What's the difference? Sunni and Shia.

Salaam to any of you still reading this abandoned blog!

I recently had to write an essay for my University course (Yes. Uni. Me. Later to be explained insha'Allah), and given that it was for Middle Eastern Studies, I wrote about the differences between Sunni and Shia Muslims. I thought that it might be beneficial to post the essay on here, as it is a topic that is very much dismissed, whereas I think that is important for all Muslims, especially reverts, to know the truths and differences. Let's take into consideration that I'm by no means a scholar of any kind, and if anybody notices any wrong information here, please inform me of it. Bismillah. 

What are the differences and similarities between Shi’ite doctrines and ritual practices and those of the Sunni’s?

 Sunni and Shia are two of the most prominent and acknowledged branches of Islam and although they are both similar in that they testify the Oneness of God and abide by the main articles of faith, there are many distinctive differences within the doctrines and ritual practices of the two groups. These differences range from their actual Shahada (declaration of faith) to smaller details such as different actions during prayer. This essay will explore the predominant Sunni-Shia differences that have been at the root of debate in the Islamic Society for centuries, along with their similarities - which are often not addressed amid the inborn conflict.

The most significant difference between Sunni and Shia, that should always be addressed first, is the political dispute that goes all the way back to the death of Prophet Muhammad, 632AD[1]. This is essentially the stem of Shi’ism when the Muslim community had begun to have opposing opinions of who should hold power after the passing of their trustworthy Muhammad. The Sunnis opted for caliphate as opposed to Imamate; therefore they assigned Abu Bakr to be the first caliph after Prophet Muhammad’s death. The Shia disagreed and felt that Imam Ali, cousin and son-in-law of the Prophet, should hold the power instead[2], from which the foundation of the Sunni and Shia split was formed. The Shia argue that Prophet Muhammad had highlighted clearly for the Muslims on the Day of Ghadeer the importance of Ali by holding up his hand and stating “Whoever I am his leader (Mawla), ‘Ali is his leader”[3] [4]. This statement along with the hadith below appears in both Sunni and Shia books. However, the Sunnis interpret the sources in a different way to the Shi’ites. Sunni Muslims believe that Muhammad was only announcing his great friendship with Ali on the Day of Ghadeer, and that the Ahlulbayt in the hadith instead refers to the wives of the prophet instead of the Imams and descendants. For this reason, they place Ali as their 4^th caliph instead. It is believed by the Shia that confusion came about after Umar ibn al-Khattab (2^nd caliph in Sunni belief) refused to give materials to Prophet Muhammad when he was on his deathbed and wished to write down the names of his Ahlulbayt (direct family), to instruct the Muslim ummah (community) who to follow after him.[5]

“I am leaving among you two weighty things: the one being the Book of Allah…The second are the members of my household, I remind you (of your duties) to the members of my family.” [6]

– Hadith al-Thaqalayn.

Due to these opposing beliefs of the succession of the Prophet, differing practices of the shahada are formed. The majority of the shahada for both sects is the same, except that the Shia added “wa ʿalīyyun walīyyu-llāh” (and Ali is the Successor of God) to the mutual “lā ʾilāha ʾillā-llāh, muḥammadur-rasūlu-llāh”. This is therefore repeated during their Adhan and Iqamah (the first and second call to prayer) as well as their Shahada.[7]

Remaining on the topic of Imamate, the majority of Shi’ites are known as “Twelvers” as they follow 12 Imams. They are listed below, each being a son of the previous Imam except for the two brothers Hassan and Hussain:

1. Imam Ali

2. Imam Hassan

3. Imam Hussain

4. Imam Zain-ul-Abideen

5. Imam Muhammad Baqir

6. Imam Ja’far as-Sadiq

7. Imam Musa al-Kadhim

8. Imam Ali al-Ridha

9. Imam Muhammad al-Jawad

10. Imam Ali al-Naqi

11. Imam Hasan al-Askari

12. Imam Muhammad al-Mahdi

Each of these Imams[8], along with Prophet Muhammad and his daughter, Fatima, make up the 14 infallibles for the Shi’ites. Sunnis, on the other hand, do not believe in the infallibility of these people, bar Prophet Muhammad; thus consequently do not grant them the same status as other mortals such as the Twelvers. Instead they abide by the power and ruling of the caliphs (Abū Bakr, Umar, Uthmān, Alī...).

