What are the two main branches of Islam? | Reference.com What are the two main branches of Islam? A: Quick Answer The two main branches of Islam are Sunni and Shia Islam. The primary difference in their beliefs is the succession to Mohammad. Another difference is the interpretation of the Koran. Full Answer Sunni Islams believe that Mohammad intended for the Muslim community to choose a successor by consensus. The name "Sunni" means "traditional," and the followers believe the Koran is authentic and may not be added to or taken from. Approximately 90 percent of Muslims are Sunni. Shia Islams, or Shiites, believe that Mohammad chose his son-in-law, Ali, to be his successor. Their name means "partisans" and they reside primarily in Iraq, Iran and Yemen. They view the Koran as unauthentic and offer their own interpretations to its doctrines. 3 Faiths with One God - Islam The Mihrab and Minbar in the Sultan Hassan Mosque in Cairo, Egypt. Islam is almost 1,300 years old and recognizes Moses, Jesus, and many others as prophets.

The Prophet Muhammad (570-632 CE) was born in Mecca, in present-day Saudi Arabia, and is considered the last of the prophets. Muslims believe that Islam began in 610 CE when Muhammad started receiving revelations from God, or Allah in Arabic. These revelations are recorded in the Qur’an, the holy book of Islam. There are two main branches in Islam: Sunni and Shi’a. A split occurred shortly after the death of Muhammad over the question of who was to lead the Muslims. The Shi’a believed that Muhammad pre-selected Imam Ali, his cousin and son-in-law. The Sunnis believed that the leader should be chosen through consultation and election. Today about 85-90% of the Muslim population worldwide are Sunni. In the Arab World most of the Shi’a live in Lebanon and Iraq. A small minority of Muslims are Druze, a branch of Islam found mostly in Lebanon, Syria and Palestine. Supported by a grant from the Institute of Museum and Library Services. Any views expressed in this exhibit do not necessarily represent those of the Institute of Museum and Library Services.

©2009 Arab American National Museum The difference between Shi’a and Sunni explained | Euronews The difference between Shi’a and Sunni explained Now Reading: The difference between Shi’a and Sunni explained Today's Top Stories last updated: 17/09/2013 Euronews With Arab world conflicts so often making headlines, the terms Shia and Sunni – the two main branches of Islam – are now familiar to many non-Muslims following world news, even if the characteristics that distinguish one from the other remain unclear. Here we look at the history of the two sects of Islam, their differences and the distribution of their followers across the world. The Shia (sometimes written Shi’ite) movement within Islam has political origins; after the death of the Prophet Muhammed in AD 632, the founders of the Shia sect (who are collectively known as Shi’a) wanted power to pass to the Prophet’s son-in-law and cousin, Ali, and then to his male successors. Over the centuries that followed, religious differences developed between Shi’a and non-Shi’a Muslims alongside the initial political distinctions.

The Shi’a – who account for around 10-13% of the world’s estimated 1,6 billion Muslim believers – acknowledge Ali as the divinely appointed Caliph (ruler of the nation of Islam) and his successors as Imams, who are blessed with divine knowledge. Muhammad didn’t appoint his successor definitively and in the wake of his death the community of Arabic tribes he had converted to Islam a short time before, drifted to the edge of collapse. Muhammad’s followers hastily appointed his successor as Caliph themselves, chosing his father- in-law, who also happened to be among his closest friends, Abu Bakr. According to some Shia sources, many Muslims believed Muhammad had appointed Ali, the husband of his daughter, as his successor. The division started at around this moment of history- those who backed Ali against Abu Bakr became the Shi’a. The name itself comes from the Arabic word sía, which means ’party’ or ’successors’, referring to the first successors of Ali, namely the ’party of Ali’ or ’síat Ali’. As it transpired Ali was selected to be the fourth Caliph, between AD 656 and AD 661.

The division in Islam crystallised when Ali’s son, Hussein, was killed in AD 680 in Karbala, Iraq by the ruling Caliph’s troops. After Hussein’s killing, the Sunni Caliphs seized and consolidated their political power, leaving the Shi’a marginalised. According to the Pew Research Center’s Forum on Religion & Public Life, in most countries in the Middle-East, at least 40% of Sunnis don’t consider Shi’a to be real Muslims; meanwhile, among Shi’a criticism of Sunnis is sometimes an accusation that Sunni dogmatism can be a fertile breeding ground for Islamic extremist. Differences in religious practices Aside the fact that Shi’a pray three times a day and Sunnis five times, there are also differences between Shi’a and Sunni perception of Islam. Both branches are based on the teachings of the holy Quran, with the second most important source being the Sunnah, the exemplary way of life for Muslims as defined by both the Quran and the teachings of the Prophet Muhammed, known as Hadith. Shi’a Muslims also consider the words of the imams as Hadith.

