Al‑Saadiq and the Four
Madh'habs, Asad Haidar.
Mafateeh Al-Jinaan, Abbas Al-Qummi.
Fiqh Al-Sunnah, Syed Saabiq.
Al-Madhaa'hib Al-Khamsah,
Hashim M. Al-Hassani.
Seerah of the Twelve Imams,
Hashim M. Al-Hassani.
THE BRANCHING OUT
As the Islamic
world branched out into
Shi'a and Sunni, the
basic understanding of
Islam continued to be
identical to all schools
of thought. The Shi'a
adhered to Imam Ali's
explanation of the
Sunnah of the Prophet
(pbuh), they were named
Al‑Khaassah,
الخــاصـه
meaning the elite,
the distinctive, or the
special, but such a
name was generic. It
was after the 12th Imam
(Al-Mahdi
المهدى )
went into major
occultation that the
Shi'a became
(specifically) known as
the twelvers, Ithna
Ashari
اثـنــا عـشـــرى
, or
Ja'fari
الجـعـفـــرى.
This name continues
until to-day. The
Zaidi and
Isma'ili, branches of
the generic Shi'a,
appeared early and had a
following in Yemen (Zaidi)
زيدى
and Indian subcontinent
(Isma'ili)
اسماعيلى.
Whenever we refer to
Shi'a
شيعه
in this book we mean
Shi'a Ithna Ashari
(Ja'fari).
The present day
Sunni used to be known
as Al‑Aammah,
العــــامـه
meaning the common man,
then Al‑Jama’ah,
الجـــماعـه
and 150 years later as
Al‑Sunnah wal
Jama’ah
الســـنه والجــــماعه
which 100 years later
was abbreviated to
Ahlul Sunnah.
اهل الســــنه
They followed the
Sunnah of the Prophet
(pbuh) as explained by
the Sahaaba and Tabi'in.
CLINGING TO THE LIGHT
The guiding force for
Islam are the Holy Quran
القــــرآن
and Sunnah
السنه
of the Prophet
(pbuh). The light of
the Quran and Sunnah
continue to invigorate
and guide all Muslims.
The Holy Quran and
Sunnah constitute the
very spirit of Islam,
whatever the
understanding of the
Madh'hab of these two.
Let us see what and how
the two branches of
Islam hold their belief:
-
SHI'I:
A
Shi'i person believes
in:
-
the Quran,
-
the Sunnah of the
Prophet Muhammad
(pbuh), and
-
the teachings of
the 12 Imams
(immediate family
of the Prophet
(pbuh) in
explaining Islam:
-
A Shi'i is a
devotee of the
Fiqh
(Interpretation of
the Islamic Law)
as laid down by
Ahlul Bayt.
-
A Shi'i takes the
Directives of the
Imams as binding,
-
A Shi'i recites
the Du'aas
composed by the
Imams,
-
A Shi'i follows
the Imam's
theological
explanations and
their sayings.
-
A Shi'i believes
in
Imamah, that the
12 Imams were
Divinely
Commissioned, and
they were
specified by
Prophet Muhammad
(pbuh).
-
A Shi'i believes
in
Ismah
عصـــمـه
—that all the
Prophets and the
Designated Imams
are shielded by
Allah from:
-
Sin,
-
Religious
Error, and
-
Forgetfulness.
-
SUNNI:
A Sunni person
believes in:
-
the Quran, and
-
the Sunnah of the
Prophet Muhammad
(pbuh), and
-
A Sunni follows
the Fiqh
(Interpretation of
the Islamic Law)
as laid by the
head of his school
of thought.
-
A Sunni also
follows the
rulings (Sunnah)
of some Khulafaa.
-
Though highly
respectful of the
Imams, a Sunni:
-
does not believe
in Imamah, but he
believes in Ismah
of the Prophets
The
belief
of a Shi'i and that of a
Sunni is analogous and
alike by about 90-95%
degree. Some technical
differences do exist
however, though minor
they are,
notwithstanding the fact
that the less educated
Muslim tends to
exaggerate. A good many
people blow these
differences out of
proportion deliberately,
often in a move for
self-exaltation and to
gain (false) glory.
