Sunni vs Shia

format_quote Originally Posted by Salafiyah

I can't get how people are not getting to the point, the only thing that disbeliever and a believer needs to know is that Shiasm, Sufism and the rest are not from Islam and does not make them Muslims.

There are only three acceptable.

Sahih Al-Bukhari Hadith 8.686 Narrated by Ahdam bin Mudarrab
'Imran bin Hussain said, "The Prophet (S.A.W) said, 'The best of you (people) are my generation, and the second best will be those who will follow them, and then those who will follow the second generation."

I know for sure that Salafi is acceptable as it's from the first three generations.

Qur'an, Sunnah and Hadith.

I don't think if anybody likes your views.

Fanaticism from any sect isn't praiseworthy.

Bottomline is that unity is required more than disunity and detachment.

format_quote Originally Posted by azc

I don't think if anybody likes your views.

Fanaticism from any sect isn't praiseworthy.

Bottomline is that unity is required more than disunity and detachment.

Do you support unity with Shias?

format_quote Originally Posted by ZeeshanParvez

Do you support unity with Shias?

When I was a child I would hear shia suni riots every year in different parts of my state but communal riots between Muslims and non Muslims, demolition of masajid and vandalism, narrowed the differences. Now the situation is that deobandi, ahlehadith, shia etc share the same platform to address the issues of ummah.

Some people don't want to come out of their sectarian ideology. We need to see the issues in broader perspective.

Greetings and peace be with you ZeeshanParvez;

Do you support unity with Shias?

I agree that unity is the best option.

When Shias and Sunni share the same town, they have options, they can fight each other, or ignore each other, or find ways to get on with each other. All towns have similar problems, poverty, homelessness, sick, criminals, lonely etc, these problems affect people of all faiths and no faith.

These problems are often too big for any single group to tackle on their own. So if the Sunni and Shia got together and set up a scheme to help all people in their town who are living in poverty, this would be a start towards unity.

Christians have been working and praying together in our town for many years. Together we have funded and brought together volunteers to set up food banks, a homeless shelter, a debt service, Street Pastors, bereavement counselling, and other schemes. All these schemes are for the benefit of everyone in our town, for people of all faiths and no faith.

Every scheme started with people getting together and praying for a particular need in our town, we have to pray with each other and for each other. These initiatives just seem to blossom after prayer, things seem to happen that surprise me and give me hope.

I have prayed in most of the churches in our town, we recognise our differences, but we are always looking for ways to build bridges. I would love to work and pray with people of all faiths, but there are only Christian places of worship in our town.

In the spirit of building bridges and breaking down barriers.

Eric

I have worked with both, sunnis and shias with no problems. As teacher, I had both in my class and they too studied peacefully together. No riots in class but kind atmosphere. Why we should make problems there where we haven´t them? Because sunnis or shias have killed each others in somewhere? Then we should revenge acts of some others to the people who hadn´t nothing to do with those attacks? Nonsense. It´s just same how far-right activists think about us Muslims in general: if one Muslim has attacked against westerners in some other country, now we all everywhere are his enemies and he can freely attack against us? More nonsense.

Yep, I support unity with every people, regardless of their religion, ethnic backround, political opinions, color of skin or what ever.

format_quote Originally Posted by sister herb

Yep, I support unity with every people, regardless of their religion, ethnic backround, political opinions, color of skin or what ever.

Then you have lots to learn about Islaam. I would spend more time on that.

format_quote Originally Posted by azc

Some people don't want to come out of their sectarian ideology. We need to see the issues in broader perspective.

Are you artazafar from Ummah.com?

format_quote Originally Posted by ZeeshanParvez

Are you artazafar from Ummah.com?

No.

He is my friend.
Coincidently, right now he is sitting with me.

format_quote Originally Posted by ZeeshanParvez

Then you have lots to learn about Islaam. I would spend more time on that.

We all have, specially about mercy and tolerance in religion. And also about humanity.

format_quote Originally Posted by azc

No.

He is my friend.
Coincidently, right now he is sitting with me.

Alright. Your English is vastly better but at the same time that explains your similar views.

Now what was your question again?

format_quote Originally Posted by ZeeshanParvez

Alright. Your English is vastly better but at the same time that explains your similar views.

Now what was your question again?

We are 4 friends and 3 of us have similar views.

Out of curiosity I want to know if you're from Pakistan ?

format_quote Originally Posted by Robrog8999

I'm not Muslim but I am researching it and investigating it. I know very little about the religion as I've discovered. So here's where I'm at....
Sunni's and Shia's.
What's the difference and why all the fighting,killing and controversy between the two?
Please break this down for me.
Much appreciated!

I wish I could say something intelligent here but I am just as perplexed as you are about why all the fighting and hating as the differences are extremely small, but as the saying goes: “the devil is in the details.”

Basically, it all started after Mohammed's death when the crisis of who should take over the leadership of the newly founded religion arose. Shias believed that the Prophet's descendants were the real source of religious guidance but the Sunnis disagreed. Ali, the Prophet’s son-in-law, was killed while praying. Later, his son Hussein died in the Battle of Karbala. To make a long story short, all of Shia's first 11 leaders died violently - most were assassinated (as per Shia belief). The Sunnis, meanwhile, have been following Abu Bakr as the first caliph. He was a very close companion and advisor to Mohammed, and Sunnis believe that he was the most capable for the job. Sunnis also view many practices of the Shia as being very blasphemous, such as the fact that Shia venerate their Imams in a way that is considered "Shirk" (or idolatry) by Sunnis.

