ఇస్లామీయ పాఠశాలలు మరియు శాఖలు
ఈ వ్యాసం ఇస్లాం లోని వివిధ పాఠశాలలు మరియు శాఖల గురించి వివరిస్తుంది.
- 1 సున్నీ ఇస్లాం
- 2 షియా ఇస్లాం
- 3 సూఫిజం
- 4 ఖారిజిత్ ఇస్లాం
- 5 చిన్న సమూహాలు లేదా తెగలు
- 6 సంబంధిత విషయాలు
- 7 ఇవీ చూడండి
- 8 మూలాలు
- 9 బయటి లింకులు
సున్నీ ముస్లింలు ఇస్లామీయ సమూహంలో అతి పెద్ద సమూహం. ఇస్లామీయ జనాభాలోని 85% ఈ సున్నీ ముస్లింలే. అరబ్బీ భాషలో 'సున్నీ' అనగా, మార్గం లేదా దారి. ముహమ్మద్ ప్రవక్త ఆచరణీయాలను అమలు చేయువారు సున్నీలు. ఈ సున్నీ ముస్లిం సమూహం, రాషిదూన్ ఖలీఫాల పట్ల తమ సంపూర్ణ విశ్వాసాన్ని ప్రకటిస్తారు. (షియాలు ఇందుకు విరుద్ధం). ఈ సున్నీ ముస్లిం సమూహం మరియూ నాలుగు పాఠశాలలో విభజింపబడింది. ఈ సున్నీ పాఠశాలలనే మజహబ్ అని అంటారు. ఈ పాఠశాలలు హనఫీ, షాఫయీ, మాలికీ మరియు హంబలీ పాఠశాలలు.
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 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.
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.
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.
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.
The Shafiʿi school was founded by Muhammad ibn Idris ash-Shafiʿi. It is followed by Muslims in Eastern Lower Egypt, Somalia, Jordan, Palestine, Saudi Arabia, Indonesia, Thailand, Singapore, Philippines, Yemen, Kurdistan, Kerala (Mappilas) and is officially followed by the governments of Brunei and Malaysia.
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 claims to follow this school.
The Ẓāhirī school was founded by Dawud al-Zahiri. It is followed by minority communities in Morocco and Pakistan. In the past, it was also followed by the majority of Muslims in Mesopotamia, Portugal, the Balearic Islands, North Africa and parts of Spain.
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.
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.
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 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.[ఉల్లేఖన అవసరం] The Asharite view was that comprehension of the unique nature and characteristics of God were beyond human capability.
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 (అరబ్బీ: المرجئة) is an early Islamic school whose followers are known in English as "Murjites" or "Murji'ites" (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 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.
The Salafi sect or movement follows a literal interpretation of the Qur'an and Sunnah (practise of the Prophet Muhammad). They are an offshoot of the Ahlus-Sunnah wal-Jamaa’ah group. They are called Salafees, Atharees, Ahlul-Hadeeth, Ahlul-Athar, or any other description, and claime to be the only ones whose true allegiance is to the Book and the Sunnah, according to the understanding of the Companions.
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 and is the dominant creed in Saudi Arabia. The terms "Wahhabi movement" and "Salafism" are often used interchangeably, although the word "Wahhabi" is specific for followers of Muhammad ibn Abd-al-Wahhab who are the 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 (spiritual aspect of Islam) 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 methodology predominates mainly in countries such as Saudi Arabia, and other Arabian Peninsula states. There are also minority of adherents in the Indian subcontinent (known as the Ahl al-Hadith), Egypt, and all over the Muslim world. The Salafis accuse the majority Sunni denomination of Shirk (associating partners with God) due to their practise of Waseela (intercession in prayers) of the Prophets and Saints.
