Islamic schools and branches - Wikipedia

Islamic schools and branches - Wikipedia

Islamic schools and branches

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Demographic of Islamic schools and branches

  Ḥanafī Sunnīsm (45%)

  Shāfiʿī Sunnīsm (28%)

  Mālikī Sunnīsm (15%)

  Ḥanbalī Sunnīsm (2%)

  Twelver Shīʿīsm (8.5%)

  Zaydī Shīʿīsm (0.5%)

  Ismāʿīlī Shīʿīsm (0.5%)

  Ibadism (0.5%)

Islamic schools and branches have different understandings of Islam. There are many different sects or denominations, schools of Islamic jurisprudence, and schools of Islamic theology, or ʿaqīdah (creed). Within Islamic groups themselves there may be differences, such as different orders (tariqa) within Sufism, and within Sunnī Islam different schools of theology (Aṯharī, Ashʿarī, Māturīdī) and jurisprudence (Ḥanafī, Mālikī, Shāfiʿī, Ḥanbalī).^[1] Groups in Islam may be quite large (for example, Sunnīs) or relatively small in size (Ibadis, Zaydīs, Ismāʿīlīs). Differences between the groups may not be well known to Muslims outside of scholarly circles or may have induced enough passion to have resulted in political and religious violence (Barelvi, Deobandi, Salafism, Wahhabism). There are informal movements driven by ideas (such as Islamic modernism and Islamism) as well as organized groups with a governing body (Ahmadiyya, Ismāʿīlism, Nation of Islam). Some of the Islamic sects and groups regard certain others as deviant or not truly Muslim (Ahmadiyya, Alawites, Quranists). Some Islamic sects and groups date back to the early history of Islam between the 7th-9th centuries CE (Kharijites, Sunnīs, Shīʿas), whereas others have arisen much more recently (Islamic neo-traditionalism, liberalism and progressivism, Islamic modernism, Salafism and Wahhabism) or even in the 20th century (Nation of Islam). Still others were influential in their time but are not longer in existence (Kharijites, Muʿtazila, Murji'ah).

Contents

• 1Overview
• 2Sectarian divisions
  • 2.1Sunnī Islam
  • 2.2Shīʿa Islam
    • 2.2.1Major sub-denominations
    • 2.2.2Ghulat movements
  • 2.3Kharijite Islam
    • 2.3.1Ibadi Islam
• 3Extinct sectarian groups
  • 3.1Murijite Islam
  • 3.2Muʿtazila Islam
• 4Sufism
• 5Schools of Islamic jurisprudence
  • 5.1Sunnī
  • 5.2Shīʿa
  • 5.3Ibadi
• 6Schools of Islamic theology
  • 6.1Sunni
    • 6.1.1Classical
      • 6.1.1.1Ashʿarī
      • 6.1.1.2Māturīdī
    • 6.1.2Traditionalist theology
  • 6.2Muʿtazila
  • 6.3Murji'ah
  • 6.4Qadariyyah
  • 6.5Jabriyah
  • 6.6Jahmiyyah
  • 6.7Batiniyyah
• 7Later movements
  • 7.1African-American movements
  • 7.2Ahmadiyya Movement In Islam
  • 7.3Barelvi / Deobandi split
  • 7.4Gülen / Hizmet movement
  • 7.5Islamic modernism
  • 7.6Islamism
    • 7.6.1Muslim Brotherhood
    • 7.6.2Jamaat-e-Islami
    • 7.6.3Hizb ut-Tahrir
  • 7.7Quranism
  • 7.8Liberal and progressive Islam
  • 7.9Mahdavia
  • 7.10Non-denominational Islam
    • 7.10.1Tolu-e-Islam
  • 7.11Salafism and Wahhabism
    • 7.11.1Ahle Hadith
    • 7.11.2Salafiyya movement
    • 7.11.3Wahhabism
• 8Population of the branches
• 9See also
• 10References
• 11External links

Overview[edit]

Main article: History of Islam

Further information: Political aspects of Islam, Shia–Sunni relations, and Succession to Muhammad

Diagram showing the various branches of Islam: Sunnīsm, Shīʿīsm, Ibadism, Quranism, Non-denominational Muslims, Mahdavia, Ahmadiyya, Nation of Islam, and Sufism.

The original schism between Kharijites, Sunnīs, and Shīʿas among Muslims was disputed over the political and religious succession to the guidance of the Muslim community (Ummah) after the death of the Islamic prophet Muhammad.^[2] From their essentially political position, the Kharijites developed extreme doctrines that set them apart from both mainstream Sunnī and Shīʿa Muslims.^[2] Shīʿas believe ʿAlī ibn Abī Ṭālib is the true successor to Muhammad, while Sunnīs consider Abu Bakr to hold that position. The Kharijites broke away from both the Shīʿas and the Sunnīs during the First Fitna (the first Islamic Civil War);^[2] they were particularly noted for adopting a radical approach to takfīr (excommunication), whereby they declared both Sunnī and Shīʿa Muslims to be either infidels (kuffār) or false Muslims (munāfiḳūn), and therefore deemed them worthy of death for their perceived apostasy (ridda).^[2]

In addition, there are several differences within Sunnī and Shīʿa Islam: Sunnī Islam is separated into four main schools of jurisprudence, namely Mālikī, Shāfiʿī, Ḥanafī, and Ḥanbalī; these schools are named after Abu Hanifa, Malik ibn Anas, al-Shafi'i, and Ahmad ibn Hanbal, respectively.^[1] Shīʿa Islam, on the other hand, is separated into three major sects: Twelvers, Ismāʿīlīs, and Zaydīs. The vast majority of Shīʿa Muslims are Twelvers (a 2012 estimate puts the figure as 85%),^[3] to the extent that the term "Shīʿa" frequently refers to Twelvers by default. All mainstream Twelver and Ismāʿīlī Shīʿa Muslims follow the same school of thought, the Jaʽfari jurisprudence (named after Jaʿfar al-Ṣādiq, the sixth Shīʿīte Imam).

Zaydīs, also known as Fivers, follow the Zaydī school of thought (named after Zayd ibn ʿAlī). Ismāʿīlīsm is another offshoot of Shīʿa Islam that later split into Nizārī and Musta‘lī, and the Musta‘lī further divided into Ḥāfiẓi and Ṭayyibi.^[4] Ṭayyibi Ismāʿīlīs, also known as "Bohras", are split between Dawudi Bohras, Sulaymani Bohras, and Alavi Bohras.^[5]

Similarly, Kharijites were initially divided into five major branches: Sufris, Azariqa, Najdat, Adjarites, and Ibadis. Of these, Ibadi Muslims are the only surviving branch of Kharijites. In addition to the aforementioned groups, new schools of thought and movements like Ahmadi Muslims, Quranist Muslims, and African-American Muslims later emerged independently.

Sectarian divisions[edit]

Demographic of Islamic schools and branches

  Sunni Islam (90%)

  Shia Islam (9.5%)

  Ibadi and others (0.5%)

Sunnī Islam[edit]

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Main article: Sunni Islam

Sunnī Islam, also known as Ahl as-Sunnah wa'l-Jamā'h or simply Ahl as-Sunnah, is by far the largest denomination of Islam, comprising around 90% of the Muslim population in the world. The word Sunnī comes from the word sunnah, which means the teachings and actions or examples of the Sahaba and the Islamic prophet Muhammad.

The Sunnīs believe that Muhammad did not specifically appoint a successor to lead the Muslim community (Ummah) before his death, however they approve of the private election of the first companion, Abu Bakr.^[6][7] Sunnī Muslims regard the first four caliphs (Abu Bakr, Umar ibn al-Khattab, Uthman ibn Affan and Ali ibn Abi Talib) as "al-Khulafā'ur-Rāshidūn" or "The Rightly Guided Caliphs." Sunnīs also believe that the position of caliph may be attained democratically, on gaining a majority of the votes, but after the Rashidun, the position turned into a hereditary dynastic rule because of the divisions started by the Umayyads and others. After the fall of the Ottoman Empire in 1923, there has never been another caliph as widely recognized in the Muslim world.

Followers of the classical Sunnī schools of jurisprudence and kalām (rationalistic theology) on one hand and Islamists and Salafists such as Wahhabis and Ahle Hadith, who follow a literalist reading of early Islamic sources, on the other, have laid competing claims to represent orthodox Sunnī Islam.^[8] Anglophone Islamic currents of the former type are sometimes referred to as "traditional Islam".^[9] Islamic modernism is an offshoot of the Salafi movement that tried to integrate modernism into Islam by being partially influenced by modern-day attempts to revive the ideas of the Muʿtazila school by Islamic scholars such as Muhammad Abduh.

Shīʿa Islam[edit]

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Main articles: Shia Islam and Imamah (Shia doctrine)

Shīʿa Islam is the second-largest denomination of Islam, comprising around 10%^[10] of the total Muslim population.^[11] Although a minority in the Muslim world, Shiʿa Muslims constitute the majority of the Muslim populations in Iran, Iraq, Lebanon, Bahrain, and Azerbaijan, as well as significant minorities in Syria, Turkey, South Asia, Yemen, and Saudi Arabia, as well as in other parts of the Persian Gulf.^[12]

In addition to believing in the supreme authority of the Quran and teachings of Muhammad, Shīʿa Muslims believe that Muhammad's family, the Ahl al-Bayt ("People of the Household"), including his descendants known as Imams, have distinguished spiritual and political authority over the community,^[13] and believe that ʿAlī ibn Abī Ṭālib, Muhammad's cousin and son-in-law, was the first of these Imams and the rightful successor to Muhammad, and thus reject the legitimacy of the first three Rashidun caliphs.^[14]

Major sub-denominations[edit]