People have been disagreeing ever since and accusing one another of being apostates and heretics...
Things have sadly been going downhill from there.

السلام عليكم ورحمة الله وبركاته and Greetings,


The differences between Sunni and Shi'a are neither 'minor differences' nor are they 'extremely small'. On the contrary, they are very great and fundamental. This is to the extent that some of the Shi'a have invented a religion completely different to Islam, holding beliefs that differ from the general assembly of Muslims. They defame the Qur'an, view their Imams as being better than Prophets and impute disbelief to the Companions of the Messenger of Allah صلى الله عليه وسلم , amongst other things. With this destructive doctrine, they have isolated themselves from the rest of the Muslim Ummah and opposed them. One cannot simply turn a blind eye to such misguidance. Muslims need to be absolutely clear about their creed.

format_quote Originally Posted by Eric H

When Shias and Sunni share the same town, they have options, they can fight each other, or ignore each other, or find ways to get on with each other. All towns have similar problems, poverty, homelessness, sick, criminals, lonely etc, these problems affect people of all faiths and no faith.

Tackling poverty and homelessness is a universal aim wherever you are and undoubtedly an important issue. However, let us not get distracted by societal issues when we are discussing doctrinal differences. Reconciliation is about addressing fundamental issues and being honest and open about them.

Christians have been working and praying together in our town for many years. Together we have funded and brought together volunteers to set up food banks, a homeless shelter, a debt service, Street Pastors, bereavement counselling, and other schemes. All these schemes are for the benefit of everyone in our town, for people of all faiths and no faith.

Every scheme started with people getting together and praying for a particular need in our town, we have to pray with each other and for each other. These initiatives just seem to blossom after prayer, things seem to happen that surprise me and give me hope.

Muslims have been praying together locally and on a global scale for hundreds of years, despite coming from all walks of life and differing in their schools of jurisprudence. The people in question though, are those who have opposed the Muslims in fundamental matters. I wonder, Eric, whether you would pray in a church where people are cursing the disciples of Jesus and celebrating their deaths? Or whether you would be so keen to build bridges with people who say they desire harmony but shortly thereafter publish books attacking key figures in Christianity whom you respect more than your own family? It is one thing to set up a food bank or a shelter; it is quite another to 'pray with each other' when the 'other' is openly insulting your faith and filling their books with disgusting beliefs about your religion.

Building bridges is a two-way process. Shi'as do not seem to restrain their malice and hatred against some of the most respected figures in Islam, yet Sunnis have never fallen short in offering due homage and reverence to the Family of the Prophet صلى الله عليه وسلم. The Shi'a set up centres and send propagators for the sake of reconciliation in Sunni countries, whilst the Sunnis of Iran are the biggest and most oppressed minority with many of their basic human rights heavily restricted. They do not even allow Sunni Mosques there, despite allowing churches, synagogues and a Sikh temple. Sunnis have attempted to discuss with the Shi'a, yet, whilst professing to desire harmony between both groups, Shi'a scholars have destroyed the idea of mutual understanding by their own actions and it is clear they are only interested in bringing others closer to their deviated ideology.

On Monday the 5^th of January 2015, the Shi'as attempted a 'Shia – Sunni Unity Week’ in Iran. Whilst touting ‘unity’, they imposed bans on Sunnis performing Friday prayers and organised marches celebrating the assassination of ‘Umar (radiyAllāhu ‘anhu) whilst chanting anti-Sunni rhetoric. It seems that those who are telling us to forget our differences are not familiar with the truth of the aims of these sects and the heretical beliefs they advocate.

I have prayed in most of the churches in our town, we recognise our differences, but we are always looking for ways to build bridges. I would love to work and pray with people of all faiths, but there are only Christian places of worship in our town.

Islam is a very beautiful religion. It does not teach betrayal and hypocrisy where we commend others outwardly for their falsehood whilst inwardly believing differently. Rather, it is our responsibility to share the message of truth and help others attain eternal happiness, and to do so requires honesty and frankness. It is from the nature of a Muslim to be concerned for the welfare of others, not only in this world but in the Hereafter also. Islam is not a passive religion lacking any principle or stand. Rather, it teaches us to enjoin good, forbid evil and repel it to the best of our ability.

Islam is the middle way. It takes a balanced approach towards the issue of differences, recognising that they are of varying types and that there is a distinction between an opinion and the holder of such an opinion. It neither goes to one extreme of overlooking all differences such that the fundamental distinction between belief and disbelief no longer carries any meaning, nor the opposite extreme of allowing minor differences to become an obstacle for unity. It calls for unity upon the true doctrine and cooperation upon righteousness, and to act with justice and balance; but at the same time it warns against those who leave the Path of Guidance and break away from the body of the Muslims. It calls for their abandonment and declares their views as invalid.


