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Sunni schools of theology
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Islam

Islam portal
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Sunni

Sunni
Islam

Islam (/ˈsuːni, ˈsʊni/) is the largest denomination of
Islam. Its name comes from the word Sunnah, referring to the exemplary
behaviour of the Islamic prophet Muhammad.[1] The differences between
Sunni

Sunni and
Shia

Shia Muslims arose from a disagreement over the choice of
Muhammad's successor and subsequently acquired broader political
significance, as well as theological and juridical dimensions.[2]
According to
Sunni

Sunni traditions,
Muhammad

Muhammad did not clearly designate a
successor and the
Muslim

Muslim community acted according to his sunnah in
electing his father-in-law
Abu Bakr
_-_أبو_بكر_الصديق_عبد_الله_بن_عثمان_التيمي_القرشي_أول_الخلفاء_الراشدين.svg/440px-thumbnail.svg.png)
Abu Bakr as the first caliph.[3][2] This
contrasts with the Shi'a view, which holds that
Muhammad

Muhammad announced at
the event of Ghadir Khumm his son-in-law and cousin
Ali

Ali ibn Abi Talib
as his successor.[4][5][6][7][8] Unlike the first three caliphs, Ali
was from the same clan as Muhammad, Banu Hashim, and
Shia

Shia Muslims
consider him legitimate, inter alia, by favour of his blood ties to
Muhammad, too.[9][10] 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.[2]
As of 2009[update],
Sunni

Sunni Muslims constituted 87–90% of the world's
Muslim

Muslim population.[11]
Sunni

Sunni
Islam

Islam is the world's largest religious
denomination, followed by Catholicism.[12] 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.[13][14] In
English, its doctrines and practices are sometimes called Sunnism,[15]
while adherents are known as
Sunni

Sunni Muslims, Sunnis, Sunnites and Ahlus
Sunnah.
Sunni

Sunni
Islam

Islam is sometimes referred to as "orthodox
Islam".[16][17][18] However, other scholars of Islam, such as John
Burton believe that there's no such thing as "orthodox Islam".[19]
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

Sunni Islam.
Sharia
.jpg/478px-End_Islamophobia,_Silent_Protest_at_Union_Station,_Washington_DC_(33348748371).jpg)
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

Sunni tradition upholds the six pillars of
iman (faith) and comprises the
Ash'ari

Ash'ari and
Maturidi

Maturidi schools of
rationalistic theology as well as the textualist school known as
traditionalist theology.
Contents
1 Terminology
2 History
2.1 The post
Rashidun

Rashidun period till the fall of the Ottoman empire
2.1.1 Transition of caliphate into dynastic monarchy of Banu Umayya
2.1.2
Caliphate

Caliphate and the dynastic monarchy of Banu Abbas
2.1.3
Sunni

Sunni
Islam

Islam in the contemporary era
3 Adherents
4 Organizational structure
5 Jurisprudence
5.1 Schools of law
5.2 Differences in the schools
6 Pillars of iman
7 Theological traditions
7.1 Ash'ari
7.2 Maturidi
7.3 Traditionalist
8
Sunni

Sunni mysticism
9
Sunni

Sunni view of hadith
9.1 Kutub al-Sittah
10 See also
11 References
12 Further reading
13 External links
Terminology[edit]
Sultan Salahuddin Abdul Aziz
Mosque

Mosque in Shah Alam, Selangor, Malaysia
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",[20] "custom", "tradition". The
Muslim

Muslim use of this term
refers to the sayings and living habits of the prophet Muhammad. In
Arabic, this branch of
Islam

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).[13][14]
History[edit]
One common mistake is to assume that
Sunni

Sunni
Islam

Islam represents a
normative
Islam

Islam that emerged during the period after Muhammad's death,
and that
Sufism

Sufism and
Shi'ism

Shi'ism developed out of
Sunni

Sunni Islam.[21] 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.[22]
The first four caliphs are known among Sunnis as the
Rashidun

Rashidun or
"Rightly-Guided Ones".
Sunni

Sunni recognition includes the aforementioned
Abu Bakr
_-_أبو_بكر_الصديق_عبد_الله_بن_عثمان_التيمي_القرشي_أول_الخلفاء_الراشدين.svg/440px-thumbnail.svg.png)
Abu Bakr as the first,
Umar

