Houthis

The Houthis (in Arabic : الحوثيون al-Ḥūthiyyūn; alternatively: (al-) Houthis ) are a group rebel Shiite Zaydi operating in Yemen . They have also been referred to as a "powerful clan ",  and the title Ash-Shabab al-Mu'min (in Arabic : الشباب المؤمن , translated as Believers Youth (BY) or Young Believers ). The group takes its name from Badreddin Hussein al-Houthi , their former commander, who was killed by forces of the Yemeni army in September 2004 .  Several other commanders, including Ali al-Qatwani , Abu Haider , Abbas Aidah and Yousuf al-Madani (one son-Hussein al-Houthi) were also killed by Yemeni forces. The brothers' father Houthi, Hussein al-Houthi Badreddin is considered the spiritual leader of the group.
Members of the group had between 1,000 and 3,000 fighters until 2005  and between 2,000 and 10,000 fighters from 2009 .  According to Ahmed Al-Bahri, the Houthis had a total of 100,000 to 120,000 followers, including armed fighters and unarmed supporters.
The Houthis claimed that their actions are for the defense of their community and discrimination by the government, although the government of Yemen in turn accuses them of wanting to overthrow it and establish a Shiite religious law  , destabilize government and "make a stir with feelings of anti-Americanism ".
The Yemeni government also accused the Houthis of having links with external sponsors, especially the Iranian government (since Iran is a Shia majority country).  In turn, the Houthis have responded with claims that the Yemeni government is being supported by external agents virulently anti-Shia, including Al-Qaeda and the government of Saudi Arabia

Jariri

Jariri is the name given to a short-lived school of Islamic jurisprudence (Fiqh) that was derived from the work of Muhammad ibn Jarir al-Tabari, the 9th and 10th-century Muslim scholar of Baghdad. Eventually, followers of the school dwindled until the Jariri school of law eventually died out.
Principles

The Jariri school was frequently in conflict with the strict Hanbali school of Ahmad Ibn Hanbal. The Jariri school was notable for its liberal attitudes toward the role of women; the Jariris for example held that women could be judges, and could lead men in prayer. Conflict was also found with the Hanafi school on the matter of juristic preference, which the Jariri school censured severely. In regard to consensus in Islamic law, the school also held the view that religiously binding consensus only included that of the first generation of Muslims and that such a consensus must be tied to an already existing scriptural text.

Thawri

The thawri (Arabic:الثوري) Madhab was a short lived school of Islamic Jurisprudence. Its founder was Sufyan Al-Thawri, a great 8th Century scholar, jurist and hadith compiler.
After Ath-Thawri's move to Basra later in his life, his jurisprudential thought (usul) became more closely aligned to that of the Umayyads and of Al-Azwa'i.[1] He is reported to have regarded the physical jihad as an obligation only as a defensive war.
He spent the last year of his life hiding after a dispute between him and the Abbasid Caliph Muhammad Ibn Mansur Al-Mahdi. After his death, the Thawri Madhhab was taken up by his students, including notably Yahya al-Qattan. However, his school did not survive, but his jurisprudential thought and especially hadith transmission are highly regarded in Islam, and have influenced all the major schools.

Laythi

The Laythi (Arabic: الليث‎) madhhab was an 8th century religious law school of Fiqh within Sunni Islam whose Imam was Al-Layth ibn Sa'd.
Al-Layth Ibn Sa'd Ibn `Abdur-Rahmaan Al-Fahmi was the chief representative, Imam and eponym of the Laythi school of Islamic jurisprudence and was regarded as a Haafith (a title given to whoever memorizes 100,000 Hadeeth), the shaykh of Islam, the jurist (faqih) and scholar of Egypt.

Awza'i sect of Sunni Islam.

The legal school of Imam Al Awzaa'ee is one of the most popular schools in the 8 ^th  century and is widespread in Spain, North Africa and Syria, before disappearing in Andalusia due to the hegemony of  Maliki School, and is definitely off the 11 ^th  century in Syria.

Basically, it was the madhhab official in these two regions. Then, during the reign of Caliph Umayyad Hicham I st , the Maliki madhhab replaced it and became the official madhhab of those in power, and was followed by mass people completely forsook the madhhab of Imam Al Awzaa'ee. This is because the Caliph Hisham I first followed the madhhab of Imam Malik ibn Anas and therefore the fatwa official plan were enacted by this school. Also, with many trips Spanish lawyers to the city of Medina and the many questions and answers that resulted from this their talks with Imam Malik, the Maliki opinion spread at a high speed. A few years after the death of Hisham I st , the famous disciple of Imam Malik, Yahya Ibn Yahya Al Laythi would definitely implement the Maliki madhhab in Andalusia , with the collection of hadith of Imam Malik called Al Muwatta ° , and teach the Maliki fiqh to a considerable number of people. Similarly, the Spanish jurist 'Abd ul Malik Ibn Habib traveled to Medina in order to tap the knowledge of Imam Malik through his disciple Ibn Al Qasim, then back to Spain, wrote his treatise on jurisprudence Al Wâdihah became a reference in the Spanish students  . For their part, the kings of the Maghreb began to agree to follow mainly the fatwa of Imam Ibn Al Qasim , based on Mudawwanah of Imam Ibn Sa'id Sahnun At Tanûkhî  .