With the 12^th Imam of the Shia belief, al-Mahdi (also known as the unseen or the awaited) lays another concrete Sunni-Shia difference. Shi’ites believe that their 12^th Imam, Mahdi, is alive on this earth but in Ghaiba (extreme occultation)[9] and that before this, he was in lesser occultation from an early age as it was a ‘danger for him to be in public’ without the chance of being killed by the enemy of the Shia.[10] They believe that al-Mahdi will reappear shortly before the Day of Judgement (Qiyama) and that he will restore justice to the world, leading ‘forces of righteousness against forces of evil in a final apocalyptic battle in which enemies of the Imam will be defeated’[11]. Sunni beliefs are similar somewhat as they do agree that al-Mahdi will come before Judgement Day and that he will unite all God-fearing people. Though, in contrast, they oppose theories of occultation, in its place generally believing that Mahdi will be born before Qiyama, not as the 12^th Imam but rather a descendant of Prophet Muhammad[12].

Moving on, hadith is also debated upon by the Sunni and Shia. The Sunni have six main books of hadith (kutub al-sittah); Sahih Bukhari, Sahih Muslim, Sunan of Abu Dawud, Sunan an-Nasa’i, Sunan al-Tirmidhi and Sunan ibn Majah[13], whereas the Shi’ites have four distinctive major books of hadith (kutub al arba); Al-Kafi, Man La Yahdruhu Al Faqih, Tahdib al Akhaam and Al Istibsaar. On top of this, the Shi’ites place heavy importance on Nahj-ul-Balagha, a book made up solely of the sayings of their Imam Ali. However, similarities remain as some of these Shia hadith books share particular traditions from the likes of Sahih Muslim. The reason behind these differences in hadith is the fact that the Shi’ites do not trust the authenticity of some Sunni hadith since a lot of them come from fallible, ‘untrustworthy’ people that only the Sunnis believed to be of great importance.[14]  This problem is also vice versa for the Sunnis in terms of not trusting the hadith of Shia books.

Concerning religious practices, Prayer is a compulsory act for all Muslims. Both sects are alike in that they pray five times a day, the majority of aspects concerning prayer being the same. However, there are a few differences within these prayers[15]. Sunnis pray with their arms crossed and prostrate on a prayer mat, whereas Shia pray with their arms by their sides and prostrate on a piece of clay, referred to as mohr (Farsi) or turbah (Arabic). This is usually made up of clay or soil from land considered to be pure and holy, such as that of Karbala, Iraq. Both sects consider their way of praying, a Sunna (tradition of Prophet Muhammad[16]) and oppose the way of prayer in divergent sects.

The five daily prayers are Fajr, Zuhr, Asr, Maghrib and Ish’a, each with a designated time of day to be performed between sunrise and set – changing dependent on the lunar month. Sunni Muslims perform these five prayers at five separate intervals, whereas Shia Muslims group together Zuhr with Asr and Maghrib with Ish’a, therefore praying five times a day but at three separate intervals. This is done both for convenience and because again, it is seen as Sunna. Friday (Jummah) is considered to be the most blessed day of the week by both Sunni and Shia groups, both similarly believe that prayers on this day are granted more reward than usual. However, something that is considered compulsory only by Sunnis is the congregational performance (Jamat) of prayer at the Mosque on this day – proposing another difference between the practices of the two sects[17].

Whether Sunni or Shia, Ramadan is one of the most important months in the Islamic Year, when 30 days of fasting becomes compulsory for all Muslims from sunrise to sunset, and reward for pious acts is multiplied significantly. Most aspects of Ramadan are the same for both sects, such as completing the whole Qur’an and refraining from certain deeds. However, there are some minor differences such as the dispute over the sighting of the moon (though this is not strictly a Sunni-Shia debate) or the time of opening and closing the fast, and the performance of Tarawih prayer, which is only compulsory for Sunni Muslims. Shi’ites rather see this prayer as an innovation from Umar ibn Sa’ad. Though, for the most part, it could be said that all Muslims are most closely united in this month of Ramadan.