Umar as the second,
Uthman

Uthman as the third, and
Ali

Ali as the fourth.[23]
The post
Rashidun

Rashidun period till the fall of the Ottoman empire[edit]
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

Turkey on 3 March 1924.
Transition of caliphate into dynastic monarchy of Banu Umayya[edit]
The seeds of metamorphosis of caliphate into kingship were sown, as
the second caliph
Umar

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

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

Muhammad under the leadership of Abu Sufyan,
Muawiya's father, right up to the conquest of
Mecca

Mecca by Muhammad, as
his successors with the accession of
Uthman

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)."[24][25][26] Ali,
during his rather brief regime after
Uthman

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

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

Muslim world,
till they were finally overthrown by Banu Abbas.[27][28][29][30]
Caliphate

Caliphate and the dynastic monarchy of Banu Abbas[edit]
The rule of and "caliphate" of
Banu Umayya came to an end at the hands
of
Banu Abbas

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

Sunni
Islam

Islam as the founders of the four
schools viz, Abu Hanifa, Malik bin Anas,
Shafi'i

Shafi'i and Ahmad bin Hambal
all practised during this time, so also did
Jafar al Sadiq

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

Caliph al-Ma’mun in 833 CE,
when the period of Turkish domination began.[31]
Sunni

Sunni
Islam

Islam in the contemporary era[edit]
The fall of the Ottoman, the biggest
Sunni

Sunni empire in the world for six
centuries, the mightiest power in the
Mediterranean

Mediterranean world and one of
the important participants in
World War I

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

Sunni protests in far off places
including the
Khilafat Movement

Khilafat Movement in India, which was later on upon
gaining independence from Britain divided into
Sunni

Sunni dominated
Pakistan

Pakistan and secular India. Pakistan, the most populous
Sunni

Sunni state at
its birth, however later got partitioned into
Pakistan

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

Muhammad ibn Abd al-Wahhab, the founder of
Wahhabism.[32][33][34][35] This was followed by a considerable rise in
Wahhabism,
Salafism
.jpg/440px-Salafi_Mosque,_Vellur_(4601238430).jpg)
Salafism and
Jihadism

Jihadism under the influence of the preaching
of
Ibn Taymiyyah

Ibn Taymiyyah a follower of Ahmad bin Hanbal.The expediencies of
cold war resulted in encouragement of Afghan refugees in
Pakistan

Pakistan to
be radicalised, trained and armed to fight the communist regime backed
by
USSR

USSR forces in
Afghanistan

Afghanistan giving birth to Taliban. The Taliban
wrestled power from the communists in
Afghanistan

Afghanistan and formed a
government under the leadership of Mohammed Omar, who was addressed as
the
Emir

Emir of the faithful, an honorific way of addressing the caliph.
The
Taliban

Taliban regime was recognised by
Pakistan

Pakistan and
Saudi Arabia

Saudi Arabia till
after
9/11

9/11 perpetrated by
Osama bin Laden

Osama bin Laden a Saudi national by birth
harboured by the
Taliban

Taliban took place, resulting in a war on terror
launched against the Taliban.[36][37][38]
The sequence of events of the 20th century has led to resentment in
some quarters of the
Sunni

Sunni community due to the loss of pre-eminence
in several previously Sunni-dominated regions such as the Levant,
Mesopotamia, the Balkans, the
Caucasus

Caucasus and the Indian sub
continent.[39] The latest attempt by a section of Salafis to re
establish a
Sunni

Sunni caliphate can be seen in the appearance of ISIS
whose leader
Abu Bakr
_-_أبو_بكر_الصديق_عبد_الله_بن_عثمان_التيمي_القرشي_أول_الخلفاء_الراشدين.svg/440px-thumbnail.svg.png)
Abu Bakr al Baghdadi is known among his followers as
caliph and Amir-al-maumineen "The Commander of the Faithful".[40]
Jihadism

Jihadism is however being strongly opposed from within the Muslim
community, Ummah as it is called in Arabic in all quarters of the
world.[41][42]
Adherents[edit]
Countries with more than 5%
Muslim

Muslim population.[43]
Sunni
Shia
Ibadi
Sunnis believe that the companions of
Muhammad

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

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.[44] 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

