Holy Quran...between Sunna and Shia
- Thread starter maryjo
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Wannabemuslim
Junior Member
:salam2: its time for me a sunni to stand up for the shiites, they have the same quran worship the same god, they have different hadiths and ideas of political leaders, and even sunnis dont know witch hadiths to take seriously. Shiites have wrong beliefs no doubt but they are muslims.
And with all due respect, where is this shiite quran that your talking about? This thread will most likely be shut down by some mod...
Edit:Just did some research heres what the shiites believe
The Shī‘ah use the same Qur'ān as Sunni Muslims, however they do not believe that it was first compiled by Uthman ibn Affan.[1] The Shī‘ah believe that the Qur'ān was gathered and compiled by Muhammad during his lifetime.[2][3][4] This completed version of the Qur'ān was kept next to the pulpit of Muhammad within the Mosque of Madinah, where scholars would come to transcribe more copies.[1]
queenislam
★★★I LOVE ALLAH★★★
~May Allah swt help and guide you~Amin!
~~~~~~~~~~~~~~~
:salam2:
Frankly
i never came across the claim you made!
Shiites has not many different to the Sunni
the only different is that they
still follow their old traditional ways.
بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
إِنَّا نَحۡنُ نَزَّلۡنَا الذِّكۡرَ وَإِنَّا لَهُ لَحَافِظُونَ
Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian.
Alqur'an~Surah Al-Hijr 15:9
Our brother from Iran reading the holy qur'an.
http://www.youtube.com/watch?v=jivNz_i9QTU
[yt]jivNz_i9QTU[/yt]
~May Allah swt help and guide you~Amin!
Take care!
~Wassalam
~~~~~~~~~~~~~~~
:salam2:
Frankly
i never came across the claim you made!
Shiites has not many different to the Sunni
the only different is that they
still follow their old traditional ways.
بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
إِنَّا نَحۡنُ نَزَّلۡنَا الذِّكۡرَ وَإِنَّا لَهُ لَحَافِظُونَ
Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian.
Alqur'an~Surah Al-Hijr 15:9
Our brother from Iran reading the holy qur'an.
http://www.youtube.com/watch?v=jivNz_i9QTU
[yt]jivNz_i9QTU[/yt]
~May Allah swt help and guide you~Amin!
Take care!
~Wassalam
assalamo alaykom
we know Shia read the same, they have wrong akidah.
the problem is akidah is everything if you have a wrong akidah you have a wrong faith
the muslim will become 73 group just one will go to junnah
قال صلى الله عليه وسلم : " إن بني إسرائيل افترقوا على إحدى وسبعين فرقة ، وتفترق أمتي على ثلاث وسبعين فرقة ، كلها في النار إلا واحدة " فقيل له : ما الواحدة ؟ قال : " ما أنا عليه اليوم وأصحابي " . حديث حسن أخرجه الترمذي وغيره .
we know Shia read the same, they have wrong akidah.
the problem is akidah is everything if you have a wrong akidah you have a wrong faith
the muslim will become 73 group just one will go to junnah
قال صلى الله عليه وسلم : " إن بني إسرائيل افترقوا على إحدى وسبعين فرقة ، وتفترق أمتي على ثلاث وسبعين فرقة ، كلها في النار إلا واحدة " فقيل له : ما الواحدة ؟ قال : " ما أنا عليه اليوم وأصحابي " . حديث حسن أخرجه الترمذي وغيره .
assalamo alaykom
we know Shia read the same quran, but they have wrong akidah.
the problem is akidah is everything if you have a wrong akidah you have a wrong faith
the muslim will become 73 group just one will go to junnah,
قال صلى الله عليه وسلم : " إن بني إسرائيل افترقوا على إحدى وسبعين فرقة ، وتفترق أمتي على ثلاث وسبعين فرقة ، كلها في النار إلا واحدة " فقيل له : ما الواحدة ؟ قال : " ما أنا عليه اليوم وأصحابي " . حديث حسن أخرجه الترمذي وغيره .
we know Shia read the same quran, but they have wrong akidah.
the problem is akidah is everything if you have a wrong akidah you have a wrong faith
the muslim will become 73 group just one will go to junnah,
قال صلى الله عليه وسلم : " إن بني إسرائيل افترقوا على إحدى وسبعين فرقة ، وتفترق أمتي على ثلاث وسبعين فرقة ، كلها في النار إلا واحدة " فقيل له : ما الواحدة ؟ قال : " ما أنا عليه اليوم وأصحابي " . حديث حسن أخرجه الترمذي وغيره .
Im sorry, please let me clarify this issue. I should have been more lucid in my first question. Shiites do not believe in the same quran we (sunnahs) believe in for the reason mentioned in a previous thread. However, the shiite quran has added verses that the shiite believe were omitted by the "sahabi" that confirm the corrupted shiite akidah ( for exampke things like zawaj al mutaa زواج المتعة and that alimam Ali radiallah anni is waliyu Allah ولي الله ). Do some research and u will see.
Have u ever seen a shiite imam reciting quran???
I was just wondering if theres a quick way to tell
Have u ever seen a shiite imam reciting quran???
I was just wondering if theres a quick way to tell
Munawar
Striving for Paradise
:salam2:
Sister there is no such thing as Shia Quran or they believe in an another version of Quran.
There are some rumors that Shia believe that Abu Bakr's goat ate some surah of the Quran. But these are just rumors. At the time of Abu Bakr (RA) Quran was all in the heads (hearts) of Muslims.
Shia became a sect as a political division in Islam. And no doubt they added many wrong things in their belief system.
Shias believe that Prophet Muhammad's family, the Ahl al-Bayt ("the People of the House"), and certain individuals among his descendants, have special spiritual and political authority over the community. Shia Muslims further believe that Ali, was the first of The Twelve Imams and was the rightful successor to Muhammad and thus reject the legitimacy of the first three caliphs.
Shia theological beliefs, and religious practise such as prayers slightly differ from the Sunnis. While all Muslims pray 5 times daily, Shi'as have the option of always combining Dhuhr with Asr and Maghrib with Isha.
You are right that in Shia Islam, there is a third phrase of the Kalema, 'Ali-un-waliullah,' which means Ali is the helper of Allah, and this never existed in the time of Prophet (PBUH).
But they are Muslims and for their funny and illogical and false beliefs they will be questioned and may be punished by Allah (SWT) on the Day of Judgement.
muslimshabs
Junior Member
asalamu alaikum,,,
shia believe that the quran is complete but their hadith books mention some narrations saying that it is not in correct chronological order and imam mahdi will come with the correct chronological order...But their scholars say that all those narrations are weak... so they believe like we believe that the quran is complete and right chronological order... As mentioned earlier that they have wrong aqeedah and some things that are considered haram in islam are halal (as per their belief) as they do not believe on the hadith books as we believe:astag:...
May Allah save us from misguidance...
"....Allah guides whom He wills. And He knows best those who are the guided."
wasalaam
shia believe that the quran is complete but their hadith books mention some narrations saying that it is not in correct chronological order and imam mahdi will come with the correct chronological order...But their scholars say that all those narrations are weak... so they believe like we believe that the quran is complete and right chronological order... As mentioned earlier that they have wrong aqeedah and some things that are considered haram in islam are halal (as per their belief) as they do not believe on the hadith books as we believe:astag:...
May Allah save us from misguidance...
"....Allah guides whom He wills. And He knows best those who are the guided."
wasalaam
As-salaamu'Alaykum,
I recommend reading the book 'The Reality of Shi'ism' which briefly examines their beliefs which shows it is completely contrary to Qur'aan and Sunnah.
Below is an excerpt:
SHI'ITE ATTACK ON THE NOBLE QUR'AN
The Qur'an should be the comprehensive reference for both Sunnis and Shi'ites, and a means of bringing about unity and mutual understanding, but it has been misinterpreted by the Shi'ites and given a meaning other than that which was understood by the noble Companions who received it directly from the Prophet, and other than that which was understood by the Imams of Islam who received it from the very generation amongst whom the Qur'an descended by way of Divine Revelation.
