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 4 anni fa

The Prophet Muhammad (SAWA) himself used to pray Zohr and Asr together, and Maghrib and Isha together in Madina in usual situations as you can read in main Sunni books of Hadeeth like Bukhari and Muslim etc. He used to say when he was asked why: I do not want to put a burden on my Umrah :كي لا أشقّ على أمتي

This is a useful link

http://en.al-shia.org/content/combining-two-prayers-sahih-muslim-and-sahih-bukhari

51965

I wish to add some more names and details to complement the respected Sayyid al-Musawi's clear response to this question.

Overall, a good book one can refer to for names of the nawasib - enemies of the Ahl al-bayt (a) - who appear in Sunni hadith is Hashim Ma`ruf al-Hasani's Dirasat fi’l hadith wa’l muhaddithin published in Beirut.

Here are some more examples of such ignoble people appearing in Sunni hadith sources.

1. `Umar b. Sa`d

`Umar b. Sa`d needs no introduction for those aware of the details of the tragedy of Karbala. This son of Sa`d b. Abi Waqqas, the companion of the Prophet (s), led the troops on the ground against Imam al-Husayn (a).

Al-Tabari quotes Ibn Sa`d, after the Imam (a) had been mercilessly killed: 

Then `Umar b. Sa’d called out among his followers, "Who will volunteer [to go] to al-Husayn and make his horse trample on al-Husayn’s body?" Ten volunteered. Among them was Ishaq b. Haywah al-Hadrami, who was the one who stole al-Husayn’s shirt and later got leprosy, and Ahbash b. Marthad b. ‘Alqamah b. Salamah al-Hadrami. They trampled on the body of al-Husayn with their horses until they had crushed his back and his chest. I learned that some time later an arrow from an unknown direction hit Ahbash b. Marthad as he was standing in a battle. It split his heart, and he died. (Al-Tabari, al-Ta’rikh, translated into English as ‘History of al-Tabari – The Caliphate of Yazid b. Mu’awiyah’, Howard, pp. 163) 

Some example of the Prophet’s (s) hadith quoted by Sunni scholars on the authority of `Umar b. Sa`d! 

  • Al-Tirmidhi, Sunan, kitab sifat al-janna `an rasulillah, volume 4, page 678 
  • Al-Nasa’i, al-Sunan al-mujtaba, kitab tahrim al-dam, volume 7, page 121 
  • Al-Nasa’i, al-Sunan al-kubra’, volume 6, page 263 
  • Al-Bayhaqi, al-Sunan al-kubra, volume 3, page 375 
  • Ahmad b. Hanbal, al-Tabarani, and others. 

2. `Abd al-Rahman b. `Abza

`Abd al-Rahman b. `Abza (or `Abzi) al-Khuza`i was a companion of the Prophet (s). He was present with the troops of Ibn Ziyad who fought and killed Imam al-Husayn (a). (See al-Dinawari, al-Akhbar al-Tiwal, page 298).

See some of the narrations by him in: 

  • Al-Bukhari, Sahih, kitab al-tayammum, volume 1, page 129 
  • Muslim, Sahih, kitab al-hayd, volume 1, page 280 
  • Al-Tirmidhi, Abu Dawud, Ibn Maja, and many others 

3. al-Harith b. Yazid al-Kufi

Al-Harith b. Yazid al-`Akali al-Taymi al-Kufi seems to the al-Harith b. Yazid b. Ruwaym on whose services Ibn Ziyad called upon by sending him from his own base in Kufa to join `Umar b. Sa`d’s army (See al-Dinawari, al-Akhbar al-Tiwal, page 254). No other ‘al-Harith b. Yazid’s in rijal lexicons seem to hail from Kufa.

See his narrations in: 

  • Al-Bukhari, Sahih, kitab al-`itq, volume 2, page 898 
  • Muslim, Sahih, kitab fada’il al-sahaba, volume 4, page 1957 
  • Al-Nasa’i, Ibn Maja, and others. 

4. Shabath b. Rib`i

Abu `Abd al-Quddus Shabath b. Rib`i al-Tamimi al-Yarbu`i was a man with a checkered background. A companion of the Prophet (s), he used to be once on the side of Imam ‘Ali (a), then joined the Khawarij and later was part of Ibn Ziyad’s troops in Karbala fighting Imam al-Husayn (a)!