Further information: List of extinct Shia sects

• The Twelvers believe in the twelve Shīʿīte Imams and are the only school to comply with the Hadith of the Twelve Successors, where Muhammad stated that he would have twelve successors. This sometimes includes the Alevi and Bektashi schools.
• Ismāʿīlīsm, including the Nizārī, Sevener, Musta‘lī, Dawudi Bohra, Hebtiahs Bohra, Sulaymani Bohra, and Alavi Bohra sub-denominations.
• The Zaydīs historically derive from the followers of Zayd ibn ʿAlī. In the modern era, they "survive only in northern Yemen".^[15] Although they are a Shīʿa sect, "in modern times" they have "shown a strong tendency to move towards the Sunni mainstream".^[15]
• The Alawites are a distinct monotheistic Abrahamic religion that developed between the 9th and 10th centuries CE. Historically, Twelver Shīʿīte scholars such as Shaykh Tusi didn't consider Alawites as Shīʿa Muslims while condemning their beliefs, perceived as heretical.^[16] The medieval Sunnī Muslim scholar Ibn Taymiyyah also pointed out that the Alawites were not Shīʿītes.^[17]
• The Druze are a distinct monotheistic Abrahamic religion and ethno-religious group that developed in the 11th century CE originally as an offshoot of Ismāʿīlīsm.^[18] The Druze faith further split from Ismāʿīlīsm as it developed its own unique doctrines, and finally separated from both Ismāʿīlīsm and Islam altogether;^[18] these include the belief that the Imam Al-Ḥākim bi-Amr Allāh was God incarnate.^[19] Thus, the Druze don't identify themselves as Muslims,^{[18][20][21][22][23]} and aren't considered as such by Muslims either (See: Islam and Druze).^{[18][24][25][26]} According to the medieval Sunnī Muslim scholar Ibn Taymiyyah, the Druze were not Muslims, neither ′Ahl al-Kitāb (People of the Book), nor mushrikin (polytheists); rather, he labeled them as kuffār (infidels).^{[27][28][29][30]}
• The Baháʼí Faith is a distinct monotheistic universal Abrahamic religion that developed in 19th-century Persia, originally derived as a splinter group from Bábism, another distinct monotheistic Abrahamic religion, itself derived from Twelver Shīʿīsm.^[31][32] Baháʼís believe in a utterly transcendent and inaccessible Supreme Creator of the universe,^[31] nevertheless seen as conscious of the creation,^[31] with a will and purpose that is expressed through messengers recognized in the Baháʼí Faith as the Manifestations of God (all the Jewish prophets, Zoroaster, Krishna, Gautama Buddha, Jesus, Muhammad, the Báb, and ultimately Baháʼu'lláh).^[31] Baháʼís believe that God communicates his will and purpose to humanity through his intermediaries, the prophets and messengers who have founded various world religions from the beginning of humankind up to the present day, and will continue to do so in the future.^[31] Baháʼís and Bábis don't consider themselves as Muslims, since both of their religions have superseded Islam, and aren't considered as such by Muslims either; rather, they are seen as apostates from Islam.^[31][32] Since both Baháʼís and Bábis reject the Islamic dogma that Muhammad is the last prophet, they have suffered religious discrimination and persecution both in Iran and elsewhere in the Muslim world due to their beliefs.^[32] (See: Persecution of Baháʼís).

Ghulat movements[edit]

Main article: Ghulat

Shīʿīte groups and movements who either ascribe divine characteristics to some important figures in the history of Islam (usually members of Muhammad's family, the Ahl al-Bayt) or hold beliefs deemed deviant by mainstream Shīʿa Muslims were designated as Ghulat.^[33]

Kharijite Islam[edit]

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Main article: Kharijite

Kharijite (literally, "those who seceded") are an extinct sect who originated during the First Fitna, the struggle for political leadership over the Muslim community, following the assassination in 656 of the third caliph Uthman.^[34][2] Kharijites originally supported the caliphate of Ali, but then 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.

Sufris were a major sub-sect of Kharijite in the 7th and 8th centuries, and a part of the Kharijites. Nukkari was a sub-sect of Sufris. Harūrīs were an early Muslim sect from the period of the Four Rightly-Guided Caliphs (632–661 CE), named for their first leader, Habīb ibn-Yazīd al-Harūrī. Azariqa, Najdat, and Adjarites were minor sub-sects.

Ibadi Islam[edit]

The only Kharijite sub-sect today is Ibadism, which developed out of the 7th century. There are currently two geographically separated Ibadi groups -- in Oman in Arabia where they make up the majority of the country, and in North Africa where they make up minorities in Algeria, Tunisia and Libya. Like another small Muslim sect, the Zaidiyyah, "in modern times" they have "shown a strong tendency" to move follow Sunni Islam,^[15] which dominates the Muslim world in size.

Extinct sectarian groups[edit]

Murijite Islam[edit]

Murijite (literally, "those who postpone") are an extinct sect who originated during the caliphates of Uthman and Ali. Murijites opposed Kharijites and the Murjite doctrine held that only God has the authority to judge who is a true Muslim and who is not, and that Muslims should consider all other Muslims as part of the community.^[35] Two major Murijite sub-sects were Karamiya and Sawbaniyya.^[36]

Muʿtazila Islam[edit]

Muʿtazila (literally, "those who withdraw") are an extinct sect that appeared in the dispute over Ali's leadership after the assassination of Uthman. Muʿtazila were those who would neither condemn nor sanction Ali or his opponents but took a middle position between him and his opponents.^[37] Bishriyya was a major sub-sect.

Sufism[edit]

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Main article: Sufism

Further information: List of Sufi orders and List of Sufi saints

Sufism is Islam's mystical-ascetic dimension and is represented by schools or orders known as Tasawwufī-Ṭarīqah. It is seen as that aspect of Islamic teaching that deals with the purification of inner self. 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.^[38]

The following list contains some notable Sufi orders:

• The Azeemiyya order was founded in 1960 by Qalandar Baba Auliya, also known as Syed Muhammad Azeem Barkhia.
• The Bektashi order was founded in the 13th century by the Islamic saint Haji Bektash Veli, and greatly influenced during its formulative period by the Hurufi Ali al-'Ala in the 15th century and reorganized by Balım Sultan in the 16th century. Because of its adherence to the Twelve Imams it is classified under Twelver Shia Islam.^{[citation needed]}
• The Chishti order (Persian: چشتیہ) was founded by (Khawaja) Abu Ishaq Shami ("the Syrian"; died 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 (died 966). Under the leadership of Abu Ahmad's descendants, the Chishtiyya as they are also known, flourished as a regional mystical order. The founder of the Chishti Order in South Asia was Moinuddin Chishti.
• The Kubrawiya order was founded in the 13th century by Najmuddin Kubra in Bukhara in modern-day Uzbekistan.^[39]
• The Mevlevi order is better known in the West as the "whirling dervishes".
• Mouride is most prominent in Senegal and The Gambia, with headquarters in the holy city of Touba, Senegal.^[40]
• The Naqshbandi order was founded in 1380 by Baha-ud-Din Naqshband Bukhari. It 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 Süleymani and Khalidiyya orders are offshoots of the Naqshbandi order.
• The Ni'matullahi 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.^[41] There are several suborders in existence today, the most known and influential in the West following the lineage of Javad Nurbakhsh, who brought the order to the West following the 1979 Iranian Revolution.
• The Noorbakshia order,^[42] also called Nurbakshia,^[43][44] claims to trace its direct spiritual lineage and chain (silsilah) to the Islamic prophet Muhammad, through Ali, by way of Ali Al-Ridha. This order became known as Nurbakshi after Shah Syed Muhammad Nurbakhsh Qahistani, who was aligned to the Kubrawiya order.
• The Oveysi (or Uwaiysi) order claims to have been founded 1,400 years ago by Uwais al-Qarni from Yemen.
• 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. The Ba'Alawi order is an offshoot of Qadiriyyah.
• Senussi is a religious-political Sufi order established by Muhammad ibn Ali as-Senussi. As-Senussi founded this movement due to his criticism of the Egyptian ulema.^[45]
• The Shadhili order was founded by Abu-l-Hassan ash-Shadhili. Followers (murids Arabic: seekers) of the Shadhiliyya are often known as Shadhilis.^[46][47]
• The Suhrawardiyya order (Arabic: سهروردية) is a Sufi order founded by Abu al-Najib al-Suhrawardi (1097–1168).
• The Tijaniyyah order attach a large importance to culture and education, and emphasize the individual adhesion of the disciple (murid).

Schools of Islamic jurisprudence[edit]

Main articles: Fiqh and Madhhab

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Geographical distribution of the schools of Islamic jurisprudence in the Muslim world^[48]

Islamic schools of jurisprudence, known as madhhab, differ in the methodology they use to derive their rulings from the Quran, ḥadīth literature, the sunnah (accounts of the sayings and living habits attributed to the Islamic prophet Muhammad during his lifetime), and the tafsīr literature (exegetical commentaries on the Quran).

Sunnī[edit]

Sunnī schools of thought^[1]

Sunnī Islam contains numerous schools of Islamic jurisprudence (fiqh) and schools of Islamic theology (ʿaqīdah).^[1] In terms of religious jurisprudence (fiqh), Sunnism contains several schools of thought (madhhab):^[1]

• the Ḥanafī school, founded by Abū Ḥanīfa al-Nuʿmān (8th century CE);
• the Mālikī school, founded by Mālik ibn Anas (8th century CE);
• the Shāfiʿī school, founded by Muḥammad ibn Idrīs al-Shāfiʿī
 (8th century CE);
• the Ḥanbalī school, founded by Aḥmad ibn Ḥanbal (8th century CE);
• the Ẓāhirī school, founded by Dāwūd al-Ẓāhirī (9th century CE).^[49]

In terms of religious creed (ʿaqīdah), Sunnism contains several schools of theology:^[1]

• the Aṯharī school, a scholarly movement that emerged in the late 8th century CE;
• the Ashʿarī school, founded by Abū al-Ḥasan al-Ashʿarī (10th century CE);
• the Māturīdī school, founded by Abū Manṣūr al-Māturīdī (10th century CE).

The Salafi movement is a conservative reform branch and/or revivalist movement within Sunnī Islam whose followers don't believe in strictly following one particular madhhab. They include the Wahhabi movement, an Islamic doctrine and religious movement founded by Muhammad ibn ʿAbd al-Wahhab, and the modern Ahle Hadith movement, whose followers call themselves Ahl al-Ḥadīth.

