Shia, Sunni and The Exploitation of Faith
Introduction
In this article we will look at some of the basis of Islam as they relate to the two main branches within Islam - Shi`a and Sunni. We will also draw references to the position of the two sects regarding the potential corruption and political exploitation of faith. This article is structured in a point-wise format. Each point gives a one-line summary of what will be discussed in the paragraphs that follow.
1) Islam has a stance on everything:
The guidance of Islam encompasses everything that falls under the umbrella of reality. This means that Islam has comprehensive views on matters related to life and hereafter - Family life, social setup, education, financial system, politics, justice, crime and punishment, ethics, morals, worship, rights and responsibilities, war and peace - Islam provides rules and guidance for everything that is required to live a successful life. This completeness of Islam is unique and no other single system (religious or secular) can claim to cover all aspects of life and death. This is why it is commonly said that "Islam is a complete code of life".
In this article we will look at some of the basis of Islam as they relate to the two main branches within Islam - Shi`a and Sunni. We will also draw references to the position of the two sects regarding the potential corruption and political exploitation of faith. This article is structured in a point-wise format. Each point gives a one-line summary of what will be discussed in the paragraphs that follow.
1) Islam has a stance on everything:
The guidance of Islam encompasses everything that falls under the umbrella of reality. This means that Islam has comprehensive views on matters related to life and hereafter - Family life, social setup, education, financial system, politics, justice, crime and punishment, ethics, morals, worship, rights and responsibilities, war and peace - Islam provides rules and guidance for everything that is required to live a successful life. This completeness of Islam is unique and no other single system (religious or secular) can claim to cover all aspects of life and death. This is why it is commonly said that "Islam is a complete code of life".
2) The rules and stances of Islam are based on Justice:
Justice is a recurring theme in the Holy Qur'aan. The rules of Islam are applicable to everything and everyone (not just Muslims). Among the five Usool al Deen (Branches of faith), Tawheed (Oneness of Allah) is immediately followed by `Adl (justice). When the Qur'aan talks about Justice, it includes non-Muslims - It includes humanity. The very purpose of sending prophets was to establish justice on earth. As a sample, we are presenting four verses (there is many more) from the Qur'aan related to justice.
Justice is a recurring theme in the Holy Qur'aan. The rules of Islam are applicable to everything and everyone (not just Muslims). Among the five Usool al Deen (Branches of faith), Tawheed (Oneness of Allah) is immediately followed by `Adl (justice). When the Qur'aan talks about Justice, it includes non-Muslims - It includes humanity. The very purpose of sending prophets was to establish justice on earth. As a sample, we are presenting four verses (there is many more) from the Qur'aan related to justice.
We have already sent Our messengers with clear evidences and sent down with them the Scripture and the balance that the people may maintain [their affairs] in justice [Al-Qur'aan 57:25]
I believe in whatever Book Allah has sent down. I have been commanded to do justice among you. [Al-Qur'aan 42:15]
(They are fond of) listening to falsehood, of devouring anything forbidden. If they do come to you, either judge between them, or decline to interfere. If you decline, they cannot hurt you in the least. If you judge, judge between them with fairness. For Allah loves those who judge with fairness. [Al-Qur'aan 5:42]
O you who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety. [Al-Qur'aan 5:8]
The holy prophet and his pure household demonstrated an amazing level of justice in their lives. The successor to the prophet and the first of the twelve infallible Imams (the fourth caliph from Sunni perspective), `Ali ibn Abi Taalib was an embodiment of justice. He reveals his perfect adherence to justice in his own words:
By Allah, even if I am given all the domains of the seven (stars) with all that exists under the skies in order that I may disobey Allah to the extent of snatching one grain of barley from an ant I would not do it. [Nahjul Balaghah, Sermon 223]
3) Islam rates compassion above justice:
The only condition under which Islam approves of justice not being practiced is when compassion overtakes it. In many cases, compassion is preferred over justice.
The only condition under which Islam approves of justice not being practiced is when compassion overtakes it. In many cases, compassion is preferred over justice.
