Part of a series on
Sunni Islam (/
According to Sunni traditions, Muhammad did not clearly designate a successor and the Muslim community acted according to his sunnah in electing his father-in-law Abu Bakr as the first caliph. This contrasts with the Shi'a view, which holds that Muhammad announced at the event of Ghadir Khumm his son-in-law and cousin Ali ibn Abi Talib as his successor. Unlike the first three caliphs, Ali was from the same clan as Muhammad, Banu Hashim, and Shia Muslims consider him legitimate, inter alia, by favour of his blood ties to Muhammad, too. Political tensions between Sunnis and Shias continued with varying intensity throughout Islamic history and they have been exacerbated in recent times by ethnic conflicts and the rise of Wahhabism.
As of 2009, Sunni Muslims constituted 87–90% of the world's Muslim population. Sunni Islam is the world's largest religious denomination, followed by Catholicism. Its adherents are referred to in Arabic as ahl as-sunnah wa l-jamāʻah ("the people of the sunnah and the community") or ahl as-sunnah for short. In English, its doctrines and practices are sometimes called Sunnism, while adherents are known as Sunni Muslims, Sunnis, Sunnites and Ahlus Sunnah. Sunni Islam is sometimes referred to as "orthodox Islam". However, other scholars of Islam, such as John Burton believe that there's no such thing as "orthodox Islam".
The Quran, together with hadith (especially those collected in Kutub al-Sittah) and binding juristic consensus form the basis of all traditional jurisprudence within Sunni Islam. 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.
In matters of creed, the Sunni tradition upholds the six pillars of iman (faith) and comprises the Ash'ari and Maturidi schools of rationalistic theology as well as the textualist school known as traditionalist theology.
Sunnī (Classical Arabic: سُنِّي /ˈsunniː/), also commonly referred to as Sunnīism, is a term derived from sunnah (سُنَّة /ˈsunna/, plural سُنَن sunan /ˈsunan/) meaning "habit", "usual practice", "custom", "tradition". The Muslim use of this term refers to the sayings and living habits of the prophet Muhammad. In Arabic, this branch of Islam is referred to as ahl as-sunnah wa l-jamāʻah (Arabic: أهل السنة والجماعة), "the people of the sunnah and the community", which is commonly shortened to ahl as-sunnah (Arabic أهل السنة).
One common mistake is to assume that Sunni Islam represents a normative Islam that emerged during the period after Muhammad's death, and that Sufism and Shi'ism developed out of Sunni Islam. 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. Both Sunnism and Shiaism are the end products of several centuries of competition between ideologies. Both sects used each other to further cement their own identities and doctrines.
The first four caliphs are known among Sunnis as the Rashidun or "Rightly-Guided Ones". Sunni recognition includes the aforementioned Abu Bakr as the first, Umar as the second, Uthman as the third, and Ali as the fourth.
The post Rashidun period till the fall of the Ottoman empire
Sunnis recognised different rulers as the caliph, though they did not include anyone in the list of the rightly guided ones or Rashidun after the murder of Ali, until the caliphate was constitutionally abolished in Turkey on 3 March 1924.
Transition of caliphate into dynastic monarchy of Banu Umayya
The seeds of metamorphosis of caliphate into kingship were sown, as the second caliph Umar had feared, as early as the regime of the third caliph Uthman, who appointed many of his kinsmen from his clan Banu Umayya, including Marwan and Walid bin Uqba on important government positions, becoming the main cause of turmoil resulting in his murder and the ensuing infighting during Ali's time and rebellion by Muawiya, another of Uthman's kinsman. This ultimately resulted in the establishment of firm dynastic rule of Banu Umayya after Husain, the younger son of Ali from Fatima, was killed at the battle of karbala. The rise to power of Banu Umayya, the Meccan tribe of elites who had vehemently opposed Muhammad under the leadership of Abu Sufyan, Muawiya's father, right up to the conquest of Mecca by Muhammad, as his successors with the accession of Uthman to caliphate, replaced the egalitarian society formed as a result of Muhammad's revolution to a society stratified between haves and have-nots as a result of nepotism, and in the words of El-Hibri through "the use of religious charity revenues (zakat) to subsidise family interests, which Uthman justified as "al-sila" (pious filial support)." 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 Muawiya and finally by the Kharjites. After he was murdered his followers immediately elected Hasan ibn Ali his elder son from Fatima to succeed him. Hasan, however, shortly afterwards signed a treaty with Muawiaya relinquishing power in favour of the latter, with a condition inter alia, that one of the two who will outlive the other will be the caliph, and that this caliph will not appoint a successor but will leave the matter of selection of the caliph to the public. Subsequently, Hasan was poisoned to death and Muawiya enjoyed unchallenged power. Not honouring his treaty with Hasan he however nominated his son Yazid to succeed him. Upon Muawiya's death, Yazid asked Husain the younger brother of Hasan, Ali's son and Muhammad's grandson, to give his allegiance to Yazid, which he plainly refused. His caravan was cordoned by Yazid's army at Karbala 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 Karbala, but Banu Umayya were able to quickly suppress them all and ruled the Muslim world, till they were finally overthrown by Banu Abbas.
