Social:Schools of Islamic theology

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Short description: Set of theological beliefs in the Islamic faith
See Islamic schools and branches for sectarian divisions within Islam; see Aqidah for the concept of "creed" in Islam; see Kalam for the concept of theological discourse.
The Meeting of the Theologians, Persian painting by Abd Allah Musawwir (mid-16th century), Nelson-Atkins Museum of Art.

Schools of Islamic theology are various Islamic schools and branches in different schools of thought regarding ʿaqīdah (creed). According to Muhammad Abu Zahra, Qadariyah, Jahmis, Murji'ah, Muʿtazila, Batiniyya, Ashʿarī, Māturīdī, and Aṯharī are the ancient schools of Islamic theology.

The main schism between Sunnī, Shīʿa, and Kharijite branches of Islam was initially more political than theological, but over time theological differences have developed throughout the history of Islam.[1]

Divinity schools in Islam

According to the Encyclopaedia of the Qurʾān (2006), "The Qurʾān displays a wide range of theological topics related to the religious thought of late antiquity and through its prophet Muḥammad presents a coherent vision of the creator, the cosmos and man. The main issues of Muslim theological dispute prove to be hidden under the wording of the qurʾānic message, which is closely tied to Muḥammad's biography".[2] However, modern historians and scholars of Islamic studies recognize that some istances of theological thought were already developed among polytheistic Pagans in pre-Islamic Arabia, such as the belief in fatalism (ḳadar), which reoccurs in Islamic theology regarding the metaphysical debates on the attributes of God in Islam, predestination, and human free-will.[3][4]

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.[1] From their essentially political position, the Kharijites developed extreme doctrines that set them apart from both mainstream Sunnī and Shīʿa Muslims.[1] 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);[1] 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).[1]

ʿAqīdah is an Islamic term meaning "creed" or "belief".[5] Any religious belief system, or creed, can be considered an example of ʿaqīdah. 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 within Islam, and a Muʿtazilite may, for example, belong to the Jaʿfari, Zaydī, or even Ḥanafī schools of Islamic jurisprudence.

One of the earliest systematic schools of Islamic theology to develop was the Muʿtazila in the mid-8th century CE.[3][6] Muʿtazilites emphasized the use of reason and rational thought, positing that the injunctions of God are accessible through rational thought and inquiry, and affirmed that the Quran was created (makhlūq) rather than co-eternal with God, which would develop into one of the most contentious questions in the history of Islamic theology.[3][6] In the 10th century CE, the Ashʿarī school developed as a response to the Muʿtazila. Ashʿarītes still taught the use of reason in understanding the Quran, but denied the possibility to deduce moral truths by reasoning. This position was opposed by the Māturīdī school, which taught that certain moral truths may be found by the use of reason alone, without the aid of revelation.

Another point of contention was the relative position of imān ("faith") contrasted with taqwā ("piety"). Such schools of Islamic theology are summarized under ʿIlm al-Kalām, or "science of discourse", as opposed to mystical schools who deny that any theological truth may be discovered by means of discourse or reason.

ʿIlm al-Kalām

ʿIlm al-Kalām (Arabic: علم الكلام, literally "science of discourse"),[5] usually foreshortened to kalām and sometimes called "Islamic scholastic theology" or "speculative theology", is a rational undertaking born out of the need to establish and defend the tenets of Islamic faith against doubters and detractors.[7] ʿIlm al-Kalām incorporates Aristotelian reasoning and logic into Islamic theology.[6] A Muslim scholar of kalām is referred to as a mutakallim (plural: mutakallimūn) as distinguished from philosophers, jurists, and scientists.[8] There are many possible interpretations as to why this discipline was originally called kalām; one is that the widest controversy in this discipline has been about whether the Word of God, as revealed in the Quran, can be considered part of God's essence and therefore not created, or whether it was made into words in the normal sense of speech, and is therefore created.[6]

Muʿtazila

The first group to pursue this[which?] undertaking was the Muʿtazila school, who asserted that all truth could be known through reason alone. Muʿtazilite theology originated in the 8th century CE in Basra, when Wasil Ibn 'Ata' stormed out of a lesson of Hasan al-Basri following a theological dispute.

The Muʿtazilites asserted that everything in revelation could be found through rational means alone. The Muʿtazilites were heavily influenced by the Greek philosophy they encountered and began to adopt the ideas of Plotinus, whose Neoplatonic theology caused an enormous backlash against them. Muʿtazila is no longer considered an Orthodox school of theology by Sunni Muslims.

Bishriyya

Main page: Social:Bishriyya

Bishriyya followed the teachings of Bishr ibn al-Mu'tamir which were distinct from Wasil ibn Ata.

Bâ’ Hashim’iyyah

Main page: Social:Bahshamiyya

Bâh’ Sham’iyyah[9] was a school of Muʿtazilite thought, rivaling the school of Qadi Abd al-Jabbar, based primarily on the earlier teaching of Abu Hashim al-Jubba'i,[10] the son of Abu 'Ali Muhammad al-Jubba'i.

