68 Sentences With "the Sunna" | Random Sentence Generator

The Quran and the Sunna, or sayings of the prophet, are the country's constitution.

Those who favored electing a successor became known as Sunnis, for following the Sunna, or traditions of Muhammad.

" He issued a statement on Twitter declaring his commitment to publication laws, "if they are not contrary to the Quran, the Sunna, or statements made by senior scholars Bin Baz, Bin Uthaymin or the Council of Senior Scholars.

Baghdadi also told his followers to launch "attack after attack" in Saudi Arabia, targeting security forces, government officials, members of the ruling Al Saud family and media outlets, for "siding with the infidel nations in the war on Islam and the Sunna (Sunni Muslims) in Iraq and Syria".

One of the leading Islamist thinkers and Islamic revivalists, Abul A'la Maududi agreed with Islamic modernists that Islam contained nothing contrary to reason, and was superior in rational terms to all other religious systems. However he disagreed with them in their examination of the Quran and the Sunna using reason as the standard. Maududi, instead started from the proposition that "true reason is Islamic", and accepted the Book and the Sunna, not reason, as the final authority. Modernists erred in examining rather than simply obeying the Quran and the Sunna.

Article 1 states that "God's Book and the Sunna of His Prophet" are the country's constitution and Arabic is the official language with the capital at Riyadh.

Ismail sought to reintroduce Sunni orthodoxy. But even here there may have been practical political considerations; namely, "concern about the excessively powerful position of Shiʻi dignitaries, which would have been undermined by a reintroduction of the Sunna."Roemer, p. 252.

" Tahhan believes in a rationalist approach to the Quran, which he believes means accepting "that each era, with its [particular] methods and discoveries, presents its own reading of the Koran, and this is the way it will be until the end of days." In doing so he came into conflict with what he calls the "orthodox approach" to the Quran. He believes that over time in the Muslim community the Sunna has "become an indispensable supplement to the Koran, to the point that it superseded the Koran." He finds this "tendency to supplement the Koran with the Sunna ... questionable.

Al-Rasekhoon fi Al-Elm (“Steadfast in knowledge”) is the official website of Saleh Bin Awad Al Maghamsi. According to the site, its name comes from a verse of the Quran, and aims to explicate the meanings of the Quran without neglecting the Sunna.

Educational tasks are mainly about reciting the Quran and the Sunna with young members of the group. Dark blue hijab is given for active and senior members; these members are entrusted with the task of teaching and preaching more sophisticated texts such as Fiqh, Shareea laws.

In 2009 Winter helped to open the Cambridge Muslim College, an institute designed to train British imams.Muslim Integration College. Winter also directs the Anglo-Muslim Fellowship for Eastern Europe, and the Sunna Project which has published the foremost scholarly Arabic editions of the major Sunni Hadith collections. He serves as the secretary of the Muslim Academic Trust.

Steven Bassett , The Origins of Anglo- Saxon kingdoms (1989), p. 114 A historian of Wessex has commented "The Sunna of Sonning and related names... was clearly a local potentate of no small importance".Gordon J. Copley, The Conquest of Wessex in the sixth century (1954) p. 161 Searle's Onomasticon Anglo-Saxonicum finds that Sunna was a rare personal name.

For finance the construction of the building, Al-Fath association appeal the gift at the Muslims of the area. In 2008, the association was reinstalled and the first imam (mister Dahmani) took function. The second mosque of Besançon was built at the end of the 1990s, and is called the Sunna mosque. It is located in Saint-Claude area and has a minaret.

His essays address such diverse topics as love, the nature of the human race, politics, history, anthropology and theology, the latter being what most haunted him. His studies enabled him to write Islamic anthropology essays on the Koran, the Sunna, and other topics of theological Islamic sciences. He resides in Chile where he is dedicated to cultural and literary pursuits.

He himself seems to have been lacking in Muslim zeal, since no mention is made of the prophet Moḥammad in his introductory remarks, while his argument for the excellence of medicine is based entirely on pragmatic reasoning without recourse to the Koran or the Sunna. Moreover, by calling himself "Ali b. Abbas Majusi", the author intentionally calls attention to his Zoroastrian background.

According to Shia, the Quran, the Sunna, intellect and consensus are the bases of the jurisprudence. As Islam is considered by Shia to be the last and the most perfect religion, by ijtihad, it deduces the responses through Islamic sources. Thus ijtihad brings flexibility to Islamic system. According to Ja'fari jurisprudence, Sharia is derived from the Qur'an and the Sunnah.