- అల్-ఇఖ్వాన్ అల్-ముస్లిమీన్
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."[ఉల్లేఖన అవసరం]
The Jamaat-e-Islami is an Islamist political party in the Indian Subcontinent. It was founded in Lahore, British 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.[ఉల్లేఖన అవసరం]
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ఇస్లాంలో షియా ఇస్లాం లేదా 'షియా' అనునది ఒక శాఖ. వీరు సున్నీల తరువాత పెద్ద సంఖ్యలో గలరు. ముహమ్మద్ ప్రవక్త కాలంనుండే వీరు ప్రత్యేక వర్గంగా వుంటూ వచ్చారు. వీరు మహమ్మద్ ప్రవక్తపై విశ్వాసముంచరు అనే అపవాదు ఉంది. కాని ఇది నిజంగాదు. వీరు అహ్లె బైత్ (అనగా ప్రవక్తగారి కుటుంబం) పట్ల ఎక్కువగా తమ ప్రేమాభిమానాలు చాటుతారు. సున్నీలకు షియాలకు ప్రధాన తేడా, సున్నీలు ప్రధానంగా సున్నహ్ పట్ల తమ జీవితాలను ప్రతిబింబించేలా చూసుకుంటారు. షియాలు సున్నహ్ పట్ల అంతగా ప్రగాఢ విశ్వాసం ప్రకటించరు. షియాలయందు ప్రధానం ఇమామ్. ఈ ఇమామ్ పరంపర అలీ ఇబ్న్ అబీ తాలిబ్ (ప్రవక్తగారి అల్లుడు, ఫాతిమా గారి భర్త) నుండి ప్రారంభమైనది. సున్నీలు షరియా న్యాయశాస్త్రాలను పాటిస్తే, షియాలు జాఫరి న్యాయశాస్త్రం అవలంబిస్తారు. షియా ఇస్లాం అనేక శాఖలుగా విభజింపబడియున్నది. వీరిలో ప్రధానం ఇస్నా అసరియా (12 ఇమామ్ లను అనుసరించేవారు), మిగతావారు ఇస్మాయీలి, జైదియ్యా లు.
షియా ఇస్లాం (شيعة} Shia, sometimes Shi'a; adjective Shi'ite), is the second-largest denomination of Islam, comprising 25% of the total Muslim population in the world. 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.
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 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.
The Shia Islamic faith is broad 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 and the first Shia governments and societies were established by the end of the ninth century.
An estimate of approximately 25% of the world's Muslims are Shia, which corresponds to about 400–450 million Shia Muslims worldwide. Shia Muslims also constitute over 40% of the population in Lebanon, over 45% of the population in Yemen, over 40% of the population in Kuwait, 25–35% of the population (primarily Alevi) in Turkey, 15% (primarily Bektashi) of the population in Albania, 25% of the population in Pakistan and 2% of population in Afghanistan. They also make up at least 15% to 31% of the Muslim populations in India and 15 to 20% 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.
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, 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. 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.
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.
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 and have several subbranches.
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 either the Jaf'ari or Batiniyyah madh'habs.
- 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, Pakistan, Azerbaijan, India, 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.
- ‘Alawi – Alawites are also called Nusayris, Nusairis, Namiriya or Ansariyya. Their madh'hab is established by Ibn Nusayr, and their aqidah is developed by Al-Khaṣībī. They follow Cillī aqidah of "Maymūn ibn Abu’l-Qāsim Sulaiman ibn Ahmad ibn at-Tabarānī fiqh" of the ‘Alawis. Slightly over one million of them live in Syria and Lebanon.
- Alevi – 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 Tasawwufī characteristics and express belief in the Qur'an and The Twelve 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 24 million worldwide, of which 17 million are in Turkey, with the rest in the Balkans, Albania, Azerbaijan, Iran and Syria.
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 Nīzār’īyyah are the largest branch (90%) of Ismā'īlī, 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. Nizārī Ismā'īlīs believe that the successor-Imām to the Fatimid caliph Ma'ad al-Mustansir Billah 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.[ఉల్లేఖన అవసరం]
- 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.
