Misplaced Pages

#547452

147-591: The Süleymaniye Mosque is one of the best-known sights of Istanbul and from its location on the Third Hill it commands an extensive view of the city around the Golden Horn . It is considered a masterpiece of Ottoman architecture and one of Mimar Sinan's greatest works. It is the largest Ottoman-era mosque in the city. Like other Ottoman imperial foundations, the mosque is part of a larger külliye (religious and charitable complex) which included madrasas ,

294-461: A public kitchen , and a hospital , among others. Behind the qibla wall of the mosque is an enclosed cemetery containing the separate octagonal mausoleums of Suleiman the Magnificent and his wife Hurrem Sultan (Roxelana). Sultan Suleiman the Magnificent chose the architect Mimar Sinan to create a mosque in memory of his son Şehzade (Crown Prince) Mehmed. Suleiman was so impressed with

441-590: 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

588-501: A Khateeb (one who speaks). A study conducted by the Pew Research Center in 2010 and released January 2011 found that there are 1.62 billion Muslims around the world, and it is estimated over 85–90% are Sunni. Regarding the question which dogmatic tendencies are to be assigned to Sunnism, there is no agreement among Muslim scholars. Since the early modern period, is the idea that a total of three groups belong to

735-473: A blue ground covering the conical cap of the canopy. Located nearby are a simple platform or balcony for the sultan ( hünkar mahfili ) and another platform for the muezzin ( muezzin mahfili ), all made of marble with only a few discrete embellishments. Iznik tile revetments are only used around the mihrab . The repeating rectangular tiles have a stencil-like floral pattern on a white ground. The flowers are mainly blue with turquoise, red, and black, but green

882-626: A certain act as a religious obligation, another may see the same act as optional. These schools are not regarded as sects; rather, they represent differing viewpoints on issues that are not considered the core of Islamic belief . Historians have differed regarding the exact delineation of the schools based on the underlying principles they follow. Many traditional scholars saw Sunni Islam in two groups: Ahl al-Ra'y , or "people of reason", due to their emphasis on scholarly judgment and discourse; and Ahl al-Hadith , or "people of traditions", due to their emphasis on restricting juristic thought to only what

1029-401: A certain visual rhythm. The spaces in front of the side entrances of the prayer hall, between the pairs of massive buttresses at the corners of the building, are also covered by domes of alternating designs: a circular dome in the middle flanked by two smaller elliptical domes on the side. Moreover, by adding these four side entrances at the corners – instead of two side entrances at the middle of

1176-533: A domed peristyle portico giving access to domed rooms. In the madrasas, Sinan modified some details of the typical layout for functional reasons. The Salis Medrese and Rabı Medrese, located on the northeast side of the mosque where the ground slopes down towards the Golden Horn, have a "stepped" design in which the courtyard descends in three terraces connected by stairs while the domed rooms are built at progressively lower levels alongside it. The current remains of

1323-575: A dynastic absolute monarchy that championed the reformist doctrines of Muhammad ibn Abd al-Wahhab ; the eponym of the Wahhabi movement . This was followed by a considerable rise in the influence of the Wahhabi , Salafiyya , Islamist and Jihadist movements that revived the doctrines of the Hanbali theologian Taqi Al-Din Ibn Taymiyyah (1263–1328 C.E/ 661–728 A.H), a fervent advocate of

1470-470: A famous follower of Ali , encouraged during the Battle of Siffin with the expression, Ali's political rival Mu'awiya kills the sunna . After the battle, it was agreed that "the righteous Sunnah , the unifying, not the divisive" (" as-Sunna al-ʿādila al-ǧāmiʿa ġair al-mufarriqa ") should be consulted to resolve the conflict. The time when the term sunna became the short form for " Sunnah of

1617-580: A government under the leadership of Mohammed Omar , who was addressed as the Emir of the faithful, an honorific way of addressing the caliph. The Taliban regime was recognised by Pakistan and Saudi Arabia till after 9/11 , perpetrated by Osama bin Laden – a Saudi national by birth and harboured by the Taliban – took place, resulting in a war on terror launched against the Taliban. The sequence of events of

SECTION 10

#1732764703548

1764-423: A movement called ahl al-hadith under the leadership of Ahmad ibn Hanbal . In matters of faith, they were pitted against Mu'tazilites and other theological currents, condemning many points of their doctrine as well as the rationalistic methods they used in defending them. In the 10th century AD al-Ash'ari and al-Maturidi found a middle ground between Mu'tazilite rationalism and Hanbalite literalism, using

1911-509: A prayer for the continuation of the Ottoman dynasty. The wooden doors of the entrance are made of carved wood, including walnut , ebony , and olive wood , and they are inlaid with ivory and mother-of-pearl . The side entrances of the mosque courtyard have inscriptions as well. The western gate to the courtyard has an inscription reading, "Peace be unto thee! Thou art good, so enter ye to dwell therein" ( Quran 39:73). The other entrances of

2058-400: A public kitchen ( imaret ) that served food to the poor, a caravanserai or guesthouse ( tabhane ), public baths ( hamam ), a specialized school ( darülhadis ) for the learning of hadith , a small domed building for the employees of the cemetery (attached to the latter's southeast wall), and rows of small shops integrated into the outer edges and along the street on the southwest side of

2205-475: A scholar of Islamic law ( sharia ) or Islamic theology ( Kalām ). Both religious and political leadership are in principle open to all Muslims. According to the Islamic Center of Columbia , South Carolina , anyone with the intelligence and the will can become an Islamic scholar. During Midday Mosque services on Fridays, the congregation will choose a well-educated person to lead the service, known as

2352-479: A seasonal outdoor exhibit and event space attached to Haliç Park. Archaeological records show a significant urban presence on and around the Golden Horn dating back to at least the 7th century BC, with smaller settlements going as far back as 6700 BC as confirmed by recent discoveries of ancient ports, storage facilities, and fleets of trade ships unearthed during construction work for the Yenikapı subway station and

2499-465: Is 53 metres (174 feet) high and has a diameter of 26.5 metres (86.9 feet) which is exactly half the height. The square space directly below this dome occupies exactly half the total area of the prayer hall. The layout emulates the dome design of the Hagia Sophia and also follows the layout of the earlier Bayezid II Mosque : the central dome is flanked by semi-domes both in front and behind, covering

2646-456: Is 7.5 kilometers (4.7 miles) long, and 750 meters (2,460 feet) across at its widest. Its maximum depth, where it flows into the Bosphorus , is about 35 meters (115 feet). While the reference to a "horn" is understood to refer to the inlet's aerial silhouette, the significance of the designation "golden" remains more obscure, with historians believing it to refer to either the riches brought into

2793-660: Is a major urban waterway and the primary inlet of the Bosphorus in Istanbul , Turkey . As a natural estuary that connects with the Bosphorus Strait at the point where the strait meets the Sea of Marmara , the waters of the Golden Horn help define the northern boundary of the peninsula constituting "Old Istanbul" (ancient Byzantium and Constantinople ), the tip of which is the promontory of Sarayburnu , or Seraglio Point. This estuarial inlet geographically separates

