Inquiries about Shi'a Islam
The Shi'a and Sunni schools of thought form the two wings of the Islamic nation that allow it to fly and carry out its lofty objectives. A great Muslim scholar once said, “Those who attempt to cause division between the Shi'a and Sunni are neither Shi'a nor Sunni.” Written under this premise, the book in hand should clarify some common questions and inquiries about the philosophy and practice of Shi'a Islam. The Shi'a and Sunni schools of thought differ primarily in jurisprudence and have far more similarities than differences. Every school of thought in Islam must be respected because they all can lead people to salvation.
Due to the lack of clear information, the Shi'a Imamiyyah school of thought has remained a mystery to many Muslims. Numerous Muslims are relieved to discover the truth about Shi'a Islam from reliable sources. Nevertheless, the enemies of Islam have found that the best way to slander Islam and disturb the peace within the Muslim nation is to encourage division and sectarianism. Thus, a myriad of negative and false rumors with no basis in the authentic books of the Shi'a school of thought have been spread. These rumors have two sources: animosity towards Islam on the part of those who invent them, and ignorance on the part of those who believe and propagate them.
This book is a call to unite the Muslims since true unity stems from an understanding of each other's philosophies, not from keeping them secret. While the majority of Shi'a scholars and even average individuals keep many books belonging to other schools of thought in their libraries, few other Muslims take the time to read the original sources of Shi'a philosophy. I have endeavored in this book to present the most controversial issues that distinguish Shi'a Islam in a simple manner understandable by all people, particularly our youth generation in the Western countries. To make this book accessible to all readers regardless of their school of thought, I have relied mainly on the Noble Quran and traditions of the Prophet Muhammad (PBUH&HF) as reported in the books of narration (hadith).
Discussing historical facts or jurisprudential differences should not in any way discourage Muslim unity, since the majority of Muslim historians from all schools of thought agree on similar historical facts. Differences between the philosophers, scholars and thinkers of the schools of thought can be either constructive or destructive. If they lead to the fragmentation of the Muslim nation, then they are unacceptable, as the Noble Quran says, “But they have broken their religion among them into sects, each group rejoicing in its belief.”[300] Such groups of people support ideas which are not based on the truth and use them only to serve their own purposes, whereas the Noble Quran refers all arguments to one source, “And obey Allah and His Messenger, and do not dispute with one another lest you lose courage, and your strength depart, and be patient; surely, Allah is with those who are patient.”[301] Unfortunately, the weakness of the Muslim world today is because of this type of disunity.
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‘Abasa Watawalla (He Frowned and Turned Away)
This verse is one of the verses of the Noble Quran whose interpretation differs between the two main schools of thought. The majority of the Sunni scholars claim that the man who frowned and turned away from a blind person was the Prophet, while the Shi'a scholars say that the man who frowned and turned away was one of the companions of the Prophet; not the Prophet himself.
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Wiping the Feet During Ablution (Wudu)
The followers of the Ahlul Bayt comply by what the Noble Quran teaches them to do during wudu (ablution) in regards to wiping their feet, rather than washing them. The Noble Quran commands, “O you who believe! When you intend (to perform) your prayers, wash your faces and your hands from the elbows and wipe (by passing wet hands over) your head and your feet up to the ankles.”[148] Those who practice the washing of their feet during wudu argue that “your feet” in the Noble Quran is linked to washing the face, whereas the followers of the Ahlul Bayt argue that “your feet” is linked to rubbing the head; therefore, it should be wiped, and not washed.
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Most Muslim scholars define the companions (sahaba) of Prophet Muhammad to be the people who lived during his time period, and saw or heard him speak, even for a brief moment.
Islam teaches that no person should be praised or condemned without a valid reason regardless of their origin, belief, or color. According to the Noble Quran, those nearest to Allah are the ones who are the most pious, “Verily, the most honorable of you with Allah is that believer who has more piety and righteousness.”[193] Neither blood relation, friendship, companionship, monetary status, nor social status play a role in nearness to Allah.
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Muslims are commanded by the Noble Quran (33:56) to send their prayers upon the Prophet Muhammad in which Allah has said:
'Indeed God and His angels bless the Prophet; O you who have faith! Invoke blessings on him and invoke Peace upon him in a worthy manner.'
The Prophet indicated how to do this and also commanded his followers not to send their prayers only upon himself, but always to send their prayers simultaneously upon his family as well. He is quoted to have said:
'Do not send me an amputated prayer.' The companions asked, 'What is an amputated prayer?' He said, 'When you say, 'Allahumma, salli 'ala Muhammad' and stop. Rather, you should say, 'Allahumma, salli 'ala Muhammad wa al-e-Muhammad.'[145]
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