The Difference Between Sunnîsm and Shî’asm |
Allamah Khalid Mahmud, Director,
Islamic Academy, Manchester, United Kingdom |
Introduction |
Many types of students are generally found studying in schools, colleges and universities and many a times the terms, Sunnî & Shî'ah, are also mentioned. Nowadays numerous types of assemblies are also being hosted by students of different thoughts. Therefore, it is essential for people, especially students to keep in mind the history and beliefs of these two groups. |
The Link |
The differences between the Sunnî and the Shî'ah are fundamental, not secondary, because the bridge which links each one of them to Rasûllullâh Sallallahu alaihi wa sallam is a different bridge. The Ahlus Sunnah, no matter how many internal differences they may have, but the linking bridge between all of them and the Prophet Sallallahu alaihi wa sallam are the following books of Ahâdîth: Sahih Al Bukhâri, Sahih Al Muslim, Sunan Abi Dawud, Sharah Ma'âniul Âthâr, Sunan Nasaî, Muwattâ Imâm Mâlik, Muattâ Imâm Muhammad, Jâmi At Tirmidhi, Sunan Baihaqi, Musnad Imâm Ahmad, Musnad Abu Yâla etc. All the four Mathâhib namely, Hanafi, Shâfiî, Mâlikî and Hambalî, similarly the Ahlul Hadîth, the Deobandi and the Barelwi groups, all regard these to be the basis of Hadîth. |
The Shî'ah have a different set of Hadîth books entitled the Usûlul Arba'ah which are: |
1) Al Kâfi by Kulaini (died 328 Hijri) |
2) Man Lâ Yahdhuruhul Faqîh by Ibnu Bâbuyah Al Tuqani (died 370 Hijri) |
3) Tah-theebul Ahkâm and |
4) Al Istibsâr by Muhammad bin Hasan Al Tusi, (died 460 Hijri) |
Besides these, there are some other Hadîth books as well by the Ithnâ Ashâriyyah, such as Ma'âniyul Akhbâr by Shaykh Sadûq, similarly some books authored by Shaykh Mufîd and Shaykh Murtadâ. |
From these two parallel bridges, only one can be a correct link to the Prophet Sallallahu alaihi wa sallam. Therefore, the differences between the Ahlus Sunnah and Shî'ah are not merely differences of fiqh (jurisprudence) as is the case with the Hanafi and Shafiee differences, in fact they are fundamental differences. The differences which come about in jurisprudence are secondary, such as the differences of the four Madhâ-hib. |
Qur'ânic Sequence |
It is an accepted fact between the Ahlus Sunnah and the Shî’ah that the present Qur’ân is not written according to the sequence in which it was revealed. It is the belief of the Ahlus Sunnah that the Prophet Sallallahu alaihi wa sallam ordered the writing of the Qur’ân, in a sequence contrary to the one in which it was revealed, and this is that sequence in which it was protected in Al Lawhul Mahfooz. This sequence was transmitted into the heart of the Prophet Sallallahu alaihi wa sallam and it was transcribed according to this sequence. The sequence of revelation was a mere temporary necessity. The Ithnâ Ashariyyah do not believe the Qur’ân to be in the sequence of Al Lawhul Mahfûz, nor do they believe it to be according to the instruction of the Prophet Sallallahu alaihi wa sallam, in fact they believe that Ali Radhiallahu anhu compiled the Qur’ân according to the sequence of revelation and presently that Qur’ân (the original script which was compiled by Ali Radhiallahu anhu) is in the possession of the awaited Mahdi. |
This belief clearly indicates that the Shî’ah-Sunnî differences are not mere differences in Tafsîr (interpretation) or fiqh, in fact, they are differences on a fundamental level and such differences can never be referred to as ‘secondary’. When there exists a difference of opinion as far as the Qur'ân is concerned, then what other source of unity can there beRadhiallahu anhu |
Successful Mission |
There is a difference of opinion between the two whether the Prophet Sallallahu alaihi wa sallam was successful in his mission (as a prophet) and did he implement justice or notRadhiallahu anhu The Ahlus Sunnah believe that the Prophet Sallallahu alaihi wa sallam was entirely successful in his mission and the following matters were in his full control till the time of his demise (in other words, the Prophet Sallallahu alaihi wa sallam was not compelled to do or not to do any of the following): |
1) He approved of remaining in the house of Â'isha Siddîqah Radhiallahu anha in the period of his illness. |
2) Abu Bakr Radhiallahu anhu had substituted the Prophet Sallallahu alaihi wa sallam in leading the prayer under the Prophet's instruction and consent. |
3) The Prophet Sallallahu alaihi wa sallam, while on his death bed, intended writing the will of Khilâfah in favour of Abu Bakr Radhiallahu anhu but had not done so (with his pleasure) because of the divine assurity which he received. |
4) The burial of the Prophet Sallallahu alaihi wa sallam took place with all respect and honour and was not a disgraceful burial in anyway whatsoever. |
5) After the demise of the Prophet Sallallahu alaihi wa sallam, the Qur'ân was compiled with due respect according to the sequence in which it was recited by the Prophet Sallallahu alaihi wa sallam. |
6) After the demise of Nabi Sallallahu alaihi wa sallam, every movement which raised its head disclaiming Nabi Sallallahu alaihi wa sallam being the seal of prophethood was destroyed and the promise of the Almighty Allâh to his Prophet Sallallahu alaihi wa sallam, that he will be replaced by someone from this ummah and that Khilâfah will find root after his demise and that Islam will not be destroyed, was fulfilled and completed by the Khilâfah of Abu Bakr, Umar and Uthman Radhiallahu anha. |
Now let us view the Shi'i Ithnâ Ashari opinion (in the words of Khomeini) with regard to the mission of the Prophet Sallallahu alaihi wa sallam : |