2940-569: Is also found in the Qur'an , according to Sunnis. Therefore, narratives of companions are also reliably taken into account for knowledge of the Islamic faith. Sunnis also believe that the companions were true believers since it was the companions who were given the task of compiling the Qur'an . Sunni Islam does not have a formal hierarchy. Leaders are informal, and gain influence through study to become

3087-616: Is also located along the shore, as are several Muslim , Jewish and Christian cemeteries. Other institutions along the Horn's banks include museums, congress and cultural halls, supporting facilities of the Turkish Navy , and campuses of various universities. Today, the Horn's history and natural environment make it a popular tourist attraction in Istanbul, visited by 10 million international vacationers annually. Sometimes claimed as

SECTION 20

#1732764703548

3234-711: Is also used on Western research literature to denote the Sunni-Shia contrast. One of the earliest supporting documents for ahl as-sunna derives from the Basric scholar Muhammad Ibn Siri (d. 728). His is mentioned in the Sahih of Muslim ibn al-Hajjaj quoted with: "Formerly one did not ask about the Isnad . But when the fitna started, one said: 'Name us your informants'. One would then respond to them: If they were Sunnah people, you accept their hadith. But if they are people of

3381-512: Is forbidden even if it verifies the truth. They engage in a literal reading of the Qur'an , as opposed to one engaged in ta'wil (metaphorical interpretation). They do not attempt to conceptualize the meanings of the Qur'an rationally, and believe that their realities should be consigned to God alone ( tafwid ). In essence, the text of the Qur'an and Hadith is accepted without asking "how" or " Bi-la kaifa ". Traditionalist theology emerged among scholars of hadith who eventually coalesced into

3528-752: Is found in scripture. Ibn Khaldun defined the Sunni schools as three: the Hanafi school representing reason, the Ẓāhirīte school representing tradition, and a broader, middle school encompassing the Shafi'ite , Malikite and Hanbalite schools. During the Middle Ages , the Mamluk Sultanate in Egypt delineated the acceptable Sunni schools as only Hanafi , Maliki , Shafi'i and Hanbali , excluding

3675-665: Is known among his followers as caliph and Amir-al-mu'mineen , "The Commander of the Faithful". Jihadism is opposed from within the Muslim community (known as the ummah in Arabic) in all quarters of the world as evidenced by turnout of almost 2% of the Muslim population in London protesting against ISIL. Following the puritan approach of Ibn Kathir , Muhammad Rashid Rida , etc. many contemporary Tafsir (exegetic treatises) downplay

3822-438: Is motivated by political discourse or by traditionalist thought alone. The usage of tafsir'ilmi is another notable characteristic of modern Sunni tafsir. Tafsir'ilmi stands for alleged scientific miracles found in the Qur'an. In short, the idea is that the Qur'an contains knowledge about subjects an author of the 7th century could not possibly have. Such interpretations are popular among many commentators. Some scholars, such as

3969-520: Is not contradicted by the Quran. Therefore, when God states in the Quran, "He who does not resemble any of His creation", this clearly means that God cannot be attributed with body parts because He created body parts. Ash'aris tend to stress divine omnipotence over human free will and they believe that the Quran is eternal and uncreated. Founded by Abu Mansur al-Maturidi (d. 944), the Maturidiyyah

4116-474: Is not used. On either side of the mihrab are large Iznik-tile calligraphic roundels with text from the Al-Fatiha surah of the Quran 1:1-7 . The most elaborate stained-glass windows are found on the qibla wall, near the mihrab . They are generally believed to have been the work of Sarhos Ibrahim, but some of the present-day windows have likely been restored at later periods. They are designed to display

4263-481: Is now whitewashed but was probably once painted in bright colours. As with other imperial mosques in Istanbul, the Süleymaniye Mosque was designed as a külliye , or complex, with adjacent structures to service both religious and cultural needs. The mosque incorporates the everyday needs for an Islamic community such as prayer, education, health and much more. Due to the sloping nature of the site around

4410-551: Is recorded by Masrūq ibn al-Adschdaʿ (d. 683), who was a Mufti in Kufa , a need to love the first two caliphs Abū Bakr and ʿUmar ibn al-Khaṭṭāb and acknowledge their priority ( Fadā'il ). A disciple of Masrūq, the scholar ash-Shaʿbī (d. between 721 und 729), who first sided with the Shia in Kufa during Civil War, but turned away in disgust by their fanaticism and finally decided to join

4557-399: Is said to reflect the fact that Suleiman I was the 10th Ottoman sultan . By making the outer minarets shorter than the inner ones, Sinan also increased the overall visual impression of a structure rising towards the central dome. The interior of the mosque is almost a square, measuring 58.5 by 57.5 metres (192 by 189 feet), forming a single vast space dominated by its central dome. The dome

Süleymaniye Mosque - Misplaced Pages Continue

4704-518: Is the largest branch of Islam , followed by 85–90% of the world's Muslims , and simultaneously the largest religious denomination in the world. Its name comes from the word Sunnah , referring to the tradition of Muhammad . The differences between Sunni and Shia Muslims arose from a disagreement over the succession to Muhammad and subsequently acquired broader political significance, as well as theological and juridical dimensions. According to Sunni traditions, Muhammad left no successor and

4851-604: Is to assume that Sunni Islam represents a normative Islam that emerged during the period after Muhammad's death, and that Sufism and Shi'ism developed out of Sunni Islam. This perception is partly due to the reliance on highly ideological sources that have been accepted as reliable historical works, and also because the vast majority of the population is Sunni. Both Sunnism and Shiaism are the end products of several centuries of competition between ideologies. Both sects used each other to further cement their own identities and doctrines. The first four caliphs are known among Sunnis as

4998-512: Is to be excluded from Ahl al-Sunna wal Jama'ah , unless they openly disapprove of the doctrines of the Salaf ( mad'hab as-Salaf ). According to Albani: "I do not share [the view of] some of the noble scholars of the past and present that we say about a group from the [many] Islamic groups that it is not from Ahlus-Sunnah due to its deviation in one issue or another... as for whether the Ash’aris or

5145-561: Is used, for example, in the final document of the Grozny Conference . Only those "people of the Hadith" are assigned to Sunnism who practice tafwīḍ , i.e. who refrain from interpreting the ambiguous statements of the Quran. Founded by Abu al-Hasan al-Ash'ari (873–935). This theological school of Aqeedah was embraced by many Muslim scholars and developed in parts of the Islamic world throughout history; al-Ghazali wrote on

5292-802: Is used, the Ashʿarites and Māturīdites are meant. This position was also taken over by the Egyptian Fatwa Office in July 2013. In Ottoman times, many efforts were made to establish a good harmony between the teachings of the Ashʿarīya and the Māturīdīya. Finally, there were also scholars who regarded the Ashʿarites alone as Sunnis. For example, the Moroccan Sufi Ahmad ibn ʿAdschiba (d. 1809) stated in his commentary on Fatiha : "As far as