Indeed, those who have divided their religion and become sects - you, [O Muhammad], are not [associated] with them in anything. Their affair is only [left] to Allah; then He will inform them about what they used to do. [6: 159]


The One Who commanded the Muslims to unite is the same One Who commanded them to disassociate themselves from those who call on other deities besides Allah. He told us how Ibrahim (Abraham) denied his people because they were worshipping something else alongside Allah. Thus, unity is only with those who acknowledge Tawheed - and there is no greater meaning of One God than this. How is there to be unity between two factions, one that performs prayer facing Makkah and the other that turns its face toward a grave? Between a man who raises his hands to heaven, and one who raises his hands to the graves of his Imams?

Muslims do not subscribe to the concept of praying with all faiths and restricting our differences to an academic level. When the disbelievers, in their ignorance, invited the Messenger of Allah صلى الله عليه وسلم to worship their idols for a year and they would (in turn) worship his God for a year, Allah revealed the following chapter of the Qur'an, commanding His Messenger to disavow himself from their religion completely:


Say, "O disbelievers,

I do not worship what you worship.

Nor are you worshippers of what I worship.

Nor will I be a worshipper of what you worship.

Nor will you be worshippers of what I worship.

For you is your religion, and for me is my religion." [Qur'an: Chapter 109]



As Muslims, we have been warned that differences will arise. But, from the beauty of Islam, the correct creed of the majority of Muslims was not confused even for a day with that of the misguided sects.

Due to the apparent confusion on the issue of Sunni vs Shi'a, I hope to provide some more information on their ideology in subsequent posts so we can all be very clear on this topic إن شاء الله.

Greetings and peace be with you Muhammad my friend; and thank you for your considered response;

The differences between Sunni and Shi'a are neither 'minor differences' nor are they 'extremely small'. On the contrary, they are very great and fundamental.

I have no trouble agreeing with you.

Muslims need to be absolutely clear about their creed.

Absolutely right, we must all strive to be the very best we can.

Tackling poverty and homelessness is a universal aim wherever you are and undoubtedly an important issue.

We can both recognise that working towards the eradication of poverty, as being a noble goal

Reconciliation is about addressing fundamental issues and being honest and open about them.

I am a Christian, and you are a Muslim, so we can never agree on our fundamental differences. But we have choices, we can fight each other, ignore each other or we could try and get on with each other despite our differences. I believe that doing things together like working to help people in poverty, would give us both a profound sense of togetherness.

I wonder, Eric, whether you would pray in a church where people are cursing the disciples of Jesus and celebrating their deaths?

Two weeks ago, at around 3 in the morning, I was out with our Street Pastor team, we were outside our local kebab shop run by Muslims. I can only say that we put up with about half an hour of filth and abuse about God from a couple of guys. It was directed at us, it offended me and it would have offended our Muslim brothers, had they been outside with us.

Other bystanders came up to us and they wanted to hit these abusive guys, but we said no. The people who wanted to protect us from this filth had no religion, but they could see there was no call for us to be treated as we were. If we had not tried to protect these abusive guys, I believe they would have been hit.

One of the abusive guys was so drunk he fell over, we even helped him up, and helped him to get home, and then we prayed for them. We will continue to try and help them, and I believe we will build bridges, we have known them for a few years now.

Building bridges is a two-way process.

I believe that building bridges can start with just one person, if nobody makes the first move, then it never gets started. I believe it is better to keep on trying in the hope the other side will eventually respond in kind.

whilst the Sunnis of Iran are the biggest and most oppressed minority with many of their basic human rights heavily restricted. They do not even allow Sunni Mosques there, despite allowing churches, synagogues and a Sikh temple.

I am so sorry to hear about any suffering. Sadly life is never fair, we have to keep acting in hope that things will improve for our children and grandchildren, even if we do not benefit ourselves.

It seems that those who are telling us to forget our differences are not familiar with the truth of the aims of these sects and the heretical beliefs they advocate.

I think we use our truth to try and change ourselves

It is from the nature of a Muslim to be concerned for the welfare of others, not only in this world but in the Hereafter also.

Amen.

Islam is not a passive religion lacking any principle or stand. Rather, it teaches us to enjoin good, forbid evil and repel it to the best of our ability.

Amen

In the spirit of praying to 'One God'

Eric

بسم الله الرحمن الرحيم

Let us start by outlining some fundamental beliefs of Muslims. The reason for mentioning them is because they are agreed upon by all of the Muslims and their evidences are firmly rooted in Islamic sources. One can open the Qur’an on any page and is likely to find mention of some of these fundamental beliefs. This is important to know, because when we go on to look at some of the beliefs of the Shi’a, we will immediately see the stark contrast and the errors will be manifest إن شاء الله.



INTRODUCING BASIC CONCEPTS


Islam is to testify that there is no deity worthy of worship except Allah and Muhammad is the Messenger of Allah, to establish Salah (prayer), to pay the Zakah, to fast during the month of Ramadhan, and to perform Hajj (pilgrimage). These are the five pillars of Islam.

Islam is to testify that there is none worthy of worship except Allah and that Muhammad is the Messenger of Allah, establishing the prayers, giving the zakat, making the pilgrimage to the House and fasting the month of Ramadhan. These are known as the five pillars of Islam.

