The differences between Sunni and Shiite Muslims.
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Found this forum by chances so I would like to query about one thing:
What are the differences between the Sunni and Shiite Muslims? Also is it true that most Muslims in this regions belongs to the Sunni side? Thanks for answering my queries.
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Welcome to the Islam Forum.
There are no real fundamental differences between the Sunni and the Shiite (also known as the Shi'a) when it comes to the Quran. Both the Sunni and the Shiite accept the same sacred text, the Quran.
However, the main difference between the two denominations has to do with the approach to the recorded oral traditions of the sayings and doings of the Prophet Muhammad (peace be upon him), that is to say, the hadith. While the Shiite and the Sunnis accept many different hadiths, the Sunni reject some Shiite hadith and vice versa.
As Islamic law is based on the hadith, Islamic law may be interpreted differently between the two denominations. For example, while the Sunni reject nikah mutaah (temporary marriages), some Shiite do practise it. In addition, inheritance laws are carried out differently.
As for demographics, it's true that the Sunni is the majority while the Shiite is the minority. Worldwide, it has been estimated that about 15 - 23% of the Muslim population is Shiite while the rest is Sunni. While Shiite Muslims live all over the world, they form a majority in countries such as Iran (about 90% of the population) and Iraq (about 60% of the population).
I'd talk more about how the Shiite denomination came into being, but I don't have a lot of time right now (down with exam fever
). It's quite a long story involving the controversy to the succession to Prophet Muhammad (pbuh). I'll get back later at some other time, yah?
Source material for this posting:
Wikipedia, "Shi'a Islam": http://en.wikipedia.org/wiki/Shi%27a_Islam -
How the Muslim community got split into the Sunni and Shiite denominations has to do with a long-standing dispute regarding the succession to Prophet Muhammad (peace be upon him).
The argument has been long-standing, and a lot of controversies are involved over the matter. In fact, the Shiite and Sunni do not agree with the entire sequence of events regarding this matter.
Preferably I would have reviewed and posted a self-written article on this, but as I said, it's a pretty long and complicated issue, and my exams are in a week's time.
So I'll just post from Wikipedia instead. Sorry. -
Taken (with minor modifications) from Wikipedia, "Succession to Muhammad":
http://en.wikipedia.org/wiki/Succession_to_Muhammad
Succession to Muhammad concerns the different viewpoints and beliefs that are held in relation to the succession to the leadership of the Muslim community, or ummah, after the death of the Islamic prophet Muhammad
Muhammad died in 632 CE. in Medina following a brief illness. After an initial period of confusion, command of the Muslim community apparently passed to Abu Bakr, Muhammad's father-in-law and one of the leaders of the Ummah. In later centuries there was sharp disagreement as to how this transition came about and whether or not it was legitimate.
The Shi'a, or Shi'at Ali, the party of Ali, believe that Muhammad chose his cousin and son-in-law, Ali ibn Abi Talib, in accordance with Allah's command, making Ali the true successor. Other Muslim groups disagree. The largest denomination in Islam, the Sunni, hold that Abu Bakr was chosen by the community, and that this method of choosing or electing leaders was endorsed by Muhammad.
Problems with the historical record
There is no known contemporary written account of the events of 632. Instead, the events were communicated by word of mouth for more than a century; the first written records date from a period long after the disputed succession. Indeed, they date from the beginning of the Abbasid line of caliphs in 750, who had overthrown the previous Umayyad line reportedly for their misdeeds, and claimed authority as descendants of Muhammad's uncle Abbas.
The histories were thus composed in a sectarian milieu, for intensely political purposes. They have since been interpreted and elaborated by several Islamic groups, including the Sunni and the various Shi'a sects. For these reasons it is extremely difficult to present an accurate historical account of the succession without descending into the thick of partisan controversy. -
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The Shi'a view of the succession
The Shi'a believe that God has stated that the world is never left without a vicegerent. They therefore believe that Muhammad, being one of GodÂ’s vicegerents, appointed a successor. They believe that God chose Ali to be the successor. They believe that before he died, Muhammad, in accordance with GodÂ’s will, indicated at various times, and in various ways, his trust and reliance upon Ali. Ali was not only his cousin, but the husband of his daughter Fatima, and the father of his beloved grandchildren Hasan and Husayn. Ali was a leader in battle, and often entrusted with command. He was left in charge of the community at Medina when Muhammad led a raid on Tabuk.
The Shia refer to these verses from the Qu'ran to make their argument on Qur'anic grounds: (5:55),(5:3),(5:67). They say that the verses refer to Ali, and the last two verses were revealed at Ghadir Khumm. (See Tabatabaei & Nasr 1979:177-178, or Shi'a for further details.)
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Ghadir Khumm
In 632 CE, Muhammad made his last pilgrimage to the Kaaba. Some early accounts say that after finishing his pilgrimage, on his return to Medina, he and his followers stopped at a spring and waypoint called Ghadir Khumm. Here Muhammad delivered a speech to his assembled followers, in the course of which he said,
"For whoever I am his master, Ali is his master."
According to the Shi'a, this hadith, Hadith-i ghadir, indicates the intent of the Prophet Muhammad. They believe that there were 120,000 witnesses to this declaration.
