DOCTRINAL DIVISIONS IN INDIA
I. BACK GROUND
In India there are schools of thought are followed by Hanafiyah, Malikiyah, Shafi’iyyah, Hanbaliyah.
Mayority of Indian’s muslim followed hanafi school of thought without little different as in the case of thought they followed hanafi’s school, in same time they practises many sincreticisms some practices. But they was school of thought to free from syirik and followed many school of thought but they also practise many bid’ah . Nowadays Ulama and Mudarris of shafi’iyah in south of india , they followed school of thought but also done many practices of bid’ah, and in north of india like Jami’atul Ishlah and Jami’atul Falah the hanafiyah schools they practices also many syirik and bid’ah.
Nadwatul ulama lucknow followed hanafi school but hey are libral having brought out no class with Shafii Maliki, Hambali. They aso except many doctrines of others imam and doing good job for entering muslims community. Benares salafiah followed hambali school of thought and presented are true shari’at of islam the emphisized only on Qur”an and Hadith or Sunnah of prophet Muhammad P.B.U.H, nowadays many ahli hadith in india practices bid’ah this couse of culture of assimilation of they qudrates communities thought.
A. Introduction To Islam In Contemporary India
The immediate provocation for this article comes from reports that 300 Muslim couples in Sultanpur have been asked to remarry because they attended a funeral led by a Maulana belonging to another sect. While such an attitude may seem holier-than-thou to some, it is of utmost importance to many others. This issue also provides a good opportunity to understand the differences between various sects of Muslims in India. Inspiration for this write-up also comes up from the callous habit of some media outlets and scholars to paint the entire Indian Muslim community with the same brush.
The concept of ummah (community) is central to Islamic beliefs but except during the life of Prophet Muhammad, the existence of one single ummah has been just an illusion. Just before the death of Prophet, there was a major schism in Islam that led to the formation of two groups, Sunnis and Shias. Over time, these major groups kept dividing and sub-dividing into other formations whereas new sects kept originating. Some have survived history, some have shaped it and some have faded into oblivion. There is a famous tradition related to Prophet that there will be 73 sects of Muslims with only one being safe from the fire. Many sects use this hadith (traditions related to Prophet) to highlight differences with other sects and insist why their sect is the only rightly guided one.
II. BRIEF BIOGRAPHIES OF THE FOUR IMAM
THEIR LIVES, WORKS, AND THEIR SCHOOLOF THOUGHT(Doctrines)
1. Imam Abu Hanifa – died in 150 AH/767CE. He met the companions of the Prophet (saw) and is counted amongst the Tabi'un (followers). He is renowned for his piercing intellect as faqih, his scrupulousness, integrity of character and his resoluteness in the face of oppression. His school is historically associated with the rule in India and is the most widely followed school of thought. This makes his study particularly important for the English speaking readers since it gives them an in-depth appreciation of the school followed by the majority of the Muslims in the world. The Hanafi Madhhab: Imam Abu Hanifa, who was the 'founder' of the Hanafi school, lived in what is now modern-day Iraq, not long after the prophet Muhammad's death. It is reported that Imam Abu Hanifa studied under many teachers. He also met the "companion" (sahābi) Anas ibn Malik, making Imam Abu Hanifa one of the tābi'ūn, or second generation in oral transmission from Muhammad {peace be upon him}
2. Imam Malik Imam Maalik (radi Allahu anhu) was born in 93 A.H. He was born in the period of the Ummayyad Dynasty. His full name is Maalik bin Anas. He is the founder of the Maliki school of thought. He lived his whole life in Madina where much of the Quran was revealed and most of the legal practices of Islam established. He spent his life studying, recording and clarifying the legal parameters and precedents which was passed down to him by the first two generations of Muslims who were the direct inheritors of the perfected form of Islam left by the Prophet (saw). This book not only gives the biographical details of the Imam's life but also puts it in its historical context and most importantly, shows us the methods he used in reaching his legal conclusions which played a vital part in preserving exactly the legacy of the pure Divine Guidance left by the Prophet and his Companions. The Maliki Madhhab: Imam Malik was born shortly thereafter in Medina. There are reports that they lived at the same time and, although Malik was much younger, their mutual respect is well-known. In fact, one of Abu Hanifa's main students, on whose teaching a lot of the Hanafi school is based, studied under Imam Malik as well. Imam Malik(93A.H.-179A.H.):
EDUCATION
Imam Malik (radi Allahu anhu's) grandfather and uncle were great scholars of Hadith. Imam Maalik (radi Allahu anhu) learnt Ahadith from his uncle, Sayyiduna Abu Suhail Nafi (radi Allahu anhu). The Imam was a very keen scholar from his childhood days.
TEACHERS
Imam Malik (radi Allahu anhu) had many illustrious teachers. Most of them were great Taabi'i scholars who learnt under the Sahaba. Some of his teachers used to teach in Masjidun Nabawi. He learnt how to read the Holy Koran from Sayyiduna Abu Radim Nafi Abdur Rahman (radi Allahu anhu). He also learnt Hadith under Sayyiduna Nafi, Sayyiduna Jafer Saadiq, Sayyiduna Mohammed bin Yahya Ansaari, Sayyiduna Abu Haashim Salmah, Sayyiduna Yahya bin Said and Sayyiduna Hishaam bin Urwah (radi Allahu anhumul ajma'in).
HIS PUPILS
Imam Malik (radi Allahu anhu's) fame spread far and wide and many great scholars sat in his company learning Ahadith and other Islamic legal issues. Some 1300 scholars sat at his feet. They copied the "MUWATTA" from him. The "Muwatta" is a collection of Ahadith by Imam Maalik (radi Allah anhu). Many of his pupils copied the Muwatta, the famous among them being: Sayyiduna Yahya bin Yahya Al Masmudi, Sayyiduna ibn Wahab Abu Mohammed Abdullah and Sayyiduna Abi Abdullah Abdur Rahman Abdur Rahman (radi Allahu anhumul ajma'in).
AS A TEACHER
Even Imam A'zam Abu Hanifa (radi Allahu anhu), his teacher, held Imam Maalik (radi Allahu anhu) in great regard and respect and should sit in his study circle. Imam Maalik (radi Allahu anhu) liked his students to read aloud while he listened. He used to sit on a high chair with students all around taking notes.
AS A MUHADDIT AND AJURIST
He was a great "Muhaddith" (A Scholar of Hadith). He was very careful in selecting Hadith, and after examining them thoroughly used to record it in his Muwatta. As a Jurist, he was not afraid of giving a "Fatawa" (Legal Islamic Ruling) even if it was against the Caliph. He was once flogged for doing so.