Muslims are also required to believe in the following, known as the six pillars of Eemaan:


1) Belief in Allah:
Muslims believe in one, unique, incomparable God, Who has no son or partner, and that none has the right to be worshipped but Him alone. He is the true God, and every other deity is false. He has the most magnificent names and sublime perfect attributes. No one shares His divinity, nor His attributes. In the Quran, God describes Himself:

Say, “He is God, the One. God, to Whom the creatures turn for their needs. He begets not, nor was He begotten, and there is none like Him.” (Quran, 112:1-4)

No one has the right to be invoked, supplicated, prayed to, or shown any act of worship, but God alone.

God alone is the Almighty, the Creator, the Sovereign, and the Sustainer of everything in the whole universe. He manages all affairs. He stands in need of none of His creatures, and all His creatures depend on Him for all that they need. He is the All-Hearing, the All-Seeing, and the All-Knowing.


2) Belief in the Angels:
Muslims believe in the existence of the angels and that they are honoured creatures. The angels worship God alone, obey Him, and act only by His command. Among the angels is Gabriel, who brought down the Quran to Muhammad صلى الله عليه وسلم


3) Belief in God’s Revealed Books:
Muslims believe that Allah revealed Books to His Messengers as proof for mankind and as guidance for them. The last of these books is the Quran, which God revealed to the Prophet Muhammad صلى الله عليه وسلم. God has guaranteed the Quran’s protection from any corruption or distortion. God has said:

Indeed, We have sent down the Quran, and surely We will guard it (from corruption). (Quran, 15:9)

Not one word of its 114 chapters has been changed over the centuries, so that the Qur'an is in every detail the unique and miraculous text, which was revealed to the Prophet Muhammad صلى الله عليه وسلم fourteen centuries ago.


4)Belief in the Prophets and Messengers of God:
Muslims believe in the Prophets and Messengers of God, starting with Adam, including Noah, Abraham, Ishmael, Isaac, Jacob, Moses, and Jesus (peace be upon them all). But God’s final message to man, a reconfirmation of the eternal message, was revealed to the Prophet Muhammad صلى الله عليه وسلم. Muslims believe that Muhammad صلى الله عليه وسلم is the last Prophet sent by God, as God has said:

Muhammad is not the father of any one of your men, but he is the Messenger of God and the last of the prophets... (Quran, 33:40)

Muslims believe that all the Prophets and Messengers were created human beings who had none of the divine qualities of God.


5) Belief in the Day of Judgment:
Muslims believe in the Day of Judgment (the Day of Resurrection) when all people will be resurrected for God’s judgment according to their beliefs and deeds.


6) Belief in Al-Qadar:
Muslims believe in Al-Qadar, which is Divine Predestination, but this belief in Divine Predestination does not mean that human beings do not have freewill. Rather, Muslims believe that God has given human beings freewill. This means that they can choose right or wrong and that they are responsible for their choices.

The belief in Divine Predestination includes belief in four things: 1) God knows everything. He knows what has happened and what will happen. 2) God has recorded all that has happened and all that will happen. 3) Whatever God wills to happen happens, and whatever He wills not to happen does not happen. 4) God is the Creator of everything.





THE SAVED SECT


Differences amongst people is something inevitable, and from the beauty of Islam is that we have been given guidance as to how to deal with such differences.

O you who believe! Obey Allah and obey the Messenger, and those of you who are in authority. If you differ in anything among yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination. [4:59]


This is a command from Allah that in whatever areas the people dispute, whether major or minor areas of the religion, they are required to refer to the Qur'an and Sunnah for judgment concerning these disputes.

The Prophet صلى الله عليه وسلم informed us that the Muslims will split into different sects and he also explained the characteristics of those who will remain upon the truth. The following ahadith shed light on these characteristics:

It was narrated on the authority of Abu Najih al-Irbad bin Sariyah (ra) who said: 'The Messenger of Allah (sas) delivered an admonition that made our hearts fearful and our eyes tearful. We said, "O Messenger of Allah, it is as if this were a farewell sermon, so advise us." He said, "I enjoin you to have Taqwa of Allah and that you listen and obey, even if a slave is made a ruler over you. He among you who lives long enough will see many differences. So for you is to observe my Sunnah and the Sunnah of the rightly-principled and rightly-guided successors, holding on to them with your molar teeth. Beware of newly-introduced matters, for every innovation (bid'ah) is an error.' (Abu Dawud & Al-Tirmidhi)

The Prophet also described them in the following terms: 'My ummah will split into seventy-three sects, all of whom will be in Hell except one group.' They said: Who are they, O Messenger of Allaah? He said: '(Those who follow) that which I and my companions follow.' [Jami` at-Tirmidhi #2641)]

The Prophet (saw) also said: ‘The best of people are my generation, then those who follow them, and then those who follow them.’ [Al-Bukhari #2652-3651-6429-6658 and Muslim #2533]

It was narrated from Mu’aawiyah ibn Abi Sufyaan (may Allaah be pleased with him) that he said: The Messenger of Allaah stood among us and said: “Those who came before you of the people of the Book split into seventy-two sects, and this ummah will split into seventy-three: seventy-two in Hell and one in Paradise, and that is the Jamaa’ah (main body of Muslims).” [Narrated by Abu Dawood (4597) and others]

These ahadith give the concerned researcher a firm awareness that, when differences and innovations arise, the only correct path is the one which adheres to the way of the Prophet and his Companions. This is in line with the verse from the Qur’an,

And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken and drive him into Hell, and evil it is as a destination. [4:115]

Thus, all those who follow the Qur’an, the instructions of the Sunnah and the Ijma’ (consensus) of the Ummah, are part of the Saved Sect. It is, in brief, the Ahlus-Sunnah wal-Jamaa‘ah (the mainstream people of the Sunnah).