To shed a light on
the matter, the
similarities and the
dissimilarities between
the Shi'a and Sunni will
be explained in this
chapter briefly. These
are graphically put in
table I, II, and III
below:
TABLE I, IMAN (Belief)
|
BELIEF |
THE SHI'A |
THE SUNNI
|
|
1.
Holy Quran |
Same |
Same |
|
2.
Sunnah |
Same |
Same |
|
3.
Imamah |
Yes |
No |
|
4.
Imam's Ismah |
Yes |
No |
|
5.
Imam's Directives |
Binding |
No |
|
6.
Imam's Du'aa |
Yes |
No |
|
7.
Sunnah's teachings |
By the
Imam's (mostly) |
By
Sahaaba and Tabi'in |
|
8.
Tafseer |
Mostly
by the Imams |
By
various scholars |
|
9.
Fiqh |
By the
12 Imams |
By
heads of Madh'hab |
|
10.
Ij'tihaad |
Continues to be Open |
Closed
since the 5th
Century
Hijrah. |
────══════·══════────
Understanding Each
Other:
To have an
understanding of the
similarities and
dissimilarities of the
Shi'a and Sunni belief,
each of the above points
will be briefly
explained:
The Holy Quran: As
always the Holy Quran
has been the beacon
light and will continue
to be so through
eternity. The Quran is
the same for the Shi'i
and Sunni people.
The Sunnah:
As always the Sunnah
(Sayings and practices
of the Prophet (pbuh)
has been the guide to
both the Shi'i and Sunni
people.
Imamah: Imamah
is specific for the
Shi'a. For them Imamah
is regarded as part of
the Islamic faith,
though their Sunni
brothers do not believe
in the concept. The
Sunni hold the Imams in
great respect, but they
do not consider their
Directives as binding.
The Shi'a regard the
Imams (The immediate
family of the Prophet
(pbuh) as Divinely
Commissioned. They
believe that Prophet
Muhammad (pbuh) had
specified them, even
named them as the
Khalifas after him.
The Shi'a feel obliged
to hold to the Imams and
follow their Directives
as religiously binding,
not so the Sunni.
────══════·══════────
Imam's Ismah: While
the Sunni believe in the
Ismah of the Prophets,
they exclude the Ismah
from the Imams. The
Shi'a on the other hand
believe that the
Prophets as well as the
Imams are within the
bounds of Ismah. To the
Shi'a, Ismah comes from
Ayah Tat'heer, saying:
إِنَّمَا
يُرِيدُ اللَّهُ
لِيُذْهِبَ عَنكُمُ
الرِّجْسَ
أَهْلَ
الْبَيْتِ
وَيُطَهِّرَكُمْ
تَطْهِيرًا
“Verily, Allah has
decreed to purify you,
O' Ahlul Bayt, and
sanctify you in a
perfect way”
Ismah consists of at
least the following:
·
That Allah has protected
the person (Prophet or
Imam) from sin
(therefore the person
with Ismah can lead the
Ummah toward the high
Islamic integrity.
Without Ismah, the
leader can sin and
people would imitate his
sin),
·
That Allah has protected
the person (Prophet or
Imam) from
religious error
(therefore the
person with Ismah can
lead the Ummah toward
the high Islamic
integrity. Without
Ismah, the leader can
commit religious error
and people would imitate
his error),
·
That Allah has protected
the person (Prophet or
Imam) from
forgetfulness
(otherwise the man
without Ismah can
contradict his own
Directives, leading to
inconsistency). Also
this is essential, for
the Imams taught the
Sunnah of their
grandfather the Prophet
(pbuh), over a period of
12 generations, 329
years. Not being
forgetful is essential
for their accuracy in
quoting the Prophet
(pbuh) and giving
pristine information of
his teaching —over this
329 years. And it is
Allah Almighty who had
endowed this capacity to
the Prophets and Imams,
the Shi'a assert.