PASSES AWAY
He passed away on the 11th of Rabi-ul-Awwal in the year 179 A.H. He was 86 years old. Imam Maalik (radi Allahu anhu) is buried in Janatul Baqi in Madinatul Munawwarah. He never wore shoes whilst in Madinatul Munawwarah. He never sat on a horse or used the toilets in this blessed city. He always went out of the city to relieve himself. He used to kiss the old buildings and the remains of old foundations, saying that Sayyiduna Rasulullah (sallal laahu alaihi wasallam) may have walked by, touched it or saw it. Such was his adoration for Sayyiduna Rasulullah (sallal laahu alaihi wasallam).
3 .Imam Al Shafi’i - founder of the Shafi'i school of thought. He was remarkable in that he resolved the differences of opinion that arose in the still evolving Muslim community and brought them together in the most outstanding legal system in the whole history of mankind. This book looks at his life and traces the development of his thought. It talks of his teachers and his followers and shows how the system he devised grew out of the intellectual and political currents of his time. It also gives an in-depth historical analysis of the various movements and sects which formed the background to the Islamic world in which he lived. The Shafi'i Madhhab: Imam Shafi'i was also taught by both Abu Hanifa's students and Imam Malik, and his respect for both men is also well-documented. IMAM SHAAFEE(150A.H.-204A.H.):Mohammed bin Idris Al Shaafa'ee (radi Allahu anhu) famously known as Imam Shaafa'ee was born in 150 A.H. and belonged to the Quraish tribe.
EARLY LIFE
When he was 10 years old, he came to Makkatul Mukarramah from Palestine where he grew up. He was very intelligent and had an excellent memory. He memorized the entire Holy Koran at the age of 7. By the age of 15, he had memorized the entire Muwatta of Imam Maalik (radi Allahu anhu). Before the age of 20, he studied Islamic Jurisprudence under the Mufti of Makkatul Mukarramah, Sayyiduna Muslim bin Khalil al Zanji and also Sayyiduna Sufyaan bin Uyayana (radi Allahu anhuma). Imam Maalik bin Anas (radi Allahu anhu) was also his teacher.
IN IRAQ
When the Governor of Iraq visited Madinatul Munawwarah, he was so impressed by Imam Shaafa'ee (radi Allahu anhu) that he persuaded him to become an Administrator. As Imam Shaafa'ee (radi Allahu anhu) was in conflict with the Government officials, he was deported to Iraq and brought in front of Haroun Rasheed who was very impressed with Imam Shaafa'ee (radi Allahu anhu). He now studied Islamic Jurisprudence under Imam Mohammed Ash Shaybaani (radi Allahu anhu), who was the student of Imam Abu Yusuf (radi Allahu anhu), who was the student of Imam A'zam Abu Hanifa (radi Allahu anhu). Thus, Imam Shaafa'ee (radi Allahu anhu) became a master of both the Hanafi and Shaafa'ee School of Fiqh.
IN EGYPT
On his way to Egypt, he lectured in Makkatul Mukarramah in the Haram Shareef. Imam Ahmed bin Hambal (radi Allahu anhu), who was studying at the time in Makkatul Mukarramah found great benefit from these lectures. Imam Shaafa'ee (radi Allahu anhu) then went to Baghdad where he spent 3 or 4 years and finally went to Egypt. He was now 50 years old. In Egypt, scholars from all over the world came to study at his feet. His famous pupils were Sayyiduna Rabi bin Sulayman, Sayyiduna Abu Yacoob Al Ruwayta and Sayyiduna Abu Ebraheem bin Yahya Al Muzani(radiAllahuanhumuajma'in).
HIS WORKS PASSES AWAY
"Kitaabul Umm" and "Ar Risaalah" are the two famous books on Islamic Fiqh written by him. Some reports say that he was injured seriously by a person called Fityan, while other reports mention that he passed away through natural illness on the last day of Rajab in the year 204 A.H.in Egypt. Maalik Al Kaamil, the Ayyubid Sultan, built a Mazaar for him in 608 A.H.
3. Imam Ahmad Abn Hambal – Imam Abu Abdullah Ahmed bin Mohammed bin Hambal (radi Allahu anhu) was born in Marw on the 20th of Rabi-ul-Awwal 164 A.H. chronologically the last of the four imams and lived just after the first three generations of exemplary Muslims, thus confronting a slightly different situation from that faced by his three predecessors. This necessitated a fresh approach to the legal issues arising out of the situation of the rapidly expanding urban development and imperial government which had started to engulf much of the Muslim community. The book shows how Imam Ahmad through his incredible personal integrity and scrupulous adherence to sound tradition was able to chart a course through a story period in which he lived. His example provided his followers with the legal bases of what later became the Hanbali madhab. The Hanbali Madhhab: Imam Ahmad ibn Hanbal studied under Imam Shafi'i, and consequently there are many similarities between the two madhhabs.
EARLY LIFE
His father, Sayyiduna Mohammed (radi Allahu anhu) was a warrior (Mujaahid) and lived in Basrah, Iraq. Imam Ahmed bin Hambal (radi Allahu anhu) was a very intelligent child, keenly interested in furthering his Islamic education. At the age of 16, he began studying Hadith literature. It is said that he learnt almost a million Ahadith by heart. He became a famous Jurist.
HIS TEACHERS
Some of his teachers were Imam Shaafa'ee, Sayyiduna Bishar bin Al Mufaddal, Sayyiduna Ismail bin Ulayyah, Sayyiduna Jarir bin Abdul Hamid and Sayyiduna Yahya bin Said (radi Allahu anhumul ajma'in). The great compilers of Ahadith, Imam Bukhaari and Imam Muslim (radi Allahu anhuma), including his teacher, Imam Shaafa'ee (radi Allahu anhu), have also reported Hadith from him. Imam Shaafa'ee (radi Allahu anhu), in spite of being the most learned in his time, used to refer to Imam Ahmed bin Hambal (radi Allahu anhu) about certain Ahadith.
HIS PUPILS HIS PIETY
Amongst his pupils, the most famous were Sayyiduna Abu Bakr Al Alhram, Sayyiduna Hambal bin Ishaaq and Sayyiduna Abul Qasim Al Baghwi (radi Allahu anhumul ajma'in). Imam Ahmed bin Hambal (radi Allahu anhu) was a very pious scholar who devoted all his life in the Science of Ahadith and Fiqh. He refused to eat in anyone's house who held a Governmental post. Being extremely poor with no food to eat at times, he used to still refuse to accept charity saying that he had full faith in Almighty Allah.
