{"id":2736,"date":"2025-05-05T13:56:25","date_gmt":"2025-05-05T10:56:25","guid":{"rendered":"https:\/\/hikmetkapisi.com\/?p=2736"},"modified":"2025-05-05T13:56:25","modified_gmt":"2025-05-05T10:56:25","slug":"ehl-i-sunnet-itikadi-2","status":"publish","type":"post","link":"https:\/\/hikmetkapisi.com\/en\/ehl-i-sunnet-itikadi-2\/","title":{"rendered":"THE BELIEF OF THE AHL-I SUNNAH-2-"},"content":{"rendered":"

AHL-I SUNNAH -2<\/strong><\/p>\n\n\n\n


         Those who adhere to the Sunnah of the Prophet (pbuh) and the path of his companions (ra) and adopt the religious path and method they followed. The community that has agreed on the Book and the Sunnah, has avoided disagreement and division, and has taken the Book and the Sunnah, not reason, as a source in matters that cause dispute in religion, and has accepted the texts as the basis. Those who follow the Sunnah of the Prophet (pbuh) are called the Ahl-i Sunnah; those who accept his companions as just and follow their method in matters of religion are called the Ahl-i Jama'ah, and both of them are called "Ahl-i Sunnah wa'l-Jama'ah".<\/p>\n\n\n\n

 
       The Muslim community, expressed by the expression \u201cAhl-i Sunnah wa\u2019l-Jama\u2019ah\u201d, has two important distinguishing features, namely, following the Sunnah and Jama\u2019ah. Sunnah is the words, actions and consents of the Prophet (pbuh) and his moral and human attitudes. However, in terms of our subject, it is not important to draw the boundaries of the Sunnah in this sense and to determine which types are binding to what extent.<\/p>\n\n\n\n

The differences of opinion of Islamic jurists on the binding nature of the types of sunnah in jurisprudence and the different methods of approach that emerged as a result of this are all differences that have emerged within the framework of the Ahl al-Sunnah. "Sunnah" appears before us as a distinguishing feature of communities, rather in the sense of method, path, and line that must be followed.<\/p>\n\n\n\n

 According to this situation, sunnah is defined as follows: The way and method that ensures the formation of the belief system and belief of the community (ummah) that comes together around a belief and belief is called sunnah. The fact that people reach a consensus on this method and apply it is called jama'ah (Shahristani, el-Milel ve'n-Nihal, (in the margin of el-Fisal), I, 47).<\/p>\n\n\n\n

It is also used in the Quran in this sense: \u201cMany of Allah\u2019s Sunnahs have passed away. Travel through the earth and see the outcome of those who deny\u201d (A\/u Imran, 3\/137). \u201cAllah\u2019s Sunnah never changes\u201d (al-Fatir, 35\/43). The Sunnah expressed in this verse means the path or method that Allah Almighty has determined for the creation and management of the universe. Since force is out of the question for Allah, this meaning has been expressed with the word \u201ccustom\u201d in Islamic thought.
    Sunnah: In order for the Islamic society, that is, the ummah, to be formed, the Prophet\u2019s methodology should be taken as a basis and the path of the companions who unanimously followed the Prophet\u2019s methodology should be followed. What provides the intellectual and practical formation of the Islamic society is the Book of Allah and the Sunnah of the Prophet. For this reason, Allah Almighty has stated that it is necessary to follow, be attached to and obey the Prophet together with the Quran. \u201cAllah sent to those who believed, who were at first in clear confusion, a Messenger who recites the verses of Allah, purifies from evil, teaches you the Book (the Quran) and wisdom (the Sunnah) and teaches you much that you do not know\u201d (al-Baqara, 2\/151). Purifying from evil (tazkiya) has been interpreted as learning what is lawful and unlawful from the Quran, and wisdom has been unanimously accepted as the \u201csunnah\u201d.<\/p>\n\n\n\n