"The seal of prophethood Sallallahu alaihi wa sallam had come for the reformation of mankind but he was unsuccessful in his time." |
(Ittihad wa yak Jihati, page 15, published: Farhang Jamhoori Islami Iran, Multan) |
He also writes: |
"The Imâm of the time (Mahdi) will come with the message of implementing justice in our lives and he will bring about a change in the entire universe. This is the obligation and duty in which even the messenger of Islam, Muhammed Sallallahu alaihi wa sallam was not completely successful." (Tehran Times. 29 June 1980) |
The Khilâfah |
From the above extracts we can deduce the Shî'î belief that the recognized Shari Khilâfah was not established immediately after the demise of the Prophet Sallallahu alaihi wa sallam . People forcefully snatched away power. There had been conflict and rebellion against the mission of the Prophet Sallallahu alaihi wa sallam , so much so that Ali Radhiallahu anhu became the khalîfah only after 24 years. His Khilâfah was not an independent Khilâfah. In fact, his Khilâfah was based upon that of the first 3 khalîfahs and he had no right to say a word against them. Therefore, according to the Shî'ahs, the history of Islam was as follows: |
Twenty three years of Risâlah (the period of the Prophet Sallallahu alaihi wa sallam spent in Makkah or Madinah), 24 years of rebellion (the era of the first three khulafâ), and 6 years of Khilâfah (the Khilâfah of Ali Radhiallahu anhu). |
According to the Ahlus Sunnah, the history of Islâm consisted of 23 years of Risâlah and thereafter 30 years of Khilâfah. |
In the light of this conflict, we, the Ahlus Sunnah, believe that the Prophet Sallallahu alaihi wa sallam was replaced by a khalîfah immediately after his demise and there had been no gap between Risâlah and Khilâfah. The Ahlus Sunnah also believe that Ali Radhiallahu anhu was the immediate successor of UthmanRadhiallahu anhu as he, (Uthman Radhiallahu anhu) was the successor of Umar Radhiallahu anhu , whilst according to the Shi'i belief, the correct Khilâfah (of AliRadhiallahu anhu) was only established after the duration of 26 years (after Risâlah). Therefore, historically also, the Shî'ah and Sunnî had differences. |
Difference in Worship |
The Shî'ah and Sunnî also differ in the manner of performing salâh and fasting: |
1) The Ahlus Sunnah wash the feet in wudhu whilst the Shî'ah make masah only (pass the wet hand over the feet). |
2) The Ahlus Sunnah perform the tarawîh salah in the musjid in the month of Ramadhân while the Shî'ah are not in favour of tarâwîh. |
3) The Ahlus Sunnah fold the hands in salâh but the Shî'ah leave them on the side. |
4) The Ahlus Sunnah perform the sajdah on the ground or musallâh but the Shî'ah Ithna Ashari use blocks of mud so that their sajdah may not be performed on the ground. |
5) The Ahlus Sunnah break their fast immediately after sunset whilst the Shî'ah delay in this. |
6) According to the Ahlus Sunnah, mourning over a deceased person is permissible for 3 days only but according to the Shî'ah, it is permissible forever. |
7) As far as general and social life is concerned, it is not sunnah (in fact not permissible but haram) to speak lies. According to the Shî'ah, concealing the truth is a necessity of religion. Similarly, Mut'ah (temporary marriage) is accepted as a high form of worship according to them. |
We regard the concealing of the truth as a lie, and temporary marriage for a male and female as adultery. |
Although we find the above-mentioned conflict between the two parties, yet it will be permissible to mingle and unite with them on national common issues, but there is no question whatsoever of unity with them on religious issues. |
Shaykhul Islam, Moulana Husain Ahmad Madani (Rahmatullâh Alaihi) had worked together with the Hindus for a common issue (the freedom of India). Similarly, Moulana Atâullah Shâh Bukhâri (Rahmatullâh Alaih) had worked with the Shî'ah for common issues but never did they do this under the name of Islamic unity. The separation which is caused by the fundamental differences - as important as they may be - can never be bridged but with repentance. A person can never enter the kingdom of Allâh, unless he repents from his kufr. Yes, there is no problem in intermingling with these people and making joint efforts for the advancement of worldly life and common purposes, but naming it 'Islamic Unity' and shunning aside one's fundamental dignity is never encouraged or verified by any learned scholar of Islam. As far as beliefs are concerned, there are seven such beliefs which divide the Ahlus Sunnah and the Shî'ah, the details of which are recorded in another article titled: 'The Decisive Distance between Beliefs'. |
A Request |
Though we have these historical fundamental differences, the Ahlus Sunnah and Shî'ah could unite upon the following issues: |
(1) The opinion of both parties with regard to the Qadiani sect has always been one and it should remain such. |
(2) The policy of both parties should remain one with regard to the Kashmiri Muslims. |
(3) Similarly, their policies should be the same with regard to the Muslims of India. |
(4) There should be no political uproar in the holy Islamic centers of Makkah Mukarramah and Madinah Munawwarah. |
(5) The emotions and procedures of both parties against colonial powers (such as America etc.) should be one. |
These are the only five issues regarding which unity can be negotiated. But to regard religious matters as secondary, it creates severe anxiety and pain to the hearts of the Ahlus Sunnah. |
Our duty is to propagate the truth. |
Publication No. A 134, First Edition:
Jumâdal Ukhrâ 1420 (October 1999) |