One of the most important differences between the ideology of the two sects is that the Shi’a consider Imams to be divine and in possession of spiritual authority, a mediator between Allah and the believers. For Shi’a, the Imam is not simply the deputy of the Prophet, but his representative on Earth. Thus the Shi’a do not only make their pilgrimage (Hajj) to Mecca, but also to the tombs of 11 of the 12 Imams, who are considered saints (the 12th Imam, Mehdi, is considered ‘hidden’ or disappeared. Sunni Muslims do not attach such reverence to an Imam and in Sunni Islam the term Imam refers to a contemporary mosque or Muslim community leader. The five pillars of Islam – the declaration of Faith, Prayer, Fasting, Charity and Pilgrimage – while shared between Shi’a and Sunni, are represented differently in the Shi’a faith: Shi’a Islam, as well as having five principal pillars different to those of Sunnis, also has 10 ancillaries, which incorporate the ideas expressed in the five Sunni pillars.

The five principal Shi’a pillars are Tawhid (the Oneness of God), Nubuwwah (Prophethood), Resurrection, Divine Justice and Imamah (belief in the political and spiritual supremacy of the Prophet’s successors). For the 10 ancillaries, the Shi’a faith includes Prayer, Fasting, Charity and Pilgrimage, but adds Khums (the tax of one-fifth), Enjoining what is Just, Forbidding what is Evil, Tawallá (loving what is Good) and Tabarra (disassociation with those who oppose Good and those who caused harm to Islam). Another ancillary in Shi’a Islam is Jihad, the meaning of which continues to be debated by Islamic scholars. Traditionally Jihad is composed of two elements: an inner struggle with oneself to maintain the way of God and an outer struggle against Islam’s enemies which can be either violent or non-violent. The Shia Crescent Most of Shi’a populations are found in Iran, Iraq, Syria, Lebanon and Bahrain, and make up what’s called the ’Shia crescent’ because of the shape of these territories on a map. Share this article: Islam Denominations Alawi is the more mystical, minority departure of Shia Islam.

Sufi Islam Sufi Islam is a strain of belief and practice that might be found in both Sunni and Shia. It is more mystical and concerned with a personal relationship with the almighty. Sufi worship can appear somewhat "charismatic" in chanting and meditating on the name of Allah. Sufis are more friendly and open to Christians. Wahabi Islam Wahabi Islam is not a separate denomination but a strain of teaching that arose in the 18th century in Saudi Arabia. (from Sunni Islam) Wahabiism would probably have remained insignificant, and considered heretical by the mainstream, but for twentieth century oil wealth. Wahabiism adopts a much more hard-line interpretation of the Qur'an and Hadith, and indeed added requirements such as the covering of women and prohibition on them driving cars. The excesses of the Taliban in Afghanistan originated in Wahabiism, as does the al Quaeda terror campaign against the western world. Wahabi teaching might be found in the mosques of both Shia and Sunni Islam. Wahabi Islam has a hierarchy of Imams and other clerics and an organisation based in Saudi Arabia. This powerbase is strongly associated with the Saudi royal family.

The term Salafi or salafist is also used. Although Wahabi Islam is a smaller and later strain of Islam, it has disproportionate influence because of its base in Saudi Arabia which gives it control of vast oil wealth and of Islam's holy sites. Saudi Wahabiism is exported around the Islamic world by sponsorship of schools, colleges, universities and mosques through which their doctrines are advanced. The hostility and anti-western activity that you encounter will probably be from Wahabi Muslims. It can be helpful to check where the funding for new mosques and other initiatives comes from. If it comes from Saudi Arabia, hard line wahabi teaching is likely to follow shortly! Patrick Sookhdeo (Barnabas Fund) commented that the Saudi wahabis have spent 100 billion pounds advancing their brand of Islam around the world. Them distribute many copies of the Qur'an, in various languages, heavily subsidised or even free. These are not the unchanging, incorruptable word of Allah, but have commentaries inserted advancing their hard line, anti Israel, anti-west, militarist, patriarchal viewpoint. Druze and Ba'hai are offshoots of Islam, but are now separated from mainstream.

Wikipedia has a page on the denominations wiki/Divisions_of_Islam See also Israel's tough neighbourhood Islamists and Moderate Muslims How can we be on our guard against Muslims who seek to destroy our civilisation and subjugate our Christian (or Jewish) faith whilst having an open and loving approach to our Muslim neighbours who abhor terrorism practiced in the name of Islam and wish to live in peace with us? Caroline Cox and John Marks have produced an excellent study addressing this problem. "The West, Islam and Islamism" -"Is ideological Islam compatible with liberal democracy?" published by CIVITAS, ISBN 13 978-1-903386-54-5. "The aim of this book is to encourage mutual understanding between Islamic and Western worlds. The majority of Muslims are peacable, law abiding citizens. However, Muslim fundamentalists, described here as Islamists, present a challenge to the values of Western Democracies. With many lapses, modern Western societies strive to uphold values such as tolerance, pluralism, and individual freedom. Islamism is monolithic, intolerant of dissent and hostile to individual liberty.

'Islamic' societies and militant 'islamism' need to be distinguished. Islamism is not compatible with liberal democracy, but it is the hope and intention of the authors that through this book non-Muslims may develop a better understanding of Islam and better relationships with moderate, peaceable Muslims." Traditional and Progressive Muslims Dr Patrick Sookhdeo, International Director, Barnabas Fund, wrote in October 2009, Recent months have seen a number of unexpected and extremely encouraging statements coming out of the Muslim world. Respected, mainstream Muslim leaders in a variety of countries have voiced opinions which are at odds with traditional, conservative Islam. They have challenged aspects of shari‘a and are calling for a liberal, modernist, enlightened Islam compatible with Western norms. Perhaps the most significant of all is a comment by a group of British Muslims calling for an end to the apostasy law and for full freedom in all religious matters. The article concludes, It is time Western governments and Christian Churches implemented a policy of rejecting traditional Muslim and Islamist demands and that they shifted to a position of active support for the new voices of reason and moderation within Islam. Barnabas Fund applauds these encouraging moves and the courageous Muslims advocating them.