HIS WORKS
The most famous among his books are: Kitaabul A'maal, Kitaabut Tafseer, Kitaabul Naasikh wal Mansookh, Kitaabul Zahid, Kitaabul Masaa'il, Kitaabul Fadaa'il and Kitaabul Mansiq. His most famous book is his "MUSNAD", a kitab in which he collected about 50 000 to 70 000 Ahadith.
IMPRISONMENT
Imam Ahmed bin Hambal (radi Allahu anhu), in the later years of his life, was imprisoned and tortured by the ruthless rulers who went against him due to their un-Islamic beliefs and practises. Caliph Mutasim billah forced the Imam to accept the beliefs of the "Mu'tazalis" (a corrupt sect), but he refused, and was beaten to such a degree that his joints were dislocated. He was kept in heavy chains for 30 months in a prison in Baghdad. He still refused to accept the beliefs of the corrupt Mu'tazali Sect and was again beaten till he fell unconscious.
PASSES AWAY
On the 25th of Ramadaan in the year 221 A.H., Caliph Mutasim, in fear of the sin he committed, repented and set the Imam free. Imam Ahmed bin Hambal (radi Allahu anhu) forgave all the people except the Mutazalis. He passed away in the year 241 A.H.
III. THE DOCTRINES OF IMAM AND HISTORY
Doctrine is come from Latin word: (doctrina) by the meaning is a code of beliefs or "a body of teachings" or "instructions", taught principles or positions, as the body of teachings in a branch of knowledge or belief system.
Often doctrine specifically connotes a corpus of religious dogma as it is promulgated by a church, but not necessarily: doctrine is also used to refer to a principle of law, in the common law traditions, established through a history of past decisions, such as the doctrine of self-defense, or the principle of fair use, or the more narrowly applicable first-sale doctrine.
Madhhab or Mazhab (مذهب) is an Arabic term that refers to an Islamic school of thought, or fiqh (religious jurisprudence). In the first 150 years of Islam, there were many such "schools" - in fact, several of the Sahābah, or contemporary "companions" of Muhammad P.B.U.H, are credited with founding their own. The prominent Islamic jurisprudence schools of Damascus in Syria (often named Awza'iyya), Kufa and Basra in Iraq, and Medina in Arabia survived as the Maliki madhhab, while the other Iraqi schools were consolidated into the Hanafi madhhab. The Shafi'i, Hanbali, Zahiri and Jariri schools were established later, though the latter two schools eventually died out.
Shafi’i Doctrines and history
Shafi'iyyah was the third school of Islamic jurisprudence. According to the Shafi'i school the paramount sources of legal authority are the Qur'an and the Sunnah. Of less authority are the Ijma' of the community and thought of scholars (Ijitihad) exercised through qiyas. The scholar must interpret the ambiguous passages of the Qur'an according to the consensus of the Muslims, and if there is no consensus, according to qiyas. The Shafi'iyyah school of Islamic law was named after Muhammad ibn Idris al-Shafi'i (767-819). He belonged originally to the school of Medina and was also a pupil of Malik ibn Anas (d.795), the founder of Malikiyyah. However, he came to believe in the overriding authority of the traditions from the Prophet and identified them with the Sunnah. Baghdad and Cairo were the chief centres of the Shafi'iyyah. From these two cities Shafi'i teaching spread into various parts of the Islamic world. In the tenth century Mecca and Medina came to be regarded as the school's chief centres outside of Egypt. In the centuries preceding the emergence of the Ottoman empire the Shafi'is had acquired supremacy in the central lands of Islam. It was only under the Ottoman sultans at the beginning of the sixteenth century that the Shafi'i were replaced by the Hanafites, who were given judicial authority in Constantinople, while Central Asia passed to the Shi'a as a result of the rise of the Safawids in 1501. In spite of these developments, the people in Egypt, Syria and the Hidjaz continued to follow the Shafi'i madhhab. Today it remains predominant in Southern Arabia, Bahrain, the Malay Archipelago, East Africa and several parts of Central Asia.
Hanbali Doctrines and history
The Hanbali school is the fourth orthodox school of law within Sunni Islam. It derives its decrees from the Qur'an and the Sunnah, which it places above all forms of consensus, opinion or inference. The school accepts as authoritative an opinion given by a Companion of the Prophet, providing there is no disagreement with anther Companion. In the case of such disagreement, the opinion of the Companion nearest to that of the Qur'an or the Sunnah will prevail. The Hanbali school of law was established by Ahmad b. Hanbal (d.855). He studied law under different masters, including Imam Shafi'i (the founder of his own school). He is regarded as more learned in the traditions than in jurisprudence. His status also derives from his collection and exposition of the hadiths. His major contribution to Islamic scholarship is a collection of fifty-thousand traditions known as 'Musnadul-Imam Hanbal'.
In spite of the importance of Hanbal's work his school did not enjoy the popularity of the three preceding Sunni schools of law. Hanbal's followers were regarded as reactionary and troublesome on account of their reluctance to give personal opinion on matters of law, their rejection of analogy, their fanatic intolerance of views other than their own, and their exclusion of opponents from power and judicial office. Their unpopularity led to periodic bouts of persecution against them. The later history of the school has been characterised by fluctuations in their fortunes. Hanbali scholars such as Ibn Taymiyya (d.1328) and Ibn Qayyim al-Jouzia (d.1350), did display more tolerance to other views than their predecessors and were instrumental in making the teachings of Hanbali more generally accessible.
From time to time Hanbaliyyah became an active and numerically strong school in certain areas under the jurisdiction of the 'Abbassid Caliphate. But its importance gradually declined under the Ottoman Turks. The emergence of the Wahabi in the nineteenth century and its challenge to Ottoman authority enabled Hanbaliyyah to enjoy a period of revival. Today the school is officially recognised as authoritative in Saudi Arabia and areas within the Persian Gulf.
Hanafi Doctrines and history
The Hanafiyyah school is the first of the four orthodox Sunni schools of law. It is distinguished from the other schools through its placing less reliance on mass oral traditions as a source of legal knowledge. It developed the exegesis of the Qur'an through a method of analogical reasoning known as Qiyas. It also established the principle that the universal concurrence of the Ummah (community) of Islam on a point of law, as represented by legal and religious scholars, constituted evidence of the will of God. This process is called ijma', which means the consensus of the scholars. Thus, the school definitively established the Qur'an, the Traditions of the Prophet, ijma' and qiyas as the basis of Islamic law. In addition to these, Hanafi accepted local customs as a secondary source of the law. The Hanafi school of law was founded by Nu'man Abu Hanifah (d.767) in Kufa in Iraq. It derived from the bulk of the ancient school of Kufa and absorbed the ancient school of Basra. Abu Hanifah belonged to the period of the successors (tabiin)of the Sahabah (the companions of the Prophet). He was a Tabi'i since he had the good fortune to have lived during the period when some of the Sahabah were still alive. Having originated in Iraq, the Hanafi school was favoured by the first 'Abbasid caliphs in spite of the school's opposition to the power of the caliphs.
