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Sunnī is a term designating the largest sectarian grouping of Muslims today, who are sometimes identified as the “orthodox.” Sunnī Muslims, or “Sunnīs,” comprise roughly 85%–90% of the world's Muslim population and can be found all over the globe. What can be called the Sunnī understanding of Islam gradually emerged in relation to other Muslim sectarian groups, specifically the Shi'i (Shī‘a) and Kharijites (Khawarij), and became recognizable as a distinctive orientation beginning in the third century AH/ninth century CE. The term Sunnī is short for Ahl Al-Sunna wa Al-Jama (“People of the Sunna and the Community”), indicating that the Prophet's authoritative example and the preservation of the unity of the umma (“Islamic community”) are two important cornerstones of what came to constitute Sunnī Islam. Of course, Sunnī Muslims have continued to interpret and elaborate on their particular understandings of Islam, such that a truly astonishing variety of doctrines, interpretations, and practices exist among Muslims who consider themselves Sunnīs. Nevertheless, certain broad characteristics typify those who fall under the rubric of Sunnī: recognition of the first four caliphs as legitimate, refusal to attribute any special political or religious role to the descendants of Alī ibn Abī Tālib (the Prophet's son-in-law, regarded as the first legitimate leader of Shi'i, d. 40 AH/661 CE), adherence to one of the four recognized legal schools, and broadly distinctive positions on legal theory and theology.

Historical Development

The Question of Leadership

The foundations of Sunnī Islam were laid after the death of Prophet Muhammad, though something discernable as Sunnī Islam proper would not fully mature until several centuries later and after much development. According to Islamic sources, on the Prophet's death, disagreements surrounding the succession to Muhammad split the early Islamic community into those who supported the caliphate of Abu Bakr al-Siddiq (d. 13 AH/634 CE), a prominent early companion of the Prophet and member of the Prophet's tribe of Quraysh, and those who regarded Alī's familial relation to Prophet Muhammad as giving him exclusive rights to rule the Islamic community. Those who supported Alī and later looked to his family for leadership of the Islamic community became the Shi'i. After Abū Bakr, ‘Umar b. al-Khattāb (r. 13–23 AH/634–644 CE) and ‘Uthmān b. ‘Affan (r. 24–35 AH/644–656 CE), both Qurayshīs, successively led the Islamic community as caliphs before a mutiny resulted in ‘Uthmān's killing and prompted sections of the Islamic community to call on Alī to assume leadership. When he did assume leadership, however, Alī faced significant resistance to his rule. During this period, known as the first Islamic civil war or fitna, Alī faced resistance from ‘Ā'isha, Abu Bakr's daughter and wife of Prophet Muhammad, who along with her supporters lost to Alī's army at the Battle of the Camel in 35 AH/656 CE. Alī then faced ‘Uthman's kinsman, Mu'āwiya b. Abī Sufyān, the governor of Damascus, who claimed that Alī had not punished the killers of ‘Uthmān and who refused to recognize Alī as caliph. Mu'āwiya and his army escaped defeat at the Battle of Ṣiffīn in 36 AH/657 CE by enticing Alī to accept arbitration of the battle, an event that shortly thereafter caused a significant portion of Alī's army to desert him. These secessionists became the Kharijites, who rejected both ‘Uthmān and Alī and elected one of their own, ‘Abd Allāh b. Wahb al-Rāsib?, a non-Quraysh?, to lead them as their imam. After a Kharijite murdered Alī, Mu'āwiya assumed leadership of the Islamic community, ushering in the Umayyad Caliphate.

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