Sunnī schools of theology

Sunnī schools of thought[11]

"Most Sunnis have adopted" the Ash‘ariyya school of theology,[12] but the similar Mātūrīd’iyyah school also has Sunni adherents.[13] 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 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, 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." After the Rashidun, the position turned into a hereditary right and the caliph's role was limited to being a political symbol of Muslim strength and unity.

Athari

Atharism (Arabic: أثري; textualism) is a movement of Islamic scholars who reject rationalistic Islamic theology (kalam) in favor of strict textualism in interpreting the Quran.[14] The name is derived from the Arabic word athar, literally meaning "remnant" and also referring to a "narrative".[15] Their disciples are called the Athariyya, or Atharis.

For followers of the Athari movement, the "clear" meaning of the Qur'an, and especially the prophetic traditions, has sole authority in matters of belief, and to engage in rational disputation (kalam), even if one arrives at the truth, is absolutely forbidden.[16] Atharis engage in an amodal reading of the Quran, as opposed to one engaged in ta'wil (metaphorical interpretation). They do not attempt to conceptualize the meanings of the Quran rationally, and believe that the "real" meaning should be consigned to God alone (tafwid).[17] In essence, the meaning has been accepted without asking "how" or "Bi-la kaifa".

On the other hand, the famous Hanbali scholar Ibn al-Jawzi states, in Kitab Akhbar as-Sifat, that Ahmad ibn Hanbal would have been opposed to anthropomorphic interpretations of Quranic texts such as those of al-Qadi Abu Ya'la, Ibn Hamid, and Ibn az-Zaghuni.[18] Based on Abu'l-Faraj ibn al-Jawzi's criticism of Athari-Hanbalis, Muhammad Abu Zahra, a Professor of Islamic law at Cairo University deduced that the Salafi aqidah is located somewhere between ta'tili and anthropopathy (Absolute Ẓāhirīsm in understanding the tashbih in Qur'an)[19][20] in Islam. Absolute Ẓāhirīsm and total rejection of ta'wil are amongst the fundamental characteristics of this "new" Islamic school of theology.

Ashʿarīyyah

Main page: Social:Ash'ari

The Muʿtazila school of theology was challenged by Abu al-Hasan al-Ashʿarī, who famously defected from it and formed the rival Ashʿarī school.[21] The Ashʿarī school took the opposite position of the Muʿtazila and insisted that truth cannot be known through reason alone. The Ashʿarī school further claimed that truth can only be known through revelation, and that without revelation the unaided human mind wouldn't be able to know if something is good or evil. It has been called "an attempt to create a middle position" between the rationalism of the Muʿtazilites and scripturalism of the traditionalists.[22] In an attempt to explain how God has power and control over everything, but humans are responsible for their sins, al-Ashʿarī developed the doctrine of kasb (acquisition), whereby any and all human acts, even the raising of a finger, are created by God, but the human being who performs the act is responsible for it, because they have "acquired" the act.[23]

Today, the Ashʿarī school is considered one of the Orthodox schools of Sunni theology and "most Sunnis have adopted it".[12] The Ash'ari school is the basis of the Shafi'i school of jurisprudence, which has supplied it with most of its most famous disciples.[24] The most famous of these are Abul-Hassan al-Bahili, Abu Bakr al-Baqillani, al-Juwayni, al-Razi, and al-Ghazali. Thus, the Ashʿarī school became, together with the Maturidi, the main schools reflecting the beliefs of the Sunnah.[24]

Mātūrīd’iyyah

Main page: Social:Maturidi

The Maturidi school was founded by Abu Mansur al-Maturidi, and is the most popular theological school amongst Muslims, especially in the areas formerly controlled by the Ottomans and the Mughals. Today, the Maturidi school is the position favored by the Ahl ar-Ra'y ("people of reason"), which includes only the Hanafi school of fiqh who make up the majority of Sunni Muslims.[25]

The Maturidi school takes the middle position between the Ash'ari and Mu'tazili schools on the questions of knowing truth and free will. 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, but still maintain that revelation is the ultimate source of knowledge. Additionally, the Maturidi believe that God created and can control all of His creation, but that He allows humans to make individual decisions and choices for themselves.

Jahmiyyah

Jahmis were the followers of the Islamic theologian Jahm bin Safwan who associate 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.[26] This is the position adopted by the Ash'ari school, which holds that God's omnipotence is absolute and perfect over all creation.

Qadariyyah

Qadariyyah is an originally derogatory term designating early Islamic theologians who asserted human beings are ontologically free and have a perfect free will, whose exercise justifies divine punishment and absolving God of responsibility for evil in the world.[27][28] Their doctrines were adopted by the Mu'tazilis and rejected by the Ash'aris.[27] The tension between free will and God's omnipotence was later reconciled by the Maturidi school of theology, which asserted that God grants human beings their agency, but can remove or otherwise alter it at any time.

