Muslims who do not belong to, do not self-identify with, or cannot be readily classified under one of the identifiable Islamic schools and branches are known as non-denominational Muslims.
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 prophetMuhammad.[6] From their essentially political position, the Kharijites developed extreme doctrines that set them apart from both mainstream Sunnī and Shīʿa Muslims.[6] 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);[6] 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 (munafiqun), and therefore deemed them worthy of death for their perceived apostasy (ridda).[6]
In addition, there are several differences within Sunnī and Shīʿa Islam: Sunnī Islam is separated into four main schools of jurisprudence, namely Mālikī, Ḥanafī, Shāfiʿī, and Ḥanbalī; these schools are named after their founders Mālik ibn Anas, Abū Ḥanīfa al-Nuʿmān, Muḥammad ibn Idrīs al-Shāfiʿī, and Aḥmad ibn Ḥanbal, 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%),[7] 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.
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.
Muslims who do not belong to, do not self-identify with, or cannot be readily classified under one of the identifiable Islamic schools and branches are known as non-denominational Muslims.
Main branches or denominations
Geographical distribution of the main three Islamic branches and their schools of jurisprudence:
Sunnī Islam, also known as Ahl as-Sunnah waʾl Jamāʾah or simply Ahl as-Sunnah, is by far the largest denomination of Islam, comprising around 85% of the Muslim population in the world. The term Sunnī comes from the word sunnah, which means the teachings, actions, and examples of the Islamic prophetMuhammad and his companions (ṣaḥāba).
Sunnīs believe that Muhammad did not specifically appoint a successor to lead the Muslim community(Ummah) before his death in 632 CE, however they approve of the private election of the first companion, Abū Bakr.[11][12] Sunnī Muslims regard the first four caliphs—Abū Bakr (632–634), ʿUmar ibn al-Khaṭṭāb (Umar І, 634–644), ʿUthmān ibn ʿAffān (644–656), and ʿAlī ibn Abī Ṭālib (656–661)—as al-Khulafāʾ ur-Rāshidūn ("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 the "orthodox" Sunnī Islam.[13] Anglophone Islamic currents of the former type are sometimes referred to as "traditional Islam".[14]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.
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,[18] 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 Rāshidūn caliphs.[19][full citation needed]
The Zaydīs historically derive from the followers of Zayd ibn ʿAlī. In the modern era, they "survive only in northern Yemen".[20] Although they are a Shīʿa sect, "in modern times" they have "shown a strong tendency to move towards the Sunni mainstream".[20]
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.[38]
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.[39][6] 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.
The only Kharijite sub-sect extant today is Ibadism, which developed out of the 7th century CE. There are currently two geographically separated Ibadi groups—in Oman, where they constitute the majority of the Muslim population in the country, and in North Africa where they constitute significant minorities in Algeria, Tunisia, and Libya. Similarly to another Muslim minority, the Zaydīs, "in modern times" they have "shown a strong tendency" to move towards the Sunnī branch of Islam.[20]
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,[46] but agrees with most Shīʿa schools[47] and with the Ẓāhirī and early Ḥanbalī schools of Sunnism.[48][49][50]
Aqidah is an Islamic term meaning "creed", doctrine, or article of faith.[51][52] 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.
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.[53]
Ashʿarī
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.[53] Historically, the Ashʿarī theology prevails in Sufism and was originally associated with the Ḥanbalīschool of Islamic jurisprudence.[53]
Māturīdī
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,[53] and prevails in the Ḥanafīschool of Islamic jurisprudence.[53] 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
Traditionalist theology, sometimes referred to as the Atharī school, derives its name from the word "tradition" as a translation of the Arabic word hadith or from the Arabic word athar, 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 Atharī creed.[54][55][56][57]
Muʿtazila
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.[citation needed]
Murji'ah
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.[58] Originating during the caliphates of Uthman and Ali, Murijites opposed the Kharijites, holding 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.[59] Two major Murijite sub-sects were the Karamiya and Sawbaniyya.[60]
Qadariyyah
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.[61][62] Some of their doctrines were later adopted by the Mu'tazilis and rejected by the Ash'aris.[61]
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.[63] 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.[63] The term Jabriyah was also a derogatory term used by different Islamic groups that they considered wrong,[64] 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.[65] The Shiites used the term Jabriyah to describe the Ash'ariyah and Hanbalis.[66]
Jahmiyyah
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.[67]
Batiniyyah
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.[68]
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.[69][full citation needed]
The following list contains some notable Sufi orders:
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 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.[72] 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 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.
