Abstract:

The political debates surrounding the Caliphate led to the formation of a number of theological sects such as the Shia, the Hariciyye, the Murcie and the Kaderiyye. The theological views of these new sects, perceived as having broken away from mainstream society, were criticised and rejected. Thus, the Sunni School, which came to represent the majority of Islamic society, began to be formed. However, the theoretical scholars are composed of Ahl al-Hadı̄th, who know the science of kalam as bid'at, and Sunni theologians, who know this science as fard proof. The Ahl al-Hadı̄th did not consider it permissible to determine matters of faith by the reasoning method of this science. Sunni theologians, on the other hand, sought to define the subjects of faith and science in accordance with the socio-cultural situation. In fact, they had different methods of reasoning, and for this reason they had deep disagreements on some matters of belief, especially on Khabar adjectives. As a matter of fact, they were named as Ash'ari-Maturidi, represent-ing the Ahl al-Hadı̄th and Sunni theologians. Over time, however, all three sects were united by being called Sunnis, despite their deep differences. There is no doubt that the political alliance and the tolerance of the fiqh sect have been effec-tive in the formation of this unity. We believe that the influence of the scholars who became socially prominent and the scientific legacies they left were also influencing. In this sense, one of the first theologians of the period to contribute to unity was Abu Hanife. He wrote five works in the science of kalam. He influ-enced Sunni theologians with this method, using Nass to understand the source and rational evidence to understand the Nass. On the other hand, he was able to influence the Ahl al-Hadı̄th through his view of the Nass as a primary source and through his members such as Tahawi.

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