Caliphate and the dynastic monarchy of Banu Abbas
The rule of and "caliphate" of Banu Umayya came to an end at the hands of Banu Abbas a branch of Banu Hashim, the tribe of Muhammad, only to usher another dynastic monarchy styled as caliphate from 750 CE. This period is seen formative in Sunni Islam as the founders of the four schools viz, Abu Hanifa, Malik bin Anas, Shafi'i and Ahmad bin Hambal all practised during this time, so also did Jafar al Sadiq who elaborated the doctrine of imamate, the basis for the Shi'a religious thought. There was no clearly accepted formula for determining succession in the Abbasid caliphate. Two or three sons or other relatives of the dying caliph emerged as candidates to the throne, each supported by his own party of supporters. A trial of strength ensued and the most powerful party won and expected favours of the caliph they supported once he ascended the throne. The caliphate of this dynasty ended with the death of the Caliph al-Ma'mun in 833 CE, when the period of Turkish domination began.
Sunni Islam in the contemporary era
The fall of the Ottoman, the biggest Sunni empire in the world for six centuries, the mightiest power in the Mediterranean world and one of the important participants in World War I which joined the war on the side of the Central Powers, bringing caliphate to an end was an epochal event. This resulted in Sunni protests in far off places including the Khilafat Movement in India, which was later on upon gaining independence from Britain divided into Sunni dominated Pakistan and secular India. Pakistan, the most populous Sunni state at its birth, however later got partitioned into Pakistan and Bangladesh. The demise of Ottoman caliphate also resulted in the emergence of Saudi Arabia, a dynastic absolute monarchy with the support of the British and Muhammad ibn Abd al-Wahhab, the founder of Wahhabism. This was followed by a considerable rise in Wahhabism, Salafism and Jihadism under the influence of the preaching of Ibn Taymiyyah a follower of Ahmad bin Hanbal.The expediencies of cold war resulted in encouragement of Afghan refugees in Pakistan to be radicalised, trained and armed to fight the communist regime backed by USSR forces in Afghanistan giving birth to Taliban. The Taliban wrestled power from the communists in Afghanistan and formed a government under the leadership of Mohammed Omar, who was addressed as the Emir of the faithful, an honorific way of addressing the caliph. The Taliban regime was recognised by Pakistan and Saudi Arabia till after 9/11 perpetrated by Osama bin Laden a Saudi national by birth harboured by the Taliban took place, resulting in a war on terror launched against the Taliban.
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 Caucasus and the Indian sub continent. The latest attempt by a section of Salafis to re establish a Sunni caliphate can be seen in the appearance of ISIS whose leader Abu Bakr al Baghdadi is known among his followers as caliph and Amir-al-maumineen "The Commander of the Faithful". Jihadism is however being opposed from within the Muslim community, Ummah as it is called in Arabic in all quarters of the world as evidenced by turnout of almost 2% of the Muslim population in London protesting.
Sunnis believe that the companions of Muhammad were the best of Muslims. This belief is based upon prophetic traditions such as one narrated by Abdullah, son of Masud, in which Muhammad said: "The best of the people are my generation, then those who come after them, then those who come after them." Support for this view is also found in the Quran, according to Sunnis. Sunnis also believe that the companions were true believers since it was the companions who were given the task of compiling the Quran. Furthermore, narrations that were narrated by the companions (ahadith) are considered by Sunnis to be a second source of knowledge of the Muslim faith. A study conducted by the Pew Research Center in 2010 and released January 2011 found that there are 1.62 billion Muslims around the world, and it is estimated over 85–90% are Sunni.
Sunni Islam does not have a formal hierarchy. Leaders are informal, and gain influence through study to become a scholar of Islamic law, called sharia. According to the Islamic Center of Columbia, South Carolina, anyone with the intelligence and the will can become an Islamic scholar. During Midday Mosque services on Fridays, the congregation will choose a well-educated person to lead the service, known as a Khateeb (one who speaks).
Schools of law
There are many intellectual traditions within the field of Islamic law, often referred to as legal schools. These varied traditions reflect differing viewpoints on some laws and obligations within Islamic law. While one school may see a certain act as a religious obligation, another may see the same act as optional. These schools aren't regarded as sects; rather, they represent differing viewpoints on issues that are not considered the core of Islamic belief. Historians have differed regarding the exact delineation of the schools based on the underlying principles they follow.
Many traditional scholars saw Sunni Islam in two groups: Ahl al-Ra'i, or "people of reason," due to their emphasis on scholarly judgment and discourse; and Ahl al-Hadith, or "people of traditions," due to their emphasis on restricting juristic thought to only what is found in scripture. Ibn Khaldun defined the Sunni schools as three: the Hanafi school representing reason, the Ẓāhirīte school representing tradition, and a broader, middle school encompassing the Shafi'ite, Malikite and Hanbalite schools.
During the Middle Ages, the Mamluk Sultanate in Egypt delineated the acceptable Sunni schools as only Hanafi, Maliki, Shafi'i and Hanbali, excluding the Ẓāhirī school. The Ottoman Empire later reaffirmed the official status of four schools as a reaction to the Shiite character of their ideological and political archrival, the Persian Safavids, though former Prime Minister of Sudan Al-Sadiq al-Mahdi, as well as the Amman Message issued by King Abdullah II of Jordan, recognize the Ẓāhirī and keep the number of Sunni schools at five.