Read the complete article at The spectrum of Islamism From Daniel Pipes - Broadly speaking, Islamists divide into three types: (1) Salafis, who revere the era of the salaf (the first three generations of Muslims) and aim to revive it by wearing Arabian clothing, adopting antique customs, and assuming a medieval mindset that leads to religious-based violence. (2) Muslim Brothers and like types who aspire to an Islamic version of modernity; depending on circumstances, they might act violently or not. (3) Lawful Islamists who work within the system, engaging in political, media, legal, and educational activities; by definition, they do not engage in violence. Their differences are real. But they are also secondary, for all Islamists pull in the same direction, toward the full and severe application of Islamic law (the Shari'a), and they often cooperate toward this end, sometimes covertly. Mahdism (and Sectarianism and Superstition) Rises in the Islamic World Timothy R.

Furnish - condensed The prestigious and non-partisan Pew Forum on Religion and Public Life released a new study on beliefs and attitudes in the Islamic world, entitled “The World’s Muslims: Unity and Diversity.” Surveying over 28,000 Muslims in 24 countries, this massive report is not only statistically sound and extensive in geographic scope -- it’s the first to examine a number of topics of profound importance to U.S. foreign, defense and intelligence policy which have heretofore been largely off the radar screen of analysts as well as pollsters. Clearly the most fascinating (and disturbing) data in the Pew study is that revealing the great depth of belief in the “imminent return” of the Mahdi, the Islamic messianic figure who according to both Sunni and Shi`i traditions will make the entire world Muslim.

But while I have long suspected, based on anecdotal and qualitative research, that Mahdism was and still is endemic in the Islamic world, I was nonetheless taken aback by Pew’s quantitative data which clearly shows the breadth and depth of such belief: However, in Mahdism the Mahdi only returns for Twelver Shi`is; for Sunnis, the Mahdi has yet to step onto the historical stage (despite the plethora of mutamahdis, or “false Mahdis,” who have declared themselves over the centuries.) This has been my academic specialty, upon which I wrote my doctoral dissertation and first book, Holiest Wars, as well as many articles; I also maintain a website following Mahdism. When it gets nasty Pinhas Inbari - an analyst on the Palestinian issue for the Jerusalem Center for Public Affairs. The Sunnis are destroying sites that are holy to the Shiites, and the Shiites, along with the Alawite regime in Syria, are destroying sites in Syria that are holy to the Sunnis.

This echoes the conflict between Syria and Saudi Arabia (the Hijaz) in the Ummayad period (661-750), during which the Syrian army of the Ummayads assaulted with catapults the Kaaba, the holiest structure in Islam, in the courtyard of the Great Mosque in Mecca. On August 14, 2013, former Lebanese minister Fayez Shaker, head of the Syrian Ba'ath Party branch in Lebanon, said in a TV interview that if Mount Qasioun in Damascus were to be fired upon, Syria would blow up the Kaaba. The Shiite crescent is challenging the status of Mecca. The Iraqi Shiites favor Karbala as the Shiite holy city instead of Mecca, while the Assad regime touts Jerusalem. On December 23, 2013, the Iraqi-Shiite prime minister, Nouri al-Maliki, said the direction of prayer should be Karbala and not Mecca.

Moreover, the Hizbullah Party of Iraq, the twin sister of Hizbullah in Lebanon, has sworn to wrest the holy places in Saudi Arabia from the Wahhabis and make them Shiite shrines, while in the Sunni camp, the Muslim Brotherhood wants to focus on liberating the Al-Aqsa mosque in Jerusalem. Click here to read the full article. Understanding the Sunni-Shi'ite Divide - TIME Understanding the Sunni-Shi'ite Divide Masked Iraqi insurgents keep position at a lookout in the flashpoint town of Fallujah. Related Follow @TIME The split between Sunni and Shi'ite Muslims is one of the most important schisms in modern religion  yet in the West, at least, it's one of the least understood. The centuries-old strife sporadically erupts into new bloodshed throughout the Middle East  today, particularly, in war-torn Iraq, where the power vacuum left by the fall of Saddam Hussein has reopened old wounds. As British-born journalist Lesley Hazleton argues, these wounds have been left to fester by a lack of adequate planning or understanding of the issue's complexities on the part of American policymakers.

Her new book, After the Prophet, recounts the epic story of the split between Islam's two main factions and its present role in the Middle East. TIME talked to Hazleton about the history and misunderstandings of this dispute and what, if anything, can be done to extinguish it once and for all. (See photos of a bomb attack in Baghdad.) What's the Shi'ite-Sunni split really about? It's about who should lead Islam, and it began at the moment of Muhammad's death. As the founder of Islam, he was the undisputed leader. And if he had had a son, the split might never have happened  a son would automatically have inherited his father's authority. But he died without sons and without leaving a clear will. His closest male relative was his cousin and son-in-law, the philosopher-warrior Ali, whose followers  the Shiat Ali [followers of Ali], or Shi'ite for short  say that he was the only one with the spiritual authority to succeed Muhammad. The Sunnis believed that the caliphate should go to whoever would be best equipped politically to maintain the burgeoning Muslim empire, backing Muhammad's father-in-law Abu Bakr.