Further information: 'Amr ibn 'Ubayd, Al-Jubba'i, Abd al-Jabbâr al-Hamadhânî, Ibrahim an-Nazzam, and Al-Jahiz

Muhakkima

The groups that were seceded from Ali's army in the end of the Arbitration Incident constituted the branch of Muhakkima (Arabic: محكمة). They are mainly divided into two major sects called as Kharijites and Ibadis.

Khawarij

The Kharijites considered the caliphate of Abu Bakr and Umar to be rightly guided but believed that Uthman ibn Affan had deviated from the path of justice and truth in the last days of his caliphate, and hence was liable to be killed or displaced. They also believed that Ali ibn Abi Talib committed a grave sin when he agreed on the arbitration with Muʿāwiyah. In the Battle of Siffin, Ali acceded to Muawiyah's suggestion to stop the fighting and resort to negotiation. A large portion of Ali's troops (who later became the first Kharijites) refused to concede to that agreement, and they considered that Ali had breached a Qur'anic verse which states that The decision is only for Allah (Qur'an 6:57), which the Kharijites interpreted to mean that the outcome of a conflict can only be decided in battle (by God) and not in negotiations (by human beings).

The Kharijites thus deemed the arbitrators (Abu Musa al-Ashʿari and Amr Ibn Al-As), the leaders who appointed these arbitrators (Ali and Muʿāwiyah) and all those who agreed on the arbitration (all companions of Ali and Muʿāwiyah) as Kuffār (disbelievers), having breached the rules of the Qur'an. They believed that all participants in the Battle of Jamal, including Talha, Zubayr (both being companions of Muhammad) and Aisha had committed a Kabira (major sin in Islam).[29]

Kharijites reject the doctrine of infallibility for the leader of the Muslim community, in contrast to Shi'a but in agreement with Sunnis.[30] Modern-day Islamic scholar Abul Ala Maududi wrote an analysis of Kharijite beliefs, marking a number of differences between Kharijism and Sunni Islam. The Kharijites believed that the act of sinning is analogous to Kufr (disbelief) and that every grave sinner was regarded as a Kāfir (disbeliever) unless he repents. With this argument, they denounced all the above-mentioned Ṣaḥābah and even cursed and used abusive language against them. Ordinary Muslims were also declared disbelievers because first, they were not free of sin; secondly they regarded the above-mentioned Ṣaḥābah as believers and considered them as religious leaders, even inferring Islamic jurisprudence from the Hadeeth narrated by them.[29] They also believed that it is not a must for the caliph to be from the Quraysh. Any pious Muslim nominated by other Muslims could be an eligible caliph.[29] Additionally, Kharijites believed that obedience to the caliph is binding as long as he is managing the affairs with justice and consultation, but if he deviates, then it becomes obligatory to confront him, demote him and even kill him.

Ibadiyya

Ibadiyya has some common beliefs overlapping with the Ashʿarī and Mu'tazila schools, mainstream Sunni Islam, and some Shīʿīte sects.[31]

Murji'ah

Murji'ah (Arabic: المرجئة) was an early Islamic school whose followers are known in English as "Murjites" or "Murji'ites" (المرجئون). The Murji'ah emerged as a theological school in response to the Kharijites on the early question about the relationship between sin and apostasy (rida). The Murji'ah believed that sin did not affect a person's beliefs (iman) but rather their piety (taqwa). Therefore, they advocated the idea of "delayed judgement," (irjaa). The Murji'ah maintain that anyone who proclaims the bare minimum of faith must be considered a Muslim, and sin alone cannot cause someone to become a disbeliever (kafir). The Murjite opinion would eventually dominate that of the Kharijites and become the mainstream opinion in Sunni Islam. The later schools of Sunni theology adopted their stance while form more developed theological schools and concepts.

Shīʿa schools of theology

Zaydi-Fivers

The Zaydi denomination of Shīʿa Islam is close to the Muʿtazila school in matters of theological doctrine. There are a few issues between both schools, most notably the Zaydi doctrine of the Imamate, which is rejected by the Muʿtazilites. Amongst the Shīʿa, Zaydis are most similar to Sunnīs,[32] since Zaydism shares similar doctrines and jurisprudential opinions with Sunnī scholars.[33]

Bāṭen’iyyah

The Bāṭen’iyyah was originally introduced by Abu’l-Khāttāb Muhammad ibn Abu Zaynab al-Asadī,[34][35] and later developed by Maymūn al-Qaddāh[36] and his son ʿAbd Allāh ibn Maymūn[37] for the esoteric interpretation of the Quran.[38] The members of Bāṭen’iyyah may belong to either the Ismāʿīlī or Twelver denominations of Shīʿa Islam.