Muslim faith. A study conducted
by the
Pew Research Center

Pew Research Center in 2010 and released January 2011[45] found
that there are 1.62 billion Muslims around the world, and it is
estimated over 85–90% are Sunni.[46]
Organizational structure[edit]
Sunni

Sunni
Islam

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

Mosque services on Fridays, the
congregation will choose a well-educated person to lead the service,
known as a Khateeb (one who speaks).[47]
Jurisprudence[edit]
Schools of law[edit]
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

Sunni
Islam

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.[48]
Ibn Khaldun

Ibn Khaldun defined the
Sunni

Sunni schools as three: the
Hanafi

Hanafi school representing reason, the Ẓāhirīte school
representing tradition, and a broader, middle school encompassing the
Shafi'ite, Malikite and
Hanbalite

Hanbalite schools.[49][50]
During the Middle Ages, the Mamluk Sultanate in Egypt delineated the
acceptable
Sunni

Sunni schools as only Hanafi, Maliki,
Shafi'i

Shafi'i and Hanbali,
excluding the
Ẓāhirī

Ẓāhirī school.[51] The
Ottoman Empire

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,[52] though former Prime Minister of Sudan Al-Sadiq
al-Mahdi, as well as the
Amman Message

Amman Message issued by King Abdullah II of
Jordan, recognize the
Ẓāhirī

Ẓāhirī and keep the number of
Sunni

Sunni schools
at five.[53][54]
Differences in the schools[edit]
The
Great Mosque of Kairouan

Great Mosque of Kairouan (also known as the
Mosque

Mosque of Uqba) was,
in particular during the 9th, 10th and 11th centuries, an important
center of Islamic learning with an emphasis on the Maliki
Madh'hab.[55] It is located in the city of
Kairouan

Kairouan in Tunisia
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,[52] 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.[citation needed] Conflict between the schools was often
violent in the past.[52]
Pillars of iman[edit]
Main articles:
Iman (concept)

Iman (concept) and Islamic theology
All the branches of
Sunni

Sunni
Islam

Islam testify to six principal articles of
faith known as the six pillars of iman (Arabic for "faith"),[56] which
are believed to be essential. These are [57]
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

Sunni
Islam

Islam also
outlined numerous other cardinal doctrines from the eighth-century
onwards in the form of organized creeds such as the
Creed

Creed of Tahawi,
in order to codify what constituted "
Sunni

Sunni orthodoxy."[citation
needed] While none of these creeds gained the importance attributed to
the Nicene
Creed

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.[citation
needed] 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

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):[citation needed]
Belief in the six principal articles of faith being essential for
salvation for Muslims[58]
Belief in
God

God having created creation with His wisdom[59]
Belief in
Muhammad

Muhammad having been the
Seal of the Prophets

Seal of the Prophets or the last
prophet sent to mankind[60]
Belief in the
Quran

Quran being the eternal, uncreated Word of God[61]
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[62]
Belief in the Night Journey of
Muhammad

Muhammad having happened in a bodily
form, while he was "awake"[63]
Belief in the intercession of
Muhammad

Muhammad being a reality on the Last
Day[64]
Belief in God's covenant with
Adam

Adam and his offspring having been
"true"[65]
Belief in
Abraham

Abraham having been God's "intimate friend"[66]
Belief in
Moses

Moses having conversed directly with
God

God without a
mediator[66]
Belief in the idea that wrong works in themselves does not make a
Muslim

Muslim an "unbeliever" and that it is forbidden to declare takfir on
those who know that what they are doing is wrong[67]
Belief in it being wrong to "make a distinction" between the various
prophets of God[68]
Belief in believing in that which "all the prophets" brought from
God[68]
Belief in avoiding "deviations, divisions, and differences" in the
fold of Islam[69]
Belief in venerating all the Companions of Muhammad[70]
Belief in the existence of saints, and in venerating them and
accepting the traditional narratives of their lives and miracles[71]
(*)
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"[71] (*)
Belief in the Signs of the Apocalypse[72]
Belief that
Jesus

Jesus is the Promised
Messiah

Messiah of
God

God and that all Muslims
await his Second Coming[72]
Theological traditions[edit]
Part of a series on Islam
Aqidah
Five Pillars of Islam
Shahada
Salah
Sawm
Zakat
Hajj
Sunni
Six articles of belief
God
Prophets
Holy books
Angels
The Last Judgement
Predestination
Sunni