In the end, Abu Bakr was named the first caliph. Though Ali eventually assumed the caliphate 25 years later, he was assassinated, power fell to the founder of the first Sunni dynasty, and the Shi'ites felt a terrible, lasting sense of dispossession. In a nutshell, the difference between the two is that the Sunnis tend to respect how power actually works rather than the way it should work in an ideal world. In a sense, the Shi'ite ideology is more idealistic, while the Sunni one more pragmatic. What would you say was the absolute breaking point? That came just 48 years after Muhammad's death, when Ali's son Hussein  Muhammad's grandson  challenged what he saw as the corrupt and tyrannical Sunni leadership and was killed at Karbala. The massacre of Muhammad's grandson and most of his family sent shock waves throughout the Muslim empire. At that point, what is history for Sunnis became sacred for Shi'ites. You say Hussein is known among Shi'ites as the Prince of Martyrs. How did his death shape the significance Muslims place on martyrdom? In much the same way as the martyrdom of Christ did for the early Christians.

Shi'ites see it as the ultimate self-sacrifice. They say he knew his own death was the only way to wake the conscience of Muslims and call attention to tyranny and corruption  that he knowingly sacrificed himself for the sake of all Muslims and all oppressed people. Where does modern suicide bombing play into this theme? Aside from the use of the word martyrdom, very little. Today's suicide bombings are mainly orchestrated not by Shi'ites but by a small minority of radical Sunni fundamentalists, most notoriously al-Qaeda. Such attacks are weapons of war, and the use of the word martyr for suicide bombers is seen as a perversion of Islam by most spiritual leaders, both Sunni and Shi'ite. How did Iraq become the "cradle of Shi'ism," as you put it? The key events of Shi'ite identity all took place in Iraq. Ali was assassinated near Najaf, where the city rose around his shrine. Hussein died at Karbala, which then became the twin holy city to Najaf. So if there is one place the rift between Shi'ites and Sunnis has always been most volatile, it is Iraq.

(Watch the TIME video "Voices in Baghdad: Six Years On.") You say there is no way to understand today's grim headlines from Iraq without grasping the depth and power of the conflict between the two main branches of Islam. What part of the conflict do you think is most important and least understood by Americans? We tend to say impatiently, "Why can't they all just get along?" But in Iraq  throughout the Middle East, in fact  what happened centuries ago is as alive and fresh as though it had happened just yesterday. The story of Hussein has been transformed into Shi'ite liberation theology. What was a story of tragic loss and dispossession is now one of liberation from oppression. That makes it all the more important for us to grasp today, when the U.S. is cast in the role of the occupier  and thus the oppressor. What would U.S. policymakers have learned from your book had it been available in 2003? What critical mistake might they have avoided? I cannot believe that anyone aware of this story would ever have sent U.S. troops anywhere within a hundred miles of holy cities like Karbala and Najaf.

They would have realized that any attempt to intervene between Shi'ites and Sunnis could only be, at best, self-defeating. Do you think that Shi'ites and Sunnis will be able to coexist again peacefully in Iraq? What do you see as the future of this conflict? Coexistence, certainly. In the near future? I fear not. But it's worth remembering that for long periods of time, Shi'ites and Sunnis have indeed lived side by side in relative peace. The conflict is always there, but there are times when it subsides, like embers. When we invaded Iraq in 2003, we fanned those embers into flame. It will take time for them to die down again. There are no quick fixes here. Until we understand the depth and power of this conflict, any action we take, even with all the best intentions in the world, is likely only to make things worse. Branches of Islam Branches of Islam 1.

The Sunnis ("traditionalists") 85% of Muslims are Sunnis Sunnis consider themselves the guardians of Islamic orthodoxy and tradition as established by Muhammad and the four "rightly guided caliphs" Sources of Religious and Legal authority are the Qur'an and hadith Analogy (qiyas) and Consensus (ijma') used to resolve problems not explicitly mentioned in Qur'an and hadith -- also led to the important role pllayed by legal scholars in order to determine consensus and draw analogies Sharia: believe that both individual and communal life should be guided by the Sharia Four Schools of Interpretation: Hanifite -- favors use of rational judgment in determining what is best for the common good (most influential in Iraq, Pakistan, India, and Central Asia) Malikite -- turns first to consensus and then to analogy in order to determine right path (most influential in North Africa, Egypt and eastern Arabia) Shafi'ite -- accepts the authority of the Hadith and de-emphasizes the role of reason (most influential in Indonesia) Hanbalite -- reaction against the reliance on 'opinion' in other schools; maintains that the Qur'an is the supreme authority and only the Hadith is accepted as also authoritative (dominant school in Saudi

 Arabia) 2.