   The Quran has accepted the rule of Allah and the rule of His Messenger as two fundamental principles in determining the fard and the obligatory, and the lawful and the forbidden. \u201cWhen they are invited to judge between themselves in the way of Allah and His Messenger, the believers say, \u2018We listen and we obey.\u2019 They are the ones who will be successful.\u201d (An-Nur, 24\/5)
      The Prophet (pbuh) said, \u201cFollow what I have commanded you and avoid what I have forbidden you as much as you are able.\u201d (Muslim, 412, Ibn Majah, Muqaddimah, 1). Adherence to the Sunnah is a religious obligation. Neglecting the Sunnah with the thought that the Quran is sufficient for us is a hidden type of treason that has been a common characteristic of all heretical sects throughout history. The Prophet (pbuh) informed us that this situation would arise in the future and warned us against these people who had no religious concerns. \u201cThe one who is full and leans back in his chair and says to you, \u2018The Quran is sufficient for us; The emergence of those who will say, "Whatever the Quran has made lawful, consider it lawful, and whatever it has made forbidden, consider it forbidden," is imminent. Be aware, be careful: I have been given the like of the Quran (in terms of ruling) along with it (the Sunnah)" (Abu Dawud, Sunnah, 6, Ahmed b. Hanbel, IV, 131).
     Imran ibn Husayn (ra) addressed a man who said, \u201cThe Quran is sufficient for us, there is no need for the Sunnah,\u201d as follows: \u201cYou fool: can you find in the Quran the ruling that the noon prayer is four rakats and that its recitation is to be read silently? The Quran has left many things ambiguous for us, and the Sunnah has explained them.\u201d When Abdullah ibn Mas\u2019ud (ra) informed us that \u201cAllah cursed those who change the form of their creation,\u201d a woman asked, \u201cAre these in the Quran?\u201d Abdullah ibn Mas\u2019ud said, \u201cOf course they are. Don\u2019t you read the following verse?\u201d: \u201cWhatever the Messenger of Allah (saw) commands you, fulfill it and whatever he forbids you, abstain from it.\u201d (al-Hashr, 59\/7; Abdullah ibn Zayd, Sunnah of the Messenger of Allah (saw) Shakikatu\u2019l-Qur\u2019an, p. 54).<\/p>\n\n\n\n


    Just as the Prophet ordered us to follow his Sunnah, he also ordered us to follow his own companions. If the companions are followed, they are likened to stars in the sky that lead people to the right path. \u201cThose who live after me will witness many differences. I recommend to you my Sunnah, the Sunnah (path) of the rightly guided caliphs. Hold on to it tightly, hold on to it with your teeth, and hold on to what comes later. Because every fabrication is innovation; every innovation is deviation.\u201d (Abu Dawud, Sunnah, 5)
      The following is stated in the Quran about the Companions: \u201cAllah was pleased with the first to believe, the Muhajireen and the Helpers, and those who followed them in goodness. And they were pleased with Allah. Allah has prepared for them gardens beneath which rivers flow, to abide forever. That is the great attainment\u201d (at-Tawbah, 9\/100). Allah\u2019s praise of the Companions implicitly expresses the meaning that the later ummah should follow them, that you should follow them and be like them in order to be praised.<\/p>\n\n\n\n

We see that those from the Tabi'een community who followed the Companions with goodness are included in the praise of Allah Almighty. The Prophet (pbuh) explains this in a hadith as follows: "The best period of my community is the period in which I live, and then the period of those who follow them" (Bukhari, Fada'ilu's-Sahaba, 1). The fact that the Companions are praised by Allah and His Messenger, and that those who come after them are included in this praise on condition that they follow their path with goodness, shows that the "community" that is recommended to be followed in the hadiths is the community of the Companions and the Tabi'een.
    The Prophet (pbuh) said, \u201cI advise you to follow my companions, then those who follow them, then those who follow them. Then lies will become widespread.\u201d In another hadith, the Prophet (pbuh) said, \u201cThe hand of mercy of Allah is with the congregation.\u201d (Tirmidhi, Fitan, 7). The Prophet\u2019s (pbuh) recommendation of the congregation and his statement that the minor firka (the segment that will be saved from punishment) is the congregation necessitates determining who the congregation consists of.<\/p>\n\n\n\n