Imami-Ismā'īlīs

The Ismāʿīlīs differ from Twelvers because they had living imams or da'is for centuries. They followed Isma'il ibn Jafar, elder brother of Musa al-Kadhim, as the rightful Imam[39] after his father Ja'far al-Sadiq. The Ismailis believe that whether Imam Ismail did or did not die before Imam Ja'far, he had passed on the mantle of the imāmate to his son Muḥammad ibn Ismā'īl al-Maktum as the next imam.[40]

Batini-Twelver ʿAqīdah schools

The followers of Bāṭen’iyyah-Twelver school consist of Alevis and Nusayris, who developed their own system of Islamic jurisprudence and do not pursue the Ja'fari jurisprudence. Their combined population is nearly around 1% of the global Muslim population.[41]

Alevism

Alevis are sometimes categorized as part of Twelver Shīʿīsm, 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 Turkic shamanism. They are significant in East-Central Turkey . They are sometimes considered a Sufi brotherhood, and have an untraditional form of religious leadership that is not scholarship-oriented like other Sunnī and Shīʿa groups. 7 to 11 million Alevis, including the other denominations of Twelver Shīʿītes, live in Anatolia.[41]

Alevi Islamic school of divinity

In Turkey , Shīʿa Muslims follow the Ja'fari jurisprudence, which tracks back to the sixth Shia Imam Ja'far al-Sadiq, and are called "Ja'faris". Although the Alevi Turks are considered as adherents of Twelver Shīʿīsm, their belief is different from the Ja'fari jurisprudence in conviction.

  • The Alevi-Turks have a unique and perplex conviction tracing back to the Kaysanites and Khurramites which are considered as Ghulat Shīʿītes. According to Turkish scholar Abdülbaki Gölpinarli, the Qizilbash ("Red-Heads") of the 16th century – a religious and political movement in Azerbaijan that helped to establish the Safavid dynasty – were "spiritual descendants of the Khurramites".[42]
  • Among the members of the Qizilbash tariqah, who are considered as a sub-sect of the Alevis, two figures, firstly Abu Muslim Khorasani who assisted Abbasid Caliphate to beat Umayyad Caliphate, but later eliminated and murdered by Caliph Al-Mansur, and secondly Babak Khorramdin who incited a rebellion against the Abbasid Caliphate and consequently was killed by Caliph al-Mu'tasim, are highly respected. This belief provides strong clues about their Kaysanite and Khurramite origins. In addition, the Safaviyya tariqah's leader Ismail I is a highly regarded individual in the belief of Alevi-Qizilbash-tariqah associating them with the Twelver Immate.
  • Their aqidah (theological conviction) is based upon a syncretic fiqh system called as "Batiniyya-Sufism"[38] which incorporates some Qarmatian sentiments, originally introduced by "Abu’l-Khāttāb Muhammad ibn Abu Zaynab al-Asadī",[34][35] and later developed by "Maymun al-Qāddāh" and his son "ʿAbd Allāh ibn Maymun",[37] and "Mu'tazila" with a strong belief in The Twelve Imams.
  • Not all of the members believe that the fasting in Ramadan is obligatory although some Alevi-Turks performs their fasting duties partially in Ramadan.
  • Some beliefs of Shamanism still are common amongst the Qizilbash Alevi-Turkish people in villages.
  • On the other hand, the members of Bektashi Order have a conviction of "Batiniyya Isma'ilism"[38] and "Hurufism" with a strong belief in The Twelve Imams.
  • In conclusion, Qizilbash-Alevis are not a part of Ja'fari jurisprudence fiqh, even though they can be considered as members of different Tariqa of Shia Islam all looks like sub-classes of Twelver. Their conviction includes "Batiniyya-Hurufism" and "Sevener-Qarmatians-Ismailism" sentiments.[38][43]
  • They all may be considered as special groups not following the Ja'fari jurisprudence, like Alawites who are in the class of Ghulat Twelver Shia Islam, but a special Batiniyya belief somewhat similar to Isma'ilism in their conviction.
  • The Twelver branch of Shia Islam Muslim population of Turkey is composed of Mu'tazila aqidah of Ja'fari jurisprudence madhhab, Batiniyya-Sufism aqidah of Maymūn’al-Qāddāhī fiqh of the Alevīs, and Cillī aqidah of Maymūn ibn Abu’l-Qāsim Sulaiman ibn Ahmad ibn at-Tabarānī fiqh of the Alawites,[44][45] who altogether constitutes nearly one third of the whole population of the country. (An estimate for the Turkish Alevi population varies between Seven and Eleven Million.[46][47] Over 85% of the population, on the other hand, overwhelmingly constitute Maturidi aqidah of the Hanafi fiqh and Ash'ari aqidah of the Shafi'i fiqh of the Sunni followers.)


