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Islam
INTRODUCTION
1. Orientations
a. Figures
2. Koran
3. Theology
4. Concept of divine
5. Sharia
6. Muhammad
7. Cult and Festivals
8. Mecca
9. Cultic personalities
10. Caliph
11. Structures
12. Popular religion
13. Others
14. Calendar



























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Islam / Sharia /
Madhhab
Arabic: madhhab



Madhhabs
Hanafi
Hanbali
Maliki
Shafi'i

Jafari
Zahiriya
at-Tabari

Madhhabs by country
Algeria Maliki; Ibadi minority
Bahrain Jafari (Shi'i); Shafi'i and Maliki (Sunni)
Egypt Hanafi
Iran Jafari (Shi'i); Hanafi (Sunni)
Iraq Jafari (Shi'i); Hanafi (Sunni)
Israel Hanafi, some Shafi'i
Jordan Hanafi
Kuwait Maliki (Sunni); Jafari (Shi'i)
Lebanon Hanafi (Sunni); Jafari (Shi'i)
Libya Maliki; Ibadi minority
Mauritania Maliki
Morocco Maliki
Oman Ibadi majority, Shafi'i (Sunni)
Palestine Hanafi, some Shafi'i
Qatar Hanbali
Saudi Arabia Hanbali (Sunni); Jafari (Shi'i)
Sudan Hanafi, some Maliki
Syria Hanafi
Tunisia Maliki (also Hanafi)
Turkey Hanafi
United Arab Emirates Hanbali (Sunni); Jafari (Shi'i)
Western Sahara Maliki
Yemen Shafi'i (Sunni); Zaydi Shi'i school

In Islam, a complete system within Muslim Law, Sharia. The madhhabs are often referred to as 'schools' of Sharia.
In Sunni Islam, there are 4 madhhabs, Hanafi, Hanbali, Maliki and Shafi'i. In Twelver Shi'i Islam there is only one madhhab, the school of Jafari. Ibadi Islam also has a madhhab, though not independently named.
Madhhab may also be used to indicate ideology beyond Sharia, but this is a little used meaning of the term.
The 4 madhhabs of Sunni Islam today are really just the survivors of a number of madhhabs defined in the early centuries of Islam. Other important, but extinct madhhabs were the ones of Abu Thawr (dead 854) and at-Tabari (dead 923). A consensus of uniform acceptance has been formed between the 4 schools, and in some societies a Muslim may shift between different madhhabs depending on his personal views and the case in matter.
Despite how hard it may be for the outsider to comprehend, the 4 schools have arrived at the point of accepting other madhhabs as legitimate. This may be deduced to the schools being substantially similar in important matters, while there still are a great number of differences between them.




By Tore Kjeilen