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Newsletter for January 2011
Commonalities and Differences Between
Shi'ite and Sunnit Schools of Thought
INTRODUCTION
There is no difference of opinion amongst Muslim schools that
the religion
of Allah is Islam; that the only way to know Islam is through
the Book of
Allah and the Sunnah of the Holy Prophet; and that the Book of
Allah is
what is known as the Quran, without any "addition" or
"deletion". The
difference is in the interpretation of some of the verses of the
Quran; and
in believing or not believing some of the sunnah as genuine; or
in its
interpretation. This difference of approach has led towards the
difference
in some basic principles and some laws of religion. As the
basic
principles of Islam are well known, I do not think it is
necessary to
enumerate all the beliefs. It will be sufficient if some of the
important
differences are described here to give the readers a fairly
comprehensive
idea of the main characteristics which distinguish the Shiats
from the
Sunnis.
All the Muslims agree that Allah is one, Muhammad (PBUH&HF) is
His last
prophet, and that one day Allah will resurrect all the human
beings, and
all will be questioned about their beliefs and actions. All of
them agree
that anyone who does not believe in any of the above three basic
principles
is not a Muslim. Also, they agree that anybody denying the
famous tenets of
Islam, like Salat (prayers), sawm (fasting), hajj (pilgrimage to
Mecca),
zakat (religious tax), etc., or believing that the famous sins,
like
drinking wine, adultery, stealing, gambling, lie, murder, etc.,
are not
sins, is not a Muslim, though he might have been believing in
Allah and His
Prophet Muhammad (PBUH&HF). That is because to deny such things
is like to
deny the prophet hood of Muhammad and his shariah (Divine Laws).
When we go further, we come across those subjects which are not
agreed
amongst Muslims, and the differences between different schools
of Islam
begin there. Many people think that the difference between Shia
and Sunni
is the issue of leadership after the death of prophet. This is
true, but as
a matter of fact, different leaders instruct different ways of
approach to
each issue. This may result to more differences as the the time
goes. I try
to briefly explain these basic differences here.
PERSON OF GOD
Some Sunni scholars hold beliefs which would imply that Allah
has body, but
not like the bodies that we know, of course. There are quite a
number of
traditions in Sahih al-Bukhari describing that God has a sign in
his leg,
and he put his leg over the hell and so on. For instance see
Sahih al-
Bukhari, Arabic-Englich version, 9.532s in which alleges Allah
has a sign
in His Shin (leg) and when He uncovers His Shin (leg) people
will recognize
Him. Or in the same volume see Tradition 9.604 and 9.510 where
it is said
that Allah has fingers! Please also see the consequetive
articles given by
Kaamran refrenced to Sahih al-Bukhari and Sahih Muslim.
Wahhabis who follow Ibn Taymiyyah (d. 728/1328) confirm that the
organs of
God is physical entity and Allah is firmly seated in the trone.
However
Ash'arites (followers of Abul-Hasan al-Ash'ari) which include a
vast amount
of Sunnis, do NOT interpret face, hand, and leg as physical
organs. They
believe that Allah has face, hand, and leg, but they say: "We do
not know
how."
The Shia firmly believe that Allah has NOT got a body, nor face,
nor hands,
nor fingers, nor legs. Shaykh Saduq, one of the most
distinguished of Shia
scholars says:
"Verily, Allah is One, Unique, nothing is like Him, He is
Eternal;
Hearing, Seeing, Omniscient, Living, Omnipotent, above
every need. He
cannot be described in terms of substance, nor body, nor
form, nor
accident, nor line, nor surface, nor heaviness, nor
lightness, nor
color, nor movement, nor rest, nor time, nor space. He is
above all
the descriptions which can be applied to His creatures. He
is away
from both extremes: Neither He is just a non-entity (as
atheists and
in a lesser degree Mutazilites implied), nor He is just
like other
things. He is Existent, not like other existing things."