Who spend [in the cause of Allah] during ease and hardship and who restrain anger and who pardon the people - and Allah loves the doers of good [Al-Qur'aan 3:1314]
O you who have believed, indeed, among your wives and your children are enemies to you, so beware of them. But if you pardon and overlook and forgive - then indeed, Allah is Forgiving and Merciful. [Al-Qur'aan 64:14]
O you who have believed, indeed, among your wives and your children are enemies to you, so beware of them. But if you pardon and overlook and forgive - then indeed, Allah is Forgiving and Merciful. [Al-Qur'aan 64:14]
And you will still observe deceit among them, except a few of them. But pardon them and overlook [their misdeeds]. Indeed, Allah loves the doers of good. [Al-Qur'aan 5:13]
The prophet and his infallible successors demonstrated a level of compassion, the like of which was unheard of before them and has rarely, if at all been seen ever since. The following words of the prophet summarize several aspects of his life and show his compassionate decision-making in spite of possessing authority, and the power to take a just revenge. He provided amnesty to the people of his homeland (Makkah) in the following words:
"You have been my very unreasonable countrymen. You refuted my prophet-hood and turned me out of my house. And when I took refuge in a far-off place, you rose to fight against me. However, in spite of all these crimes of yours, I forgive all of you and make you free and declare that you may go after the pursuits of your life." [1]
The lives of the successors of the prophets, the infallible imams are similarly dotted with examples of pardon [For details see Examples of pardons made by the Prophet and the Imams].
"You have been my very unreasonable countrymen. You refuted my prophet-hood and turned me out of my house. And when I took refuge in a far-off place, you rose to fight against me. However, in spite of all these crimes of yours, I forgive all of you and make you free and declare that you may go after the pursuits of your life." [1]
The lives of the successors of the prophets, the infallible imams are similarly dotted with examples of pardon [For details see Examples of pardons made by the Prophet and the Imams].
4) Islam's depth and adherence to justice and compassion are exploitable:
A deviant Muslim may have an opinion based on their personal desires, cultural practices or some other motivation. In order to seek support and justification for their opinion, they may ascribe it to Islam. This way, they are attempting to "certify" it as being comprehensive, just and compassionate. This is not something which can be done with other systems (political, religious or other) because there may not even be a system having a concrete stance on the opinion.
For example, Islam has a specific dress code. A person may claim that their cultural dress is actually the dress code emphasized by Islam and this way they would try to campaign for it. Similarly, Islam has a judicial system, and someone may advocate for a judicial system that they want by calling it Islamic.
5) Islam protects itself from corruption and exploitation through a built-in system:
The discussion in point 4 makes it clear that Islam is inherently prone to corruption and exploitation. This vulnerability mandates a robust system that can prevent the religion from becoming a tool in the hands of tyrants. Islam provides this protection in the form of Imamah (Divine Leadership).
Prophet Muhammad was the last in a series of messengers (including Adam, Abraham, Moses and Jesus) sent by God to deliver the divine message. The finalization of prophet hood is immediately followed by Divine Leadership - After the demise of the prophet, religious authority is reserved for 12 divinely chosen infallible individuals (Imams). The first of which was Imam 'Ali and the twelfth is the promised Mahdi who is currently in occultation, and will reappear (with Jesus along side him as his deputy and aid).
The prophet foretold the coming of the twelve Imams, mentioned them by their names, and repeatedly announced the authority which Imam 'Ali would have over the Muslims after his demise [For details see Imamate, The Vicegerency of the Prophet]
All of this implies, that a stance related to Islam (for example, the interpretation of a verse of the Holy Qur'aan) can only be accepted if it does not contradict the views and teachings of the twelve Imams. The fourteen infallibles (The prophet, his daughter and 'Ali's wife Fatima, and the twelve Imams) are the only source of Islamic law; period.
A deviant Muslim may have an opinion based on their personal desires, cultural practices or some other motivation. In order to seek support and justification for their opinion, they may ascribe it to Islam. This way, they are attempting to "certify" it as being comprehensive, just and compassionate. This is not something which can be done with other systems (political, religious or other) because there may not even be a system having a concrete stance on the opinion.
