Sunni

Sunni Islam is the largest denomination of Islam, followed by the majority of the world's Muslims. Its name comes from the word sunnah, referring to the behaviour of the Islamic prophet Muhammad. The differences between Sunni and Shia Muslims arose from a disagreement over the succession to Muhammad and subsequently acquired broader political significance, as well as theological and juridical dimensions.

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Sayyed Mohammad Al-Musawi, Sayyed Mohammad al-Musawi is originally from Iraq and heads up the World Ahlul Bayt Islamic League in London. Other than being involved in various humanitarian projects, he frequently responds to... Answered 5 years ago

1. Mu'awiyah Bin Abi Sofyan announced the year of the treaty between him and Imam Hasan (AS) as The Year of Jama'ah عام الجماعة.

2. Mu'awiyah ordered all his people to include cursing Abu Turab (Ali (AS)) in every Khutbah of Friday and Eid. This practice continued for generations till the government of Umar Bin Abdul Aziz, the Umayyad king .

3. When Umar Bin Abdul Aziz , ordered to remove this curse from the Khutba, many people objected on his order and shouted : Where is the Sunnah? Thinking that it is part of the Sunnah.

4. The term of Ahlul Sunnah was used by followers of Ahmad Bin Hanbal, the founder of Hanbali sect who was supported by Al-Mutawakkil Al-Abbasi, the Abbaside king,  against Ahlul Bayt (AS). Ahlul Sunnah was also used against the followers of Abu Hanifah who was accused by Hanbalis to be away from the Sunnah. The Hanbalis  used to call Abu hanifah followers as (Ahlul Ra'e) while themselves as Ahlul Sunnah.

5. We do not find in any Sunni book of Hadeeth including he six main book of Hadeeth called (Al-Sihah or Al-Kotob Al-Sittah including Al-Bukhari , Muslim, Tirmithi , Ibn Maajah, Abi Dawood) any mention of Ahul Sunnah.

6. This term of Ahlul Sunnah was used mainly by governments opposing Ahlul Bayt(AS) to claim that they are following the Sunnah which means that other Muslims (Shia Muslims) are not following The Sunnah.

7. We have authentic narration from Imam Mohammad Al--Baqir (AS) stating: By Allah, No one is following the Sunnah and the unity of the Ummah but us and our followers.

والله ليس على السنة والجماعة أحد إلا نحن وشيعتنا.

Wassalam

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Zaid Alsalami, Shaykh Dr Zaid Alsalami is an Iraqi born scholar, raised in Australia. He obtained a BA from Al-Mustafa University, Qom, and an MA from the Islamic College in London. He also obtained a PhD from... Answered 5 years ago

Bismihi ta'ala,

The answer to this question is circumstantial, based on the view of your Marja' Taqleed regarding whether you are able to dispose of Sahm al-Saadah without specific authorisation. 

However, in general if the lady is a Seyyidah, a Shi'iyah, and needy, then it would be permissible to give Sahm al-Saadah to her. 

It would be best that you refer to the fatwa of your Marja' Taqleed for this. 

And Allah knows best. 

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Vinay Khetia, Shaikh Vinay Khetia has studied at various traditional Islamic seminaries in London, Iraq and Syria. He has an undergraduate degree in Religious and Near Eastern Studies from the University of... Answered 5 years ago

S/A

There is no single 'Sunni understanding of history'. Islamic history and its vast sources are too vast and multi-vocal for it to have one understanding on this matter. The Sunnis themselves have multiple views on the subjects even among the theological schools of the 'asharis and mu'tazila (some of the theological schools among Sunnis). However the predominant view is that she died a natural death. However the Sunni leaning historical tradition such as History of al-Tabari and the Ansab al-Ashraf of al-Baladhuri do indicate that something violent or potentially violent occurred at the hosue of Fatima (as) following the death of the Prophet. For instane al-Tabari relates that the end of the his life, the first caliph said: " I wish I did not throw open/or unveil the house of Fatima - lam akshif manzil fatima, however they ( Ali, Fatima and those in the home) had locked it down with hostile intent - ghalaquhu 'ala al-harb. So clearly something violent or potentially violent occurred as per this narration found in al-Tabaris's history under the section dealing with the final words of the 1st caliph at his death.  That being said, the Sunni historical tradition for the most part do not describe her as being injured or killed as a result of that incident. However there were others such as al-Nizam, the famous Mu'atazlite theologian (who would also be considered to belong broadly to the Sunni school or at least non-Shia in a formal sense) who describes her as being injured and dying from this and he was in-fact blamed for this and condemned by later scholars for holding such a view. Thus it was a view that existed in the Muslim community.