- 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.[ఉల్లేఖన అవసరం]
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.
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. 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.
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[ఉల్లేఖన అవసరం].
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 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".
As mentioned below, the conception of Naqshbandi may require more elaboration and clarity as the explanation to this effect creating ambiguity and complicity with in it. The meanings of "Naqshbandi" is to follow the pattern of head of the former. In other words, "Naqshbandi" may be taken as "followup or like a flow chart" of practices exercised by the head of this school of thought.
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. 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.
"Naqshbandi" does not meant for images or patterns followed by the followers of this school of thoughts. "Naqshbandi" manes the "flow chart" OR to follow the sayings and doings of former.
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."
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.
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.
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 Mevlevi Order is better known in the West as the "whirling dervishes".
This article appears to contradict the article Ibadi. (June 2011)
Kharijite (literally, "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.
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.
Ibadis usually consider non-Ibadi Muslims as unbelievers, though nowadays this attitude has highly relaxed.[ఉల్లేఖన అవసరం] 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 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.[ఉల్లేఖన అవసరం]
చిన్న సమూహాలు లేదా తెగలుసవరించు
ఈ ఆహ్మదియ ఉద్యమం 1889 లో Mirza Ghulam Ahmad చే ప్రారంభించాపడినది. ఇతని ప్రకారం, ఏసుక్రీస్తు రెండవ అవతరణ మరియు, ముస్లింలు ఎదురుచూస్తున్న "మహది" ఇతడే. అంతేగాక, ఇతను తనకు తాను ప్రవక్తగా ప్రకటించుకున్నాడు. ఇస్లామీయ ప్రపంచంలో ముహమ్మద్ ప్రవక్త తరువాత తానే తరువాయి ప్రవక్త అని చాటుకున్నాడు. ఇతడి అనుయాయులనే అహ్మదియా లేదా అహ్మదియ్యా అని అంటారు. ఈ సమూహంలోనూ రెండు శాఖలు ఉన్నాయి. అవి, 1. అహ్మదియా ముస్లిం కమ్యూనిటీ (అహ్మదియా ముస్లిం సమూహం) 2. లాహోరీ అహ్మదియా మూవ్మెంట్ ఫర్ ది ప్రాపగేషన్ ఆఫ్ ఇస్లాం (లాహోర్ అహ్మదియా ముస్లిం ఉద్యమం). మొదటి సమూహం గులాం అహ్మద్ ను ప్రవక్తగా స్వీకరిస్తే, రెండవ సమూహం ఇతడిని ఒక ధార్మిక సంస్కర్తగా గుర్తిస్తారు. అహ్మదియా లేదా ఖాదియానీలు తమను ముస్లింలు గానే పరిగణించి, గులాం అహ్మద్ చే ఇస్లాం-పునస్థాపనగా భావించి, అతడి ఉపదేశాలను పాటిస్తారు.
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.
లాహోర్ అహ్మదియా ఉద్యమంసవరించు
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 మూస:Quran-usc 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.
బహాయి విశ్వాసము (ఆంగ్లం : Bahá'í Faith), ఈ విశ్వాస స్థాపకుడు బహావుల్లా. ఇతను పర్షియా, 19వ శతాబ్దం నకు చెందినవాడు. ప్రపంచంలో ఈ విశ్వాసులు 60 లక్షలమంది, 200 కి పైగా దేశాలలో వ్యాపించియున్నారు. బహాయి విశ్వాసం ప్రకారం, మొత్తం మానావాళి ఒకేజాతి, ఇబ్రాహీం, మూసా, జొరోస్టర్, గౌతమ బుద్ధుడు, శ్రీకృష్ణుడు, ఈసా, ముహమ్మద్ మరియు ఆఖరున బహావుల్లా వీరందరూ ప్రవక్తలు. బహావుల్లా పేరు మీద ఈ విశ్వాసానికి బహాయి విశ్వాసమని, ఈ విశ్వాసాన్ని కలిగివున్నవారికి 'బహాయీలు' అని వ్యవహరిస్తారు.