Differences in the schools
Interpreting Islamic law by deriving specific rulings – such as how to pray – is commonly known as Islamic jurisprudence. The schools of law all have their own particular tradition of interpreting this jurisprudence. As these schools represent clearly spelled out methodologies for interpreting Islamic law, there has been little change in the methodology with regard to each school. While conflict between the schools was often violent in the past, today the schools recognize one another as viable legal methods rather than sources of error or heresy in contrast to one another. Each school has its evidences, and differences of opinion are generally respected. Conflict between the schools was often violent in the past.
Pillars of iman
- Belief in the Oneness of God
- Belief in the Angels of God
- Belief in the Divine Revelations (Books)
- Belief in the Prophets of God
- Belief in Resurrection after Death and the Day of Judgment and
- Belief in Preordainment (Qadar)
These six articles are what all present-day Sunnis agree on, from those who adhere to traditional Sunnism to those who adhere to latter-day movements. Additionally, classical Sunni Islam also outlined numerous other cardinal doctrines from the eighth-century onwards in the form of organized creeds such as the Creed of Tahawi, in order to codify what constituted "Sunni orthodoxy." While none of these creeds gained the importance attributed to the Nicene Creed in Christianity, primarily because ecumenical councils never happened in Islam, the beliefs outlined in these creeds became the "orthodox" doctrine by ijma, or binding consensus. But while most of the tenets outlined in the classical creeds are accepted by all Sunnis, some of these doctrines have been rejected by the aforementioned movements as lacking strictly scriptural precedent. Traditionally, these other important Sunni articles of faith have included the following (those that are controversial today because of their rejection by such groups shall be denoted by an asterisk):
- Belief in the six principal articles of faith being essential for salvation for Muslims
- Belief in God having created creation with His wisdom
- Belief in Muhammad having been the Seal of the Prophets or the last prophet sent to mankind
- Belief in the Quran being the eternal, uncreated Word of God
- Belief in the beatific vision being a reality in the afterlife, even if it will not be all-encompassing and the "manner" of it remains unknown
- Belief in the Night Journey of Muhammad having happened in a bodily form, while he was "awake"
- Belief in the intercession of Muhammad being a reality on the Last Day
- Belief in God's covenant with Adam and his offspring having been "true"
- Belief in Abraham having been God's "intimate friend"
- Belief in Moses having conversed directly with God without a mediator
- Belief in the idea that wrong works in themselves does not make a Muslim an "unbeliever" and that it is forbidden to declare takfir on those who know that what they are doing is wrong
- Belief in it being wrong to "make a distinction" between the various prophets of God
- Belief in believing in that which "all the prophets" brought from God
- Belief in avoiding "deviations, divisions, and differences" in the fold of Islam
- Belief in venerating all the Companions of Muhammad
- Belief in the existence of saints, and in venerating them and accepting the traditional narratives of their lives and miracles (*)
- Belief that saints, while exalted in their own right, occupy an infinitely lesser rank than the prophets and that "one of the prophets is greater than all the saints put together" (*)
- Belief in the Signs of the Apocalypse
- Belief that Jesus is the Promised Messiah of God and that all Muslims await his Second Coming
1Jahmi; 2Karramiyya; 3Alawites & Qizilbash
4Sevener-Qarmatians, Assassins & Druzes
5Ajardi, Azariqa, Bayhasiyya, Najdat & Sūfrī
6Nūkkārī; 7Bahshamiyya & Ikhshîdiyya
8Alevism, Bektashi Order & Qalandariyya
|Part of a series on|
Some Islamic scholars faced questions that they felt were not explicitly answered in the Quran and the Sunnah, especially questions with regard to philosophical conundra such as the nature of God, the existence of human free will, or the eternal existence of the Quran. Various schools of theology and philosophy developed to answer these questions, each claiming to be true to the Quran and the Muslim tradition (sunnah). Among Sunni Muslims, various schools of thought in theology began to be born out of the sciences of kalam in opposition to the textualists who stood by affirming texts without delving into philosophical speculation as they saw it as an innovation in Islam. The following were the three dominant schools of theology that grew. All three of these are accepted by Muslims around the globe, and are considered within "Islamic orthodoxy". The key beliefs of classical Sunni Islam are all agreed upon (being the six pillars of Iman) and codified in the treatise on Aqeedah by Imam Ahmad ibn Muhammad al-Tahawi in his Aqeedat Tahawiyyah.
Founded by Abu al-Hasan al-Ash'ari (873–935). 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.
Ash'ari theology stresses divine revelation over human reason. Contrary to the Mu'tazilites, they say that ethics cannot be derived from human reason, but that God's commands, as revealed in the Quran and the Sunnah (the practices of Muhammad and his companions as recorded in the traditions, or hadith), are the sole source of all morality and ethics.
Regarding the nature of God and the divine attributes, the Ash'ari rejected the Mu'tazili position that all Quranic references to God as having real attributes were metaphorical. The Ash'aris insisted that these attributes were as they "best befit His Majesty". The Arabic language is a wide language in which one word can have 15 different meanings, so the Ash'aris endeavor to find the meaning that best befits God and is not contradicted by the Quran. Therefore, when God states in the Quran, "He who does not resemble any of His creation," this clearly means that God cannot be attributed with body parts because He created body parts. Ash'aris tend to stress divine omnipotence over human free will and they believe that the Quran is eternal and uncreated.