Sunni theological traditions
Ilm al-Kalam
Ash'ari1
Maturidi
Sunni

Sunni Murji'ah
Traditionalist2
Shi'a
Twelver3
Principles
Tawhid
Adalah
Prophecy
Imamah
Qiyamah
Practices
Salah
Sawm
Zakat
Hajj
Khums
Jihad
Commanding what is just
Forbidding what is evil
Tawalla
Tabarra
Seven pillars of Ismailism4
Walayah
Tawhid
Salah
Zakat
Sawm
Hajj
Jihad
Other
Shia

Shia concepts of Aqidah
Imamate
Batin
Sixth Pillar of Islam
Other schools of theology
Khawarij5
Ibadi6
Murji'ah
Qadariyah
Muʿtazila7
Sufism8
Including:
1Jahmi; 2Karramiyya; 3
Alawites

Alawites & Qizilbash
4Sevener-Qarmatians,
Assassins

Assassins & Druzes
5Ajardi, Azariqa, Bayhasiyya,
Najdat

Najdat & Sūfrī
6Nūkkārī; 7
Bahshamiyya

Bahshamiyya & Ikhshîdiyya
8Alevism,
Bektashi Order

Bektashi Order & Qalandariyya
Islam

Islam portal
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Part of a series on
Islam
Beliefs
Oneness of God
Prophets
Revealed books
Angels
Predestination
Day of Resurrection
Practices
Profession of faith
Prayer
Fasting
Alms-giving
Pilgrimage
Texts and laws
Quran
Tafsir
Sunnah

Sunnah (Hadith, Sirah)
Sharia
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Sharia (law)
Fiqh

Fiqh (jurisprudence)
Kalam

Kalam (dialectic)
History
Timeline
Muhammad
Ahl al-Bayt
Sahabah
Rashidun
Imamate
Caliphate
Spread of Islam
Culture and society
Calendar
Festivals
Academics
Art
Moral teachings
Children
Denominations
Feminism
Women
Madrasa
Mosque
Philosophy
Poetry
Politics
Proselytizing
Animals
LGBT
Science
Demographics
Economics
Finance
Social welfare
Related topics
Criticism of Islam
Islam

Islam and other religions
Islamism
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Glossary
Islam

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Some Islamic scholars faced questions that they felt were not
explicitly answered in the
Quran

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

Quran and the Muslim
tradition (sunnah). Among
Sunni

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

Sunni
Islam

Islam are all agreed upon (being the six pillars of Iman) and
codified in the treatise on
Aqeedah

Aqeedah by Imam Ahmad ibn Muhammad
al-Tahawi in his Aqeedat Tahawiyyah.
Ash'ari[edit]
Main article: Ash'ari
Founded by Abu al-Hasan al-
Ash'ari

Ash'ari (873–935). This theological
school of
Aqeedah

Aqeedah was embraced by many
Muslim

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.[73]
Ash'ari

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

Sunnah (the practices of
Muhammad

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

God and the divine attributes, the Ash'ari
rejected the
Mu'tazili

Mu'tazili position that all Quranic references to
God

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

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

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

Quran is
eternal and uncreated.
Maturidi[edit]
Main article: Maturidi
Founded by Abu Mansur al-
Maturidi

Maturidi (died 944). Maturidiyyah was a
minority tradition until it was accepted by the Turkish tribes of
Central Asia
.svg/400px-Central_Asia_(orthographic_projection).svg.png)
Central Asia (previously they had been
Ash'ari

Ash'ari and followers of the
Shafi'i

Shafi'i school,[citation needed] it was only later on migration into
Anatolia

Anatolia that they became
Hanafi

Hanafi and followers of the Maturidi
creed.[citation needed]) One of the tribes, the Seljuk Turks, migrated
to Turkey, where later the
Ottoman Empire

Ottoman Empire was established.[74] 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

Hanafi school while followers of the
Shafi

Shafi and
Maliki

Maliki schools within the empire followed the
Ash'ari

Ash'ari and Athari
schools of thought. Thus, wherever can be found
Hanafi

Hanafi followers,
there can be found the
Maturidi

Maturidi creed.[discuss][citation needed]
Traditionalist[edit]
Main article: Traditionalist
Theology

Theology (Islam)
Traditionalist theology is a movement of Islamic scholars who reject
rationalistic
Islamic theology