For example, Islam has a specific dress code. A person may claim that their cultural dress is actually the dress code emphasized by Islam and this way they would try to campaign for it. Similarly, Islam has a judicial system, and someone may advocate for a judicial system that they want by calling it Islamic.
5) Islam protects itself from corruption and exploitation through a built-in system:
The discussion in point 4 makes it clear that Islam is inherently prone to corruption and exploitation. This vulnerability mandates a robust system that can prevent the religion from becoming a tool in the hands of tyrants. Islam provides this protection in the form of Imamah (Divine Leadership).
Prophet Muhammad was the last in a series of messengers (including Adam, Abraham, Moses and Jesus) sent by God to deliver the divine message. The finalization of prophet hood is immediately followed by Divine Leadership - After the demise of the prophet, religious authority is reserved for 12 divinely chosen infallible individuals (Imams). The first of which was Imam 'Ali and the twelfth is the promised Mahdi who is currently in occultation, and will reappear (with Jesus along side him as his deputy and aid).
The prophet foretold the coming of the twelve Imams, mentioned them by their names, and repeatedly announced the authority which Imam 'Ali would have over the Muslims after his demise [For details see Imamate, The Vicegerency of the Prophet]
All of this implies, that a stance related to Islam (for example, the interpretation of a verse of the Holy Qur'aan) can only be accepted if it does not contradict the views and teachings of the twelve Imams. The fourteen infallibles (The prophet, his daughter and 'Ali's wife Fatima, and the twelve Imams) are the only source of Islamic law; period.
The prophet summarized the above in the following words:
"Ali is with the truth and the truth is with 'Ali; wherever the truth is, 'Ali will incline to it." [2]
"Ali is with the truth and the truth is with 'Ali; wherever the truth is, 'Ali will incline to it." [2]
6) Belief in the robust system of protection (Imamah) defines Shi`a Islam and distinguishes it from all other sects within Islam.
Non-Shi`a Muslims do not believe in Imamah. According to Sunni Muslims, the prophet did not appoint a successor and he departed this world leaving the question of religious leadership open-ended. This belief inherently gave rise to uncertainty among the rejectors of Imamah (Modern day Sunni Muslims), immediately after the demise of the prophet and their lack of solid religious direction persists to this day. While the followers of Imam 'Ali turned to him, accepting him as the unquestionable infallible leader in all of their affairs, there was a multitude of opinions among those who rejected him. There was no consistency in the method of selection of the Sunni caliphs, let alone the ideals on which the caliph should be selected (Abu Bakr was elected via pseudo-democracy, `Umar was appointed, `Uthman was chosen through a committee, and Mu'awiyah rose through military overthrow).Theoretically, every Muslim was a candidate for becoming the leader of the Muslims.
While Shi`a opinion consistently sides with the infallible Imams, Sunnis are divided in their support or opposition of the various Muslim groups that opposed and killed the holy Imams. For example, It is not uncommon to find Sunnis favoring the Umayyad ruler Yazeed over the infallible Imam Hussain, son of 'Ali [For details on Yazeed and his opposition see Karbala and Ashura]
Conclusion
Deviant sources have always been inclined to exploit the depth and purity of Islam to further their causes.
Due to its roots in the institution of Imamah, Shi`a Islam is protected from the kind of political exploitation of religion that we see today. Unfortunately, the same cannot be said about Sunni Islam.
For example, even today, Sunni thought cannot academically challenge an individual who rises to power, claiming to reform the "Caliphate". On the contrary, such a claim has no basis in Shi`a ideology, as the ultimate religious leadership belongs to the infallible Imam, and no one else.
References
[1] Jaffar Subhani, The Message, https://www.al-islam.org/the-message-ayatullah-jafar-subhani/chapter-48-conquest-makkah#prophet-grants-general-amnesty
[2] Syed Mujtaba Musavi Lari, Imamate and Leadership, https://www.al-islam.org/imamate-and-leadership-sayyid-mujtaba-musavi-lari/lesson-6-relationship-between-quran-and-progeny
Examples of pardons made by the Prophet and the Imams
Imamate, The Vicegerency of the Prophet
Karbala and Ashura
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