ʿAqīdah of Alevi-Islam Dīn Services
  • Some of the differences that mark Alevis from Shi'a Islam are the non-observance of the five daily prayers and prostrations (they only bow twice in the presence of their spiritual leader), Ramadan, and the Hajj (they consider the pilgrimage to Mecca an external pretense, the real pilgrimage being internal in one's heart); and non-attendance of mosques.[49]
  • Some of their members (or sub-groups) claim that God takes abode in the bodies of the human-beings (ḥulūl), believe in metempsychosis (tanāsukh), and consider Islamic law to be not obligatory (ibāḥa), similar to antinomianism.[50]
  • Some of the Alevis criticizes the course of Islam as it is being practiced overwhelmingly by more than 99% of Sunni and Shia population.
  • They believe that major additions had been implemented during the time of Ummayads, and easily refuse some basic principles on the grounds that they believe it contradicts with the holy book of Islam, namely the Qur'an.
  • Regular daily salat and fasting in the holy month of Ramadan are officially not accepted by some members of Alevism.
  • Some of their sub-groups like Ishikists and Bektashis, who portrayed themselves as Alevis, neither comprehend the essence of the regular daily salat (prayers) and fasting in the holy month of Ramadan that is frequently accentuated at many times in Quran, nor admits that these principles constitute the ineluctable foundations of the Dīn of Islam as they had been laid down by Allah and they had been practised in an uninterruptible manner during the period of Prophet Muhammad.
  • Furthermore, during the period of Ottoman Empire, Alevis were forbidden to proselytise, and Alevism regenerated itself internally by paternal descent. To prevent penetration by hostile outsiders, the Alevis insisted on strict endogamy which eventually made them into a quasi-ethnic group. Alevi taboos limited interaction with the dominant Sunni political-religious centre. Excommunication was the ultimate punishment threatening those who married outsiders, cooperated with outsiders economically, or ate with outsiders. It was also forbidden to use the state (Sunni) courts.[49]
Baktāshism (Bektaşilik)
The founder of the Bektashiyyah sufi order Hacı Bektaş-ı Veli (Ḥājjī Baktāsh Walī), a murid of Malāmatī-Qalāndārī Sheikh Qutb ad-Dīn Haydar, who introduced the Ahmad Yasavi's doctrine of "Four Doors and Forty Stending" into his tariqah.
Baktāshi Islamic School of Divinity

The Bektashiyyah is a Shia Sufi order founded in the 13th century by Haji Bektash Veli, a dervish who escaped Central Asia and found refuge with the Seljuks in Anatolia at the time of the Mongol invasions (1219–23). This order gained a great following in rural areas and it later developed in two branches: the Çelebi clan, who claimed to be physical descendants of Haji Bektash Veli, were called "Bel evladları" (children of the loins), and became the hereditary spiritual leaders of the rural Alevis; and the Babağan, those faithful to the path "Yol evladları" (children of the way), who dominated the official Bektashi Sufi order with its elected leadership.[49]

Bektashism places much emphasis on the concept of Wahdat-ul-Wujood وحدة الوجود, the "Unity of Being" that was formulated by Ibn Arabi. This has often been labeled as pantheism, although it is a concept closer to panentheism. Bektashism is also heavily permeated with Shiite concepts, such as the marked veneration of Ali, The Twelve Imams, and the ritual commemoration of Ashurah marking the Battle of Karbala. The old Persian holiday of Nowruz is celebrated by Bektashis as Imam Ali's birthday.

In keeping with the central belief of Wahdat-ul-Wujood the Bektashi see reality contained in Haqq-Muhammad-Ali, a single unified entity. Bektashi do not consider this a form of trinity. There are many other practices and ceremonies that share similarity with other faiths, such as a ritual meal (muhabbet) and yearly confession of sins to a baba (magfirat-i zunub مغفرة الذنوب). Bektashis base their practices and rituals on their non-orthodox and mystical interpretation and understanding of the Qur'an and the prophetic practice (Sunnah). They have no written doctrine specific to them, thus rules and rituals may differ depending on under whose influence one has been taught. Bektashis generally revere Sufi mystics outside of their own order, such as Ibn Arabi, Al-Ghazali and Jelalludin Rumi who are close in spirit to them.

The Baktāshi ʿaqīdah
Four Spiritual Stations in Bektashiyyah: Sharia, tariqa, haqiqa, and the fourth station, marifa, which is considered "unseen", is actually the center of the haqiqa region. Marifa is the essence of all four stations.

The Bektashi Order is a Sufi order and shares much in common with other Islamic mystical movements, such as the need for an experienced spiritual guide — called a baba in Bektashi parlance — as well as the doctrine of "the four gates that must be traversed": the "Sharia" (religious law), "Tariqah" (the spiritual path), "Haqiqah" (truth), and "Marifa" (true knowledge).

