First, I want to point out that you have great structures for later rebalance. However, the way you chose to portray Islam now is bad and honestly disappointing.
However, I’m convinced that you will improve on it, and I would like to give some insights and I hope it will help.
I think that most of this can be translated into games mechanics.
So, here goes nothing.
Islamic tradition is structured along three interconnected dimensions:
Law: Madhhab / School of jurisprudence (fiqh) – مذهب
A madhhab is a legal school that provides a methodology to derive Islamic rulings from sources like the Quran, Ahadith, Sunnah, consensus (ijmāʿ), and reasoning (qiyās or other tools).
Theology: ʿAqīda / Creed or belief – عقيدة
ʿAqida outlines what Muslims believe about God, prophecy, the afterlife, divine will, and leadership.
Spirituality: Ṭariqa/Sufi order or (mystical) path – طريقة
Sufism (tasawuf) is a spiritual discipline of Islam, seeking closeness to God through purification of the soul, dhikr (remembrance), and guidance from a spiritual master (shaykh). A tariqa is a structured Sufi order.
Each Islamic group (Sunni, Shia, Ibadi) organizes these dimensions differently.
1-Sunnism
Sunni Madhhabs:
-Hanafi founded by Abu Hanifa (d. 767), prevales in Central Asia, India, Turkey and the Balkans.
Emphasizes analogy (Qiyas), opinion (Ray) and preference (Istihsan). Tolerant of innovation in legal reasoning. This is the most flexible and structured school of law.
-Maliki founded by Malik ibn Anas (d. 795), prevalent in North and West Africa, Andalusia.
Emphasizes the practice of the people of Madina ('aml ahl al madina). Cautious towards innovation. Moderately flexible.
-Shafi'i founded by Al-Safi'i (d. 820), prevalent in East Africa, Southeast Asia, Egypt.
Emphasis on hadith and analogy (Qiyas). Balanced and systematic approach towards legal innovation.
-Hanbali founded by Ahmad ibn Hanbal (d. 855), prevalent in Arabia. Literalist and relies heavily of the Quran and authentic Ahadith only. Least flexible and rejects innovation in law.
However, they all consider each other righteous.
Their founders often praised each other. Shafi'i was a student of Malik ibn Anas for example.
Note that there used to exist a fifth school called Zahiri which was prevalent in earlier Andalusia, North Africa and before that in Iraq. It died out during the 1300's.
It strictly adhered to literalism and focused on the outward/apparent meaning (الظاهر) which was taken from the Quran, Ahadith and consensus from the first companions (ijma').
Sunni ʿAqidas:
-Ashʿari founded by Abu al-Hasan al-Ash'ari (d. 936) who was originally a Mu'tazili. He didn't follow any madhhab himself; he apparently considered them all equally right.
They accept reason to support faith, God's attributes are interpreted allegorically, the Quran is uncreated.
Their view on free will is that God creates the actions and humans "acquire" them. They reject anthropomorphism and are rationalists within sunni boundaries.
Often follow shafi'i and maliki schools.
-Maturidi founded by Abu Mansur al-Maturidi (d. 944) who was a follower of the Hanafi school himself. Stronger rationalism than Ash'ari. God's attributes are usually allegorical, and the Quran is uncreated.
They emphasize free will and reject anthropomorphism too. Slightly more rational than Ash'ari and often linked to the Hanafi school.
Those two are considered as Ahl al ray (اهل الراي) - more rationalists and reasoners who use opinion (Ray) and local practices.
-Athari founded by Ahmad ibn Hanbal (d. 855) who's also the founder of the eponym school.
Traditionalist, strict textualism and reject speculative theology.
God's attributes are literal not metaphorical. The Quran is uncreated. Humans have no real free will. Often accept the apparent meaning without asking about the hidden (the why). Often linked to Hanbali school since they share the same founder.
They're Ahl al Hadith (اهل الحديث) - traditionalists who always refer to proofs from the Quran and authentic Ahadith while only looking for the literal meaning.
Other creeds used to exist in Sunnism but they're all extinct by 1337.
The most notable was the Mu’tazili. Deeply rationalist, neutral in the matter of Ali vs Abu Bakr conflict. The Quran is created; evil can’t come from God since he won’t command anything wrong. It necessarily comes from humans. So, they believed in absolute free will.
Sunni Sufi Orders:
Those are just examples.
Qadiriyya founded by Abd al-Qadir al-Jilani (d. 1166) One of the oldest orders
Naqshbandiyya founded by Baha al-Din Naqshband (d. 1389) Silent dhikr; strong in Central Asia
Chishtiyya founded by Mu'in al-Din Chishti (d. 1236) Popular in India
Shadhiliyya founded by Abu al-Hasan al-Shadhili (d. 1258) North Africa & Egypt
All Sunni madhhabs can be combined with a Sufi tariqa. Most Sunnis Sufis follow Ashʿari or Maturidi theology.
