most widespread Sufi order of Persia today. It was founded by Shah Ni'matullah Wali (d. 1367), established and transformed from his inheritance of the Ma'rufiyyah circle. There are several suborders in existence today, the most known and influential in the West following the lineage of Javad Nurbakhsh, who brought the order to the West following the 1979 Iranian Revolution. The Noorbakshia order, also called Nurbakshia, claims to trace its direct spiritual lineage and chain (silsilah) to the Islamic prophet Muhammad, through Ali, by way of Ali Al-Ridha. This order became known as Nurbakshi after Shah Syed Muhammad Nurbakhsh Qahistani, who was aligned to the Kubrawiya order. The Oveysi (or Uwaiysi) order claims to have been founded 1,400 years ago by Uwais al-Qarni from Yemen. The Qadiri order is one of the oldest Sufi Orders. It derives its name from Abdul-Qadir Gilani (1077–1166), a native of the Iranian province of Gīlān. The order is one of the most widespread of the Sufi orders in the Islamic world, and can be found in Central Asia, Turkey, Balkans and much of East and West Africa. The Qadiriyyah have not developed any distinctive doctrines or teachings outside of mainstream Islam. They believe in the fundamental principles of Islam, but interpreted through mystical experience. The Ba'Alawi order is an offshoot of Qadiriyyah. Senussi is a religious-political Sufi order established by Muhammad ibn Ali as-Senussi. As-Senussi founded this movement due to his criticism of the Egyptian ulema. The Shadhili order was founded by Abu-l-Hassan ash-Shadhili. Followers (murids Arabic: seekers) of the Shadhiliyya are often known as Shadhilis. The Suhrawardiyya order () is a Sufi order founded by Abu al-Najib al-Suhrawardi (1097–1168). The Tijaniyyah order attach a large importance to culture and education, and emphasize the individual adhesion of the disciple (murid). Later movements African-American movements Many slaves brought from Africa to the Western Hemisphere were Muslims, and the early 20th century saw the rise of distinct Islamic religious and political movements within the African-American community in the United States, such as Darul Islam, the Islamic Party of North America, the Mosque of Islamic Brotherhood (MIB), the Muslim Alliance in North America, the Moorish Science Temple of America, the Nation of Islam (NOI), and the Ansaaru Allah Community. They sought to ascribe Islamic heritage to African-Americans, thereby giving much emphasis on racial and ethnic aspects (see black nationalism and black separatism). These black Muslim movements often differ