遜奈與大眾派（阿拉伯语：أهل السنة والجماعة，羅馬化：Ahl ūs-Sunnah wa āl-Jamāʿah），简称遜尼派（阿拉伯语：أهل السنة，羅馬化：ʾAhl ūs-Sunnah），是伊斯蘭教的多數派，佔全球穆斯林的85－90%[1][2]。教派的名稱源自聖行（遜奈）一詞，該詞的意思是先知穆罕默德的榜樣，遜尼派強調穆斯林要遵從他的所作所為。遜尼派穆斯林的日常生活受到四大法學派別的指導，這些法學派別務求要從真主的啟示當中找到應用和落實在生活當中的方式。儘管遜尼派有不同的法學和神學派別，其面貌和特性也受到歷史背景、地域及文化影響，但共同的觀點是承認四大哈里發的正統地位，並指其他的伊斯蘭教教派自創（阿拉伯语：بدعة），偏離了主流信仰[3]。
西北非的柏柏爾人亦打造了一個與塞爾柱王朝類似的國度。受到遜尼派宗教的狂熱刺激，穆拉比特王朝在1070至1080年代控制了整個西北非[44](後包括西班牙)。根據漢弗萊·費希爾（Humphrey J. Fisher）等學者的研究，指出「與穆拉比特王朝交好的加納索宁克人受到勸導信奉遜尼派，使之成為加納帝國的國教」[45]。
一些倡議現代化的穆斯林試圖重新審視過往的宗教立論，例如賽義德·艾哈默德·汗提出以科學的角度看待《古蘭經》裡描述的奇跡，又認為一些聖訓不合時宜，不適用於當代穆斯林[69]。埃及法學家穆罕默德·穆斯塔法·沙拉比（Muhammad Mustafa Shalabi）提倡重新應用伊智提哈德，設立宗教立法機關，根據現世需要探討和修正早期穆斯林學者的法律詮釋[70]。遜尼派神學家法茲勒·拉赫曼（烏爾都語：فضل الرحمن ملک）被認為是「20世紀末最重要和最具影響力的穆斯林現代主義思想家」，他認為看待伊斯蘭教的歷史傳統要考慮其時代背景[71]。
所有穆斯林都同意真主只有一個，穆斯林哲學家伊本·西那提出真主在哲學上是「必然存在」，後來經過遜尼派神學家法赫爾丁·拉齊（阿拉伯语：فخر الدين الرازي）等人的發揚光大，真主「必然存在」的說法得到遜尼派的接納[82]。遜尼派與什葉派都恪守一神論[83]。遜尼派的一神論有四個原則，分別是崇拜的對象只有安拉、確立《古蘭經》地位和認證聖行裡提到的神性、安拉是不可比擬及安拉是所有法則的根源[84]。
穆爾太齊賴派批評這種主張，指出在真主內外另存永恆不朽的神性違反一神論。為了解決這個問題，學者塔夫塔扎尼（波斯語：تفتازانی）指出這些神性各不相同，它們不是神的本質，而是構成神的部分，這成為了遜尼派的基本看法[89]。俄國穆斯林學者阿布·納斯爾·夸薩維（Abu Nasr Qursawi）認同真主的獨一性和超然地位，並指這些特質十分重要，確保了祂的永恆不朽和必然存在[90]。
隨著西方在穆斯林世界的影響力與日俱增及受到殖民主義的影響，鄂圖曼帝國衰落，變成殖民託管地及獨立國家，促使穆斯林學者重新審視哈里發制度。埃及學者阿里·阿卜杜勒·拉齊克（阿拉伯语：علي عبد الرازق）提出，《古蘭經》及聖行都沒有提到穆斯林有建立哈里發國的義務，哈里發國只是歷史發展的產物，並非加諸於現代穆斯林身上的義務[117]。拉齊克支持伊斯蘭教與政治完全切割，又稱「哈里發制沒有宗教職能，只有司法和其他重要功能，是國家權力的機器。這些職能都是純政治性質，與宗教無關」[118]。
