Key Sunni Schools of Thought

1. Hanafi School
   • Founder: Imam Abu Hanifa (d. 767 CE).
   • Characteristics:
     • Emphasizes reasoning (ra’y) and analogical deduction (qiyas).
     • Gives preference to the Qur’an and Sunnah but is also open to broader use of istihsan (juridical preference) to address complex issues.
     • Widely practiced in South Asia, Turkey, the Balkans, and parts of the Arab world.
   • Example of Difference: In Salah (prayer), reciting Surah Al-Fatiha behind the imam in congregational prayer is not obligatory.
2. Maliki School
   • Founder: Imam Malik ibn Anas (d. 795 CE).
   • Characteristics:
     • Places significant emphasis on the practice of the people of Medina (amal ahl al-Madina) as a source of law.
     • Leans on maslahah (public interest) in deriving rulings.
     • Prevalent in North and West Africa and parts of the Arabian Peninsula.
   • Example of Difference: Physical actions during prayer, such as raising the hands, are rooted in the customs of Medina.
3. Shafi’i School
   • Founder: Imam Al-Shafi’i (d. 820 CE).
   • Characteristics:
     • Places a strong emphasis on the hierarchical use of sources: Qur’an, Sunnah, ijma (consensus), and qiyas.
     • Minimizes reliance on istihsan and maslahah, ensuring rulings are textually grounded.
     • Practiced in East Africa, Southeast Asia, and parts of the Middle East.
   • Example of Difference: Reciting Surah Al-Fatiha is obligatory for every individual in Salah, including behind the imam.
4. Hanbali School
   • Founder: Imam Ahmad ibn Hanbal (d. 855 CE).
   • Characteristics:
     • Strict adherence to the Qur’an and Sunnah, with minimal reliance on analogy or independent reasoning.
     • Prefers weak Hadith over analogy if no stronger evidence exists.
     • Common in Saudi Arabia and parts of the Gulf region.
   • Example of Difference: The Hanbali school allows wiping over socks for ablution even if the socks are not thick, provided they cover the area properly.

Shia Schools of Thought

1. Ja’fari School (Twelver Shia)
   • Founder: Imam Ja’far al-Sadiq (d. 765 CE).
   • Characteristics:
     • Emphasizes reasoning and intellectual effort (ijtihad), guided by the teachings of the Imams, who are considered infallible.
     • Includes sources like the Qur’an, Sunnah, intellect (aql), and consensus (ijma), with a unique emphasis on the sayings of the Imams.
     • Practiced predominantly in Iran, Iraq, and among Twelver Shia communities worldwide.
   • Example of Difference: Combining prayers (e.g., Dhuhr and Asr) is commonly practiced and allowed without specific reasons.
2. Zaydi School (Fiver Shia)
   • Founder: Imam Zayd ibn Ali (d. 740 CE).
   • Characteristics:
     • Shares similarities with Sunni jurisprudence, particularly the Hanafi school.
     • Emphasizes justice and fairness in rulings.
     • Predominantly practiced in Yemen.
   • Example of Difference: Zaydis tend to follow a rational approach, combining reasoning with scriptural evidence.
3. Ismaili School (Sevener Shia)
   • Characteristics:
     • Focuses on esoteric interpretations of Islamic teachings.
     • Jurisprudence is guided by the living Imam, considered the ultimate authority on matters of law and theology.
     • Practiced among Ismaili communities globally.
   • Example of Difference: Rituals and interpretations often reflect spiritual symbolism and may differ significantly from mainstream Sunni and Shia practices.

Reasons for Variation

1. Different Methodologies:
   • Variations in how each school prioritizes and interprets sources (e.g., Qur’an, Sunnah, consensus, analogy).
   • Different acceptance of Hadith collections and practices (e.g., the Maliki reliance on Medinan practice).
2. Local Customs and Contexts:
   • Schools often adapted rulings to the cultural and social contexts of their regions.
3. Role of Reason and Public Interest:
   • Schools differ in their acceptance of tools like istihsan, maslahah, or aql to address contemporary issues.

Key Takeaway
The diversity among the schools reflects the flexibility and richness of Islamic jurisprudence. While differences exist, all madhahib aim to ensure that rulings align with the overarching objectives of Shariah (Maqasid al-Shariah): preserving faith, life, intellect, lineage, and property. This diversity is considered a mercy (rahmah) in Islam, allowing Muslims to follow the school that suits their context or preference