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Muhammad's last illness
Soon after returning from this pilgrimage, Muhammad fell ill. He was nursed in the apartments of his wife Aisha, the daughter of Abu Bakr and an enemy of Ali and Fatima. Aisha, according to the Shi'a view, did her best to keep Ali away from Muhammad.
The Shi'a also claim that most of the prominent men among the Muslims, expecting Muhammad's death and an ensuing struggle for power, disobeyed his orders to join a military expedition bound for Syria. They stayed in Medina, waiting for Muhammad's death and their chance to seize power.
The Shi'as maintain that when the call to prayer was heard and Muhammad learned that Abu Bakr was leading the congregation, Muhammad angrily went to the mosque and pushed Abu Bakr aside in order to lead the prayers himself, despite his illness.
According to Ali's relative and partisan, Ibn al-Abbas, the dying Muhammad said that he wished to write a letter -- or wished to have a letter written -- detailing his wishes for his community. Umar insisted that the Qur'an was guidance enough. According to the Shi'a, Umar also claimed that Muhammad was ill and delirious and that his wishes could therefore be ignored. Those in the sickroom began quarrelling and the prophet, irritated by the noise, ordered them all to leave him. Ibn al-Abbas was sure that if Muhammad had been allowed to write a will, he would have named Ali as his successor.
When Muhammad died, Umar seemed to go mad with grief. He claimed that Muhammad was not dead, that he would return. Abu Bakr, who had just returned to Medina, then spoke sharply to him and Umar repented. The Shi'a say that all this was a ploy on Umar's part to delay the funeral and give Abu Bakr (who was outside the city) time to return to Medina.
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The events at Saqifah
When Muhammad died, his closest relatives, Ali and Fatima, took charge of the body. While they were engaged in washing the body and preparing it for burial, say the Shi'a, Abu Bakr and Umar invaded a meeting at Saqifah, proposed Abu Bakr as the new leader, and forced those assembled to submit, manhandling one of the Medinan elders who opposed them in the process. Ali was not told of the meeting, and his name was not mentioned as one of those eligible for the leadership, despite Muhammad's clear words at Ghadir Khumm.
Persecution of the Shi'at Ali
Many of the Muslims of Medina refused to give their allegiance, their bay'ah, to Abu Bakr -- as did Ali. They were known as the Shi'at Ali, the party of Ali, or, by their enemies, the Rafida, or Refusers. The Shi'a say that it took six months of threat and pressure to force the refusers to submit to Abu Bakr. Umar roamed the streets of Medina with his warriors, they say, threatening the holdouts. He even threatened to burn down Fatima's house unless Ali came out and submitted to Abu Bakr. Ali refused; Umar pushed his way into the house; Fatima, who was heavily pregnant, was crushed behind the door. She miscarried of a stillborn son, whom the Shi'a mourn as Al Muhsin. She had been mortally injured by Umar and soon died. Ali buried her at night, secretly, as he did not wish Abu Bakr or Umar, whom he blamed for her death, to attend her funeral. The Shi'a thus blame Abu Bakr and Umar for the death of Muhammad's daughter and grandson.
Ali submits for the sake of his followers
Some Shi'a believe that Ali took pity upon the sufferings of his devoted followers and gave his submission, his bay'ah, to Abu Bakr. Other Shi'a say that Ali did not give his allegiance, but only refrained from pressing his claims. Whatever happened, superficial unity was restored.
Abu Bakr, however, did not treat Ali and his family kindly. In a controversial ruling, Abu Bakr declared that Muhammad had told him, privately, that prophets did not leave estates to their kin. Ali argued that earlier messengers of Allah had done so, and that this had been mentioned in the Qur'an. His argument was not heeded. All of Muhammad's holdings in land and moveable property were ruled to be the property of the state. Muhammad's kin were given pensions -- thus making them wards of the state rather than independently wealthy legatees.
The role of hadith
The hadith are recorded oral traditions, preserved from the years when the Muslims did not write history, but recounted it (as was the custom in Arabia at that time). The Shi'a point to a number of hadith that, they believe, show that Muhammad had left specific instructions as to his successor. These hadiths have been given names: Ghadir Khumm, Safinah, Thaqalayn, Haqq, Manzilah, Hadith-i da'wat-i 'ashirah, and others.
Many of these oral traditions are also accepted by Sunni Muslims. However, the Sunni do not accept the Shi'a interpretation of these hadith. -
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The Sunni view of the succession
Sunni Muslims relate various hadith, or oral traditions, in which Muhammad is said to have recommended shura, or consultation, as the best method for making community decisions. In this view of the succession, he did not nominate a successor because he expected that the community would choose the new leader -- as was the custom in Arabia at the time. When a tribal leader died, the chief men of the tribe gathered and chose a leader from amongst themselves. The new leader might belong to the same powerful clan as the deceased leader, but was not necessarily his nearest relation. Leaders were chosen for their abilities, not their descent.