The celebrated scholar, Shaykhul Islam ibn Taymiyyah, further clarified the meaning of Ahlus-Sunnah wal-Jamaa‘ah:

The path of Ahlu'l-Sunnah wa'l-Jama'ah is to follow the footsteps of the Prophet inwardly and outwardly, it is to follow the way of the forerunners: the Muhajirun and the Ansar, and it is to follow the Prophet's legacy when he said,

'Hold fast to my Sunnah and the sunnah of the Rightly Guided Caliphs after me. Hold fast to it with the molar teeth. Beware of newly invented matters because every innovation is miguidance.' [Ahmad #17142-17155 and Tirmidhi #2676]

They know that the most truthful words are the words of Allaah and that the best guidance is the guidance of Muhammad . They give preference to the speech of Allaah over the speech of all the different groups of people, and they give precedence to the guidance of Muhammad over the guidance of everyone else. It is because of this that they are called Ahlu'l-Sunnah.[1] They are called Ahlu'l-Jama'ah because the word Jama'ah here refers to unifying, the opposite of which is splitting. This holds true even though the term Jama'ah has become the actual name of the people themselves who have united together. The third fundament is consensus (ijma') which is relied on in matters concerning knowledge and religion.

They use these three fundaments to judge everything that people do of speech and deeds, both inward and outward, which is connected to the religion. The consensus that can be accurately ascertained is that which the Righteous Salaf were upon for after then, differences increased and the nation spread.

[1] The author, Majmu' Fatawa, vol.3, pg. 347, said that they were called Ahlu'l-Sunnah because, 'They do not have anyone that they follow, i.e. follow rigidly and unswervingly, save the Messenger of Allaah . They have the most knowledge of his statements and his conditions. They are the most stringent in discerning the weak from the authentic. Their Imams have deep understanding of them and they fully understand their meanings. They closely follow them in terms of believing them, following them and loving them. They show allegiance to those who show allegiance to (his words and states) and enmity to those who oppose them...'
[The Creed of Al-Wasitiyyah by Shaykhul Islam ibn Taymiyyah, translated by Abu Rumaysah p.113-114]

The term Ahlus-Sunnah wal-Jamaa‘ah was not an alien concept invented later:

Some people may think that there is a difference between the common name "Muslim" and other names that, when mentioned, pinpoint a specific feature with which a particular group is distinguished from others, like, for instance, Ahlul-Hadeeth, Ahlul-Athar, and Ahlus-Sunnah wal-Jamaa‘ah. The last name came to exist when religious innovations such as Tashayyu‘ (profession of Shiism) and the Qadariyyah and Khawaarij sects emerged at a time near the end of the era of the Companions. The noble companion, ‘Abdullaah Ibn ‘Abbaas was the first to use the term Ahlus-Sunnah wal-Jamaa‘ah within his interpretation of the verse wherein Allaah The Almighty Says (what means): {On the Day [some] faces will turn white and [some] faces will turn black.} [Quran 3:106]

He said that those whose faces will turn white are the followers of the Sunnah, and those whose faces will turn black are the people of religious innovations.

This expression was meant to outline the greatest features that distinguish the followers of the Sunnah, which are their adherence to the way of the Prophet , in word and deed; holding fast to the Muslim community and never being divided; and never disobeying anyone whose obedience has been made obligatory on them. These features distinguished the followers of the Sunnah from the Khawaarij sect, whereas the other sects mostly differed with the followers of the Sunnah in the first feature.
http://www.islamweb.net/emainpage/in...atwaId&Id=2496

Imaam Ahmad said in the opening of his treatise Usool us-Sunnah:

The foundational principles of the Sunnah with us are: Holding fast to what the Companions of the Messenger of Allaah were upon. Taking them [and their way] as a model to be followed. The abandonment of innovations, and every innovation is misguidance. The abandonment of controversies and the abandonment of sitting with the people of ahwaa (desires).

Imaam Al-Barbahaaree (d. 329H) said in his Sharh us-Sunnah:

And the foundation upon which the Jamaa'ah (united body of Muslims) is built, is the Companions of Muhammad (sallallaahu alayhi wasallam), and may Allaah have mercy upon them all, they are Ahl us-Sunnah wal-Jamaa'ah. So whoever does not take from them, then he is strayed and innovated, and every innovation is misguidance, and misguidance and its people are in the Hellfire.

In the words of Dr. Abdul Rahman Dimashqiah, ‘The word sunni has always symbolized a commitment to following the Sunnah of the Prophet, rather than the traditional loyalties of any particular group. No one can rightly be called "Sunni" except someone who is committed, above everything else, to following the guidance of the Prophet's example in every way.’ (A Calm Dialogue between Sunni and Shia, p. 23-25)

THE WORD SHI'AH


Islam is a means of uniting this nation upon the truth, not a means of dividing them into sects and parties. In the era of the Prophet صلى الله عليه وسلم, there was no mention of Shīʿah; there was only one theology and that was Islam. The Companions were all one group and there was mutual love and affection between all of them, including ‘Ali and all of the Prophet’s household. There were no Shīʿah in the era of Abū Bakr, ʿUmar and ʿUthmān رضىي الله عنهم. According to Ibn Taymiyyah, 'during the khilāfah of Abū Bakr and ʿUmar رضي الله عنهما, there were no such people who were referred to as Shīʿah, and the word Shīʿah was not attached to any person’s name.' (Minhāj al-Sunnah 2/64).