Founded by Abu Mansur al-Maturidi (died 944). Maturidiyyah was a minority tradition until it was accepted by the Turkish tribes of Central Asia (previously they had been Ash'ari and followers of the Shafi'i school, it was only later on migration into Anatolia that they became Hanafi and followers of the Maturidi creed.) One of the tribes, the Seljuk Turks, migrated to Turkey, where later the Ottoman Empire was established. Their preferred school of law achieved a new prominence throughout their whole empire although it continued to be followed almost exclusively by followers of the Hanafi school while followers of the Shafi and Maliki schools within the empire followed the Ash'ari and Athari schools of thought. Thus, wherever can be found Hanafi followers, there can be found the Maturidi creed.
Traditionalist theology is a movement of Islamic scholars who reject rationalistic Islamic theology (kalam) in favor of strict textualism in interpreting the Quran and sunnah. The name derives from "tradition" in its technical sense as translation of the Arabic word hadith. It is also sometimes referred to by several other names.
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. They engage in a literal reading of the Qur'an, as opposed to one engaged in ta'wil (metaphorical interpretation). They do not attempt to conceptualize the meanings of the Qur'an rationally, and believe that their realities should be consigned to God alone (tafwid). In essence, the text of the Qur'an and Hadith is accepted without asking "how" or "Bi-la kaifa".
Traditionalist theology emerged among scholars of hadith who eventually coalesced into a movement called ahl al-hadith under the leadership of Ahmad ibn Hanbal. In matters of faith, they were pitted against Mu'tazilites and other theological currents, condemning many points of their doctrine as well as the rationalistic methods they used in defending them. In the tenth century al-Ash'ari and al-Maturidi found a middle ground between Mu'tazilite rationalism and Hanbalite literalism, using the rationalistic methods championed by Mu'tazilites to defend most tenets of the traditionalist doctrine. 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.
While Ash'arism and Maturidism are often called the Sunni "orthodoxy", traditionalist theology has thrived alongside it, laying rival claims to be the orthodox Sunni faith. In the modern era it has had a disproportionate impact on Islamic theology, having been appropriated by Wahhabi and other traditionalist Salafi currents and spread well beyond the confines of the Hanbali school of law.
There has also been a rich tradition of mysticism within Sunni Islam, which has most prominently manifested itself in the principal orders of Sunni Sufism. Historically, Sufism became "an incredibly important part of Islam" and "one of the most widespread and omnipresent aspects of Muslim life" in Islamic civilization from the early medieval period onwards, when it began to permeate nearly all major aspects of Sunni Islamic life in regions stretching from India and Iraq to Senegal. Sufism continued to remain a crucial part of daily Islamic life until the twentieth century, when its historical influence upon Islamic civilization began to be combated by the rise of Salafism and Wahhabism. Islamic scholar Timothy Winter has remarked: "[In] classical, mainstream, medieval Sunni Islam ... [the idea of] 'orthodox Islam' would not ... [have been possible] without Sufism," and that the classical belief in Sufism being an essential component of Islam has only weakened in some quarters of the Islamic world "a generation or two ago" with the rise of Salafism. In the modern world, the classical interpretation of Sunni orthodoxy, which sees in Sufism an essential dimension of Islam alongside the disciplines of jurisprudence and theology, is represented by institutions such as Al-Azhar University and Zaytuna College, with Al-Azhar's current Grand Imam Ahmed el-Tayeb defining "Sunni orthodoxy" as being a follower "of any of the four schools of [legal] thought (Hanafi, Shafi'i, Maliki or Hanbali) and ... [also] of the Sufism of Imam Junayd of Baghdad in doctrines, manners and [spiritual] purification."
In the eleventh-century, Sufism, which had previously been a less "codified" trend in Islamic piety, began to be "ordered and crystallized" into orders which have continued until the present day. 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. 1389]). Contrary to popular perception in the West, however, neither the founders of these orders nor their followers ever considered themselves to be anything other than orthodox Sunni Muslims, and in fact all of these orders were attached to one of the four orthodox legal schools of Sunni Islam. Thus, the Qadiriyya order was Hanbali, with its founder, Abdul-Qadir Gilani, being a renowned Hanbali jurist; the Chishtiyya was Hanafi; the Shadiliyya order was Maliki; and the Naqshbandiyya order was Hanafi. Thus, "many of the most eminent defenders of Islamic orthodoxy, such as Abdul-Qadir Gilani, Ghazali, and the Sultan Ṣalāḥ ad-Dīn (Saladin) were connected with Sufism."
Sunni view of hadith
The Quran as it exists today in book form was compiled by Muhammad's companions (Sahabah) within a handful of months of his death, and is accepted by all sects of Islam. However, there were many matters of belief and daily life that were not directly prescribed in the Quran, but were actions that were observed by Muhammad and the early Muslim community. Later generations sought out oral traditions regarding the early history of Islam, and the practices of Muhammad and his first followers, and wrote them down so that they might be preserved. These recorded oral traditions are called hadith. Muslim scholars have through the ages sifted through the hadith and evaluated the chain of narrations of each tradition, scrutinizing the trustworthiness of the narrators and judging the strength of each hadith accordingly.
