Sunni Islam

[5][6] The differences between Sunni and Shia Muslims arose from a disagreement over the succession to Muhammad and subsequently acquired broader political significance, as well as theological and juridical dimensions.

Sharia rulings are derived from these basic sources, in conjunction with analogical reasoning, consideration of public welfare and juristic discretion, using the principles of jurisprudence developed by the traditional legal schools: Hanafism, Shafi'ism, Malikism and Hanbalism.

Sunnis regard the first four caliphs Abu Bakr (r. 632–634), Umar (r. 634–644), Uthman (r. 644–656) and Ali (r. 656–661) as rashidun (rightly-guided) and revere the sahaba, tabi'in, and tabi al-tabi'in as the salaf (predecessors).

A disciple of Masrūq, the scholar ash-Shaʿbī (d. between 721 und 729), who first sided with the Shia in Kufa during Civil War, but turned away in disgust by their fanaticism and finally decided to join the Umayyad Caliph ʿAbd al-Malik, popularized the concept of Sunnah.

[16] It was later popularized by pan-Islamic scholars such as Muhammad Rashid Rida in his treatise as-Sunna wa-š-šiʿa au al-Wahhābīya wa-r-Rāfiḍa: Ḥaqāʾiq dīnīya taʾrīḫīya iǧtimaʿīya iṣlaḥīya ("The Sunna and the Shia, Or Wahhabism and Rāfidism: Religious history, sociological und reform oriented facts") published in 1928–29.

[49] This perception is partly due to the reliance on highly ideological sources that have been accepted as reliable historical works, and also because the vast majority of the population is Sunni.

This ultimately resulted in the establishment of firm dynastic rule of Banu Umayya after Husain, the younger son of Ali from Fātima, was killed at the Battle of Karbalā.

[52][53][54] Ali, during his rather brief regime after Uthman maintained austere life style and tried hard to bring back the egalitarian system and supremacy of law over the ruler idealised in Muhammad's message, but faced continued opposition, and wars one after another by Aisha-Talhah-Zubair, by Muāwiya and finally by the Khārjites.

His caravan was cordoned by Yazid's army at Karbalā and he was killed with all his male companions – total 72 people, in a day long battle after which Yazid established himself as a sovereign, though strong public uprising erupted after his death against his dynasty to avenge the massacre of Karbalā, but Banu Umayya were able to quickly suppress them all and ruled the Muslim world, till they were finally overthrown by Banu Abbās.

This period is seen formative in Sunni Islam as the founders of the four schools viz, Abu Hanifa, Malik ibn Anas, Shāfi'i and Ahmad bin Hanbal all practised during this time, so also did Jafar al Sādiq who elaborated the doctrine of imāmate, the basis for the Shi'a religious thought.

The demise of Ottoman caliphate also resulted in the emergence of Saudi Arabia, a dynastic absolute monarchy that championed the reformist doctrines of Muhammad ibn Abd al-Wahhab; the eponym of the Wahhabi movement.

The expediencies of Cold War resulted in the radicalisation of Afghan refugees in Pakistan who fought the communist regime backed by USSR forces in Afghanistan giving birth to the Taliban movement.

[64][65][66] The sequence of events of the 20th century has led to resentment in some quarters of the Sunni community due to the loss of pre-eminence in several previously Sunni-dominated regions such as the Levant, Mesopotamia, the Balkans, the North Caucasus and the Indian sub continent.

This theological school of Aqeedah was embraced by many Muslim scholars and developed in parts of the Islamic world throughout history; al-Ghazali wrote on the creed discussing it and agreeing upon some of its principles.

Adherents of traditionalist theology believe that the zahir (literal, apparent) meaning of the Qur'an and the hadith have sole authority in matters of belief and law; and that the use of rational disputation is forbidden even if it verifies the truth.

Traditionalist theology emerged among scholars of hadith who eventually coalesced into a movement called ahl al-hadith under the leadership of Ahmad ibn Hanbal.

[93][94] Although the mainly Hanbali scholars who rejected this synthesis were in the minority, their emotive, narrative-based approach to faith remained influential among the urban masses in some areas, particularly in Abbasid Baghdad.

He believed that despite that their fundamental differences from Atharis, not every Ash'ari is to be excluded from Ahl al-Sunna wal Jama'ah, unless they openly disapprove of the doctrines of the Salaf (mad'hab as-Salaf).

[111] All these orders were founded by a major Sunni Islamic saint, and some of the largest and most widespread included the Qadiriyya (after Abdul-Qadir Gilani [d. 1166]), the Rifa'iyya (after Ahmed al-Rifa'i [d. 1182]), the Chishtiyya (after Moinuddin Chishti [d. 1236]), the Shadiliyya (after Abul Hasan ash-Shadhili [d. 1258]), and the Naqshbandiyya (after Baha-ud-Din Naqshband Bukhari [d.

[111] Contrary to popular Orientalist depictions,[112] neither the founders of these orders nor their followers considered themselves to be anything other than orthodox Sunni Muslims,[112] Many of the most eminent defenders of Islamic orthodoxy, such as 'Abd al-Qadir Jilani, Al-Ghazali, Sultan Ṣalāḥ ad-Dīn Al-Ayyubi (Saladin) were connected with Sufism.

[115] In the contemporary era, former Prime Minister of Sudan Al-Sadiq al-Mahdi, as well as the Amman Message issued by King Abdullah II of Jordan, recognize the Ẓāhirīs and keep the number of Sunni schools at five.

[134] Fazle Haq Khairabadi Islamic scholar and leader of 1857 rebellion issued fatwas against Wahabi Ismail Dehlvi for his doctrine of God's alleged ability to lie (Imkan-e-Kizb) from Delhi in 1825.

[citation needed] The movement defines itself as the most authentic representative of what is known as Sunnī Islam and thus adopts the generic moniker, Ahl-i-Sunnat wa-al-Jamāʿat (The people who adhere to the Prophetic Tradition and preserve the unity of the community).

[141] God created everything, the years and times, day and night, light and darkness, the heavens and the earth, all kinds of creatures that are on it, the land and the sea, and everything living, dead and solid.

[162] Munkar and Nakīr are two terrifying, huge figures who let the person sit upright in his grave with mind and body and then tell him about the oneness of God and the prophethood of Muhammad.

[208] When God creates the body of the embryo, he sends an angel to him who writes down his livelihood (rizq), the hour he dies, his deeds and whether he is a damned (šaqī) or a blessed (saʿīd).

[221] The Islamic World League in Mecca, also funded by Saudi Arabia, made a resolution from 1987 that it regards Sunnism as the pure teachings at the time of the Messenger and the rightful existence of the Caliphate.

For example, Abu Mansur al-Baghdadi (d. 1037) explains at the beginning of his heresiographical work al-Farq baina l-firaq ("The difference between the sects") that there are 20 Rafiditic, 20 Kharijite, 20 Qadaritic, 3 Murjiite, 3 Nadjāritic, 3 karramitic and furthermore Bakriyya, Dirariyyya and Jahmīya.

According to its organizers, the conference should "mark a blessed turning point in efforts to correct the serious and dangerous distortion of religion by those extremists trying to usurp the venerable name of Ahl al-Sunna wa-al-Jama'a, him to coin exclusively on itself and to exclude its true representatives from it.

[242][243] A few days later, Grand Imam of Al-Azhar Ahmed el-Tayeb publicly distanced himself from the final declaration of the Grozny conference, reiterating that he had not participated in it and stressed that he naturally viewed the Salafists as Sunnis.