An Overview of the Characteristics of Ahl- Sunnah wa-al Jama’ah (Part 6)
Classifications of Ahl-Sunnah wa-al Jama’ah
Imam Abd al-Qahir al-Baghdadi (d. 429 AH) categorized “Ahl al-Sunnah wa-al Jamaah” into eight groups based on various professions and fields:
1. Scholars who research and teach in areas such as monotheism, prophethood, the afterlife, Islamic rulings, rewards and punishments, jurisprudence (Figh), and leadership.
2. Jurists (fuqaha), including both traditionalists (Ahl al-Hadith) and rationalists (Ahl al-Ra’y).
3. Experts in hadith who possess precise knowledge of the chains of transmission and the sayings of the Prophet (peace be upon him).
4. Scholars of language who excel in grammar, syntax, and lexicography.
5. Quranic reciters and interpreters who specialize in the modes of Quranic recitation and interpretation.
6. Ascetics and Sufis who emphasize worship and self-purification.
7. Warriors and defenders (Mujahideen and ghazis) who strive to protect Islamic territories and fight against enemies.
8. The general public who adhere to the beliefs of Ahl al-Sunnah wa’l-Jama’ah.
Imam Abd al-Qahir’s classification reflects the professions and specializations of his time. If someone were to classify “Ahl al-Sunnah wa’l-Jama’ah” today, they might identify even more groups. Nonetheless, the majority of Sunnis align theologically with one of the two main schools: Ash’arism and Maturidism.
Ash’ari
The Ash’aris are followers of Abu al-Hasan al-Ash’ari (d. 324 AH). Abu al-Hasan was a descendant of Abu Musa al-Ash’ari, one of the Prophet’s (peace be upon him) Sahaba, hence his title “Ash’ari.”
In his youth, Imam Abu al-Hasan al-Ash’ari was deeply influenced by Mu’tazilite thought and studied this school under Abu Ali al-Jubba’i, a prominent Mu’tazilite scholar. Until the age of forty, he was considered a defender of Mu’tazilism. However, after a notable debate with al-Jubba’i, he distanced himself from the Mu’tazilite school and presented new theological views in alignment with the traditionalists (Ahl al-Hadith). Al-Ash’ari emphasized the Quran and Sunnah as exclusive sources of doctrine, opposing Mu’tazilism and leaning toward the teachings of the hadith scholars. In his book Al-Ibana ‘an Usul al-Diyana, he wrote, “Our doctrine is to adhere to the Book of Allah, the Sunnah of the Prophet (peace be upon him), and the reports from the Companions, the Tabi’un, and the hadith imams. We believe in the doctrines set forth by Imam Ahmad ibn Hanbal (may Allah have mercy on him) regarding faith.”
Since Imam Abu al-Hasan al-Ash’ari followed Imam Shafi’i (may Allah have mercy on him) in jurisprudence, followers of the Shafi’i school regard al-Ash’ari’s theological views with great respect and follow him in doctrinal matters.
Maturidism
Around the same time as the Ash’ari movement in Iraq, another theological movement with similar goals and beliefs arose in Transoxiana. This movement was led by Abu Mansur al-Maturidi (d. 333 AH), who gained the name “Maturidi” because of his birthplace, the village of Maturid. Though Maturidi was an independent thinker in theological matters, he aimed to follow the methodology and principles of Imam Abu Hanifa (may Allah have mercy on him). The main point of divergence between Maturidi and Ash’ari lies here: Maturidi, like his guide, acknowledged reason as a source of religious doctrine, whereas al-Ash’ari used reason primarily to clarify and defend religious beliefs. This methodological difference distinguishes the two schools.
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