Shi'a

Shia (شيعة‎ Shīʿah, from Shīʿatu ʿAlī, "adherent of Ali"), also transliterated Shiah and Shiʿah, is a branch of Islam which holds that the Islamic prophet Muhammad designated Ali ibn Abi Talib as his successor and the Imam (leader) after him, most notably at the event of Ghadir Khumm, but was prevented from the caliphate as a result of the incident at Saqifah. This view primarily contrasts with that of Sunni Islam, whose adherents believe that Muhammad did not appoint a successor and consider Abu Bakr, who they claim was appointed Caliph through a Shura, i.e. community consensus in Saqifa, to be the first rightful Caliph after the Prophet. Adherents of Shia Islam are called Shias of Ali, Shias or the Shi'a as a collective or Shi'i or Shi'ite individually.

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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 4 years ago

Bismihi ta'ala

It is rather the opposite, as we can see that many Sunnis and Shia start the holy month of Ramadhan, and have Eids together on the same day. The issue is that in the Sunni world there is a difference of opinion as to whether the beginning of the lunar month can be pre-announced, or must it be eye-witness. 

In Sunni communities there are those who follow Saudi Arabia's announcement, for example, and there are those who follow the local moon-sighting, by the naked eye. 

For further statistics on this, please review the following site:

https://www.moonsighting.com/1440shw.html

Wassalam

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I understand where you are coming from with this question. Investigating and researching the topics around the Shi'a Sunni division can be mind boggling when there are claims and counter claims from both sides and the quality of evidence put forward by each side also gets challenged by the other.

Here is a suggestion to help you get started that is designed with your preference in mind of avoiding sectarian bias in your research.

Step 1

Start with the Nahj al-Balagha which is a collection of sermons and sayings by Imam 'Ali b. Abi Talib.  Although it was compiled by a Shi'a scholar named Sharif al-Radi but it attracted attention from many Sunni scholars who wrote commentaries on it. 

For instance see the list of commentators on this page, many of them are Sunni names - https://www.al-islam.org/articles/commentaries-nahjul-balaghah-syed-waheed-akhtar

The reason for the wider Sunni interest was that the sermons included by Sharif al-Radi could be traced to other sources acceptable to both the Shi'a and Sunni communities.  And, perhaps more importantly, a large part of the value of the book was in the eloquence of words and thoughts expressed by 'Ali who was a master at it, being the close disciple and confidante of the Prophet Muhammad (s). In fact, for many, the eloquence of the words also testifies to its authentic origins.

You can find the Nahj al-Balagha here - https://www.al-islam.org/nahjul-balagha-part-1-sermons

When you go through this book, and I do suggest you go cover to cover, you will gain an insight into what 'Ali was saying to the people of Kufa during his time as the fourth caliph. You will get a sense of his views on the disputes, the civil wars, the various famous Companions and mothers of the believers who often get mentioned in Shi'a Sunni debates.

Step 2

Once you are through that, it is time to understand the entire history of the debate on the succession to the Prophet Muhammad (s). Contrary to what many people realise, a good understanding of the period of the civil wars during Imam 'Ali's rule is essential to understanding and evaluating the reports on the earlier period of Islamic history.

In order to avoid any intentional or unintentional sectarian bias by a Shi'a or Sunni author, I suggest you instead go through a book called Succession to Muhammad - A Study of the early Caliphate by a famous non-Muslim academic called Wilferd Madelung.

This book does a good job of looking at the often contradicting reports on early Islamic history and analyses the likelihood of bias of individual narrators and, therefore, reports. Although somewhat heavy reading, it will help you get a pretty good idea of what really happened back then in early Islam.

Good luck with your research.

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 4 years ago

Bismihi ta'ala

In brief, each School of Thought has its own collection of hadith books, and also its own methodology of categorising the grading of hadiths. This means which hadith is authentic, which is accepted, weak, fabricated, and so on.

It is for this reason that there is no specific book both Shi'ah and Sunni scholars would agree on. Yes, there are certain hadiths, in fact many of them, that both Schools would agree on. But not an individual book as a whole.

As for an objective seeker of truth, it is imperitve that one adopts a correct unbiased approach to research into factual information, and read as much as they can from all angles, and ask the Almighty to inspire them, open their inner eye, and guide them to the truth.

And Allah knows best. 

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Zoheir Ali Esmail, Shaykh Zoheir Ali Esmail has a Bsc in Accounting and Finance from the LSE in London, and an MA in Islamic Studies from Middlesex University. He studied Arabic at Damascus University and holds a PhD... Answered 5 years ago

Thank you for your question. I think that this is a misconception as all of the beauty and greatness of the Imams (as) is derived and inherited from the Prophet (saw) and so when the Shia praise the Imams (as) that is not separate from their appreciation of the Prophet (saw). From a theological perspective, the Shia need to discuss the qualities of the Imams to understand how they are rightful inheritors of the Prophet (saw) and for this reason, they spend time trying to understand those qualities.

May you always be successful.

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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

As far as the timings for prayers, there is a slight difference of opinion within the Sunni sects, and also between the Sunni and Shi'a point of view.

With the holy month of Ramadhan, and Iftar time, the Quran says to finish your fasting at "night time" (Surah al-Baqarah, verse, 187). Most Shi'ah jurists say this means it should be dark, including the fading of the redness in the eastern horizon. 