Ghadir Khumm
There is one hadith in the collection known as the Musnad which affirms that Muhammad made a speech at Ghadir Khumm, in which he said, "Of whomsoever I am the mawla, Ali is his mawla". However, the Sunni insist that the word mawla has many meanings in Arabic, of which "master" is only one. In this case, say the Sunni exegetes, Muhammad was merely saying that anyone who was his friend should also befriend Ali. This was a response to some soldiers who had complained of Ali [1]. A similar incident is described in Ibn Ishaq's sira; there the prophet is reputed to have said, "Do not blame Ali, for he is too scrupulous in the things of God, or the way of God, to be blamed." (Guillaume p. 650)
The Sunni argue that it is a mistake to interpret an expression of friendship and support as the appointment of a successor. If Muhammad had wished to appoint Ali, surely he would have done so in Medina, in front of all the Muslim notables. The fact that there even was a dispute over the leadership after the prophet's death is, according to the Sunni point of view, sufficient proof that no one had interpreted Muhammad's words as a binding appointment.
Muhammad's last illness
Muhammad asked to be taken to Aisha's apartment to be nursed and died with his head in her lap. Aisha kept his relatives away from him, because they were tormenting him with useless remedies. He was not prevented from making a will -- that, according to Sunni belief, is just an invention of the Shi'a, based only on the word of one of Ali's partisans. More credible and significant, in Sunni thinking, is the report that Muhammad had such trust in Abu Bakr that he asked him to lead the prayers in the mosque as imam -- a highly visible role virtually always undertaken, when possible, by Muhammad himself.
Clearly, there are differing accounts of this critical period, accounts that cannot easily be reconciled.
The events at Saqifah
Most Sunni accounts of Saqifah do not go into details, and merely say that the Muslim elders chose Abu Bakr as their leader. However, even the accounts that agree that Saqifah was a falta, in Umar's words, a rushed and hasty decision, still stress that the decision at Saqifah would not have been binding upon Muslims unless they themselves had chosen to pledge fealty, to give their bay'ah, to Abu Bakr. The fact that they did so shows that the decision was the right one.
Persecution of the Shi'at Ali
Some Sunni narrations say that Ali submitted quickly, others only that he delayed for some time. There was, according to the Sunni, certainly no violent persecution of the Shi'at Ali; they submitted to Abu Bakr because they were convinced to do so by their friends and relatives. The whole story of Fatima's injury and death is, from the Sunni point of view, a complete invention.. If it were true, they ask, would Ali have allowed his daughter Um Khulthum to marry Umar? Would he have given the names Abu Bakr, Umar, and Uthman to three of his sons by wives other than Fatima?
Muhammad's estates
The Sunnis trust Abu Bakr's assertion that Muhammad had declared to him that prophets do not leave any inheritance. They believe that Abu Bakr was right in refusing to turn Muhammad's large estates over to Muhammad's family. The estates had been held by the prophet in his capacity as leader, not as an individual. After the prophet's death, the new leader should administer the properties for the good of the community. In the Sunni view, there was no need for Muhammad's family to regret losing that wealth, as they were well-off due to state pensions.
Umar later gave the Medina properties to Ali and Ibn Abbas, as heads of the Banu Hashim clan. Thus the only property in question was Fadak. When Ali was caliph, he left that property as state property rather than awarding it to himself and his sons, as the heirs of Fatima. The Sunni argue that Ali thus showed that he approved of Umar's compromise. -
Ok.... I guess that's it. Quite a lot to swallow and digest, ain't it? I told you it won't be easy.
And before I forget, here are the original references to the Wikipedia article:
Academic books
* Guillaume, A. - The Life of Muhammad, Oxford University Press, 1955
* Madelung, W. - The Succession to Muhammad, Cambridge University Press, 1997
* Nasr, S. H. - Muhammad: Man of God, 1995.
* Nasr, S. H. - Expectation of the Millennium: Shi'Ism in History, State University of New York Press, 1989.
Shi'a books
* Shi'ite Islam, by Allameh Tabatabaei and Seyyed Hossein Nasr, State University of New York Press, 1979
* Al-Murāja'āt: A Shī'i-Sunni Dialogue by Sayyid 'Abdul-Husayn Sharafud-Dīn al-Mūsawi, 2001, Ansariyan Publications: Qum, Iran.
* Peshawar Nights by Sultanu'l Wa'izin Shirazi, 2001, Ansariyan Publications: Qum, Iran.
* Ask those who know by Muhammad al-Tijani al-Samawi, 2001, Ansariyan Publications: Qum, Iran.
* To be with the Truthful by Muhammad al-Tijani al-Samawi, 2000, Ansariyan Publications: Qum, Iran.
* The Shi'a: The Real Followers of the Sunnah by Muhammad al-Tijani al-Samawi, 2000, Ansariyan Publications: Qum, Iran.
* Lessons on Islamic Doctrine: Imamate and Leadership by Sayyid Mujtaba Musavi Lari, 1996, Foundation of Islamic Cultural Propagation in the World.
Sunni books
* The Sealed Nectar by Saifur Rahman al-Mubarakpuri, 2002, Darussalaam Publications. -
Someone told me that Shi-ite Muslims pray in different mosques- is that true......????
Is there some sort of stigma being Shi-ite in Singapore?? Just curious.