Kutub al-Sittah are six books containing collections of hadiths. Sunni Muslims accept the hadith collections of Bukhari and Muslim as the most authentic (sahih, or correct), and while accepting all hadiths verified as authentic, grant a slightly lesser status to the collections of other recorders. There are, however, four other collections of hadith that are also held in particular reverence by Sunni Muslims, making a total of six:
- Sahih al-Bukhari of Muhammad al-Bukhari
- Sahih Muslim of Muslim ibn al-Hajjaj
- Sunan al-Sughra of Al-Nasa'i
- Sunan Abu Dawud of Abu Dawood
- Jami' at-Tirmidhi of Al-Tirmidhi
- Sunan Ibn Majah of Ibn Majah
There are also other collections of hadith which also contain many authentic hadith and are frequently used by scholars and specialists. Examples of these collections include:
- John L. Esposito, ed. (2014). "Sunni Islam". The Oxford Dictionary of Islam. Oxford: Oxford University Press.
- Tayeb El-Hibri, Maysam J. al Faruqi (2004). "Sunni Islam". In Philip Mattar. The Encyclopedia of the Modern Middle East and North Africa (Second ed.). MacMillan Reference USA.
- "Caliphate and Monarchistic (Urdu) Khilafat o Malookiat of Modoodi". Urdu Movies – via Google Books.
- Jafri, Syed Husain Mohammad (27 August 1976). The Origins and Early Development of Shi'a Islam (Millennium (Series)) (The Millennium (Series).). Karachi, Pakistan: Oxford University Press (First Published By Longman Group Ltd and Librairie du Liban 1979). pp. 19–21. ISBN 9780195793871.
The Shi'a unequivocally take the word in the meaning of leader, master, and patron, and therefore the explicitly nominated successor of the Prophet. The Sunnis, on the other hand, interpret the word mawla in the meaning of a friend, or the nearest kin and confidant.
- "CHAPTER IV IMAMHOOD". Imam Ali (a.s.) Foundation. Imam Ali (a.s.) Foundation, an affiliate website of the Grand Ayatullah al-Sayyid Ali al-Hussani al-Sistani. Retrieved 24 December 2017.
Appointing the heir was done when the Prophet [P] returned from the (Departure Pilgrimage); he [p] gathered all the pilgrims in a place called (Ghadeer khum) addressing them with a lengthy speech through which he asked:(Do not I own thy souls more that thou do, they said: aye). Then he [p] took Imam Ali [p] by the shoulder, holding him in front of the people and said:(He whom I am his guardian, Ali be his guardian).Thus he [p] certified Imam Ali's [p] heavenly guardianship; so everybody who was present then paid tribute to him, including the second Caliph ( i. e Omar Ben Al-Khattab), who congratulated Ali [p] saying: (Blassed be thee O! Ali, thou became my guardian and the guardian of every Mo'men.)
- "Beliefs: Did the Prophet (s) Appoint a Successor". Al-Islam.org. Retrieved 25 December 2017.
The Shi'ah believe that the proclamation mentioned by the Qur'anic verse was fulfilled by the Prophet (s) when he appointed Imam 'Ali bin Abi Talib (a) as his successor on the day of Ghadir Khumm.
- Mawlana Hazar Imam. "Imam Ali declared the Successor of Prophet Muhammad in Sunni Hadith Literature". Ismaili Gnosis. Ismaili Gnosis. Retrieved 25 December 2017.
As you know, the Shi'a divided from the Sunni after the death of Prophet Muhammad. Hazrat Ali, the cousin and son-in-law of the Prophet, was in Shia belief, named by the Prophet to be the Legitimate Authority for the interpretation of the faith. For Shi'a today all over the world, he is regarded as the first imam.
- Harney, John (January 3, 2016). "How Do Sunni and Shia Islam Differ?". New York Times. Retrieved January 4, 2016.
Shiites believe that he chose Ali, his cousin and son-in-law
- Triana, María (2017-03-31). Managing Diversity in Organizations: A Global Perspective. Taylor & Francis. p. 159. ISBN 9781317423683.
- Ja'fari, Sayyid Husayn Muhammad (22 September 2014). "The Origins and Early Development of Shia Islam p.14-24". OUP Pakistan – via Google Books.
- "Mapping the Global Muslim Population". Retrieved 10 December 2014.
- Connie R. Green, Sandra Brenneman Oldendorf, Religious Diversity and Children's Literature: Strategies and Resources, Information Age Publishing, 2011, p. 156. Quote: "Catholicism is the second largest religious body after Sunni Muslims"
- Michael E. Marmura (2009). "Sunnī Islam. Historical Overview". In John L. Esposito. The Oxford Encyclopedia of the Islamic World. Oxford: Oxford University Press. doi:10.1093/acref/9780195305135.001.0001/acref-9780195305135-e-0764 (inactive 2018-03-23). (Subscription required (. ))
Sunnī Muslims have thus referred to themselves as ahl al-sunnah wa al-jamāʿah (people of the sunnah and the community).