Shi'i reference: Shi'ite Creed (al-Itqadat al-Imamiyyah), by
Shaykh Saduq
Of course, there are some verses in Quran which ascribe the
words used for
limbs to the person of God. But according to the interpretation
of Shi'ite
Imams, they are used in metaphorical and symbolic sense, not
literal sense.
for example, the verse (28:88) of Quran which says: "Every thing
is mortal
except His face" means 'except His person'. Surely, even Sunni
scholars can
not say that only the face of God will remain, while His other
so-called
limbs (either physical or not) will die! Similarly, Allah has
used
the word 'Hand' (Yad) in several places in the Quran. But it
means His
power and His Mercy, as in the verse (5:64): "But His hands are
outspread".
In fact in the Quran and the Prophetic such mytaphorical
meanings were
greatly used. For example, Allah describes his Prophets as :
"men of Hands and vision." (38:45)
Even all Sunni scholars agreed that here 'hands' means power and
strength.
I should mention that the view of Shia is also different than
Mu'tazalites
who take God to the boundary of non-existence.
CAN ALLAH BE SEEN?
""""""""""""""""""
As a direct result of the above-mentioned difference, Sunni
scholars
believe that Allah can be seen. Some of them, like Imam Ahmad
Ibn Hanbal,
say that He can be seen in this world, as well as in the word
after. Others
say that He can only be seen in the hereafter. (Reference: Sahih
al-
Bukhari, Arabic-English version, Traditions 9.530-532 which
clearly
state that God can be seen, and God changes His look to be
recognized by
people).
On the other hand, Shiats say that He cannot be seen physically
anywhere,
because He has no body, and because Allah says in the Quran:
"Sight cannot reach Him" (6:103).
Sunni scholars use the following verse as their proof:
"Some faces on that day (day of judgement) will be fresh
(blooming),
looking towards their Lord" (75:22-23).
But in Arabic language the word "nazar" (looking toward) does
NOT imply
"seeing". Often it is said: "nazartu ilal-hilal falam arahu"
which means
"I looked towards the new moon (crescent) but I did not see it."
Therefore,
the verse does not imply that they will see God. According to
the Shi'ite
interpretstion, the verse means that they will be looking
forward to the
blessing of Allah.
ATTRIBUTES OF ALLAH
"""""""""""""""""""
According to the Shia belief, attributes of Allah can be put in
two
distinct groups: first those attributes which denote His person,
and
second, those attributes which denote His actions. Shaykh Saduq
says:
"For example, we say that Allah was from ever Hearing,
Seeing,
Omniscient, Wise, Omnipotent, Having power, Living,
Self-existent, One
and Eternal. And these are His personal attributes. and we
do not say
that He was from ever Creating, Doing, Intending, pleased,
displeased,
Giving sustenance, Speaking; because these virtues
describe His
actions; and they are not eternal; it is not allowed to
say that Allah
was doing all these actions from eternity. The reason for
this
distinction is obvious. Actions need an object. For
example, if we say
that Allah was giving sustenance from ever, then we will
have to admit
the existence of sustained thing from ever. In other
words, we will
have to admit that the world was from ever. but it is
against our
belief that nothing except God is Eternal."
Shi'i reference: Shi'ite Creed (al-Itqadat al-Imamiyyah), by
Shaykh Saduq
It appears that the Sunni scholars have no clear view of this
distinction,
and they say that all His attributes are Eternal. This is the
actual cause
of their belief that Quran, being the Kalam (speech) of God, is
Eternal,
and not created. Because they say that He was mutakallim
(speaking) from
ever.
"Hanbalites" so far said that 'Not only were the words and
sounds of the
Quran eternal, so that even its recital was uncreated, but its
parchment
and binding shared the same qualities. In the Testament of Abu
Hanifa
a more moderate view is expressed: We confess that the Quran is
the speech
of Allah, uncreated, His inspiration, and revelation, not He,
yet not other
than He, but His real quality, written in the copies, recited by
the
tongues. The ink, the paper, the writing are created, for they
are the work
of man" (Revelation and Reason in Islam by A.J. Arberry, pp
26-27).
