of Mustaali Ismaili Shia Islam that broke off from the mainstream Dawoodi Bohra after the death of the 46th Da'i al-Mutlaq, under the leadership of Abdul Hussain Jivaji. They have further split into two more branches, the Atba-i-Malak Badra and Atba-i-Malak Vakil.^[113]
• Druze – The Druze are a small distinct traditional religion that developed in the 11th century. It began as an offshoot of the Ismaili sect of Islam, but is unique in its incorporation of Gnostic, neo-Platonic and other philosophies. Druze are considered heretical and non-Muslims by most other Muslims because they are believed to address prayers to the Fatimid caliph Al-Hakim bi-Amr Allah, the third Fatimid caliph of Egypt, whom they regard as "a manifestation of God in His unity." The Druze believe that he had been hidden away by God and will return as the Mahdi on Judgement Day. Like Alawis, most Druze keep the tenets of their Faith secret, and very few details are known. They neither accept converts nor recognize conversion from their religion to another. They are located primarily in the Levant. Druze in different states can have radically different lifestyles. Some claim to be Muslim, some do not, though the Druze faith itself abides by Islamic principles.^{[citation needed]}

Zaidiyyah [edit]

Zaidiyyahs historically come from the followers of Zayd ibn Ali, the great-Grandson of 'Ali b. Abi Talib. They follow any knowledgeable and upright descendant of al-Hasan and al-Husayn, and are less esoteric in focus than Twelverism or Ismailism.

Alawi [edit]

Alawites are also called Nusayris, Nusairis, Namiriya or Ansariyya. Slightly over one million of them live in Syria and Lebanon.^[114]

Alevi [edit]

It has been suggested that this article be merged into Alevi. (Discuss) Proposed since December 2012.

Alevis are sometimes categorized as part of Twelver Shia Islam, and sometimes as its own religious tradition, as it has markedly different philosophy, customs, and rituals. They have many Sufi characteristics and express belief in the Qur'an and the Shia Imams, but reject polygamy and accept religious traditions predating Islam, like Turkish shamanism. They are significant in East-Central Turkey. They are sometimes considered a Sufi sect, and have an untraditional form of religious leadership that is not scholarship oriented like other Sunni and Shia groups. They number around 9 million worldwide, of which 6 million are in Turkey, with the rest in the Balkans, Albania, Azerbaijan, Iran and Syria.

List of extinct Shia sects

Sufism [edit]

It has been suggested that this article be merged into Sufism. (Discuss) Proposed since December 2012.

Sufism is a mystical-ascetic form of Islam. By focusing on the more spiritual aspects of religion, Sufis strive to obtain direct experience of God by making use of "intuitive and emotional faculties" that one must be trained to use.^[115] Tasawwuf is regarded as a science of Islam that has always been an integral part of Orthodox Islam. But the tasawwuf of the Sufis is different insofar as it has historically been accused of innovation by orthodox scholars throughout the ages however in his Al-Risala al-safadiyya, Shaykh Ibn Taymiyya defends the Sufis as those who belong to the path of the Sunna and represent it in their teachings and writings. Jurist and Hadith master Ibn Taymiyya's sufi inclinations and his reverence for Sufis like `Abd al-Qadir Gilani can also be seen in his hundred-page commentary on Futuh al-ghayb, covering only five of the seventy-eight sermons of the book, but showing that he considered tasawwuf essential within the life of the Islamic community. In his commentary Ibn Taymiyya stresses that the primacy of the Shari`a forms the soundest tradition in tasawwuf, and to argue this point he lists over a dozen early masters, as well as more contemporary shaykhs like his fellow Hanbalis,al-Ansari al-Harawi and `Abd al-Qadir, and the latter's own shaykh, Hammad al-Dabbas:The upright among the followers of the Path - like the majority of the early shaykhs (shuyukh al-salaf) such as Fudayl ibn `Iyad, Ibrahim ibn Adham, Ma`ruf al-Karkhi, al-Sari al-Saqati, al-Junayd ibn Muhammad, and others of the early teachers, as well as Shaykh Abd al-Qadir, Shaykh Hammad, Shaykh Abu al-Bayan and others of the later masters -- do not permit the followers of the Sufi path to depart from the divinely legislated command and prohibition