In fact, records of the initial periods of Islamic history refer to the word Shīʿah in no other sense besides its literal meaning, i.e. helping and following. We find this word being used in the document of the arbitration between ʿAlī and Muʿāwiyah رضي الله عنهما. It is used therein for the supporters of both these luminaries and it is not confined to the supporters of ʿAlī رضي الله عنه. Below is an excerpt from this document:

This is the settlement upon which ʿAlī ibn Abī Ṭālib, Muʿāwiyah ibn Abī Sufyān and their followers (Shīʿah) have agreed upon… (amongst which is that) ʿAlī and his followers (Shīʿah) have chosen ʿAbd Allāh ibn Qays, whilst Muʿāwiyah and his supporters (Shīʿah) have chosen ʿAmr ibn al-ʿĀṣ… If any of these intermediaries happen to pass away, then the respective group of supporters (Shīʿah) and helpers will have the right to replace him with a person of their choice… If one of the leaders passes away before the fixed time in this matter, then his supporters (Shīʿah) will have the right to replace him with one whose justice pleases them. [Al-Dīnwarī: Al-Akhbār al-Ṭiwāl pg. 194-196. Refer to Tārīkh al-Ṭabarī 5/53-54, Muḥammad Ḥamīd Allah: Majmūʿat al-Wathā’iq al-Siyāsiyyah pg. 281-282]

Another historical report which proves the argument is the incident when Muʿāwiyah رضي الله عنه sent Busr ibn Arṭāt towards Yemen saying:

Carry on until you reach Ṣanʿā, as we have supporters (Shīʿah) there. (Tārīkh al-Yaʿqūbī 2/197)

Some of the scholars of the Shīʿah were forced to accept this reality; their Ayatollah and mujtahid of his time, Muḥammad Ḥusayn Āl Kāshif al-Ghiṭā says:

There was no scope in that era (the eras of Abū Bakr and ʿUmar رضي الله عنهما) for the Shīʿah to make an appearance, as Islam was upon its correct methodology and path. (Aṣl al-Shīʿah pg. 48)

Thus, it has been proven that until that era, the word Shīʿah was not confined to ʿAlī رضي الله عنه. It seems as if the claimants of Shīʿism did not physically gather and adopt this name formally, to distinguish themselves from the rest until the martyrdom of ʿAlī رضي الله عنه — as stated by some, or the martyrdom of Ḥusayn — as stated by others.


Dr. Abdul Rahman Dimashqiah writes:

Shias prefer to describe themselves with the word shia, which indicates exclusive and sectarian mentality, to the word "Sunnah" which indicates following a constant method among all Muslims, and means to act according to the Prophet's Tradition. [This is despite the fact that ]Shia sources, as well, stress the importance of following the Prophet's Sunnah. Al-Kulayni says in his book, Al-Kâfî that whoever rejects anything from the Book of Allah or the Sunnah of His Prophet has declared his disbelief in Islam. (Al-Kulaynî, Al-Usûl min Al-Kâfî, 1:59, 70.)

The word shia was first used as a description for the two factions that arose because of the dispute between `Ali and Mu`awiyah. These were known as the "shia," or faction of `Ali and the "shia" of Mu`awiyah, in the sense of supporters. The term should have fallen out of use once the conflict between them was resolved.

The word shia applies today to a group who are independent of the Sunnis in terms of doctrines, jurisprudence, principles of Islamic jurisprudence, and the way of understanding Islam. The original "shia of `Ali" were in fact Sunnis in terms of doctrine and religion. (A Calm Dialogue between Sunni and Shia, p. 24)

SHI'ISM AS A CHANGING SET OF BELIEFS


Shīʿism as a separate ideology and set of beliefs did not come into being all of a sudden. It went through different stages and transformed over a period of time. Shīʿī beliefs are constantly changed and modified. This is why the Shīʿah of the first century have almost nothing in common with those who succeeded them. In the first century, Shīʿah were those who believed that ʿAlī رضي الله عنه deserved precedence over ʿUthmān رضي الله عنه. Ibn Taymiyyah stated that the former Shīʿah, who lived during the khilāfah of ʿAlī رضي الله عنه, would grant precedence to Abū Bakr and ʿUmar رضي الله عنهما. (Minhāj al-Sunnah 2/60).

Sharīk ibn ʿAbd Allāh — who was considered a Shīʿī — refused to refer to those who grant precedence to ʿAlī over Abū Bakr and ʿUmar رضىي الله عنهم as Shīʿah. He knew that this belief was in stark contradiction to that which was unambiguously and undeniably established from ʿAlī رضي الله عنه, since Tashayyuʿ means “obedience and support”, not opposition and disregard (for the opinions of the one who is to be followed). He is quoted to have said, “yes, whoever says otherwise is not a Shīʿī. By the oath of Allah, ʿAlī ascended these steps and then announced, ‘listen well! Indeed the best of this ummah after its Nabī is Abū Bakr and thereafter ʿUmar!’ Thus, how can we reject his statement and belie him? By the oath of Allah, he was not a liar!” (Minhāj al-Sunnah 1/7-8).