But since Shia distinguish between His personal virtues and His
actions,
they say:
"Our belief about the Quran is that it is the speech of
God, and His
revelation sent by Him, and His word and His book... And
that Allah is
its Creator and its Sender and its Guardian..."
Shi'i reference: Shi'ite Creed (al-Itqadat al-Imamiyyah), by
Shaykh Saduq
Among the Sunnis, the bitter quarrel between the Mutazilites and
the
Asharites on this subject is well-known, and there is no need to
release
it here.
Some claim that every created things has flaws in it and thus
Quran should
be ethernal since it is without flaw. This argument is baseless
since we
Muslims believe that angels, though created, are flawless,
otherwise how
can we trust Gabriel when he brought Quran to the Prophet? How
can you
trust Prophet himself? Is Allah unable to create a flawless
creature? As
such, we believe that Quran as well as all other things in the
universe are
all created. Nothing is eternal except Allah. There is a
tradition from the
Prophet (PBUH&HF) which states that:
"(There was a time when) Allah existed, and there was
nothing beside
Him".
PLACE OF REASON IN RELIGION
"""""""""""""""""""""""""""
This is one of the most important distinction between the Sunnis
on one
side, and Shi'ites on another. To be more exact, I should have
used the
word Asharites, in place of Sunnis since a vast number of Sunnis
nowadays
are Asharites; Mutazilites have become extinct a long time ago,
though
some of the great scholars of the recent time like Justice Amir
Ali were
Mutazilites.
Anyhow, the Shiats say that irrespective of religious
commandments, there
is real merit or demerit in different courses of actions, and it
is because
a certain thing is good that God orders it, and because the
other is bad
that He forbids it. Sunni scholars deny this conception. They
say that
nothing is good or evil in itself. Only what God has commanded
us is good
and what He has forbidden us is evil. If something is forbidden
by God it
is bad; then if God cancels the first order, and allows it, it
will become
good, after being bad. In other words, the Shiats say that God
has
forbidden us to tell lie because it is bad; the Sunnis say that
lie has
become bad because God has forbidden it. Shiats recognize the
relation of
cause and effect. Sunni sholars deny it. They say that there is
no cause
except Allah. And it is just a habit of Allah that whenever, for
example,
we drink water He quenches our thirst.
Based upon the above difference of attitude about the position
of reason in
religion are the following differences: Shiats say that God
never acts
without purpose or aimlessly. All His actions are based on
wisdom and
intelligent purpose (e.g., Because it is not commendable,
rationally, to
act without purpose). The Sunni scholars on the other hand,
because of
their denouncement of rational merit or demerit, say that it is
quite
possible for God to act aimlessly. It follows that, according to
the
Shiats, God does nothing which has inherent demerit in it. The
Sunnis deny
it. Shiats say that all actions of Allah are intended for the
benefit of
His creatures. Because He Himself has no need; and if His
actions become
devoid of benefits for His creation also, they will become
aimless, which
is rationally not commendable. The Sunnis deny it, because of
their stand
about rational merit or demerit.
GRACE (Lutf or Tafaddul)
""""""""""""""""""""""""
Based on the above differences, there is a difference about
their attitude
towards the Grace of Allah. Shiats say that the Grace is
morally, incumbent
upon Allah. They say Grace is the actions of God which would
help to bring
His creatures closer to His devotion and obedience and
facilitate their
moral correction (which is) morally incumbent on Him. Allah has
commanded
us to be just, while He Himself treats us with something better,
namely
Grace (tafaddul). The Sunni scholars, on the other hand, say:
"God leades astray whom He wills and guides to right path
whom He
wills, and it is not incumbent upon God, the Most High, to
do
something that may be best for the creature."
Sunni reference: Creed of an-Nasafi
GOD'S PROMISES
""""""""""""""
Based upon Shia position on Justice and Grace, they say that:
"Whatever God has promised as reward for a good work, He
will fulfill
it; but whatever He has threatened as punishment for a bad
work, it is
upon His decision. If He enforces the punishment, it will
be according
to His Justice; but if He forgives it, it will be
according to His
Grace."