Islamic theology (kalam) in favor of strict textualism
in interpreting the
Quran

Quran and sunnah.[75] 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.[76] 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

God alone (tafwid).[77] In essence,
the text of the Qur'an and
Hadith

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.[78] In matters of faith, they were
pitted against
Mu'tazilites

Mu'tazilites and other theological currents, condemning
many points of their doctrine as well as the rationalistic methods
they used in defending them.[78] In the tenth century al-
Ash'ari

Ash'ari and
al-
Maturidi

Maturidi found a middle ground between Mu'tazilite rationalism and
Hanbalite

Hanbalite literalism, using the rationalistic methods championed by
Mu'tazilites

Mu'tazilites to defend most tenets of the traditionalist
doctrine.[79][80] Although the mainly
Hanbali

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.[81]
While
Ash'arism

Ash'arism and
Maturidism

Maturidism are often called the
Sunni

Sunni "orthodoxy",
traditionalist theology has thrived alongside it, laying rival claims
to be the orthodox
Sunni

Sunni faith.[82] In the modern era it has had a
disproportionate impact on Islamic theology, having been appropriated
by
Wahhabi

Wahhabi and other traditionalist
Salafi
.jpg/440px-Salafi_Mosque,_Vellur_(4601238430).jpg)
Salafi currents and spread well
beyond the confines of the
Hanbali

Hanbali school of law.[83]
Sunni

Sunni mysticism[edit]
There has also been a rich tradition of mysticism within
Sunni

Sunni Islam,
which has most prominently manifested itself in the principal orders
of
Sunni

Sunni Sufism. Historically,
Sufism

Sufism became "an incredibly important
part of Islam" and "one of the most widespread and omnipresent aspects
of
Muslim

Muslim life" in Islamic civilization from the early medieval period
onwards,[84][85] when it began to permeate nearly all major aspects of
Sunni

Sunni Islamic life in regions stretching from
India

India and
Iraq

Iraq to
Senegal.[86]
Sufism

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
.jpg/440px-Salafi_Mosque,_Vellur_(4601238430).jpg)
Salafism and Wahhabism.[86][87] Islamic scholar
Timothy Winter has
remarked: "[In] classical, mainstream, medieval
Sunni

Sunni
Islam

Islam ... [the
idea of] 'orthodox Islam' would not ... [have been possible] without
Sufism,"[84] and that the classical belief in
Sufism

Sufism being an
essential component of
Islam

Islam has only weakened in some quarters of the
Islamic world "a generation or two ago" with the rise of Salafism.[84]
In the modern world, the classical interpretation of
Sunni

Sunni orthodoxy,
which sees in
Sufism

Sufism an essential dimension of
Islam

Islam alongside the
disciplines of jurisprudence and theology, is represented by
institutions such as
Al-Azhar University

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

Maliki or Hanbali) and ... [also] of the
Sufism

Sufism of Imam Junayd of
Baghdad

Baghdad in doctrines, manners and [spiritual]
purification."[88]
In the eleventh-century, Sufism, which had previously been a less
"codified" trend in Islamic piety, began to be "ordered and
crystallized"[89] into orders which have continued until the present
day.[89] All these orders were founded by a major
Sunni

Sunni Islamic saint,
and some of the largest and most widespread included the Qadiriyya
(after
Abdul-Qadir Gilani

Abdul-Qadir Gilani [d. 1166]), the Rifa'iyya (after Ahmed
al-
Rifa'i

Rifa'i [d. 1182]), the Chishtiyya (after
Moinuddin Chishti

Moinuddin Chishti [d.
1236]), the
Shadiliyya

Shadiliyya (after
Abul Hasan ash-Shadhili

Abul Hasan ash-Shadhili [d. 1258]), and
the Naqshbandiyya (after
Baha-ud-Din Naqshband Bukhari

Baha-ud-Din Naqshband Bukhari [d. 1389]).[89]
Contrary to popular perception in the West,[90] however, neither the
founders of these orders nor their followers ever considered
themselves to be anything other than orthodox
Sunni

Sunni Muslims,[90] and
in fact all of these orders were attached to one of the four orthodox
legal schools of
Sunni

Sunni Islam.[84][88] Thus, the
Qadiriyya

Qadiriyya order was
Hanbali, with its founder, Abdul-Qadir Gilani, being a renowned
Hanbali