5439-629: Is what distinguishes the Sufis from Sunnis according to as-Saksakī their orientation to the hidden inner meaning of the Qur'an and the Sunnah . In this, he said, they resemble the Bātinites . According to the final document of the Grozny Conference, only those Sufis are to be regarded as Sunnis who are "people of pure Sufism" ( ahl at-taṣauwuf aṣ-ṣāfī ) in the knowledge, ethics and purification of

5586-416: The sahaba , tabi'in , and tabi al-tabi'in as the salaf (predecessors). The Arabic term sunna , according to which Sunnis are named, is old and roots in pre-Islamic language. It was used for traditions which a majority of people followed. The term got greater political significance after the murder of the third caliph Uthman ( r.  644–656 ). It is said Malik al-Ashtar ,

5733-526: The Qur'an and sunnah . The name derives from "tradition" in its technical sense as translation of the Arabic word hadith . It is also sometimes referred to as athari as by several other names . Adherents of traditionalist theology believe that the zahir (literal, apparent) meaning of the Qur'an and the hadith have sole authority in matters of belief and law; and that the use of rational disputation

5880-466: The Fossati brothers , who chose to roughly imitate Ottoman Baroque decoration. Traces of the original decoration were found during 20th-century cleaning and suggest that blue colours were used before Sinan replaced them with predominantly red colours. The Fossati-era painting has been maintained in more recent restorations as it is now considered part of the mosque's history. Elsewhere, the voussoirs of

6027-692: The Fourth Crusade in 1204. In 1348, the Genoese built a new tower nearby which they called Christea Turris (Tower of Christ), now called Galata Tower . There were three notable times when the chain across the Horn was either broken or circumvented. In the 10th century the Kievan Rus' dragged their longships out of the Bosphorus , around Galata , and relaunched them in the Horn; the Byzantines defeated them with Greek fire . In 1204, during

Süleymaniye Mosque - Misplaced Pages Continue

6174-505: The Fourth Crusade , Venetian ships were able to break the chain with a ram . In 1453, Ottoman Sultan Mehmed II , having failed in his attempt to break the chain with brute force, instead used the same tactic as the Rus' ; towing his ships across Galata over greased logs and into the estuary. After the Ottoman conquest of Constantinople in 1453, Mehmed II resettled ethnic Greeks along

6321-508: The Hanafi school while followers of the Shafi and Maliki schools within the empire followed the Ash'ari and Athari schools of thought. Thus, wherever can be found Hanafi followers, there can be found the Maturidi creed. Traditionalist or Athari theology is a movement of Islamic scholars who reject rationalistic Islamic theology ( kalam ) in favor of strict textualism in interpreting

6468-669: The Innovations , the hadith was rejected." G.H.A. Juynboll assumed, the term fitna in this statement is not related to the first Civil War (665–661) after murder of ʿUthmān ibn ʿAffān , but the second Civil War (680–692) in which the Islamic community was split into four parties ( Abd Allah ibn al-Zubayr , the Umayyads , the Shia under al-Mukhtār ibn Abī ʿUbaid and the Kharijites). The term ahl as-sunna designated in this situation whose, who stayed away from heretic teachings of

6615-557: The Koran – Scholars, 6. the Sufi ascetics ( az-zuhhād aṣ-ṣūfīya ), 7. those who perform the ribat and jihad against the enemies of Islam, 8. the general crowd. According to this classification, the Sufis are one of a total of eight groups within Sunnism, defined according to their religious specialization. The Tunisian scholar Muhammad ibn al-Qāsim al-Bakkī (d. 1510) also included

6762-585: The Marmaray tunnel project. Indeed, the deep natural harbor provided by the Golden Horn has always been a major economic attraction and strategic military advantage for inhabitants of the area. Emperor Constantine I established Nova Roma (later Constantinople ) on top of the existing city of Byzantium to capitalize on the same benefits, as did the founders of the previous settlement and its modern successor, Istanbul . The Eastern Roman Empire had its naval headquarters there, and walls were built along

6909-715: The Prophet " (S unnat an-Nabī ) is still unknown. During the Umayyad Caliphate , several political movements, including the Shia and the Kharijites rebelled against the formation of the state. They led their battles in the name of "the book of God ( Qur'an ) and the Sunnah of his Prophet". During the second Civil War (680–92) the Sunna-term received connotations critical of Shi'i doctrines ( Tashayyu' ). It

7056-599: The Rāshidun or "Rightly-Guided Ones". Sunni recognition includes the aforementioned Abu Bakr as the first, Umar as the second, Uthman as the third, and Ali as the fourth. Sunnis recognised different rulers as the caliph , though they did not include anyone in the list of the rightly guided ones or Rāshidun after the murder of Ali, until the caliphate was constitutionally abolished in Turkey on 3 March 1924. The seeds of metamorphosis of caliphate into kingship were sown, as

7203-614: The Sufis are also part of Sunnism. This view can already be found in the Shafi'ite scholar Abu Mansur al-Baghdadi (d. 1037). In his heresiographical work al-Farq baina l-firaq he divided the Sunnis into eight different categories ( aṣnāf ) of people: 1. the theologians and Kalam Scholars, 2. the Fiqh scholars, 3. the traditional and Hadith scholars, 4. the Adab and language scholars, 5.

7350-656: The Tiryaki Çarșısı , the "Antidote Market", due to the former presence of coffee houses and shops devoted to the smoking of hashish . A small primary school ( sibyan mekteb ), consisting of two domed rooms, is attached to the eastern corner of the Evvel Medrese, though separated from the main building by a narrow garden. (See also: Ottoman architectural decoration ) Golden Horn The Golden Horn ( Turkish : Altın Boynuz or Haliç ; Ancient Greek : Χρυσόκερας , Chrysókeras ; Latin : Sinus Ceratinus )

7497-427: The companions of Muhammad to be reliable transmitters of Islam, since God and Muhammad accepted their integrity. Medieval sources even prohibit cursing or vilifying them. This belief is based upon prophetic traditions such as one narrated by Abdullah, son of Masud , in which Muhammad said: "The best of the people are my generation, then those who come after them, then those who come after them." Support for this view

SECTION 50

#1732764703548

7644-402: The hadith school ( darülhadis ) have been crudely restored. It consists of a long line of small vaulted rooms on the eastern edge of the complex. According to Doğan Kuban , the original school must have had a different appearance. The triangular plaza between this structure and the courtyard was once used for weekly wrestling matches. The two other madrasas, on the southwest side, are known as

7791-461: The nature of God and the divine attributes, the Ash'ari rejected the Mu'tazili position that all Quranic references to God as having real attributes were metaphorical. The Ash'aris insisted that these attributes were as they "best befit His Majesty". The Arabic language is a wide language in which one word can have 15 different meanings, so the Ash'aris endeavor to find the meaning that best befits God and

7938-557: The principles of jurisprudence developed by the traditional legal schools . In matters of creed , the Sunni tradition upholds the six pillars of iman (faith) and comprises the Ash'ari and Maturidi schools of kalam (theology) as well as the textualist Athari school. Sunnis regard the first four caliphs Abu Bakr ( r.  632–634 ), Umar ( r.  634–644 ), Uthman ( r.  644–656 ) and Ali ( r.  656–661 ) as rashidun (rightly-guided) and revere

