Saturday, July 26, 2008
Sunday, July 13, 2008
Monday, July 7, 2008
Sunday, July 6, 2008
Saturday, July 5, 2008
Outline of Differences Between Shi'ite and Sunnit Schools of Thought
INTRODUCTION""""""""""""There is no difference of opinion amongst Muslim schools that the religionof Allah is Islam; that the only way to know Islam is through the Book ofAllah and the Sunnah of the Holy Prophet; and that the Book of Allah iswhat is known as the Quran, without any "addition" or "deletion". Thedifference is in the interpretation of some of the verses of the Quran; andin believing or not beliving some of the sunnah as genuine; or in itsinterpretation. This difference of approach has led towards the differencein some basic principles and some laws of religion. As the basicprinciples of Islam are well known, I do not think it is necessary toenumerate all the beliefs. It will be sufficient if some of the importantdifferences are described here to give the readers a fairly comprehensiveidea of the main characteristics which distinguish the Shiats from theSunnis.All the Muslims argee that Allah is one, Muhammad (PBUH&HF) is His lastprophet, and that one day Allah will resurrect all the human beings, andall will be questioned about their beliefs and actions. All of them agreethat anyone who does not believe in any of the above three basic principlesis not a Muslim. Also, they agree that anybody denying the famous tenets ofIslam, like salat (prayers), sawm (fasting), hajj (pilgrimage to Mecca),zakat (religious tax), etc., or believing that the famous sins, likedrinkig wine, adultery, stealing, gambling, lie, murder, etc., are notsins, is not a Muslim, though he might have been believing in Allah and HisProphet Muhammad (PBUH&HF). That is because to deny such things is like todeny the prophethood of Muhammad and his shariah (Divine Laws).When we go further, we come across those subjects which are not agreedamongst Muslims, and the differences between different schools of Islambegin there. Many people think that the difference between Shia and Sunniis the issue of leadership after the death of prophet. This is true, but asa matter of fact, different leaders instruct different ways of approach toeach issue. This may result to more differences as the the time goes. I tryto briefly explain these basic differences here.PERSON OF GOD"""""""""""""Some Sunni scholars hold beliefs which would imply that Allah has body, butnot like the bodies that we know, of course. There are quite a number oftraditions 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 signin His Shin (leg) and when He uncovers His Shin (leg) people will recognizeHim. Or in the same volume see Tradition 9.604 and 9.510 where it is saidthat Allah has fingers! Please also see the consequetive articles given byKaamran refrenced to Sahih al-Bukhari and Sahih Muslim.Wahhabis who follow Ibn Taymiyyah (d. 728/1328) confirm that the organs ofGod is physical entity and Allah is firmly seated in the trone. HoweverAsh'arites (followers of Abul-Hasan al-Ash'ari) which include a vast amountof Sunnis, do NOT interpret face, hand, and leg as physical organs. Theybelieve that Allah has face, hand, and leg, but they say: "We do not knowhow."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 Shiascholars 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 SaduqOf course, there are some verses in Quran which ascribe the words used forlimbs to the person of God. But according to the interpretation of Shi'iteImams, they are used in metaphorical and symbolic sense, not literal sense.for example, the verse (28:88) of Quran which says: "Every thing is mortalexcept His face" means 'except His person'. Surely, even Sunni scholars cannot say that only the face of God will remain, while His other so-calledlimbs (either physical or not) will die! Similarly, Allah has usedthe word 'Hand' (Yad) in several places in the Quran. But it means Hispower 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 weregreatly 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'tazaliteswho take God to the boundary of non-existence.CAN ALLAH BE SEEN?""""""""""""""""""As a direct result of the above-mentioned difference, Sunni scholarsbelieve 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. Otherssay that He can only be seen in the hereafter. (Reference: Sahih al-Bukhari, Arabic-English version, Traditions 9.530-532 which clearlystate that God can be seen, and God changes His look to be recognized bypeople).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'iteinterpretstion, the verse means that they will be looking forward to theblessing of Allah.ATTRIBUTES OF ALLAH"""""""""""""""""""According to the Shia belief, attributes of Allah can be put in twodistinct groups: first those attributes which denote His person, andsecond, 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 SaduqIt 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 causeof their belief that Quran, being the Kalam (speech) of God, is Eternal,and not created. Because they say that He was mutakallim (speaking) fromever."Hanbalites" so far said that 'Not only were the words and sounds of theQuran eternal, so that even its recital was uncreated, but its parchmentand binding shared the same qualities. In the Testament of Abu Hanifaa more moderate view is expressed: We confess that the Quran is the speechof Allah, uncreated, His inspiration, and revelation, not He, yet not otherthan He, but His real quality, written in the copies, recited by thetongues. The ink, the paper, the writing are created, for they are the workof 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 SaduqAmong the Sunnis, the bitter quarrel between the Mutazilites and theAsharites on this subject is well-known, and there is no need to releaseit here.Some claim that every created things has flaws in it and thus Quran shouldbe ethernal since it is without flaw. This argument is baseless since weMuslims believe that angels, though created, are flawless, otherwise howcan we trust Gabriel when he brought Quran to the Prophet? How can youtrust Prophet himself? Is Allah unable to create a flawless creature? Assuch, we believe that Quran as well as all other things in the universe areall created. Nothing is eternal except Allah. There is a tradition from theProphet (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 oneside, and Shi'ites on another. To be more exact, I should have used theword Asharites, in place of Sunnis since a vast number of Sunnis nowadaysare Asharites; Mutazilites have become extinct a long time ago, thoughsome of the great scholars of the recent time like Justice Amir Ali wereMutazilites.Anyhow, the Shiats say that irrespective of religious commandments, thereis real merit or demerit in different courses of