- Lucas, Scott C. (2011). "Sunnism, Sunni". Encyclopedia of Christianity Online. Brill. doi:10.1163/2211-2685_eco_SI.100. (Subscription required (. ))
The terms "Sunnism" and "Sunni" are anglicizations of Arab. ahl al-sunnah (the people of the Sunna [lit. "custom, way"]) or ahl al-sunnah wa-l-jamāʿa (the people of the Sunna and community).
- "Sunnism". -Ologies & -Isms. The Gale Group. Retrieved Oct 5, 2016.
- John Richard Thackrah (5 Sep 2013). Dictionary of Terrorism (2, revised ed.). Routledge. p. 252. ISBN 978-1-135-16595-6.
- Nasir, Jamal J., ed. (2009). The Status of Women Under Islamic Law and Modern Islamic Legislation (revised ed.). BRILL. p. 11. ISBN 9789004172739.
- George W. Braswell (2000). What You Need to Know about Islam & Muslims (illustrated ed.). B&H Publishing Group. p. 62. ISBN 978-0-8054-1829-3.
- An Introduction to the Hadith. John Burton. Published by Edinburgh University Press. 1996. p. 201. Cite: "Sunni: Of or pertaining sunna, especially the Sunna of the Prophet. Used in conscious opposition to Shi'a, Shi'í. There being no ecclesia or centralized magisterium, the translation 'orthodox' is inappropriate. To the Muslim 'unorthodox' implies heretical, mubtadi, from bid'a, the contrary of sunna, and so 'innovation'."
- Sunnah Archived 2010-12-05 at the Wayback Machine., Center for Muslim-Jewish Engagement
- Hughes, Aaron (2013). Muslim Identities: An Introduction to Islam. p. 115. ISBN 978-0-231-53192-4.
It is a mistake to assume, as is frequently done, that Sunni Islam emerged as normative from the chaotic period following Muhammad's death and that the other two movements simply developed out of it. This assumption is based in... the taking of later and often highly ideological sources as accurate historical portrayals – and in part on the fact that the overwhelming majority of Muslims throughout the world follows now what emerged as Sunni Islam in the early period.
- Hughes, Aaron (2013). Muslim Identities: An Introduction to Islam. p. 116. ISBN 978-0-231-53192-4.
Each of these sectarian movements... used the other to define itself more clearly and in the process to articulate its doctrinal contents and rituals.
- Tore Kjeilen. "Lexic Orient.com". Lexic Orient.com. Retrieved 2011-06-05.
- El-Hibri, Tayeb (October 22, 2010). Parable and Politics in Early Islamic History:The Rashidun Caliphs. New York Chichester West Sussex: A Columbia University Press. p. 526 (kindle). ISBN 978-0-231-52165-9.
- Maududi, Abul A'la (July 2000). Khilafat o Malookiat [Caliphate and Monarchistic] (in Urdu). Lahore, Pakistan: Adara Tarjuman-ul-Quran (Private) Ltd, Urdu Bazar, Lahore, Pakistan. pp. 105–153.
- Hazleton, Lesley (4 September 2009). After the Prophet:The Epic Story of Shia-Sunni Split in Islam. New York, London, Toranto, Sydney, Auckland: Anchor (Doubleday). p. 193 (kindle). ISBN 978-0385523936.
- Irving, Washington (1859). Lives of the Successors of Mahomet. Sunnyside: W. Clowes. pp. 163–218. ISBN 978-1273126963.
- Nadvi, Syed Abul Hasan Ali. Al-Murtaza [The Murtaza] (in Urdu). Karachi Pakistan: Majlis-e-Nashriyat-e-Islam. pp. 218–382.
- Maududi, Abul A'la (July 2000). Khilafat o Malookiat [Caliphate and Monarchistic] (in Urdu). Lahore, Pakistan: Adara Tarjuman-ul-Quran (Private) Ltd, Urdu Bazar, Lahore, Pakistan. p. 90.
- Jafri, Syed Husain Mohammad (27 August 1976). The Origins and Early Development of Shi'a Islam (Millennium (Series)) (The Millennium (Series).). Karachi, Pakistan: Oxford University Press (First Published By Longman Group Ltd and Librairie du Liban 1979). pp. 108–109. ISBN 9780195793871.
- Kennedy, Hugh (2016). The Early Abbasid Caliphate: A Political History (Routledge Revivals) 1st Edition. Oxon: Routledge. pp. 15–16. ISBN 978-1138953215.
- Gail Minault, The Khilafat Movement: Religious Symbolism and Political Mobilization in India (1982).
- Rogan, Eugene (26 February 2015). The Fall of the Ottomans. UK: Penguin UK. ISBN 9780141968704.
- Ian Harris; Stuart Mews; Paul Morris; John Shepherd (1992). Contemporary Religions: A World Guide. p. 369. ISBN 978-0-582-08695-1.
- Bowen, Wayne H. (2007). The History of Saudi Arabia. ISBN 978-0-313-34012-3.
- Hitti, Philip K. History of The Arabs (Tenth Edition). Macmillan Education Ltd. pp. 689–741. ISBN 0333098714.
- Kepel, Gilles (2003). Jihad: The Trail of Political Islam. ISBN 978-1-84511-257-8.
- Wiktorowicz, Quintan (2005). "A Genealogy of Radical Islam" (PDF). Studies in Conflict & Terrorism. 28: 83. Archived from the original (PDF) on 2017-02-14 – via Taylor & Francis Inc.