Shīʿa[edit]

Further information: Imamate in Shia doctrine and Schools of Islamic theology § Shīʿa schools of theology

In Shīʿa Islam, the major Shīʿīte school of jurisprudence is the Jaʿfari or Imāmī school,^[50] named after Jaʿfar al-Ṣādiq, the sixth Shīʿīte Imam. The Jaʿfari jurisprudence is further divided into two branches: the Usuli school, which favors the exercise of ijtihad,^[51] and the Akhbari school, which holds the traditions (aḵbār) of the Shīʿīte Imams to be the main source of religious knowledge.^[52] Minor Shīʿa schools of jurisprudence include the Ismāʿīlī school (Mustaʿlī-Fāṭimid Ṭayyibi Ismāʿīlīs) and the Zaydī school, both of which have closer affinity to Sunnī jurisprudence.^[50][53][54] Shīʿīte clergymen and jurists usually carry the title of mujtahid (i.e., someone authorized to issue legal opinions in Shīʿa Islam).

Ibadi[edit]

The fiqh or jurisprudence of Ibadis is relatively simple. Absolute authority is given to the Quran and ḥadīth literature; new innovations accepted on the basis of qiyas (analogical reasoning) were rejected as bid'ah (heresy) by the Ibadis. That differs from the majority of Sunnīs,^[55] but agrees with most Shīʿa schools^[56] and with the Ẓāhirī and early Ḥanbalī schools of Sunnism.^[57][58][59]

Schools of Islamic theology[edit]

Main articles: Aqidah and Schools of Islamic theology

Aqidah is an Islamic term meaning "creed", doctrine, or article of faith.^[60][61] There have existed many schools of Islamic theology, not all of which survive to the present day. Major themes of theological controversies in Islam have included predestination and free will, the nature of the Quran, the nature of the divine attributes, apparent and esoteric meaning of scripture, and the role of dialectical reasoning in the Islamic doctrine.

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Sunni[edit]

Classical[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 Ashʿarī and Māturīdī schools in Sunni Islam.^[62]

Ashʿarī[edit]

Ashʿarīsm is a school of theology founded by Abū al-Ḥasan al-Ashʿarī in the 10th century. The Ashʿarīte view was that comprehension of the unique nature and characteristics of God were beyond human capability. Ashʿarī theology is considered one of the orthodox creeds of Sunni Islam alongside the Māturīdī theology.^[62] Historically, the Ashʿarī theology prevails in Sufism and was originally associated with the Ḥanbalī school of Islamic jurisprudence.^[62]

Māturīdī[edit]

Māturīdism is a school of theology founded by Abū Manṣūr al-Māturīdī in the 10th century, which is a close variant of the Ashʿarī school. Māturīdī theology is considered one of the orthodox creeds of Sunni Islam alongside the Ashʿarī theology,^[62] and prevails in the Ḥanafī school of Islamic jurisprudence.^[62] Points which differ are the nature of belief and the place of human reason. The Māturīdites state that imān (faith) does not increase nor decrease but remains static; rather it's taqwā (piety) which increases and decreases. The Ashʿarītes affirm that belief does in fact increase and decrease. The Māturīdites affirm 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 Ashʿarītes affirm that the unaided human mind is unable to know if something is good or evil, lawful or unlawful, without divine revelation.

Traditionalist theology[edit]

Traditionalist theology, sometimes referred to as the Aṯharī school, derives its name from the word "tradition" as a translation of the Arabic word hadith or from the Arabic word aṯhar, meaning "narrations". The traditionalist creed is to avoid delving into extensive theological speculation. They rely on 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 their nature (bi-la kayf). Ahmad ibn Hanbal is regarded as the leader of the traditionalist school of creed. The modern Salafi movement associates itself with the Aṯharī creed.^{[63][64][65][66]}

Muʿtazila[edit]

Muʿtazilite theology originated in the 8th century in Basra 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 Muʿtazilites debated philosophical questions such as whether the Qur'an was created or co-eternal with God, 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.

Murji'ah[edit]

Murji'ah was a name for an early politico-religious movement which came to refer to all those who identified faith (iman) with belief to the exclusion of acts.^[67]

Qadariyyah[edit]

Qadariyyah is an originally derogatory term designating early Islamic theologians who asserted that humans possess free will, whose exercise makes them responsible for their actions, justifying divine punishment and absolving God of responsibility for evil in the world.^[68][69] Some of their doctrines were later adopted by the Mu'tazilis and rejected by the Ash'aris.^[68]

Jabriyah[edit]

In direct contrast to the Qadariyyah, Jabriyah was an early islamic philosophical school based on the belief that humans are controlled by predestination, without having choice or free will. The Jabriya school originated during the Umayyad dynasty in Basra. The first representative of this school was Al-Ja'd ibn Dirham who was executed in 724.^[70] The term is derived from the Arabic root j-b-r, in the sense which gives the meaning of someone who is forced or coerced by destiny.^[71] The term Jabriyah was also a derogatory term used by different Islamic groups that they considered wrong,^[72] The Ash'ariyah used the term Jabriyah in the first place to describe the followers of, Jahm ibn Safwan who died in 746, in that they regarded their faith as a middle position between Qadariyah and Jabriya. On the other hand, the Mu'tazilah considered the Ash'ariyah as Jabriyah because, in their opinion, they rejected the orthodox doctrine of free will.^[73] The Shiites used the term Jabriyah to describe the Ash'ariyah and Hanbalis.^[74]

Jahmiyyah[edit]

Jahmis were the alleged followers of the early Islamic theologian Jahm bin Safwan who associated himself with Al-Harith ibn Surayj. He was an exponent of extreme determinism according to which a man acts only metaphorically in the same way in which the sun acts or does something when it sets.^[75]

Batiniyyah[edit]

The Bāṭiniyyah is a name given to an allegoristic type of scriptural interpretation developed among some Shia groups, stressing the bāṭin (inward, esoteric) meaning of texts. It has been retained by all branches of Isma'ilism and its Druze offshoot. Alevism, Bektashism and folk religion, Hurufis and Alawites practice a similar system of interpretation.^[76]

Later movements[edit]

African-American movements[edit]

Many slaves brought from Africa to the Western Hemisphere were Muslims.^[77] Although it is thought that the Islam of slaves didn't survive past 1920,^[78] the early 20th century saw the rise of distinct Islamic religious and political movements within the African-American community in the United States,^[79] such as Darul Islam,^[77] the Islamic Party of North America,^[77] the Mosque of Islamic Brotherhood (MIB),^[77] the Muslim Alliance in North America (MANA),^[77] the Moorish Science Temple of America,^[79] the Nation of Islam (NOI),^{[79][80][81][82]} and the Ansaaru Allah Community.^[83] They sought to ascribe Islamic heritage to African-Americans, thereby giving much emphasis on racial and ethnic aspects^{[80][79][81][82][84]} (see black nationalism and black separatism).^[77][83][85] These black Muslim movements often differ greatly in matters of doctrine from mainstream Islam.^{[79][81][83][85]} They include:

• Moorish Science Temple of America, founded in 1913 by Noble Drew Ali (born Timothy Drew).^[82] The Moorish Science Temple of America is characterized by a strong African-American ethnic and religious identity.^[79][82][86]
  • Moorish Orthodox Church of America
• Nation of Islam, founded by Wallace Fard Muhammad in Detroit in 1930,^[87] with a declared aim of "resurrecting" the spiritual, mental, social, and economic condition of the black man and woman of America and the world.^[79][80][81] The Nation of Islam believes that Wallace Fard Muhammad was God on earth.^[85][87][88] The Nation of Islam doesn't consider the Arabian Muhammad as the final prophet and instead regards Elijah Muhammad, successor of Wallace Fard Muhammad, as the true Messenger of Allah.^[79][80][81]
  • American Society of Muslims: Warith Deen Mohammed established the American Society of Muslims in 1975.^[77] This offshoot wanted to bring its teachings more in line with mainstream Sunni Islam, establishing mosques instead of temples, and promoting the Five pillars of Islam.^[89][90]
  • Five-Percent Nation^[77]
  • United Nation of Islam

Ahmadiyya Movement In Islam[edit]

Main article: Ahmadiyya

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The Ahmadiyya Movement in Islam was founded in British India in 1889 by Mirza Ghulam Ahmad of Qadian, who claimed to be the promised Messiah ("Second Coming of Christ"), the Mahdi awaited by the Muslims as well as a "subordinate" prophet to the Islamic prophet Muhammad.^{[91][92][93][94]} Ahmadis claim to practice the pristine form of Islam as followed by Muhammad and his earliest followers.^[95][96] They believe that it was Mirza Ghulam Ahmad's task to restore the original sharia given to Muhammad by guiding the Ummah back to the "true" Islam and defeat the attacks on Islam by other religions.^{[91][92][93][94][97]}

There are a wide variety of distinct beliefs and teachings of Ahmadis compared to those of most other Muslims,^{[91][92][93][94]} which include the interpretation of the Quranic title Khatam an-Nabiyyin,^[98] interpretation of the Messiah's Second Coming,^[92][99] complete rejection of the abrogation/cancellation of Quranic verses,^[100] belief that Jesus survived the crucifixion and died of old age in India,^{[92][93][101]} conditions of the "Jihad of the Sword" are no longer met,^[92][102] belief that divine revelation (as long as no new sharia is given) will never end,^[103] belief in cyclical nature of history until Muhammad,^[103] and belief in the implausibility of a contradiction between Islam and science.^[97] These perceived deviations from normative Islamic thought have resulted in severe persecution of Ahmadis in various Muslim-majority countries,^[92] particularly Pakistan,^[92][104] where they have been branded as Non-Muslims and their Islamic religious practices are punishable by the Ahmadi-Specific laws in the penal code.^[105]

The followers of the Ahmadiyya Movement in Islam are divided into two groups: the first being the Ahmadiyya Muslim Community, currently the dominant group, and the Lahore Ahmadiyya Movement for the Propagation of Islam.^[92] The larger group takes a literalist view believing that Mirza Ghulam Ahmad was the promised Mahdi and a Ummati Nabi subservient to Muhammad, while the latter believing that he was only a religious reformer and a prophet only in an allegorical sense.^[92] Both Ahmadi groups are active in dawah or Islamic missionary work, and have produced vasts amounts of Islamic literature, including numerous translations of the Quran, translations of the Hadith, Quranic tafsirs, a multitude of sirahs of Muhammad, and works on the subject of comparative religion among others.^[92][94] As such, their international influence far exceeds their number of adherents.^{[92][94][106]} Muslims from more Orthodox sects of Islam have adopted many Ahmadi polemics and understandings of other religions,^[107] along with the Ahmadi approach to reconcile Islamic and Western education as well as to establish Islamic school systems, particularly in Africa.^[108]

Barelvi / Deobandi split[edit]

Sunni Muslims of the Indian subcontinent comprising present day India, Pakistan and Bangladesh who are overwhelmingly Hanafi by fiqh have split into two schools or movements, the Barelvi and the Deobandi. While the Deobandi is revivalist in nature, the Barelvi are more traditional and inclined towards Sufism.

