The Multi-Faced Sunni Insurgency: A Personal Reflection - Essay Example

The Role of Job’s Friends Religion and theology Introduction Both Shi’a and Sunni partake of the most fundamental of Islamic beliefs, teachings and articles of faith. The differences between the two divisions in Islam were propounded by political reasons, in lieu of spiritual ones. The historical disagreement between Shi’a and Sunni Muslims sprung up after the death of Prophet Muhammad. This difference basically stemmed from varying opinions on who was to succeed the Prophet in guiding and leading the ummah (the Islamic community). The Sunnis comprised the larger group and emphasized that the first four caliphs (Abu Bakr as-Saddiq, Uthman ibn Affan, Umar ibn al-Khattab and Ali ibn Abi Talib) and their successors legitimately took Muhammad’s place as the leaders of Islam. Other caliphs who succeeded the four until the fall of the Ottoman Empire are also seen as legitimate occupiers of the portfolio. Being the majority population, the Sunni makes up for 85% of Muslims, around the world. The Shi’a on the other hand has other subdivisions within it. The main groups that exist under the Shi’a umbrella are Isma’iliyyah (the Seveners), Zaydiyyah (Fivers) and the Imamiyyah (Twelvers). The Shi’a strictly believes that only the heirs of the fourth caliph Ali are Muhammad’s legitimate successors. Shi’a populations can be found in Iran, Iraq, Bahrain, Syria, Yemen and Lebanon. The Shi’a calls the successors of Ali, the Imam. This group rejects the notion that the Imam is to be solely a political leader, but hold that the Imam is also a literal manifestation of God. The Imam is also held as being infallible, sinless and true illuminators. For this, the Shi’a refers to the Imam as the masaum, meaning that the Imam is free from sin or error. It is against this backdrop that the Shi’a venerates Imams as saints. Shi’a Muslims also perform pilgrimage to Imams’ shrines and tombs as a way of invoking divine intervention1. On the converse, Sunni Muslims repudiate the standpoint above, charging that there is no ground for having a hereditary privileged class of religious leaders. Because of this standpoint, it follows logically that there is no basis for seeking intercession from saints, or venerating the saints. Sunni Muslims and scholars contend that leadership of the ummah cannot be taken as a birthright, but a value or privilege that is earned. The crux of the matter above is the issue of lineage. Whereas the Shi’a believes that leadership should be based on Muhammad’s lineage, the Sunni maintains a contrary opinion. The reason why the Shi’a emphasizes the validity of Ali bin Abu Talib’s leadership is that Ali was Muhammad’s cousin and son-in-law. Thus, whereas the Shi’a recognizes leadership of Imams whom they deem as having been appointed by Muhammad or Allah himself, the Sunni recognizes the sanctity of elected leadership. Actually, the word Shi’a has its origin in the phrase Shi’a-t-Ali, meaning the party of Ali. This group was also known as the people of Muhammad’s household2. The Sunni and Shi’a also consider different religious texts and practices. Unlike the Sunni, the Shi’a rejects traditions such as the Hadith. Because of this, the Shi’a does not adhere to religious practices that are based on the Hadith, since the Hadith comprises testimonies of individuals who were basically Muhammad’s companions. The crux of the matter herein is that Shi’a Muslims lowly regard some companions of Muhammad because of some of their actions, positions and speeches during the formative years of squabbles over leadership in the Muslim community. Traditions have it that Aisha, Umar ibn Al Khattab and Abu Bakr narrated in traditions such as the Hadith, about Muhammad’s spiritual practices and life in a way that was seen to vilify Muhammad and even Ali, later on. Shi’a Muslims do not accept Sunni hadiths unless they appear in Shi’a sources and mythology. The Shi’a consider passages alluded to Ahl al-Bayt as not having been attributed to Muhammad as the rest of hadiths. Contrary to the development above, Sunni Muslims have no problem with the traditions and recounting by Muhammad’s companions. This means that Sunni Muslims ascribe to religious practices that are based on religious traditions. These differences in religious practices touch on the detailed aspects of religious life such as prayer, pilgrimage, the issuance of zakkat (alms) and fasting. Scholars such as Galbraith divulge that the Sunnis and Shiites differ on matters