actions, and it is becausea certain thing is good that God orders it, and because the other is badthat He forbids it. Sunni scholars deny this conception. They say thatnothing is good or evil in itself. Only what God has commanded us is goodand what He has forbidden us is evil. If something is forbidden by God itis bad; then if God cancels the first order, and allows it, it will becomegood, after being bad. In other words, the Shiats say that God hasforbidden us to tell lie because it is bad; the Sunnis say that lie hasbecome bad because God has forbidden it. Shiats recognize the relation ofcause and effect. Sunni sholars deny it. They say that there is no causeexcept 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 inreligion are the following differences: Shiats say that God never actswithout purpose or aimlessly. All His actions are based on wisdom andintelligent purpose (e.g., Because it is not commendable, rationally, toact without purpose). The Sunni scholars on the other hand, because oftheir denouncement of rational merit or demerit, say that it is quitepossible for God to act aimlessly. It follows that, according to theShiats, God does nothing which has inherent demerit in it. The Sunnis denyit. Shiats say that all actions of Allah are intended for the benefit ofHis creatures. Because He Himself has no need; and if His actions becomedevoid of benefits for His creation also, they will become aimless, whichis rationally not commendable. The Sunnis deny it, because of their standabout rational merit or demerit.GRACE (Lutf or Tafaddul)""""""""""""""""""""""""Based on the above differences, there is a difference about their attitudetowards the Grace of Allah. Shiats say that the Grace is morally, incumbentupon Allah. They say Grace is the actions of God which would help to bringHis creatures closer to His devotion and obedience and facilitate theirmoral correction (which is) morally incumbent on Him. Allah has commandedus to be just, while He Himself treats us with something better, namelyGrace (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-NasafiGOD'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 SaduqShia is confronted both by the Kharijites and Mutazilites on one side andthe Asharites on other side. The Mutazilites and Kharijites say that it isincumbent 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 evento fulfill His promises of rewards. They go so far as to say, "Even ifAllah wants to send the prophets in Hell, and Satan to Paradise, it is notagainst 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 Hiscommands. In other words, necessity of religion is proved, first of all, byreason. Sunni scholars say it is necessary to believe in Allah, but not onthe account of reason. It is necessary because Allah has ordered us to knowHim. According to the Shi'ite point of view, this type of proof createsvicious circle. Believe in God. why? Because God has ordered it. But we donot know who God is. Why should we obey Him?LIMIT OF LAW""""""""""""The Shiats say: God cannot give us a command beyond our strength, becauseit is wrong rationally (La Yokalleffollaho nafsan illa vosaaha). Some Sunnischolars 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 SaduqThe above quote gives evidence to the fact that according to Shia, humanhas option either to obey God's rules, or disobey. To make it clear, itshould 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 andremain under his treatment; but we can not advise him to become cured. Whythis difference? Because getting treatment is under his power, but gettingcured 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 onlygiven but even sustained by Him. However our actions are not compelled byGod, because He, after His showing us the right and wrong ways, and afterHis encouraging us to do right, has left us to our own free will. If we gowrong, 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 SaduqIn other words, we believe that God has given us power and will and thenhas left us free to do what we like. At the same time, He has taught usthrough prophets, what is right and what is wrong. Now, as He isOmniscient, He knows what will be our actions in different times of ourlife. But this knowledge does not make Him responsible for our actions morethan a meteorologist can be responsible for cyclones and storms, if hisforecasts comes true. True forecasts are the result, not the cause of theimpending event. The Sunni scholars on the other hand say that Allah is theCreator 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 isincumbent upon Allah to send prophets and their successors in this world toput people on right path. The Sunni scholars say that it is not incumbentupon Allah, because they do not accept necessity of Grace.SINLESSNESS:""""""""""""The Shiats and Sunnis in first instance, and then the Sunnis amongthemselves, disagree about the theory of ISMAH (sinlessness; protection) ofthe prophets. What is our conception of sinlessness? It is the Grace ofAllah which helps a person to refrain from sins, without effecting in anyway 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 sohigh 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 weresinless and infallible; they did not commit any sin, whether capital orminor, and whether intentionally or unintentionally; and that they weresinless from the beginning of their life till their last breath. About theprophets, 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 beknown through the declaration of the Prophet or the preceding Imam. TheSunni scholars say that Imam (or Caliph, as they prefer to say) can beeither elected, or nominated by the preceding Caliph, or selected by acommittee, or may gain the power through a military coup (as was in thecase of Muawiyah).Shia scholars say that Imam must be sinless. The Sunni scholars (includingMutazilites) say that sinlessness is not a condition for leadership. Evenif he is tyrant and sunk in sins (like in the case of Yazid, or Today'sKing Fahd), the majority of the scholars from the shools of Hanbali,Shafi'i, and Maliki discourage people to rise against that Caliph. Theythink 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 itis not necessary. A person inferior in these qualities may be elected inpreference to a person having all these qualities of superior degree.Shiats say that Ali was appointed by Allah to be the successor of theProphet, and that the Prophet declared it on several occasions. More thanone hundred of those occasions are recorded in the history. The Sunnischolars believe that the Prophet did not appoint anybody to be hissuccessor. This is despite the fact that there are many traditions in thesix authentic Sunni collections which support this assignment.Wassalam.
Subscribe to:
Posts (Atom)