The Prophet (pbuh) said, \u201cMy community will be divided into seventy-three sects, all of which will go to Hell except one group.\u201d When asked who that group was, he replied, \u201cThose who follow my path and the path of my companions.\u201d In one narration, the word \u201ccommunity\u201d was used. The Prophet (pbuh) said in a hadith: \u201cMy community will not come together on the path of error. When you see disagreement, I advise you to join the greatest group that is on the right path.\u201d (Ibn Majah, Fitan, 8). Sevadu\u2019l-a\u2019zam: It has been interpreted as the group that agrees on adopting the S\u0131rat-\u0131 M\u00fcstakim method (Ibn al-Athir, an-Nihaya, II, 419).<\/p>\n\n\n\n


    The Prophet ordered that the congregation be subject to the Sev\u00e2d al-A'zam. The congregation was the Companions in the first period and the scholars who had good deeds in the later periods. When Abdullah b. Mubarak was asked who the congregation was, he replied, "Abu Bakr and Omar (ra)." When he was asked, "They are dead," he said, "So and so." When he was asked, "They are dead," he said, "This Abu Hamza al-Sakkari is the congregation." (Tirmidhi, Fitan, 7).<\/p>\n\n\n\n

Imam Tirmidhi says: Scholars have defined the community as follows: \u201cPeople of fiqh, people of knowledge and people of hadith are the community\u201d (Tirmidhi, Fitan, 7). In this sense, it is not possible for the community of scholars to go astray. In fact, the Prophet (pbuh) said, \u201cAllah Almighty will not gather my ummah on the basis of deviation. The hand of Allah\u2019s mercy is with the community. Whoever leaves the community will be thrown into Hell\u201d (Tirmidhi, Fitan, 7).<\/p>\n\n\n\n


    According to Shahristani's definition, "a community is a group of people who have agreed on a sunnah and method" (Shahristani, al-Milel, 1, 47).
     The word congregation first became famous in Islamic history in the year when Hazrat Hasan (ra) handed over the caliphate to Hazrat Muawiyah (ra). This year was called "sanatul-jamaa" (year of unity) because it ensured the unity of the Muslims. When the Prophet (pbuh) passed away, the Muslims had a secure and orderly social structure in every way.<\/p>\n\n\n\n

However, the events that emerged as a result of the martyrdom of Hz. Osman (d. 35\/656) led to the emergence of new questions in the minds of Muslims. The companions were killed, and the issue of caliphate came to the fore. Theological issues such as the situation of the Muslims who were killed and the effect of fate on these events began to be discussed. After the issue of caliphate between Hz. Ali and Hz. Muawiyah and the wars that resulted from it, political conflicts began to arise between sympathizers of both sides.<\/p>\n\n\n\n

As a result of Jews, Christians and Zoroastrians becoming Muslims and getting acquainted with Islamic culture, discussions began on the reciprocity of Islamic texts to issues in their culture. All these issues caused great chasms between the parties due to excess and understatement. In contrast, the majority of the Companions followed a moderate path and tried to preserve the unity of the community and not to take extreme sides in political issues. The first representatives of this group can be listed as Abdullah b. Omar (ra) (74\/693); Ibrahim an-Nahai (96\/714); Hasan al-Basri (110\/728) and Imam al-Azam Abu Hanifa (150\/767). Hasan al-Basri was the first to express his views on the emerging sects and represent the ideas of the central group on these issues.<\/p>\n\n\n\n

He has an important place in the manifestation of the principles of thought and faith of the Ahl as-Sunnah. He put forward certain views on the political and faith issues of his time. He criticized the Umayyad administrators, argued that a cruel administrator should not be obeyed in every matter and said, "When there is a sin against Allah, it is not necessary to obey the creature." (See Bukhari, Ahad, I; Muslim, Imara, 39; Abu Dawud, Jihad, 40, 87; Nasa'i, Bia, 34; Ibn Majah, Jihad, 40; A. b. Hanbal, Musnad, I, 94, 409).<\/p>\n\n\n\n

