The Concise Oxford Dictionary of Politics (269 page)

 
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Sunni, or Sunnite
, refer to those Muslims in the majority trend in Islam. Sunni share with Shiites an acceptance of the validity of the Prophet's revelation of God's message as found in the
Qur'
n
, and an acceptance of the
sunna
(traditions) of the Prophet as found in the
hadiths
(the sayings and doings of the Prophet). The Shiites have their own
sunna
and
hadiths
of the Prophet. Sunnism and Shiism differed in the early years on the question of succession and the appropriate method of choosing a leader. The Sunni accepted the legitimacy of the first four caliphs (successors to the Prophet). On the politics surrounding the question of succession to the leadership of the
Umma
—the community of believers—which so set its stamp on the theology that later emerged, the Sunni, initially, would accept as leader anyone from Muhammad's tribe, according to the consensus of the
Umma
or by the
ahl asshura
as representatives of the
Umma.
Later, in effect, whoever became the leader by whatever route was acceptable to the Sunni.
The core beliefs of Muslims are based on the
Qur'
n
and
sunna
of the Prophet Muhammad and centrally concern God, Muhammad, and the
Umma.
By the thirteenth century a consensus on these beliefs emerged. Beyond these core beliefs, within Sunni Islam, is a diversity of interpretations and perspectives. While indicating what is meant by this diversity, it should be remembered that Islam is strictly monotheistic. The
Qur'
n
is clear about God and his Oneness. As to the question about the relationship between God and man, the
Qur'
n
is ambiguous. Exploring the oneness of God and His relationship with man, the Sunni focus on the immanence of God or the transcendence of God. One response is the Sufi (mystic) tradition which expresses a yearning for personal communion with, and love for, God. In contrast, the answer to this and less crucial questions which the
Qur'
n
did not answer was found in
hadiths
which were used to elaborate the silent or ambiguous areas of the
Qur'
n
. In this way, the
sunna
of the Prophet became a source of law. A legalistic response resulted from the search for answers or enlightenment from the sacred sources which produced a diversity of schools of law. Eventually, these were reduced to the number of four that were equally accepted by all Sunnis. These schools of law elaborated and interpreted Islamic law—the
Shari'a
. The Hanafi school of law uses reason and analogy based firmly on orthodoxy. It allows the use of customary and secular law which made it more flexible and accommodating to secular needs (officially recognized by Ottoman and Moghul sultans and many other major states). The Maliki school of law rejected rational interpretation of the
Qur'
n
though it allows a limited use of logic and analogy; it is dominant in much of Africa. The Shafi'i school of law indicates a methodology (
usul al-fiqh
or roots of jurisprudence) whereby
ijtihad
(independent interpretation of the sacred sources) can be safely utilized. It also recognized the validity of analogy via this methodology (this school is found in Africa, along the Arabian coastline, southern India, Indonesia). The Hanbali school of law which adheres to strict observance of the terms of the
Qur'
n
and
hadiths
with limited scope for
ijtihad
or analogy is predominant in Saudi Arabia.
Thus within Sunni Islam, there is a set of central core beliefs around which radiate a very diverse set of contrasting responses and institutions which indicate not only fragmentation of the religion but a flexible toleration of ideas and debate. See also
Shiism
;
Islamic politics
;
Islamic Fundamentalism
; and
fatwa
.
BAR 

 
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