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Sunni Islam (/ ˈ s uː n i, ˈ s ʊ n i /) is the largest branch of Islam, followed by 85–90% of the world's Muslims, and simultaneously the largest religious denomination in the world. Its name comes from the word Sunnah, referring to the tradition of Muhammad.
- Beliefs
A belief is a subjective attitude that a proposition is true...
- Shia–Sunni relations
Sunnis are a majority in almost all Muslim communities...
- Beliefs
6 days ago · Show More. Sunni, member of one of the two major branches of Islam, the branch that consists of the majority of that religion’s adherents. Sunni Muslims regard their denomination as the mainstream and traditionalist branch of Islam—as distinguished from the minority denomination, the Shiʿah.
- The Editors of Encyclopaedia Britannica
- Overview
- The way of the majority
- Tolerance of diversity
- Influence of al-Ashʿarī and al-Māturīdī
In the 10th century a reaction began against the Muʿtazilah that culminated in the formulation and subsequent general acceptance of another set of theological propositions, which became Sunni, or “orthodox,” theology. The issues raised by these early schisms and the positions adopted by them enabled the Sunni orthodoxy to define its own doctrinal p...
With the rise of the orthodoxy, then, the foremost and elemental factor that came to be emphasized was the notion of the majority of the community. The concept of the community so vigorously pronounced by the earliest doctrine of the Qurʾān gained both a new emphasis and a fresh context with the rise of Sunnism. Whereas the Qurʾān had marked out th...
At the same time, while condemning schisms and branding dissent as heretical, Sunnism developed the opposite trend of accommodation, catholicity, and synthesis. A putative tradition of the Prophet that says “differences of opinion among my community are a blessing” was given wide currency. This principle of toleration ultimately made it possible for diverse sects and schools of thought—notwithstanding a wide range of difference in belief and practice—to recognize and coexist with each other. No group may be excluded from the community unless it itself formally renounces Islam. As for individuals, tests of heresy may be applied to their beliefs, but, unless a person is found to flagrantly violate or deny the unity of God or expressly negate the prophethood of Muhammad, such tests usually have no serious consequences. Catholicity was orthodoxy’s answer to the intolerance and secessionism of the Khārijites and the severity of the Muʿtazilah. As a consequence, a formula was adopted in which good works were recognized as enhancing the quality of faith but not as entering into the definition and essential nature of faith. This broad formula saved the integrity of the community at the expense of moral strictness and doctrinal uniformity.
On the question of free will, Sunni orthodoxy attempted a synthesis between human responsibility and divine omnipotence. The champions of orthodoxy accused the Muʿtazilah of quasi-Magian dualism (Zoroastrianism) insofar as the Muʿtazilah admitted two independent and original actors in the universe: God and human beings. To the orthodox it seemed blasphemous to hold that humanity could act wholly outside the sphere of divine omnipotence, which had been so vividly portrayed by the Qurʾān but which the Muʿtazilah had endeavoured to explain away in order to make room for humanity’s free and independent action.
The Sunni formulation, however, as presented by al-Ashʿarī and al-Māturīdī, Sunni’s two main representatives in the 10th century, shows palpable differences despite basic uniformity. Al-Ashʿarī taught that human acts were created by God and acquired by humans and that human responsibility depended on this acquisition. He denied, however, that humanity could be described as an actor in a real sense. Al-Māturīdī, on the other hand, held that although God is the sole Creator of everything, including human acts, nevertheless, a human being is an actor in the real sense, for acting and creating were two different types of activity involving different aspects of the same human act.
In conformity with their positions, al-Ashʿarī believed that a person did not have the power to act before he actually acted and that God created this power in him at the time of action; and al-Māturīdī taught that, before an action is taken, a person has a certain general power for action but that this power becomes specific to a particular action only when the action is performed, because, after full and specific power comes into existence, action cannot be delayed.
Al-Ashʿarī and his school also held that human reason was incapable of discovering good and evil and that acts became endowed with good or evil qualities through God’s declaring them to be such. Because humanity in its natural state regards its own self-interest as good and that which thwarts this self-interest as bad, natural human reason is unreliable. Independently of revelation, therefore, murder would not be bad nor the saving of life good. Furthermore, because God’s Will makes acts good or bad, one cannot ask for reasons behind the divine law, which must be simply accepted. Al-Māturīdī takes an opposite position, not materially different from that of the Muʿtazilah: human reason is capable of finding out good and evil, and revelation aids human reason against the sway of human passions.
Despite these important initial differences between the two main Sunni schools of thought, the doctrines of al-Māturīdī became submerged in course of time under the expanding popularity of the Ashʿarite school, which gained wide currency particularly after the 11th century because of the influential activity of the Sufi theologian al-Ghazālī. Because these later theologians placed increasing emphasis on divine omnipotence at the expense of the freedom and efficacy of the human will, a deterministic outlook on life became characteristic of Sunni Islam—reinvigorated by the worldview of Sufism, or Islamic mysticism, which taught that nothing exists except God, whose being is the only real being. This general deterministic outlook produced, in turn, a severe reformist reaction in the teachings of Ibn Taymiyyah, a 14th-century theologian who sought to rehabilitate human freedom and responsibility and whose influence has been strongly felt through the reform movements in the Muslim world since the 18th century.
Sunni Islam (Arabic: أهل السنة) is the largest branch of Islam. They are the branch of Islam that came through the Rashidun Empire, which started with Abu Bakr and ended by Ali ibn Abi Talib. Sunni beliefs are based on the Quran and the Kutub al-Sittah. Sunnis make up around 90% of the world's Muslim population.
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Aug 19, 2009 · Last updated 2009-08-19. The division between Sunnis and Shi'a is the largest and oldest in the history of Islam. This article compares the similarities and differences between the two.
Sunni Islam - New World Encyclopedia. Sunni Muslims are the larger of the two main branches of Islam. Sunni Islam is also referred to as Sunnism or as Ahl as-Sunnah wa’l-Jamā‘h (Arabic: أهل السنة والجماعة) (people of the example (of Muhammad) and the community).