Based on his hadith, he clearly stated that there is no obligation to obey the ruler if he makes a request that would require disobedience to Allah (Mas'udi, Murucuz-Zeheb, 111, 201). Hasanu'l Basri stated that it is the duty of Muslim scholars to warn those in positions of power and to scare them with the punishment of Hell. However, he did not accept opposition with the sword, saying: If the issues you mentioned necessitate Allah's punishment, people cannot turn away Allah's punishment with their swords. If they are in a state of need, they should wait patiently for Allah's judgment.
    Hasanu'l-Basri accepted the fact that those who held political authority could be oppressors, and he took into consideration the Prophet's (pbuh) advice to obey scholars in times of discord, and interpreted the 'Ulu'l-Amr' in the verse "Obey those who are among you who are the Ul\u00fb'l-Amr" (an-Nisa, 4\/59) as scholars and jurists. In later periods, the spiritual dynamics of the Islamic Ummah were determined by scholars and Islamic jurists, and people gathered around them (\u0130bn Kathir, Tefsiru'l Kur'an'il-Az\u00eem, II, 303).<\/p>\n\n\n\n

He \u201cexpelled\u201d Wasil ibn Ata from his assembly, who put forward some new views on the fate and destiny of those who committed major sins (Kabair), considered the Kharijites\u2019 declaration of takfir of some companions on the grounds that they committed major sins as a sign of hypocrisy, and rejected the Ghulat-i Shia (the extreme group that cursed the rightly-guided caliphs).
The community, which followed the attitude of the Companions before the outbreak of discord, and adopted the attitude of the majority of the Companions after the discord broke out and the Muslims were divided into sects, used the names of Ahl as-Sunnah, Ahl al-Haqq, Ahl as-Sunnah wal-Istikama, Ahl al-Hadith, Ahl al-Jama'ah, Ahl al-Hadith wa's-Sunnah and Ahl as-Sunnah wa'l-Jama'ah from time to time in order to distinguish themselves from other heretical sects.<\/p>\n\n\n\n

The first person to use the term Ahl al-Sunnah was Muhammad b. Sirin (d. 110\/728), and the first person to use the term \u201cAhl al-Haqq wa'l-Jama'a\u201d was Abu'l-Lays al-Samarkandi (d. 373\/898). The term has been used in the forms \u201cAhl al-Haqq wa'l-Istikama\u201d, \u201cAhl al-Sunnah wa'n-Nakl\u201d, \u201cAshabul-Hadith\u201d since the beginning of the 2nd century of the Hijra.<\/p>\n\n\n\n

 This community is not really a sect, but the majority who follow the path of the Prophet (pbuh) and his companions. In later periods, the name \u201cahlu's-sunnah wa'l-jam\u0101'\u0101t\u201d became widespread and accepted in terms of also gathering the common points of the others among these names. An expression similar to this usage was used by Ahmad b. Hanbal (241\/855) as \u201cahlu's-sunnah wa'l-jam\u0101'a wa'l-\u0101s\u0101r\u201d. (Ibn Eb\u0131 Ya'la, Tabakatu'l-Han\u0101bile, Cairo 1952, I, 31). The expression style \u201cahlu's-sunnah wa'l-jam\u0101'\u0101\u201d is also encountered in the work of Abu'l-Lays al-Samarqand\u012b (373\/898) called \u201cSharh al-Fiqh al-Akbar\u201d. "Ahl al-Sunnah" emerged as a movement to defend the Sunnah and protect the integrity of the Ummah after the emergence of innovations and various ideas in religion. Ahl al-Sunnah is a reaction against the innovation sects, determining their place in religion, determining the religious answers to the issues they raise, and a movement of the Islamic community to take a stance against innovations.
        The Prophet (pbuh) said in a hadith: \u201cThe Jews are divided into seventy-one sects, the Christians into seventy-two sects. My community will be divided into seventy-three sects. All of them will go to Hell. Only one sect will be saved, and that is the community.\u201d (Abu Dawud, Sunnah, I; Tirmidhi, Iman, 18; Ibn Majah, Fitan, 17; Ahmad b. Hanbal, 11, 332, 111, 145; Hakim, Mustadrak, IV, 430).<\/p>\n\n\n\n