See: 

  • al-Dinawari, al-Akhbar al-Tiwal, page 254; 
  • al-`Asqalani, al-‘Isaba, volume 3, page 376 
  • al-`Asqalani, Tahdhib al-tahdhib, volume 4, page 266. 

From al-Tabari, from the scene of the battle of Karbala: 

He (i.e.`Umar b. Sa`d) put `Azrah b. Qays al-Ahmasi in command of the cavalry and Shabath b. Rib`i al-Yarbu`i in command of the footsoldiers. (Al-Tabari, al-Ta’rikh, translated into English as ‘History of al-Tabari – The Caliphate of Yazid b. Mu’awiyah’, Howard, pp. 121) 

Some narrations from Shabath in: 

  • Abu Dawud, Sunan, kitab al-‘adab, volume 4, page 315. 
  • Al-Nasa’i, al-Sunan al-kubra’, volume 6, page 204. 

5. Qadi Shurayh

Abu Umayyah Shurayh b. al-Harith b. Qays al-Kindi was a judge in Kufa. He connived with the Umayyad authorities in Kufa in suppressing the Shi’a and supporters of Imam al-Husayn (a) from rallying to the call of Muslim b. `Aqil and Hani’ b. `Urwa shortly before the onset of the battle of Karbala. He had a share in the responsibility for the murder of Hani’ by Ibn Ziyad (See al-Dinawari, al-Akhbar al-Tiwal, page 238).

Shurayh narrates traditions in: 

  • Al-Nasa’i, Sunan, kitab al-`umra, volume 6, page 277 
  • Ahmad b. Hanbal’s al-Musnad, and other books. 

There are many other narrators who cursed and hated Imam ‘Ali (a), as confirmed by Sunni books of rijal, and are yet present in major Sunni books narrating Prophetic hadith.

Here is a list that has been gathered from several sources, particularly al-Hasani’s work mentioned above. The list is in no particular order and there are quite likely to be more such narrators that could not be identified and included.

  1. Hurayz (or Hariz) b. ‘Uthman
  2. Busr b. Artat 
  3. `Urwah b. al-Zubayr
  4. Abu Bardah b. Abu Musa al-Ash`ari
  5. Ishaq b. Suwayd b. Hubayrah
  6. Husayn b. Numayr al-Wasiti
  7. Dawud b. al-Husayn al-Madani
  8. Muhammad b. Ziyad al-Alhani, Abu Sufyan al-Himsi
  9. al-Mughirah b. Muqsim, Abu Hisham
  10. `Abdullah b. Salim al-Ash`ari al-Himsi
  11. Qays b. Abi Hazim al-Bajali
  12. Thawr b. Zayd al-Daylami
  13. al-Walid b. Kathir bar Yahya al-Madani
  14. Walid b. `Uqba
  15. `Abdullah b. Abi Sarh
  16. Ash’ath b. Qays
  17. Marwan b. al-Hakam
  18. Abu Bakra Nafee` al-Thaqafi
  19. Ahmad b. Abdah Musa Janabi
  20. Ishaq b. Suwayd b. Hubayrah al-`Adwi al-Taymi
  21. Isma`il b. Samee` al-Hanafi
  22. Thawr b. Yazid Kala’i al-Himsi, Abu Khalid
  23. Jarir b. `Abdullah al-Bajali
  24. Habib b. Maslama
  25. Khalid b. Salamah al-Kufi
  26. Khalid b. Abdullah al-Qasri
  27. Rashid b. Sa`d Maqrahi
  28. Rafi` b. Khadeej
  29. Ziyad b. `Alaqah
  30. Sa`id b. al-`As al-Umawi
  31. Sa`id b. al-Musayyab
  32. Samurah b. Jundab
  33. Shaqeeq b. Salamah al-Asadi
  34. `Abd al-Rahman b. Habib (Abu Abd al-Rahman al-Aslami)
  35. `Abdullah b. al-Zubayr
  36. `Abdullah b. Zayd Abu Qalaba
  37. `Abdullah b. Salim
  38. `Abd al-`Aziz b. Marwan
  39. `Abd al-Malik b. Marwan al-‘Umawi
  40. `Uthman b. `Asim
  41. `Umar b. Thabit al-Ansari al-Khazraji
  42. `Imran b. Husayn
  43. `Amr b. `Abdullah, Abu Ishaq al-Sabi’I
  44. Masruq b. Ajdah
  45. Nafi` b. ‘Amr, Abu Sa`ud al-Ansari
  46. Hisham b. Isma`il
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 4 anni fa