Interpretation of the Quran and the Sunna remains necessary, and this is carried out by the ulema, the Saudi religious establishment. The Basic Law further states: ::Monarchy is the system of rule in the Kingdom of Saudi Arabia. Rulers of the country shall be from amongst the sons of the founder King Abdulaziz bin Abdulrahman Al-Faisal Al-Saud, and their descendants. The most upright among them shall receive allegiance according to Almighty God's Book and His Messenger's Sunna (Traditions)...Government in the Kingdom of Saudi Arabia derives its authority from the Book of God and the Sunna of the Prophet (PBUH), which are the ultimate sources of reference for this Law and the other laws of the State...Governance in the Kingdom of Saudi Arabia is based on justice, shura (consultation) and equality according to Islamic Sharia.

Transcript of TV interview with Dr. Soroush by Dariush Sajjadi, > Broadcast, Homa TV, 9 March 2006 Retrieved 15 July 2009see also Like many prominent Shia clergies, he supports literal interpretations of various verses of the Qur'an and narrations attributed to the Prophet and his followers. Ayatollah Mesbah Yazdi opposes bida'a or innovations in religion which he believes includes new interpretations of the Sunna and Qur'an.

A number of Albani's students have denied his association with any formal school of jurisprudence. Albani openly criticized Syed Qutb after the leader was executed. He claimed that Qutb had deviated in creed and held the belief of Oneness of Being. Further, Albani accused Hassan al-Banna, the leader of the Muslim Brotherhood, of not being a religious scholar and holding "positions contrary to the Sunna".

A few held posts in Kufa under the early Abbasids. Perhaps the most famous of the family's later members is the philosopher al-Kindi (–873). Another uprising, that of Zayd ibn Ali, broke out in 740. Zayd also promised to right injustices (restoration of the , distribution of the revenue from the Sawad, an end to distant campaigns) and to restore rule "according to the Quran and the Sunna".

He (Imam Ali) was created from his (the Prophet) clay and branched from his plant. He (the Prophet) singled him (Imam Ali) with his secret, regarded him as the gate of the city of his knowledge, informed the Muslims of love for him, showed the hypocrites through their detesting him. He (Imam Ali) still supported him (the Prophet) through helping him and followed the Sunna of his straightness.

Its constitution is Almighty God's Book, The Holy Qur'an, and the > Sunna (Traditions) of the Prophet (PBUH). Arabic is the language of the > Kingdom. Unlike most Muslim countries, Saudi Arabia gives the ulema direct involvement in government, and fields a specifically "religious" police force, called the Haia. (Iran gives the ulema much more influence and also has a religious police.) According to Robert Baer, this power is only over certain sectors of governance.

The Shafi'i mufti of Mecca, Ahmed ibn Zayni Dehlan, wrote an anti-Wahhabi treatise, the bulk of which consists of arguments and proof from the sunna to uphold the validity of practices the Wahhabis considered idolatrous: Visiting the tombs of Muhammad, seeking the intercession of saints, venerating Muhammad and obtaining the blessings of saints. He also accused Ibn 'Abd al-Wahhab of not adhering to the Hanbali school and that he was deficient in learning.

A large part of his teachings focused on the differences between tradition and Religion, and how to understand and embrace an Islamic identity. He also wrote interpretations of the Qur'an, mostly based on the Sunna and translated the Qur'an from Arabic to Hausa. This process led to the dissemination of the Holy book to a larger Northern Nigerian audience and his views and message on fundamental Islamic teachings began to find a wider audience.Paden p 61.

Zaki al-Din al-Mundhiri, the Shafi'i jurist, hadith expert and author stated that, "We used to give legal opinions before shaykh 'Izz al-Din arrived; now that he is among us we no longer do so." Qarafi describes Ibn 'Abd al-Salam as a "staunch defender of the sunna who had no fear of those in power" A number of sources report that Ibn 'Abd al-Salam reached the level of ijtihad transcending the Shafi'i madhab altogether.

Colonial military units composed of African Muslims were stationed in Besançon and the Franche-Comté from the 1870s to World War I to augment the French army and protect its frontiers during its conflicts with Germany. Large-scale immigration of Muslims to France began in the 1960s and 1970s. In 1981, the Center of Islam of the Franche-Comté was created, as the sunna association was formed in 1987. In 2010, Islam was the second largest religion in Besançon after Catholicism.

According to the Asharites, reason must be subordinate to the Quran and the Sunna. Islamic political philosophy, was, indeed, rooted in the very sources of Islam—i.e., the Qur'an and the Sunnah, the words and practices of Muhammad—thus making it essentially theocratic. However, in Western thought, it is generally supposed that it was a specific area peculiar merely to the great philosophers of Islam: al-Kindi (Alkindus), al-Farabi (Abunaser), İbn Sina (Avicenna), Ibn Bajjah (Avempace) and Ibn Rushd (Averroes).

