Sunni Islam

Sunni Islam is the largest branch of Islam and the largest religious denomination in the world. It holds that Muhammad did not appoint any successor and that his closest companion Abu Bakr (r. 632–634) rightfully succeeded him as the caliph of the Muslim community, being appointed at the meeting of Saqifa. This contrasts with the Shia view, which holds that Muhammad appointed Ali ibn Abi Talib (r. 656–661) as his successor. Nevertheless, Sunnis revere Ali, along with Abu Bakr, Umar (r. 634–644) and Uthman (r. 644–656) as 'rightly-guided caliphs'.

The term Sunni means those who observe the sunna, the practices of Muhammad. The Quran, together with hadith (especially the Six Books) and ijma (scholarly consensus), form the basis of all traditional jurisprudence within Sunni Islam. Sharia legal rulings are derived from these basic sources, in conjunction with consideration of public welfare and juristic discretion, using the principles of jurisprudence developed by the four legal schools: Hanafi, Hanbali, Maliki and Shafi'i.

In matters of creed, the Sunni tradition upholds the six pillars of iman (faith) and comprises the Ash'ari and Maturidi schools of kalam (theology) as well as the textualist Athari school. 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).

The Arabic term sunna, which Sunnis are named after, dates back to pre-Islamic language. It was used for "the right path that has always been followed". The term gained greater political significance after the murder of the third caliph, Uthman (r. 644–656). It is said Malik al-Ashtar, a famous follower of Ali, provided encouragement during the Battle of Siffin with the expression "Ali's political rival Mu'awiya kills the sunna". After the battle, it was agreed that "the righteous Sunnah, the unifying, not the divisive" ("as-Sunna al-ʿādila al-ǧāmiʿa ġair al-mufarriqa") should be consulted to resolve the conflict. The time when the term sunna became the short form for "Sunnah of the Prophet" (Sunnat an-Nabī) is still unknown. During the Umayyad Caliphate, several political movements, including the Shia and the Kharijites rebelled against the formation of the state. They led their battles in the name of "the book of God (Qur'an) and the Sunnah of his Prophet". During the second Civil War (680–92) the Sunna term received connotations critical of Shi'i doctrines (Tashayyu'). It is recorded by Masrūq ibn al-Adschdaʿ (died 683), who was a Mufti in Kufa, a need to love the first two caliphs Abū Bakr and ʿUmar ibn al-Khaṭṭāb and acknowledge their priority (Fadā'il). A disciple of Masrūq, the scholar ash-Shaʿbī (died between 721 and 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. It is also passed down by ash-Shaʿbī that he took offense at the hatred on ʿĀʾiša bint Abī Bakr and considered it a violation of the Sunnah.

The term Sunna instead of the longer expression ahl as-sunna or ahl as-sunnah wa l-jamāʻah as a group-name for Sunnis is a relatively young phenomenon. It was probably Ibn Taymiyyah, who used the short-term for the first time. 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 and reform-oriented facts") published in 1928–29. The term Sunnah is usually used in Arabic discourse as designation for Sunni Muslims, when they are intended to be contrasted with Shias. The word pair Sunnah–Shia is also used on Western research literature to denote the Sunni–Shia contrast.

The first references to ahlul sunnah wal jama'at comes from hadiths of the prophet Muhammad and his companions. In al-Durr al-Manthūr by al-Suyūṭī the Messenger of Allah ﷺ recited the Qur'anic verse: {On the Day when some faces will be bright and others will be dark} (Āl ‘Imrān 3:106) and said: “The faces of the people of the Sunnah and the Community (Ahl al-Sunnah wa al-Jamā‘at) will be bright, and the faces of the people of innovation and desires will be dark.” And Al-Ajuri narrated from Ibn ‘Abbās who commented on the same verse: “As for those whose faces are bright — they are the people of the Sunnah and the Majority (فأهل السنة والجماعة); and those whose faces are dark — they are the people of innovation and desires.”

One of the earliest supporting documents for ahl as-sunna derives from the Basric scholar Muhammad Ibn Siri (died 728). His is mentioned in the Sahih of Muslim ibn al-Hajjaj, and quoted having said: "Formerly one did not ask about the Isnad. But when the fitna started, one said: 'Name us your informants'. One would then respond to them: If they were Sunnah people, you accept their hadith. But if they are people of the Innovations, the hadith was rejected." G.H.A. Juynboll assumed, the term fitna in this statement is not related to the first Civil War (665–661) after murder of ʿUthmān ibn ʿAffān, but the second Civil War (680–692) in which the Islamic community was split into four parties (Abd Allah ibn al-Zubayr, the Umayyads, the Shia under al-Mukhtār ibn Abī ʿUbaid and the Kharijites). The term ahl as-sunna designated in this situation whose, who stayed away from heretic teachings of the different warring parties.

The term ahl as-sunna was always a laudatory designation. Abu Hanifa (died 769), who sympathized with Murdshia, insisted that this were "righteous people and people of the Sunnah" (ahl al-ʿadl wa-ahl as-sunna). According to Josef van Ess this term did not mean more than "honorable and righteous believing people". Among Hanafits the designation ahl as-sunna and ahl al-ʿadl (people of the righteous) remained interchangeable for a long time. Thus the Hanafite Abū l-Qāsim as-Samarqandī (died 953), who composed a catechism for the Samanides, used sometimes one expression and sometimes another for his own group.