Bektashis hold that the Qur'an has two levels of meaning: an outer (Zāher ظاهر) and an inner (bāṭen باطن).[51] They hold the latter to be superior and eternal and this is reflected in their understanding of both the universe and humanity, which is a view that can also be found in Ismailism and Batiniyya.[38]

Bektashism is also initiatic and members must traverse various levels or ranks as they progress along the spiritual path to the Reality. First level members are called aşıks عاشق. They are those who, while not having taken initiation into the order, are nevertheless drawn to it. Following initiation (called nasip) one becomes a mühip محب. After some time as a mühip, one can take further vows and become a dervish. The next level above dervish is that of baba. The baba (lit. father) is considered to be the head of a tekke and qualified to give spiritual guidance (irshad إرشاد). Above the baba is the rank of halife-baba (or dede, grandfather). Traditionally there were twelve of these, the most senior being the dedebaba (great-grandfather). The dedebaba was considered to be the highest ranking authority in the Bektashi Order. Traditionally the residence of the dedebaba was the Pir Evi (The Saint's Home) which was located in the shrine of Hajji Bektash Wali in the central Anatolian town of Hacıbektaş (Solucakarahüyük).

Ithnā'ashariyyah

Twelvers believe in the twelve Shīʿa 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, India, Afghanistan, Kuwait and the Eastern province of Saudi Arabia. The Twelver Shīʿas are followers of either the Jaf'ari or Batiniyyah madh'habs.

Imami-Ja'faris

Followers of the Jaf'ari madh'hab are divided into the following sub-divisions, all of them are the followers of the Theology of Twelvers:

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.

Imam Ali Shrine in Najaf, Iraq, where Shias believe Ali is buried.
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 Baháʼí religions, which regard Shaykh Ahmad highly.

Ghulāt-Imamis

‘Alawism

Alawites are also called Nusayris, Nusairis, Namiriya or Ansariyya. Their madhhab 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.[44][52] One million three hundred and fifty thousand of them lived in Syria and Lebanon in 1970. It is estimated they are 10–12% of the population of Syria of 23 million in 2013.[53]

‘Alawite Islamic School of Divinity

Alawites consider themselves to be Muslims, although some Sunnis dispute that they are.[54] Alawite doctrine incorporates Gnostic, neo-Platonic, Islamic, Christian and other elements and has, therefore, been described as syncretistic.[55][56] Their theology is based on a divine triad,[54][57][58] or trinity, which is the core of Alawite belief.[59] The triad comprises three emanations of the one God: the supreme aspect or entity called the "Essence"[59] or the "Meaning"[58] (both being translations of ma'na), together with two lesser emanations known as his "Name" (ism), or "Veil" (hijab), and his "Gate" (bab).[57][58][59][60] These emanations have manifested themselves in different human forms over several cycles in history, the last cycle of which was as Ali (the Essence/Meaning), Muhammad (the Name) and Salman the Persian (the Gate).[57][59][60][61] Alawite belief is summarised in the formula: "I turn to the Gate; I bow before the Name; I adore the Meaning".[54] The claim that Alawites believe Ali is a deity has been contested by some scholars as a misrepresentation on the basis that Ali is, in fact, considered an "essence or form", not a human being, by which believers can "grasp God".[62] Alawites also hold that they were originally stars or divine lights that were cast out of heaven through disobedience and must undergo repeated reincarnation (or metempsychosis[59]) before returning to heaven.[54][60] They can be reincarnated as Christians or others through sin and as animals if they become infidels.[54][63]

Alawite beliefs have never been confirmed by their modern religious authorities.[64] Alawites tend to conceal their beliefs (taqiyya) due to historical persecution.[65] Some tenets of the faith are secret, known only to a select few;[66][67] therefore, they have been described as a mystical sect.[68] In addition to Islamic festivals, the Alawites have been reported to celebrate or honor certain Christian festivals such as the birth of Jesus and Palm Sunday.[69][70] Their most-important feast is Eid al-Ghadeer.

The ‘Alawite ʿaqīdah

Alawites have always described themselves as being Twelver Shi'ite Muslims and have been recognized as such by the prominent Lebanese Shi'ite cleric Musa al-Sadr.[71] The Sunni Grand Mufti of Jerusalem Haj Amin al-Husseini issued a fatwa recognising them as part of the Muslim community in the interest of Arab nationalism.[72][73] However, Athari Sunni (modern day Salafis) scholars such as Ibn Kathir (a disciple of Ibn Taymiyya) have categorised Alawites as pagans in their writings.[66][74][75]

Barry Rubin has suggested that Syrian leader Hafiz al-Assad and his son and successor Bashar al-Assad pressed their fellow Alawites "to behave like regular Muslims, shedding (or at least concealing) their distinctive aspects".[76] During the early 1970s a booklet, al-`Alawiyyun Shi'atu Ahl al-Bait ("The Alawites are Followers of the Household of the Prophet") was published, which was "signed by numerous 'Alawi' men of religion", described the doctrines of the Imami Shia as Alawite.[77] Additionally, there has been a recent movement to unite Alawism and the other branches of Twelver Islam through educational exchange programs in Syria and Qom.[78]