Furthermore, he does not bring up legal rulings (ahkam fiqhiyya), which would necessitate that his readership be limited to the adherents of his school of law (Shafii). Thus, his works are very well suited, if not purposely designed, for mass readership. His writings are brief because he judged that coming generations would not have time to read large volumes. 'Yaqin' is attained by proper practice of the 'Sunna' in fulfilling obligatory worships and avoiding prohibitions along with sincerity and truthfulness to God.

During the Islamic era, governance and legislation were principally drawn from the Qur'an and the Sunna (Traditions of the Prophet) based on the formula of consultation as one of the fundamental principles of Islamic law. When Egypt became the capital of the Shi'ite Fatimid Caliphate (969-1171) governance and legislation developed. Furthermore, the city of Cairo became the capital of Egypt. Throughout the era of the Ayubi state (1171–1250), the Citadel became the headquarters and the center of power.

The Qur'an, declared to be Saudi Arabia's constitution Saudi Arabia is an absolute monarchy, and has no legally binding written constitution. However, in 1992, the Basic Law of Saudi Arabia was adopted by royal decree. The Basic Law outlines the responsibilities and processes of the governing institutions but is insufficiently specific to be considered a constitution. It declares that the king must comply with Sharia (that is, Islamic law) and that the Quran and the Sunna (the traditions of Muhammad) are the country's constitution.

As a comprehensive system regulating every aspect of human existence and valid for all times and places, Islam must be proclaimed the religion of the state. In fact, the Rashad Union affirms that the Qur'an and the Sunna are the two sources of authority for the Yemeni society and state. Moreover, al-Rashad's manifesto states the importance of State sovereignty and of the principle of the separation of powers, the political accountability of the rulers, and the independence of the process of decision making against external interferences.

"Ibn Qudamah: "As for the people of the Sunna who follow the traditions and pursue the path of the righteous ancestors, no imperfection taints them, not does any disgrace occur to them. Among them are the learned who practice their knowledge, the saints and the righteous men, the God-fearing and pious, the pure and the good, those who have attained the state of sainthood and the performance of miracles, and those who worship in humility and exert themselves in the study of religious law.

Abdul-Bari Zamzami was born in Tangiers, Morocco, in 1943 and started his career under the wing of his late father, Sheikh Mohamed Zamzami Mohamed Zamzami . at the Big Mosque of Tangiers; the late Mohamed Zamzami called for a return to the sunna and fought against the Sufi ways Mohamed Zamzami . present in Morocco. Abdul-Bari Zamzami moved to Casablanca in 1975 La Vie Eco . or 1976 where he started delivering Friday sermons at the Yusufi Mosque, the Muhammadi Mosque, and “Ould Lhamra” in the old medina.

The Basic Law of Saudi Arabia (alternative name: Basic System of Governance; , ') is a constitution-like charter divided into nine chapters, consisting of 83 articles. The constitution of Saudi Arabia is "the Holy Qur'an, and the Sunna (Traditions)" of the Islamic prophet Muhammad (as stated in Article One of the Basic Law), but the Basic Law contains many characteristics of what might be called a constitution in other countries ("The Law of Governance", "Rights and Duties"). The Basic Law is in accordance with the Wahhabi understanding of Sharia and does not override Islamic laws.

The Consultative Council also came to life about a year after in the light of the emerging conditions affecting the country after the war. Saudi cultural and religious views stigmatize any reference to "Constitution" other than the Qur'an and the practice of Muhammad. Article 1 of the Basic Law emphasize that "God's Book (Qur'an) and the Sunna of his Prophet (Muhammad), are its (Saudi Arabia) constitution". Prince Talal bin Abdul Aziz said that there cannot be "a constitution, a regulation, or a law that runs counter to the Islamic Sharia" in Saudi Arabia.

Following the teachings of Ibn Taymiyya, the Wahhabis "sought to return to the fundamentals of the tradition – the Quran, the Sunna, and the Hanbali school's legal positions." They condemned some of the Shia practices such as veneration of the graves of their holy figures and Imams, which they called Bid‘ah, and did not limit themselves to academic confrontation. According to the French orientalist Jean-Baptiste Rousseau, it was also very well known that some of the Shia tombs of Karbala were repositories of "incredible wealth", accumulated over centuries.

Today there are a number of Sufi Orders active in Jordan. The vast majority of Amman's tariqas respect the generally agreed boundaries of the Sunna, maintaining sexual segregation and avoiding the use of musical instruments or dancing during the hadra itself. In Jordan all the saint shrines are under the complete control of the government. For example, the celebration of the mawaalid ( birthday) of the saints is prohibited, with the exception of al- mawlid al-nabawi (the Prophet's birthday.) Throughout the country today Sufism is not particularly influential or politically or socially active.