The Shi'ites ("partisans") Shi'ites began as a political dispute over the leadership of Islam; considered Ali (cousin of Muhammad) as the first legitimate successor to Muhammad -- "Shia Ali" (the party of Ali) Shi'ites believe revelation ended with Muhammad and the Qur'an, however, also consider there to be a tradition of imams who were endowed with supernatural powers to interpret the Sharia; teachings of the imams are considered infallible Shi'ites called "Seveners" because they believe that there was a series of seven imams that succeeded the martyrdom of Husayn (Ali's youngest son) Shi'ites have traditionally believed in the existence of a Mahdi--a messiah figure who will one day appear and restore the purity of the faith Month of Muharran, the martyrdom of Husayn is reenacted by Shi'ite Muslims Shi'ites distrust the traditional Sunni reading and interpretation of the Qur'an. (It is thought that b/c the current version does not mention Ali as Muhammad's successor, it must have been tampered with by his enemies.

The Qur'an, therefore, must have hidden meanings that can be known only through allegorical interpretations) Ayatollah ("sign of Allah"): considered to be one so righteous and steeped in the true faith that he can make independent judgments that carry the authority of the imam. Shi'ites are the ruling majority in modern Iran; influential minority in Syria, Lebanon, Yemen, Pakistan, and Iraq. 3. The Sufis (mystics) The word sufi means "woolen", and refers to the coarse wool garments worn by early Muslim mystics as a symbol of poverty and the rejection of worldly pleasures. Sufis trace their origins back to the Prophet Muhammad and the Qur'an. They teach that earlier Islam was more concerned with true spiritual matters as opposed to the more materialistic concerns of Islam once it had expanded into a world power al-Hallaj: proclaimed "I am the truth"; he was considered a heretic and executed in 922 al-Ghazali: professor of theology that sought to synthesize the legalistic and mystical schools of Islam; prescribed Sufism as a remedy for spiritual ills, but still considered mystics to be bound by the ritual duties of the orthodox faith 4.

The Nation of Islam ("Black Muslims") Founded in Detroit in 1930 by Wallace Fard, who proclaimed a revelation for African Americans that their salvation would come through self-knowledge by which they would recover a sense of their own history Elijah Muhammad was Fard's successor after Fard's mysterious disappearance in 1934 Elijah Muhammad taught that Fard was an incarnation of Allah; urged his fellow blacks to withdraw from white society and to create their own institutions Traditional teachings include distrust of Western materialistic culture, the belief that humanity was originally black, and that the white race was created by a black scientist named Yakub who had rebelled against Allah, Christianity is considered a danger as the religion of Western culture. Followers maintain strict lifestyle of prayer five times a day, no intoxicants or tobacco, pure diet, and no illicit sex. Malxolm X and Elijah's son and successor, Wallace D. Muhammad, made attempts to bring the Nation of Islam more into line with traditional Islam (e.g., "The World Community of al-Islam in the West") Sunni vs Shia - 15 Differences (with Video) | Diffen Sunni vs.

Shia Diffen › Philosophy › Religion › Islam Islam has two main branches: the Shia and the Sunni. This split in the religion comes down to a political and spiritual difference of opinion about who should have succeeded Muhammad after his death in 632 CE. Major tenets and beliefs are often similar between the two branches, but some important differences exist. Tensions and conflicts between Shias and Sunnis are very similar to those that have at times existed between Catholics and Protestants . Comparison chart Shia versus Sunni comparison chart Shia Believe Muhammad nominated a successor? Yes, his cousin and son in law Ali ibn Abu Talib No Required lineage for ruler Must be male child from lineage of Ali from Fatimah. Can be any practicing Muslim chosen by agreement of the authorities of the muslim populace (ummah). Successors after the Prophet 12 Infallible Imams; Ali bin Abi Talib, Hassan, Hussain, Ali ZainulAbideen, Muhammad AlBaqir, Jaafar AlSaadiq, Musa AlKaazim, Ali AlRaza, Muhammad AlTaqi, Ali AlNaqi, Hasan AlAskari, Muhammad AlMahdi (hidden).

The Four Rightly Guided Caliphs: Abu Bakr, Umar bin Al Khattab, Uthman bin Afan, Ali bin Abi Talib, View on the personality of Imaam Ali Prophet said inter alia: - “Exemption from the Hellfire comes with love for Ali (A.S).” - “Of whomever I was master, Ali (A.S) is his master.” - “Ali (A.S) is from me and I am from him, and he is the protector of every true believer after m Considered as a 'Lion of God', the first male convert to Islam, and a warrior champion of the faith. Imams identified as Divinely guided. Considered as the only legitimate interpreters of the Quran. Saints. Considered as persons with strong faith in Quran and Sunnah. Name of the practice means "party" or "partisans" of Ali "Well-trodden path" or "tradition"; "People of tradition and the community" Continuation of authoritative revelation Partially true. Imaams are considered divinely guided. The purpose is to explain and safeguard the current faith and its esoteric meaning. No, authoritative revelation ended with Prophet Muhammad.