Hakim says that this hadith is in compliance with the conditions of the Sahih. This hadith was narrated by ten companions of the Prophet (pbuh). Hazrat Abu Bakr and Hazrat Umar (r.anhum) informed that Muslims would be divided into such groups (Baghdadi, al-Farq, p.8.9). As stated in this hadith, Muslims were divided into sects. The Prophet (pbuh) warned his ummah against the things that emerged later in the religion and informed that these were bid'ah and that every bid'ah would drag a person to hell (Abu Dawud, Sunnah, 5).<\/p>\n\n\n\n

Bida's are things that were later discovered, which were not done by the Companions and the Tabi'ah in the matter of religion and which are not required by religious evidence. A person who has beliefs contrary to the creeds of the Ahl as-Sunnah but is a follower of the Qiblah is called a "bida'er".<\/p>\n\n\n\n

These are the Jabriyya, Qadariyya, Rafizis, Kharijites, Mu'tazila and Mushabbiha. Each of these is divided into twelve groups. There are seventy-two sects in total (Seyyid \u0152erif Jurjani, et-Ta'rifat, p.40. 43).<\/p>\n\n\n\n

Bid'ah is believing in the opposite of what is known to have been narrated from the Prophet (pbuh). However, when this is not due to stubbornness but due to a kind of doubt and is based on evidence, it is considered bid'ah. None of those who turn to our qiblah can be made a disbeliever on the grounds of bid'ah... If this denial they make is a result of an interpretation and doubt, they will not be made a disbeliever. However, if the innovator stubbornly believes in bid'ah despite absolute proofs that are beyond doubt, he leaves the religion. For example, not accepting the resurrection (ba'th) or the creation of the universe later. Even if the doubt of the one who attempts to interpret with doubt is invalid, it prevents him from being accused of disbelief.<\/p>\n\n\n\n

For example: Just as those who say that it is not possible to see Allah Almighty say, \u201cHe cannot be seen because of His majesty and majesty.\u201d None of those who turn to our qiblah can be declared a disbeliever because of a bid\u2019ah based on a doubt. However, denying one of the strict rules of religion that is accepted as a religious necessity is undeniable kufr. For example: The one who does not believe that this world was created later and that the bodies will be resurrected (bas-i bodily resurrection) also leaves the religion.
       The one who denies the caliphate of Hazrat Abu Bakr and Hazrat Umar (may Allah be pleased with them) and curses them does not leave the religion if he does so based on a doubt. Those who claim that Hazrat Ali (may Allah be pleased with him) is Allah and that Jibreel made a mistake, go beyond the religious line. Because this is not a denial due to doubt or ijtihad, but only due to their desires and whims. Ignorant innovators such as the Mu'tazilah group, who do not accept that the attributes of Allah, which are considered as innovations, have additional meanings on His essence, who deny the punishment in the grave, intercession, the exit of the major sinner from hell and seeing Allah, cannot be declared takfir, but they are considered to be in deviation.<\/p>\n\n\n\n

Because the evidence of the Quran and the authentic sunnah on this issue is clear. Because the people of the qibla have not been declared unbelievers. On the other hand, there has been consensus that their testimony will be accepted. However, the testimony of an unbeliever against a Muslim is not valid. The issue of considering a sin as permissible is explained as follows: If it is due to stubbornness and without evidence, it is unbeliever. Denial due to religious evidence is not excused. Allah knows the hearts of His servants best (Ibn Abidin, Raddu'l-Mukhtar, 1, 560, 561).<\/p>\n\n\n\n

 Since our belief in matters of faith is established by definitive evidence and texts, faith is not a place for doubt and hesitation. Those who are adherents of a school of jurisprudence should know that a mujtahid may be wrong or accurate in one matter, and another mujtahid may be wrong or accurate in another matter. However, this ruling is not valid in matters of faith. It cannot be said that an innovator may be right and we may be right.<\/p>\n\n\n\n

 Ibn Abidin explains this issue as follows: What is meant by our belief is the issues that are obligatory for every responsible person to believe in without imitating anyone. Our belief is the school of Ahlus-Sunnah wa'l-Jama'ah. Ahlus-Sunnah are the Ash'aris and Maturidis. These two sects are generally similar in belief. There are small differences between them in certain issues.<\/p>\n\n\n\n