Imam's Directives: Because
the Shi'a believe in the
Imamah, they consider
the Imam's Directives
and sayings as binding,
i.e., of importance only
second to the Hadith of
the Prophet (pbuh).
Therefore, to the Shi'a,
a) the instructions, b)
the gems of wisdom, and
c) the recommendations
of the Imams hold a
lofty theological
position. On the other
hand, though the Sunni
hold the Imams with
reverence and high
esteem, they do not
consider their
Directives as binding.
Imam's Du'aa:
.الدعــاء
Because
the Shi'a believe in the
Imamah, they dearly hold
to the Du'aas composed
by the Imams. The
Du'aas are extremely
powerful, they reach out
and inwardly connect the
person to the Almighty
in an exceptional
manner. The Du'aas are
extremely moving when
read in their original
language, Arabic.
Unfortunately most of
the Du'aas have not been
translated to English as
of yet. Outstanding
among the Du'aas
are:
·
Du'aa Kumayl
دعاء كـمـــيـل
by Imam Ali, said on
every Thursday evening,
usually in congregation.
·
Du'aa Al-Husain
دعاء الحســـيـن
when he stopped on
Jabal Arafat, in
Mecca before leaving to
Karbala in Iraq. It is
recommended to be read
the night before Eid
al-Adha.
·
Du'aa Al-Thamali,
دعاء ابو حــمـزه
الثـــــمالي
composed by Imam
Zainul Abideen, to be
read after Suhoor in
Ramadhan.
·
Risaala of Huqooq,
رســاله الحــقـوق
(Epistle of Rights and
Obligations) written by
Imam Zainul Abideen,
centuries before the
Magna Charta was decided
upon in England.
·
Al-Saheefa Al-Sajjadiya,
الصحــيـفه السـجـــاديـه
a treatise of Du'aas
for various occasions by
Imam Zainul Abideen.
·
Du'aa Al-Sahar-دعاء
الســحَر
by
Imam Al-Baaqir, to be
read after
Suhoor in Ramadhan.
·
Numerous other Du'aas
by
Imam Al-Saadiq and other
Imams covering most
occasions touching on
human life.
SOURCE
OF SUNNAH'S TEACHINGS
The source of reference
for teaching the
Prophet's Sunnah comes
by two divergent ways:
The Shi'a
devote themselves to
explanation of the
Sunnah mainly by the
Imams. If the sayings
or explanation of the
Sahaaba and Tabi'in is
confirmed by the
Imams, then this is
taken as authentic. If
this explanation is not
confirmed by the Imams,
then the point remains
questionable, as:
a.
Possibly right.
b.
Might be wrong.
The Sunni
follow the explanation
of the Sunnah by the
Sahaaba and Tabi'in. It
is said that large part
of the Sihaah Al-Sittah
(some scholars estimate
it as 70%) are from
narrations by the
students of Imam
Al-Saadiq (300 scholar
students).
Tafseer (Commentary):
With the plethora of
Tafseer of the Holy
Quran:
The Shi'a
hold to the source of
the Tafseers by the
Imams. The best known
is Tafseer Al-Tibrisi
and Tafseer Al-Meezan
(parts translated to
English). They are
voluminous (often 30
volumes), with many
historical references,
theological discussions,
and philosophical
points. A one volume
Tafseer by Mir Ali in
English, is highly
recommended to the
serious reader.
The Sunni
refer to the various
Tafseers available, well
known among them are:
Tafseer Al-Tibari,
Tafseer Al-Razi, Tafseer
Al-Aaloosi, Tafseer Syed
Qutb. They come in many
volumes, many awaiting
translation to English.
A one volume English
rendering is Yusuf
Ali commentary, an
outstanding one.
Fiqh: Fiqh
is the result of
interpretation of the
Shari'ah and Sunnah
according to the
Ij'tihaad of the head of
the Madh'hab. It is
like the interpretation
of the constitution in
the US.: which results
in the law.
the Shi'a
follow the Fiqh by the
Imams, most of which was
formulated by Imam
Al-Saadiq.
the Sunni
each follows the Fiqh of
the head of the specific
Madh'hab consisting at
the present time of:
1.