Hanbali jurist; the Chishtiyya was Hanafi; the
Shadiliyya

Shadiliyya order was
Maliki; and the Naqshbandiyya order was Hanafi.[91] 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."[92]
The contemporary
Salafi
.jpg/440px-Salafi_Mosque,_Vellur_(4601238430).jpg)
Salafi and
Wahhabi

Wahhabi strands of Sunnis, however, do not
accept the traditional stance on mystical practices.[93]
Sunni

Sunni view of hadith[edit]
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The
Quran

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

Muhammad and the early Muslim
community. Later generations sought out oral traditions regarding the
early history of Islam, and the practices of
Muhammad

Muhammad and his first
followers, and wrote them down so that they might be preserved. These
recorded oral traditions are called hadith.
Muslim

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[edit]
Kutub al-Sittah

Kutub al-Sittah are six books containing collections of hadiths. Sunni
Muslims accept the hadith collections of Bukhari and
Muslim

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

Sunni Muslims, making a total of six:
Sahih al-Bukhari

Sahih al-Bukhari of
Muhammad

Muhammad al-Bukhari
Sahih

Sahih
Muslim

Muslim of
Muslim

Muslim ibn al-Hajjaj
Sunan al-Sughra

Sunan al-Sughra of Al-Nasa'i
Sunan Abu Dawud

Sunan Abu Dawud of Abu Dawood
Jami' at-Tirmidhi

Jami' at-Tirmidhi of Al-Tirmidhi
Sunan Ibn Majah

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:
Musannaf of Abd al-Razzaq of ‘Abd ar-Razzaq as-San‘ani
Musnad of Ahmad ibn Hanbal
Mustadrak of Al Haakim
Muwatta of Imam Malik
Sahih

Sahih Ibn Hibbaan
Sahih

Sahih
Ibn Khuzaymah of Ibn Khuzaymah
Sunan al-Darimi

Sunan al-Darimi of Al-Darimi
See also[edit]
Islamic schools and branches
Suni (other)
References[edit]
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Sunni Islam". The
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^ "
Caliphate

Caliphate and Monarchistic (Urdu) Khilafat o Malookiat of Modoodi".
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Islam

Islam (Millennium (Series)) (The Millennium
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Ali

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Ali

Ali (a.s.)
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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

Ali [p] by the shoulder, holding him in front of the
people and said:(He whom I am his guardian,
Ali

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( i. e Omar Ben Al-Khattab), who congratulated
Ali

Ali [p] saying:
(Blassed be thee O! Ali, thou became my guardian and the guardian of
every Mo'men.)
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mentioned by the Qur’anic verse was fulfilled by the Prophet (s)
when he appointed Imam ‘
Ali

Ali bin Abi Talib (a) as his successor on
the day of Ghadir Khumm.
^ Mawlana Hazar Imam. "Imam
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Hadith

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Shia

Shia belief, named by the Prophet to
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^ Harney, John (January 3, 2016). "How Do
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Shia

Shia Islam
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largest religious body after
Sunni

Sunni Muslims"
^ a b Michael E. Marmura (2009). "Sunnī Islam. Historical Overview".
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doi:10.1093/acref/9780195305135.001.0001/acref-9780195305135-e-0764
(inactive 2018-03-23). (Subscription required (help)). Sunnī Muslims
have thus referred to themselves as ahl al-sunnah wa al-jamāʿah
(people of the sunnah and the community).
^ a b Lucas, Scott C. (2011). "Sunnism, Sunni". Encyclopedia of
Christianity

Christianity Online. Brill. doi:10.1163/2211-2685_eco_SI.100.
(Subscription required (help)). The terms “Sunnism” and
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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,
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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

Muslim 'unorthodox'
implies heretical, mubtadi, from bid'a, the contrary of sunna, and so
'innovation'."
^
Sunnah

Sunnah Archived 2010-12-05 at the Wayback Machine., Center for
Muslim-Jewish Engagement
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Muslim

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as is frequently done, that
Sunni

Sunni
Islam

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

Sunni
Islam

Islam in the early period.
^ Hughes, Aaron (2013).
Muslim

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
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Sunni