wa salaam

Sh.Vinay Khetia

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Rebecca Masterton, Dr Rebecca Masterton graduated with a BA in Japanese Language and Literature; an MA in Comparative East Asian and African Literature and a PhD in Islamic literature of West Africa. She has been... Answered 5 years ago

Abu Hanifa al-Nu'man ibn Thabit; Anas ibn Malik; Muhammad ibn Idris al-Shafi'i and Ahmad ibn Hanbal. The first two Sunni Imams studied under Imam Ja'far al-Sadiq, the sixth Imam of the Shi'a.

In general, they rely upon the narrations of companions that are rejected by the Imams of the Shi'a owing to the fact that these companions actively opposed the fourth caliph, Ali ibn Abi Talib. The Imams of the Twelver Shi'a narrated directly back to the Prophet (s) via Ali ibn Abi Talib.

Mateen Charbonneau, Sheikh Mateen Joshua Charbonneau achieved a certificate from Harvard University in Islamic Studies. He undertook Howza classes under esteemed scholars since 2013 and has been teaching at Imam Mahdi... Answered 5 years ago

The four Imams of the Mukhalifeen were fallible and self appointed by them whereas the 12 Imams of the Prophets family (as) were divinely appointed and infallible guides. 

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There are some differences and many similarities in how the Jumu'a or Friday congregational prayers are conducted by the 4 Sunni schools of fiqh and the Shi'a Imamiyya.

The accurate version, of course, is with the Shi'a who held on to the teachings of the Ahl al-Bayt, the family of the Prophet (s), as commanded by the Prophet (s) himself, and gave their teachings on every issue precedence over other sources of information.

The salient differences in how the Friday prayers are conducted by the Hanafi, Maliki, Shafi'i, Hanbali and Ja'fari (Imami) schools of law are laid out by Shaykh Muhammad Jawad Maghniyya in his Five Schools of Islamic Law.

See - https://www.al-islam.org/prayer-salat-according-five-islamic-schools-law-allamah-muhammad-jawad-maghniyyah/friday-prayer

Abolfazl Sabouri, Abolfazl Sabouri is based in New Zealand and has an MA in Jurisprudence and Islamic Studies. He is a graduate of Elmiyeh seminary in Qom with more than 15 years of study and research where he has... Answered 5 years ago

In Shia they recite a complete Sura after Friday and they do Qonut in each Raka. It means they raise their hands in front of their faces and pray.

Even their two khootbas a little bit different. In Shia in each khootba they invite to taqwa. In second khootba usually speak about political issues and about Islamic Ummah.

In Sonni they do not have Qonut and they recite part of Sura. 

The Salat of Prophet is not clear. Each group believes they do like Prophet. 

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Abolfazl Sabouri, Abolfazl Sabouri is based in New Zealand and has an MA in Jurisprudence and Islamic Studies. He is a graduate of Elmiyeh seminary in Qom with more than 15 years of study and research where he has... Answered 5 years ago

According to their ahadith they believe this is the method of Prophet. However the philosophy of that is saying Salam to the angles who are with human (on his shoulders!) and record his behavior. 

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Abolfazl Sabouri, Abolfazl Sabouri is based in New Zealand and has an MA in Jurisprudence and Islamic Studies. He is a graduate of Elmiyeh seminary in Qom with more than 15 years of study and research where he has... Answered 5 years ago

It is their jurisjurisprudence. It is according to their ahadith and their understanding of the Qur'an.

In verse 187 chapter 2 says continue your fast until night (الليل). Most of the Shia ulama believe it should be dark (to call it night) . 

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Temporary marriage, or mut'at al-nisa, was sanctioned in Islamic law via the revelation of Qur'an 4:24. There is no debate between the various schools of Islam, as far as I know, about this verse being revealed to confirm the validity of this kind of marriage.

The debate is about its scope and whether it stays applicable to this day or was rendered void in the early years of Islam.

Ibn Taymiyya, well-known for his lack of love for the Shi'a, writes:

  • According to Ibn Hazm: Ibn Mas'ud, Mu'awiya, Abu Sa'id (al-Khudri), Ibn 'Abbas, Salama and Ma'bad, the sons of Umayya bin Khalaf, Jabir (bin 'Abdullah al-'Ansari), and 'Amr bin Hurayth continued, after the death of the Prophet, to consider it (i.e. mut'a) lawful. Moreover, Jabir reported, regarding all the Companions, that they continued to uphold its lawfulness during the time of the Prophet and of Abu Bakr and almost till the end of 'Umar's caliphate.
  • Then he (i.e. Ibn Hazm) adds, "Among the Successors of the Companions, Tawus, Sa'id b. Jubayr, 'Ata', and the rest of the Makkan jurists believed in its permissibility."