8085-495: The Şehzade Mosque . The dome and semi-domes are supported by a limited number of load-bearing pillars and buttresses, allowing for more windows in the walls between them and minimizing any obstructive divisions within the prayer space. He dissimulated many of the load-bearing buttresses by incorporating them into the outer walls, where they project partly inwards and partly outwards so as to make them appear less massive from either side. He built colonnaded galleries between them both on

8232-531: The 1980s, the Horn was polluted with industrial waste from the factories, warehouses, and shipyards along its shores. It has since been cleaned, and the local fish, wildlife, and flora have been largely restored. The clean-up happened in two main phases under Mayor Bedrettin Dalan in the 1980s and under Mayor Recep Tayyip Erdoğan in the 1990s. Nowadays, the Golden Horn is settled on both sides, and there are parks along each shore. The Istanbul Chamber of Commerce

8379-667: The 20th century has led to resentment in some quarters of the Sunni community due to the loss of pre-eminence in several previously Sunni-dominated regions such as the Levant , Mesopotamia , the Balkans , the North Caucasus and the Indian sub continent . The latest attempt by a radical wing of Salafi-Jihadists to re-establish a Sunni caliphate was seen in the emergence of the militant group ISIL , whose leader Abu Bakr al-Baghdadi

8526-419: 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

8673-420: The Asharites from the circle of Sunnis in the special sense and took the view that only the pious ancestors ( as-salaf aṣ-ṣāliḥ ) who have agreed on the Sunnah belonged to this circle. The Muʿtazilites are usually not regarded as Sunnis. Ibn Hazm , for example, contrasted them with the Sunnis as a separate group in his heresiographic work al-Faṣl fi-l-milal wa-l-ahwāʾ wa-n-niḥal . In many medieval texts from

8820-533: The Commentators of Al-Azhar University , reject this approach, arguing the Qur'an is a text for religious guidance, not for science and scientific theories that may be disproved later; thus tafsir'ilmi might lead to interpreting Qur'anic passages as falsehoods. Modern trends of Islamic interpretation are usually seen as adjusting to a modern audience and purifying Islam from alleged alterings, some of which are believed to be intentional corruptions brought into Islam to undermine and corrupt its message. Sunnis believe

8967-457: The Golden Horn as part of a civil engineering project for Sultan Bayezid II . Leonardo's drawings and notes regarding this bridge are currently displayed at the Museo della Scienza e della Tecnologia in Milan , Italy . While the original design was never executed, the vision of Leonardo's Golden Horn Bridge was resurrected in 2001, when a small footbridge based on Leonardo's design was constructed near Ås in Norway by Vebjørn Sand . Until

SECTION 60

#1732764703548

9114-481: The Golden Horn from south to north: Cibali, Fener , Balat , Ayvansaray , Eyüp , Silahtarağa, Sakarya and Alibeyköy. The following districts line the eastern shore of the Golden Horn from south to north: Kasımpaşa , Hasköy , and Sütlüce . At present, the Golden Horn is spanned by four bridges. Moving from upstream to downstream (i.e. northwest to southeast), these are as follows: The Eski Galata Bridge (literally, Old Galata Bridge ), now-defunct, used to connect

9261-509: 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

9408-417: The Hanbalites. The late Ottoman thinker İsmail Hakkı İzmirli  [ tr ] (d. 1946), who agreed to dividing Sunnis into these three groups, called the traditionalist group Salafiyya , but also used Athariyya as an alternative term. For the Maturidiyya he gives Nasafīyya as a possible alternative name. Another used for the traditionalist-oriented group is "people of Hadith " ( ahl al-ḥadīṯ ). It

9555-401: The Horn in the Phanar (today's Fener). Balat continued to be inhabited by Jews, as during the Byzantine age, though many Jews decided to leave following the takeover of the city. This area was repopulated when Bayezid II invited the Jews who were expelled from Spain to resettle in Balat . In 1502, Leonardo da Vinci produced a drawing of a single-span 240-metre (790 ft) bridge over

9702-421: The Islamic East, the Ahl as-Sunna are also differentiated to the Muʿtazilites. In 2010 the Jordanian fatwa office ruled out in a fatwa that the Muʿtazilites, like the Kharijites, represent a doctrine that is contrary to Sunnism. Ibn Taymiyya argued that the Muʿtazilites belong to the Sunnis in the general sense because they recognize the caliphate of the first three caliphs. There is broad agreement that

9849-437: The Maaturidis are from Ahlus-Sunnah wal-Jamaa’ah , I say that they are from Ahlus-Sunnah wal-Jamaa’ah in many things related to aqidah but in other aqidah issues they have deviated away from Ahlus-Sunnah wal-Jamaa’ah.. I don't hold that we should say that they are not from Ahlus-Sunnah wal-Jamaa’ah whatsoever" The Hanbali scholar Ibn Taymiyyah (d. 1328) distinguished in his work Minhāj as-sunna between Sunnis in

9996-418: The Magnificent bears the date of 1566, the year of his death, but it was probably not completed until the following year. It is one of the largest Ottoman mausoleums and its design has been compared to the Dome of the Rock in Jerusalem, on which it may have been modeled on the latter. The mausoleum is surrounded by a peristyle ( portico ) with a projecting roof supported by 24 columns; the entrance faces towards

10143-446: The Qadarites here. In the 9th century, one started to extent the term ahl as-sunna with further positive additions. Abu al-Hasan al-Ashari used for his own group expressions like ahl as-sunna wa-l-istiqāma ("people of Sunna and Straightness"), ahl as-sunna wa-l-ḥadīṯ ("people of Sunnah and of the Hadith") or ahl al-ḥaqq wa-s-sunna ("people of Truth and of the Sunnah"). When the expression 'ahl as-sunna wa l-jama'ah appeared for

10290-399: The Sani Medrese and Evvel Medrese and have regular floor plans on flatter ground. Of the medical school ( darüttıb or Tıp Medrese) next to these, not much has survived except for the rooms on the northeast side. All three of these madrasas are fronted by shops on their northeast sides (the sides facing the mosque), which contributed revenues to the complex. This created a market street known as

10437-414: The Spanish gun, / And the Lord upon the Golden Horn is laughing in the sun." 41°01′45″N 28°57′40″E  /  41.02917°N 28.96111°E  / 41.02917; 28.96111 Sunni Islam Others In terms of Ihsan : Sunni Islam ( / ˈ s uː n i / ; Arabic : أهل السنة , romanized :  Ahl as-Sunnah , lit.   'The People of the Sunnah')

10584-464: The Sufis from Sunnism. The Yemeni scholar ʿAbbās ibn Mansūr as-Saksakī (d. 1284) explained in his doxographic work al-Burhān fī maʿrifat ʿaqāʾid ahl al-adyān ("The evidence of knowledge of the beliefs of followers of different religions") about the Sufis: "They associate themselves with the Sunnis, but they do not belong to them, because they contradict them in their beliefs, actions and teachings." That