Some have said that the disagreement between them is generally verbal. What our opponents mean is those innovators whose beliefs amount to disbelief and those who do not. Examples of innovations that amount to disbelief: Claiming that the universe is eternal, denying the mission of the Prophet, etc. Examples of innovations that do not amount to disbelief: Claiming that the Quran is created and that Allah Almighty does not will evil for His servants (Ibn Abidin, Raddul-Mukhtar, 1, 48, 49).<\/p>\n\n\n\n

It is necessary to try not to imitate the Rafizis and the people of bid'ah and to oppose them. It is not permissible to imitate the people of bid'ah. However, it is not appropriate to imitate them with the intention of imitating them and to imitate their bad behavior (Ibn Abidin, Raddul-Mukhtar, V, 472).
     After explaining these general rules about innovators, we can discuss the emergence of the first innovators' sects: Their first appearance was during the caliphate of Hz. Ali (ra).
    Shahristani (549\/1154) divided the Islamic sects into four main groups: Qadariyya, Sifatiyya, Kharijiyya, and Shia, and stated that seventy-three sects emerged from them (Shahristani, ibid., 1, 15).
      Ibn Hazm (d. 457\/1065) grouped Islamic sects into five groups: Ahl as-Sunnah wa Jama'at, Mu'tazila, Murji'a, Shia and Kharijites. After stating that Ahl as-Sunnah are the "people of truth" and those outside of them are the "people of falsehood", he defined Ahl as-Sunnah as the elite of the Companions and Tabi'een, the Ahl as-Hadith and those who follow them (Ibn Hazm, al-Fisal, II, 113).
   The first of the heretical sects that emerged during the caliphate of Hazrat Ali (ra), the Kharijites initially emerged as a political sect. The Shia emerged with the instigation of Ibn Saba, a Jew from Yemen, claiming to be a supporter of Hazrat Ali.<\/p>\n\n\n\n


    There is no doubt that Abdullah Ibn Saba's influence on the first emergence of Shia cannot be denied. Ibn Saba' was a Yemeni Jew. In order to destroy Islam from within, he tried to introduce perverted views that he had transferred from Jewish and Zoroastrian culture into Islam by appearing as a Muslim as per the plan of Yemeni Jews. He was the first person to introduce the concepts of guardianship, tutelage, raj'ah, and divine right into Islam. Shia scholars also accept this destruction that Ibn Saba made.<\/p>\n\n\n\n

 An-Nawbahti, one of the leading Shia scholars, is among them.
In all these developments, the imams who emerged to defend the path of the Prophet and his companions among the political, religious, theological and jurisprudential views that became widespread in Islamic countries from the second century of the Hijra onwards, systematized the Ahl as-Sunnah creed and fought against the heretics.<\/p>\n\n\n\n

 Hasan al-Basri (110\/128). He is considered the first to systematize this movement. Imam al-Azam Abu Hanifa should also be considered one of the pioneers of this school, as he laid down the principles of the Ahl al-Sunnah creed. Abu Mansur al-M\u0101tur\u012bd\u012b (d. 333) and Abu'l-Hasan al-Ash'ari (d. 324), who are known for their methods different from the predecessors of the Ahl al-Sunnah wa'l-Jama'ah, have a special role in the maturation of the thought that follows the Sunnah.<\/p>\n\n\n\n


     Political and social conditions also played a role in the emergence of Islamic sects. In certain periods of history, Sunnism, Shia and Mu'tazila gained superiority over each other, and from time to time they became the official sect of the state. This competition led to sectarian fanaticism, hostility and conflict.
    There have been some differences of opinion among the scholars of Ahl as-Sunnah over time. However, the basis on which they all rely is the Book, the Sunnah, and the clear and authentic reason that is compatible with these two sources. Some of the different opinions among them have been seen on issues that are not related to the essence and are considered details. Most of these disagreements are verbal.
    The Ahl-i Sunnah was previously known as the Ahl-i Sunnah-i Hassa. Later, it became famous with the name of the Ahl-i Sunnah-i Public. The truth is that those who did not delve into issues that were not included in the Quran and the Sunnah, and on which the Companions and Tabiun had not expressed their opinions, and who took the religious texts as they were without interpreting them, were called the Ahl-i Sunnah-i Hassa, Ahl-i Tawhid or Salafiyya. Those who examined some issues of faith that had no texts, the Companions and Tabiun had no opinions on, with a new method and made rational interpretations and interpretations when necessary were called the Ahl-i Sunnah-i Public. Like the Ashariyya and the Maturidiyya (\u0130zmirli \u0130smail Hakk\u0131, Yeni \u0130lm\u00ee Kal\u00e2m, p.97).<\/p>\n\n\n\n