The privileged position which the school enjoyed under the 'Abbasid caliphate was lost with the decline of the 'Abbasid caliphate. However, the rise of the Ottoman empire led to the revival of Hanafi fortunes. Under the Ottomans the judgement-seats were occupied by Hanafites sent from Istanbul, even in countries where the population followed another madhhab. Consequently, the Hanafi madhhab became the only authoritative code of law in the public life and official administration of justice in all the provinces of the Ottoman empire. Even today the Hanafi code prevails in the former Ottoman countries. It is also dominant in Central Asia and India.
Maliki Doctrines and history
Malikiyyah is the second of the Islamic schools of jurisprudence. The sources of Maliki doctrine are the Qur'an, the Prophet's traditions (hadith), consensus (ijma'), and analogy (qiyas). <>(Over time, however, the school came to understand consensus to be that of the doctors of law, known as 'ulama.)
Imam Malik's major contribution to Islamic law is his book al-Muwatta (The Beaten Path). The Muwatta is a code of law based on the legal practices that were operating in Medina. It covers various areas ranging from prescribed rituals of prayer and fasting to the correct conduct of business relations. The legal code is supported by some 2,000 traditions attributed to the Prophet. Malikiyyah was founded by Malik ibn Anas (c.713-c.795), a legal expert in the city of Medina. Such was his stature that it is said three 'Abbasid caliphs visited him while they were on Pilgrimage to Medina. The second 'Abbasid caliph, al-Mansur (d.775), approached the Medinan jurist with the proposal to establish a judicial system that would unite the different judicial methods that were operating at that time throughout the Islamic world. The school spread westwards through Malik's disciples, becoming dominant in North Africa and Spain. In North Africa Malikiyyah gave rise to an important Sufi order, Shadhiliyyah, which was founded by Abu al-Hasan, a jurist in the Malikite school, in Tunisia in the thirteenth century.
During the Ottoman period Hanafite Turks were given the most important judicial in the Ottoman empire. North Africa, however, remained faithful to its Malikite heritage. Such was the strength of the local tradition that qadis (judges) from both the Hanafite and Malikite traditions worked with the local ruler. Following the fall of the Ottoman empire, Malikiyyah regained its position of ascendancy in the region. Today Malikite doctrine and practice remains widespread throughout North Africa, the Sudan and regions of West and Central Africa.
D. MAJOR STRAINS OF ISLAM IN INDIA
There are at least four major strains of contemporary Islam in India: Deobandi, Barelvi, Wahhabi (Ahl-e-Hadith/Salafi) and Shia. Both Deobandi and Barelvi sects derive their beliefs from the Hanafi school of jurisprudence but are at each other’s throat theologically and, at times, literally. Barelvis accuse Deobandis of being Wahhabis, meaning followers of Abdul Wahab (1703 – 1792), the 18th century cleric from Najd, whose campaign against the ‘corrupt’ emirs eventually led to the formation of current Saudi Arabia. His followers are called Wahhabis and usually this term is used interchangeably with the word Salafis. Ahl-e-Hadith, a group originating in South Asia, also follows a similar ideology.
The Barelvi accusation against Deobandis (of being Wahhabis) is only partially correct as Wahhabis don’t follow any of the four schools of jurisprudence in toto. However, Deobandi beliefs regarding the person of Prophet are much closer to Wahhabis. Deobandis strictly follow the Hanafi school and that explains their militant reluctance to do away with the practice of instant triple talaq which is not entirely an Islamic injunction but an interpretation reached by Imam Abu Hanifa. On their part, Deobandis accuse Barelvis of indulging in shirk (associating partners to Allah) by visiting dargahs, prostrating before graves and invoking favors from the dead. The animosity between the two groups is legendary with Deobandis not being allowed to pray in Barelvi mosques and in some cases, vice versa. The hardcore among them don’t inter-marry and some Barelvi rulings go as far as to have the marriage of their followers declared null and void if they have had any relationship with a Deobandi. So much so that shaking hands with Deobandis is prohibited and if forced into a situation, the manner in which Barelvis shake hands with Deobandis is quite unusual and pretty hilarious.
Barelvis are characterized by their great reverence for Prophet Muhammad whom they put at a higher pedestal than a mere bashar (human). A lot of their opposition to the other sects arises from the fact that the other sects don’t share their idea of the person of Prophet. An oft-used pejorative by Barelvis against others is gustaakh-e-rasool (irreverence to the Prophet). Even though one would find a lot of educated Muslims following the Barelvi ideology, the majority of Barelvi followers are poor, illiterate Muslims. They go to dargahs (shrines) and tie threads for mannats (supplications). In recent years, Barelvis have lost some of their clout but they are still in majority. The corruption of the sajjada-nashins (caretakers) of these dargahs has also put off many Muslims.
The third major strain is Wahhabism. The history of Wahhabism in India is almost as old as it is in Saudi Arabia. It is usually traced back to Syed Ahmed Shaheed (1786 – 1831) who was a follower of Shah Abdul Aziz (1746 – 1823), son of Shah Waliullah (1703 – 1762). He was involved in a militant struggle against Sikhs in the current NWPF region of Pakistan with local Pashtun tribes as allies and was eventually killed. Even though Wahhabism originated in India almost at the same time as the in Saudi Arabia, it is amazing how limited influence it has had in India in and South Asia. Jamaat Ahl-e-Hadith can be considered as an organized form of Wahhabism in India.
The fourth major strain is Shiism and a lot of people are familiar with the differences between them and Sunnis. It is also relevant to contemporary discussions because of a large Shia population in India, increasing influence of Iran in geopolitics and the war in Iraq.There are many other smaller strains of Islam in India like Qadianis (Ahmadis), Mahdavis, Ismailis, Bohras etc. but most of them either have limited influence or are generally considered on the fringes of mainstream Islam.
Conclusion
In india there are four imams as like in other state or countries, but most of Indian muslim there are hanafi’s followers .
we using the school of thought or madhab it becouse of we could not to understand the substantial means or purposes of the holy qur,an and hadith of Muhammmad P.B.U.H as Islamic laws and jurisprudence.
Nowadays most of Indian muslim they not follow purely one madhab but they was combining among of four madhab or more then . in other hand many Indian muslim they were fal in shirik and bid’at.
Refrences
1. Imam Wikipedie. free Encyclopedia.
2. W M. Watt,the formative period of Islamic thought.
3. Madh’hab-Wikipedia,the free encyclopedia.
In India there are schools of thought are followed by Hanafiyah, Malikiyah, Shafi’iyyah, Hanbaliyah.