Neil Davidge (born 29 June 1962) is an English record producer, songwriter, film score composer, musician, and occasional backing vocalist. Once an associate of dance producers DNA, he is best known as the long-term co-writer and producer for the music production outfit Massive Attack. In 1997, he also produced the Sunna album One Minute Science. During that time he has established a career as a film score composer including projects such as Push, Bullet Boy, Trouble the Water, and additional music for Clash of the Titans.

The mutakallimun are scholars who engage in ilm al-Kalam (rationalist theology) and they were criticised by Ibn Taymiyyah for their use of rationalist theology and philosophy. He said that the method of kalam was used by the Mu`tazilites, Jahmites and Ash`ari's. Ibn Taymiyyah considered the use of philosophical proofs and kalam to be redundant because he saw the Qur'an and the Sunna as superior rational proofs. Ibn Taymiyyah said that these explanations were not grounded in scriptural evidence such as the philosophical explanation of the divine attributes of God or the proof of God using the cosmological argument.

He saw himself as the restorer of Muslim beliefs, as seen from quotations of his works: "I revived the Book of God after it had perished", or "I revive the Book and the Sunna which have been rejected".Ella Landau-Tasseron, 1990, p. 256 Al-Hadi’s religious teachings were in many respects strict, adhering to the school of his grandfather and Zayd bin Ali. He strove for a community where the imam, as the divinely designated leader, ensured the spiritual welfare of the people. For example, he expected women to be veiled, and soldiers to share the spoils in accordance to the Qur’an.

Saudi Arabian law does not recognize religious freedom, and the public practice of non-Muslim religions is actively prohibited. No law specifically requires citizens to be Muslims, but article 12.4 of the Naturalization Law requires that applicants attest to their religious affiliation, and article 14.1 requires that applicants get a certificate endorsed by their local cleric. The Government has declared the Quran and the Sunna (tradition) of the Prophet Muhammad to be the country's constitution. Neither the Government nor society in general accepts the concepts of separation of religion and state, and such separation does not exist.

The legal system is based on Shari'a (Islamic law), with Shari'a courts basing their judgments largely on a code derived from the Quran and the Sunna. According to Human Rights Watch, Saudi Arabia "systematically discriminates against its Muslim religious minorities, in particular Shia and Ismailis", but the Government permits Shi'a Muslims to use their own legal tradition to adjudicate noncriminal cases within their community. In 2014, Saudi Arabia enacted new "anti-terrorism" legislation. Human Rights Watch criticized the broad language of the legislation and related government decrees, which have been used to prosecute and punish peaceful political activists and dissidents.

76 Map of Khurasan and Transoxiana in the 8th century The motives and nature of Harith's rebellion are debated. His public demands were phrased in religious terms, demanding the end of injustice through the "application of the Book and the sunna" by the government. Harith himself is said to have been a member of the obscure pietistic group known as Murji'a, and to have led an ascetic life. In the words of the Arabist Meir J. Kister, he apparently had "a feeling of mission" and aimed to establish a "just government resembling that of the Prophet and the first Caliphs".

He studied cultural sciences at the Zaouïa of Cheikh Essedik Ouarab of Larbaâ N Ath Irathen, moved to Algiers, accomplished his Hajj at Mecca (Saudi Arabia) and then to El Azhar in Cairo (Egypt) where he spent 25 years studying and carrying out research in theology .For his different placements, he is also known as Sidi Abderrahmane El Gechtouli El Djerdjeri Al Azhari. He learned the figh under Cheikh Mohamed Salem El Hafnaoui who sent him to India and Sudan to teach the Koran and the Sunna. He invented his own religious path called Tariqa Rahmania.

The word sunnah is also used in reference to a normative custom of Muhammad or the early Muslim community. Joseph Schacht describes hadith as providing "the documentation" of the sunnah. Another source (Joseph A. Islam) distinguishes between the two saying: > Whereas the 'Hadith' is an oral communication that is allegedly derived from > the Prophet or his teachings, the 'Sunna' (quite literally: mode of life, > behaviour or example) signifies the prevailing customs of a particular > community or people. ... A 'Sunna' is a practice which has been passed on by > a community from generation to generation en masse, whereas the hadith are > reports collected by later compilers often centuries removed from the > source.

The word derives from the three-letter Arabic verbal root of -H-D (', 'struggle'): the "t" is inserted because the word is a derived stem VIII verb. In its literal meaning, the word refers to effort, physical or mental, expended in a particular activity. In its technical sense, ijtihad can be defined as a "process of legal reasoning and hermeneutics through which the jurist-mujtahid derives or rationalizes law on the basis of the Qur'an and the Sunna". The juristic meaning of ijtihād has several definitions according to scholars of Islamic legal theory. Some define it as the jurist’s action and activity to reach a solution.