Self Flagellation (Lattum) To commemorate the martyrdom of Hussein, Shiite groups march in massive parades on the 10th day of the Muharram month. There is self-flagellation i.e. flogging own back, chest with hands, knives, blades or chains. Permitted by some scholars. No, termed as major sin Building and visiting shrines permitted Yes Angels Angels obey God's commandments. They have limited free will, though no drive to sin. God created angels from light. They do not have their own free will and always obey the commandments of God. Place of worship Mosque, Imambarah or Ashurkhana, Eidgah Mosque, Eidgah Use of statues and pictures Not permitted Imaam (divinely guided), Ayatollah, Mujtahid, Allamah, Maulana, Hojatoleslam, Sayed, Mollah (colloquial) Caliph, Imaam (Saint), Mujtahid, Allamah, Maulana Marriage Man may marry up to 4 women. Man may marry up to 4 women. Offshoot religions Ahmadiyya (Ahmedi) - a sect of Islam Belief of God Denied.

Jesus did not die on the cross, but his body went up to heaven. Denied. Jesus did not die on the cross, but his body went up to heaven. View of other Abrahamic religions Christianity and Judaism are "People of the Book." Christianity and Judaism are "People of the Book." Resurrection of Jesus Denied. Jesus did not die on the cross. Jesus will come back down from heaven in the future. Denied. Jesus did not die on the cross. Jesus will come back down from heaven in the future. Holy days Ashura, Eid al Fitr, Eid al Adha, Eid al ghadeer Eid al Fitr, Eid al Adha, Eid-e-Milaad-un-Nabi Origin From teachings of Prophet Muhammad, a 7th century Arab religious and political figure. From teachings of Prophet Muhammad, a 7th century Arab religious and political figure. Places most closely associated with independent history of the faith Kufa, Karbala Majority in Iran, Iraq, Yemen, Bahrain, Azerbaijan, Lebanon. Minority spread across the world. Majority in most Muslim countries. Minority spread across the world.

Articles of Belief One God, Angels, Revealed Books of God including the Quran, Messengers, Day of Judgement, Prophethood, Imaamah One God, Angels, Revealed Books of God including the Quran, Messengers, Day of Judgement, Prophethood Pillars of faith 1. Prayer 2. Fasting 3. Pilgrimage 4. Mandatory alms, 20% for Imaam and the needy (khums) 5.Jihad 6. Promotion of good 7. Dissuasion from bad 8. Re-affirmation 9. Disassociation from the enemies of Islam starting from first Caliph. 1. Testament of Faith 2. Prayer 3. Mandatory alms, 2.5% for needy (zakaat) 4. Fasting 5. Pilgrimage 6. Struggle in the way of God to promote good and stop bad.

Beliefs regarding revealed scriptures Collection of religious narrations from Imaams and Mujtahids Nahajul Balagha, Kitab al-Kafi, Man la yahduruhu al-Faqih, Tahdhib al-Ahkam, Al-Istibsaar Muatta Maalik, Musnad Ahmad, Sahih Bukhari, Sahih Muslim, Sunan Abu Dawood, Jami al-Tirmidhi, Sunan Nasae. Branches and their status Ithna Ashariyya ('Twelvers'), Ismailis ('Seveners') and Zaidis ('Fivers'). The latter do not agree to infallibility of Imaams or to the occultation of the 12th Imaam Mahdi. Four contributing schools of Law: Hanafi, Maliki, Shafi and Hanbali. Two Schools of Creed: Ashari and Maturidi. These branches count each other on right path with different way of thinking.

Special Day of worship Current leaders Mujtahids Imaams (not in the same sense as Shi'a, where Imaams are divinely guided), Sheikhs and Murshids Intercession permitted Yes (14 Infallibles only - From Prophet until the Mahdi, including Fatima, daughter of the Prophet and wife of Ali) Major groups of Sunnis do not accept intercession. However, the method of prayer at dargahs or ziyarat-gahs (tombs of saints) may be considered close to intercession. Public affirmation of faith and propagation of teachings The Shia allow 'Taqiyya': which is to be able to deny faith when under grave danger. This extends to the belief that true meaning of faith is hidden until the coming of twelfth Imaam. Little stress on esoteric meaning or taqiyya. While 'inner meaning' of Quraan is accepted as existing, stress is on literal rather than mystic interpretation. Notable exceptions are Sufi schools. Did Islam achieve ultimate glory? No, it was hijacked by hypocrites, especially the first three Caliphs.

Yes, mission of Muhammad achieved glory at the time of first three Caliphs and sustained by next three Caliphs including Ali bin Abi Talib. Building and visiting mosques permitted Yes Not permitted; is considered 'shirk' or a hypocrisy against faith. Ashura Day of Mourning and self-flagellation (however contemporary Shia clergy disagree with flagellation and say only to give a blood donation if anything). Mourning is common in Shia Mosques and Imambaras for Hussain. Day of Fasting and remembrance, both of Hussain and Moses' reported crossing of the sea. Contents: Sunni vs Shia Historical Division Between Sunnis and Shias Shia and Sunni Islam have evolved into many different sects. At the time of Muhammad's death in 632 CE, Muhammad had no male heirs to carry on the political and spiritual leadership along the Arabian Peninsula that Islam had come to dominate in his lifetime. There was no clear agreement as to who should succeed him. Those who would later be known as Sunnis believed a devout member of Muhammad's original Quraysh tribe should become the next leader, while those who would eventually be known as Shias believed Muhammad's successor should be directly related to Muhammad by blood.