With regards to Islamic Months, Muharram marks the first month in the Islamic Lunar Calendar, and is considered to be the second holiest month after Ramadan. All sects agree upon this, although overall, Sunni and Shia Muslims welcome this month in two completely dissimilar manners. The majority of Sunni Muslims celebrate the coming of Muharram similar to those in the West celebrating New Year’s Day on the 1^st January. Shi’ites, on the opposing side, see Muharram as a month of mourning dedicated to Imam Hussain, grandson of Prophet Muhammad, and others who were martyred in Karbala, Muharram 680AD[18]. The Day of Ashura (10^th Day of Muharram), marks the tragic death of Hussain and 72 of his followers (including descendants of the Prophet) in a fight against injustice, followed by the mistreating of the women of Karbala, including Zainab, granddaughter of Muhammad. Sunni Muslims, though likewise agreeing that Hussain was martyred on this day, do not mark the day with such explicit mourning. A fast is kept on Ashura by Sunnis to celebrate a victory of Prophet Musa[19], not related at all to the events of Karbala. The Shi’ites consider fasting on this day a haraam (forbidden) act. Having mentioned this, there are some Sunni Muslims that do commemorate the death of Hussain during Muharram, just as there are Jews, Christians and individuals of additional faiths who gather to mourn for Hussain, having heard of the tragic, historical events.

Continuing ahead, another thing that brings about dispute between Sunnis and Shi’ites is the idea of Predestination. All Muslims believe to some extent that everything is prewritten by God, also referred to as The All-Knowing (Al-Alim). Shi’ites believe that ‘Allah possesses foreknowledge… not in the sense that Allah compels mankind to act in a particular manner’[20] meaning that what Allah has predestined for the believers is a test, which they can pass or fail. The difference here lies in how Sunni’s instead believe that nothing can or will happen against God’s will.

Nonetheless, one thing that without doubt is predestined for all Muslims, and that no Sunni or Shia denies, is death[21] and the Day of Judgement when each individual will be questioned in the grave, tested of their Islamic knowledge and exposed of their sins. The Day of Judgement is one of the six basic articles of faith Islamically, the others are as follows: Belief in Allah as the only God, Belief in Angels and in the Holy Books, Belief in Prophethood and Belief in Predestination. Unlike many other aspects of Islam, these six articles are respected by both Sunni and Shia Muslims as are the 5 Pillars of Islam that emerged in the 2^nd Islamic Century; prayer (salat), pilgrimage (Hajj), charity (zakat), testifying faith (shahada) and fasting (sawm)[22]. The only difference is that the Shi’ites hold things such as Imamate and Ziyarat (visitation of holy shrines) as being of equal importance to the 5 Pillars, upon which the Sunnis disagree.

Though further similarities and differences within these two primary sects of Islam could be discussed, the most significant issues have been reviewed and explained. With that, it can be concluded that the majority of differences are an ever-evolving result of History and that, in fact, the majority of differences are generally minor differences within a major similarity. In summary, Sunnis and Shi’ites ultimately base their beliefs on the same principles, and share more mutual doctrines and beliefs than they may like to admit amongst the rivalry.

Bibliography

·     Ahlul Bayt Digital Islamic Library Project Team, A Shi’ite Encyclopedia, [online] <https://www.al-islam.org/shiite-encyclopedia-ahlul-bayt-dilp-team/ghadir-khum-part-1#oath-allegiance> [accessed Nov. 27, 2016]

·     Al Jazeera English, Inside Story - The Shia-Sunni Divide, (Sep 22, 2010) [online video] <https://www.youtube.com/watch?v=lhdrhrlT4mk> [accessed Nov. 27, 2016]

·     Alsamail, Dr Ali, What is the Shia view on Sunni Hadith books such as ‘Sahih Bukhari’ & ‘Sahih Muslim’? (2012) [online] < http://www.askthesheikh.com/what-is-the-shia-view-on-sunni-hadith-books-such-as-sahih-bukhari-and-sahih-muslim/>  [accessed Nov. 28, 2016]

·     As-Saadi, Abdul-ilah, Ashoura day: why Muslims fast and mourn on Muharram 10 (2016) <http://www.aljazeera.com/news/middleeast/2007/01/2008525172518879666.html> [accessed Dec. 1, 2016]

·     BBC News, What is Ashura? < http://www.bbc.co.uk/news/world-middle-east-16047713> (Dec. 6, 2011) [accessed Dec. 1, 2016]

·     BBC, Sunni and Shi’a (Last updated 2009) [online article] <http://www.bbc.co.uk/religion/religions/islam/subdivisions/sunnishia_1.shtml> [accessed Nov. 29, 2016]

·     Gibb, H.A.R, Islam (Oxford, Oxford University Press, second edition, 1975)

·     Haidar, Najam, Shi’I Islam: an introduction (New York, 2014)

·     Mar’ashi, Sayyid M. Q. and Bhimji, Saleem, Method of Salat (6^th edition) (Iran, 2006).