One of the most famous and respected Shi'ite scholars, from Najaf, Mirza Husain bin Muhammad Taqi An-Nawari At-Tabarsi, wrote in 1292 A.H. the book faslul-Khitaab fee Ithbatti Tahreefi Kitaab Rabbil-Arbaab (The Decisive Say on the Proof of Alteration of the Book of the Lords of Lords). In this book he compiled hundreds of texts written by Shi’ite scholars in different eras alleging that the Qur'an has been tampered with, that there have been both additions to it and omissions
At Tabarsi's book was printed in Iran, in 1298 A.H., and its appearance attracted much attention, frustrating the intention of certain Shi'ites that their doubts about the authenticity of the Qur'an should be restricted to the elite of religious scholars and personalities. They preferred that these allegations not be brought together in a single volume and widely disseminated, as it could be used as a proof against them by their opponents. When the scholars made public their criticism, At-Tabarsi responded with another book entitled Raddu ba'dush-Shubahaati an’ Faslil-Khitaabi fee Ithbatti Tahreefi Kitaabi Rabbil-Arbaab (Refutation of Some Specious Arguments Regarding the Decisive Say on the Proof of Alteration of the Book of the Lord of the Lords). He wrote this defence of his original book two years before his death. In order to show their appreciation of his contribution to the attempt to prove that the Qur'an had been altered, the Shi'ites buried him in one of their most prominent religious shrines, at Najaf.
Among the proofs offered by At-Tabarsi in his attempt to show that the Qur'an had been altered, was a quotation from what the Shi'ites consider to be a missing part of the Qur'an, called by them Suratul-Wilaayah. It mentions the granting of wilaayah (sovereignty) to 'Ali' as follows: “O believers, believe in the Prophet and the wali, the two whom We sent to guide you to the straight path..."
`O you who believe, believe in the prophet and the wali, the two whom we sent to guide you to the straight path. A prophet and wali who are of each other and celebrate the praise of your Lord, and Ali is among the witnesses.'
Photocopy of the original fatwa (religious verdict) encouraging the Shi'ite masses to curse the two Caliphs Abu Bakr and `Umar. Signed by six of the contemporary Shi'ite scholars and clergy among them Khomeini and Shariat Madari
The trustworthy scholar Muhammad 'Ali Sa'oodi, chief consultant to the Egyptian Ministry of Justice, and one of Sheikh Muhammad Abduh's special students, managed to examine an Iranian manuscript copy of the Qur'an owned by the orientalist Brown. He was able to make a photocopy of Surat-ul-Wilaayah with its Persian translation. Its existence was affirmed by At-Tabarsi in his book faslul-Khitaab, and by Muhsin Faani Al-Ashmeeri in his book Dabisan Madhaahib. This book, written in Persian, was printed several times in Iran. The chapter (Surat-ul-Wilaayah) which is falsely attributed to Allah's revelation, was also quoted by the famous orientalist Noeldeke in his book History of the Copies of the Qur'an. It also appeared in the Asian-French Newspaper in 1842 C.E.
(Noeldeke, History of Copies of the Qur'an, Vol. 2, p. 102).
At-Tabarsi also quoted a tradition from Al-Kaafi, which is to the Shi'ites what Sahih-ul-Bukhari is to the Sunni Muslims. It reads:
`A number of our associates narrated by way of Sahl bin Ziyaad through Muhammad bin Sulaiman that some of his friends reported Abul--Hasan ath-Thaani 'Ali bin Moosa Ar-Rida as saying 'May I be your ransom! We hear verses of the Qur'an different from those we have with us and we are not capable of reading them according to your reading which has reached us. Do we commit a sin thereby He replied, "No, read the Qur'an as you have learned it; someone will come to you to teach you.'
It was the urge to strike a comparison between the Shi'ite "Qur'an" (which they secretly confide to one another, while hiding it from the general public as an act of taqiyya) and the known and officially accepted 'Uthmani Edition of the Qur'an, which motivated At-Tabarsi to write his book faslul-Khitaab. Although the Shi'ites pretended to disown At-Tabarsi's book, as an act of taqiyyah, the glaring fact that it includes hundreds of quotations from the recognized works of their scholars clearly confirms their adherence to the tenet of alteration of the Qur'an. Of course, they do not want a clamour to be raised over this perverse article of faith of theirs.
Another of the Shi'ite scholars, Abu Mansoor Ahmad bin 'Ali At-Tabarsi, in his book Al-lhtijaaj `ala Ahlil-Lajaaj (Argumentation with the Contentious Folk) claimed that 'Ali said to one of the zanaadiqah -
Now doing justice to orphans does not resemble the marrying of women, and not all women are orphans; thus, this verse is an example of what I have presented earlier in the book Al-Ihtijaaj, regarding the deletion of parts of the Qur'an by the hypocrites' –
Shi'ite Lies, even against 'Ali
The foregoing is an example of the Shi'ite lies which were attributed `Ali (may Allah be pleased with him). That it is a slanderous fabrication is proven by the fact that 'Ali never declared, during the whole period of his caliphate, that a third of the Qur'an was missing from the section mentioned above. He did not command the Muslims to record this "missing" portion, nor to seek guidance from it, nor to apply jurisprudential rulings derived from it.
Rejoicing of the Missionaries and Orientalists
Upon the publication of the book Faslul-Khitaab over eighty years ago, there was great rejoicing amongst the enemies of Islam, in particular, the missionaries and orientalists. They liked the book so much that they decided to translate it into their own languages. It is no wonder, since it contained hundreds of lies such as those mentioned above, along with slanderous fabrications against Allah and the best of His creation, the Prophet of Islam (upon whom be peace), and against the venerable Companions (may Allah be pleased with them all).
(Muhammad Mandi Al-Asfahani Al-Kaathini, Ahsanul-Wadee'ah, Vol 2, p. 90).
There are two clear texts from Al-Kaafi of Al-Kulaini, which elucidate the Shi'ites perverse position regarding the Qur'an. The first reads:
I heard Abu Jafar (upon whom be peace) say: "None of the people has claimed that he collected the Quran completely as it was revealed except a liar. No one collected and memorized the Qur'an as it was revealed except 'Ali bin Abi Taalib and the Imams after him."
(Kulaini, Al-Kaafi, 1278 A.H., p. 54)
Every Shi'ite is required to believe in this text from Al-Kaafi as an article of their faith.
As for us, Ahlus-Sunnah, we say that in fact the Shi'ites have falsely attributed the above text to Al-Baaqir Abu Ja'far. The proof of our position is that 'Ali, during the period of his caliphate in Kufah, never resorted to or applied any Version of the Qur'an other than that with which Allah had favored the Caliph 'Uthman by the distinction of its collection, publication and popularization and by its legal application in all Islamic lands for all time up to the Day of Judgement. If it were true that 'Ali had a different version of the Qur'an he surely would have applied it in making legal rulings, and he would have commanded the Muslims to abide by its injunctions and guidance. Clearly, since he was the supreme ruler, none would have challenged his authority to do this.
Furthermore, if indeed 'Ali had a different version of the Qur'an and concealed it from the Muslims, then he would have betrayed Allah, His Messenger and the religion of Islam by so doing. As for Jaabir Al-Ju'fi who claims that he heard that blasphemous conversation from the Imam Abi Ja'far Muhammad Al-Baaqir, it must be noted that although the Shi'ites consider him a trustworthy narrator of traditions, the fact is that he is well known in the Sunni schools of theology as a liar and forger of traditions. Abu Yahya Al-Hammani reported that he heard the Imam Abu Hanifa saying,
"Ataa' is the best i.e., the most truthful and precise in reporting from amongst those I have come across in the field of transmitting traditions, while Jaabir Al-Ju'fi is the greatest liar I have come across amongst them."'