Imam Ghazali narrates in Al-Munqidh min-al-dalal:"The vicissitudes of life, family affairs and financial constraints engulfed my life and deprived me of the congenial solitude. The heavy odds confronted me and provided me with few moments for my pursuits. This state of affairs lasted for ten years but wherever I had some spare and congenial moments I resorted to my intrinsic proclivity. During these turbulent years, numerous astonishing and indescribable secrets of life were unveiled to me. I was convinced that the group of Aulia (holy mystics) is the only truthful group who follow the right path,display best conduct and surpass all sages in their wisdom and insight. They derive all their overt or covert behaviour from the illumining guidance of the holy Prophet, the only guidance worth quest and pursuit.” This is what defines the intent and path of Islam via real submission of ones nafs to Allah and His commandments. Sufism does not claim to be factory producing homogeneous and homophobic muslims. And that is the reason Sheykh Abdul Qadir Jilaani was hambali and Sheykh Moinuddeen Chishti was hanafi. In due course of time so many misconceptions have been developed by those who do window shopping for Sufism from outside. In fact, anything which is not from Allah and His messenger is not a Sufi affair.

Bektashi [edit]

The Bektashi Order was founded in the 13th century by the Islamic saint Haji Bektash Veli, and greatly influenced during its fomulative period by the Hurufi Ali al-'Ala in the 15th century and reorganized by Balim Sultan in the 16th century. Because of its adherence to the Twelve Imams it is classified under Twelver Shia Islam. Bektashi are concentrated in Turkey and Albania and their headquarters are in Albania^{[citation needed]}.

Chishti [edit]

The Chishti Order (Persian: چشتیہ‎) was founded by (Khawaja) Abu Ishaq Shami ("the Syrian") (d. 941) who brought Sufism to the town of Chisht, some 95 miles east of Herat in present-day Afghanistan. Before returning to the Levant, Shami initiated, trained and deputized the son of the local Emir, (Khwaja) Abu Ahmad Abdal (d. 966). Under the leadership of Abu Ahmad’s descendants, the Chishtiyya as they are also known, flourished as a regional mystical order.

Naqshbandi [edit]

The Naqshbandi order is one of the major Sufi orders of Islam. Formed in 1380, the order is considered by some to be a "sober" order known for its silent dhikr (remembrance of God) rather than the vocalized forms of dhikr common in other orders. The word Naqshbandi نقشبندی is Persian, taken from the name of the founder of the order, Baha-ud-Din Naqshband Bukhari. Some have said that the translation means "related to the image-maker," some also consider it to mean "Pattern Maker" rather than "image maker", and interpret "Naqshbandi" to mean "Reformer of Patterns", and others consider it to mean "Way of the Chain" or "Golden Chain".

Nimatullahi [edit]

The Ni'matullāhī order is the most widespread Sufi order of Persia today. It was founded by Shah Ni'matullah Wali (d. 1367), established and transformed from his inheritance of the Ma'rufiyyah circle.^[116] There are several suborders in existence today, the most known and influential in the West following the lineage of Dr. Javad Nurbakhsh who brought the order to the West following the 1979 Revolution in Iran.

Oveyssi (or Uwaiysi) [edit]

The Oveyssi (or Uwaiysi) order claim to be founded 1,400 years ago by Uwais al-Qarni from Yemen. Uways received the teachings of Islam inwardly through his heart and lived by the principles taught by him, although he had never physically met Muhammad. At times Muhammad would say of him, "I feel the breath of the Merciful, coming to me from Yemen." Shortly before Muhammad died, he directed Umar (second Caliph) and Ali (the first Imam of the Shia) to take his cloak to Uwais. "According to Ali Hujwiri, Farid ad-Din Attar of Nishapur and Sheikh Muhammad Ghader Bagheri, the first recipient of Muhammad's cloak was Uwais al-Qarni. The "Original Cloak" as it is known is thought to have passed down the generations from the prophet Abraham to Muhammad, to Uwais al-Qarni, and so on."^[117]

The Oveyssi order exists today in various forms and in different countries. According to Dr. Alan Godlas of the University of Georgia's Department of Religion, a Sufi Order or tariqa known as the Uwaysi is "very active", having been introduced in the West by the 20th century Sufi, Shah Maghsoud Angha. The Uwaysi Order is a Shi'i branch of the Kubrawiya.