Mayority of Indian’s muslim followed hanafi school of thought without little different as in the case of thought they followed hanafi’s school, in same time they practises many sincreticisms some practices. But they was school of thought to free from syirik and followed many school of thought but they also practise many bid’ah . Nowadays Ulama and Mudarris of shafi’iyah in south of india , they followed school of thought but also done many practices of bid’ah, and in north of india like Jami’atul Ishlah and Jami’atul Falah the hanafiyah schools they practices also many syirik and bid’ah.
Nadwatul ulama lucknow followed hanafi school but hey are libral having brought out no class with Shafii Maliki, Hambali. They aso except many doctrines of others imam and doing good job for entering muslims community. Benares salafiah followed hambali school of thought and presented are true shari’at of islam the emphisized only on Qur”an and Hadith or Sunnah of prophet Muhammad P.B.U.H, nowadays many ahli hadith in india practices bid’ah this couse of culture of assimilation of they qudrates communities thought.
A. Introduction To Islam In Contemporary India
The immediate provocation for this article comes from reports that 300 Muslim couples in Sultanpur have been asked to remarry because they attended a funeral led by a Maulana belonging to another sect. While such an attitude may seem holier-than-thou to some, it is of utmost importance to many others. This issue also provides a good opportunity to understand the differences between various sects of Muslims in India. Inspiration for this write-up also comes up from the callous habit of some media outlets and scholars to paint the entire Indian Muslim community with the same brush.
The concept of ummah (community) is central to Islamic beliefs but except during the life of Prophet Muhammad, the existence of one single ummah has been just an illusion. Just before the death of Prophet, there was a major schism in Islam that led to the formation of two groups, Sunnis and Shias. Over time, these major groups kept dividing and sub-dividing into other formations whereas new sects kept originating. Some have survived history, some have shaped it and some have faded into oblivion. There is a famous tradition related to Prophet that there will be 73 sects of Muslims with only one being safe from the fire. Many sects use this hadith (traditions related to Prophet) to highlight differences with other sects and insist why their sect is the only rightly guided one.
II. BRIEF BIOGRAPHIES OF THE FOUR IMAM
THEIR LIVES, WORKS, AND THEIR SCHOOLOF THOUGHT(Doctrines)
1. Imam Abu Hanifa – died in 150 AH/767CE. He met the companions of the Prophet (saw) and is counted amongst the Tabi'un (followers). He is renowned for his piercing intellect as faqih, his scrupulousness, integrity of character and his resoluteness in the face of oppression. His school is historically associated with the rule in India and is the most widely followed school of thought. This makes his study particularly important for the English speaking readers since it gives them an in-depth appreciation of the school followed by the majority of the Muslims in the world. The Hanafi Madhhab: Imam Abu Hanifa, who was the 'founder' of the Hanafi school, lived in what is now modern-day Iraq, not long after the prophet Muhammad's death. It is reported that Imam Abu Hanifa studied under many teachers. He also met the "companion" (sahābi) Anas ibn Malik, making Imam Abu Hanifa one of the tābi'ūn, or second generation in oral transmission from Muhammad {peace be upon him}
2. Imam Malik Imam Maalik (radi Allahu anhu) was born in 93 A.H. He was born in the period of the Ummayyad Dynasty. His full name is Maalik bin Anas. He is the founder of the Maliki school of thought. He lived his whole life in Madina where much of the Quran was revealed and most of the legal practices of Islam established. He spent his life studying, recording and clarifying the legal parameters and precedents which was passed down to him by the first two generations of Muslims who were the direct inheritors of the perfected form of Islam left by the Prophet (saw). This book not only gives the biographical details of the Imam's life but also puts it in its historical context and most importantly, shows us the methods he used in reaching his legal conclusions which played a vital part in preserving exactly the legacy of the pure Divine Guidance left by the Prophet and his Companions. The Maliki Madhhab: Imam Malik was born shortly thereafter in Medina. There are reports that they lived at the same time and, although Malik was much younger, their mutual respect is well-known. In fact, one of Abu Hanifa's main students, on whose teaching a lot of the Hanafi school is based, studied under Imam Malik as well. Imam Malik(93A.H.-179A.H.):
EDUCATION
Imam Malik (radi Allahu anhu's) grandfather and uncle were great scholars of Hadith. Imam Maalik (radi Allahu anhu) learnt Ahadith from his uncle, Sayyiduna Abu Suhail Nafi (radi Allahu anhu). The Imam was a very keen scholar from his childhood days.
TEACHERS
Imam Malik (radi Allahu anhu) had many illustrious teachers. Most of them were great Taabi'i scholars who learnt under the Sahaba. Some of his teachers used to teach in Masjidun Nabawi. He learnt how to read the Holy Koran from Sayyiduna Abu Radim Nafi Abdur Rahman (radi Allahu anhu). He also learnt Hadith under Sayyiduna Nafi, Sayyiduna Jafer Saadiq, Sayyiduna Mohammed bin Yahya Ansaari, Sayyiduna Abu Haashim Salmah, Sayyiduna Yahya bin Said and Sayyiduna Hishaam bin Urwah (radi Allahu anhumul ajma'in).
HIS PUPILS
Imam Malik (radi Allahu anhu's) fame spread far and wide and many great scholars sat in his company learning Ahadith and other Islamic legal issues. Some 1300 scholars sat at his feet. They copied the "MUWATTA" from him. The "Muwatta" is a collection of Ahadith by Imam Maalik (radi Allah anhu). Many of his pupils copied the Muwatta, the famous among them being: Sayyiduna Yahya bin Yahya Al Masmudi, Sayyiduna ibn Wahab Abu Mohammed Abdullah and Sayyiduna Abi Abdullah Abdur Rahman Abdur Rahman (radi Allahu anhumul ajma'in).
AS A TEACHER
Even Imam A'zam Abu Hanifa (radi Allahu anhu), his teacher, held Imam Maalik (radi Allahu anhu) in great regard and respect and should sit in his study circle. Imam Maalik (radi Allahu anhu) liked his students to read aloud while he listened. He used to sit on a high chair with students all around taking notes.
AS A MUHADDIT AND AJURIST
He was a great "Muhaddith" (A Scholar of Hadith). He was very careful in selecting Hadith, and after examining them thoroughly used to record it in his Muwatta. As a Jurist, he was not afraid of giving a "Fatawa" (Legal Islamic Ruling) even if it was against the Caliph. He was once flogged for doing so.