(Al Azhar Maazine, 1372 A.H. p. 307).
The second of the two texts from Al-Kaall mentioned above, is attributed to the son of Ja'far As-Saadiq. It reads:
It is related that Abu Baseer said: "I entered upon Abu 'Abdullah (Ja'far As-Sadiq)... [Who] said 'Verily we have with us the Qur'an of Fatimah (upon whom be peace).' I said: 'What is the Qur'an of Fatimah?' He replied: 'It contains three times as much as this Qur'an of yours. By Allah, it does not contain one single letter of your Qur'an'.
(Al-Kulaini, Al-Kaafi, 1278 A.H., p. 75).
These fabricated Shi'ite texts which are falsely attributed to the Imams of Ahlul-Bait are of fairly early date. They were recorded by Muhammed bin Ya'qoob al-Kulaini ar-Razi in the book Al-Kaafi over a thousand years ago, and they are from before his time, because they were narrated on the authority of his ancestors, the master engineers of the false foundations of Shi'ism. During the time when Spain was under the reign of Arab Muslims, the Imam Abu Muhammad bin Hazm used to debate with Spain's priests regarding the texts of their sacred books. He used to bring forth proofs which established their having been tampered with, and altered so much that their authentic origins had been lost. Those priests used to argue with Ibn Hazm that the Shi'ites had asserted that the Qur'an also had been altered. Ibn Hazm refuted their argument by replying that the allegation of the Shi'ites is not a proof against the Qur'an, nor against the Muslims, because Shi'ites are not Muslims.
(Al-Hazarn, Al Fisal fil Millal wan-Nihal, Vol. 2, p. 78 and Vol. 4, p. 182).
Outline of Differences:
The Glorious Qur’an
Sunnis
There is unanimous agreement among them regarding its authenticity, and its text being safeguarded from any additions or deletions. The Qur'an is to be understood in consonance with the rules and bases of the Arabic language. They believe in every single letter of it, it being the Word of Allah the Exalted. The Qur'an is neither temporal nor newly created, but is eternal. Falsehood does not approach it from before it or behind it. It is the primary source of all the Muslims tenets of faith, their rites and rules of conduct.
Shi’ites
To some of them, the Qur'an's authenticity is doubtful, and if it appears to contradict any of their sectarian beliefs or doctrines, then they give the Qur'anic text strange, far-fetched interpretations that agree with their sectarian views. They love to draw attention to the discord that occurred at the time when the Qur'an was first compiled. The views and opinions that they falsely attribute to the Imams of Ahlu-l-Bayt are the primary source of their jurisprudence.
AHAADEETH (The Prophet Traditions)
Sunnis
For the Sunnis, it is the second source of revealed law, complementary to the Noble Quran. It is not permissible to contradict or reject the rulings and directives contained in those ahaadeeth which are reliably attributed to the Prophet (may Allah's blessings and peace be upon him). The methodology applied in determining the authenticity of these traditions utilizes a set of stringent rules agreed upon by the scholars who specialize in this field, and involves a detailed analysis of the chain of transmitters of any given tradition. No distinction is made between male and female narrators; judgement is made solely on the basis of individual trustworthiness and technical ability in relating traditions, and every narrator's history is recorded. No tradition is accepted from a known liar, or from one whose morals or scholarly ability were not corroborated, or from anyone, merely on the basis of his family connection or lineage. The compilation of the Prophetic Traditions is taken to be a sacred trust, the fulfilment of which overrides all other considerations.
Shi'ites
The Shi'ites reject all Prophetic Traditions which were not related by members of Ahlu-l-Bayt, or their descendants. The only exception to this rule is their acceptance of a few ahaadeeth narrated by those who sided with 'Ali (may Allah be pleased with him) in his political wars. They do not attend to the authenticity and soundness of the chain of narrators, nor do they approach the study of the Prophetic Traditions with a scientific attitude. Their narrations often appear in a form like that of the following example: "It has been reported regarding Muhammad bin Isma'eel by way of some of our friends through a man who transmitted it from him ['Ali] that he said...". Their books are filled with hundreds of thousands of traditions whose authenticity cannot be confirmed. They have built their religion specifically upon these spurious texts while outright rejecting over three quarters of the authentic Prophetic Traditions. This is one of the main differences between the Shi'ites and the Sunnis.
The Companions of the Prophet
Sunnis
It is unanimously agreed that the noble Companions deserve our utmost respect, and are absolutely trustworthy. As for the discord which occurred among them, it is to be considered as the consequence of the sincere exercise of personal conviction and opinion. The discord was resolved and is a thing of the past. It is not permissible for us to hold, on the basis of past differences among the Companions, grudges and ill will which continue for generations. The Companions are those whom Allah has described in the best of terms; He has praised them upon many occasions. It is not lawful for anyone to make any accusation against them or cast suspicion upon them, and there is no benefit to be derived therefrom.
Shi’ites
They charge that all save a few of the Companions had turned apostate after the death of the Prophet (may the peace and blessings of Allah be upon him). On the other hand, they grant the Companion `Ali bin Abi Taalib a very special status; some of them consider him vicegerent, and some view him as a prophet, while others take him for a god! Shi'ites pass judgement on Muslims in accordance with their position with regards to 'Ali. Whoever was elected caliph before 'Ali is held by them to be a tyrant, an apostate or a sinner. The same judgement is passed on every Muslim ruler who did not step down for any of the descendants of 'Ali and his wife Fatimah (may Allah be pleased with them). The Shi'ites have thus created an atmosphere of animosity throughout the history of Islam, and the question of partisanship of Ahlu-l-Bayt developed into a school of thought which preached and perpetuated such detrimental teachings downthrough the generations.
Belief in the Oneness of Allah
Sunnis
Sunnis believe that Allah is One and the Only God, the Almighty Subduer. He has no partners or rivals, and He has no equal. There is no intermediary between Him & His worshippers. They believe in His attributes as they were revealed in the Qur'anic verses, and they do not obscure their obvious meanings with far-fetched interpretations. They do not strike any comparison between the divine attributes and other things, for as Allah says in His Book "There is nothing like unto Him." They believe that Allah sent the Prophets and commissioned them with conveying to mankind His Message and Guidance. They conveyed Allah's Message and did not conceal any part of it. They believe that knowledge of the unseen belongs to Allah alone. Intercession is confined to the Hereafter, and none may intercede except by Allah's permission. All supplication, vows, offerings of sacrifices and requests for the needs are to be directed to Allah alone; they are not to be directed to any other besides Him. Allah alone controls good and evil. There is no one, living or dead, who shares in His authority or His administration of affairs. All beings depend on Him, and need His favour and mercy. The knoweldge of Allah is attained through knowledge of divinely revealed law, and this has precedence over the exercise of reason, which might never guide one to the truth, although it may provide reassurance to the believer, and help him to achieve tranquillity.
Shi’ites
The Shi'ites also believe in Allah the Exalted and His Oneness, except that they adulterate this belief with Polytheistic rituals and strange observances. They implore and make supplication to Allah's slaves and worshippers rather then to Him alone, saying "O 'Ali" and "O Husain!" and "O Zainab!" Similarly they make vows and sacrifice beasts in the name of others besides Allah. They request the dead to fulfil their needs as is shown by their prayers and poems. They consider their Imams to be infallible, to have knowledge of the unseen, and to partake in the administration of the universe. It is the Shi'ites who invented sufism (mysticism) to consecrate their deviated tenets and thus give them the air of legitimacy. They claimed that there is special power and authority invested in the "awliyaa" (mystic saints), "aqtaab" (those considered to be the spiritual axws of the univers, which turns due to their exalted status), and Ahlul-Bait. Shi'ite scholars and clergy impressed upon their followers the concept of a hereditary privileged class as a matter of religion, although this has no foundation in Islam at all. Knowledge of Allah, is attained, according to them, through the exercise of reason, not by knowledge of divinely revealed law. That which came to us by way of revelation in the Qur'an merely represents an affirmation of reason's judgement; it is not considered to be a source which is independent of and beyond the limits of reason.