Gülen / Hizmet movement[edit]

The Gülen movement, usually referred to as the Hizmet movement,^[109] established in the 1970s as an offshoot of the Nur Movement^[110] and led by the Turkish Islamic scholar and preacher Fethullah Gülen in Turkey, Central Asia, and in other parts of the world, is active in education, with private schools and universities in over 180 countries as well as with many American charter schools operated by followers. It has initiated forums for interfaith dialogue.^[111][112] The Cemaat movement's structure has been described as a flexible organizational network.^[113] Movement schools and businesses organize locally and link themselves into informal networks.^[114] Estimates of the number of schools and educational institutions vary widely; it appears there are about 300 Gülen movement schools in Turkey and over 1,000 schools worldwide.^[115][116]

Islamic modernism[edit]

Islamic modernism, also sometimes referred to as "modernist Salafism",^{[117][118][119][120][121]} is a movement that has been described as "the first Muslim ideological response"^[122] attempting to reconcile Islamic faith with modern Western values such as nationalism, democracy, and science.^[123]

Islamism[edit]

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Islamism is a set of political ideologies, derived from various fundamentalist views, which hold that Islam is not only a religion but a political system that should govern 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, the largest and perhaps the oldest. Although violence is often employed by some organizations, most Islamist movements are nonviolent.

Muslim Brotherhood[edit]

The Al-Ikhwan Al-Muslimun (with Ikhwan الإخوان brethren) 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 both, Muslims of any of the four Sunni schools of thought, and Shi'a Muslims. It is the world's oldest and largest Islamist group. Its aims are to re-establish the Caliphate and in the meantime, 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[edit]

The Jamaat-e-Islami (or JI) is an Islamist political party in the Indian subcontinent. It was founded in Lahore, British India, by Sayyid Abul Ala Maududi (with alternative spellings of last name Maudoodi) in 1941 and is the oldest religious party in Pakistan. Today, sister organizations with similar objectives and ideological approaches exist in India (Jamaat-e-Islami Hind), Bangladesh (Jamaat-e-Islami Bangladesh), Kashmir (Jamaat-e-Islami Kashmir), 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 (Akhwan-al-Muslimeen). The JI envisions an Islamic government in Pakistan and Bangladesh governing by Islamic law. It opposes Westernization—including secularization, capitalism, socialism, or such practices as interest based banking, and favours an Islamic economic order and Caliphate.^{[citation needed]}

Hizb ut-Tahrir[edit]

Hizb ut-Tahrir (Arabic: حزب التحرير) (Translation: Party of Liberation) is an international, pan-Islamist political organization which describes its ideology as Islam, and its aim the re-establishment of the Islamic Khilafah (Caliphate) to resume Islamic ways of life in the Muslim world. The caliphate would unite the Muslim community (Ummah)^[124] upon their Islamic creed and implement the Shariah, so as to then carry the proselytizing of Islam to the rest of the world.^[125]

Quranism[edit]

Main article: Quranism

Quranism^[126] or Quraniyya (Arabic: القرآنية; al-Qur'āniyya) is a protestant^[127] branch of Islam. It holds the belief that Islamic guidance and law should only be based on the Quran, thus opposing the religious authority and authenticity of the hadith literature.^[128][129] Quranists believe that God's message is already clear and complete in the Quran and it can therefore be fully understood without referencing outside texts.^[130] Quranists claim that the vast majority of hadith literature are forged lies and believe that the Quran itself criticizes the hadith both in the technical sense and the general sense.^{[131][128][132][133][134][135][excessive citations]}

Liberal and progressive Islam[edit]

Main article: Liberalism and progressivism within Islam

Further information: Liberal and progressive Islam in Europe and Liberal and progressive Islam in North America

Liberal Islam originally emerged out of the Islamic revivalist movement of the 18th-19th centuries.^[136] Liberal and progressive Islamic organizations and movements are primarily based in the Western world, and have in common a religious outlook which depends mainly on ijtihad or re-interpretation of the sacred scriptures of Islam.^[136] Liberal and progressive Muslims are characterized by a rationalistic, critical examination and re-interpretation of the sacred scriptures of Islam;^[136] affirmation and promotion of democracy, gender equality, human rights, LGBT rights, women's rights, religious pluralism, interfaith marriage,^[137][138] freedom of expression, freedom of thought, and freedom of religion;^[136] opposition to theocracy and total rejection of Islamism and Islamic fundamentalism;^[136] and a modern view of Islamic theology, ethics, sharia, culture, tradition, and other ritualistic practices in Islam.^[136]

Mahdavia[edit]

Mahdavia, or Mahdavism, is a Mahdiist sect founded in late 15th century India by Syed Muhammad Jaunpuri, who declared himself to be the Hidden Twelfth Imam of the Twelver Shia tradition.^[139] They follow many aspects of the Sunni doctrine. Zikri Mahdavis, or Zikris, are an offshoot of the Mahdavi movement.^[140]

Non-denominational Islam[edit]

Non-denominational Muslims is an umbrella term that has been used for and by Muslims who do not belong to or do not self-identify with a specific Islamic denomination.^{[141][142][143][144]} A quarter of the world's Muslims are non-denominational Muslims.^[145]

Tolu-e-Islam[edit]

Tolu-e-Islam ("Resurgence of Islam") is a non-denominational Muslim organization based in Pakistan, with members throughout the world.^[146] The movement was initiated by Ghulam Ahmed Pervez.

Salafism and Wahhabism[edit]

Ahle Hadith[edit]

Main article: Ahl-i Hadith

Ahl-i Hadith (Persian: اهل حدیث, Urdu: اہل حدیث: transl. People of the traditions of the Prophet) is a movement which emerged in the Indian subcontinent in the mid-19th century. Its followers call themselves Ahl al-Hadith and are considered to be a branch of the Salafiyya school. Ahl-i Hadith is antithetical to various beliefs and mystical practices associated with folk Sufism. Ahl-i Hadith shares many doctrinal similarities with the Wahhabi movement and hence often classified as being synonymous with the "Wahhabis" by its adversaries. However, its followers reject this designation, preferring to identify themselves as "Salafis".^{[147][148][149][150]}

Salafiyya movement[edit]

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Main article: Salafi movement

Further information: International propagation of Salafism and Wahhabism, International propagation of Salafism and Wahhabism by region, Petro-Islam, and Salafi jihadism

The Salafiyya movement is a conservative,^[151] Islahi (reform)^[152] movement within Sunni Islam that emerged in the second half of the 19th century and advocate a return to the traditions of the "devout ancestors" (Salaf al-Salih). It has been described as the "fastest-growing Islamic movement"; with each scholar expressing diverse views across social, theological, and political spectrum. Salafis follow a doctrine that can be summed up as taking "a fundamentalist approach to Islam, emulating the Prophet Muhammad and his earliest followers—al-salaf al-salih, the 'pious forefathers'....They reject religious innovation, or bidʻah, and support the implementation of Sharia (Islamic law)."^[153] The Salafi movement is often divided into three categories: the largest group are the purists (or quietists), who avoid politics; the second largest group are the militant activists, who get involved in politics; the third and last group are the jihadists, who constitute a minority.^[153] Most of the violent Islamist groups come from the Salafi-Jihadist movement and their subgroups.^[154] In recent years, Jihadi-Salafist doctrines have often been associated with the armed insurgencies of Islamic extremist movements and terrorist organizations targeting innocent civilians, both Muslims and Non-Muslims, such as al-Qaeda, ISIL/ISIS/IS/Daesh, Boko Haram, etc.^{[155][156][153][154]} The second largest group are the Salafi activists who have a long tradition of political activism, such as those that operate in organizations like the Muslim Brotherhood, the Arab world's major Islamist movement. In the aftermath of widescale repressions after the Arab spring, accompanied by their political failures, the activist-Salafi movements have undergone a decline. The most numerous are the quietists, who believe in disengagement from politics and accept allegiance to Muslim governments, no matter how tyrannical, to avoid fitna (chaos).^[153]

Wahhabism[edit]

Main article: Wahhabism

Further information: International propagation of Salafism and Wahhabism, International propagation of Salafism and Wahhabism by region, and Petro-Islam

The Wahhabi movement was founded and spearheaded by the Ḥanbalī scholar and theologian Muhammad ibn ʿAbd al-Wahhab,^{[157][158][159]} a religious preacher from the Najd region in central Arabia,^{[160][161][162][163][164]} and was instrumental in the rise of the House of Saud to power in the Arabian peninsula.^[157] Ibn ʿAbd al-Wahhab sought to revive and purify Islam from what he perceived as non-Islamic popular religious beliefs and practices by returning to what, he believed, were the fundamental principles of the Islamic religion.^{[161][162][163][164]} His works were generally short, full of quotations from the Quran and Hadith literature, such as his main and foremost theological treatise, Kitāb at-Tawḥīd (Arabic: كتاب التوحيد; "The Book of Oneness").^{[161][162][163][164]} He taught that the primary doctrine of Islam was the uniqueness and oneness of God (tawḥīd), and denounced what he held to be popular religious beliefs and practices among Muslims that he considered to be akin to heretical innovation (bidʿah) and polytheism (shirk).^{[161][162][163][164]}