PASSES AWAY
He passed away on the 11th of Rabi-ul-Awwal in the year 179 A.H. He was 86 years old. Imam Maalik (radi Allahu anhu) is buried in Janatul Baqi in Madinatul Munawwarah. He never wore shoes whilst in Madinatul Munawwarah. He never sat on a horse or used the toilets in this blessed city. He always went out of the city to relieve himself. He used to kiss the old buildings and the remains of old foundations, saying that Sayyiduna Rasulullah (sallal laahu alaihi wasallam) may have walked by, touched it or saw it. Such was his adoration for Sayyiduna Rasulullah (sallal laahu alaihi wasallam).
3 .Imam Al Shafi’i - founder of the Shafi'i school of thought. He was remarkable in that he resolved the differences of opinion that arose in the still evolving Muslim community and brought them together in the most outstanding legal system in the whole history of mankind. This book looks at his life and traces the development of his thought. It talks of his teachers and his followers and shows how the system he devised grew out of the intellectual and political currents of his time. It also gives an in-depth historical analysis of the various movements and sects which formed the background to the Islamic world in which he lived. The Shafi'i Madhhab: Imam Shafi'i was also taught by both Abu Hanifa's students and Imam Malik, and his respect for both men is also well-documented. IMAM SHAAFEE(150A.H.-204A.H.):Mohammed bin Idris Al Shaafa'ee (radi Allahu anhu) famously known as Imam Shaafa'ee was born in 150 A.H. and belonged to the Quraish tribe.
EARLY LIFE
When he was 10 years old, he came to Makkatul Mukarramah from Palestine where he grew up. He was very intelligent and had an excellent memory. He memorized the entire Holy Koran at the age of 7. By the age of 15, he had memorized the entire Muwatta of Imam Maalik (radi Allahu anhu). Before the age of 20, he studied Islamic Jurisprudence under the Mufti of Makkatul Mukarramah, Sayyiduna Muslim bin Khalil al Zanji and also Sayyiduna Sufyaan bin Uyayana (radi Allahu anhuma). Imam Maalik bin Anas (radi Allahu anhu) was also his teacher.
IN IRAQ
When the Governor of Iraq visited Madinatul Munawwarah, he was so impressed by Imam Shaafa'ee (radi Allahu anhu) that he persuaded him to become an Administrator. As Imam Shaafa'ee (radi Allahu anhu) was in conflict with the Government officials, he was deported to Iraq and brought in front of Haroun Rasheed who was very impressed with Imam Shaafa'ee (radi Allahu anhu). He now studied Islamic Jurisprudence under Imam Mohammed Ash Shaybaani (radi Allahu anhu), who was the student of Imam Abu Yusuf (radi Allahu anhu), who was the student of Imam A'zam Abu Hanifa (radi Allahu anhu). Thus, Imam Shaafa'ee (radi Allahu anhu) became a master of both the Hanafi and Shaafa'ee School of Fiqh.
IN EGYPT
On his way to Egypt, he lectured in Makkatul Mukarramah in the Haram Shareef. Imam Ahmed bin Hambal (radi Allahu anhu), who was studying at the time in Makkatul Mukarramah found great benefit from these lectures. Imam Shaafa'ee (radi Allahu anhu) then went to Baghdad where he spent 3 or 4 years and finally went to Egypt. He was now 50 years old. In Egypt, scholars from all over the world came to study at his feet. His famous pupils were Sayyiduna Rabi bin Sulayman, Sayyiduna Abu Yacoob Al Ruwayta and Sayyiduna Abu Ebraheem bin Yahya Al Muzani(radiAllahuanhumuajma'in).
HIS WORKS PASSES AWAY
"Kitaabul Umm" and "Ar Risaalah" are the two famous books on Islamic Fiqh written by him. Some reports say that he was injured seriously by a person called Fityan, while other reports mention that he passed away through natural illness on the last day of Rajab in the year 204 A.H.in Egypt. Maalik Al Kaamil, the Ayyubid Sultan, built a Mazaar for him in 608 A.H.
3. Imam Ahmad Abn Hambal – Imam Abu Abdullah Ahmed bin Mohammed bin Hambal (radi Allahu anhu) was born in Marw on the 20th of Rabi-ul-Awwal 164 A.H. chronologically the last of the four imams and lived just after the first three generations of exemplary Muslims, thus confronting a slightly different situation from that faced by his three predecessors. This necessitated a fresh approach to the legal issues arising out of the situation of the rapidly expanding urban development and imperial government which had started to engulf much of the Muslim community. The book shows how Imam Ahmad through his incredible personal integrity and scrupulous adherence to sound tradition was able to chart a course through a story period in which he lived. His example provided his followers with the legal bases of what later became the Hanbali madhab. The Hanbali Madhhab: Imam Ahmad ibn Hanbal studied under Imam Shafi'i, and consequently there are many similarities between the two madhhabs.
EARLY LIFE
His father, Sayyiduna Mohammed (radi Allahu anhu) was a warrior (Mujaahid) and lived in Basrah, Iraq. Imam Ahmed bin Hambal (radi Allahu anhu) was a very intelligent child, keenly interested in furthering his Islamic education. At the age of 16, he began studying Hadith literature. It is said that he learnt almost a million Ahadith by heart. He became a famous Jurist.
HIS TEACHERS
Some of his teachers were Imam Shaafa'ee, Sayyiduna Bishar bin Al Mufaddal, Sayyiduna Ismail bin Ulayyah, Sayyiduna Jarir bin Abdul Hamid and Sayyiduna Yahya bin Said (radi Allahu anhumul ajma'in). The great compilers of Ahadith, Imam Bukhaari and Imam Muslim (radi Allahu anhuma), including his teacher, Imam Shaafa'ee (radi Allahu anhu), have also reported Hadith from him. Imam Shaafa'ee (radi Allahu anhu), in spite of being the most learned in his time, used to refer to Imam Ahmed bin Hambal (radi Allahu anhu) about certain Ahadith.
HIS PUPILS HIS PIETY
Amongst his pupils, the most famous were Sayyiduna Abu Bakr Al Alhram, Sayyiduna Hambal bin Ishaaq and Sayyiduna Abul Qasim Al Baghwi (radi Allahu anhumul ajma'in). Imam Ahmed bin Hambal (radi Allahu anhu) was a very pious scholar who devoted all his life in the Science of Ahadith and Fiqh. He refused to eat in anyone's house who held a Governmental post. Being extremely poor with no food to eat at times, he used to still refuse to accept charity saying that he had full faith in Almighty Allah.
HIS WORKS
The most famous among his books are: Kitaabul A'maal, Kitaabut Tafseer, Kitaabul Naasikh wal Mansookh, Kitaabul Zahid, Kitaabul Masaa'il, Kitaabul Fadaa'il and Kitaabul Mansiq. His most famous book is his "MUSNAD", a kitab in which he collected about 50 000 to 70 000 Ahadith.