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Islam

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^ 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
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^ See:
Eastern Europe Russia and
Central Asia
.svg/400px-Central_Asia_(orthographic_projection).svg.png)
Central Asia "some 80% of the worlds Muslims
are Sunni"
"Religions". The World Factbook. Central Intelligence Agency (CIA).
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Sunni

Sunni
Islam

Islam accounts for over 75% of the
world's
Muslim

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Sue Hellett;U.S. should focus on sanctions against Iran "Sunnis make
up over 75 percent of the world's
Muslim

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
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Muslim

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Shia

Shia Muslims and 87–90% are
Sunni

Sunni Muslims.
"Quick guide: Sunnis and Shias". BBC News. 2011-12-06. Retrieved
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"Tension between Sunnis, Shiites emerging in USA". USA Today.
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1.4 billion Muslims, about 85% are
Sunni

Sunni and about 15% are
Shiite.
Sunni

Sunni Islam:
Oxford

Oxford Bibliographies Online Research Guide "
Sunni

Sunni Islam
is the dominant division of the global
Muslim

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
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^ "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
^ a b Al-Ṭaḥāwī, Al-ʿAqīdah aṭ-Ṭaḥāwiyya LII
^ Al-Ṭaḥāwī, Al-ʿAqīdah aṭ-Ṭaḥāwiyya LVII
^ a b Al-Ṭaḥāwī, Al-ʿAqīdah aṭ-Ṭaḥāwiyya LXVII
^ Al-Ṭaḥāwī, Al-ʿAqīdah aṭ-Ṭaḥāwiyya LXXIII
^ Al-Ṭaḥāwī, Al-ʿAqīdah aṭ-Ṭaḥāwiyya XCIII
^ a b Al-Ṭaḥāwī, Al-ʿAqīdah aṭ-Ṭaḥāwiyya XCVIII-IX
^ a b 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

Theology and
Creed

Creed in
Sunni

Sunni Islam: The
Muslim

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

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

Hanbalite communities. This
body of scholars continued to reject theology in favor of strict
textualism well after
Ash'arism

Ash'arism had infiltrated the
Sunni

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

Theology and
Creed

Creed in
Sunni

Sunni Islam: The
Muslim

Muslim Brotherhood, Ash'arism, and Political Sunnism. Palgrave
Macmillan. p. 36. ISBN 9781137473578.
^ Halverson, Jeffry R. (2010).
Theology

Theology and
Creed

Creed in
Sunni

Sunni Islam: The
Muslim

Muslim Brotherhood, Ash'arism, and Political Sunnism. Palgrave
Macmillan. pp. 36–37. ISBN 9781137473578.
^ a b 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

Theology and
Creed

Creed in
Sunni

Sunni Islam: The
Muslim

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

Sunni 'orthodoxy.' But the original ahl al-hadith, early
Sunni

Sunni creed
from which Ash‘arism evolved has continued to thrive alongside it as
a rival
Sunni

Sunni 'orthodoxy' as well.
^ Hoover, Jon (2014). "Ḥanbalī Theology". In Sabine Schmidtke. The
Oxford

Oxford Handbook of Islamic Theology. Oxford:
Oxford

Oxford University Press.
p. 625.
doi:10.1093/oxfordhb/9780199696703.001.0001/oxfordhb-9780199696703-e-014
(inactive 2018-03-23). (Subscription required (help)).
^ a b c d "Is orthodox
Islam

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.
^ a b "Dr. Jonathan AC Brown – What is Sufism?". youtube.com. 13 May
2015.
^ Jonathan A.C. Brown, Misquoting
Muhammad

Muhammad (London: Oneworld
Publications, 2015), p. 254
^ a b "Profile of Sheikh Ahmad
Muhammad

Muhammad Al-Tayyeb onThe
Muslim

Muslim 500".
The
Muslim

Muslim 500: The World's Most Influential Muslims.
^ a b c Seyyed Hossein Nasr, The Essential Seyyed Hossein Nasr, ed.
William C. Chittick (Bloomington: World Wisdom, 2007), p. 76
^ a b 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

Theology and
Creed

Creed in
Sunni

Sunni Islam, 2010, p. 48
Further reading[edit]
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

Mecca to Selma: Malcolm X, Islam, and
the Journey Into the American Civil Rights Movement.
http://theislamicmonthly.com/mecca-to-selma/: The Islamic
Monthly.
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