Wahhabism has been described as a conservative, strict, and fundamentalist branch of Sunnī Islam,^[165] with puritan views,^[165] believing in a literal interpretation of the Quran.^[157] The terms "Wahhabism" and "Salafism" are sometimes evoked interchangeably, although the designation "Wahhabi" is specifically applied to the followers of Muhammad ibn ʿAbd al-Wahhab and his reformist doctrines.^[157] The label "Wahhabi" was not claimed by his followers, who usually refer themselves as al-Muwaḥḥidūn ("affirmers of the singularity of God"), but is rather employed by Western scholars as well as his critics.^{[157][158][162]} Starting in the mid-1970s and 1980s, the international propagation of Salafism and Wahhabism within Sunnī Islam^[165] favored by the Kingdom of Saudi Arabia^{[160][166][167]} and other Arab states of the Persian Gulf has achieved what the French political scientist Gilles Kepel defined as a "preeminent position of strength in the global expression of Islam."^[168]

22 months after the September 11 attacks, when the FBI considered al-Qaeda as "the number one terrorist threat to the United States", journalist Stephen Schwartz and U.S. Senator Jon Kyl have explicitly stated during a hearing that occurred in June 2003 before the Subcommittee on Terrorism, Technology, and Homeland Security of the U.S. Senate that "Wahhabism is the source of the overwhelming majority of terrorist atrocities in today's world".^[169] As part of the global "War on Terror", Wahhabism has been accused by the European Parliament, various Western security analysts, and think tanks like the RAND Corporation, as being "a source of global terrorism".^[169][170] Furthermore, Wahhabism has been accused of causing disunity in the Muslim community (Ummah) and criticized for its followers' destruction of many Islamic, cultural, and historical sites associated with the early history of Islam and the first generation of Muslims (Muhammad's family and his companions) in Saudi Arabia.^{[171][172][173][174]}

Population of the branches[edit]

Denomination	Population
Sunni	Varies: 75% - 90%[175][176]
Non-denominational Muslim	25%[145]
Shia	Varies: 10% - 13%[177]
Ibadi	2.7 million[178]
Quranism	n/a

See also[edit]

• Amman Message
• Aqidah
• Glossary of Islam
• Index of Islam-related articles
• International Islamic Unity Conference (Iran)
• Islamic eschatology
• Islamic studies
• Madhhab
• Outline of Islam
• Schools of Islamic theology
• Shia crescent
• Shia–Sunni relations
• Succession to Muhammad

References[edit]