IMPRISONMENT
Imam Ahmed bin Hambal (radi Allahu anhu), in the later years of his life, was imprisoned and tortured by the ruthless rulers who went against him due to their un-Islamic beliefs and practises. Caliph Mutasim billah forced the Imam to accept the beliefs of the "Mu'tazalis" (a corrupt sect), but he refused, and was beaten to such a degree that his joints were dislocated. He was kept in heavy chains for 30 months in a prison in Baghdad. He still refused to accept the beliefs of the corrupt Mu'tazali Sect and was again beaten till he fell unconscious.
PASSES AWAY
On the 25th of Ramadaan in the year 221 A.H., Caliph Mutasim, in fear of the sin he committed, repented and set the Imam free. Imam Ahmed bin Hambal (radi Allahu anhu) forgave all the people except the Mutazalis. He passed away in the year 241 A.H.
III. THE DOCTRINES OF IMAM AND HISTORY
Doctrine is come from Latin word: (doctrina) by the meaning is a code of beliefs or "a body of teachings" or "instructions", taught principles or positions, as the body of teachings in a branch of knowledge or belief system.
Often doctrine specifically connotes a corpus of religious dogma as it is promulgated by a church, but not necessarily: doctrine is also used to refer to a principle of law, in the common law traditions, established through a history of past decisions, such as the doctrine of self-defense, or the principle of fair use, or the more narrowly applicable first-sale doctrine.
Madhhab or Mazhab (مذهب) is an Arabic term that refers to an Islamic school of thought, or fiqh (religious jurisprudence). In the first 150 years of Islam, there were many such "schools" - in fact, several of the Sahābah, or contemporary "companions" of Muhammad P.B.U.H, are credited with founding their own. The prominent Islamic jurisprudence schools of Damascus in Syria (often named Awza'iyya), Kufa and Basra in Iraq, and Medina in Arabia survived as the Maliki madhhab, while the other Iraqi schools were consolidated into the Hanafi madhhab. The Shafi'i, Hanbali, Zahiri and Jariri schools were established later, though the latter two schools eventually died out.
Shafi’i Doctrines and history
Shafi'iyyah was the third school of Islamic jurisprudence. According to the Shafi'i school the paramount sources of legal authority are the Qur'an and the Sunnah. Of less authority are the Ijma' of the community and thought of scholars (Ijitihad) exercised through qiyas. The scholar must interpret the ambiguous passages of the Qur'an according to the consensus of the Muslims, and if there is no consensus, according to qiyas. The Shafi'iyyah school of Islamic law was named after Muhammad ibn Idris al-Shafi'i (767-819). He belonged originally to the school of Medina and was also a pupil of Malik ibn Anas (d.795), the founder of Malikiyyah. However, he came to believe in the overriding authority of the traditions from the Prophet and identified them with the Sunnah. Baghdad and Cairo were the chief centres of the Shafi'iyyah. From these two cities Shafi'i teaching spread into various parts of the Islamic world. In the tenth century Mecca and Medina came to be regarded as the school's chief centres outside of Egypt. In the centuries preceding the emergence of the Ottoman empire the Shafi'is had acquired supremacy in the central lands of Islam. It was only under the Ottoman sultans at the beginning of the sixteenth century that the Shafi'i were replaced by the Hanafites, who were given judicial authority in Constantinople, while Central Asia passed to the Shi'a as a result of the rise of the Safawids in 1501. In spite of these developments, the people in Egypt, Syria and the Hidjaz continued to follow the Shafi'i madhhab. Today it remains predominant in Southern Arabia, Bahrain, the Malay Archipelago, East Africa and several parts of Central Asia.
Hanbali Doctrines and history
The Hanbali school is the fourth orthodox school of law within Sunni Islam. It derives its decrees from the Qur'an and the Sunnah, which it places above all forms of consensus, opinion or inference. The school accepts as authoritative an opinion given by a Companion of the Prophet, providing there is no disagreement with anther Companion. In the case of such disagreement, the opinion of the Companion nearest to that of the Qur'an or the Sunnah will prevail. The Hanbali school of law was established by Ahmad b. Hanbal (d.855). He studied law under different masters, including Imam Shafi'i (the founder of his own school). He is regarded as more learned in the traditions than in jurisprudence. His status also derives from his collection and exposition of the hadiths. His major contribution to Islamic scholarship is a collection of fifty-thousand traditions known as 'Musnadul-Imam Hanbal'.
In spite of the importance of Hanbal's work his school did not enjoy the popularity of the three preceding Sunni schools of law. Hanbal's followers were regarded as reactionary and troublesome on account of their reluctance to give personal opinion on matters of law, their rejection of analogy, their fanatic intolerance of views other than their own, and their exclusion of opponents from power and judicial office. Their unpopularity led to periodic bouts of persecution against them. The later history of the school has been characterised by fluctuations in their fortunes. Hanbali scholars such as Ibn Taymiyya (d.1328) and Ibn Qayyim al-Jouzia (d.1350), did display more tolerance to other views than their predecessors and were instrumental in making the teachings of Hanbali more generally accessible.
From time to time Hanbaliyyah became an active and numerically strong school in certain areas under the jurisdiction of the 'Abbassid Caliphate. But its importance gradually declined under the Ottoman Turks. The emergence of the Wahabi in the nineteenth century and its challenge to Ottoman authority enabled Hanbaliyyah to enjoy a period of revival. Today the school is officially recognised as authoritative in Saudi Arabia and areas within the Persian Gulf.
Hanafi Doctrines and history
The Hanafiyyah school is the first of the four orthodox Sunni schools of law. It is distinguished from the other schools through its placing less reliance on mass oral traditions as a source of legal knowledge. It developed the exegesis of the Qur'an through a method of analogical reasoning known as Qiyas. It also established the principle that the universal concurrence of the Ummah (community) of Islam on a point of law, as represented by legal and religious scholars, constituted evidence of the will of God. This process is called ijma', which means the consensus of the scholars. Thus, the school definitively established the Qur'an, the Traditions of the Prophet, ijma' and qiyas as the basis of Islamic law. In addition to these, Hanafi accepted local customs as a secondary source of the law. The Hanafi school of law was founded by Nu'man Abu Hanifah (d.767) in Kufa in Iraq. It derived from the bulk of the ancient school of Kufa and absorbed the ancient school of Basra. Abu Hanifah belonged to the period of the successors (tabiin)of the Sahabah (the companions of the Prophet). He was a Tabi'i since he had the good fortune to have lived during the period when some of the Sahabah were still alive. Having originated in Iraq, the Hanafi school was favoured by the first 'Abbasid caliphs in spite of the school's opposition to the power of the caliphs.