In Syria, his madhhab is the main school of fiqh to 10th  century, when Zur'âh Imam Abu 'Uthman Ibn Muhammad, a Shafi'i , was appointed qadi of Damascus . Indeed, it gives a price of 100 dinars to any student who manages to memorize the book Mukhtasar ul-Muzani , a basic book of Fiqh Shafi'i. This practice is causing the expansion of the Madhhab Shafi'i madhhab at the expense of Al-Awzaa'ee, which is steadily decreasing until its extinction in the xi th  century  .
In any event, his contributions to the science of fiqh are numerous and archived until our days in the books of fiqh advanced, Abu Yusuf and the preservation of knowledge Awzaa'ee Al-Usul al-fiqh in its Book Al-radd ala al-siyar Awzaa'ee .

Aftahiyya(THE EXTINCT SECT OF ISLAM).

The Fathites (alternating Aftahiyya, Fathiyya) are now extinct branch of Shiite Muslims who were followers of Abdullah ibn Ja'far al-Sadiq al-Aftah the believer to be Imam after his father Ja'far al -Sadiq, the sixth Imam of Shiite Islam, in 766 CE. The legacy of the Imamat of Abdullah was challenged with different stories indicating whether he died within 70 days of his father, or he was not competent enough.
A faction of Fathites believed that Abdullah al-Aftah had a son, Muhammad ibn Abdullah al-Aftah, who inherited the Imamate. Others, however, believe Abdullah died without issue, and later joined the mainstream Shiite Fathites, becoming followers of Musa al-Kadhim, the other son Ja'far who was recognized as the seventh Twelver Shiite imam.

GHURABIYYA SECT(THE EXTICT SECT OF ISLAM)

Shiites Ghurabiyya had the following beliefs:
They believed the knowledge of God is temporally product.
They believed that God does not know anything until he creates.
They believed that God can change his mind on issues, like a person who acquires an opinion after another. This belief was an extreme form of Bada. "
They believed that Ali was supposed to be the Messenger and Prophet of God.
They believed that God sent the angel Gabriel to Ali and ordered him to take the Qur'an to Ali, but Gabriel turned away from him with the message and went because of his enthusiasm for him Muhammad, or mistake on his part in reason to be confused by the exact similarity between Muhammad Ali and (consciously or not) is said to have revealed and transmitted the message of the Qur'an to Muhammad Ali instead. When Gabriel returned to God, God says, "If there were not that the Quraysh would say that the Lord of Muhammad is unresolved, I would send you to Ali again and dismiss Muhammad. But rather go back to Muhammad and tell him that I am appointed Ali to share with him the prophecy as long as both shall live, and say, "but you are only a warner (ie Muhammad) and for each nation, it is a guide (ie Ali). "When Gabriel came to Muhammad and informed him of God's message, Muhammad Ali said, at that time," You are for me in the position of Harun (Aaron) to Musa (Moses), except that there will be no prophet after me. "
They believed that Muhammad was a warner and a guide Ali was relying on additional support from the words of God in the Qur'an: "Can they be like those who accept a clear sign of their Lord, and he follows (ie Muhammad) a witness (ie Ali) from Him. "
They thought they were justified in cursing Gabriel, for the reason of Gabriel to Muhammad Ali will instead. [9]
They believed he had been verified in a report that Ali was the partner of Muhammad's prophecy in his lifetime as Aaron was Moses's partner in ministry. For this reason, Muhammad said: "No prophet after me", but did not say, "no prophet next to me," Gabriel has visited them both with the revelation.
They believed that when Muhammad died, the inspiration has been removed from Ali.
They believed that the imamate is only limited to the descendants of Ali.
They believed that the descendants of Fatima and the other descendants of Ali have an equal right to the Imamate.
They believed that the descendants of Ali are lines of five people: Hasan ibn Ali, Husayn ibn Ali, Omar al-Abbas and Muhammad.
They thought that the Imam is a person who rises from the descendants of Ali with the sword unsheathed, calling the Koran and the Sunnah of Muhammad and that is fair and knowledgeable.