     The scholars of Ahl as-Sunnah, primarily Imam Ashari, Imam Maturidi, Imam Ghazali, Fakhridun ar-Razi, Sadaddin Taftazani, Sayyid Ali al-Jurjani and Ibn Taymiyyah, strengthened the creed of Ahl as-Sunnah with rational and traditional evidence, fought against the Mu'tazila and other heretical sects and groups, rejected their views that were contrary to the Book and the Sunnah, and refuted the heretical, unfounded and superstitious ideas of Aristotle and the Greek and Muslim philosophers who thought like him.
      In short, the Ahl as-Sunnah is divided into three in terms of method: Salafiyya, Maturidiyya and Ash'ariyya. As indicated above, the Salafiyya is the school of thought of those who accept the texts as they are, without resorting to interpretation and comparison. For example, Imam Malik said in his interpretation of the verse, \u201cCertainly, your Lord Allah created the heavens and the earth in six days, then established Himself on the Throne\u201d (al-A'raf, 7\/154): \u201cIstiv\u0101 is known, but its nature is unknown. Asking questions about it is bid'ah\u201d, and did not resort to comparison or interpretation (Qurtubi, Tafsir, V11,217-218).<\/p>\n\n\n\n

The Ahl as-Sunnah, represented by Imam Maturidi and Ashari, have interpreted the ambiguous verses with the aim of purifying Almighty God from likening Him to creatures. Just as they interpreted the phrase "He established himself on the Throne" as "He became sovereign on the Throne" and the phrase "The hand of Allah" as the power and mercy of Allah.
     There are also some literal disagreements between the Maturidis and the Ash'aris. Some have increased the number of disagreements from thirteen to fifty (Bekir Topalo\u011flu, Kalam \u0130lmi, 146).
    On the other hand, the schools are related to each other in many issues, such as political jurisprudence and belief. There can be many different tendencies within the same school. For example; In jurisprudence and practical matters, a significant portion of the Sunnis are Hanafi. The vast majority of the Hanafis are Maturidi in matters of belief. Most of the Shafi'i and Maliki of the Ahl al-Sunnah are Ash'ari in belief, while the Hanbalis are generally Salafi. (!)<\/p>\n\n\n\n


