An Overview of the Characteristics of Ahl al-Sunnah wa al-Jama’ah (Part Five)
The Origin of the Term Ahl al-Sunnah wa al-Jama’ah
There are different opinions regarding the use of the term Ahl al-Sunnah wa al-Jama’ah. Imam Abdul Qahir Esfraini (429 AH) mentions that the differences among Muslims began after the death of the Holy Prophet, may Allah bless him and grant him peace. He believes that before this event, Muslims held a consensus on the principles and branches of religion, with no differences among them.
The authors of the “Shi’a Encyclopaedia” claim that the term Ahl al-Sunnah wa al-Jama’at began to gain prevalence during the time of Mutawakil al-Abbasi, stating: “It is not known from the research when the term Ahl al-Sunnah wa al-Jama’at was invented, but it is certain that this sect and this term gained popularity and identity during the caliphate of Mutawakil al-Abbasi.” However, the reality contradicts these two assertions for several reasons:
First, the minor differences of opinion among the Companions regarding the burial place of the Prophet of Islam, may Allah bless him and grant him peace, cannot be regarded as the spark of fundamental differences and the formation of sects. Even during the lifetime of the Prophet, peace and blessings be upon him, similar differences appeared among the Companions, may Allah be pleased with them.
Second, the claim that the term “Ahl al-Sunnah wa al-Jama’at” became prevalent during the Mutawakil Caliphate (205-247 AH) is also questionable. Mutawakil al-Abbasi lived in the third century, a time when dozens of sects had already formed and hundreds of differences had arisen. Contrary to this claim, Mutawakil al-Abbasi fought against new sects and launched extensive activities in this regard. As Allama Jalaluddin Abd al-Rahman Siyuti (911 AH) states: “Mutawakil sent narrators to Samarra, increasing their gifts and honors, and ordered them to narrate the hadiths of the attributes and visions of [Allah] to the people. The general public prayed for Mutawakil and praised him so much that some even said: ‘The successors of the Prophet, may Allah’s prayers and peace be upon him, are three people: 1. Abu Bakr Siddiq, may Allah be pleased with him, who campaigned against the apostates; 2. Umar bin Abdul Aziz, may Allah have mercy on him, who established justice; and 3. Mutawakil, who revived the Sunnah and fought against the Jahmiyyah sect.'”
The reality is that when we examine the concept of Ahl al-Sunnah wa al-Jama’ah, we find that this phrase consists of two parts: the first is “Sunnah” and the second is “Jama’ah.” “Sunnah” refers to following the speech and behavior of the Holy Prophet, may Allah bless him and grant him peace, while “Jama’ah” signifies following the speech and behavior of the Companions of the Holy Prophet. This term became common during the time of the Tabi’een and toward the end of the era of the Sahabah, when differences and various schools of thought started to emerge. During that time, the Islamic Ummah sought the way of salvation and the straight path by following the Prophet, may Allah bless him and grant him peace, and his companions, aligning their beliefs and actions accordingly, while avoiding new sects and beliefs. Therefore, to understand the origin of differences and the emergence of new sects, one should refer to the period following the caliphate of Hazrat Usman (RA) and the end of the Sahabah (RA) era.
Allama Abul Fath, Muhammad bin Abdul Karim Shahrashtani (d. 548 AH), attributes the emergence of doctrinal and belief differences to the end of the Sahabah era, stating: “The differences in doctrine and belief began at the end of the Sahabah era, which includes heresies such as those of Mahbad Jahani, Ghilan Dameshqi, and Younesi Aswari, who pointed out issues related to predestination and the denial of predestined good and evil.”
Imam Muslim Neishabouri may Allah have mercy on him, a prominent Hadith Master of Ahl al-Sunnah wa al-Jama’ah, narrates from Yahya bin Yamar, who states: “The first person to speak about predestination was Mahbad Jahani in Basra. I went to Makkah with Hamid bin Abdul Rahman Hamidi to perform Hajj and Umrah, and we hoped to find one of the Prophet’s companions to ask him about the concepts we had heard concerning predestination. By chance, Abdullah bin Umar bin Khattab, may Allah be pleased with him, entered the mosque, and Hamidi and I sat on his right and left sides. I asked, ‘O Aba Abdul Rahman, there is a group among us that reads the Quran and engages in scholarly research, but they do not believe in Qaza and Qadar (predestination).’ Abdullah bin Umar, may Allah be pleased with him, replied: ‘When you see them, tell them that I dislike them and they are not from us. I swear by the one in whose hand is my soul, if one of them gives in charity the weight of Mount Uhud in gold in the way of Allah, he will not receive any reward until he believes in Qaza and Qadar (predestination).'”
After the martyrdom of Hazrat Usman (RA), the differences and conflicts intensified between the followers of Hazrat Ali (RA) and those of Hazrat Muawiya (RA). These differences revolved around the issue of arbitration and its consequences, culminating in a crisis where some Companions of Hazrat Ali, present at the Battle of Saffin, opposed him, stating: “They call for the judgment of the Book of Allah, and you call for fighting with the sword!”
Allama Sayyed Suleiman Nadwi, may Allah have mercy on him, considers this incident to be the initial spark of fundamental differences among Muslims. He states: “This dispute first arose in Kufa, creating a clamor from there. At that time, some of the Companions of the Prophet, peace be upon him, were still alive. They asked Hazrat Saeed bin Jubayr and Ibn Abbas, may Allah be pleased with them, whether this verse had been abrogated: «وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا» Ibn Abbas, may Allah be pleased with him, replied: ‘No, this verse is one of the last revealed verses; however, the Khawarij believed that both parties engaged in deliberate fighting, and thus those killed on either side deserved hell, considering those who kill intentionally guilty of a major sin and disbelievers.'”
According to these narrations and insights into the origins of disputes, it becomes clear that the use of the term Ahl al-Sunnah wa al-Jama’ah became common during the time of the Tabi’een and at the beginning of the second Hijri century.
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