    Source: Ibn Taymiyya al-Harrani, al-Muntaqa min Akhbar al-Mustafa, edited by Muhammad Hamid al-Faqqi, 2 volumes, Cairo: al-Maktabat al-Tijariyya, 1931 edition, volume 2, page 520.

This is confirmed from multiple earlier sources but this seemed like a nice summary to share.

The two key messages, then, are as follows:

1. Something happened towards the end of Umar b. al-Khattab's rule as caliph that made most, but not all, people stop practicing mut'a.

The event that led to many people abandoning mut'a was a declaration by 'Umar as follows:

  • Jabir b. 'Abdullah reported: We contracted temporary marriage giving a handful of dates or flour as a dower during the lifetime of Allah's Messenger (may peace be upon him) and during the time of Abu Bakr until 'Umar forbade it in the case of 'Amr b. Huraith.

    Source: Saheeh Muslim: Book 008, The Book of Marriage (Kitab Al-Nikah), Number 3249

In his famous Tafsir, Ibn Jarir al-Tabari under verse 4:24 that, as mentioned earlier, is the Qur’anic basis of mut’a, reports a narration from al-Hakam bin 'Uyayna who was asked whether this verse on mut'a was abrogated.

He said, "No." He then said, "'Ali said that had it not been for 'Umar's prohibition of the mut'a, no one would have committed zina except a scoundrel.'"

An easily accessible source in its English translation is Jalal al-Din al-Suyuti's Ta'rikh al-khulafa where al-Suyuti has a section for the 'Firsts' of 'Umar. He says quite clearly that 'Umar was the first to prohibit mut’a. See page 136 of the book The History of the Khalifas who took the Right Way, by Ta-Ha publishers, 1995 edition.

2. Those who continued to consider it permissible included much later scholars.

These included, as mentioned by Ibn Taymiyya, Tawus b. Kaysan, Sa'id b. Jubayr, 'Ata b. Abi Rabah who were all considered authorities of hadith transmission and are relied upon by the Bukhari, Muslim and so on.

Therefore, the validity of mut’a was a bona fide valid legal position in Islamic circles even a century after the Prophet’s demise.

But by that time the waters had been muddied by the hadith fabricators.

Knowing that ‘Ali and those who were inclined towards him held it valid, and knowing that ‘Umar’s prohibition in itself was not convincing enough for all legal scholars, words were put in the mouth of ‘Ali to say mut’a had been banned by the Prophet (s) on the day of Khaybar.

There are several reasons why this does not add up, and why the narration must be discarded as false.

  • Ibn Hajar al-'Asqalani quotes saying that ".... in it (narration) is the banning of the nikah of mut'a on the day of Khaybar, and this thing is not known by any of the scholars of the sirah or the narrators of reports".
    Source: al-'Asqalani, Fath al-Bari, Cairo edition, volume 9, page 138
  • al-'Ayni, another major commentator on Bukhari's Sahih, says: "Ibn 'Abd al-Barr said that the mention of the banning of mut'a on day of Khaybar is incorrect"
    Source: al-'Ayni, 'Umdat al-Qari, Cairo edition, volume 17, page 246
  • al-Qastallani, another major commentator on Bukhari's Sahih, says: "al-Bayhaqi said that it (i.e. banning of mut'a at Khaybar) is not known by any of the scholars of the sirah"
    Source: al-Qastallani, 'Irshad al-Sari, Cairo edition, volume 6, page 536

Conclusion

So there are two important matters here that touch on the essence of what happened after the Prophet (s) and why the Muslim community is divided even today.

First, it is about what happens when you follow the wrong role model after the Prophet (s) who, consistent with his temperament, decided one day to ban mut’a following his own personal judgement and also promised punishment to those who opposed that ruling.

Second, this is about how fake narrations were created to support ‘Umar’s unilateral banning of mut’a as a tool of propaganda against ‘Ali’s position. These were created long after ‘Umar had passed away, during and soon after the time of the Fitna when the community lay divided between ‘Ali’s supporters and his enemies.