10731-461: The Sufis in Sunnism. He divided the Sunnis into the following three groups according to their knowledge ( istiqrāʾ ): Similarly, Murtadā az-Zabīdī stated elsewhere in his commentary on Ghazzali's Iḥyāʾ ʿulūm ad-dīn that the Sunnis consisted of four groups (firaq ), namely the hadith scholars ( muḥaddiṯhūn), the Sufis, the Ashʿarites and the Māturīdites. Some ulema wanted to exclude

10878-518: 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

11025-666: The Sunnis are concerned, it is the Ashʿarites and those who follow in their correct belief." Conversely, there were also scholars who excluded the Ashʿarites from Sunnism. The Andalusian scholar Ibn Hazm (d. 1064) said that Abu l-Hasan al-Ashʿarī belonged to the Murji'a , namely those who were particularly far removed from the Sunnis in terms of faith. Twentieth-century Syrian - Albanian Athari Salafi theologian Muhammad Nasir al-Din al-Albani rejected extremism in excluding Ash'aris from Sunni Islam. He believed that despite that their fundamental differences from Atharis, not every Ash'ari

11172-531: The Sunnis: 1. those named after Abu l-Hasan al-Aschʿari (d. 935) Ashʿarites , 2. those named after Abu Mansur al-Maturidi (d. 941) named Maturidites and 3. a differently named third group, which is traditionalistic-oriented and rejects the rational discourse of Kalām advocated by the Maturidites and Ashʿarites. The Syrian scholar ʿAbd al-Baqi Ibn Faqih Fussa (d. 1661) calls this third traditionalist group

11319-542: The Umayyad Caliph ʿAbd al-Malik , popularized the concept of Sunnah . It is also passed down by asch-Shaʿbī, that he took offensive at the hatred on ʿĀʾiša bint Abī Bakr and considered it a violation of the Sunnah . The term Sunna instead of the longer expression ahl as-sunna or ahl as-sunnah wa l-jamāʻah as a group-name for Sunnis is a relatively young phenomenon. It was probably Ibn Taymiyyah , who used

11466-549: The caliphate to an end. This resulted in Sunni protests in far off places including the Khilafat Movement in India, which was later on upon gaining independence from Britain divided into Sunni dominated Pakistan and secular India . Pakistan, the most populous Sunni state at its dawn, was later partitioned into Pakistan and Bangladesh . The demise of Ottoman caliphate also resulted in the emergence of Saudi Arabia ,

11613-417: The city through the bustling historic harbor located along its shores, or to romantic artistic interpretations of the rich yellow light blazing upon the estuary's waters as the sun sets over the city. Its Greek and English names mean the same, while its Turkish name, Haliç , simply means "estuary", and derives from the Arabic word khaleej , meaning "gulf" . The following districts line the western shore of

11760-518: The completion of the Hagia Sophia in Constantinople: "Solomon, I have surpassed thee!" Suleiman's mosque, in turn, references the Hagia Sophia in its layout. The Süleymaniye was damaged in the great fire of 1660 and was restored by Sultan Mehmed IV . Part of the dome collapsed during the earthquake of 1766 . Repairs damaged what was left of Sinan's original decoration (recent cleaning has shown that he experimented with blue, before making red

11907-524: The concept of an afterlife. Ethics on the other hand, do not need prophecy or revelation, but can be understood by reason alone. One of the tribes, the Seljuk Turks , migrated to Turkey , where later the Ottoman Empire was established. Their preferred school of law achieved a new prominence throughout their whole empire although it continued to be followed almost exclusively by followers of

12054-466: The corners of a mosque courtyard had been done previously at the Üç Şerefeli Mosque in Edirne , although Sinan introduced a strict symmetry not present in the earlier example. In the history of Ottoman architecture , this many minarets were only added to some mosques endowed by a sultan (princes and princesses could construct two minarets; others only one). The minarets have a total of ten balconies, which

12201-419: The courtyard is purely decorative. It is a rectangular marble enclosure with a ceiling. The fountain was designed so that water sprayed from the ceiling into the basin below, an unusual feature noted by some 16th-century writers. Behind the southeast portico, the main entrance to the prayer hall is set within a recess with a complex muqarnas canopy. This is preceded by a dome with a more distinctive design than

12348-434: The courtyard, the portico preceding the prayer hall is higher than those on the other three sides, giving this façade a greater monumentality. The three center arches of the northwest portico, corresponding to the front entrance, are also higher than the other arches around them. According to Godfrey Goodwin , reconciling these elements of different heights along the peristyle was Sinan's main aesthetic difficulty. The facade of

12495-542: The creed discussing it and agreeing upon some of its principles. Ash'ari theology stresses divine revelation over human reason. Contrary to the Mu'tazilites, they say that ethics cannot be derived from human reason, but that God's commands, as revealed in the Quran and the Sunnah (the practices of Muhammad and his companions as recorded in the traditions, or hadith ), are the sole source of all morality and ethics. Regarding

12642-487: The different warring parties. The term ahl as-sunna was always a laudatory designation. Abu Hanifa (d. 769), who sympathized with Murdshia , insisted that this were "righteous people and people of the Sunnah" ( ahl al-ʿadl wa-ahl as-sunna ). According to Josef van Ess this term did not mean more than "honorable and righteous believing people". Among Hanafits the designation ahl as-sunna and ahl al-ʿadl (people of

12789-844: The distinction between a broader and narrower circle of Sunnis from Ibn Taimiya, said that Kullabiyya and the Ashʿarīyya are Sunnis in the general sense, while the Salafiyya represent Sunnis in the specific sense. About the Maturidiyya he only says that they are closer to the Salafiyya than the Ashʿariyya because they excel more in Fiqh than in Kalām . The Saudi scholar Muhammad Ibn al-ʿUthaimin (d. 2001), who like Ibn Taimiya differentiated between Sunnis in general and special senses, also excluded

12936-411: The dominant colour of the dome). During World War I the courtyard was used as a weapons depot, and when some of the ammunition ignited, the mosque suffered another fire. Not until 1956 was it fully restored. The mosque was restored again between 2007 and 2010. Parts of the surrounding complex continued to be restored in the decade following. Like the other imperial mosques in Istanbul, the entrance to

13083-411: The downstream neighborhoods of Karaköy and Eminönü , but was disassembled and relocated upstream between Ayvansaray and Keçeci Piri following extensive damage in 1992 caused by a fire originating in the kitchen of one of the restaurants located on the bridge's lower level. Originally dating back to 1912, the now-retired structure is no longer used for vehicular or pedestrian traffic, but functions as

13230-534: The earlier significance of Biblical material ( Isrā'iliyyāt ). Half of the Arab commentaries reject Isrā'iliyyāt in general, while Turkish tafsir usually partly allow referring to Biblical material. Nevertheless, most non-Arabic commentators regard them as useless or not applicable. A direct reference to the Israeli–Palestinian conflict could not be found. It remains unclear whether the refusal of Isrā'iliyyāt