1. ^ Jump up to:^{a b c d e f} Geaves, Ronald (2021). "Part 1: Sunnī Traditions – Sectarianism in Sunnī Islam". In Cusack, Carole M.; Upal, M. Afzal (eds.). Handbook of Islamic Sects and Movements. Brill Handbooks on Contemporary Religion. Vol. 21. Leiden and Boston: Brill Publishers. pp. 25–48. doi:10.1163/9789004435544_004. ISBN 978-90-04-43554-4. ISSN 1874-6691.
2. ^ Jump up to:^{a b c d e} Izutsu, Toshihiko (2006) [1965]. "The Infidel (Kāfir): The Khārijites and the origin of the problem". The Concept of Belief in Islamic Theology: A Semantic Analysis of Imān and Islām. Tokyo: Keio Institute of Cultural and Linguistic Studies at Keio University. pp. 1–20. ISBN 983-9154-70-2.
3. ^ Guidère, Mathieu (2012). Historical Dictionary of Islamic Fundamentalism. Scarecrow Press. p. 319. ISBN 978-0-8108-7965-2.
4. ^ Öz, Mustafa, Mezhepler Tarihi ve Terimleri Sözlüğü (The History of madh'habs and its terminology dictionary), Ensar Publications, İstanbul, 2011.
5. ^ "Branches of Shia Islam: Ismailis, Twelvers, and Bohras". Ismailimail. 23 August 2017. Retrieved 28 November 2018.
6. ^ Razwy, Sayed Ali Asgher. A Restatement of the History of Islam & Muslims. pp. 331–335.
7. ^ History of the Islamic Caliphate (in Urdu). Lahore. In pre-Islamic times, the custom of the Arabs was to elect their chiefs by a majority vote...the same principle was adopted in the election of Abu Bakr.
8. ^ Brown, Jonathan A.C. (2009). Hadith: Muhammad's Legacy in the Medieval and Modern World. Oneworld Publications (Kindle edition). p. 180.
9. ^ Kasper Mathiesen (2013). "Anglo-American 'Traditional Islam' and Its Discourse of Orthodoxy" (PDF). Journal of Arabic and Islamic Studies. 13: 191–219.
10. ^ See:
    • "Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population". Pew Research Center. 2009-10-07. Retrieved 2013-09-24. The Pew Forum's estimate of the Shia population (10–13%) is in keeping with previous estimates, which generally have been in the range of 10–15%. Some previous estimates, however, have placed the number of Shias at nearly 20% of the world's Muslim population.
    • "Shia". Berkley Center for Religion, Peace, and World Affairs. Archived from the original on December 15, 2012. Retrieved December 5, 2011. Shi'a Islam is the second largest branch of the tradition, with up to 200 million followers who comprise around 15% of all Muslims worldwide...
    • "Religions". The World Factbook. Central Intelligence Agency. Retrieved 2010-08-25. Shia Islam represents 10–20% of Muslims worldwide...
11. ^ Miller, Tracy, ed. (October 2009). Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population (PDF). Pew Research Center. Archived from the original (PDF) on 2009-10-10. Retrieved 2009-10-08.
12. ^ "Shi'ite – Islam".
13. ^ Corbin (1993), pp. 45–51
14. ^ Tabatabaei (1979), pp. 41–44
15. ^ Jump up to:^a b c Cook, Michael (2003). Forbidding Wrong in Islam, an Introduction. Cambridge University Press.
16. ^ Barfi, Barak (24 January 2016). "The Real Reason Why Iran Backs Syria".
17. ^ "The Nusayris are more infidel than Jews or Christians, even more infidel than many polytheists. They have done greater harm to the community of Muhammad than have the warring infidels such as the Franks, the Turks, and others. To ignorant Muslims they pretend to be Shi'is, though in reality they do not believe in God or His prophet or His book ... Whenever possible, they spill the blood of Muslims ... They are always the worst enemies of the Muslims ... war and punishment in accordance with Islamic law against them are among the greatest of pious deeds and the most important obligations." – Ibn Taymiyyah, as quoted by Daniel Pipes (1992). Greater Syria. Oxford University Press. p. 163. ISBN 9780195363043.
18. ^ Jump up to:^a b c d Timani, Hussam S. (2021). "Part 5: In Between and on the Fringes of Islam – The Druze". In Cusack, Carole M.; Upal, M. Afzal (eds.). Handbook of Islamic Sects and Movements. Brill Handbooks on Contemporary Religion. Vol. 21. Leiden and Boston: Brill Publishers. pp. 724–742. doi:10.1163/9789004435544_038. ISBN 978-90-04-43554-4. ISSN 1874-6691.
19. ^ Poonawala, Ismail K. (July–September 1999). "Review: The Fatimids and Their Traditions of Learning by Heinz Halm". Journal of the American Oriental Society. American Oriental Society. 119 (3): 542. doi:10.2307/605981. ISSN 0003-0279. JSTOR 605981. LCCN 12032032. OCLC 47785421.
20. ^ "Are the Druze People Arabs or Muslims? Deciphering Who They Are". Arab America. Arab America. 8 August 2018. Retrieved 13 April 2020.
21. ^ J. Stewart, Dona (2008). The Middle East Today: Political, Geographical and Cultural Perspectives. Routledge. p. 33. ISBN 9781135980795. Most Druze do not consider themselves Muslim. Historically they faced much persecution and keep their religious beliefs secrets.
22. ^ James Lewis (2002). The Encyclopedia of Cults, Sects, and New Religions. Prometheus Books. Retrieved 13 May 2015.
23. ^ De McLaurin, Ronald (1979). The Political Role of Minority Groups in the Middle East. Michigan University Press. p. 114. ISBN 9780030525964. Theologically, one would have to conclude that the Druze are not Muslims. They do not accept the five pillars of Islam. In place of these principles the Druze have instituted the seven precepts noted above.
24. ^ Hunter, Shireen (2010). The Politics of Islamic Revivalism: Diversity and Unity: Center for Strategic and International Studies (Washington, D.C.), Georgetown University. Center for Strategic and International Studies. University of Michigan Press. p. 33. ISBN 9780253345493. Druze - An offshoot of Shi'ism; its members are not considered Muslims by orthodox Muslims.
25. ^ D. Grafton, David (2009). Piety, Politics, and Power: Lutherans Encountering Islam in the Middle East. Wipf and Stock Publishers. p. 14. ISBN 9781630877187. In addition, there are several quasi-Muslim sects, in that, although they follow many of the beliefs and practices of orthodox Islam, the majority of Sunnis consider them heretical. These would be the Ahmadiyya, Druze, Ibadi, and the Yazidis.
26. ^ R. Williams, Victoria (2020). Indigenous Peoples: An Encyclopedia of Culture, History, and Threats to Survival [4 volumes]. ABC-CLIO. p. 318. ISBN 9781440861185. As Druze is a nonritualistic religion without requirements to pray, fast, make pilgrimages, or observe days of rest, the Druze are not considered an Islamic people by Sunni Muslims.
27. ^ Roald, Anne Sofie (2011). Religious Minorities in the Middle East: Domination, Self-Empowerment, Accommodation. BRILL. p. 255. ISBN 9789004207424. Therefore, many of these scholars follow Ibn Taymiyya'sfatwa from the beginning of the fourteenth century that declared the Druzes and the Alawis as heretics outside Islam ...
28. ^ Zabad, Ibrahim (2017). Middle Eastern Minorities: The Impact of the Arab Spring. Taylor & Francis. p. 126. ISBN 9781317096733.
29. ^ Knight, Michael (2009). Journey to the End of Islam. Soft Skull Press. p. 129. ISBN 9781593765521.
30. ^ S. Swayd, Samy (2009). The A to Z of the Druzes. Rowman & Littlefield. p. 37. ISBN 9780810868366. Subsequently, Muslim opponents of the Druzes have often relied on Ibn Taymiyya's religious ruling to justify their attitudes and actions against Druzes...
31. ^ Jump up to:^{a b c d e f} Cole, Juan (30 December 2012) [15 December 1988]. "BAHAISM i. The Faith". Encyclopædia Iranica. Vol. III/4. New York: Columbia University. pp. 438–446. doi:10.1163/2330-4804_EIRO_COM_6391. ISSN 2330-4804. Archived from the original on 23 January 2013. Retrieved 11 December 2020.
32. ^ Jump up to:^a b c Osborn, Lil (2021). "Part 5: In Between and on the Fringes of Islam – The Bahāʾī Faith". In Cusack, Carole M.; Upal, M. Afzal (eds.). Handbook of Islamic Sects and Movements. Brill Handbooks on Contemporary Religion. Vol. 21. Leiden and Boston: Brill Publishers. pp. 761–773. doi:10.1163/9789004435544_040. ISBN 978-90-04-43554-4. ISSN 1874-6691.
33. ^ Hodgson, M. G. S. (1965). "GHULĀT". Encyclopaedia of Islam. Vol. 2 (2nd ed.). Brill Academic Publishers. pp. 1093–1095.
34. ^ "Sunan Ibn Majah 176 - The Book of the Sunnah - كتاب المقدمة - Sunnah.com - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)". sunnah.com. Retrieved 2022-03-30.
35. ^ Isutzu, Concept of Belief, p. 55-56.
36. ^ KERRÂMİYYE, TDV İslâm Ansiklopedisi, v. 25, pp. 294-296, 2002.
37. ^ Mutazilah at the Encyclopædia Britannica Online. Accessed 13 March 2014. Some of the Companions of Muhammad such as Sa`d ibn Abi Waqqas and Abdullah ibn Umar were neutral in the dispute between ʿAlī and his opponents (Muawiyah I). Encyclopaedia of Islam s.v. "Mu'tazila", Koninklijke Brill NV, Leiden, The Netherlands (1999): "It is an explanation of this kind which today, in particular as a result of the studies undertaken by Nallino ("Sull'origine del nome dei Mu'taziliti", in RSO, vii [1916]), is generally accepted: i'tizal would designate a position of neutrality in the face of opposing factions. Nallino drew support for the argument from the fact that at the time of the first civil war, some of the Companions ('Abd Allah b. 'Umar, Sa'd b. Abi Waqqas, etc.), who had chosen to side neither with ʿAli nor with his adversaries, were for that reason called muʿtazila. He even drew the conclusion that the theological Mu'tazilism of Wasil and his successors was merely a continuation of this initial political Mu'tazilism; in reality, there does not seem to have been the least connection between one and the other. But, in its principle, this explanation is probably valid."
38. ^ Trimingham (1998), p. 1
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67. ^ W. Madelung. Encyclopedia of Islam, 2nd ed, Brill. "Murdji'a", vol. 7, p. 605.
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69. ^ J. van Ess. Encyclopedia of Islam, 2nd ed, Brill. "Ķadariyya", vol.4, p. 368.
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78. ^ Pipes, Daniel; Diouf, Sylviane A. (December 2000). "Servants of Allah: African Muslims Enslaved in the Americas by Sylviane A. Diouf. Reviewed by Daniel Pipes". Middle East Quarterly. Retrieved 2017-06-16.
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82. ^ Jump up to:^a b c d Melton, J. Gordon; Murphy, Larry G.; Ward, Gary L., eds. (2011) [1993]. Encyclopedia of African American Religions. Religious Information Systems. New York and London: Routledge. pp. 506–507. ISBN 9780815305002. OCLC 897454070.
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84. ^ Berg, Herbert (2005). "Mythmaking in the African American Muslim Context: The Moorish Science Temple, the Nation of Islam, and the American Society of Muslims" (PDF). Journal of the American Academy of Religion. 73 (3): 685–703. doi:10.1093/jaarel/lfi075. Archived from the original (PDF) on 2016-10-22. Retrieved 2016-07-16.
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98. ^ Balzani, Marzia. Ahmadiyya Islam and the Muslim Diaspora: Living at the End of Days. Abingdon, Oxon. pp. 6–8. ISBN 978-1-315-19728-9. OCLC 1137739779.
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120. ^ Salafism Archived 2015-03-11 at the Wayback Machine Tony Blair Faith Foundation
121. ^ "The split between Qatar and the GCC won't be permanent". Archived from the original on 2016-11-17. Retrieved 2016-07-08.
122. ^ Mansoor Moaddel (2005-05-16). Islamic Modernism, Nationalism, and Fundamentalism: Episode and Discourse. University of Chicago Press. p. 2. ISBN 9780226533339. Islamic modernism was the first Muslim ideological response to the Western cultural challenge. Started in India and Egypt in the second part of the 19th century ... reflected in the work of a group of like-minded Muslim scholars, featuring a critical reexamination of the classical conceptions and methods of jurisprudence and a formulation of a new approach to Islamic theology and Quranic exegesis. This new approach, which was nothing short of an outright rebellion against Islamic orthodoxy, displayed astonishing compatibility with the ideas of the Enlightenment.
123. ^ Encyclopedia of Islam and the Muslim World, Thompson Gale (2004)
124. ^ "Can the Muslim world really unite?". hizb.org.uk. 4 March 2010. Retrieved 15 January 2016.
125. ^ Commins, David (1991). "Taqi al-Din al-Nabhani and the Islamic Liberation Party" (PDF). The Muslim World. 81 (3–4): 194–211. doi:10.1111/j.1478-1913.1991.tb03525.x. Retrieved 6 March 2016.
126. ^ Brown, Rethinking tradition in modern Islamic thought, 1996: p.38-42
127. ^ Yüksel, Edip (2008). İslami Reform İçin Manifesto. Ozan Yayıncılık. ISBN 9789944143202.
128. ^ Jump up to:^a b Musa, Aisha Y. (2010). "The Qur'anists". Religion Compass. John Wiley & Sons. 4 (1): 12–21. doi:10.1111/j.1749-8171.2009.00189.x.
129. ^ Mansour, Ahmed Subhy (2018-03-02). Refaat, Amin (ed.). How to Understand the Holy Quran. Translated by Fathy, Ahmed.
130. ^ Yuksel, Edip (2012-02-20). Running Like Zebras. ISBN 978-0982586730.
131. ^ al-Manar 12(1911): 693-99; cited in Juynboll, Authenticity, 30; cited in D.W. Brown, Rethinking tradition in modern Islamic thought, 1996: p.120
132. ^ Voss, Richard Stephen (April 1996). "Identifying Assumptions in the Hadith/Sunnah Debate". Monthly Bulletin of the International Community of Submitters. 12 (4). Archived from the original on 29 July 2016. Retrieved 5 December 2013.