Moorish Science Temple of America, founded in 1913 by Noble Drew Ali (born Timothy Drew).[83] The Moorish Science Temple of America is characterized by a strong African-American ethnic and religious identity.[80][83][87]
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.[93] 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.[93] 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.[93][95] As such, their international influence far exceeds their number of adherents.[93][95][107] Muslims from more Orthodox sects of Islam have adopted many Ahmadi polemics and understandings of other religions,[108] along with the Ahmadi approach to reconcile Islamic and Western education as well as to establish Islamic school systems, particularly in Africa.[109]
Barelvi / Deobandi split
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
The Gülen movement, usually referred to as the Hizmet movement,[110] established in the 1970s as an offshoot of the Nur Movement[111] and led by the Turkish Islamic scholar and preacherFethullah 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.[112][113] The Cemaat movement's structure has been described as a flexible organizational network.[114] Movement schools and businesses organize locally and link themselves into informal networks.[115] 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.[116][117]
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
The Al-Ikhwan Al-Muslimun (with Ikhwanالإخوان 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
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
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)[125] upon their Islamic creed and implement the Shariah, so as to then carry the proselytizing of Islam to the rest of the world.[126]
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.[140] They follow many aspects of the Sunni doctrine. Zikri Mahdavis, or Zikris, are an offshoot of the Mahdavi movement.[141]
"Non-denominational Muslims" (Arabic: مسلمون بلا طائفة, romanized: Muslimūn bi-la ṭā’ifa) is an umbrella term that has been used for and by Muslims who do not belong to a specific Islamic denomination, do not self-identify with any specific Islamic denomination, or cannot be readily classified under one of the identifiable Islamic schools and branches.[142][143][144] A quarter of the world's Muslim population see themselves as “just a Muslim”.[145]
In 1947, the non-sectarian movement Jama'ah al-Taqrib bayna al-Madhahib al-Islamiyyah was founded in Cairo, Egypt.[148] Several of its supporters were high-ranking scholars of Al-Ahzar University.[149] The movement sought to bridge the gap between Sunnis and Shi'is.[149] At the end of the 1950s, the movement reached a wider public, as the Egyptian president Gamal Abdel Nasser discovered the usefulness of pan-Islamism for his foreign policy.[149]
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".[150][151][152][153]
The Salafiyya movement is a conservative,[154]Islahi (reform)[155] 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)."[156] 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.[156] Most of the violent Islamist groups come from the Salafi-Jihadist movement and their subgroups.[157] 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.[158][159][156][157] 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).[156]
Wahhabism has been described as a conservative, strict, and fundamentalist branch of Sunnī Islam,[168] with puritan views,[168] believing in a literal interpretation of the Quran.[160] 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.[160] 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.[160][161][165] Starting in the mid-1970s and 1980s, the international propagation of Salafism and Wahhabism within Sunnī Islam[168] favored by the Kingdom of Saudi Arabia[163][169][170] 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."[171]
^Öz, Mustafa (2011). Mezhepler Tarihi ve Terimleri Sözlüğü [The History of madh'habs and its terminology dictionary] (in Turkish). Istanbul: Ensar Publications.
^"Mapping the Global Muslim Population". 7 October 2009. Archived from the original on 14 December 2015. Retrieved 10 December 2014. 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%.
^Razwy, Sayed Ali Asgher. A Restatement of the History of Islam & Muslims. pp. 331–335.
^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.
^Brown, Jonathan A.C. (2009). Hadith: Muhammad's Legacy in the Medieval and Modern World. Oneworld Publications (Kindle edition). p. 180.
"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. Archived from the original on 20 December 2018. Retrieved 25 August 2010. Shia Islam represents 10–20% of Muslims worldwide...
^Pipes, Daniel (1992). Greater Syria. Oxford University Press. p. 163. ISBN9780195363043. "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
^J. Stewart, Dona (2008). The Middle East Today: Political, Geographical and Cultural Perspectives. Routledge. p. 33. ISBN9781135980795. Most Druze do not consider themselves Muslim. Historically they faced much persecution and keep their religious beliefs secrets.
^De McLaurin, Ronald (1979). The Political Role of Minority Groups in the Middle East. Michigan University Press. p. 114. ISBN9780030525964. 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.
^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. ISBN9780253345493. Druze - An offshoot of Shi'ism; its members are not considered Muslims by orthodox Muslims.
^D. Grafton, David (2009). Piety, Politics, and Power: Lutherans Encountering Islam in the Middle East. Wipf and Stock Publishers. p. 14. ISBN9781630877187. 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.
^R. Williams, Victoria (2020). Indigenous Peoples: An Encyclopedia of Culture, History, and Threats to Survival [4 volumes]. ABC-CLIO. p. 318. ISBN9781440861185. 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.