Abu Bakr , who was Muhammad's friend, advisor, and father-in-law (he was Aisha 's father), became the first Muslim caliph , or spiritual leader, following a gathering ( see shura ) that elected him to the position. Like Muhammad, Abu Bakr was from the Quraysh tribe, an important point for many who wanted to see him rise to power. This went against the wishes of those who wanted to see Muhammad's direct bloodline retain the leadership role. Shia Islam gets its name from "Shi'at Ali," which roughly means "Party of Ali." Ali was Muhammad's cousin and son-in-law. Shia believe Muhammad explicitly requested Ali to replace him in his teachings (e.g., see the hadith of position and hadith of the pond of Khumm ). Ali later became the fourth caliph, and he is well respected by Shia and Sunni alike. However, the Shia view him as the most important historical and religious figure following Muhammad. Ali is similarly vital to Sufi Islamic beliefs. Historically, there is no clear, unbiased evidence to definitively know who Muhammad wanted to succeed him. Modern Islamic theologians and spiritual leaders still debate the matter.

Differences in Sunni and Shia Beliefs Though all Muslims follow the Qur'an and Muhammad as a prophet, different traditions and beliefs have developed out of the two branches of the faith. There are moderate and fundamentalist sects within each branch. Differences are more apparent in countries where Sunnis and Shias have major conflict and physically fight one another. For example, differences are more noticeable in Iraq than they are in Kazakhstan or Kyrgyzstan, two countries where Muslims are less likely to identify as either Sunni or Shia, but rather simply as Muslim. Perception of Ali As the division between Sunni and Shia is about Muhammad's successor, there are differences in how the two branches view the historical succession. Sunni Muslims recognize and respect Ali as the fourth righteous caliph who replaced Uthman ibn Affan , the third caliph. In contrast, the largest sect of Shia Islam, known as Twelvers , tends to reject the first three Sunni caliphs, or at least downplay their role in Islam's development, and instead sees Ali as the first true leader, or imam , of Islam. The difference of opinion regarding who and when certain men were (or are) supposed to be in power can sometimes be a source of conflict between the two branches.

For example, many Shia Twelvers believe several of their initial imams were murdered by Sunni caliphs. Perception of Imams In most Shia Islam, imams are seen as spiritual leaders chosen by Allah who are thought to be free from sin (see 'Ismah ). They are direct descendents of Muhammad. As such, the word of imams and their interpretation of theological matters is considered to be holy and final in a sense that is similar to how some Catholics view the words of the Pope. Sunni Islam sees imams very differently. Imams are often important spiritual prayer leaders in the community, but they are not seen as infallible and are not venerated upon death, as often happens to imams in Shia Islam. In Sunni Islam, there is little mysticism involved in how caliphs are viewed; however, they are highly respected. Different Hadiths Hadiths are collections of reports regarding Muhammad's teachings and life, as remembered by a variety of narrators (and written later by others). Though the Qur'an takes precedence over hadiths, these texts are often used in Islamic law, especially to settle disputes.

Shias and Sunnis sometimes recognize or reject different hadiths, or interpret the same hadiths differently, which further and subtly divides them through Sharia law on a variety of issues. Multiple and different schools of Shia and Sunni Sharia law exist. Click to enlarge. Shia Islam rejects Sunni Islam's Kutub al-Sittah , or the five allegedly original hadiths, and rejects hadiths attributed to Muhammad's wife, Aisha, who Shias feel defied Ali. Likewise, Sunnis reject Shia Islam's The Four Books . To see more differences in Shia and Sunni hadith collections, visit this Wikipedia category and its subcategories. Day of Ashura (Holiday) On the Day of Ashura , Muslims — both Sunni and Shia — mourn the martyrdom of Husayn ibn Ali , who was Ali's son and Muhammad's grandson. Because Shia Muslims put emphasis on Muhammad's bloodline, the Day of Ashura is often seen as a more important holy day for Shia Islam than Sunni Islam. It is common for Shias to mourn by way of chest-beating and self-flagellation; the latter practice is often rejected by Sunnis and sometimes even banned by law.

In places where the Shia-Sunni divide is great, sectarian violence is common on the Day of Ashura . Basic Tenets The Sunni's Five Pillars of Islam lay out the basic beliefs and practices required of every Muslim. While Shias may agree with some of the same concepts (particularly the "oneness" of Allah), their accepted tenets are different and include five basic beliefs (see Theology of Twelvers ) and ten basic practices (see Ancillaries of the Faith ). Tenets differ further among sects of both main Islamic branches (e.g., see Seven Pillars of Ismailism ). Principles of the Religion (Shia Islam) The following are the core principles of Shia Islam. There is some overlap between these concepts and those found in the Ancillaries of the Faith, as well as Five Pillars of Islam. Tawhid , or the belief that nothing is equal to Allah's uniqueness; this also goes for other gods. Adl , or the concept of Allah's divine justice. Nubuwwah , or the notion that Allah divinely appoints prophets and messengers. Imamate , or how imams are divinely chosen. Different Shia sects interpret this principle in a variety of ways.