133. ^ admin. "19.org". 19.org. Retrieved 2021-02-06.
134. ^ "KUR'ANİ-BİLİMSEL-TEOLOJİ, BİLİMSEL-KUR'ANİ-TEOLOJİ VE KUR'ANİ-AHENKSEL-TEOLOJİ – Caner Taslaman" (in Turkish). Retrieved 2021-02-06.
135. ^ "Hadis & Sünnet: Şeytani Bidatler". Teslimolanlar. Retrieved 2021-05-25.
136. ^ Jump up to:^{a b c d e f} Kurzman, Charles (1998). "Liberal Islam and Its Islamic Context". In Kurzman, Charles (ed.). Liberal Islam: A Sourcebook. Oxford and New York: Oxford University Press. pp. 1–26. ISBN 9780195116229. OCLC 37368975.
137. ^ Leeman, A. B. (Spring 2009). "Interfaith Marriage in Islam: An Examination of the Legal Theory Behind the Traditional and Reformist Positions" (PDF). Indiana Law Journal. Bloomington, Indiana: Indiana University Maurer School of Law. 84 (2): 743–772. ISSN 0019-6665. S2CID 52224503. Archived (PDF) from the original on 23 November 2018. Retrieved 24 October 2021.
138. ^ Jahangir, Junaid (21 March 2017). "Muslim Women Can Marry Outside The Faith". The Huffington Post. Archived from the original on 25 March 2017. Retrieved 24 October 2021.
139. ^ Balyuzi 1973, pp. 71–72
140. ^ "Zikris (pronounced 'Zigris' in Baluchi) are estimated to number over 750,000 people. They live mostly in Makran and Las Bela in southern Pakistan, and are followers of a 15th-century mahdi, an Islamic messiah, called Nur Pak ('Pure Light'). Zikri practices and rituals differ from those of orthodox Islam... " Gall, Timothy L. (ed). Worldmark Encyclopedia of Culture & Daily Life: Vol. 3 – Asia & Oceania. Cleveland, OH: Eastword Publications Development (1998); p. 85 cited after adherents.com.
141. ^ Benakis, Theodoros (13 January 2014). "Islamophoobia in Europe!". New Europe. Brussels. Archived from the original on 31 January 2016. Retrieved 20 October 2015. Anyone who has travelled to Central Asia knows of the non-denominational Muslims – those who are neither Shiites nor Sounites, but who accept Islam as a religion generally.
142. ^ Longton, Gary Gurr (2014). "Isis Jihadist group made me wonder about non-denominational Muslims". The Sentinel. Archived from the original on 26 March 2017. Retrieved 21 October 2015. THE appalling and catastrophic pictures of the so-called new extremist Isis Jihadist group made me think about someone who can say I am a Muslim of a non-denominational standpoint, and to my surprise/ignorance, such people exist. Online, I found something called the people's mosque, which makes itself clear that it's 100 per cent non-denominational and most importantly, 100 per cent non-judgmental.
143. ^ Kirkham, Bri (2015). "Indiana Blood Center cancels 'Muslims for Life' blood drive". Archived from the original on 25 November 2015. Retrieved 21 October 2015. Ball State Student Sadie Sial identifies as a non-denominational Muslim, and her parents belong to the Ahmadiyya Muslim Community. She has participated in multiple blood drives through the Indiana Blood Center.
144. ^ Pollack, Kenneth (2014). Unthinkable: Iran, the Bomb, and American Strategy. p. 29. ISBN 9781476733937. Although many Iranian hardliners are Shi'a chauvinists, Khomeini's ideology saw the revolution as pan-Islamist, and therefore embracing Sunni, Shi'a, Sufi, and other, more nondenominational Muslims
145. ^ Jump up to:^a b "Preface". Pew Research Center's Religion & Public Life Project. 2012-08-09. Retrieved 2020-06-12.
146. ^ "Bazm-e-Tolu-e-Islam". Retrieved 15 February 2015.
147. ^ Alex Strick Van Linschoten and Felix Kuehn, An Enemy We Created: The Myth of the Taliban-Al Qaeda Merger in Afghanistan, p. 427. New York: Oxford University Press, 2012. ISBN 9780199927319 "Ahl-e Hadith: Literally translates as ‘People of the traditions of the Prophet,’ and refers to a branch of Salafi Muslims who seek to emulate the traditions practiced by the Prophet (rather than the various actions referred to as accretions that had been added since). The Ahl-e Hadith tradition is antithetical, for instance, to the ideas and practice of Sufism."
148. ^ Lieven, Anatol (2011). Pakistan: A Hard Country. New York: PublicAffairs. p. 128. ISBN 978-1-61039-023-1. Ahl-e-Hadith ... a branch of the international Salafi ... tradition, heavily influenced by Wahabism.
149. ^ Rabasa, Angel M. The Muslim World After 9/11 By Angel M. Rabasa, p. 275, 256 "Ahl-e-Hadith is heavily influenced by Wahhabism"
150. ^ Ahl-i Hadith, a movement founded in the nineteenth century and classi- fied as “Wahhabi” by the British, wrongly so at the time.... For example, the Ahl-i Hadith which "have been active since the nineteenth century on the border between Pakistan and Afghanistan ... though designated as Wahhabis by their adversaries, they prefer to call themselves 'Salafis.'" (from The Failure of Political Islam, by Olivier Roy, translated by Carol Volk, Harvard University Press, 1994, pp. 118–9, ISBN 0-674-29140-9)
151. ^ Naylor, Phillip (15 January 2015). North Africa Revised. University of Texas Press. ISBN 9780292761926. Retrieved 5 December 2015.
152. ^ Esposito, John (2004). The Oxford Dictionary of Islam. Oxford University Press. p. 275. ISBN 9780195125597. Retrieved 5 December 2015.
153. ^ Jump up to:^a b c d "Salafism: Politics and the puritanical". The Economist. 27 June 2015. Retrieved 29 June 2015.
154. ^ Jump up to:^a b Meleagrou-Hitchens, Alexander; Hughes, Seamus; Clifford, Bennett (2021). "The Ideologues". Homegrown: ISIS in America (1st ed.). London and New York: I.B. Tauris. pp. 111–148. ISBN 978-1-7883-1485-5.
155. ^ Marc Sageman (21 September 2011). Understanding Terror Networks. University of Pennsylvania Press. pp. 61–. ISBN 978-0-8122-0679-1.
156. ^ Vincenzo Oliveti (January 2002). Terror's Source: The Ideology of Wahhabi-Salafism and Its Consequences. Amadeus Books. ISBN 978-0-9543729-0-3.
157. ^ Jump up to:^{a b c d e} Peskes, Esther (2012) [1993]. "Wahhabis". In Bearman, P. J.; Bianquis, Th.; Bosworth, C. E.; van Donzel, E. J.; Heinrichs, W. P. (eds.). Encyclopaedia of Islam, Second Edition. Leiden: Brill Publishers. doi:10.1163/1877-5888_rpp_SIM_224015. ISBN 978-9004161214.
158. ^ Jump up to:^a b Bokhari, Kamran; Senzai, Farid, eds. (2013). "Conditionalist Islamists: The Case of the Salafis". Political Islam in the Age of Democratization. New York: Palgrave Macmillan. pp. 81–100. doi:10.1057/9781137313492_5. ISBN 978-1-137-31349-2.
159. ^ Ágoston, Gábor; Masters, Bruce, eds. (2009). "Ibn Abd al-Wahhab, Muhammad". Encyclopedia of the Ottoman Empire. New York: Facts On File. pp. 260–261. ISBN 978-0816062591. LCCN 2008020716.
160. ^ Jump up to:^a b Wagemakers, Joas (2021). "Part 3: Fundamentalisms and Extremists – The Citadel of Salafism". In Cusack, Carole M.; Upal, M. Afzal (eds.). Handbook of Islamic Sects and Movements. Brill Handbooks on Contemporary Religion. Vol. 21. Leiden and Boston: Brill Publishers. pp. 333–347. doi:10.1163/9789004435544_019. ISBN 978-90-04-43554-4. ISSN 1874-6691.
161. ^ Jump up to:^a b c d Laoust, H. (2012) [1993]. "Ibn ʿAbd al-Wahhāb". In Bearman, P. J.; Bianquis, Th.; Bosworth, C. E.; van Donzel, E. J.; Heinrichs, W. P. (eds.). Encyclopaedia of Islam (2nd ed.). Leiden: Brill Publishers. doi:10.1163/1573-3912_islam_SIM_3033. ISBN 978-90-04-16121-4.
162. ^ Jump up to:^{a b c d e} Haykel, Bernard (2013). "Ibn ‛Abd al-Wahhab, Muhammad (1703-92)". In Böwering, Gerhard; Crone, Patricia; Kadi, Wadad; Mirza, Mahan; Stewart, Devin J.; Zaman, Muhammad Qasim (eds.). The Princeton Encyclopedia of Islamic Political Thought. Princeton, NJ: Princeton University Press. pp. 231–232. ISBN 978-0-691-13484-0. Retrieved 15 July 2020.
163. ^ Jump up to:^a b c d Esposito, John L., ed. (2004). "Ibn Abd al-Wahhab, Muhammad (d. 1791)". The Oxford Dictionary of Islam. New York: Oxford University Press. p. 123. ISBN 0-19-512559-2. Retrieved 1 October 2020.
164. ^ Jump up to:^a b c d "Ibn Abd al-Wahhab, Muhammad - Oxford Islamic Studies Online". www.oxfordislamicstudies.com. Oxford University Press. 2020. Retrieved 15 July 2020.
165. ^ Jump up to:^a b c Musa, Mohd Faizal (2018). "The Riyal and Ringgit of Petro-Islam: Investing Salafism in Education". In Saat, Norshahril (ed.). Islam in Southeast Asia: Negotiating Modernity. Singapore: ISEAS Publishing. pp. 63–88. doi:10.1355/9789814818001-006. ISBN 9789814818001. S2CID 159438333.
166. ^ Hasan, Noorhaidi (2010). "The Failure of the Wahhabi Campaign: Transnational Islam and the Salafi madrasa in post-9/11 Indonesia". South East Asia Research. Taylor & Francis on behalf of the SOAS University of London. 18 (4): 675–705. doi:10.5367/sear.2010.0015. ISSN 2043-6874. JSTOR 23750964. S2CID 147114018.
167. ^ "6 common misconceptions about Salafi Muslims in the West". OUPblog. 2016-10-05. Retrieved 2021-08-20.
168. ^ Kepel, Gilles (2003). Jihad: The Trail of Political Islam. New York: I.B. Tauris. pp. 61–62. ISBN 9781845112578.
169. ^ Jump up to:^a b "Terrorism: Growing Wahhabi Influence in the United States". www.govinfo.gov. Washington, D.C.: United States Government Publishing Office. 26 June 2003. Archived from the original on 15 December 2018. Retrieved 26 June 2021. Nearly 22 months have passed since the atrocity of September 11th. Since then, many questions have been asked about the role in that day's terrible events and in other challenges we face in the war against terror of Saudi Arabia and its official sect, a separatist, exclusionary and violent form of Islam known as Wahhabism. It is widely recognized that all of the 19 suicide pilots were Wahhabi followers. In addition, 15 of the 19 were Saudi subjects. Journalists and experts, as well as spokespeople of the world, have said that Wahhabism is the source of the overwhelming majority of terrorist atrocities in today's world, from Morocco to Indonesia, via Israel, Saudi Arabia, Chechnya. In addition, Saudi media sources have identified Wahhabi agents from Saudi Arabia as being responsible for terrorist attacks on U.S. troops in Iraq. The Washington Post has confirmed Wahhabi involvement in attacks against U.S. forces in Fallujah. To examine the role of Wahhabism and terrorism is not to label all Muslims as extremists. Indeed, I want to make this point very, very clear. It is the exact opposite. Analyzing Wahhabism means identifying the extreme element that, although enjoying immense political and financial resources, thanks to support by a sector of the Saudi state, seeks to globally hijack Islam [...] The problem we are looking at today is the State-sponsored doctrine and funding of an extremist ideology that provides the recruiting grounds, support infrastructure and monetary life blood of today's international terrorists. The extremist ideology is Wahhabism, a major force behind terrorist groups, like al Qaeda, a group that, according to the FBI, and I am quoting, is the "number one terrorist threat to the U.S. today".
170. ^ Haider, Murtaza (Jul 22, 2013). "European Parliament identifies Wahabi and Salafi roots of global terrorism". Dawn. Pakistan. Retrieved 3 August 2014.
171. ^ "Wahhābī (Islamic movement)". Encyclopædia Britannica. Edinburgh: Encyclopædia Britannica, Inc. 9 June 2020. Archived from the original on 26 June 2020. Retrieved 1 July 2020. Because Wahhābism prohibits the veneration of shrines, tombs, and sacred objects, many sites associated with the early history of Islam, such as the homes and graves of companions of Muhammad, were demolished under Saudi rule. Preservationists have estimated that as many as 95 percent of the historic sites around Mecca and Medina have been razed.
172. ^ Rabasa, Angel; Benard, Cheryl (2004). "The Middle East: Cradle of the Muslim World". The Muslim World After 9/11. Rand Corporation. p. 103, note 60. ISBN 0-8330-3712-9.
173. ^ Howden, Daniel (August 6, 2005). "The destruction of Mecca: Saudi hardliners are wiping out their own heritage". The Independent. Archived from the original on 2011-10-20. Retrieved 2009-12-21.
174. ^ Finn, Helena Kane (October 8, 2002). "Cultural Terrorism and Wahhabi Islam". Council on Foreign Relations. Archived from the original on September 4, 2014. Retrieved 5 August 2014. It is the undisputed case that the Taliban justification for this travesty [the destruction of the Buddha statues at Bamiyan] can be traced to the Wahhabi indoctrination program prevalent in the Afghan refugee camps and Saudi-funded Islamic schools (madrasas) in Pakistan that produced the Taliban. ...In Saudi Arabia itself, the destruction has focused on the architectural heritage of Islam's two holiest cities, Mecca and Medina, where Wahhabi religious foundations, with state support, have systematically demolished centuries-old mosques and mausolea, as well as hundreds of traditional Hijazi mansions and palaces.
175. ^ "Field Listing :: Religions — The World Factbook - Central Intelligence Agency". www.cia.gov. Archived from the original on 2020-03-07. Retrieved 2020-06-12.
176. ^ "Mapping the Global Muslim Population". Pew Research Center. 7 October 2009.
177. ^ "Mapping the Global Muslim Population". Pew Research Center. 7 October 2009.
178. ^ Robert Brenton Betts (2013-07-31). The Sunni-Shi'a Divide: Islam's Internal Divisions and Their Global Consequences. pp. 14–15. ISBN 9781612345222. Retrieved 7 August 2015.