"Hadith: A Re-evaluation", 1986. English translation 1997 John Esposito notes that "Modern Western scholarship has seriously questioned the historicity and authenticity of the hadith", maintaining that "the bulk of traditions attributed to the Prophet Muhammad were actually written much later." He mentions Joseph Schacht, considered the father of the revisionist movement, as one scholar who argues this, claiming that Schacht "found no evidence of legal traditions before 722," from which Schacht concluded that "the Sunna of the Prophet is not the words and deeds of the Prophet, but apocryphal material" dating from later. Other scholars, however, such as Wilferd Madelung, have argued that "wholesale rejection as late fiction is unjustified".

Gaddafi asserted the transcendence of the Quran as the sole guide to Islamic governance and the unimpeded ability of every Muslim to read and interpret it. He denigrated the roles of the ulama, imams, and Islamic jurists and questioned the authenticity of the hadith, and thereby the sunna, as a basis for Islamic law. The sharia itself, Gaddafi maintained, governed only such matters as properly fell within the sphere of religion; all other matters lay outside the purview of religious law. Finally, he called for a revision of the Muslim calendar, saying it should date from Muhammad's death in 632, an event he felt was more momentous than the hijra ten years earlier.

Kadizade in his sermons "used the grand pupil of Aya Sofya to propagate a kind of "fundamentalist" ethic, a set of doctrinal positions intended to rid Islam of beliefs and practices that had accumulated since the era of the Prophet Muhammad’s Medina." Kadizade's sermons and his persuasive style of delivery permeated "new life into the centuries-old dialect between innovation and fundamental, "orthodox," Islam". For Kadızade and his followers, innovation represented for their spiritual guides and the Islamic past, a shift away from the vulnerable salvation of the society. The Kadızade's contended that Muslims had abandoned the Sunna, the "way" of the Prophet Muhammad due to the prominence of the Sufi order.

In his first televised speech to the country as head of state Zia declared that > Pakistan which was created in the name of Islam will continue to survive > only if it sticks to Islam. That is why I consider the introduction of [an] > Islamic system as an essential prerequisite for the country. In the past he complained, "Many a ruler did what they pleased in the name of Islam."speech given on 2 December 1978, on the occasion of the first day of the Hijra Zia established "Sharia Benches" in each High Court (later the Federal Sharia Court) to judge legal cases using the teachings of the Quran and the Sunna, and to bring Pakistan's legal statutes into alignment with Islamic doctrine.

The monumental new gates of the Royal Palace in Fez, built in 1969-1971, also made use of traditional Moroccan craftsmanship. The new train stations of Marrakesh and Fes are examples of traditional Moroccan forms being adapted to modern architecture. Modernist architecture has also continued to be used, exemplified by buildings like the Sunna Mosque (1966) and the Twin Center (1999) in Casablanca. More recently, some 21st-century examples of major or prestigious architecture projects include the extension of Marrakesh's Menara Airport (completed in 2008), the award-winning High-Speed Train Station in Kenitra (opened in 2018), the Finance City Tower in Casablanca (completed in 2019 and one of the tallest buildings in Morocco), and the new Grand Theatre of Rabat by Zaha Hadid (due to be completed in late 2019).

God's Caliph 124-5 Pound weight's inscription, stamped on top in an angular script known as kufic, evokes Yazid III. On accession, Yazid explained that he had rebelled on behalf of the Book of Allah and the Sunna of His Prophet, and that this entailed ensuring that the strong not prey upon the weak. He promised "to engage in no building works, squander no money on wives or children, transfer no money from one province to another" without reason, "keep no troops on the field too long", and not to overtax the ahl al-dhimma; instead, he would eschew discrimination and would make his payments on time. He promised abdication if he failed to meet these goals, and held in principle to al-amr shura – to an elected caliphate.

Schacht states that Shafi'i repeatedly insisted that "nothing" could override the authority of the Prophet, even if it was "attested only by an isolated tradition", and that if a hadith was "well- authenticated" (Ṣaḥīḥ) going back to the Islamic Prophet Muhammad, it had "precedence over the opinions of his Companions, their successors, and later authorities". Following the work of Goldziher before him, Schacht argues that it was al-Shāfiʻī who first elevated the sunna and its constituent traditions to great legal prominence. The material importance of the Qurʾān and ḥadīth thereafter enjoyed a status comparable to that of juristic consensus, though for al-Shāfiʻī traditions credibly attributed to the Prophet were to be considered more authoritative than those of his Companions, and indeed could supersede all other sources of legal authority.