13377-474: The east rather than the usual north. Beneath the portico on either side of the entrance are Iznik tiled panels. These are the earliest known tiles decorated with the bright emerald green colour that would become a common feature of Iznik ceramics. The dome, 14 meters in diameter, is the first major example of a double-shelled dome in Sinan's architecture. The interior has a false dome supported on eight columns within

13524-439: The egalitarian society formed as a result of Muhammad's revolution to a society stratified between haves and have-nots as a result of nepotism , and in the words of El-Hibri through "the use of religious charity revenues ( zakāt ) to subsidise family interests, which Uthman justified as ' al-sila ' (pious filial support)". Ali, during his rather brief regime after Uthman maintained austere life style and tried hard to bring back

13671-533: The egalitarian system and supremacy of law over the ruler idealised in Muhammad's message, but faced continued opposition, and wars one after another by Aisha - Talhah - Zubair , by Muāwiya and finally by the Khārjites . After he was murdered, his followers immediately elected Hasan ibn Ali his elder son from Fātima to succeed him. Hasan shortly afterward signed a treaty with Muāwiya relinquishing power in favour of

13818-623: The empire were reportedly gathered and shipped to the construction site. Petrus Gyllius , a contemporary observer, wrote about seeing one of the four enormous porphyry columns destined for the mosque's interior being cut down to size and about marble columns being taken from the Hippodrome . In designing the Süleymaniye Mosque, Sinan took inspiration from the Hagia Sophia and the Bayezid II Mosque . Suleiman's intention

13965-507: The ensuing Şehzade Mosque (Şehzade Cami) that he asked Sinan to design a mosque for himself too. This mosque would represent the pre-eminence of the Ottoman Empire. The mosque was built on the site of the old Ottoman palace ( Eski Saray ) which was still in use at the time and had to be demolished. The Arabic inscription above the entrance to prayer hall gives a foundation date of 1550 and an inauguration date of 1557. In reality,

14112-476: The establishment of firm dynastic rule of Banu Umayya after Husain , the younger son of Ali from Fātima , was killed at the Battle of Karbalā . The rise to power of Banu Umayya, the Meccan tribe of elites who had vehemently opposed Muhammad under the leadership of Abu Sufyān , Muāwiya's father, right up to the conquest of Mecca by Muhammad, as his successors with the accession of Uthman to caliphate, replaced

14259-522: 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

14406-406: 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

14553-578: The founders of the four schools viz, Abu Hanifa , Malik ibn Anas , Shāfi'i and Ahmad bin Hanbal all practised during this time, so also did Jafar al Sādiq who elaborated the doctrine of imāmate , the basis for the Shi'a religious thought. There was no clearly accepted formula for determining succession in the Abbasid caliphate. Two or three sons or other relatives of the dying caliph emerged as candidates to

14700-474: The front and back sides of the four main pillars are tall and sharply-pointed muqarnas niches. Water faucets are also set into the pillars. The mihrab consists of the traditional niche with a muqarnas hood. This is framed inside a marble surface in the same shape as the central (northwest) gate of the mosque's courtyard (aligned on the same axis as the mihrab ). The edges of this simple marble composition are sculpted into fluted columns that terminate at

14847-525: The general sense ( ahl as-unna al-ʿāmma ) and Sunnis in the special sense ( ahl as-sunna al-ḫāṣṣa ). Sunnis in the general sense are all Muslims who recognize the caliphate of the three caliphs ( Abū Bakr , ʿUmar ibn al-Khaṭṭāb and ʿUthmān ibn ʿAffān ). In his opinion, this includes all Islamic groups except the Shiite Rafidites . Sunnis in the special sense are only the "people of the hadith" ( ahl al-ḥadīṯ ). İsmail Hakkı İzmirli, who took over

14994-468: The historic center of Istanbul from the rest of the city, and forms a horn shape , sheltered harbor that in the course of history has protected Greek , Roman , Byzantine , Ottoman and other maritime trade ships for thousands of years. Throughout its history, the Golden Horn has witnessed many tumultuous historical incidents, and has been depicted in numerous works of art. An hourly Golden Horn ferry service connects Üsküdar and Karaköy with most of

15141-434: The interior, according to Method as practiced by al-Junaid Al- Baghdadi and the "Imams of Guidance" ( aʾimma al-hudā ) who followed his path. In the 11th century, Sufism, which had previously been a less "codified" trend in Islamic piety, began to be "ordered and crystallized" into Tariqahs (orders) which have continued until the present day. All these orders were founded by a major Sunni Islamic saint , and some of

15288-935: The largest and most widespread included the Qadiriyya (after Abdul-Qadir Gilani [d. 1166]), the Rifa'iyya (after Ahmed al-Rifa'i [d. 1182]), the Chishtiyya (after Moinuddin Chishti [d. 1236]), the Shadiliyya (after Abul Hasan ash-Shadhili [d. 1258]), and the Naqshbandiyya (after Baha-ud-Din Naqshband Bukhari [d. 1389]). Contrary to popular Orientalist depictions, neither the founders of these orders nor their followers considered themselves to be anything other than orthodox Sunni Muslims, Many of

15435-428: The lateral walls, as was done in the Şehzade Mosque – Sinan found a better use for these corner areas that were typically neglected or omitted in other centrally-planned buildings. On the outside, the two level-galleries have wide projecting eaves which shelter water taps used for ablutions, another innovation. The interior decoration is restrained and this seems to have been deliberate on Sinan's part. The documents of

15582-432: The latter, with a condition inter alia, that one of the two who will outlive the other will be the caliph, and that this caliph will not appoint a successor but will leave the matter of selection of the caliph to the public. Subsequently, Hasan was poisoned to death and Muawiya enjoyed unchallenged power. Dishonouring his treaty with Hasan, he nominated his son Yazid to succeed him. Upon Muāwiya's death, Yazid asked Husain,

15729-417: The main central space, while a row of smaller and lower domes covers each of the two lateral aisles on either side. Between these smaller domes and the main dome are large tympanas filled with windows. This repetition of an older building plan is uncharacteristic of Sinan and may have been the result of Suleiman's personal wishes. Sinan refined the design by repeating the innovations he had previously used in

15876-480: The massacre of Karbalā, but Banu Umayya were able to quickly suppress them all and ruled the Muslim world, till they were finally overthrown by Banu Abbās . The rule of and "caliphate" of Banu Umayya came to an end at the hands of Banu Abbās a branch of Banu Hāshim, the tribe of Muhammad, only to usher another dynastic monarchy styled as caliphate from 750 CE. This period is seen formative in Sunni Islam as

16023-447: The mausoleum houses the tomb of his daughter Mihrimah Sultan and those of two later sultans: Suleiman II (ruled 1687–1691) and Ahmed II (ruled 1691–1695). Hurrem Sultan's octagonal mausoleum is dated 1558, the year of her death. The 16-sided interior is decorated with Iznik tiles. The seven rectangular windows are surmounted by tiled lunettes and epigraphic panels. Between the windows are eight mihrab -like hooded niches. The ceiling