External links[edit]

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

Wikimedia Commons has media related to Islamic sects.

• The Four Sunni Schools of Thought

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hide Islamic schools and branches Ahl us- Sunnah wa’l- Jama’ah Ahl al-Hadith (Traditionalism) Kullabiyya  Ibn Kullab Hanbalis  Ibn Hanbal Al-Qadi Abu Ya'la Khwaja Abdullah Ansari Zahiris  Dawud al-Zahiri Salafism  Ahl-i Hadith  Syed Nazeer Husain / Siddiq Hasan Khan Wahhabism  Ibn Abd al-Wahhab Ibn Baz Ibn al Uthaymeen Nasiruddin al-Albani Other Salafi trends  Jihadism Madkhalism Sahwa Salafi Modernism Muhammad bin Dawud Maqrizi Ahl ar-Ra'y (Ilm al-Kalam) Ashʿari  Malikis Shafi'is  Abdullah al-Harari – Al-Ahbash Maturidi  Hanafis  Muhammad Qasim Nanautavi / Rashid Ahmad Gangohi – Deobandi Necmettin Erbakan – Millî Görüş Shia Islam Zaydi Shi'a Zayd ibn Ali  Jarudi Batriyya Alid dynasties of northern Iran  Hasan al-Utrush Yahya ibn Umar Imams of Yemen Extinct Zaydi Shi'a sects  Dukayniyya Khalafiyya Imami Mahdiist Shi'ite Sects in Islam Imami Twelver Theology of Twelvers  Ja'fari  Akhbari Usuli Shaykhism Qizilbash  Sheikh Haydar / Shah Ismail / Pir Sultan / Kul Nesîmî – Safavid Islam Ghulat  al-Khaṣībī / ibn Nusayr – Alawites Astarabadi (Naimi) / Imadaddin Nasimi – Hurufism / Bektashism Baktāshism  Demir Bābā – Alians Bābā Rexheb – Hārābātīs Imami Isma'ilism Fathite  Abdullah al-Aftah Batiniyyah  Hamdan Qarmat – Sevener Qarmatians Hamza / Baha al-Din al-Muqtana / ad-Darazi – Druzes Fatimids  Musta'li  Tayyibi  Alavi Dawoodi Sulaymani Hafizi Nasir Khusraw al-Qubadiani – Badakhshan Alevism Nizari  Hassan-i Sabbah – Assassins Aga Khans – Nizaris / Khojas Pir Sadardin – Satpanth Kaysanites Shia Mukhtār  Abū ʿAmra Kaysān Abd Allah ibn Muhammad ibn al-Hanafiyyah – Hashimiyya  Hārbīyya  ʿAbd Allāh ibn al-Hārb ibn al-Kindi Janāhiyya  Abdallah ibn Mu'awiya Hārithīyya Riyāhīyya Sam‘ānīyya  Bayān ibn Sam‘ān Rawendis  Rezāmīyya  Abu Muslim  Sunpadh Muḥammirah  Khurramites  Babak Mazyar al-Muqanna Ishaq al-Turk Khashabiyya Shia Other Mahdiists An-Nafs Az-Zakiyyah Hurufiyya  Maḥmūd Pasīkhānī – Nuktawiyya Shayki  Nuqta-yi Ula – Bábīyya Tawussite Shia  ʿAjlan ibn Nawus Waqifite Shia Muhakkima (Arbitration) Kharijites Ajardi  Abd al-Karīm ibn Adjrād Maymunīyyah Sa'labīyyah Azariqa  Nafi ibn al-Azraq al-Hānafī al-Handhalī Bayhasīyyah  Abu Bayhas al-Hāytham ibn Jābir Najdat  Najdah ibn 'Amir al-Hānafī Sufri  Abu Qurra Abū Yazīd Mukhallad ibn Kayrād al-Nukkari Ibadism 'Abdullāh ibn Ibāḍ al-Tamimi Jābir ibn Zayd Abu Qudama Yazid ibn Fandin al-Ifrani Abd Allah ibn Wahb al-Rasibi  Wahbiyyah Azzabas Murji'ah (Hasan ibn Muḥāmmad ibn al- Hanafiyyah) Karrāmīyya Abū ʿAbdillāh Muḥāmmad ibn Karrām ibn Arrāk ibn Huzāba ibn al-Barā’ as-Sijjī  ʿĀbidīyya (ʿUthmān al-ʿĀbid) Dhīmmīyya Hakāiqīyya Haisamīyya (Abū ʿAbdallāh Muhammad ibn al-Haisam) Hīdīyya (Hīd ibn Saif) Ishāqīyya (Abū Yaʿqūb Ishāq ibn Mahmashādh) Maʿīyya Muhājirīyya (Ibrāhīm ibn Muhājir) Nūnīyya Razīnīyya Sauwāqīyya Sūramīyya Tarā'ifīyya (Ahmad ibn ʿAbdūs at-Tarā'ifī) Tūnīyya (Abū Bakr ibn ʿAbdallāh) Wāhidīyya Zarībīyya Other sects Gaylānīyya  Gaylān ibn Marwān Yūnusīyya  Yūnus ibn Awn an-Namīrī Gassānīyya  Gassān al-Kūfī Tūmanīyya  Abū Muāz at-Tūmanī Sawbānīyya  Abū Sawbān al-Murjī Sālehīyya  Sāleh ibn Umar Shamrīyya  Abū Shamr Ubaydīyya  Ubayd al-Mūktaib Ziyādīyya  Muhammad ibn Ziyād al-Kūfī Other Murjīs Al-Harith ibn Surayj Sa'id ibn Jubayr Hammād ibn Abū Sūlaimān Muhārīb ibn Dithār Sābit Kutna Awn ibn Abdullāh Mūsā ibn Abū Kasīr Umar ibn Zar Salm ibn Sālem Hālaf ibn Ayyūb Ibrāhim ibn Yousūf Nusayr ibn Yahyā Ahmad ibn Hārb Amr ibn Murrah Mu'shabbiha Tamsīl Jawārībīyya  Dāwūd al-Jawāribî Hāshwīyya Hulmānīyya  Abū Hulmān al-Fārisī ad-Dimashqī Kalandars Bārāq Bābā Tasjīm Khāttabīyya  Bāzīghīyya  Bāzīgh ibn Mūsā Muʿāmmarīyya  Muʿāmmar ibn Ahmar ʿIjlīyya/Umayrīyya  Umayr ibn Bayān al-ʿIjlī Mufāddālīyya  Mufāddāl ibn Umār as-Sāyrāfī Ghurābīyya Mānsūrīyya  Abū Mānsūr al-ʿIjlī Mughīrīyya  Abū Abdillāh Mugīre ibn Sāīd al-ʿIjlī el-Bajalī Mukhāmmīsa  Namiriya ‘Ulyanīyya/'Alyaīyya Saba'īyya Qadariyah (Ma'bad al-Juhani) Alevism Qutb ad-Dīn Haydar – Malamatiyya / Qalandariyya Baba Ishak – Babai revolt Balım Sultan – Bektashi Order Galip Hassan Kuscuoglu – Rifa`i / Galibi Order Muʿtazila (Rationalism) Mā’marīyya  Abū Amr (Abū Mu‘tamīr) Muāmmar ibn Abbād as-Sūlamī Bishriyya  Abū Sahl Bīshr ibn al-Mu‘tamīr al-Hilālī al-Baghdādī Abū Abdi’l-Lāh Ahmad ibn Abī Du'ad Faraj ibn Carīr ibn Mâlik al-Iyādī Bahshamiyya  Abū Hāshīm Abdu’s-Salām ibn Muḥāmmad ibn Abdi’l-Wahhāb al-Jubbā'ī Huzaylīyya  Abū’l-Huzayl Muḥāmmad ibn al-Huzayl ibn Abdillāh al-Allāf al-Abdī al-Bāsrī  Abū Ma‘n Sūmāma ibn Ashras an-Nūmayrī al-Bāsrī al-Baghdādī Ikhshīdiyya Nazzāmīyya  Ali al-Aswarī Abū Bakr Muḥāmmad ibn Abdillāh ibn Shabīb al-Basrī Hābītīyya  Ahmad ibn Hābīt Sumamīyya  Sumāma ibn Ashras Kā‘bīyya  Abū’l-Kāsīm Abdullāh ibn Ahmad ibn Māhmūd al-Balhī al-Kā‘bī Quranism Ahle Qur'an Kala Kato Tolu-e-Islam  Muhammad Iqbal Ghulam Ahmed Pervez United Submitters International  Rashad Khalifa Edip Yüksel Independent Muslim beliefs Messianism Ahmadiyya  Mirza Ghulam Qadiani Lahori Kabbalist Dönmes  Sabbatai Zevi – Sabbatean Mahdavīyya  Muhammad Jaunpuri / Bandagi Mian Syed Khundmir – Zikris Nation of Islam  Wallace Fard Muhammad's doctrine Nur movement  Said Nursî / Fethullah Gülen – Hizmet Modernism Modernist Salafism  Muhammad Abduh Muhammad Asad Jamal ad-Din al-Afghani Rashid Rida Other Islamic modernists Taṣawwuf Ṭarīqah  Ahmed Raza Khan – Barelvi Hilmi Tunahan – Süleymancı Other orders Tawassul Other beliefs Sadaqah Sunnah Taqwa Tawakkul Tewafuq Thawab Other scholars of Sunni schools of jurisprudence: Hanafi Hanbali Maliki Shafi'i Zahiri