Salafi inspired groups have been present in Zanzibar during the last part of the 20th century, and includes the Wahabi- influenced movement Ansâr Sunna (the "defenders of the Sunna"). The latter are characterized by engagement in da'wa (mission) in order to revive Islam while criticizing the impact on local and traditional customs (mila) on Muslim practices on the Archipelago. This includes critique of practices such as ziara (visiting tombs of shaykhs), tawasud (blessing of saints in prayers), khitma (prayer for the dead), and Maulid celebrations (the birthday of the Prophet). Salafi groups critique also include practices of traditional healing (locally refereed to as uganga) and western influences, the latter especially in relation to Zanzibar's growing tourist sector which are seen related to a general moral decay in the society such as increased alcohol consumption, improper clothing and prostitution.

Among the criticisms made (of non-sahih as well as sahih hadith) of is that there was a suspiciously large growth in their number with each generation in the early years of Islam;Ibn Rawandi, "Origins of Islam", 2000: p.117 that large numbers of hadith contradicted each other; and that the genre's status as a primary source of Islamic law motivated the creation of fraudulent hadith. Modern Western scholars in particular have "seriously questioned the historicity and authenticity of the hadith", according to John Esposito, maintaining that "the bulk of traditions attributed to the Prophet Muhammad were actually written much later." According to Esposito, Schacht "found no evidence of legal traditions before 722," from which Schacht concluded that "the Sunna of the Prophet is not the words and deeds of the Prophet, but apocryphal material" dating from later.

Hippolytus Hall in the Archaeological Park of Madaba The first mosaics were discovered during the building of new houses using bricks from older buildings. The new inhabitants of Madaba, made conscious of the importance of the mosaics by their priests, made sure that they took care of and preserved all the mosaics that came to light. The northern part of the city turned out to be the area containing the greatest concentration of mosaics. During the Byzantine-Umayyad period, this northern area, crossed by a colonnaded Roman road, saw the building of the Church of the Map, the Hippolytus Mansion, the Church of the Virgin Mary, the Church of Prophet Elijah with its crypt, the Church of the Holy Martyrs (Al-Khadir), the Burnt Palace, the Church of the Sunna' family, and the church of the salaita family.

The early dissenters wished to secede from Ali's army in order to uphold their principles. They held that the third caliph Uthman had deserved his death because of his faults, and that Ali was the legitimate caliph, while Mu'awiya was a rebel. They believed that the Quran clearly stated that as a rebel Mu'awiya was not entitled to arbitration, but rather should be fought until he repented, pointing to the following verses: The dissenters held that in agreeing to arbitration Ali committed the grave sin of rejecting God's judgment (hukm) and attempted to substitute human judgment for God's clear injunction, which prompted their motto la hukma illa li-llah (judgement belongs to God alone). They also believed that Muslims own allegiance only to the Quran and the sunna of Muhammad, Abu Bakr, and Umar, and denied that the right to the imamate should be based on close kinship with Muhammad.

"Ahmet T. Karamustafa, Sufism: The Formative Period (Edinburgh: Edinburgh University Press, 2007), p. 132 As scholars have noted, Hanbali authors of the period were "united in their affirmation of sainthood and saintly miracles," and Ibn Qudamah was no exception. Thus, Ibn Qudamah vehemently criticized what he perceived to be the rationalizing tendencies of Ibn Aqil for his attack against the veneration of saints, saying: "As for the people of the Sunna who follow the traditions and pursue the path of the righteous ancestors, no imperfection taints them, not does any disgrace occur to them. Among them are the learned who practise their knowledge, the saints and the righteous men, the God-fearing and pious, the pure and the good, those who have attained the state of sainthood and the performance of miracles, and those who worship in humility and exert themselves in the study of religious law.

Of the four major sources in Sunni fiqh – the Quran, the Sunna, consensus (ijma), and analogical reasoning (qiyas) – Ibn Abd al- Wahhab's writings emphasized the Quran and Sunna. He used ijma only "in conjunction with its corroboration of the Quran and hadith"DeLong-Bas, Wahhabi Islam, 2004: 97 (and giving preference to the ijma of Muhammad's companions rather than the ijma of legal specialists after his time), and qiyas only in cases of extreme necessity.DeLong-Bas, Wahhabi Islam, 2004: 96 He rejected deference to past juridical opinion (taqlid) in favor of independent reasoning (ijtihad), and opposed using local customs.DeLong-Bas, Wahhabi Islam, 2004: 100 He urged his followers to "return to the primary sources" of Islam in order "to determine how the Quran and Muhammad dealt with specific situations" without considering interpretations of previous Islamic scholarship,DeLong- Bas, Wahhabi Islam, 2004: 107-8 when using ijtihad.