SEEING ALLAH
Sunnis
Sunnis believe that believers will be blessed with the sight of Allah in the Hereafter, as is mentioned in the Qur'an: "On that Day faces of the believers] will be resplendent, looking towards their Lord."
Shi'ites
The Shi'ites believe that to see Allah is not possible in this world nor in the Hereafter.
THE UNSEEN
Sunnis
Allah the Exalted has reserved knowledge of the unseen for Himself; however, He has revealed to His Prophets some of the affairs and conditions of the unseen, for particular reasons. The Qur'an says: "And they do not encompass anything of Allah's knowledge, except what He reveals thereof'
Shi'ites
They claim that knowledge of the unseen belongs solely to their Imams, and it is not for the Prophet to inform us about the unseen. Some Shi'ites have gone so far as to claim godhead for those Imams.
THE FAMILY OF THE MESSENGER
Sunnis
Aalur-Rasool, according to the Sunnis, has various meanings. The best single definition of this term is "the followers of the Prophet Muhammad in the faith of Islam." It is also defined as "the pious and God-fearing people of the Prophet's ummah (nation of the believers)." It is also said that the term refers to the believing relatives of Muhammad, from the tribes of Haashim and 'Abdul-Muttalib.
Shi'ites
According to the Shi'ites the term Aalur-Rasool refers only to`Ali bin Abi Taalib, to some of his sons, and to the descendants of those sons.
THE MEANING OF SHARI'AH AND HAQEEQAH
Sunnis
In the Sunnis' view, the shariah (the divinely revealed law) is itself the haqeeqah (the essential knowledge, the reality). They hold that Muhammad, the Messenger of Allah did not conceal from his nation of believers any part of knowledge contained in the revealed law. There was no good thing that he did not guide us to, and no evil thing that he did not warn us about. Allah has said `On this day I have completed your religion.' Therefore, the sources of the Islamic faith are Allah's Book and the Sunnah (practice) of the Prophet; and there is no need to add anything to that. The relationship of the believer with Allah, and the path to the achievement of good works and worship, are clear and direct. The only one to know the actual condition of the believers is Allah, so we do not pass judgement on the praiseworthiness or purity of anyone, lest we overstep our bounds. The views and opinions of anyone may be accepted or rejected, except for those of the infallible Prophet of Allah, upon whom be Allah's blessings and peace.
Shi’ites
The Shi'ites see the shari'ah as being merely the various rulings and directives set forth by the Prophet; they concern the common and superficial folk only. As for the haqeeqah, no one knows it except the Imams of Ahlul-Bayt. These Imams acquired the sciences of haqeeqah through inheritance, one generation after another. It remains a secret possession among them. Furthermore, the Shi'ites consider their Imams infallible; their every work and practice of theirs is deemed incumbent upon their followers. They believe that one may communicate with God only through intermediaries, and it is for this reason that their religious leaders have such an inflated opinion of themselves, as evidenced by the exaggerated titles they take for themselves, e.g. Baabullah (the door to Allah), Waliyullah (the door to Allah) Hujjatullah (Allah's proof), Ayatullah (the sign of Allah), Al-Ma'soom (the infallible one), etc.
Islamic Jurisprudence
Sunnis
Ahlus-s-Sunnah adhere strictly to the legal rulings and directives of the Noble Qur'an, as clarified by the sayings and practices of the Messenger. We also depend upon the sayings of the Companions and the generation of trustworthy scholars who followed them. They were the nearest ones to the Prophet's era and the most sincere in supporting his mission, throughout the tests and trials which had to be endured in the course of establishing Islam. Since this religion has been completed, no one has the right to formulate new legislation or directives; however, in order to properly understand the details of the revealed law, and to apply it according to new situations and circumstances while keeping in mind the general welfare of the people, one must refer to the qualified Muslim scholars who must work solely within the bounds established by Allah's Book and the Sunnah of the Prophet (may Allah's blessings and peace be upon him).
Shi’ites
They depend only on the exclusive sources which they claim for their Imams, upon their far fetched interpretations of the Qur'an and upon their contrary attitude which puts them at odds with the majority of the Muslim peoples. The Shi'ites consider their Imams to be infallible, and to have the right to create new rulings and directives in contradiction to the revealed law. For example, they have altered:
(a) The call to prayer and the prescribed times and postures of prayers.
(b) The rites of Hajj (pilgrimage) and visitation to the sacred places.
(c) The specified times for beginning and breaking the fast.
(d) The rulings with regards to zakaah (alms-tax) and its distribution.
(e) The inheritance laws. The Shi'ites are very particular to take positions
in opposition to Ahlus-Sunnah, thus widening the gap between us and them.
I recommend reading the book 'The Reality of Shi'ism' which briefly examines their beliefs which shows it is completely contrary to Qur'aan and Sunnah.
Below is an excerpt:
SHI'ITE ATTACK ON THE NOBLE QUR'AN
The Qur'an should be the comprehensive reference for both Sunnis and Shi'ites, and a means of bringing about unity and mutual understanding, but it has been misinterpreted by the Shi'ites and given a meaning other than that which was understood by the noble Companions who received it directly from the Prophet, and other than that which was understood by the Imams of Islam who received it from the very generation amongst whom the Qur'an descended by way of Divine Revelation.
One of the most famous and respected Shi'ite scholars, from Najaf, Mirza Husain bin Muhammad Taqi An-Nawari At-Tabarsi, wrote in 1292 A.H. the book faslul-Khitaab fee Ithbatti Tahreefi Kitaab Rabbil-Arbaab (The Decisive Say on the Proof of Alteration of the Book of the Lords of Lords). In this book he compiled hundreds of texts written by Shi’ite scholars in different eras alleging that the Qur'an has been tampered with, that there have been both additions to it and omissions
At Tabarsi's book was printed in Iran, in 1298 A.H., and its appearance attracted much attention, frustrating the intention of certain Shi'ites that their doubts about the authenticity of the Qur'an should be restricted to the elite of religious scholars and personalities. They preferred that these allegations not be brought together in a single volume and widely disseminated, as it could be used as a proof against them by their opponents. When the scholars made public their criticism, At-Tabarsi responded with another book entitled Raddu ba'dush-Shubahaati an’ Faslil-Khitaabi fee Ithbatti Tahreefi Kitaabi Rabbil-Arbaab (Refutation of Some Specious Arguments Regarding the Decisive Say on the Proof of Alteration of the Book of the Lord of the Lords). He wrote this defence of his original book two years before his death. In order to show their appreciation of his contribution to the attempt to prove that the Qur'an had been altered, the Shi'ites buried him in one of their most prominent religious shrines, at Najaf.
Among the proofs offered by At-Tabarsi in his attempt to show that the Qur'an had been altered, was a quotation from what the Shi'ites consider to be a missing part of the Qur'an, called by them Suratul-Wilaayah. It mentions the granting of wilaayah (sovereignty) to 'Ali' as follows: “O believers, believe in the Prophet and the wali, the two whom We sent to guide you to the straight path..."
Photocopy of the so-called Suratul-wilaayah which the Shi'ites accuse the Sunni Muslims of deleting it along with other suras from the original text of the Holy Qur'an. It reads:
`O you who believe, believe in the prophet and the wali, the two whom we sent to guide you to the straight path. A prophet and wali who are of each other and celebrate the praise of your Lord, and Ali is among the witnesses.'