Dr. Godlas writes that there are two recent and distinct contemporary branches of the Uwaysi Order in the West:

- Uwaiysi Tarighat, led by Shah Maghsoud Sadegh Angha's daughter, Seyyedeh Dr. Nahid Angha, and her husband Shah Nazar Seyed Ali Kianfar. Dr. Angha and Dr. Kianfar went on to found another the International Association of Sufism (IAS) which operates in California and organizes international Sufi symposia.

Now developed into an international non-profit organization, the Oveyssi order has over five-hundred thousand students with centers spanning five continents. With the use of modern technology and reach of the internet, weekly webcasts of the order's lecture and zekr sessions are broadcast live through the order's official website.^[118]

Qadiri [edit]

The Qadiri Order is one of the oldest Sufi Orders. It derives its name from Abdul-Qadir Gilani (1077-1166), a native of the Iranian province of Gīlān. The order is one of the most widespread of the Sufi orders in the Islamic world, and can be found in Central Asia, Turkey, Balkans and much of East and West Africa. The Qadiriyyah have not developed any distinctive doctrines or teachings outside of mainstream Islam. They believe in the fundamental principles of Islam, but interpreted through mystical experience.

Suhrawardiyya [edit]

The Suhrawardiyya order (Arabic: سهروردية‎) is a Sufi order founded by Abu al-Najib al-Suhrawardi (1097–1168).

Muridiyya [edit]

Mouride is a large Islamic Sufi order most prominent in Senegal and The Gambia, with headquarters in the holy city of Touba, Senegal.^[119]

Tijaniyya [edit]

The Tijaniyyah order attach a large importance to culture and education, and emphasize the individual adhesion of the disciple (murīd).

Shadiliyya [edit]

The Shadhili is a Sufi order founded by Abu-l-Hassan ash-Shadhili. Followers (murids Arabic: seekers) of the Shadhiliyya are often known as Shadhilis.^[120][121] The Mevlevi Order is better known in the West as the "whirling dervishes".

Kharijite Islam [edit]

This article appears to contradict the article Ibadi. Please see discussion on the linked talk page. Please do not remove this message until the contradictions are resolved. (June 2011)

Kharijite (lit. "those who seceded") is a general term embracing a variety of Muslim sects which, while originally supporting the Caliphate of Ali, later on fought against him and eventually succeeded in his martyrdom while he was praying in the mosque of Kufa. While there are few remaining Kharijite or Kharijite-related groups, the term is sometimes used to denote Muslims who refuse to compromise with those with whom they disagree.

Ibadi [edit]

It has been suggested that this article be merged into Ibadi. (Discuss) Proposed since December 2012.

The only surviving Kharijite sect is the Ibadi. The sect developed out of the 7th century Islamic sect of the Kharijites. Nonetheless, Ibadis see themselves as quite different from the Kharijite. Believed to be one of the earliest schools, it is said to have been founded less than 50 years after the death of Muhammad.

It is the dominant form of Islam in Oman, but small numbers of Ibadi followers may also be found in countries in Northern and Eastern Africa. The early medieval Rustamid dynasty in Algeria was Ibadi.

Ibadis usually consider non-Ibadi Muslims as unbelievers, though nowadays this attitude has highly relaxed.^{[citation needed]} They approve of the caliphates of Abū Bakr and Umar ibn al-Khattab, whom they regard as the "Two Rightly Guided Caliphs". Specific beliefs include: walāyah- friendship and unity with the practicing true believers and the Ibadi Imams, barā'ah- dissociation and hostility towards the unbelievers and sinners, and wuqūf- reservation towards those whose status is unclear. While Ibadi Muslims maintain most of the beliefs of the original Kharijites, they have rejected the more aggressive methods.^{[citation needed]}

The Sufris (Arabic: سفريين‎) were a sect of Islam in the 7th and 8th centuries, and a part of the Kharijites. They believe Sura 12 (Yusuf) of the Qur'an is not an authentic Sura.

Ahmadiyya [edit]

It has been suggested that this article be merged into Ahmadiyya. (Discuss) Proposed since December 2012.

The Ahmadiyya movement was founded in India in 1889 by Mirza Ghulam Ahmad, who claimed to be the promised Messiah ("Second Coming of Christ") the Mahdi awaited by the Muslims and a 'subordinate' prophet within Islam. The followers are divided into two groups, the Ahmadiyya Muslim Community and the Lahore Ahmadiyya Movement for the Propagation of Islam, the former believing that Ghulam Ahmad was a non-law bearing prophet and the latter believing that he was only a religious reformer though a prophet in an allegorical sense. Ahmadis consider themselves Muslims and claim to practice the pristine form of Islam as re-established with the teachings of Ghulam Ahmad.