Shi'i reference: Shi'ite Creed (al-Itqadat al-Imamiyyah), by
Shaykh Saduq
Shia is confronted both by the Kharijites and Mutazilites on one
side and
the Asharites on other side. The Mutazilites and Kharijites say
that it is
incumbent upon God to fulfill His threats also. He has no power
to forgive.
The Asharites, on the other hand say that it is not incumbent
upon Him even
to fulfill His promises of rewards. They go so far as to say,
"Even if
Allah wants to send the prophets in Hell, and Satan to Paradise,
it is not
against virtue, because there is no inherent demerit in any
action."
WHY BELIEVE IN GOD
""""""""""""""""""
The Shiats say: Man is obliged by his reason to know God, and to
obey His
commands. In other words, necessity of religion is proved, first
of all, by
reason. Sunni scholars say it is necessary to believe in Allah,
but not on
the account of reason. It is necessary because Allah has ordered
us to know
Him. According to the Shi'ite point of view, this type of proof
creates
vicious circle. Believe in God. why? Because God has ordered it.
But we do
not know who God is. Why should we obey Him?
LIMIT OF LAW
""""""""""""
The Shiats say: God cannot give us a command beyond our
strength, because
it is wrong rationally (La Yokalleffollaho nafsan illa vosaaha).
Some Sunni
scholars do not agree with it.
OUR ACTIONS: TAQDIR
"""""""""""""""""""
Are our actions really ours? Or we are just a tool in the hands
of Allah!
Shia scholars say:
"Taqdir means that, Allah possesses foreknowledge of human
action, but
He does not compel anybody to act in any particular way"
Shi'i reference: Shi'ite Creed (al-Itqadat al-Imamiyyah), by
Shaykh Saduq
The above quote gives evidence to the fact that according to
Shia, human
has option either to obey God's rules, or disobey. To make it
clear, it
should be explained here, that man's conditions or actions are
of two kinds
(i) Those actions about which he can be advised, ordered,
praised or
blamed. Such actions are within his power and are
dependent upon his
will.
(ii) Such conditions about which he cannot be praised or blamed,
like life,
death, etc. Such conditions are outside of his sphere of
will or
power.
For example, we can advise a patient to consult this or that
doctor and
remain under his treatment; but we can not advise him to become
cured. Why
this difference? Because getting treatment is under his power,
but getting
cured is not in his power. It is something which comes from
Allah.
Freedom of action is a gift of Allah. He has given us power,
freedom,
strength, limbs, wisdom and everything with which we do any
work.
Therefore, we are not independent of Allah, because our freedom
is not only
given but even sustained by Him. However our actions are not
compelled by
God, because He, after His showing us the right and wrong ways,
and after
His encouraging us to do right, has left us to our own free
will. If we go
wrong, it is our own choice. Shaykh Saduq stated:
"Our belief in this respect is what has been taught by
Imam Jafar al-
Sadiq (the sixth successor/grandson of Prophet): There is
no
compulsion (by God) and no relinquishing the authority (of
God); but a
condition between these two conditions. Then Imam was
asked: How is
it? He said: Suppose you see a man intending to commit a
sin; and you
forbade him; but he did not listen to you; and you left
him; and he
did commit that sin. Now when he did not pay attention to
you and you
left him, nobody can say that you ordered him or allowed
him to sin."
Shi'i reference: Shi'ite Creed (al-Itqadat al-Imamiyyah), by
Shaykh Saduq
In other words, we believe that God has given us power and will
and then
has left us free to do what we like. At the same time, He has
taught us
through prophets, what is right and what is wrong. Now, as He is
Omniscient, He knows what will be our actions in different times
of our
life. But this knowledge does not make Him responsible for our
actions more
than a meteorologist can be responsible for cyclones and storms,
if his
forecasts comes true. True forecasts are the result, not the
cause of the
impending event. The Sunni scholars on the other hand say that
Allah is the
Creator of all of our acts:
"No act of any individual, even though it is done purely
for his
benefit is independent of the will of Allah for its
existence; and
there does not occur in either in physical or extra
terrestrial world
the wink of an eye, the hint of a thought, or the most
sudden glance,
except by the decree of Allah...of His power, desire and
will. This
includes evil and good, benefit and hurt, success and
failure, sin and
righteousness, obedience and disobedience, and polytheism
or belief."