The rational argument for this is that it is far better that one observes the basic level of precaution and wait until it gets 'dark', and becomes 'night'. Being patient for a few more minutes will guarantee the entering into the correct time of Layl.

However, Sunni scholars say with the setting of the sun one is able to break their fast, even if there is still redness in the horizon.

Shi'ah jurists also support their view by numerous traditions from Ahlul Bayt (a.s.) clearly mentioning this particular view. 

And Allah knows best.

 

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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

The narration about not plucking the eyebrows is from Abu Hurayra, who even was accused by 'A'isha of narrating things that weren't true. He is rejected by Shi'i scholars due to his unreliability. Hence, there is no narration in Shi'i sources about women not being allowed to pluck their eyebrows.

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

This Hadith is not authentic according to Shia ulama. According to Shia it is better to hide it from nun-mahram. 

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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

This indeed is a sad issue that seems to never be solved. The earliest of Shi'ah scholars have addressed this in detail, establishing the completeness and perfection of the Quran, being the everlasting miracle of Islam. 

Books have been written, detailed extensive research has been made, and statements so ever frequently given, all explaining the position of Shi'ah Muslims regarding the holy Quran. 

However, with such abundant sources openly available for all to read, we see that some Sunnis persist on accepting this myth and want nothing to do with any of the solid evidence presented against it. 

The cliche referencing of Kitab Ali (a.s.) is brought up, or Mashaf Fatimah (a.s.), even though it has nothing to do with the holy Quran. 

If only someone could dig up this 'different Quran' Shi'ahs supposedly believe in. 

Do these accusations come from ignorance, or is it just malice intent fueled with hatred. 

In brief:

1. Twelver Shi'ahs believe the very Quran that is with us all today is the only and only Quran all Muslims believe in and accept. 

2. This Quran is complete, and perfect, in every form and way, with no surah or verse missing, and there is no extra surah or verse added to it. 

3. If, for argument sake, there is a Shi'ah scholar who has a view that the Quran is incomplete, or any other view of this sort, it is their view, and it does not represent the belief of the Shi'ah Creed. It is far from genuine and fair to use the singular views of one or two scholars and generalise it to be the foundational belief of the whole Shi'ah creed. 

4. If there are narrations that elude to certain surahs/verses added, or taken away, then they are rejected and not accepted.

5. There are numerous examples of this that exists in Sunni sources, like the goat eating parts of a Quran that was forever lost. However, Shi'ah Muslims have never used this to accuse Sunni Muslims of such baseless accusations. 

 It is very important to be truthful to ourselves and avoid biased or baseless information. 

This is a contemporary book that discusses this topic in detail:

https://www.al-islam.org/al-bayan-fi-tafsir-al-quran-prolegomena-quran-ayatullah-sayyid-abulqasim-al-khui/7-protection-quran

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

According to the main view the word 'Ameen' آمين is used to mean 'O God, answer'. So, in this case there is nothing wrong with the expression itself, even though this word does not come from the Quran, nor is it a part of any verse. 

This is something agreed upon by both Sunnis and Shi'ah. 

However, the issue is whether it is permissible to say it in a daily obligatory prayer, after reciting the Fatihah. 

Shi'a scholars say that if Ameen is said with the intention of it being a part of Salat, then the prayer will be invalid. It is a foreign word and has nothing related to the Surah, or correct dhikrs mentioned as parts of the Salat.

We are obliged to adhere to how the Prophet (s.a.w.) has taught us to pray. In the narrations there is no mentioning that the word 'Ameen' should be said after the Fatihah.

We cannot add something that does not exist in the Sunnah of the Prophet (s.a.w.), and therefore doing such a thing would nullify our Salat.  

It is a consensus of Shi'ah scholars that saying 'Ameen' in Salat, after Fatihah is an innovation and therefore would invalidate the prayer. 

Ameen is a word foreign to the prayer, and not a 'supplication'. This is contrary to the expression 'alhamdulillah rabb al-'alameen' which would be permissible to say after reciting the Fatihah, due to it being a dua and also it being mentioned to do so in authentic traditions. 

For further information on the word Ameen, see:

http://en.wikishia.net/view/Amin

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

Bismihi Ta'aala,

Salaamun 'Alaykum,

The vast majority of contemporary Shia jurists allow for Friday prayer and state that it can replace salaat al-zuhr ( on Friday) as the Friday prayer is classified as al-wajib al-takhiyri (an optional obligation) -hence the option is there to perform either Friday prayers (along with all its attending conditions) or salaat al-zuhr.  Yes Friday prayers is discussed in the Qur'an as per an entire Sura being entitled "Friday" ( al-Jumu'ah). For instance, if one looks at Iran or Iraq you would see millions of Shia Muslims attending the various Friday prayers held in Basra, Najaf, Karbala, Tehran, Qum etc. 

ws

Sh.Vinay Khetia

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Mohammad Saeed Bahmanpour, Sheikh Mohammad Saeed Bahmanpour is lecturer of Islamic Studies at the Islamic College for Advanced Studies, London, and a visiting lecturer at the University of Cambridge, Faculty of Oriental... Answered 5 years ago

Salamun alaykum

No this is not true. 

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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.