伊制瑪爾是遜尼派伊斯蘭教法的四大支柱之一，它是指法學家對特定議題一致的法律意見。遜尼派法學家阿米迪（阿拉伯语：سيف الدين الآمدي）把它定義為穆智台希德（伊斯蘭教法的權威學者）的一致意見，他們在穆罕默德逝世後可就穆斯林社群的問題作出決議。安薩里則定義為是穆罕默德的族群在宗教觀點上的共識[162]。它的根源來自穆罕默德曾經說過「我的子民絕不對謬見妥協」[163]。獲遜尼派認可的首任哈里發阿布·伯克爾就是通過穆斯林社群領導人的共識，同意由他來繼承穆罕默德[164]。當《古蘭經》和聖訓都無法解決新問題的時候，熟識法律的穆智台希德可就有關問題決議和提供意見。新的法規可以通過伊制瑪爾而產生，滿足伊斯蘭社會不斷演變的需求[165]。
聖訓學者伊本·阿比·杜尼亞（阿拉伯语：ابن أبي الدنيا）援引倭馬亞王朝哈里發韋立德一世所指「歌唱降低了人們的羞恥心，增加了他們的欲望，敗壞男子氣慨，行醉酒之事」，概括了伊斯蘭學者對音樂反感的態度[187]。罕百里派學者伊本·泰米葉甚至抨擊蘇菲派的歌唱舞蹈是異端和多神信仰[188]。不過，卡熱達維的取態卻較溫和，他認為應否禁制音樂要視乎聽眾的反應，如果音樂可以倡導愛意、使人們可以親近真主和愛人，那就沒有反對的理由，但如果它們誘使人們濫藥和進行非法性行為，那麼這些音樂便違反教律[189]。
遜尼派法學家認為婚姻的目的是要建立終生的合法關係，故婚約不能包含時限，禁止臨時婚姻，但哈乃斐派法學家扎法爾·伊本·胡第爾（Zafar ibn Hudhail）認為臨時婚姻依然是有效的婚姻，但有關限時的條款是無效[194]。根據遜尼派的法律，婚約的締結需要兩位合資格的見證人見證，但離婚卻不需要見證人[195]。《古蘭經》提到穆斯林男子可迎娶貞潔的猶太人及基督徒，遜尼派並無異議，哈里發奧斯曼也娶了身為基督徒的奈拉[196]。
創立穆爾太齊賴派的瓦西爾·伊本·阿塔（阿拉伯语：واصل بن عطاء）原本師承神學家哈桑·巴斯里（阿拉伯语：الحسن البصري），但他們因一次法學爭辯而分道揚鑣。他開辦了自己的講道班，解釋他的法律和神學見解，因此他們一派被稱為穆爾太齊賴（阿拉伯語裡「分離者」的意思）。穆爾太齊賴派根據其學說而發展出一套信仰和理論，包括五大要點：堅信一神論；相信真主的本質是正義，不對人類的行為負責；不在哈瓦利吉派與穆爾吉埃派（阿拉伯语：مرجئة）的激辯之間選邊站；相信真主的賞罰取決於實際功過，而非意識；鼓勵隱惡揚善[202]。
除了科摩羅，大多數遜尼派為主的國家都沒有指明該派為國教。科摩羅在2018年修憲，指明遜尼派是該國的國教，國民在宗教習俗和社交上應遵行遜尼派的教義[參 1]。雖然馬爾代夫在憲法上只稱伊斯蘭教為國教，但總統、法官及議員都必須是遜尼派穆斯林[239]。埃及憲法（英语：Constitution of Egypt）第219條強調了遜尼派在社會上的特殊地位和重要性，2012年修憲把伊斯蘭教法的定義收窄為遜尼派伊斯蘭教法[240][241]。
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