Any school can follow any theology even if there are some predominant patterns.
2-Shia
First there are key divergences between the 3 main branches of Shia:
-Ja'fari believe in 12 imams, the final one is Muhammad al-Mahdi, and he's occulted. The very nature of the imamate is divine (as divinely appointed) and so he's infallible. The authority of the Imam is absolute in law and theology
-Zayidi have no fixed number of Imam, and they don't believe in occultation. The Imam is appointed and must be pious, he's not infallible and act as a political and moral guide.
-Isma'ili believe in 7 major imams with a continuing line after them. Their imam is divinely appointed and acts as a cosmic guide who reveals the hidden meanings of the Quran. Heavy emphasis on esoterism.
Shia Madhhabs:
-Ja'fari, prevalent in Iraq, Iran, resembles sunni Hanafi in some methods.
They use the Quran, sunnah via Imams, ijma' (consensus) and 'aql (reason).
They have specific rulings on certain matters like inheritance, ritual purity and temporary marriages for example.
-Zayidi, prevalent in Yemen, resemble sunni Hanafi school.
They use the Quran, the sunnah (from the prophet's family) and reason as sources.
They resemble sunnis in their methods and are/were even considered as a fifth sunni madhhab by some scholars.
-Isma'ili, prevalent among Shias in India and East Africa, esoteric, less focused on fiqh.
Emphasis on hidden/inner meaning. The imam is the ultimate guide. Their rulings are often symbolic and highly spiritualized.
Shia 'Aqidas:
-Ja'fari : God's attributes are similar to Mu'tazila (the extinct sunni theology I was referring to earlier) and emphasis on unity. Believes in free will, Imam is an infallible guide who interprets the Shari'a. Believe in occultation of the 12th imam. Believe in heaven/hell and bodily resurrection.
-Zayidi : Strong mu'tazila influence and strong belief in free will. Imam is a religious and political leader and is not infallible. They don't believe in occultation. They believe in the afterlife (bodily resurrection, heaven and hell).
For both, theology is deeply rational and draws from Mu'tazila heritage.
-Isma’ili: Esoteric and allegorical approach, free will within cosmic unity. The imam is the spiritual axis of the universe (Qutb). Some branches have hidden imams, and some others have living ones. The afterlife is symbolic or metaphysic, with no bodily resurrection. Some believe in reincarnation (transmigration of the soul / tanasukh).
Shia Spirituality ('irfan):
Shia Sufism exists but is often known as 'irfan (mystical knowledge).
Central figures: Mulla Sadra, Sayyid Hayder Amuli.
Emphasizes metaphysical unity, often more philosophical than Sunni Sufism.
Shia-affiliated orders include for example Nimatullahiyya, Dhahabiyya (and the famous Safawiyya).
Always trace spiritual lineage through ʿAlī and the Imams.
3-Ibadi
Ibadi Madhhab:
Completely independent school from the 7th century.
Emphasizes communal justice, conservative piety, and elective leadership.
Found mostly in Oman, Mzab in Algeria and East Africa coast.
Ibadi ʿAqīda:
Emphasizes divine justice, moral responsibility, and God’s transcendence.
Leadership is elective, not hereditary.
Rejects anthropomorphism.
Critical of both Sunni and Shia historical-political theology.
Ibadi and Sufism:
Ibadis do not have Sufi orders.
Emphasis is on simplicity, justice, and moderation.
Mysticism is not institutionalized; inner piety is encouraged, but without formal tariqas.
VERY IMPORTANT TO NOTE:
The key civilizational shift in Islamic history is the transition from a legally-and politically-centered Arab-dominated Islamic world (7th–10th c.) to a more spiritual, Sufi-oriented, and non-Arab-led Islamic world after the Mongol invasions and their conversion to Islam (13th c. onward).
The Early Islamic Era (7th–10th c.):
The Arab Caliphates (Umayyad then Abbasid) held centralized political and religious authority.
Islam was primarily transmitted through Arabic language, Arab leadership, and legal scholarship.
The rise of the madhhabs and early 'ulama marked a legalistic and textual phase.
Fiqh (jurisprudence) became the dominant form of Islamic authority.
Qur’an and Ahadith interpretation governed public and private life.
'Aqida was defined and defended, especially during theological crises like the mihna.
The Post-Mongol Islamic World (13th c. onward):
The Mongol invasions (13th c.), especially the destruction of Baghdad in 1258, shattered the Abbasid Caliphate, ending centuries of -often nominally- centralized Arab rule.
Many ʿUlama and institutions were killed or scattered.
