Shia–Sunni relations
From Wikipedia, the free encyclopedia
This article is part of a series on: |
Sunni and Shia Islam are the two major denominations of Islam. The demographic breakdown between the two denominations is difficult to assess and varies by source, but a good approximationis that 80–90% of the world's Muslims are Sunni and 10–20% are Shia,[1][2] with most Shias belonging to the Twelver tradition and the rest divided between several other groups.[1]
Sunnis are a majority in most Muslim communities: in South East Asia, China, South Asia, Africa, and some of the Arab world. Shia make up the majority of the citizen population in Iran, Iraq andBahrain, as well as being a politically significant minority in Lebanon. Azerbaijan is predominantly Shia, however practicing adherents are much lower.[3] Pakistan has the second-largest Shia Muslim (Twelver) population in the world.
The historic background of the Sunni–Shia split lies in the schism that occurred when the Islamic prophet Muhammad died in the year 632, leading to a dispute over succession to Muhammad as acaliph of the Islamic community spread across various parts of the world which led to the Battle of Siffin. The dispute intensified greatly after the Battle of Karbala, in which Hussein ibn Ali and his household were killed by the ruling Umayyad Caliph Yazid I, and the outcry for his revenge divided the early Islamic community. Today there are differences in religious practice, traditions and customs, often related to jurisprudence. Although all Muslim groups consider the Quran to be divine, Sunni and Shia have different opinions on hadith.
Over the years, Sunni–Shia relations have been marked by both cooperation and conflict. Sectarian violence persists to this day from Pakistan to Yemen and is a major element of friction throughout the Middle East.[4][5] Tensions between communities have intensified during power struggles, such as the Bahraini uprising, the Iraq War, and most recently the Syrian civil war.[6][7][8]
Contents
Numbers
Sunnis are a majority in most Muslim communities in Southeast Asia, China, South Asia, Africa, most of the Arab World, and among Muslims in the United States (of which 85-90% are Sunnis).[9][10] Shias make up the majority of the Muslim population in Iran (around 90–95%), Azerbaijan (around 85%),[11] Iraq (around 60-65%) and Bahrain (around 65%). Minority Shia communities are also found in Yemen, around 30% of the Muslim population (mostly of the Zaydi sect), and about 10-15% of Turkey are of the Alevi sect. The Shia constitute around 30-40% of Kuwait,[12][13] 45-55% of the Muslim population in Lebanon, 10% of Saudi Arabia, 15% of Syria, and 10-15% of Pakistan. Around 10-15% of Afghanistan, less than 5% of the Muslims in Nigeria, and around 3% of population of Tajikistan are Shia.[14]
...Shias are about 10-to-15 percent of the entire Muslim world. We don't have accurate statistics because in much of the Middle East it is not convenient to have them, for ruling regimes in particular. But the estimates are that they are about 10-to-15 percent of the Muslim world, which puts them somewhere between 165-to-190 million people....The overwhelming majority of that population lives between Pakistan and Lebanon. Iran always had been a Shia country, the largest one, with about 60 million population. Pakistan is the second-largest Shia country in the world, with about 30 million population. And, potentially, there are as many Shias in India as there are in Iraq.[15][16]
—Vali Nasr, October 18, 2006
Historical beliefs and leadership
Successors of Muhammad
Sunnis believe that Abu Bakr, the father of Muhammad's wife Aisha, was Muhammad's rightful successor and that the method of choosing or electing leaders (Shura) endorsed by the Quran is the consensus of the Ummah, (the Muslim community).
Shias believe that Muhammad divinely ordained his cousin and son-in-law Ali (the father of his grandsons Hasan ibn Ali and Hussein ibn Ali) in accordance with the command of God to be the next caliph making Ali and his direct descendants Muhammad's successors. Ali was married to Fatimah, Muhammad's daughter.
Muhammad's wife Aisha endorsed her father Abu Bakr as the successor to Muhammad. In the Battle of the Camel (656), Aisha opposed her step son-in-law Ali outside the city of Basrabecause she wanted justice on the perpetrators of the assassination of the previous caliph, Uthman. Aisha's forces were defeated and Muhammad's widow was respectfully escorted back to Medina. Sunnis follow the Rashidun "rightly guided Caliphs", who were the first four caliphs who ruled after the death of Muhammad: Abu Bakr (632-634), Umar ibn al-Khattab (634-644), Uthman ibn Affan (644-656), and Ali Ibn Abi Talib (656-661).
Shia theology discounts the legitimacy of the first three caliphs and believe that Ali is the second-most divinely inspired man (after Muhammed) and that he and his descendants by Muhammad's daughter Fatimah daughter of Muhammad's wife Khadijah bint Khuwaylid, the Imams, are the sole legitimate Islamic leaders.
The Imamate of the Shia encompasses far more of a prophetic function than the Caliphate of the Sunnis. Unlike Sunni, Shias believe special spiritual qualities have been granted not only to Muhammad but also to Ali and the other Imams. Twelvers believe the imams are immaculate from sin and human error (ma'sūm), and can understand and interpret the hidden inner meaning of the teachings of Islam. In this way the Imams are trustees (wasi) who bear the light of Muhammad (Nūr Muhammadin).[17]
Mahdi
While Shias and Sunnis differ on the nature of the Mahdi, many members of both groups, especially Sufis,[18] believe that the Mahdi will appear at end times to bring about a perfect and just Islamic society.