16170-498: The methodology with regard to each school. While conflict between the schools was often violent in the past, the four Sunni schools recognize each other's validity and they have interacted in legal debate over the centuries. There are many intellectual traditions within the field of Shari'ah ( Islamic law ), often referred to as Madh'habs (legal schools). These varied traditions reflect differing viewpoints on some laws and obligations within Islamic law. While one school may see

16317-477: The mosque have similar inscriptions which compare its gates with the gates of paradise. Four minarets occupy the four corners of the courtyard. The two taller ones have three balconies and rise to a high of 63.8 m (209 ft) without their lead caps and 76 m (249 ft) including the caps. The balconies are supported by consoles carved with muqarnas and they have balustrades carved and pierced with geometric patterns . The use of four minarets at

16464-403: The mosque is almost entirely in monumental thuluth form and is attributed to Hasan Çelebi, whom Sinan may have favoured. Most or all of the mosque's original painted decoration has been destroyed in the course of later damages and repairs. Very little is known directly about the original painted decoration. The present-day painting of the central dome dates from a 19th-century restoration by

16611-515: The mosque is preceded by a forecourt with a central fountain. The main front gate, on the northwest side of the mosque, projects outward from and above the walls on either side. The entrance portal consists of a recess covered by a triangular vault sculpted with muqarnas , with slender pilasters on either side. Above the muqarnas canopy is an inscription featuring the Sunni version of the shahada (profession of faith). The windows on either side of

16758-401: The mosque's waqf (religious endowment) explicitly claim that ostentatious ornamentation of gold or jewels was avoided in order to conform with the traditions of the Islamic prophet Muhammad. It's possible that Suleiman and Sinan regarded calligraphy as the primary form of decoration, in the spirit of a period when the Ottoman sultan championed a more austere Sunni orthodoxy. The calligraphy of

16905-477: The mosque's stone arches are painted in red and white to imitate marble. Except for the inscriptions carved in stone, most of the other calligraphy found throughout the mosque is painted and was thus likely restored in later periods. The restorations appear to have been careful and probably retain some aspects of the original compositions. The stonework of the mosque is of high quality. The columns have classic Ottoman "stalactite" or muqarnas -carved capitals. On both

17052-466: The mosque, emphasize the orthodox Sunni character of the mosque, reflecting in part the Ottoman rivalry with the contemporary Safavids , the main Shi'a dynasty to the east. Behind the qibla wall (southeast wall) of the mosque is an enclosed cemetery which contains the separate mausoleums ( türbe ) of Sultan Suleiman I and his wife Hürrem Sultan (Roxelana). The large octagonal mausoleum of Suleiman

17199-408: The mosque, many of the structures are built above massive substructures that created a more level ground. Vaulted rooms existed in these substructures and were probably put to various uses. The original complex consisted of the mosque itself, four madrasas or religious colleges ( medrese ), a small primary school ( mekteb ), a medical school ( darüttıb ), a hospital ( darüşşifa or timarhane ),

17346-486: The mosque. Many of these structures are still in existence. The former imaret has been converted into a restaurant. The former hospital is now a printing factory owned by the Turkish Army . Just outside the complex walls, to the north is the tomb of architect Sinan . It was completely restored in 1922. Most of the buildings are classical Ottoman courtyard structures consisting of a rectangular courtyard surrounded by

17493-641: The most eminent defenders of Islamic orthodoxy, such as 'Abd al-Qadir Jilani , Al-Ghazali , Sultan Ṣalāḥ ad-Dīn Al-Ayyubi ( Saladin ) were connected with Sufism." The Salafi and Wahhabi strands of Sunnism do not accept many mystical practices associated with the contemporary Sufi orders. Interpreting Islamic law by deriving specific rulings – such as how to pray – is commonly known as Islamic jurisprudence . The schools of law all have their own particular tradition of interpreting this jurisprudence. As these schools represent clearly spelled out methodologies for interpreting Islamic law, there has been little change in

17640-469: The names of God ( Allah ), the Islamic prophet Muhammad , and the four Rashidun caliphs. The names of God and Muhammad are repeated in inscriptions above the lower windows, emphasizing God as the source of Islamic law ( Shari'a ) and Muhammad as the preacher of that law. The names of the four caliphs are also repeated on the mosque's four main pillars, recalling the four pillars of Sunni theology. The selection of these inscriptions, along with others across

17787-561: The oldest shipyard in the world, the Haliç Shipyard ( Haliç Tersanesi in Turkish) was founded by Sultan Mehmed II in 1455. It remained in operation both for shipbuilding and repairs into the 1960s but then fell into disrepair. The site is now being redeveloped as the giant Tersane Istanbul project which will bring hotels, museums, art galleries, shops and restaurants to a very rundown area. In February 2019 President Erdoğan announced

17934-628: The orthodox Sunni faith. In the modern era, it has had a disproportionate impact on Islamic theology, having been appropriated by Wahhabi and other traditionalist Salafi currents and have spread well beyond the confines of the Hanbali school of law. There were also Muslim scholars who wanted to limit the Sunni term to the Ash'arites and Māturīdites alone. For example, Murtadā az-Zabīdī (d. 1790) wrote in his commentary on al-Ghazalis "Iḥyāʾ ʿulūm ad-dīn": "When (sc. The term)" ahl as-sunna wal jamaʿa

18081-400: The other domes of the peristyle. The entrance portal features a foundation inscription carved onto three rectangular panels (two vertical panels on the side and an horizontal one on top). The text was composed by Ebussuud Efendi and its calligraphy , in thuluth script, was created by Hasan Çelebi , a student of Ahmed Karahisari . It states the sultan's name and titles, his genealogy, and

18228-464: The outer shell. There are 14 windows at ground level and an additional 24 windows with stained glass set in the tympana under the arches. The walls and pendentives are covered with polychrome Iznik tiles. Above the windows runs a band of inscriptive tiled panels. The text quotes the Throne verse and the following two verses from the Quran 2:255-258 . In addition to the tomb of Suleiman the Magnificent,

18375-408: The outside and on the inside, thus further obscuring their presence. Because the supporting buttresses are dissimulated within the walls of the building, they do not dominate and obscure its profile as they do at the Hagia Sophia. Thus, on the outside, the arrangement of arches, turrets, and semi-domes forms a more harmonious, almost pyramid-like progression to the central dome, emphasizing the latter as

18522-739: The participants of the Saqifah event appointed Abu Bakr as the next-in-line (the first caliph ). This contrasts with the Shia view , which holds that Muhammad appointed his son-in-law and cousin Ali ibn Abi Talib as his successor. The Quran , together with hadith (especially the Six Books ) and ijma (juristic consensus), form the basis of all traditional jurisprudence within Sunni Islam. Sharia rulings are derived from these basic sources, in conjunction with analogical reasoning , consideration of public welfare and juristic discretion , using

18669-537: The planning of the mosque began before 1550 and parts of the complex were not completed until after 1557. The final construction expenses were recorded in 1559, relating to some of the madrasas and to the mausoleum of Suleiman's wife, Hürrem Sultan (d. 1558). The mausoleum for Suleiman himself was built after his death on the orders of his son and successor, Selim II , between 1566 and 1568. Marble spolia from various sites in Constantinople and other parts of

