section_path: Terminology/Ahl as-Sunna wa l-Jamāʻah
section_name: Ahl as-Sunna wa l-Jamāʻah
paragraph_text: Ahl as-Sunna wa l-Jamāʻah
  
  When the expression 'ahl as-sunna wa l-jama'ah appeared for the first time, is not entirely clear. The Abbasite Caliph Al-Ma'mūn (reigned 813–33) criticized in his Mihna edict a group of people, who related themselves to the sunnah (nasabū anfusa-hum ilā s-sunna) and claimed, they are the "people of truth, religion and community" (ahl al-ḥaqq wa-d-dīn wa-l-jamāʿah). Sunna and jamāʿah are already connected here. As a pair, these terms already appear in the 9th century. It is recorded that the disciple of Ahmad ibn Hanbal Harb ibn Ismail as-Sirjdshani (d. 893) created a writing with the title as-Sunna wa l-Jamāʿah, to which the Mutazilite Abu al-Qasim al-Balchi wrote a refutation later. Al-Jubba'i (d. 916) tells in his Kitāb al-Maqālāt, that Ahmad ibn Hanbal attributed to his students the predicate sunnī jamāʿah ("Jammatic Sunnite"). This indicates that the Hanbalis were the first to use the phrase ahl as-sunna wa l-jamāʿah as a self-designation.
  
  The Karramiyya founded by Muhammad ibn Karram (d. 859) referred to the sunnah and community. They passed down in praise of their school founder a hadith, according to which Muhammad predicted that at the end of times a man named Muhammad ibn Karram will appear, who will restore the sunna and the community (as-sunna wa l-jamāʿah) and take Hidraj from Chorasan to Jerusalem, just how Muhammad himself took a Hidraj from Mecca to Medina. According to the testimony of the transoxanian scholar Abu al-Yusr al-Bazdawi (d. 1099) the Kullabites (followers of the Basrian scholar Ibn Kullab (d. 855)) dayed about themselves, that they are among the ahl as-sunna wa l-jama too.
  
  Abu al-Hasan al-Ashari used the expression ahl as-sunna wa l-jamāʿah rarely, and preferred another combination. Later Asharites like al-Isfaranini (d. 1027) nad Abd al-Qahir al-Baghdadi (d. 1078) used the expression ahl as-sunna wa l-jamāʿah too and used them in their works to designate the teachings of their own school. According to al-Bazdawi all Asharites in his time said they belong to the ahl as-sunna wa l-jamāʿah. During this time, the term has been used as a self-designation by the hanafite Maturidites in Transoxiania, used frequently by Abu al-Layth al-Samarqandi (d. 983), Abu Schakur as-Salimi (d. 1086) and al-Bazdawi himself. They used the term as a contrast from their enemies among them Hanafites in the West, who have been followers of the Mutazilites. Al-Bazdawī also contrasted the Ahl as-Sunnah wa l-Jamāʻah with Ahl al-Ḥadīth, "because they would adhere to teachings contrary to the Quran".
  
  According to Schams ad-Dīn al-Maqdisī (end of the 10th century) was the expression ahl as-sunna wa l-jamāʿah a laudatory term during his time, similar to ahl al-ʿadl wa-t-tawḥīd ("people of Righteousness and Divine Unity"), which was used for Mutazilites or generally designations like Mu'minūn ("Believer") or aṣḥāb al-hudā ("people of guidance") for Muslims, who has been seen as rightoues believers. Since the expression ahl as-sunna wa l-jamāʿah was used with a demand on rightoues belief, it was used in academic researches translated as "orthodox".
  
  There are different opinions regarding what the term jama in the phrase ahl as-sunna wa l-jama actually means, among Muslim scholars. In the Sunni Creed by at-Tahawi (d. 933), the term jama contrasts several times the Arabic term furqa ("division, sectarianism"). Thus at-Tahāwī explains that jama is considered as true or right (ḥaqq wa-ṣawāb) and furqa as aberration and punishment (zaiġ wa-ʿaḏāb). Ibn Taymiyyah argues, that jama as opposite term to furqa inherents the meaning of iǧtimāʿ ("Coming together, being together, agreement"). Furthermore, he connects it with the principle of Ijma, a third juridical source after the Book (Quran), and the Sunnah. The Ottoman scholar Muslih ad-Din al-Qastallani (d. 1495) held the opinnion that jama means "Path of the Sahaba " (ṭarīqat aṣ-ṣaḥāba). The modern Indonesian theologican Nurcholish Madjid (d. 2005) interpreted jama as an inclusivistic concept: It means a society open for pluralism and dialogue but does not emphasize that much.