Photocopy of the original fatwa (religious verdict) encouraging the Shi'ite masses to curse the two Caliphs Abu Bakr and `Umar. Signed by six of the contemporary Shi'ite scholars and clergy among them Khomeini and Shariat Madari
The trustworthy scholar Muhammad 'Ali Sa'oodi, chief consultant to the Egyptian Ministry of Justice, and one of Sheikh Muhammad Abduh's special students, managed to examine an Iranian manuscript copy of the Qur'an owned by the orientalist Brown. He was able to make a photocopy of Surat-ul-Wilaayah with its Persian translation. Its existence was affirmed by At-Tabarsi in his book faslul-Khitaab, and by Muhsin Faani Al-Ashmeeri in his book Dabisan Madhaahib. This book, written in Persian, was printed several times in Iran. The chapter (Surat-ul-Wilaayah) which is falsely attributed to Allah's revelation, was also quoted by the famous orientalist Noeldeke in his book History of the Copies of the Qur'an. It also appeared in the Asian-French Newspaper in 1842 C.E.
(Noeldeke, History of Copies of the Qur'an, Vol. 2, p. 102).
At-Tabarsi also quoted a tradition from Al-Kaafi, which is to the Shi'ites what Sahih-ul-Bukhari is to the Sunni Muslims. It reads:
`A number of our associates narrated by way of Sahl bin Ziyaad through Muhammad bin Sulaiman that some of his friends reported Abul--Hasan ath-Thaani 'Ali bin Moosa Ar-Rida as saying 'May I be your ransom! We hear verses of the Qur'an different from those we have with us and we are not capable of reading them according to your reading which has reached us. Do we commit a sin thereby He replied, "No, read the Qur'an as you have learned it; someone will come to you to teach you.'
Without a doubt, this conversation is fabricated by the Shi'ites and is falsely attributed to the Imam 'Ali bin Moosa Ar-Rida; however, the statement is taken by the Shi'ites as a legal ruling in this matter. Its implication is that while one of them commits no sin by reciting the Qur'an the way Muslims have learned according to `Uthman's unanimously accepted text, the privileged class of Shi'ite clergy and scholars will teach each other a version other than the accepted one, a version which they claim came to their Imams from Ahlul-Bait.
It was the urge to strike a comparison between the Shi'ite "Qur'an" (which they secretly confide to one another, while hiding it from the general public as an act of taqiyya) and the known and officially accepted 'Uthmani Edition of the Qur'an, which motivated At-Tabarsi to write his book faslul-Khitaab. Although the Shi'ites pretended to disown At-Tabarsi's book, as an act of taqiyyah, the glaring fact that it includes hundreds of quotations from the recognized works of their scholars clearly confirms their adherence to the tenet of alteration of the Qur'an. Of course, they do not want a clamour to be raised over this perverse article of faith of theirs.
The intended result of their claim is to leave us with the impression that there are two Qur'ans: one, the `Uthmani version accepted by the Sunni Muslims; the other, the allegedly hidden version of the Shi'ites, part of which is Surat-ul-Wilaayah. They are well aware that they fabricated the statement they attributed to the Imam 'Ali bin Moosa Ar-Rida: "... read [the Qur'an] as you have learned it; someone will come to you to teach you." The Shi'ites also claim that a verse was deleted from the Qur'an from Surat-ul-lnshiraah. The alleged deletion is "and we made 'Ali your son-in-law." Have they no shame in making such an allegation, when it is a well-known fact that this particular surah was revealed in Mecca at a time when 'Ali was not yet the son-in-law of the Prophet, Allah's blessing and peace be upon him. His only son-in-law at that time was Al-'As Ibn al-Rabee'al-Ummawi. As for the fact that 'Ali was a son-in-law of the Prophet, it should be pointed out that Allah also made `Uthman bin `Affaan the son-in-law of the Prophet through his marriage to two of the Prophet's daughters. Upon the death of the second of `Uthman's wives (the second of the two daughters), the Prophet said to him, "If we had a third one, we would have given her to you in marriage."
Another of the Shi'ite scholars, Abu Mansoor Ahmad bin 'Ali At-Tabarsi, in his book Al-lhtijaaj `ala Ahlil-Lajaaj (Argumentation with the Contentious Folk) claimed that 'Ali said to one of the zanaadiqah -
- whose name At-Tabarsi neglected to mention, "As for your belligerent disagreement with me' , it shows your feigned ignorance of Allah's statement, 'And if you fear that you will not deal justly with the orphans, then marry of the women who seem good to you...'" At-Tabarsi then went on to say, by way of explanation as to why this verse was quoted by 'Ali in his argumentation with his opponents:
Now doing justice to orphans does not resemble the marrying of women, and not all women are orphans; thus, this verse is an example of what I have presented earlier in the book Al-Ihtijaaj, regarding the deletion of parts of the Qur'an by the hypocrites' –
- the statement about justice to orphans, and that which follows it, about the marrying of women. This deletion consists of addresses and stories, and amounts to more than a third of the Qur'an.
Shi'ite Lies, even against 'Ali
The foregoing is an example of the Shi'ite lies which were attributed `Ali (may Allah be pleased with him). That it is a slanderous fabrication is proven by the fact that 'Ali never declared, during the whole period of his caliphate, that a third of the Qur'an was missing from the section mentioned above. He did not command the Muslims to record this "missing" portion, nor to seek guidance from it, nor to apply jurisprudential rulings derived from it.
Rejoicing of the Missionaries and Orientalists
Upon the publication of the book Faslul-Khitaab over eighty years ago, there was great rejoicing amongst the enemies of Islam, in particular, the missionaries and orientalists. They liked the book so much that they decided to translate it into their own languages. It is no wonder, since it contained hundreds of lies such as those mentioned above, along with slanderous fabrications against Allah and the best of His creation, the Prophet of Islam (upon whom be peace), and against the venerable Companions (may Allah be pleased with them all).
(Muhammad Mandi Al-Asfahani Al-Kaathini, Ahsanul-Wadee'ah, Vol 2, p. 90).
There are two clear texts from Al-Kaafi of Al-Kulaini, which elucidate the Shi'ites perverse position regarding the Qur'an. The first reads:
I heard Abu Jafar (upon whom be peace) say: "None of the people has claimed that he collected the Quran completely as it was revealed except a liar. No one collected and memorized the Qur'an as it was revealed except 'Ali bin Abi Taalib and the Imams after him."
(Kulaini, Al-Kaafi, 1278 A.H., p. 54)
Every Shi'ite is required to believe in this text from Al-Kaafi as an article of their faith.
As for us, Ahlus-Sunnah, we say that in fact the Shi'ites have falsely attributed the above text to Al-Baaqir Abu Ja'far. The proof of our position is that 'Ali, during the period of his caliphate in Kufah, never resorted to or applied any Version of the Qur'an other than that with which Allah had favored the Caliph 'Uthman by the distinction of its collection, publication and popularization and by its legal application in all Islamic lands for all time up to the Day of Judgement. If it were true that 'Ali had a different version of the Qur'an he surely would have applied it in making legal rulings, and he would have commanded the Muslims to abide by its injunctions and guidance. Clearly, since he was the supreme ruler, none would have challenged his authority to do this.
Furthermore, if indeed 'Ali had a different version of the Qur'an and concealed it from the Muslims, then he would have betrayed Allah, His Messenger and the religion of Islam by so doing. As for Jaabir Al-Ju'fi who claims that he heard that blasphemous conversation from the Imam Abi Ja'far Muhammad Al-Baaqir, it must be noted that although the Shi'ites consider him a trustworthy narrator of traditions, the fact is that he is well known in the Sunni schools of theology as a liar and forger of traditions. Abu Yahya Al-Hammani reported that he heard the Imam Abu Hanifa saying,
"Ataa' is the best i.e., the most truthful and precise in reporting from amongst those I have come across in the field of transmitting traditions, while Jaabir Al-Ju'fi is the greatest liar I have come across amongst them."'
(Al Azhar Maazine, 1372 A.H. p. 307).