Some sources have discussed the "Sunnification" of Alawites under the al-Assad regime.[79] Joshua Landis, director of the Center for Middle East Studies, writes that Hafiz al-Assad "tried to turn Alawites into 'good' (read Sunnified) Muslims in exchange for preserving a modicum of secularism and tolerance in society". On the other hand, Al-Assad "declared the Alawites to be nothing but Twelver Shiites".[79] In a paper, "Islamic Education in Syria", Landis wrote that "no mention" is made in Syrian textbooks (controlled by the Al-Assad regime) of Alawites, Druze, Ismailis or Shia Islam; Islam was presented as a monolithic religion.[80] Ali Sulayman al-Ahmad, chief judge of the Baathist Syrian state, has said:

Kızılbaşlık
The Qizilbash ʿaqīdah
Shah Ismail I, the Sheikh of the Safavi tariqa, founder of the Safavid Dynasty of Iran, and the Commander-in-chief of the Kızılbaş armies had contributed a lot for the development and implementation of The Qizilbash ʿAqīdah amongst the Turkmen people.

Qizilbash and Bektashi tariqah shared common religious beliefs and practices becoming intermingled as Alevis in spite of many local variations. Isolated from both the Sunni Ottomans and the Twelver Shi`a Safavids, Qizilbash and Bektashi developed traditions, practices, and doctrines by the early 17th century which marked them as a closed autonomous religious community. As a result of the immense pressures to conform to Sunni Islam, all members of Alevism developed a tradition of opposition (ibāḥa) to all forms of external religion.[49]

The doctrine of Qizilbashism is well explained in the following poem written by the Shaykh of Safaviyya tariqah Shāh Ismāʿil Khatai:

من داها نسنه بيلمه زه م / Men daha nesne bilmezem, (I don't know any other object)

١ّللَه بير محممد على́دير / Allah bir Muhammad-Ali'dir. (Allah is unique Muhammad-Ali)

اؤزوم غوربتده سالمازام / Özüm gurbette salmazam, (I can't let out my own essence to places far from my homeland)

١ّللَه بير محممد على́دير / Allah bir Muhammad-Ali'dir. (Allah is unique Muhammad-Ali)

اونلار بيردير، بير اولوبدور / Onlar birdir, bir oluştur, (They are unique, a single one, i.e. Haqq-Muhammad-Ali)

يئردن گؤيه نور اولوبدور / Yerden göğe nûr oluştur, (It's a nūr from Earth to Sky)

دؤرد گوشه ده سيرر اولوبدور، / Dört guşede sır oluştur, (It's a mysterious occult secret in every corner of the square)

١ّللَه بير محممد على́دير / Allah bir Muhammad-Ali'dir. (Allah is unique Muhammad-Ali)

ختايى بو يولدا سردير / Khatai bu yolda sırdır, (Khatai in this tariqah is a mysterious occult secret)

سرين وئره نلر ده اردير / Sırın verenler de erdir, (Those reveal their own secret are private as well)

آيدا سيردير، گونده نوردور / Ayda sırdır, günde nûrdur, (Secret on Moon, nūr on day)

١ّللَه بير محممد على́دير / Allah bir Muhammad-Ali'dir. (Allah is unique Muhammad-Ali)

The lines of poetry above may easily be judged as an act of "Shirk" (polytheism) by the Sunni Ulama, but they have a bāṭenī[51] taʾwīl (inner explanation) in Qizilbashism.

Tashbih

Karram’iyyah

Anthropomorphic-Anthropopathic Karram’iyyah was founded by Abū ʿAbd Allāh Muḥammad b. Karrām.[81] Ibn Karram considered that God was a substance and that He had a body (jism) finite in certain directions when He comes into contact with the Throne.[82][31][83]

Anthropopathy in the history of Ghulāt Shīʿīsm

The belief of Incarnation was first emerged in Sabaʾiyya, and later some personalities like Muhammad ibn al-Hanafiyyah, Abu Muslim, Sunpadh, Ishaq al-Turk, Al-Muqanna, Babak Khorramdin, Maziar and Ismail I had become the subject of God incarnates.

Ahmadiyya

The Ahmadis' beliefs are more aligned with the Sunni tradition, such as The Five Pillars of Islam and The Six articles of Islamic Faith. Likewise, Ahmadis accept the Qur'an as their holy text, face the Kaaba during prayer, accept the authority of Hadiths (reported sayings of and stories about Muhammad) and practice the Sunnah (traditions) of Muhammad.[84] However, Many Muslims consider Ahmadis as heretics.[85][86][87][88]

Ahmadi teachings state that the founders of all the major world religions had divine origins. God was working towards the establishment of Islam as the final religion, because it was the most complete and included all the previous teachings of other religion[89] (but they believe that all other religions have gone astray in their present form). The completion and consummation of the development of religion came about with the coming of Muhammad; and that the perfection of the ‘manifestation’ of Muhammad's prophethood and of the conveyance of his message was destined to occur with the coming of the Mahdi.[90]