Quranism (అరబ్బీ: 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.
The United Submitters International (USI) is a branch of Quranism, founded by 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, and rejecting the Islamic traditions of hadith and sunnah attributed to Muhammad. The main group attends "Masjid Tucson" in Arizona, USA.
The Moorish Science Temple of America is an American organization founded in 1913 A.D by Prophet Noble Drew Ali, whose name at birth was Timothy Drew. He claimed it was a sect of Islam but he also drew inspiration from Buddhism, Christianity, Gnosticism and Taoism. Its significant divergences from mainstream Islam and strong African-American ethnic character make its classification as an Islamic denomination a matter of debate among Muslims and scholars of religion.
Its primary tenet was the belief that they are the ancient Moabites who inhabited the Northwestern and Southwestern shores of Africa. The organization also believes that their descendents after being conquered in Spain are slaves who were captured and held in slavery from 1779–1865 by their slaveholders.
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", 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".
నేషన్ ఆఫ్ ఇస్లాంసవరించు
The Nation of Islam was founded by Wallace Fard Muhammad in Detroit in 1930, 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, 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. He brought the group into mainstream Sunni Islam, establishing mosques instead of temples and promoting the Five pillars of Islam. Thousands (estimated 2 million) of African Americans joined Imam Muhammad in mainstream Islam. 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.
Mahdavi Islam (అరబ్బీ: 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")
Messiah Foundation Internationalసవరించు
Messiah Foundation International is a Pakistani Islamic sect.
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 salat. Most Zikris live in Balochistan, but a large number also live in Karachi, the Sindh interior, Oman and Iran.
The Five-Percent Nation was founded in the early 20th century in the United States.
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 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, perhaps the oldest. Although violence is often employed by some organizations, not all Islamist movements are violent.
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.[ఉల్లేఖన అవసరం]
- Ibn Qayyim al-Jawziyah, Muhammad ibn Abi Bakr Ibn Qayyim al-Jawziyah (1991). Tariq al-hijratayn wa-bab al-sa'adatayn. Dar al-Hadith (1991). p. 30.
- al-Hanafi, Imam Ibn Abil-'Izz. Sharh At Tahawiyya. p. 76.
- al-Safarayni, Muhamad bin Ahmad. Lawami' al-anwar al-Bahiyah. Dar al-Kutub al-Ilmiyah. p. 1/128.
- Abd al-Wahhab, ibn Abd Allah, Ibn, Sulayman (1999). Taysir al-'Aziz al-Hamid fi sharh kitab al-Tawhid. 'Alam al-Kutub. pp. 17–19.
- Have Salafis Taken Over the Muslim World and Muslim Communities, Answered by Shaykh Muhammad ibn Adam al-Kawthari, ...and only recently (in the last 30 years) has the so called Salafi sect come into existence.
- Why was Jamaat-ul-Muslimeen revived?
- Ameer-e-Jamaat-ul-Muslimeen, Muhammad Ishtiaq
- Imamat, by Naser Makarem Shirazi
- Ahmed (1999), pp.44–45
- Nasr (1994), p.466
- "Shīʿite". Encyclopædia Britannica Online. 2010. Retrieved 2010-08-25. Cite web requires
- "Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population". Pew Research Center. October 7, 2009. Retrieved 2010-08-24. Cite web requires
- Miller, Tracy, సంపాదకుడు. (October 2009). Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population (PDF). Pew Research Center. Retrieved 2009-10-08.
- Corbin (1993), pp. 45–51
- Tabatabaei (1979), pp. 41–44
- Dakake (2008), pp.1 and 2
- "Religious Distribution in Lebanon" New York Times
- How many Shia?
- "Shia women too can initiate divorce". The Times of India. November 6, 2006. Retrieved 2010-06-21.