The second of the two texts from Al-Kaall mentioned above, is attributed to the son of Ja'far As-Saadiq. It reads:
It is related that Abu Baseer said: "I entered upon Abu 'Abdullah (Ja'far As-Sadiq)... [Who] said 'Verily we have with us the Qur'an of Fatimah (upon whom be peace).' I said: 'What is the Qur'an of Fatimah?' He replied: 'It contains three times as much as this Qur'an of yours. By Allah, it does not contain one single letter of your Qur'an'.
(Al-Kulaini, Al-Kaafi, 1278 A.H., p. 75).
These fabricated Shi'ite texts which are falsely attributed to the Imams of Ahlul-Bait are of fairly early date. They were recorded by Muhammed bin Ya'qoob al-Kulaini ar-Razi in the book Al-Kaafi over a thousand years ago, and they are from before his time, because they were narrated on the authority of his ancestors, the master engineers of the false foundations of Shi'ism. During the time when Spain was under the reign of Arab Muslims, the Imam Abu Muhammad bin Hazm used to debate with Spain's priests regarding the texts of their sacred books. He used to bring forth proofs which established their having been tampered with, and altered so much that their authentic origins had been lost. Those priests used to argue with Ibn Hazm that the Shi'ites had asserted that the Qur'an also had been altered. Ibn Hazm refuted their argument by replying that the allegation of the Shi'ites is not a proof against the Qur'an, nor against the Muslims, because Shi'ites are not Muslims.
(Al-Hazarn, Al Fisal fil Millal wan-Nihal, Vol. 2, p. 78 and Vol. 4, p. 182).
Outline of Differences:
The Glorious Qur’an
Sunnis
There is unanimous agreement among them regarding its authenticity, and its text being safeguarded from any additions or deletions. The Qur'an is to be understood in consonance with the rules and bases of the Arabic language. They believe in every single letter of it, it being the Word of Allah the Exalted. The Qur'an is neither temporal nor newly created, but is eternal. Falsehood does not approach it from before it or behind it. It is the primary source of all the Muslims tenets of faith, their rites and rules of conduct.
Shi’ites
To some of them, the Qur'an's authenticity is doubtful, and if it appears to contradict any of their sectarian beliefs or doctrines, then they give the Qur'anic text strange, far-fetched interpretations that agree with their sectarian views. They love to draw attention to the discord that occurred at the time when the Qur'an was first compiled. The views and opinions that they falsely attribute to the Imams of Ahlu-l-Bayt are the primary source of their jurisprudence.
AHAADEETH (The Prophet Traditions)
Sunnis
For the Sunnis, it is the second source of revealed law, complementary to the Noble Quran. It is not permissible to contradict or reject the rulings and directives contained in those ahaadeeth which are reliably attributed to the Prophet (may Allah's blessings and peace be upon him). The methodology applied in determining the authenticity of these traditions utilizes a set of stringent rules agreed upon by the scholars who specialize in this field, and involves a detailed analysis of the chain of transmitters of any given tradition. No distinction is made between male and female narrators; judgement is made solely on the basis of individual trustworthiness and technical ability in relating traditions, and every narrator's history is recorded. No tradition is accepted from a known liar, or from one whose morals or scholarly ability were not corroborated, or from anyone, merely on the basis of his family connection or lineage. The compilation of the Prophetic Traditions is taken to be a sacred trust, the fulfilment of which overrides all other considerations.
Shi'ites
The Shi'ites reject all Prophetic Traditions which were not related by members of Ahlu-l-Bayt, or their descendants. The only exception to this rule is their acceptance of a few ahaadeeth narrated by those who sided with 'Ali (may Allah be pleased with him) in his political wars. They do not attend to the authenticity and soundness of the chain of narrators, nor do they approach the study of the Prophetic Traditions with a scientific attitude. Their narrations often appear in a form like that of the following example: "It has been reported regarding Muhammad bin Isma'eel by way of some of our friends through a man who transmitted it from him ['Ali] that he said...". Their books are filled with hundreds of thousands of traditions whose authenticity cannot be confirmed. They have built their religion specifically upon these spurious texts while outright rejecting over three quarters of the authentic Prophetic Traditions. This is one of the main differences between the Shi'ites and the Sunnis.
The Companions of the Prophet
Sunnis
It is unanimously agreed that the noble Companions deserve our utmost respect, and are absolutely trustworthy. As for the discord which occurred among them, it is to be considered as the consequence of the sincere exercise of personal conviction and opinion. The discord was resolved and is a thing of the past. It is not permissible for us to hold, on the basis of past differences among the Companions, grudges and ill will which continue for generations. The Companions are those whom Allah has described in the best of terms; He has praised them upon many occasions. It is not lawful for anyone to make any accusation against them or cast suspicion upon them, and there is no benefit to be derived therefrom.
Shi’ites
They charge that all save a few of the Companions had turned apostate after the death of the Prophet (may the peace and blessings of Allah be upon him). On the other hand, they grant the Companion `Ali bin Abi Taalib a very special status; some of them consider him vicegerent, and some view him as a prophet, while others take him for a god! Shi'ites pass judgement on Muslims in accordance with their position with regards to 'Ali. Whoever was elected caliph before 'Ali is held by them to be a tyrant, an apostate or a sinner. The same judgement is passed on every Muslim ruler who did not step down for any of the descendants of 'Ali and his wife Fatimah (may Allah be pleased with them). The Shi'ites have thus created an atmosphere of animosity throughout the history of Islam, and the question of partisanship of Ahlu-l-Bayt developed into a school of thought which preached and perpetuated such detrimental teachings downthrough the generations.
Belief in the Oneness of Allah
Sunnis
Sunnis believe that Allah is One and the Only God, the Almighty Subduer. He has no partners or rivals, and He has no equal. There is no intermediary between Him & His worshippers. They believe in His attributes as they were revealed in the Qur'anic verses, and they do not obscure their obvious meanings with far-fetched interpretations. They do not strike any comparison between the divine attributes and other things, for as Allah says in His Book "There is nothing like unto Him." They believe that Allah sent the Prophets and commissioned them with conveying to mankind His Message and Guidance. They conveyed Allah's Message and did not conceal any part of it. They believe that knowledge of the unseen belongs to Allah alone. Intercession is confined to the Hereafter, and none may intercede except by Allah's permission. All supplication, vows, offerings of sacrifices and requests for the needs are to be directed to Allah alone; they are not to be directed to any other besides Him. Allah alone controls good and evil. There is no one, living or dead, who shares in His authority or His administration of affairs. All beings depend on Him, and need His favour and mercy. The knoweldge of Allah is attained through knowledge of divinely revealed law, and this has precedence over the exercise of reason, which might never guide one to the truth, although it may provide reassurance to the believer, and help him to achieve tranquillity.
Shi’ites
The Shi'ites also believe in Allah the Exalted and His Oneness, except that they adulterate this belief with Polytheistic rituals and strange observances. They implore and make supplication to Allah's slaves and worshippers rather then to Him alone, saying "O 'Ali" and "O Husain!" and "O Zainab!" Similarly they make vows and sacrifice beasts in the name of others besides Allah. They request the dead to fulfil their needs as is shown by their prayers and poems. They consider their Imams to be infallible, to have knowledge of the unseen, and to partake in the administration of the universe. It is the Shi'ites who invented sufism (mysticism) to consecrate their deviated tenets and thus give them the air of legitimacy. They claimed that there is special power and authority invested in the "awliyaa" (mystic saints), "aqtaab" (those considered to be the spiritual axws of the univers, which turns due to their exalted status), and Ahlul-Bait. Shi'ite scholars and clergy impressed upon their followers the concept of a hereditary privileged class as a matter of religion, although this has no foundation in Islam at all. Knowledge of Allah, is attained, according to them, through the exercise of reason, not by knowledge of divinely revealed law. That which came to us by way of revelation in the Qur'an merely represents an affirmation of reason's judgement; it is not considered to be a source which is independent of and beyond the limits of reason.