^Roald, Anne Sofie (2011). Religious Minorities in the Middle East: Domination, Self-Empowerment, Accommodation. BRILL. p. 255. ISBN9789004207424. 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 ...
^Zabad, Ibrahim (2017). Middle Eastern Minorities: The Impact of the Arab Spring. Taylor & Francis. p. 126. ISBN9781317096733.
^Knight, Michael (2009). Journey to the End of Islam. Soft Skull Press. p. 129. ISBN9781593765521.
^S. Swayd, Samy (2009). The A to Z of the Druzes. Rowman & Littlefield. p. 37. ISBN9780810868366. Subsequently, Muslim opponents of the Druzes have often relied on Ibn Taymiyya's religious ruling to justify their attitudes and actions against Druzes...
^J. van Ess. Encyclopedia of Islam, 2nd ed, Brill. "Ķadariyya", vol.4, p. 368.
^ abИбрагим, Т. К. и Сагадеев А. В. ал-Джабрийа // Ислам: энциклопедический словарь / отв. ред. С. М. Прозоров. — М. : Наука, ГРВЛ, 1991. — С. 57-58.
^Josef van (2011-01-17). Der Eine und das Andere. Berlin, New York: DE GRUYTER. ISBN 9783110215786
^William Montgomery Watt: "Djabriyya" in The Encyclopaedia of Islam. New Edition Bd. II, S. 365a
^M. Heidari-Abkenar: Die ideologische und politische Konfrontation Schia-Sunna am Beispiel der Stadt Rey des 10.-12. Jh. n. Chr. Inaugural-Dissertation, Universität Köln, 1992
^Watt, W. Montgomery (May 1970). Pestman, P. W. (ed.). "The study of the development of the Islamic sects". Acta Orientalia Neerlandica: Proceedings of the Congress of the Dutch Oriental Society Held in Leiden on the Occasion of Its 50th Anniversary: 85.
^M.G.S. Hodgson. Encyclopedia of Islam, 2nd ed, Brill. "Bāṭiniyya", vol. 1, p. 1098.
^Murphy, Eamon. Islam and Sectarian Violence in Pakistan: The Terror Within. London. pp. 4. Sectarian Conflict in Pakistan. ISBN978-1-315-17719-9. OCLC1053981563.
^ abDuffey, John M. (2013). Science and Religion: A Contemporary Perspective. Eugene, Oregon: Resource Publications. p. 51. ISBN978-1-61097-728-9. OCLC853497666.
^Balzani, Marzia. Ahmadiyya Islam and the Muslim Diaspora: Living at the End of Days. Abingdon, Oxon. pp. 6–8. ISBN978-1-315-19728-9. OCLC1137739779.
^Khan, Adil Hussain (2015). From Sufism to Ahmadiyya: a Muslim minority movement in South Asia. Bloomington: Indiana University Press. p. 119. ISBN978-0-253-01529-7. OCLC907336796. Jama ̔at-i Ahmadiyya also asserts that the conditions of the world will not revert back to a situation that warrants violent jihad
^ abYa'Ocov, Yehoiakin Ben (2012). Concepts of messiah: a study of the messianic concepts of Islam, Judaism, Messianic Judaism and Christianity. Bloomington, IN: West Bow Press. pp. 20–21. ISBN978-1-4497-5745-8. OCLC825564208.
^Burhani, Ahmad Najib (2014-04-03). "The Ahmadiyya and the Study of Comparative Religion in Indonesia: Controversies and Influences". Islam and Christian–Muslim Relations. 25 (2): 141–158. doi:10.1080/09596410.2013.864191. ISSN0959-6410. S2CID145427321.
^Mansoor Moaddel (2005-05-16). Islamic Modernism, Nationalism, and Fundamentalism: Episode and Discourse. University of Chicago Press. p. 2. ISBN9780226533339. 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.
^Encyclopedia of Islam and the Muslim World, Thomson Gale (2004)
^"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.
^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.
^Longton, Gary G. (2014). "Isis Jihadist group made me wonder about non-denominational Muslims". The Sentinel. Stoke-on-Trent. 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.
^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. ISBN9780199927319 "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."
^Lieven, Anatol (2011). Pakistan: A Hard Country. New York: PublicAffairs. p. 128. ISBN978-1-61039-023-1. Ahl-e-Hadith ... a branch of the international Salafi ... tradition, heavily influenced by Wahabism.
^Rabasa, Angel M. The Muslim World After 9/11 By Angel M. Rabasa, p. 275, 256 "Ahl-e-Hadith is heavily influenced by Wahhabism"
^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)
^ ab"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".
^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. ISBN0-8330-3712-9.
^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.
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