touching the end of things, particularly the Mahdi. Both Shi’a and Sunni Muslims believe that the Mahdi will emerge at the end of times as the herald of just and perfect Islamic world. Shi’a Muslims, particularly the Twelvers believe that the Mahdi will be the twelfth Imam, Muhammad al-Mahdi. In regard to this, the Shiites believe that the Mahdi will return from the Occultation, from whence God had been hiding him since 874 AD. On the contrary, the Sunnis believe that the Mahdi will have the name Muhammad and also be a descendent of Muhammad. Sunnis also believe that the Mahdi will revive the Islamic faith and will therefore not be connected to the bringing about of the golden age or the end of the world3. On one hand, mainstream Sunnism is emphatic on the Shariah Law. On the other hand, the Shi’a place emphasis on the need for Ijtihad, alongside the call for Shariah Law and the dictates in the Quran. The differences between Shi’a and Sunni Muslims also boil over into prayer. The Shi’as place their forehead on a fragment of naturally occurring material such as sand from Karbala, a clay tablet or just common earth. Conversely, Sunnis place their heads on a prayer mat when prostrating in prayer. The Shiites also do their prayers back-to-back, so that at times, they may pray twice, consecutively. This may leave the Shiite praying five times daily, albeit with a very small break in between the prayer sessions. Likewise, unlike Sunnis who clasp their hands and cross their arms in prayer, Shiites place their hands on their sides in prayer. Again, mainstream Sunni and Shi’a women wear hijab differently. Specifically, Shiites believe that the hijab must cover the face down to the chin. It is against this backdrop that in Iran and Iraq, Shi’a women hold their black chador to cover their faces when speaking in public. Sunni Muslims and scholars nevertheless hold two opinions regarding this matter. While some Sunnis are emphatic on the need for the woman to cover her entire body including the face when in public places, some exempt the face from hijab. Interestingly, Shi’a permits fixed-term temporary marriage, known as Nikah muta’h. Sunni Muslims in contrast see this arrangement as a planned and licensed fornication. However, the Sunni also have the Misyar. A Misyar marriage absolves the man from taking financial responsibility over the woman, based on the woman’s volition. In this case, the man is able to divorce the woman at his convenience4. Yukleyen and Karahan contend that the difference between Shiites and Sunnis can also be seen in the names that the two groups use. The Shiites often use names that are titles or proper names of saints. Specifically, names such as Hussein, Ali, Hassan and Muhammad are inordinately ubiquitous among the Shi’a. Likewise, Shi’a Muslims who descend from Muhammad through Fatimah (Muhammad’s daughter) carry the title Sayyid in their names. At the same time, since Umar and Usman are readily recognized as caliphs by the Sunnis as opposed to the Shiites, their names readily feature among the Sunnis than Shiites5. Sunni and Shi’a theology also somewhat differ. In Sunni theology, there is a strong and unrelenting emphasis on the Five Pillars of Islam, as chief duties that are incumbent upon Muslims. These duties comprise the profession of faith, prayers, fasting, giving of alms and pilgrimage to Mecca. The Shi’a on the other hand stresses on two concepts as the summation of religion- the branches and roots of religion. Nevertheless, the Shi’a also recognizes the Five Pillars as essential rituals and religious practices. Conclusion Despite the differences that exist between the Shi’a and the Sunni, the two groups share a strong bond of commonality as Muslims. This aspect of commonality is underscored by their sharing in the most fundamental Islamic articles of faith and beliefs. Thus, when Muslims meet, they readily see themselves as brothers in the faith, and not as Shiites or Sunnis. Bibliography Dawisha, Adeed. “The Unraveling of Iraq: Ethno-sectarian Preferences and State Performance in Historical Perspective.” Middle East Journal 62 no. 2 (2008): 219-230. Duffy, Michael & Ghosh, Bobby. “Dithering, Division And The Damage Done.” Time 169 no. 12 (2011): 45-45. Galbraith, Peter. “The Great Divide.” Time 168 no. 20 (2006): 30-31. Karam, Salam. “The Multi-faced Sunni Insurgency: A Personal Reflection.” Civil Wars 9 no. 1 (2007): 87-105. Yukleyen, Ahmet & Karahan, Gokhan. “Religious Schism or Synthesis?” Public Choice 142 no. 3-4 (2010): 465-69. Read More