Political vacuum + trauma led to alternative sources of authority, especially Sufi saints, zawiyah/khanqah, and turuq (orders).
Rise of Spiritual Power:
Sufi shuyukh and "saints" became moral guides, sometimes rulers.
Their Baraka (spiritual grace) often outranked legal credentials.
Conversions across Central Asia (the Mongols), India and West Africa spread through Sufis, not jurists.
Vernacular languages rise, spiritual poetry becomes central (for example Jalal al-Din al-Rumi, Yunus Emre, Bulleh Shah).
States patronized Sufi orders for legitimacy (Ottomans, Safavids, Mughals).
Sufi turuq became intermediaries between the people and Islam, especially in:
Anatolia and Balkans (e.g., Mevleviyya, Bektashiyya).
Persia and Central Asia (e.g., Kubrawiyya, Naqshbandiyya).
India (e.g., Chishtiyya, Suhrawardiyya).
North and West Africa (e.g., Qādiriyya, Tijaniyya).
Duality of power emerged:
Legal Scholars ('Ulama) vs Sufi Saints (Awliya)
Textual knowledge (fiqh, ahadith) vs Spiritual charisma (baraka, "miracles")
Madrasas, courts vs zawiya, khanqah, dargahs
Urban elites, judges, caliphs vs Rural masses, mystic kings, frontier rulers
Preserving orthodoxy, law, social control vs Providing spiritual hope, healing, identity
This dual system was often mutually reinforced, though sometimes in conflict.
Some regional examples:
-Ottoman Empire combined hanafi legalism with patronage of Sufi orders like the Bektashiyya and Mevleviyya.
The Shaykh al-Islam (top jurist) shared influence with popular Sufi saints.
-Mamluk & post-Mongol Egypt where sufis became defenders of cities and spiritual leaders of the people.
Ibn 'Ata Allah, al-Sha'rani and others redefined the spiritual elite.
-Safavid Iran:
Began as a Sufi tariqa (Safaviyya), then created a Shia state.
Merged Ja’fari ‘aqida with Sufi symbols, though later moved toward legalism.
-India:
Sufi orders like the Chishtiyya and Suhrawardiyya spread Islam through hospitality, poetry, and service, not conquest.
Coexisted (sometimes uneasily) with ‘ulama connected to Deobandi, Ahl al hadith or Shia traditions.
So local Islam adapted to traditions and cultural context. The shift in authority created fragmented religious leadership which led to the slow fragmentation and then disappearance of the Ummah as a real entity.
The rise of folk practices was later criticized by reformers (Wahhabi, Salafi, modernist).
Bonus 1: The concept of the “Shadow of God on earth”.
The Ruler is seen as God’s representative, executing divine justice and maintaining worldly order.
This doesn’t appear in the Quran nor in the Ahadith. It emerged in early political Islamic administration and may have been drawn from Persian and Roman political theologies that sacralized kingship.
By the time of the Abbasids, the caliph were not prophets but chosen by God to lead.
-Seljuks were the first to introduce the fusion of the Persianate-Islamic kingship with Turkic military ethics.
They adopted the idea of their Sultan being the Shadow of God to give themselves religious/political legitimacy outside the caliphal structure. They developed famous books of law that blend Islamic law with pragmatic rules.
-Mamluks rather portrayed themselves as “defender of the faith”, enforcers of Islam and protectors of the holy cities. Their legitimacy came from their military might and enforcement of religious duties.
-Ottomans institutionalized and used the concept introduced by the Seljuks to legitimize their absolute rule under the banner of Islam. They combined this with their role of protectors of the holy cities.
-Mughals didn’t portray themselves as the Shadow of God but rather emphasized their role as divinely appointed rulers to uphold order and protect the faith. They were more pragmatic and closer to the Mamluks in this.
-Safavids used a related concept as Shadows of the hidden Imam. Since they were Ja’fari and the imam is in occultation, they portray themselves as his representatives. They’re his earthly agents. Strong messianic and spiritual overtone.
So, the ruler reflected divine justice on Earth, tasked with maintaining order (nidham) and punishing injustice (dhalm).
In exchange of state patronage and enforcement of Islam, the ‘Ulama often upheld this ideology. They issued Fatawa for taxation, war and politics, endorsing the sultan’s rule as divinely sanctioned.
Sufi orders blessed the ruler as God’s chosen agent, tying their baraka to the throne and acting as cultural brokers in the countryside to legitimate the ruler’s authority.
Bonus 2: Architecture of the Islamic world
To finish on a lighter note, please stop portraying Islamic architecture as a single entity that’s issued from the confines of the Arabian desert.
You have tons of references that show how diverse our civilization is. We don’t all wear the same clothes and we don’t all have the same architecture.
Here are some forms of diversity.
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