In Shia Islam "the Mahdi symbol has developed into a powerful and central religious idea."[19] Twelvers believe the Mahdi will be Muhammad al-Mahdi, the twelfth Imam returned from the Occultation, where he has been hidden by God since 874. In contrast, mainstream Sunnis believe the Mahdi will be named Muhammad, be a descendant of Muhammad, and will revive the faith, but will not necessarily be connected with the end of the world.[20] But there is nothing in the Quran referring to a Mahdi
Hadith
The Shias accept some of the same hadiths used by Sunnis as part of the sunnah to argue their case. In addition, they consider the sayings of Ahl al-Bayt that are not attributed directly to Muhammad as hadiths. Shias do not accept many Sunni hadiths unless they are also recorded in Shia sources or the methodology can be proven of how they were recorded. Also, some Sunni-accepted hadith are less favored by Shias; one example is that because of Aisha's opposition to Ali, hadith narrated by Aishah are not given the same authority as those by other companions. Another example is hadith narrated by Abu Hurairah, who is considered by Shias as the enemy of Ali. The Shia argument is that Abu Hurairah was only a Muslim four years of his life before Muhammad's death. Although he accompanied Muhammad for four years only, he managed to record ten times as many hadiths as Abu Bakr and Ali each.
Emphasis
Mainstream Sunnism has been said to be "about" Sharia, sacred law. In contrast, the Shia also follow Islamic law with great "vigilance", but their belief is added with Ijtihad "Research" in the light of teachings of the Quran.
Shiism and Sufism
Shiism and Sufism are said to share a number of hallmarks: Belief in an inner meaning to the Quran, special status for some mortals (saints for Sufi, Imams for Shias), as well as veneration of Ali and Muhammad's family.[21]
Practices
Many distinctions can be made between Sunnis and Shiaīs through observation alone:
Salat
When prostrating during ritual prayer (Salah), Shias place their forehead onto a piece of naturally occurring material, often a clay tablet (mohr), soil (turbah) at times from Karbala, the place where Hussein ibn Ali was martyred, instead of directly onto a prayer rug. There is precedence for this in Sunni thought too, as it is recommended to prostrate on earth, or upon something that grows from the earth.[22][23]
Some Shia perform prayers back to back, sometimes worshipping two times consecutively (1+2+2 i.e. fajr on its own Dhuhr with Asr and Maghrib with Isha'), thus praying five times a day but with a very small break in between the prayer, a tradition Muhammad followed according the Sunni scholar Muhammad al-Bukhari and which is also followed by Muslims all over the world while performing Hajj, instead of five prayers with at least one hour gap between them as required by Sunni schools of law.[24]
Shias and the followers of the Sunni Maliki school hold their hands at their sides during prayer; Sunnis of other schools cross their arms (right over left) and clasp their hands,[25] it is commonly held by Sunni scholars especially of Maliki school that either is acceptable.[26][27][Nail al-Awtar 1][Nail al-Awtar 2][28]
Mutah
See also: Islamic marital practices
The Twelved Shia permit Nikah mut‘ah—fixed-term temporary marriage—,which is not acceptable within the Sunni community or the Ismaili Shia or the Zaidi Shia and is believed a planned and agreed fornication. Mutah is not the same as Misyar marriage or 'Arfi marriage, which has no date of expiration and is permitted by some Sunnis. A Misyar marriage differs from a conventional Islamic marriage in that the man does not have financial responsibility over the woman by her own free will. The man can divorce the woman whenever he wants to in a Misyar marriage.[29]
Hijab and dress
See also: Islam and clothing
Both Sunni and Shia women wear the hijab. Devout women of the Shia traditionally wear black as do some Sunni women in the Gulf. Some Shia religious leaders also wear a black robe. Mainstream Shia and Sunni women wear thehijab differently. Some Sunni scholars emphasize covering of all body including the face in public whereas some scholars exclude the face from hijab. Shias believe that the hijab must cover around the perimeter of the face and up to the chin.[citation needed] Some Shia women, such as those in Iran and Iraq, use their hand to hold the black chador, in order to cover their faces when in public as Sunnis.
Given names
Shia are sometimes recognizable by their names, which are often derived from the proper names or titles of saints. In particular, the names Ali, Hussein, and Hasan are disproportionately common among Shias, though they may also be used by Sunnis.[25] Umar and Uthman, being the names of caliphs recognized by Sunnis but not Shias, are commonly used as names for Sunnis but are rare for Shias.
Theology
Sunni theology
The Five Pillars of Islam (Arabic: أركان الإسلام) is the term given to the five duties incumbent on every Muslim. These duties are Shahada (profession of faith), Salah (prayers), Zakāt (giving of alms), Sawm (fasting, specifically duringRamadan) and Hajj (pilgrimage to Mecca). These five practices are essential to Sunni Muslims.
Shia theology
The Five Pillars are also accepted as essential rituals and practiced by Shias. Shia theology has two concepts that define religion as a whole. There are Roots of Religion (Usūl al-Dīn) and Branches of Religion (Furu al Din).