    Scholars such as Abu Hanifa, Malik, Shafi'i, Ahmad b. Hanbal, Maturidi, Ash'ari, Abu Bakr al-Baqillani, Abdulkadir al-Baghdadi, Imam al-Haramayn al-Juwayni, Imam Ghazali, Fakhr al-Din al-Razi and Nasir al-Din al-Bayzavi are the prominent figures of the Ahl al-Sunnah.
Some scholars who preferred the path of the Salaf, such as Ibn Taymiyyah and Ibn al-Qayyim al-Jawaziyyah, have tried to revive and spread the Ahlus Sunnah al-Khassa school of thought, known as the Salafiyya, in recent centuries. The vast majority of the Islamic world is of the Ahlus Sunnah al-Umma school of thought, known as the Ash'ari or Maturidi school of thought.
     According to Abdulkadir al-Baghdadi, the Sunni are composed of eight groups:
1- The scholars of theology who do not fall into the mistakes of the heretics,
2- Great mujtahid jurists and their followers, including Sevri, Evzai, Dawud az-Zahiri,
3- Muhaddiths,
4- Scholars of grammar, grammar, lexicography and literature who do not tend to the heretics,
5- Recitation imams and commentators who remain loyal to the Ahl as-Sunnah view,
6- Mutashari Sufis, that is, people of Sufism who are devoted to the Sharia,
7- Muslim mujahideen who do not deviate from the path of Ahl as-Sunnah,
8- The people of the country where the Ahl as-Sunnah creed spread (el-Baghdadi, el-Fark beynel-F\u0131rak, pp.313-318; Bekir Topalo\u011flu, ibid., pp.109-110).
     Sunnism, which constitutes the majority of the Islamic world, is not just a name, adjective or sect, but a whole way of life, the application of Islam to life in complete accordance with the Book and the Sunnah.
    The middle way in belief is the way of the Ahl as-Sunnah. The main characteristic of the Ummah of Muhammad (pbuh) is moderation. The Almighty Allah states this as follows: \u201cThus We have made you a middle (balanced) Ummah\u201d (al-Baqara: 2\/143).
   According to an authentic narration from Jabir ibn Abdullah, the Prophet drew a straight line on the ground and placed his hand on this line and said: \u201cThis is the path of Allah.\u201d Then he drew lines to the right and left of that line. He said, \u201cThese are different paths of division. At the head of each of them is a devil calling to it.\u201d Then he recited the following verse: \u201cThis is my straight path, so follow it and do not follow other paths that will divert you from its path.\u201d (an-An\u2019am, 6\/153) (Ibn Majah, Muqaddimah, 2; Darimi, Muqaddimah, 23; Ahmad ibn Hanbal, Musnad, 1\/435).<\/p>\n\n\n\n

Here, the Prophet (pbuh) pointed out the deviations to the right and left in the religion and stated that the right path is the middle path of the Ahl al-Sunnah.
    Imam Tahavi summarizes the path of the Ahl as-Sunnah as follows: This religion is a path that is halfway between extremes and understatement, halfway between tasbih and ta'til, halfway between force and fatalism, halfway between hopelessness and overconfidence, halfway between fear and hope. This is our religion, both externally and internally. The views of the divided views, rejected schools, schools that oppose the Ahl as-Sunnah and Jama'at, such as the Mushabbiha, Mu'tazila, Jahmiyya, Jabriyya, Qadariyya, etc., and that have deviated from the Ahl as-Sunnah and Jama'at, have been examined by the scholars of the Ahl as-Sunnah, and convincing answers have been given based on evidence (Tahavi, Sharh\u00fb akiteti't-Tahawiyya, 586-588).<\/p>\n\n\n\n


(NOTE: In the "Sect of Ahl as-Sunnah wa'l-Jama'ah"\u00a0\u00a0 \u201cSalafiyya\u201d\u00a0<\/a> There is no such sect. I had the opportunity to touch on this subject to some extent before. I would like to emphasize the same issue here as well. Such delusions are the delusions that some (!) of our writers have put forward without any scientific basis. (Nizameddin DEM\u0130R)<\/strong><\/p>","protected":false},"excerpt":{"rendered":"

EHL-\u0130   S\u00dcNNET -2          Hz. Peygamber (s.a.s.)’in s\u00fcnnetine ve ash\u00e2b\u0131n\u0131n (r.a) yoluna ba\u011fl\u0131 olan ve onlar\u0131n izledi\u011fi dini yol ve metodu benimseyenler. Kitap ve S\u00fcnnet \u00fczerinde ittifak etmi\u015f, ihtil\u00e2f ve tefrikadan sak\u0131nm\u0131\u015f, dinde m\u00fcnaka\u015faya sebep olan  hususlarda akl\u0131 de\u011fil, Kitap ve S\u00fcnneti kaynak alan, naslar\u0131 esas kabul eden topluluk. Hz. Peygamber (s.a.s.)’in s\u00fcnnetine t\u00e2b\u0131 olanlara […]<\/p>","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-2736","post","type-post","status-publish","format-standard","hentry","category-genel"],"_links":{"self":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/posts\/2736","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/comments?post=2736"}],"version-history":[{"count":0,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/posts\/2736\/revisions"}],"wp:attachment":[{"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/media?parent=2736"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/categories?post=2736"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/hikmetkapisi.com\/en\/wp-json\/wp\/v2\/tags?post=2736"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}