However, critics complain these terms imply non-Wahhabis are not monotheists or Muslims. Additionally, the terms Muwahhidun and Unitarians are associated with other sects, both extant and extinct. Other terms Wahhabis have been said to use and/or prefer include ahl al-hadith ("people of hadith"), Salafi Da'wa or al-da'wa ila al-tawhid ("Salafi preaching" or "preaching of monotheism", for the school rather than the adherents) or Ahl ul-Sunna wal Jama'a ("people of the tradition of Muhammad and the consensus of the Ummah"), Ahl al-Sunnah ("People of the Sunna"), or "the reform or Salafi movement of the Sheikh" (the sheikh being ibn Abdul-Wahhab).According to author Abdul Aziz Qassim (source: ) Early Salafis referred to themselves simply as "Muslims", believing the neighboring Ottoman Caliphate was al-dawlah al-kufriyya (a heretical nation) and its self-professed Muslim inhabitants actually non-Muslim.

Sa‘id was born in 642, during the caliphate of Umar ibn al-Khattab and had the opportunity to meet most of the sahaba including ‘Umar's successors Uthman and Ali ibn Abi Talib.Muhammad Ibn Sa‘d was aware of a claim that Sa‘id had heard ‘Umar directly, but Ibn Sa‘d noted that none of the Ulema believed this. Tabaqat v. 5 trans. as ; 80. Ibn Sa‘d interprets this understanding as Sa‘id's sensitive knowledge of what ‘Umar would have commanded: Tabaqat tr. 81. Ibn Sa‘d knew variant traditions which had Sa‘id born four years into ‘Umar's caliphate, 637 CE. Said ibn al-Musayyib was well known for his piety, righteousness and profound devotion to Allah; as for his stature in the Sunna, he is renowned as one of The Seven Fuqaha of Medina, and the most eminent of these.Ibn Sa‘d tr. Bewley, 81. Even Orientalists skeptics concede his stature: , 15-17.

"Ibn Taymiyyah, al-Mukhtasar al- Fatawa al-Masriyya, 1980, p. 603 In this particular respect, he differed little from all his contemporaries; for just as practically all of the era's scholars believed that "the lives of saints and their miracles were incontestable", so also did Ibn Taymiyyah. Ibn Taymiyyah's most categorical declaration of accepting the existence of saints and their miracles appears in his famous creed 'Aqīda al-Wāsitīya, in which he states: "Among the fundamentals of the belief of the People of the Sunna is belief in the miracles of the saints (karāmāt al-awliyā) and the supernatural acts which God achieves through them in all varieties of knowledge, illuminations (mukāshafāt), power, and impressions as it is handed down about the ancient nations in the chapter of the Cave and in other Quranic chapters and is known of the early men among this Community of Believers among the Companions and Followers and the rest of the generations of this Community of Believers. It [the blessing of having saints and saintly miracles] will be with them until the Day of Resurrection.

He also argued that such mourning was never instructed by Muhammad and that the Islamic response to recent (let alone ancient) loss is not extravagant mourning but to endure the loss with patience and trust in God. However, he also believed those who celebrated on Ashura were anti-Shia zealots ("an-Nāṣibiyyah") or ignorant people. Fathi Shaqaqi, the Sunni Islamist inspired by the Islamic revolution of Iran who founded the Islamic Jihad Movement in Palestine, said that Ibn Taymiyyah didn't consider Twelver Shi'as, that is the majority of the Shi'as, to be heretics, but mainly sects like the Ismailis, also precising that the geopolitical context of the day played a role in his thinking, and that, among Sunni scholars, "fatwas such as his were not disseminated, despite the fact that the Shi‘a had by then been in existence for some 600 years."Meir Hatina, "Debating the “Awakening Shi‘a”: Sunni Perceptions of the Iranian Revolution" in O. Bengio & Meir Litvak, "The Sunna and Shi'a in History: Division and Ecumenism in the Muslim Middle East", Springer (2010), p.

"Sahih Bukhari, Ibn Hajar al-Asqalani says in Fath al-Bari that "the hadith shows it is permissible to use personal reasoning (ijtihad) in choosing times for acts of worship, for Bilal reached the conclusion he mentioned by his own inference and the Prophet (Allah bless him and give him peace) confirmed him therein." Similar to this, Khubyab bin Adi asked to pray two rakas before being executed by idolators in Mecca, and was hence the first to establish the sunna of two rak'as for those who are steadfast in going to their death.Sahih Bukhari, Rifaa ibn Rafi narrated: When we were praying behind the Prophet and he raised his head from bowing and said, "Allah hears whoever praises Him," a man behind him said, "Our Lord, Yours is the praise, abundandly, wholesomely, and blessedly."When he rose to leave, the Prophet asked who said it, and when the man replied that it was he, the Prophet said, "I saw thirty-odd angel each striving to be the one to write it.

