| Approach | Rationalist/Modernist - Al-Maturidi emphasized reason alongside revelation | Traditional/Conservative - Al-Ash'ari balanced rational theology with scriptural authority | Systematic/Orthodox - Malik ibn Anas prioritized Medinan practice and consensus | Literalist/Salafi - Ibn Hanbal stressed strict textual adherence without rational speculation |
| Wahhabism | Generally oppose extremist interpretations - Abu Hanifa's rational methodology conflicts with Wahhabi literalism | Strongly oppose Wahhabi rejection of traditional practices - Al-Ash'ari's theological framework contradicts Wahhabi anti-scholasticism | Oppose Wahhabi methodology while appreciating textual calls - Malik's emphasis on consensus opposes Wahhabi individualism | Generally supportive of monotheism emphasis - Ibn Hanbal's textual literalism aligns with Wahhabi methodology despite some differences |
| Sufism | Accept spiritual purification as rational path - Al-Maturidi's rationalism accommodates systematic spiritual development | Embrace traditional Sufi orders - Al-Ash'ari himself practiced Sufism and many Ash'ari scholars led Sufi orders | Systematic approach to spiritual development - Malik acknowledged spiritual practices within orthodox boundaries | Strict textual adherence only - Ibn Hanbal rejected innovations but accepted basic spiritual purification concepts |
| Twelver Shias | Theological disagreement but accept as Muslims - Abu Hanifa maintained Muslim unity despite doctrinal differences | Historical opposition based on early divisions - Al-Ash'ari emphasized Sunni legitimacy while allowing limited cooperation | Systematic evaluation of beliefs - Malik's consensus-based approach rejects Shia innovations while maintaining potential unity | Strong rejection of innovations - Ibn Hanbal viewed key Shia beliefs as fundamental deviations requiring correction |
| Zaidis | Closer to Sunni orthodoxy than other Shia groups - Abu Hanifa's rational approach finds common ground with Zaidi theological methodology | Accept as Muslims but reject imamate claims - Al-Ash'ari scholars acknowledge Zaidi proximity to Sunni beliefs while opposing hereditary leadership | Systematic opposition to imamate doctrine - Malik's consensus-based leadership conflicts with Zaidi claims of Ali's descendants' rights | Mixed acceptance due to Sunni-like practices - Ibn Hanbal appreciates Zaidi rejection of hidden imam but opposes imamate theology |
| Ibadis | Recognize as Muslims despite theological differences - Abu Hanifa's inclusive approach acknowledges Ibadi monotheism while rejecting some positions | Cautious acceptance with doctrinal reservations - Al-Ash'ari methodology finds common ground on basics while opposing Ibadi theological innovations | Accept as Muslims but oppose some beliefs - Malik's orthodox framework accommodates Ibadi practices while rejecting deviant theological positions | Generally oppose due to early historical positions - Ibn Hanbal's strict approach conflicts with Ibadi theological methodology and some practices |
| Tablighi Jamaat | Generally supportive but emphasize theological education - Abu Hanifa's scholarly tradition requires proper learning alongside outreach | Support practical mission but emphasize correct creed - Al-Ash'ari methodology demands scholarly guidance for religious movements | Appreciate organized efforts but stress systematic approach - Malik's emphasis on proper methodology applies to dawah organizations | Generally oppose due to lack of creed emphasis - Ibn Hanbal's strict approach conflicts with Tablighi accommodation of practices |
| Deobandi | Strong alignment with rationalist reform - Abu Hanifa's anti-colonial scholarship resonates with Deobandi educational mission | Mixed reception due to Sufi elements - Al-Ash'ari appreciation for systematic education conflicts with some Deobandi reformist tendencies | Appreciate systematic Islamic education - Malik's orthodox methodology aligns with Deobandi scholarly approach despite some concerns | Generally supportive of textual emphasis - Ibn Hanbal's Hadith focus aligns with Deobandi methodology despite some modernist concerns |
| Barelwi | Cautious acceptance with rational evaluation - Abu Hanifa's rational approach rejects excessive prophetic veneration while maintaining respect | Strong opposition to intercession practices - Al-Ash'ari monotheism conflicts with Barelwi shrine veneration and intercession beliefs | Systematic opposition to innovations - Malik's orthodox boundaries reject most Barelwi practices while acknowledging some legitimate traditions | Complete rejection of most practices - Ibn Hanbal's anti-innovation stance directly opposes Barelwi methodology and practices |
| Hypocrites | Hidden disbelief more dangerous than open kufr - Abu Hanifa emphasized difficulty of identification, leaving judgment to Allah | Most dangerous enemies requiring vigilant protection - Al-Ash'ari warned against internal threats to community faith and unity | Worst category of disbelievers requiring careful monitoring - Malik stressed internal threats to ummah requiring systematic observation | Greater threat than open enemies deserving severe punishment - Ibn Hanbal emphasized hidden corruption undermining faith from within |
| Polytheists | Clear kufr requiring dawah and conversion - Abu Hanifa prohibited marriage and food sharing until conversion to Islam | Complete rejection requiring aggressive dawah - Al-Ash'ari demanded no compromise with polytheistic practices and active conversion efforts | Absolute shirk warranting jihad if hostile - Malik allowed limited peaceful coexistence but required active dawah for conversion | Fundamental opposition to tawhid requiring active dawah - Ibn Hanbal demanded no accommodation of polytheistic practices with limited peaceful coexistence |
| Jews | Ahl al-Kitab status with historical hostility concerns - Abu Hanifa permitted marriage and food but noted Quranic criticisms | Ahl al-Kitab recognition with historical behavior emphasis - Al-Ash'ari highlighted Quranic criticisms while maintaining protected status | Protected dhimmi status with textual corruption concerns - Malik allowed lawful intermarriage while emphasizing Quranic criticisms of corruption | Legitimate religious community with textual corruption emphasis - Ibn Hanbal permitted intermarriage while stressing need for conversion |
| Christians | Ahl al-Kitab status closer to Islam than Jews - Abu Hanifa permitted marriage, food, and jizya while noting relative proximity | Ahl al-Kitab recognition with strong Trinity opposition - Al-Ash'ari maintained protected status while rejecting Trinitarian doctrine as shirk | Protected dhimmi status with Trinity rejection - Malik allowed lawful intermarriage while emphasizing monotheistic elements over Trinity | Legitimate religious community with monotheistic emphasis - Ibn Hanbal permitted intermarriage while stressing Trinity as deviation from monotheism |