·     Momen, Moojan. An introduction to Shiʻi Islam: the history and doctrines of Twelver Shiʻism. (Yale University Press, 1985)

·     Muslim, Imam. Sahih Muslim. Sh. Muhammad Ashraf, (1980).

·     Peters Francis E., Islam: a Guide for Jews and Christians (UK, 2005)

·     Pickthall, Muhammad M. The Meaning of the Glorious Qur’an (Birmingham, 2000)

·     Resalah Publishers, Sahih Muslim, (Damascus, Syria 2009)

·     Rippon, Andrew, Muslims: their Religious beliefs and practices (London & New York: Routledge, third edition, 2005)

·     Shomali, Mohammad A., Discovering Shi’i Islam (London, 2007)

·     Zarabozo, Jamaal al-Din M. The authority and importance of the Sunnah. (Al-Basheer Publications & Translations, 2000).

---

[1] https://www.youtube.com/watch?v=lhdrhrlT4mk [accessed Nov. 27, 2016]

[2] Francis E. Peters, Islam: a Guide for Jews and Christians (UK, 2005) p.133-4

[3]  Ahlul Bayt Digital Islamic Library Project Team, A Shi’ite Encyclopedia, https://www.al-islam.org/shiite-encyclopedia-ahlul-bayt-dilp-team/ghadir-khum-part-1#oath-allegiance [accessed Nov. 27, 2016]

[4] Najam Haidar, Shi’I Islam: an introduction, (New York, 2014) p.34

[5] Resalah Publishers, Sahih Muslim, (Damascus, Syria 2009) book 5, Hadith 22, p.689

[6] Sahih Muslim, Chapter of the virtues of the companions, section of the virtues of ‘Ali, (Saudi Arabia, 1980 Edition) Arabic version, v 4, p1873, Tradition #36.

[7] Sayyid Muhammad Qadi Mar’ashi and Saleem Bhimji, Method of Salat (Iran, 2006) p.24 & 26

[8] Mohammad Ali Shomali, Discovering Shi’i Islam (London, 2007) p.53

[9] Moojan Momen, An introduction to Shi’i Islam: the history and doctrines of Twelver Shiʻism (Yale University Press, 1985) p.165

[10] Moojan Momen, (1985) p.162

[11] Moojan Momen (1985) p.166

[12] BBC, Sunni and Shi’a (Last updated 2009) [accessed Nov. 29, 2016]<http://www.bbc.co.uk/religion/religions/islam/subdivisions/sunnishia_1.shtml>

[13] H.A.R. Gibb, Islam (Oxford, Oxford University Press, second edition, 1975) p.5

[14] Dr. Ali Alsamail, What is the Shia view on Sunni Hadith books like ‘Sahih Bukhari’ & ‘Sahih Muslim’? < http://www.askthesheikh.com/what-is-the-shia-view-on-sunni-hadith-books-such-as-sahih-bukhari-and-sahih-muslim/> (2012) [accessed Nov. 28, 2016]

[15] Andrew Rippon (2005) p.107

[16] Jamaal al-Din M. Zarabozo, The Authority and Importance of the Sunnah (2000) p.7-8

[17] Andrew Rippon (2005) p.108

[18] BBC News, What is Ashura? < http://www.bbc.co.uk/news/world-middle-east-16047713> (Dec. 6, 2011) [accessed Dec. 1, 2016]

[19] Abdul-ilah As-Saadi, Ashoura day: why Muslims fast and mourn on Muharram 10 (2016) <http://www.aljazeera.com/news/middleeast/2007/01/2008525172518879666.html> [accessed Dec. 1, 2016]

[20] Andrew Rippon, Muslims: their Religious beliefs and practices (London & New York: Routledge, third edition, 2005), p.130

[21] Muhammad Marmaduke Pickthall, The Meaning of the Glorious Qur’an (Birmingham, 2000) Qur’an [2:156], p.32

[22] Andrew Rippon (2005), p.103