192 Temporary terms were followed by the Peace of Amasya in June 1555, ending the war with the Ottomans for the next two decades. The treaty was the first formal diplomatic recognition of the Safavid Empire by the Ottomans.Streusand, p. 50. Under the Peace, the Ottomans agreed to restore Yerevan, Karabakh and Nakhjuwan to the Safavids and in turn would retain Mesopotamia (Iraq) and eastern Anatolia. Soleymān agreed to permit Safavid Shi’a pilgrims to make pilgrimages to Mecca and Medina as well as tombs of imams in Iraq and Arabia on condition that the shah would abolish the taburru, the cursing of the first three Rashidun caliphs.Max Scherberger, “The Confrontation between Sunni and Shiʻi Empires: Ottoman-Safavid Relations between the Fourteenth and the Seventeenth Centuries” in The Sunna and Shi'a in History: Division and Ecumenism in the Muslim Middle East ed. by Ofra Bengio & Meir Litvak (New York: Palgrave Macmillan, 2011) (“Scherberger”), p. 60. It was a heavy price in terms of territory and prestige lost, but it allowed the empire to last, something that seemed improbable during the first years of Tahmāsp's reign.

In the first, the historically important city of Baghdad fell to Suleiman's forces in 1534. The second campaign, 1548–1549, resulted in temporary Ottoman gains in Tabriz and Azerbaijan, a lasting presence in Van Province, and some forts in Georgia. The third campaign (1554–55) was a response to costly Safavid raids into the provinces of Van and Erzurum in eastern Anatolia in 1550-52. Ottoman forces captured Yerevan, Karabakh and Nakhjuwan and destroyed palaces, villas and gardens. Although Sulieman threatened Ardabil, the military situation was essentially a stalemate by the end of the 1554 campaign season.Max Scherberger, “The Confrontation between Sunni and Shi’i Empires: Ottoman-Safavid Relations between the Fourteenth and the Seventeenth Centuries” in The Sunna and Shi'a in History: Division and Ecumenism in the Muslim Middle East ed. by Ofra Bengio & Meir Litvak (New York: Palgrave Macmillan, 2011) (“Scherberger”), pp. 59-60. Tahmasp sent an ambassador to Suleiman's winter quarters in Erzurum in September 1554 to sue for peace.Mikheil Svanidze, “The Amasya Peace Treaty between the Ottoman Empire and Iran (June 1, 1555) and Georgia,” Bulletin of the Georgian National Academy of Sciences, vol.

The self- designation as "People of the Sunna" was important for Wahhabisms authencity, because during the Ottoman period only Sunnism was the legitimate doctrine.Bernard Haykel, Thomas Hegghammer, Stéphane Lacroix Saudi Arabia in Transition Cambridge University Press 2015 page 153 Many, such as writer Quinton Wiktorowicz, urge use of the term Salafi, maintaining that "one would be hard pressed to find individuals who refer to themselves as Wahhabis or organizations that use 'Wahhabi' in their title, or refer to their ideology in this manner (unless they are speaking to a Western audience that is unfamiliar with Islamic terminology, and even then usage is limited and often appears as 'Salafi/Wahhabi')". A New York Times journalist writes that Saudis "abhor" the term Wahhabism, "feeling it sets them apart and contradicts the notion that Islam is a monolithic faith". Saudi King Salman bin Abdulaziz Al Saud for example has attacked the term as "a doctrine that doesn't exist here (Saudi Arabia)" and challenged users of the term to locate any "deviance of the form of Islam practiced in Saudi Arabia from the teachings of the Quran and Prophetic Hadiths".

Consequently, Nasr felt it necessary to bring Harith and his adherents back, to both strengthen his own position—Harith and his followers had a long history of enmity towards al- Kirmani—and remove a potential source for another foreign invasion. Nasr secured a full pardon for Harith and his supporters from Yazid. Their confiscated property was returned, and the Caliph even promised to rule "according to the Book and the sunna".Hawting (2000), pp. 107–108Shaban (1979), pp. 134–136Sharon (1990), pp. 42–45 When Harith arrived at Marw in early July 745, however, the situation had changed: Yazid was dead, a full- blown civil war had erupted in Syria, and Nasr ibn Sayyar, although still occupying the position of governor, lacked authority. Although he recognized Marwan II (), most of his own followers did not accept Marwan as Caliph.Shaban (1979), p. 136Sharon (1990), p. 45 Harith was quick to distance himself from Nasr: he refused the offer of a district governorship, and distributed the gifts he received among his supporters. Harith vocally denounced Marwan II, and was soon joined by 3,000 of his fellow Tamimis, while his secretary, Jahm ibn Safwan, drummed up further support.