SEEING ALLAH
Sunnis
Sunnis believe that believers will be blessed with the sight of Allah in the Hereafter, as is mentioned in the Qur'an: "On that Day faces of the believers] will be resplendent, looking towards their Lord."
Shi'ites
The Shi'ites believe that to see Allah is not possible in this world nor in the Hereafter.
THE UNSEEN
Sunnis
Allah the Exalted has reserved knowledge of the unseen for Himself; however, He has revealed to His Prophets some of the affairs and conditions of the unseen, for particular reasons. The Qur'an says: "And they do not encompass anything of Allah's knowledge, except what He reveals thereof'
Shi'ites
They claim that knowledge of the unseen belongs solely to their Imams, and it is not for the Prophet to inform us about the unseen. Some Shi'ites have gone so far as to claim godhead for those Imams.
THE FAMILY OF THE MESSENGER
Sunnis
Aalur-Rasool, according to the Sunnis, has various meanings. The best single definition of this term is "the followers of the Prophet Muhammad in the faith of Islam." It is also defined as "the pious and God-fearing people of the Prophet's ummah (nation of the believers)." It is also said that the term refers to the believing relatives of Muhammad, from the tribes of Haashim and 'Abdul-Muttalib.
Shi'ites
According to the Shi'ites the term Aalur-Rasool refers only to`Ali bin Abi Taalib, to some of his sons, and to the descendants of those sons.
THE MEANING OF SHARI'AH AND HAQEEQAH
Sunnis
In the Sunnis' view, the shariah (the divinely revealed law) is itself the haqeeqah (the essential knowledge, the reality). They hold that Muhammad, the Messenger of Allah did not conceal from his nation of believers any part of knowledge contained in the revealed law. There was no good thing that he did not guide us to, and no evil thing that he did not warn us about. Allah has said `On this day I have completed your religion.' Therefore, the sources of the Islamic faith are Allah's Book and the Sunnah (practice) of the Prophet; and there is no need to add anything to that. The relationship of the believer with Allah, and the path to the achievement of good works and worship, are clear and direct. The only one to know the actual condition of the believers is Allah, so we do not pass judgement on the praiseworthiness or purity of anyone, lest we overstep our bounds. The views and opinions of anyone may be accepted or rejected, except for those of the infallible Prophet of Allah, upon whom be Allah's blessings and peace.
Shi’ites
The Shi'ites see the shari'ah as being merely the various rulings and directives set forth by the Prophet; they concern the common and superficial folk only. As for the haqeeqah, no one knows it except the Imams of Ahlul-Bayt. These Imams acquired the sciences of haqeeqah through inheritance, one generation after another. It remains a secret possession among them. Furthermore, the Shi'ites consider their Imams infallible; their every work and practice of theirs is deemed incumbent upon their followers. They believe that one may communicate with God only through intermediaries, and it is for this reason that their religious leaders have such an inflated opinion of themselves, as evidenced by the exaggerated titles they take for themselves, e.g. Baabullah (the door to Allah), Waliyullah (the door to Allah) Hujjatullah (Allah's proof), Ayatullah (the sign of Allah), Al-Ma'soom (the infallible one), etc.
Islamic Jurisprudence
Sunnis
Ahlus-s-Sunnah adhere strictly to the legal rulings and directives of the Noble Qur'an, as clarified by the sayings and practices of the Messenger. We also depend upon the sayings of the Companions and the generation of trustworthy scholars who followed them. They were the nearest ones to the Prophet's era and the most sincere in supporting his mission, throughout the tests and trials which had to be endured in the course of establishing Islam. Since this religion has been completed, no one has the right to formulate new legislation or directives; however, in order to properly understand the details of the revealed law, and to apply it according to new situations and circumstances while keeping in mind the general welfare of the people, one must refer to the qualified Muslim scholars who must work solely within the bounds established by Allah's Book and the Sunnah of the Prophet (may Allah's blessings and peace be upon him).
Shi’ites
They depend only on the exclusive sources which they claim for their Imams, upon their far fetched interpretations of the Qur'an and upon their contrary attitude which puts them at odds with the majority of the Muslim peoples. The Shi'ites consider their Imams to be infallible, and to have the right to create new rulings and directives in contradiction to the revealed law. For example, they have altered:
(a) The call to prayer and the prescribed times and postures of prayers.
(b) The rites of Hajj (pilgrimage) and visitation to the sacred places.
(c) The specified times for beginning and breaking the fast.
(d) The rulings with regards to zakaah (alms-tax) and its distribution.
(e) The inheritance laws. The Shi'ites are very particular to take positions
in opposition to Ahlus-Sunnah, thus widening the gap between us and them.
Thank you brother Ditta, you have sucessfully summarized all the diferences. Allah yijzik kul kheir.
I hope all brothers and sisters read this and see that shia are not muslims like us, most but not all say many words of kufr and swear at the prohets family and friends.
Again there exists some real muslim shias but they are are few.
May Allah help us all to conquer over alkufr and alkuffar... Ameen
I hope all brothers and sisters read this and see that shia are not muslims like us, most but not all say many words of kufr and swear at the prohets family and friends.
Again there exists some real muslim shias but they are are few.
May Allah help us all to conquer over alkufr and alkuffar... Ameen
My dear sister, may this Ramadan be filled with blessings and peace around the world.
If i speak so harshly about shias, its because i have seen nothing but harm from them to my people. They have taken ober my country amd spread their fusik everywhere.
Us sunnahs are so good hearted and our hearts are clean that we speak of unity among muslims but they speak of wilayit al Fakih ولاية الفقيه and taking whats not theirs.
I pray to Allah to strengthen muslim unity (ahel alsunnah of course) to preserve our holy land from all enemies
If i speak so harshly about shias, its because i have seen nothing but harm from them to my people. They have taken ober my country amd spread their fusik everywhere.
Us sunnahs are so good hearted and our hearts are clean that we speak of unity among muslims but they speak of wilayit al Fakih ولاية الفقيه and taking whats not theirs.
I pray to Allah to strengthen muslim unity (ahel alsunnah of course) to preserve our holy land from all enemies
:salam2:
Sister Maryjo, if you have some personal grudge on shias, you should be even more careful, when you are talking about them, for it is easier for you to leave the path of 'adl (justice) about them. We are taught to remain on 'adl in every case, even if it goes against us and not even the enmosity of a nation should bring us away from doing justice.
The fact is, and the just path is, to accept that ithna ashari shias disown about three fourth part of the allegations Mr. Ditta has made in his copy-paste mail. Mr. Ditta does not seem to know, that all the historical references in our sunnah books about shia are actually talking about Ismaili shias. For example, when we quote a reference of Imam Ibn Taymiah rahimahullah about shia, then you can be sure, that he is talking about ismailis. The ithna ashari shias were nothing but a small insignificant sect among shias.
In short, if the shias of today openly disown things like surah wilayah or similar crap then we should welcome that, because we are taught to encourage people towards good and discourage them in doing bad. Bringing back those allegations again and again, which our ancestors made against another sect, which has become insignificant today, does not serve the purpose of amr bil maroof wa nahi anil munkar. It only serves to increase our self-righteous attitude, which is already a significant deseases of our ummah.
Last but not least, the remaining one fourth of the above allegations are signifant enough for me to distance myself from shiah.
Sister Maryjo, if you have some personal grudge on shias, you should be even more careful, when you are talking about them, for it is easier for you to leave the path of 'adl (justice) about them. We are taught to remain on 'adl in every case, even if it goes against us and not even the enmosity of a nation should bring us away from doing justice.
The fact is, and the just path is, to accept that ithna ashari shias disown about three fourth part of the allegations Mr. Ditta has made in his copy-paste mail. Mr. Ditta does not seem to know, that all the historical references in our sunnah books about shia are actually talking about Ismaili shias. For example, when we quote a reference of Imam Ibn Taymiah rahimahullah about shia, then you can be sure, that he is talking about ismailis. The ithna ashari shias were nothing but a small insignificant sect among shias.