Mi'ad , or the belief that all of humanity will be resurrected at the end of the world to be judged by Allah. Ancillaries of the Faith (Shia Islam) Shia Islam's Ancillaries of the Faith is essentially the Five Pillars of Islam found among the Sunnis, as well as five beliefs unique to Shia Islam's main tenets. Sunnis often have similar beliefs or practices, but they are not necessarily seen as the most important. Salat , or the requirement of ritualistic prayer five times daily. Some Sunnis believe that failing to perform the daily prayer ritual makes someone a non-Muslim or a sinner. Sawm , or the importance of fasting, especially during the holy month of Ramadan . Hajj , or the requirement that all able-bodied individuals must make a pilgrimage to Mecca at least once in life. Zakat , or a form of charitable giving that results in a form of wealth redistribution. Khums , or another type of charitable giving that is like a "tax" specifically on business income or surpluses. Jihad , or belief in "struggling" toward Allah and righteousness; the concept frequently applies to military actions, but can include spiritual concepts, too.

Forbidding what is wrong , or striving to encourage virtue and subdue vice. Forbidding what is evil , or the importance of fighting injustice; usually applies to social and political issues. Tawalla , or the commandment that Muslims must love the (rightful) successors of Muhammad. Tabarra , or the belief that Muslims should isolate themselves from those who do not believe in Allah or who oppose Muhammad as a prophet. Five Pillars of Islam (Sunni Islam) Sunnis have five main concepts of Islam. Though they share most of the same beliefs that Shias do, the below are considered the most important beliefs and practices that a Muslim can have, according to Sunnis. Shahadah , or the belief that there is no god other than Allah and that Muhammad was his messenger. Salat , or the requirement of ritualistic prayer five times daily. Some Sunnis believe that failing to perform the daily prayer ritual makes someone a non-Muslim or a sinner. Zakat , or a form of charitable giving that results in a form of wealth redistribution. Sawm , or the importance of fasting, especially during the holy month of Ramadan .

Hajj , or the requirement that all able-bodied individuals must make a pilgrimage to Mecca at least once in life. Wali (Saints) Though both Shia and Sunni Muslims revere important holy figures from Islamic history , Shia Muslims are much more likely to pray to these deceased saints — many of whom were once imams — in a way that is similar to the prayers Catholics offer up to their saints. Temporary Marriage Some sects of Shia Islam have a concept of a temporary marriage contract known as nikah mut'ah . These contracts allow a man and woman to date and spend time together and often have set beginning and ending dates and guidelines. Some temporary marriages that go well are turned into long-term marriage. Though the acceptance of temporary marriage has varied throughout history and different sects in Shia Islam, nikah mut'ah can still be found in some Shia communities today . Sunnis reject the practice of nikah mut'ah, which they consider sinful. However, Sunnis do have nikah 'urfi , a type of marriage contract which has some similarities to nikah mut'ah (in some countries). Apocalyptic Beliefs Both Shia and Sunni Muslims believe in an impending apocalypse.

Many of the supposed signs of this apocalypse are very similar to apocalyptic signs found in Christianity . Likewise, both branches of Islam believe in Isa — Islam's name for Jesus — will return to the earth after having spent thousands of years in heaven with Allah and kill Islam's "antichrist" figure, who is known as Masih ad-Dajjal . Where Shia and Sunni beliefs mainly differ on this subject is when it comes to the identity of Mahdi , a vital figure in Islam's interpretation of the "final days." Sunnis view Mahdi as a successor of Muhammad who will lead the world toward Islamic righteousness; some believe he will not be sent by Allah, but rather will simply be a devout man. Views on his importance vary, and in most cases Shia Muslims have a much more elaborate set of beliefs surrounding this figure. Shia views differ by sect, but Twelvers, who make up the majority of Shia Islam, believe the Mahdi will actually be Muhammad al-Mahdi returning from the place Allah has hidden him (see The Occultation ). Muhammad al-Mahdi was meant to be the twelfth imam in Shia Islam, but he disappeared when he was six years old.

Demographics With somewhere between 80% and 90% of the world's Muslims identifying as Sunnis, Sunni Islam is much more common than Shia Islam, but Shias make up the religious majority in a few countries like Iran and Bahrain. Only a few countries have Shia majorities. The vast majority of Muslims in the U.S. are Sunni, but most choose not to focus on the Shia—Sunni schism. With nearly 3% of its population claiming to be Muslim, Illinois has the highest percentage of Muslims found in any state. This chart shows the presence of Muslims in the U.S. as a percentage of the population in each county. Conflict Between Shia and Sunni Muslims In some nations, tension and even physical conflict is common between Shias and Sunnis, particularly around important religious holidays (e.g., Day of Ashura) or significant political events and turmoil. More recent conflicts include the following events: October 2014: Amnesty International releases report on Shia militias in Iraq abducting and killing Sunnis. [1] June 2014: As sectarian violence worsens in Iraq, countless Iraqis flee and become refugees in neighboring countries.

[2] Extremist Sunnis in ISIS bomb and destroy Shia mosques in Mosul, Iraq. [3] January 2014: A bus bombing in Pakistan kills 22 Shia Muslims. [4] July 2013: In Bahrain, sectarian tensions result in Shia and Sunni vandalizing and attacking each other's mosques. [5] June 2012: Sunni-led bomb attacks on Shia targets kill dozens. [6] January 2012: Shia Muslims express growing anxiety from being targeted by Sunni extremists in Iraq, Afghanistan, Pakistan, and Bahrain. [7] Recent Shia and Sunni News References

Question: What are the two main branches of Islam?
Answer: Sunni