Ibn Baṭṭah reports from his teacher, who was well-known as Abū al-ʿAbbās ibn Masrūq:

Reported to us by Muḥammad ibn Ḥumayd — Jarīr —Sufyān — from ʿAbd Allāh ibn Ziyād ibn Jadīr who said, “Abū Isḥāq al-Subayʿī came to Kūfah, so Shimr ibn ʿAṭiyyah said to us, ‘go to him!’ Thereupon we went to sit with him and they began speaking. Abū Isḥāq said: When I left Kūfah, not a single soul doubted the virtue of Abū Bakr and ʿUmar رضي الله عنهما and that they should be granted precedence. This time when I came they saying this and that and I do not know, by the oath of Allah, what they are saying! (Al-Muntaqā pg. 360)

Muḥibb al-Dīn al-Khaṭīb explains:

This is clear historical evidence which highlights the transformation of Shīʿism. Abū Isḥāq al-Subayʿī was the leading and most prominent scholar of Kūfah. He was born during the khilāfah of ʿUthmān رضي الله عنه (three years before he was martyred) and he lived until the year 127 A.H. He was still a child during the Khilāfah of ʿAlī رضي الله عنه. He spoke about himself saying, “my father lifted me up so I could see ʿAlī ibn Abī Ṭālib delivering a sermon. The hair of his head and beard was white.”… (Ḥāshiyat al-Muntaqā pg. 360-361)

Layth ibn Abī Salīm said: I met the very first group of Shīʿah. They would not grant superiority to anyone over Abū Bakr and ʿUmar. (Al-Muntaqā pg. 360-361)


Dr. Abdul Rahman Dimashqiah writes:

The conflict between `Ali and Mu`awiyah was purely political, yet afterwards it began to take the form of doctrinal deviations. The Shias finally formed an independent sect and split themselves away from the main body of the Muslims. They developed their own approaches to the study of the principles and branches of the Sharî`ah, Fiqh, Creed, and rules of inheritance.

However, was the conflict between `Ali and Mu`awiyah about these things? Or Did both parties share a single belief they both had taken from the Prophet?... (A Calm Dialogue between Sunni and Shia, p. 64)

The Shi'a were not all the same:

...Although this was the basis of their position, the Shi‘a were not all the same. Some were excessive in their esteem for ‘Ali and his descendants and some were more balanced. The balanced ones were content to prefer ‘Ali to the other Companions without declaring anyone an unbeliever, whereas the excessive sects of the Shi‘a elevated ‘Ali to the rank of prophethood and some of them even went so far as to deify him. Some of them claimed that God was incarnate in the Imams, ‘Ali and his sons, espousing a doctrine similar to Christian incarnation. Some of them believed that every Imam had divinity incarnate in him which then transmigrated to the next Imam.
https://notesonshiism.wordpress.com/...ins-of-shiism/

Another aspect which illustrates the evolving nature of Shi’ism is differences in how the term has been defined by Shi’i scholars themselves. The definition of the word Shīʿah in the most important and the earliest book of the Shīʿah regarding sects mentions, ‘…The Shīʿah of ʿAlī were known for confining themselves to him and claiming his Imāmah…’ (Al-Maqālāt wa l-Firaq pg. 15)

This definition was given by Al-Qummī, a great and very knowledgeable scholar according to the Shīʿah. He authored many books and he is considered reliable by them. His definition does not indicate towards any core beliefs and principles of the Shīʿah, such as the belief that ʿAlī and his sons رضىي الله عنهم were divinely appointed or the condition of the belief in infallibility (the only mention of their beliefs is the words “the Imāmah of ʿAlī”). The Ithnā ʿAshariyyah (Twelver Shi’a) do not accept this as the correct definition of Shīʿism, even though al-Qummī and al-Nowbakhtī (another Shi’i scholar who agreed with his definition) were of the Ithnā ʿAshariyyah.

The Ithnā ʿAshariyyah (Twelver Shi’a) do not accept that merely believing that Ali was superior to everyone else is enough to be called a Shīʿī. It is incumbent, according to them, to believe that he was divinely appointed as the khalīfah and that this began as soon as the Prophet صلى الله عليه وسلم passed away. It is for this very reason that their scholars, al-Ṭūsī and al-Mufīd, excluded some of the Zaydiyyah from the boundaries of Shīʿism.

Indeed, their number of sects is an outstanding calamity for the Shi'a. After the death of each of their Imāms, a new set of sects emerged, and each sect had a unique methodology by which they would appoint the next Imām. Similarly, each sect would invent a unique set of beliefs and thereafter claim that they alone were on the correct path.