- Minahan, James (2002). Encyclopedia of the Stateless Nations. p. 547.
- "Profile: Abu Bakr al-Baghdadi". BBC. 15 May 2015.
- Adam, Smith (2 October 2017). "Thousands of Muslims protest against isis and terrorism in London". Metro News. London. Retrieved 5 January 2018.
- Da Silva, Chantel (16 Jun 2017). "Cologne rally: As many as 10,000 Muslims to protest Islamic extremism". Independent. Cologne. Retrieved 5 January 2018.
- Source for distribution is the CIA World Factbook, Shiite/Sunnite distribution collected from other sources. Shiites may be underrepresented in some countries where they do not appear in official statistics.
- Quran, 9:100
- "Region: Middle East-North Africa". The Future of the Global Muslim Population – Executive Summary. Pew Research Center. Retrieved 3 April 2013.
- Eastern Europe Russia and Central Asia "some 80% of the worlds Muslims are Sunni"
- "Religions". The World Factbook. Central Intelligence Agency (CIA). Retrieved 8 December 2011.
Sunni Islam accounts for over 75% of the world's Muslim population
- Sue Hellett;U.S. should focus on sanctions against Iran "Sunnis make up over 75 percent of the world's Muslim population"
- Iran, Israel and the United States "Sunni, accounts for over 75% of the Islamic population"
- A dictionary of modern politics "probably 80% of the worlds Muslims are Sunni"
- "Mapping the Global Muslim Population: A Report on the Size and Distribution of the World's Muslim Population". Pew Research Center. October 7, 2009. Retrieved 2010-08-24.
Of the total Muslim population, 10–13% are Shia Muslims and 87–90% are Sunni Muslims.
- "Quick guide: Sunnis and Shias". BBC News. 2011-12-06. Retrieved December 18, 2011.
The great majority of Muslims are Sunnis – estimates suggest the figure is somewhere between 85% and 90%.
- "Tension between Sunnis, Shiites emerging in USA". USA Today. 2007-09-24. Retrieved December 18, 2011.
Among the world's estimated 1.4 billion Muslims, about 85% are Sunni and about 15% are Shiite.
- Sunni Islam: Oxford Bibliographies Online Research Guide "Sunni Islam is the dominant division of the global Muslim community, and throughout history it has made up a substantial majority (85 to 90 percent) of that community."
- Masjid al-Muslimiin. "Organizational Structure Of Islam," The Islamic Center of Columbia (South Carolina). Accessed 07 December 2013.
- Murtada Mutahhari, The Role of Ijtihad in Legislation, Al-Tawhid volume IV, No.2, Publisher: Islamic Thought Foundation
- Meinhaj Hussain, A New Medina, The Legal System, Grande Strategy, January 5th, 2012
- Ignác Goldziher, The Zahiris, pg. 5. Trns. Wolfgang Behn, intro. Camilla Adang.Volume three of Brill Classics in Islam. Leiden: Brill Publishers, 2008. ISBN 9789004162419
- "Law, Islamic". Encyclopedia.com. Retrieved 13 March 2012.
- Chibli Mallat, Introduction to Middle Eastern Law, pg. 116. Oxford: Oxford University Press, 2007. ISBN 978-0-19-923049-5
- Hassan Ahmed Ibrahim, "An Overview of al-Sadiq al-Madhi's Islamic Discourse." Taken from The Blackwell Companion to Contemporary Islamic Thought, pg. 172. Ed. Ibrahim Abu-Rabi'. Hoboken: Wiley-Blackwell, 2008. ISBN 978-1-4051-7848-8
- "AmmanMessage.com – The Official Site".
- Wilfrid Scawen Blunt and Riad Nourallah, The future of Islam, Routledge, 2002, page 199
- "Sunni Islam Afterlife and Salvation".
- "Dr Al-Ifta Al-Missriyyah".
- Al-Ṭaḥāwī, Al-ʿAqīdah aṭ-Ṭaḥāwiyya LXVI
- Al-Ṭaḥāwī, Al-ʿAqīdah aṭ-Ṭaḥāwiyya XVIII
- Al-Ṭaḥāwī, Al-ʿAqīdah aṭ-Ṭaḥāwiyya XXIX
- Al-Ṭaḥāwī, Al-ʿAqīdah aṭ-Ṭaḥāwiyya XXXIII
- Al-Ṭaḥāwī, Al-ʿAqīdah aṭ-Ṭaḥāwiyya XXXV
- Al-Ṭaḥāwī, Al-ʿAqīdah aṭ-Ṭaḥāwiyya XXXIX
- Al-Ṭaḥāwī, Al-ʿAqīdah aṭ-Ṭaḥāwiyya XLI
- Al-Ṭaḥāwī, Al-ʿAqīdah aṭ-Ṭaḥāwiyya XLII
- Al-Ṭaḥāwī, Al-ʿAqīdah aṭ-Ṭaḥāwiyya LII
- Al-Ṭaḥāwī, Al-ʿAqīdah aṭ-Ṭaḥāwiyya LVII
- Al-Ṭaḥāwī, Al-ʿAqīdah aṭ-Ṭaḥāwiyya LXVII
- Al-Ṭaḥāwī, Al-ʿAqīdah aṭ-Ṭaḥāwiyya LXXIII
- Al-Ṭaḥāwī, Al-ʿAqīdah aṭ-Ṭaḥāwiyya XCIII
- Al-Ṭaḥāwī, Al-ʿAqīdah aṭ-Ṭaḥāwiyya XCVIII-IX
- Al-Ṭaḥāwī, Al-ʿAqīdah aṭ-Ṭaḥāwiyya C
- J. B. Schlubach. "Fethullah Gülen and Al-Ghazzali on Tolerance". Retrieved 2010-01-07.