A banning by ‘Umar could never stand against the position of ‘Ali and the Ahl al-Bayt who maintained that mut’a was allowed. And so the fabricators went to work to create fake hadith so they could attribute that decision of ‘Umar back to the Prophet (s) and, cheekily, do it through ‘Ali himself.

But liars always leave traces. You just have to know where to look.

Abolfazl Sabouri, Abolfazl Sabouri is based in New Zealand and has an MA in Jurisprudence and Islamic Studies. He is a graduate of Elmiyeh seminary in Qom with more than 15 years of study and research where he has... Answer updated 5 years ago

There is some Hadiths about temporary marriage and even the verse 24 Sura 4 is about it but Sunnies believe it happened Naskh about it. Some of them say the Naskh was in the time of Prophet and some say it was in the time of Umar. 

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The Sunni tradition fully confirms the event of Ghadir Khumm and no Sunni scholar to my knowledge has ever entirely denied it. 

The Sunni masses, on the other hand, are largely unaware of this hugely important event. When known, it is considered one of many Prophetic merit narrations in favour of 'Ali and the other Companions and not anything specific to succession of 'Ali after the Prophet (a).

The differences come down to the details of what happened in that event and its context and, therefore, implication for the succession to the Prophet Muhammad (s).

SHI'A UNDERSTANDING

You should first read the entire event here - https://www.al-islam.org/ghadir/incident.htm

The Shi'a believe that on the day of Ghadir Khumm, the Prophet Muhammad (s) was commanded to announce the system of his succession and introduce to his followers the first person who will immediately succeed him in that system.

So the system was declared through a segment of his speech that is famously referred to as the Hadith al-Thaqalayn. In that narration he stated that he was leaving behind the Qur'an and his Ahl al-Bayt, and if the people were to adhere to them both they would never go astray after him.

The person as well as the true nature of succession was introduced through the words man kuntu mawlahu fa 'Aliyyun mawlahu. It translates to:

  • For whomsover I am master, 'Ali is his master.

UNAMBIGUOUS DESIGNATION

The word used mawla was the perfect term to use for the comprehensive authority, walaya, that was possessed by the Prophet (s) and that was being vested in 'Ali as the first member of the chosen Ahl al-Bayt.

'Ali was not simply being made a Caliph nor just an Imam. Each of these labels are open to many interpretations of scope, geography, and timeframe. If designated a khalifa at Ghadir Khumm instead of mawla people could have accepted him as the first one but only for the years he ruled, and only for the area he ruled. If just called an imam, he could have been considered simply a prayer leader in a mosque!

People can get very creative when they want to derail a system, or if they have to explain away a derailed system from history.

So with Divine inspiration the Prophet (s) made clear the scope of the authority that was being vested in 'Ali in multiple ways. He repeated the portion of Qur'anic verse 33:6 as a question and got the public to acknowledge that he was closer to them and had more authority over them than their own souls. The man kuntu mawlahu designation itself tightly coupled his own walaya to that of 'Ali. And the Qur'anic verse 5:3 of ikmal that was revealed immediately thereafter announced the completion and perfection of religion as a result of that declaration.

SOURCES

Every single fact mentioned above is attested by Sunni sources of tafsirhadith, and history. In all, 110 Companions of the Prophet (s) are documented to have narrated this event in varying levels of detail. And that makes Ghadir Khumm the most widely narrated hadith of the Prophet Muhammad (s) on any topic whatsoever in Sunni sources!

This is quite remarkable given that it was about an issue that divided the Muslim community. Its level of attestation despite that fact is certainly something to think about.

SUNNI MISUNDERSTANDING

This raises the question of how the Sunni scholars understand the Ghadir Khumm event.  Clearly, and by the very definition of being Sunni, they acknowledge the legitimacy of the caliphate of Abu Bakr. And so, for them, Ghadir Khumm was not about authority but about love and friendship towards 'Ali. This was based on taking an alternative meaning for mawla in the context of the event.

And for that context, it was considered to be unhappy soldiers from Yemen who had complained about 'Ali to the Prophet (s). But this theory is full of holes and cannot be reconciled with the full details of the event as documented on the link given earlier in this response.

As just one example, consider the fact that out of 110 Companions who narrated Ghadir Khumm, only 1 Companion - Burayda b. al-Husayb - mentions Yemen as the context. None of the other Companions mention Yemen or the unhappy soldiers as the context for the event.

And he was a Companion who was himself upset at 'Ali and was complaining to the Prophet (s) about him and thereby angered him (s) - all according to his own report!

There are many other holes in this Yemeni red herring narrative, feel free to ask another question about them and I can elaborate further, God-willing.