Ahmadiyya Community [edit]

The Ahmadiyya Community is the larger community of the two arising from the Ahmadiyya movement and is guided by the Khalifa (Caliph), currently Khalifatul Masih V, who is the spiritual leader of Ahmadis and the successor to Mirza Ghulam Ahmad. He is called the Khalifatul Masih(successor of the Messiah). Pakistan has officially declared Ahmadis to be non-Muslims.

Lahore Ahmadiyya Movement [edit]

The Lahore Ahmadiyya Movement also known as the Lahoris, formed as a result of ideological differences within the Ahmadiyya movement, after the demise of Maulana Hakim Noor-ud-Din in 1914, the first Khalifa after its founder, Mirza Ghulam Ahmad. The main dispute was based on differing interpretations of a verse ^{[Quran 33:40]} related to the finality of prophethood. Other issues of contention were the Kalima, funeral prayers, and the suitability of the elected Khalifa (2nd successor) Mirza Basheer-ud-Din Mahmood Ahmad (the son of the Founder). The Lahore Ahmadiyya Movement is led by a President or Emir.

Quranism [edit]

Quranism (Arabic: قرآنيون‎ Quraniyoon) is an Islamic branch that holds the Qur'an to be the only canonical text in Islam. Quranists reject the religious authority of Hadith and often Sunnah, libraries compiled by later scholars who catalogued narratives of what the Prophet Muhammad is reported to have said and done. This is in contrast to orthodox Muslims, Shias and Sunnis, who consider hadith essential for the Islamic faith.^[122]

Ahle Qur'an [edit]

"Ahle Qur’an" is an organisation formed by Abdullah Chakralawi,^[123][124] rely entirely on the chapters and verses of the Qur’an.

Tolu-e-Islam [edit]

Tolu-e-Islam ("Resurgence of Islam") is an organization based in Pakistan, with followers throughout the world.^[125] The movement was initiated by Ghulam Ahmed Pervez, a Qur'anic scholar.

Submitters [edit]

The United Submitters International (USI) is a branch of Quranism, founded by Dr. Rashad Khalifa. Submitters considers themselves to be adhering to "true Islam", but prefer not to use the terms "Muslim" or "Islam", instead using the English equivalents: "Submitter" or "Submission". Submitters consider Khalifa to be a Messenger of God. Specific beliefs of the USI include: the dedication of all worship practices to God alone, upholding the Qur'an alone with the exception of two rejected Qur'an verses,^[126] and rejecting the Islamic traditions of hadith and sunnah attributed to Muhammad. The main group attends "Masjid Tucson"^[127] in Arizona, US.

Black Muslims [edit]

Moorish Science [edit]

The Moorish Science Temple of America is an American organization founded in the early 20th century by Timothy Drew. He claimed it was a sect of Islam but he also drew inspiration from Buddhism, Christianity, Freemasonry, Gnosticism and Taoism. It is not viewed as Islam by any other sects of Islam. It self-identifies as Islamic as an Image, but its theological tenants are a self-creation and at not Islamic.

Its primary tenet was the belief that there was a Negroid-looking population of aboriginal paleo-Americans which existed prior to the transatlantic slave trade that was subsequently confused with African people. Although often criticised as lacking scientific merit, adherents of the Moorish Science Temple of America believe that the Negroid Asiatic was the first human inhabitant of the Western Hemisphere. In their religious texts, adherents refer to themselves as "Asiatics",^[128] presumably referring to the non-Mongoloid Paleoamericans (see Luzia Woman). These adherents also call themselves "indigenous Moors", "American Moors" or "Moorish Americans" in contradistinction to "African Moors" or "African Americans".

Nation of Islam [edit]

The Nation of Islam was founded by Wallace Fard Muhammad in Detroit in 1930,^[129] with a declared aim of "resurrecting" the spiritual, mental, social and economic condition of the black man and woman of America and the world. It is viewed by almost all Muslims as a heretical cult. The group believes Fard Muhammad was God on earth,^[129][130] a belief viewed as shirk by mainstream Muslims. It does not see Muhammad as the final prophet, but Elijah Muhammad as the "Messenger of Truth" and only allows people of black ethnicity and believes they are the original race on earth.