- "Talaq rights proposed for Shia women". Daily News and Analysis, www.dnaindia.com. 5 November 2006. Retrieved 2010-06-21. Cite web requires
- Momen, Moojan, An Introduction to Shi'i Islam, Yale University Press, 1985, p.277
- "Shi'ah Islam". Islamic Harmonisation. Retrieved 2010-07-01. Cite web requires
- Discrimination towards Shia in Saudi Arabia
- Tabatabae (1979), p. 76
- The Revenge of the Shia
- International Crisis Group. The Shiite Question in Saudi Arabia, Middle East Report N°45, 19 September 2005
- "Muhammad ibn Āliyy’ūl Cillī aqidah" of "Maymūn ibn Abu’l-Qāsim Sulaiman ibn Ahmad ibn at-Tabarānī fiqh" (Sūlaiman Affandy, Al-Bākūrat’ūs Sūlaiman’īyyah - Family tree of the Nusayri Tariqat, pp. 14-15, Beirut, 1873.)
- Both Muhammad ibn Āliyy’ūl Cillī and Maymūn ibn Abu’l-Qāsim’at-Tabarānī were the murids of "Al-Khaṣībī," the founder of the Nusayri tariqat.
- Alawi Islam
- Islamic Voice
- Trimingham (1998), p. 1
- Nasr, Seyyed Hossein (2007). The Garden of Truth. New York, NY: HarperCollins. p. 195. ISBN 978-0-06-162599-2.
- Dr. Ronald Grisell (1983). Sufism. Ross Books. pp. 23. ISBN 978-0-89496-038-3
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|website=(help)"Through Hazrat Pir's deep commitment to his father's wish, the M.T.O. Shahmaghsoudi, School of Islamic Sufism, which he now leads, has developed into an international non-profit organization with over 500,000 students who attend centers located throughout five continents in America, Europe, Australia, Africa and Asia."
- "Mourides Celebrate 19 Years in North America" by Ayesha Attah. The African magazine. (n.d.) Retrieved 2007-11-13.
- Hazrat Sultan Bahu
- Home - ZIKR
- Houghton 2004
- See Bahá'í statistics for a breakdown of different estimates.
- Manfred 2005, pp. 737-740
- Esslemont 1980
- Bahá'ís prefer the orthographies "Bahá'í", "Bahá'ís", "the Báb", "Bahá'u'lláh", and "`Abdu'l-Bahá", using a particular transcription of the Arabic and Persian in publications. "Bahai", "Bahais", "Baha'i", "the Bab", "Bahaullah" and "Baha'u'llah" are often used when diacriticals are unavailable.
- "The Quranist Path". Retrieved 14 December 2011. Cite web requires
- 9:128-129 Two False Verses Removed from the Quran
- Masjid Tucson (Mosque of Tucson)— Official Website
- The Holy Koran of the Moorish Science Temple of America Chapter XXV - "A Holy Covenant of the Asiatic Nation"
- Milton C. Sernett (1999). African American religious history: a documentary witness. Duke University Press. pp. 499-501.
- Elijah Muhammad. History of the Nation of Islam. BooksGuide (2008). pp. 10.
- Richard Brent Turner (2004-08-25) Mainstream Islam in the African-American Experience Muslim American Society. Retrieved on 2009-06-22.
- Evolution of a Community, WDM Publications, 1995.
- Lincoln, C. Eric. (1994) The Black Muslims in America, Third Edition, (Grand Rapids, Michigan: William B. Eerdmans Publishing Company) page 265.
- Rosemary Skinner Keller, Rosemary Radford Ruether, Marie Cantlon (2006). Encyclopedia of Women and Religion in North America. Indiana University Press. pp. 752. ISBN 0-253-34685-1, ISBN 978-0-253-34685-8
- 2008-02-14 "America's black Muslims close a rift" Christian Science Monitor. Retrieved on 2009-06-22.