ORIGINS OF SHI'ISM

How did the mere granting of precedence to ʿAlī turn into claims that he was divinely appointed and infallible? Many classical and modern-day researchers have insisted that the foundation and the first brick in the building of Shīʿism was a Jew by the name of Abdullah ibn Saba', who portrayed himself to be a Muslim. Ibn Taymiyyah, for example, is of the view that Abdullah ibn Saba’ was the first person to claim that ʿAlī was infallible and his appointment to Imāmah was divine. He wished to pollute Islam, just as Paulus polluted Christianity. (Majmūʿ Fatāwā 4/518). His motive was the destruction and eradication of Islam, which he intended to achieve by creating disunity and sowing discord amongst the Muslims.

It is also admitted in the books of the Shīʿah that Ibn Saba’ was the first person to claim that ʿAlī رضي الله عنه was divinely appointed, he will be reincarnated and he was also the first person to revile the first three khulafā’ and the Companions of Rasūlullāh صلى الله عليه وسلم. These are ideas and beliefs which later became the foundation of Shīʿism, as they, as well as other beliefs were given the form of narrations and aḥādīth and they were falsely, deceptively and shamelessly attributed to the Ahl al-Bayt. This duped many of the ignorant masses, non-Arabs and others into accepting them.

Al-Kashshī, who is regarded by the Shi’ah as reliable and well-versed with narrations and narrators, reports six narrations regarding Ibn Saba’ in his famous book Rijāl al-Kashshī. This book is the oldest and most reliable book of the Shīʿah on the science of narrators. Those narrations imply that Ibn Saba’ claimed nubuwwah and that Amīr al-Mu’minīn is Allah — Allah is exalted and pure of these allegations! (Rijāl al-Kashshī pg. 106-108, 305)


Dr. Nasir al-Qaffari writes,

… These are the most important beliefs of the Shīʿah, which were traced immediately after the martyrdom of ʿUthmān رضي الله عنه, in the era of ʿAlī رضي الله عنه . However, they were not accepted in the form of a set of beliefs by any specific and known sect. In fact, he Saba’iyyah did not raise their heads, except that ʿAlī رضي الله عنه fought against them.

Unfortunately, the events that took place after this (the Battle of Ṣiffīn, the incident of the arbitration that followed it, the assassination of ʿAlī رضي الله عنه and the killing of Ḥusayn رضي الله عنه created a perfect environment for these ideas to be propagated and kept up by a specific group and sect. All of these incidents stirred up the emotions of people and prompted them to support the Ahl al-Bayt. Therefore, the idea of supporting ʿAlī رضي الله عنه and his household began penetrating the hearts of people, but it was then hijacked and misused by all those who wanted to destroy Islam, whether they were irreligious, hypocrites or satanic. In this manner, the infiltration of foreign ideas and beliefs into the Muslims took place, all under the guise of support for ʿAlī رضي الله عنه, as it was the easiest path. Thereafter, with the passing of time, this innovation began spreading and its danger thereof was intensified, as Ibn Saba’ now had many successors…

Among their ‘achievements’ thereafter was that they split the ranks of the ummah and they managed to achieve, through plotting and planning, that which they failed to achieve by means of weapons and arms. Shīʿism was the realisation of the dream of all those who longed for the downfall of Islam and conspired against it. This is why it also attracted many conspirators of other religions. Once they managed to form a sect, they began laying down the ‘inspired and revealed’ principles of their religion, and they attributed it to Islam. (A Comprehensive Study of the Shi'ah Creed, p. 99-101)

He also adds an important clarification:

It is important to take note that the strong link between the inception of Shīʿism and Ibn Saba’ are confined to the extremist Shīʿah (who are the majority in this era). As for the moderate Shīʿism which merely grants precedence to ʿAlī رضي الله عنه and this type of beliefs, this was not started by the irreligious ones, as opposed to the sect that claims he was divinely appointed and he was infallible.

Some have stated that Shi’ism has Persian origins, whilst others say it was the home of old Asian beliefs such as Buddhism. There are other views as well. Ibn Taymiyyah accurately stated that those who claim to be adherents of Shīʿism composed their religion from the beliefs of the Persians, Romans, Greeks, Christians, Jews and others. They added all of these to Shīʿism. Thereafter, he says that this is the realisation of the information passed on to us by Nabī صلى الله عليه وسلم, that this ummah will follow in the footsteps of the people before them, and he quotes the relative aḥādīth. He says that this the exact condition of the Shīʿah. (Minhāj al-Sunnah 4/147)

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KEY POINTS

The terms Sunni and Ahlus-Sunnah wal-Jama'ah refer to an ascription to the Sunnah, the very thing the Prophet صلى الله عليه وسلم commanded us to follow and highlighted as a distinguishing feature of the saved sect. We find the terms 'Sunnah' and 'Jama'ah' in the actual words of the Prophet صلى الله عليه وسلم. The theology of this group is the same as that of the Prophet صلى الله عليه وسلم and his Companions, which was perfected in his lifetime.

In contrast, the concept of Shi’ism did not arise until many years after the death of the Prophet صلى الله عليه وسلم. It was/is a constantly changing theology and one which, as we shall see إن شاء الله, bears little resemblance to that of the Prophet صلى الله عليه وسلم and his Companions.



More information about Abdullah ibn Saba':
[Sectarian Article] Shee'ahs - Is Abdullah bin Sabaa a Myth?
http://www.twelvershia.net/2013/05/3...ionable-truth/
https://notesonshiism.wordpress.com/...ins-of-shiism/