The Ahmadiyya Muslim Community regard Mirza Ghulam Ahmad, who claimed to be the promised Messiah ("Second Coming of Christ") the Mahdi awaited by the Muslims and a 'subordinate' prophet to Muhammad whose job was to restore the Sharia given to Muhammad by guiding or rallying disenchanted Ummah back to Islam and thwart attacks on Islam by its opponents, as the "Promised One" of all religions fulfilling eschatological prophecies found in the scriptures of the Abrahamic religions, as well as Zoroastrianism, the Indian religions, Native American traditions and others.[91] Ahmadi Muslims believe that Ahmad was divinely commissioned as a true reflection of Muhammad's prophethood to establish the unity of God and to remind mankind of their duties towards God and God's creation.[92][93]

See also

  • Outline of Islam
  • Glossary of Islam
  • Abdol Hamid Khosro Shahi
  • Index of Islam-related articles
  • Islamic eschatology
  • Islamic schools and branches
  • Islamic studies
  • List of extinct Shia sects
  • Shia–Sunni relations
  • Shi'ite Crescent
  • Succession to Muhammad
  • Sunni Islam

References

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  45. ↑ 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 tariqa.
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  72. ↑ Talhamy, Y. (2010). "The Fatwas and the Nusayri/Alawis of Syria". Middle Eastern Studies 46 (2): 175–194. doi:10.1080/00263200902940251. 
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  76. ↑ Rubin, Barry (2007). The Truth about Syria. New York: Palgrave Macmillan. p. 49. ISBN 9781403982735. https://archive.org/details/truthaboutsyria00rubi_0/page/49. 
  77. ↑ Abd-Allah, Umar F. (1983). Islamic Struggle in Syria. Berkeley: Mizan Press. pp. 43–48. ISBN 0933782101. 
  78. ↑ Esther, Pan (18 July 2006). "Syria, Iran, and the Mideast Conflict". Backgrounder. Council on Foreign Relations. http://www.cfr.org/iran/syria-iran-mideast-conflict/p11122. 
  79. ↑ 79.0 79.1 Syrian comment. Asad's Alawi dilemma, 8 October 2004
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  81. ↑ "KARRĀMIYA". http://www.iranicaonline.org/articles/karramiya. 
  82. ↑ Lewis, B.; Menage, V.L.; Pellat, Ch.; Schacht, J. (1997). Encyclopaedia of Islam. IV (Iran-Kha) (New ed.). Leiden, Netherlands: Brill. p. 667. ISBN 9004078193. 
  83. ↑ Fleming, Benjamin; Mann, Richard (2014). Material Culture and Asian Religions: Text, Image, Object. Routledge. pp. 333. ISBN 978-1-135013738. https://books.google.com/books?id=kDYsAwAAQBAJ&pg=PA111. Retrieved August 28, 2014. 
  84. ↑ Annemarie Schimmel et al.: Der Islam III. Volksfrömmigkeit, Islamische Kultur, Zeitgenössische Strömungen. Kohlhammer Verlag, Stuttgart 1990, S. 418–420
  85. ↑ "Ahmadiyya Islam – Beliefs History Practices". ReligionFacts. http://www.religionfacts.com/islam/sects/ahmadiyya.htm. 
  86. ↑ "Who are the Ahmadi?". BBC News. 28 May 2010. http://news.bbc.co.uk/2/hi/south_asia/8711026.stm. 
  87. ↑ Burhani, Ahmad Najib (2013). When Muslims are not Muslims: the Ahmadiyya community and the discourse on heresy in Indonesia. Santa Barbara, California: University of California. ISBN 9781303424861. https://alexandria.ucsb.edu/lib/ark:/48907/f3707zhx. 
  88. ↑ Haq, Zia (2 October 2011). "'Heretical' Ahmadiyya sect raises Muslim hackles". Hindustan Times. https://www.hindustantimes.com/newdelhi/heretical-ahmadiyya-sect-raises-muslim-hackles/article1-752846.aspx. 
  89. ↑ "The Promised Messiah – Prophecies Fulfilled". Alislam.org. http://www.alislam.org/library/articles/The_Promised_Messiah_Prophecies_Fulfilled-20081007MN.html. 
  90. ↑ "The Holy Quran". Alislam.org. http://www.alislam.org/quran/tafseer/?page=2739&region=E1&CR=EN,E2. 
  91. ↑ Invitation to Ahmadiyyat by Mirza Bashir-ud-Din Mahmood Ahmad Part II, Argument 4, Chapter "Promised Messiah, Promised One of All Religions"
  92. ↑ Simon Ross Valentine (2008). Islam and the Ahmadiyya jamaʻat: history, belief, practice. Columbia University Press. pp. 32–33. ISBN 978-0-231-70094-8. https://books.google.com/books?id=Q78O1mjX2tMC&q=simon+ross+valentine+ahmadiyya. 
  93. ↑ Nasir Mahmood Malik, National Tarbiyyat Secretary, USA (2007). "Raising Ahmadi Children in the West". Al Islam. http://www.alislam.org/library/articles/2007WCJSSpeech_20071228.pdf. 

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