In 1975, the teachings were abandoned and the group was renamed the American Society of Muslims by Warith Deen Mohammed, the son of Elijah Muhammad.^[131] He brought the group into mainstream Sunni Islam, establishing mosques instead of temples and promoting the Five pillars of Islam.^[132][133] Thousands (estimated 2 million) of African Americans joined Imam Muhammad in mainstream Islam.^[134] Some members were dissatisfied, including Louis Farrakhan, who revived the group again in 1978 with the same teachings of the previous leaders. It currently has from 30,000 to 70,000 members.^[135]

Five Percenter [edit]

The Five-Percent Nation was founed in the early 20th century in the United States.

Smaller branches [edit]

Ahl-e Haqq [edit]

From the Ahl-e Haqq point of view, the universe is composed of two distinct yet interrelated worlds: the internal (batini) and the external (zahiri), each having its own order and rules. Although humans are only aware of the outer world, their lives are governed according to the rules of the inner world. Among other important pillars of their belief system are that the Divine Essence has successive manifestations in human form (mazhariyyat, derived from zahir) and the belief in transmigration of the soul (or dunaduni in Kurdish). The Ahl-e Haqq do not observe Muslim rites and rituals.^[136]

Mahdavism [edit]

Mahdavi Islam (Arabic: مهدوي اسلام‎) is a sect within Islam, founded by Syed Muhammad Jaunpuri in India in the 15th century CE. Jaunpuri declared himself to be the Imam Mahdi, the prophesied redeemer in Islam, and the denomination takes its name from the term mahdi ("guided"). Mahdavis follow the doctrine of Ahle Sunnat Wal Jamaat. Mahdi e Maud (The Promised Mehdi) is believed to have said 'Mazhab ma Kitab Allah ( Quran )wa Ittebah e Rasool Allah ( Prophet Mohammad SAW). The Mahdavi regard Jaunpuri as the Imam Mahdi, the Caliph of Allah and the second most important figure after the Islamic prophet Muhammad. Both the prophet and imam are considered to be masum (معصوم, "infallible")^[137]

Messiah Foundation International [edit]

Messiah Foundation International is a Pakistani Islamic sect.

Zikri [edit]

Zikri is claimed to be based around the teachings of Muhammad Jaunpuri. In religious practice, the Zikris differ greatly from mainstream Muslims and the Mahdavis. A main misconception that Zikris perform prayers called dhikr five times a day is a major one, in which sacred verses are recited, as compared to the orthodox practice of salah. Most Zikris live in Balochistan, but a large number also live in Karachi, the Sindh interior, Oman and Iran.

Related concepts [edit]

Islamism [edit]

Islamism is a term that refers to a set of political ideologies derived from various fundamentalist views, which hold that Islam is not only a religion, but a political system governing the legal, economic and social imperatives of the state. Many Islamists do not refer to themselves as such and it is not a single particular movement. Religious views and ideologies of its adherents vary, and they may be Sunni Islamists or Shia Islamists depending upon their beliefs. Islamist groups include groups such as Al-Qaeda, the organizer of the September 11, 2001 attacks and perhaps the most prominent; and the Muslim Brotherhood, perhaps the oldest, which is now the ruling political party in Egypt. Although violence is often employed by some organizations, not all Islamist movements are violent.

Liberals [edit]

Liberal and progressive movements have in common a religious outlook which depends mainly on Ijtihad or re-interpretations of scriptures. Liberal Muslims believe in greater autonomy of the individual in interpretation of scripture, a critical examination of religious texts, gender equality, human rights, LGBT rights and a modern view of culture, tradition, and other ritualistic practices in Islam.^{[citation needed]}

Related faiths [edit]

• Judaism
• Bábism
• Bahá'í Faith
• Druze
• Sikhism
• The Nation of Gods and Earths
• Meivazhi
• Nuwaubianism
• Subud

See also [edit]

• List of extinct Shia sects
• Islamic studies
• Succession to Muhammad
• Shia–Sunni relations
• Shi'ite Crescent

References [edit]

External links [edit]

Wikisource has the text of a 1905 New International Encyclopedia article about Islamic schools and branches.

• Online Fatwa Site - Questions and Answers
• The Four Sunni Schools of Thought
• Ask Imam - Islam Q&A
• Online Islamic Learning
• Sufism - Islamic Science of Spirituality

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