structural:summarization
Mysticism

There is broad agreement that 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. 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 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 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 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 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 the largest and most widespread included the Qadiriyya (after Abdul-Qadir Gilani), the Rifa'iyya (after Ahmed al-Rifa'i), the Chishtiyya (after Moinuddin Chishti), the Shadiliyya (after Abul Hasan ash-Shadhili), and the Naqshbandiyya (after Baha-ud-Din Naqshband Bukhari). 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 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.