In short, if the shias of today openly disown things like surah wilayah or similar crap then we should welcome that, because we are taught to encourage people towards good and discourage them in doing bad. Bringing back those allegations again and again, which our ancestors made against another sect, which has become insignificant today, does not serve the purpose of amr bil maroof wa nahi anil munkar. It only serves to increase our self-righteous attitude, which is already a significant deseases of our ummah.
Last but not least, the remaining one fourth of the above allegations are signifant enough for me to distance myself from shiah.
Wa-alaykum-us-Salaam wa'Rahmatullaah,
Firstly Brother Saif, the reply in my first post was not simply copy and paste, rather I read it and I thought it could be beneficial to the questioner. Additionally, I stated that the sister should refer to the full book for a better understanding.
Secondly, it is clear that the Shi'ah have broken up into different sects that are either extremer or milder in their deviation. Therefore they could affirm some of the held beliefs regarding different issues (in my original post) or reject it. However this does not excuse the fact that if they hold a particular belief that is opposite from the truth then it has to be made clear because of the enormous amount of confusion (i.e., reviling the Companions (may Allah be pleased with them) or committing Shirk). I was ignorant regarding the key beliefs of Shiasim that is why I thought it would be helpful. If the beliefs in the question and answer below are what the sect you mentioned affirm then what is their condition/situation?
http://www.islam-qa.com/en/ref/101272/
Thirdly, I did not state that all Shi'ah hold this belief. Without doubt they will be those that will renounce what is stated in my original post. Therefore, may Allah (Subhaanahu wa ta'aala) guide me to the straight path and them. You are correct that we have to be careful of becoming arrogant or self-righteous, that is why we ask Allah for guidance and also it does not excuse the fact that if something is contrary to the Qur'aan and Sunnah, then it needs to be made clear. If you look at Salah ad-Deen's time (Ismail'i/Faatimiyah sect) you can see that this ideology was alive then with the high amount of persecution those of Ahl as-Sunnah suffered living under such a state. Allah knows best, but this ideology lives today although in different guises.
Firstly Brother Saif, the reply in my first post was not simply copy and paste, rather I read it and I thought it could be beneficial to the questioner. Additionally, I stated that the sister should refer to the full book for a better understanding.
Secondly, it is clear that the Shi'ah have broken up into different sects that are either extremer or milder in their deviation. Therefore they could affirm some of the held beliefs regarding different issues (in my original post) or reject it. However this does not excuse the fact that if they hold a particular belief that is opposite from the truth then it has to be made clear because of the enormous amount of confusion (i.e., reviling the Companions (may Allah be pleased with them) or committing Shirk). I was ignorant regarding the key beliefs of Shiasim that is why I thought it would be helpful. If the beliefs in the question and answer below are what the sect you mentioned affirm then what is their condition/situation?
http://www.islam-qa.com/en/ref/101272/
Thirdly, I did not state that all Shi'ah hold this belief. Without doubt they will be those that will renounce what is stated in my original post. Therefore, may Allah (Subhaanahu wa ta'aala) guide me to the straight path and them. You are correct that we have to be careful of becoming arrogant or self-righteous, that is why we ask Allah for guidance and also it does not excuse the fact that if something is contrary to the Qur'aan and Sunnah, then it needs to be made clear. If you look at Salah ad-Deen's time (Ismail'i/Faatimiyah sect) you can see that this ideology was alive then with the high amount of persecution those of Ahl as-Sunnah suffered living under such a state. Allah knows best, but this ideology lives today although in different guises.
This should put this case to rest from the Head of Shiaism in Iraq
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Its funny how Muslims are slow blind. Even a Non-Muslim when he reads the books of Muslim Scholars of the past will tell you the difference between Sunnies and Shias in major Akidah differences like Walih Faqeh, Imammiah, Tawheed etc. These Issues are a mator of Major Concerns which can take someone out of the folds of Islam But yet we have muslims here who are so concerned about the poitical issues of the "Ummah" that they forget the Akidah issues of the "Ummah".
This is what the major Imams which Muslims supposedly follow said about Shias
Imam Abu Haneefah: It is reported that often Imam Abu Hanifah used to repeat the following statement about the Raafidi Shia; "Whoever doubts whether they are disbelievers has himself committed disbelief."
Imam Malik: Once when asked about the Raafidi Shia, Imam Malik said; "Do not speak to them or narrate from them, for surely they are liars." During one of Imam Malik's classes, it was mentioned that the raafidi Shia curse the sahaba. Imam Malik recited the verse, "Muhammad is the Messenger of Allah and those with him are harsh with the disbelievers and gentle among themselves. So that the disbelievers may become enraged with them." (48:29) He then said, "Whoever becomes enraged when the Sahâbah are mentioned is the one about whom the verse speaks." (Tafseer al-Qurtubi)
Imam Ash-Shafi'i: On one occasion Imam Shafi'ee said concerning the Shia, "I have not seen among the heretics a people more famous for falsehood than the Raafidi* Shia." and on another occasion he said; "Narrate knowledge from everyone you meet except for the Raafidi* Shia, because they invent ahaadeeth and adopt them as part of their religion." (Minhaj as-Sunnah an-Nabawiyyah)
So again Muslims learn your deen before you talk nonsense. You call yourself Hanafi Muslims when you dont even know what Imam Abu Hanifa said or Imam Malik or Imam Shafi.
Btw the Qadiyanies who claim that Mirza Ghulam is the last messanger of God also believe in the Quran, Should we take Qadiyanies as muslims as well? Please answer me!
[yt]ovfz3xnsjJ0[/yt]
Its funny how Muslims are slow blind. Even a Non-Muslim when he reads the books of Muslim Scholars of the past will tell you the difference between Sunnies and Shias in major Akidah differences like Walih Faqeh, Imammiah, Tawheed etc. These Issues are a mator of Major Concerns which can take someone out of the folds of Islam But yet we have muslims here who are so concerned about the poitical issues of the "Ummah" that they forget the Akidah issues of the "Ummah".
This is what the major Imams which Muslims supposedly follow said about Shias
Imam Abu Haneefah: It is reported that often Imam Abu Hanifah used to repeat the following statement about the Raafidi Shia; "Whoever doubts whether they are disbelievers has himself committed disbelief."
Imam Malik: Once when asked about the Raafidi Shia, Imam Malik said; "Do not speak to them or narrate from them, for surely they are liars." During one of Imam Malik's classes, it was mentioned that the raafidi Shia curse the sahaba. Imam Malik recited the verse, "Muhammad is the Messenger of Allah and those with him are harsh with the disbelievers and gentle among themselves. So that the disbelievers may become enraged with them." (48:29) He then said, "Whoever becomes enraged when the Sahâbah are mentioned is the one about whom the verse speaks." (Tafseer al-Qurtubi)
Imam Ash-Shafi'i: On one occasion Imam Shafi'ee said concerning the Shia, "I have not seen among the heretics a people more famous for falsehood than the Raafidi* Shia." and on another occasion he said; "Narrate knowledge from everyone you meet except for the Raafidi* Shia, because they invent ahaadeeth and adopt them as part of their religion." (Minhaj as-Sunnah an-Nabawiyyah)
So again Muslims learn your deen before you talk nonsense. You call yourself Hanafi Muslims when you dont even know what Imam Abu Hanifa said or Imam Malik or Imam Shafi.
Btw the Qadiyanies who claim that Mirza Ghulam is the last messanger of God also believe in the Quran, Should we take Qadiyanies as muslims as well? Please answer me!
masihuddin
Junior Member
No doubt some of the misguided shias have written in their book that the noble Quran was corrupted by Sahabas R.A on account of their alleged bias against the family of the Prophet S.A.W.A.S.But the majority of Shias believe that nobody can corrupt the noble Quran and those who do not believe in the Quran we have are Kaffir