Sunni reference: al-Ghazali (as quoted in Shia of India, p43)
PROPHETHOOD
""""""""""""
Based upon their belief of LUTF (Grace), the Shiats believe that
it is
incumbent upon Allah to send prophets and their successors in
this world to
put people on right path. The Sunni scholars say that it is not
incumbent
upon Allah, because they do not accept necessity of Grace.
SINLESSNESS:
""""""""""""
The Shiats and Sunnis in first instance, and then the Sunnis
among
themselves, disagree about the theory of ISMAH (sinlessness;
protection) of
the prophets. What is our conception of sinlessness? It is the
Grace of
Allah which helps a person to refrain from sins, without
effecting in any
way his will and power. A MASUM (sinless person) has power to
commit sins;
but he does not even think about sins because his spiritual
standard is so
high that such inferior things do not enter his mind.
The Sunni scholars do not speak with one voice in this subject:
1. They first differ about the point when sinlessness of
prophets begins.
Some Sunnis say it is after the declaration of prophet-hood;
others say
that it is since childhood.
2. The scope of sinlessness before declaration of prophet-hood:
Some Sunni
scholars say that it covers all sins; the majority say that
they are
protected from KUFR (infidelity) only.
3. The scope of sinlessness after declaration of prophet-hood:
It is agreed
that the prophets do not tell lie after prophet-hood. But
what about
other sins? Some Sunni scholars say that they commit other
sins either
intentionally or unintentionally; but the majority say that
they could
commit it unintentionally, but not intentionally.
4. The minor sins: Some Sunni scholars say it was possible for
prophets to
commit minor sins, even intentionally. But that they were
protected from
such minor sins which might have degraded them in the eyes of
people.
The Shia point of view about sinlessness is that all the
prophets were
sinless and infallible; they did not commit any sin, whether
capital or
minor, and whether intentionally or unintentionally; and that
they were
sinless from the beginning of their life till their last breath.
About the
prophets, Shaykh Saduq wrote:
"Their word is the word of God, their order is the order
of God, their
forbidding is the forbidding by God ... And that the
Chiefs of the
prophets are five, and they are (called) 'Ulul-Azm' and
they are Noah,
Abraham, Moses, Jesus and Muhammad (be blessings of Allah
upon them
all) and that Muhammad is their Chief and best of all."
IMAM (LEADER):
""""""""""""""
Shiats say that Imam must be appointed by God; that appointment
may be
known through the declaration of the Prophet or the preceding
Imam. The
Sunni scholars say that Imam (or Caliph, as they prefer to say)
can be
either elected, or nominated by the preceding Caliph, or
selected by a
committee, or may gain the power through a military coup (as was
in the
case of Muawiyah).
Shia scholars say that Imam must be sinless. The Sunni scholars
(including
Mutazilites) say that sinlessness is not a condition for
leadership. Even
if he is tyrant and sunk in sins (like in the case of Yazid, or
Today's
King Fahd), the majority of the scholars from the shools of
Hanbali,
Shafi'i, and Maliki discourage people to rise against that
Caliph. They
think that they should be presevered.
Shiats say that Imam must possess above all such qualities as
knowledge,
bravery, justice, wisdom, piety, love of God etc. The Sunni
scholars say it
is not necessary. A person inferior in these qualities may be
elected in
preference to a person having all these qualities of superior
degree.
Shiats say that Ali was appointed by Allah to be the successor
of the
Prophet, and that the Prophet declared it on several occasions.
More than
one hundred of those occasions are recorded in the history. The
Sunni
scholars believe that the Prophet did not appoint anybody to be
his
successor. This is despite the fact that there are many
traditions in the
six authentic Sunni collections which support this assignment.
courtesy: Encyclopaedia of Islam
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