- "Maturidiyyah". Philtar. Archived from the original on 2006-02-23. Retrieved 2006-04-01.
- Halverson, Jeffry R. (2010). Theology and Creed in Sunni Islam: The Muslim Brotherhood, Ash'arism, and Political Sunnism. Palgrave Macmillan. p. 36. ISBN 9781137473578.
The Atharis can thus be described as a school or movement led by a contingent of scholars (ulama), typically Hanbalite or even Shafi'ite, which retained influence, or at the very least a shared sentiment and conception of piety, well beyond the limited range of Hanbalite communities. This body of scholars continued to reject theology in favor of strict textualism well after Ash'arism had infiltrated the Sunni schools of law. It is for these reasons that we must delineate the existence of a distinctly traditionalist, anti-theological movement, which defies strict identtification with any particular madhhab, and therefore cannot be described as Hanbalite.
- Halverson, Jeffry R. (2010). Theology and Creed in Sunni Islam: The Muslim Brotherhood, Ash'arism, and Political Sunnism. Palgrave Macmillan. p. 36. ISBN 9781137473578.
- Halverson, Jeffry R. (2010). Theology and Creed in Sunni Islam: The Muslim Brotherhood, Ash'arism, and Political Sunnism. Palgrave Macmillan. pp. 36–37. ISBN 9781137473578.
- Lapidus, Ira M. (2014). A History of Islamic Societies. Cambridge University Press (Kindle edition). p. 130. ISBN 978-0-521-51430-9.
- Lapidus, Ira M. (2014). A History of Islamic Societies. Cambridge University Press (Kindle edition). pp. 123–124. ISBN 978-0-521-51430-9.
- Blankinship, Khalid (2008). Tim Winter, ed. The early creed. The Cambridge Companion to Classical Islamic Theology. Cambridge University Press (Kindle edition). p. 53.
- Halverson, Jeffry R. (2010). Theology and Creed in Sunni Islam: The Muslim Brotherhood, Ash'arism, and Political Sunnism. Palgrave Macmillan. p. 35. ISBN 9781137473578.
- Brown, Jonathan A.C. (2009). Hadith: Muhammad's Legacy in the Medieval and Modern World. Oneworld Publications (Kindle edition). p. 180.
The Ash'ari school of theology is often called the Sunni 'orthodoxy.' But the original ahl al-hadith, early Sunni creed from which Ash'arism evolved has continued to thrive alongside it as a rival Sunni 'orthodoxy' as well.
- Hoover, Jon (2014). "Ḥanbalī Theology". In Sabine Schmidtke. The Oxford Handbook of Islamic Theology. Oxford: Oxford University Press. p. 625. doi:10.1093/oxfordhb/9780199696703.001.0001/oxfordhb-9780199696703-e-014 (inactive 2018-03-23). (Subscription required (. ))
- "Is orthodox Islam possible without Sufism? – Shaykh Abdal Hakim Murad (Dr. Timothy Winter)". youtube.com. 13 May 2015.
- "Dr. Jonathan AC Brown – What is Sufism?". youtube.com. 27 December 2015.
- "Dr. Jonathan AC Brown – What is Sufism?". youtube.com. 13 May 2015.
- Jonathan A.C. Brown, Misquoting Muhammad (London: Oneworld Publications, 2015), p. 254
- "Profile of Sheikh Ahmad Muhammad Al-Tayyeb on The Muslim 500". The Muslim 500: The World's Most Influential Muslims.
- Seyyed Hossein Nasr, The Essential Seyyed Hossein Nasr, ed. William C. Chittick (Bloomington: World Wisdom, 2007), p. 76
- Martin Lings, What is Sufism? (Lahore: Suhail Academy, 2005; first imp. 1983, second imp. 1999), p.16
- Massington, L., Radtke, B., Chittick, W.C., Jong, F. de., Lewisohn, L., Zarcone, Th., Ernst, C, Aubin, Françoise and J.O. Hunwick, "Taṣawwuf", in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs; q.v. "Hanafi," "Hanbali," and "Maliki," and under "mysticism in..." for each.
- Titus Burckhardt, Introduction to Sufi Doctrine (Bloomington: World Wisdom, 2008, p. 4, note 2
- Jeffrey Halverson, Theology and Creed in Sunni Islam, 2010, p. 48
- Branon Wheeler, Applying the Canon in Islam: The Authorization and Maintenance of Interpretive Reasoning in Ḥanafī Scholarship, SUNY Press, 1996.
- Patler, Nicholas (2017). From Mecca to Selma: Malcolm X, Islam, and the Journey Into the American Civil Rights Movement. http://theislamicmonthly.com/mecca-to-selma/: The Islamic Monthly.
|Wikisource has the text of the 1905 New International Encyclopedia article Sunnites.|