18816-420: The portal mark the presence of interior rooms which housed the muvakkithane (chamber of the timekeeper ). The courtyard, measuring around 47 by 57 metres (154 by 187 feet), is of exceptional grandeur with a colonnaded peristyle supported by tall columns of marble , granite and porphyry . The columns are topped by classic Ottoman "stalactite" capitals (carved with muqarnas ). On the southeast side of

18963-453: The prayer hall is also decorated with rectangular Iznik tile window lunettes. It was the first building in which the Iznik tiles included the brightly coloured tomato-red clay under the glaze. The mosque is equipped with water taps outside the courtyard, between the side entrances of the prayer hall, which are used for performing ablutions . As a result, the drinking fountain in the center of

19110-557: 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. One common mistake

19257-558: The rationalistic methods championed by Mu'tazilites to defend most tenets of the traditionalist doctrine. Although the mainly Hanbali scholars who rejected this synthesis were in the minority, their emotive, narrative-based approach to faith remained influential among the urban masses in some areas, particularly in Abbasid Baghdad . While Ash'arism and Maturidism are often called the Sunni "orthodoxy", traditionalist theology has thrived alongside it, laying rival claims to be

19404-536: The righteous) remained interchangeable for a long time. Thus the Hanafite Abū l-Qāsim as-Samarqandī (d. 953), who composed a catechism for the Samanides , used sometimes one expression and sometimes another for his own group. Singular to ahl as-sunna was ṣāḥib sunna (adherent to the sunnah). This expression was used for example by ʿAbd Allāh ibn al-Mubārak (d. 797) for a person, who distances himself from

19551-463: The second caliph Umar had feared, as early as the regime of the third caliph Uthman, who appointed many of his kinsmen from his clan Banu Umayya , including Marwān and Walid bin Uqba on important government positions, becoming the main cause of turmoil resulting in his murder and the ensuing infighting during Ali's time and rebellion by Muāwiya , another of Uthman's kinsman. This ultimately resulted in

19698-580: The shoreline to protect the city of Constantinople from naval attacks. At the entrance to the Horn on the northern side, a large chain was pulled across from Constantinople to the old Tower of Galata to prevent unwanted ships from entering. Known among the Byzantines as the Megàlos Pyrgos (meaning "Great Tower" in Greek ), this tower was largely destroyed by the Latin Crusaders during

19845-536: The short-term for the first time. It was later popularized by pan-Islamic scholars such as Muhammad Rashid Rida in his treatise as-Sunna wa-š-šiʿa au al-Wahhābīya wa-r-Rāfiḍa: Ḥaqāʾiq dīnīya taʾrīḫīya iǧtimaʿīya iṣlaḥīya ("The Sunna and the Shia, Or Wahhabism and Rāfidism : Religious history, sociological und reform oriented facts") published in 1928–29. The term "Sunnah" is usually used in Arabic discourse as designation for Sunni Muslims, when they are intended to be contrasted with Shias. The word pair "Sunnah-Shia"

19992-648: The start of the project and in October 2021 it started to open when the Contemporary Istanbul art fair was staged there. It is intended that the Sadberk Hanım Museum will relocate to Tersane Istanbul from Sarıyer as part of the project. The Golden Horn is featured in many works of literature dealing with classical themes. For example, G. K. Chesterton 's poem Lepanto contains the memorable couplet "From evening isles fantastical rings faint

20139-678: The suburbs along the estuary. In 2021 the T5 tramline opened on the western shore of the Golden Horn. It runs from the Alibeyköy bus station as far as Cibali, beside the Atatürk Bridge , and an extension already in the making will continue it to Eminönü where it will intersect with the T1 tramline and several ferry services. The Golden Horn is the estuary of the Alibey and Kağıthane Rivers. It

20286-758: The teachings of Shia, Kharijites , Qadarites and Murjites . In addition, the Nisba adjective sunnī was also used for the individual person. Thus it has been recorded, the Kufic scholar of the Quran Abū Bakr ibn ʿAyyāsh (d. 809) was asked, how he was a "sunni". He responded the following: "The one who, when the heresies are mentioned, doesn't get excited about any of them." The Andalusiaian scholar Ibn Hazm (d. 1064) taught later, that whose who confess to Islam can be divided into four groups: ahl as-sunna , Mutazilites , Murjites, Shites, Kharijites. The Muʿtazilites replaced

20433-665: 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

20580-498: The throne, each supported by his own party of supporters. A trial of strength ensued and the most powerful party won and expected favours of the caliph they supported once he ascended the throne. The caliphate of this dynasty ended with the death of the Caliph al-Ma'mun in 833 CE, when the period of Turkish domination began. The fall, at the end of World War I of the Ottoman Empire , the biggest Sunni empire for six centuries, brought

20727-413: The top with crescent symbols , while an arabesque runs along the top edge in between. Next to the mihrab is the minbar , which is crafted in traditional Ottoman form: a narrow staircase, with triangular sides, climbing from a portal to a canopy. The decoration is simplified in comparison with more ornate Ottoman examples, limited to the geometric patterning of the balustrades and the gilded stars on

20874-722: The traditions of the Sunni Imam Ahmad ibn Hanbal . The expediencies of Cold War resulted in the radicalisation of Afghan refugees in Pakistan who fought the communist regime backed by USSR forces in Afghanistan giving birth to the Taliban movement . After the fall of communist regime in Afghanistan and the ensuing civil war , Taliban wrestled power from the various Mujahidin factions in Afghanistan and formed

21021-454: The visual culmination of the structure. The exception to this is the southeast wall (facing the cemetery), where the buttresses are fully situated on the outside in order to maintain a flat surface for the qibla wall on the inside. Sinan also introduced greater variety and detail to the mosque's design than in previous works. For example, in the domes covering the lateral aisles, he alternated between domes of different sizes, thus introducing

21168-402: The younger brother of Hasan, Ali's son and Muhammad's grandson, to give his allegiance to Yazid, which he plainly refused. His caravan was cordoned by Yazid's army at Karbalā and he was killed with all his male companions – total 72 people, in a day long battle after which Yazid established himself as a sovereign, though strong public uprising erupted after his death against his dynasty to avenge

21315-526: Was the major tradition in Central Asia based on Hanafi -law. It is more influenced by Persian interpretations of Islam and less on the traditions established within Arabian culture. In contrast to the traditionalistic approach, Maturidism allows to reject hadiths based on reason alone. Nevertheless, revelation remains important to inform humans about that is beyond their intellectual limits, such as

21462-695: Was to build a mosque that would surpass all others built by his predecessors. Suleiman appears to have represented himself at times as a "second Solomon" and his construction projects in both Jerusalem and Constantinople (Istanbul) appear to reflect this. Architecturally, Suleiman's mausoleum (built behind the mosque) references the Dome of the Rock , which was built on the site of the Temple of Solomon in Jerusalem. According to popular tradition, Justinian I boasted upon

21609-475: 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

#547452