The privileged position which the school enjoyed under the 'Abbasid caliphate was lost with the decline of the 'Abbasid caliphate. However, the rise of the Ottoman empire led to the revival of Hanafi fortunes. Under the Ottomans the judgement-seats were occupied by Hanafites sent from Istanbul, even in countries where the population followed another madhhab. Consequently, the Hanafi madhhab became the only authoritative code of law in the public life and official administration of justice in all the provinces of the Ottoman empire. Even today the Hanafi code prevails in the former Ottoman countries. It is also dominant in Central Asia and India.
Maliki Doctrines and history
Malikiyyah is the second of the Islamic schools of jurisprudence. The sources of Maliki doctrine are the Qur'an, the Prophet's traditions (hadith), consensus (ijma'), and analogy (qiyas). <>(Over time, however, the school came to understand consensus to be that of the doctors of law, known as 'ulama.)
Imam Malik's major contribution to Islamic law is his book al-Muwatta (The Beaten Path). The Muwatta is a code of law based on the legal practices that were operating in Medina. It covers various areas ranging from prescribed rituals of prayer and fasting to the correct conduct of business relations. The legal code is supported by some 2,000 traditions attributed to the Prophet. Malikiyyah was founded by Malik ibn Anas (c.713-c.795), a legal expert in the city of Medina. Such was his stature that it is said three 'Abbasid caliphs visited him while they were on Pilgrimage to Medina. The second 'Abbasid caliph, al-Mansur (d.775), approached the Medinan jurist with the proposal to establish a judicial system that would unite the different judicial methods that were operating at that time throughout the Islamic world. The school spread westwards through Malik's disciples, becoming dominant in North Africa and Spain. In North Africa Malikiyyah gave rise to an important Sufi order, Shadhiliyyah, which was founded by Abu al-Hasan, a jurist in the Malikite school, in Tunisia in the thirteenth century.
During the Ottoman period Hanafite Turks were given the most important judicial in the Ottoman empire. North Africa, however, remained faithful to its Malikite heritage. Such was the strength of the local tradition that qadis (judges) from both the Hanafite and Malikite traditions worked with the local ruler. Following the fall of the Ottoman empire, Malikiyyah regained its position of ascendancy in the region. Today Malikite doctrine and practice remains widespread throughout North Africa, the Sudan and regions of West and Central Africa.
D. MAJOR STRAINS OF ISLAM IN INDIA
There are at least four major strains of contemporary Islam in India: Deobandi, Barelvi, Wahhabi (Ahl-e-Hadith/Salafi) and Shia. Both Deobandi and Barelvi sects derive their beliefs from the Hanafi school of jurisprudence but are at each other’s throat theologically and, at times, literally. Barelvis accuse Deobandis of being Wahhabis, meaning followers of Abdul Wahab (1703 – 1792), the 18th century cleric from Najd, whose campaign against the ‘corrupt’ emirs eventually led to the formation of current Saudi Arabia. His followers are called Wahhabis and usually this term is used interchangeably with the word Salafis. Ahl-e-Hadith, a group originating in South Asia, also follows a similar ideology.
The Barelvi accusation against Deobandis (of being Wahhabis) is only partially correct as Wahhabis don’t follow any of the four schools of jurisprudence in toto. However, Deobandi beliefs regarding the person of Prophet are much closer to Wahhabis. Deobandis strictly follow the Hanafi school and that explains their militant reluctance to do away with the practice of instant triple talaq which is not entirely an Islamic injunction but an interpretation reached by Imam Abu Hanifa. On their part, Deobandis accuse Barelvis of indulging in shirk (associating partners to Allah) by visiting dargahs, prostrating before graves and invoking favors from the dead. The animosity between the two groups is legendary with Deobandis not being allowed to pray in Barelvi mosques and in some cases, vice versa. The hardcore among them don’t inter-marry and some Barelvi rulings go as far as to have the marriage of their followers declared null and void if they have had any relationship with a Deobandi. So much so that shaking hands with Deobandis is prohibited and if forced into a situation, the manner in which Barelvis shake hands with Deobandis is quite unusual and pretty hilarious.
Barelvis are characterized by their great reverence for Prophet Muhammad whom they put at a higher pedestal than a mere bashar (human). A lot of their opposition to the other sects arises from the fact that the other sects don’t share their idea of the person of Prophet. An oft-used pejorative by Barelvis against others is gustaakh-e-rasool (irreverence to the Prophet). Even though one would find a lot of educated Muslims following the Barelvi ideology, the majority of Barelvi followers are poor, illiterate Muslims. They go to dargahs (shrines) and tie threads for mannats (supplications). In recent years, Barelvis have lost some of their clout but they are still in majority. The corruption of the sajjada-nashins (caretakers) of these dargahs has also put off many Muslims.
The third major strain is Wahhabism. The history of Wahhabism in India is almost as old as it is in Saudi Arabia. It is usually traced back to Syed Ahmed Shaheed (1786 – 1831) who was a follower of Shah Abdul Aziz (1746 – 1823), son of Shah Waliullah (1703 – 1762). He was involved in a militant struggle against Sikhs in the current NWPF region of Pakistan with local Pashtun tribes as allies and was eventually killed. Even though Wahhabism originated in India almost at the same time as the in Saudi Arabia, it is amazing how limited influence it has had in India in and South Asia. Jamaat Ahl-e-Hadith can be considered as an organized form of Wahhabism in India.
The fourth major strain is Shiism and a lot of people are familiar with the differences between them and Sunnis. It is also relevant to contemporary discussions because of a large Shia population in India, increasing influence of Iran in geopolitics and the war in Iraq.There are many other smaller strains of Islam in India like Qadianis (Ahmadis), Mahdavis, Ismailis, Bohras etc. but most of them either have limited influence or are generally considered on the fringes of mainstream Islam.
Conclusion
In india there are four imams as like in other state or countries, but most of Indian muslim there are hanafi’s followers .
we using the school of thought or madhab it becouse of we could not to understand the substantial means or purposes of the holy qur,an and hadith of Muhammmad P.B.U.H as Islamic laws and jurisprudence.
Nowadays most of Indian muslim they not follow purely one madhab but they was combining among of four madhab or more then . in other hand many Indian muslim they were fal in shirik and bid’at.
Refrences
1. Imam Wikipedie. free Encyclopedia.
2. W M. Watt,the formative period of Islamic thought.
3. Madh’hab-Wikipedia,the free encyclopedia.
Labels: PPI-India
Read more...
posted by Ikhsan Al-banjari @ 2:51 AM
0 Comments