The books of Bukhari and Muslim narrated from many persons who were open enemies of Imam Ali (AS) like Imran Ibn Hattaan عمران بن حطان who was a Kharijite who praised Ibn Muljim the murderer of Imam Ali (AS). Huraiz Ibn Uthman Al-Himsi is also one of the narrators in Bukhari. He was also a well known enemy who was cursing Imam Ali (AS) from the pulpit. Tahtheb Al-Tahtheeb By Ibn Hajar Al-Asqalani 1:159.

There are many of such narrators you can find them in the books of Ilm Al-Rijaal. 

The scholars of Ilm Al-Rijaal go through the books of history and Hadeeth and Rijaal and determine such narrators to avoid their narrations.

Bukhari who lived during the time of many Imams from Alul Bayt (AS) did not narrate any Hadeeth from Imam Jafar Al-Sadiq (AS) knowing hat he was the most prominent teacher of leading scholars of that time. On the other hand Bukhari narrated around one thousand Hadeeths from Ibn Shihab Al-Zohri who was a servant of Bani Umayyah.

Bukhari did not narrate from Fatimah , The daughter of the Prophet (SAWA) but just one Hadeeth, while he narrated from Abu Huraira more than six hundred Hadeeths.

Wassalam

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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 4 anni fa

In Sunni books as well as Shia books, it is narrated that The Prophet Muhammad (SAWA) has clearly said:  My successors will be twelve , all of them from Bani Hashim.

This is one of Sunni very important books which narrated this Hadeeth:

Yanabee' Al-Mawaddah by Al-Qundoozi Al-Hanafi, Vol 3, Page 445.

The narration of Quraysh is the ne which has been publicized by those who dont want to mention Ahlul Bayt (AS).

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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 anni fa

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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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 4 anni fa

Many prominent Sunni scholars e.g. Al Qondoozi Al-Hanafi admit that the twelve successors of the Prophet Muhammad (SAWA) are the twelve Imams from Ahlul Bayt (AS) from Imam Ali (AS), then his son Imam Hasan (AS) , then Imam Husain (AS) till Imam Al-Mahdi (AS).

But many other Sunni scholars wrote about the twelve successors in different ways. Ibn Taymiyyah after admitting that the twelve successors of the Prophet Muhammad are mentioned in Torah and Bible, claimed that Yazeed, son of Mo'awiyah is one of the twelve successors.

Ibn Arabi Al- Makki who is a well known Sunni Sufi scholar claimed that Al-Mutawakkil Al-Abbasi is one of them.

You find in Sunni books different claims about the twelve successors upto the extend that Ibn Al-Jawzi who was a prominent Sunni scholar said when he mentioned the Hadeeth of twelve successors:  I can not understand the meaning of it.

This mess among the Sunni scholars adds that the real twelve successors after of the Prophet are none but the 12 Imams from Ahlul Bayt (AS) about whom the Prophet himself mentioned with their names in many authentic Hadeeths including Hadeeth from Jaabir bn Abdillah Al-Ansaari who was told the names of the twelve successors by he Prophet himself.

Wassalam

49092

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 5 anni fa

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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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 anni fa

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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Amina Inloes, Amina Inloes is originally from the US and has a PhD in Islamic Studies from the University of Exeter on Shi'a hadith. She is the program leader for the MA Islamic Studies program at the... Answered 5 anni fa

It is reasonable to say that, as a social phenomenon, there is a current of thought characterized by shared beliefs, texts, history, heritage, assumptions about Islam, and worldview that can be called "Sunni Islam", even though people who identify as Sunni often differ significantly in their views.

While the existence or non-existence of intangibles, such as religious groups, can be more challenging to discuss than the existence or non-existence of physical objects, it doesn't make sense to say there is no such thing as Sunni Islam given that there is a general consensus that it is a "thing". 

A similar example is with respect to Christianity. It is reasonable to say there is a current of thought characterized by shared beliefs, texts, worldview, etc, which is called "Christianity", even though there are many differences between Christians regarding theology and practice.

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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 anni fa

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

50150

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 anni fa

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.