Hanafi
2.
Maaliki
3.
Shafi'i
4.
Hanbali.
It is worthy of
note that the lineage of
the head of Madh'hab
al-Ja'fari (Shi'a) goes
to the Prophet (pbuh)
and each of the Imams
used to say that my
father narrated through
his father and he
through his father and
so on up to the Prophet
(pbuh).
On the other hand, none
of the heads of the
Sunni Madh'habs could
claim that their
ancestors or their
lineage went directly to
the Prophet (pbuh).
Ij'tihaad: Ij'tihaad
is a process for the
scholars in Islam to
solve intricate Fiqh
problem specific to the
period of time it was
raised, thus Islamic
matters continue to be
up-to-date despite the
changes in society
during the march of
years and centuries.
Ij'tihaad was open to
all Muslim and practiced
by all scholars for the
first 4-5 centuries
Hijrah. Ij'tihaad
encouraged independent
scholarly thinking.
Actually, each head of
the Sunni Madh'habs was
scholar in Ij'tihaad.
The Shi'a:
The Shi'a continue to
exercise Ij'tihaad
because it was open
since after the Prophet
(pbuh), and they care
not for whatever
arbitrary rule the
Khalifa had put forth to
stop it.
The Sunni:
The Sunni practiced
Ij'tihaad actively
during the first 4-5
centuries after the
Prophet (pbuh), but when
the Khalifa (ruler)
ruled that Ij'tihaad was
to be stopped, they
obliged by doing so.
Thus from that time till
now Ij'tihaad was
stopped by the Sunni,
though every once in a
while there is an outcry
to practice it again,
since it is of such
great significance to
have Ij'tihaad.
────══════·══════────
TABLE II, IBADAT (Acts of
Worship):
|
IBADAT
Acts of Worship |
THE
SHI’A
Ja'fari (Ithna Ashari) |
THE SUNNI
The 4 schools |
|
1. Salat |
Salat is
the same in principle
and creed, but differs
in technique |
See left |
|
2. Saum |
Saum is
the same in principle
and creed, but differs
in technique |
See left |
|
3. Zakat |
Zakat is
the same in principle
and creed, but differs
in technicality |
See left |
|
4. Haj |
Haj is
the same in principle
and creed, but differs
in technicality |
See left |
|
5. Khums |
Khums is
applied in daily life |
Khums is
applied for spoils of
war |
|
6. Jihad |
Jihad is
a pillar of Ibadat |
Jihad is
not a pillar of Ibadat |
|
7.
Enjoining to the Good |
It is a
pillar of Ibadat |
It is not
a pillar of Ibadat |
|
8.
Prohibiting Evil |
It is a
pillar of Ibadat
|
It is not
a pillar of Ibadat |
While the Shi'a and
Sunni differ in their
performing-technique of
Ibadat, all elements of
worship (Ibadat) are of the
same source and principle.
The Shi'a and Sunni agree
(100%) on the Quran's
Directives and
implementation of the
Sunnah. The 5% difference
(the technical performance)
can be traced to the
various narrations and
interpretation of these
narrations for the specific
Fiqh and according to its
methodology or format. A
short comment about these
items is worth mentioning,
reserving a detailed
account for a later chapter
of this book.
1.
Salat:
The obvious technical
difference is that the
Shi'a hold their arms by
their trunk (do not fold
their arms) in Wuqoof
during the Salat, while the
Sunni fold their arms
(except the Maaliki).
2. Saum:
Leilatul Qadr is celebrated
by the Shi'a on the 21st
and 23rd of Ramadhan, while
it is celebrated by the
Sunni on the 27th (for the
last four centuries). The
Shi’a recite Du’aa Iftitah;
the Sunni do Taraweeh
Prayers.
3. Zakat:
The Shi'a and the Sunni
differ in some technical
manner of Zakat
distribution.
4. Haj:
The Shi'a and the Sunni
differ in minor technical
manner of performing the
Haj.
5. Khums:
The Shi'a apply Khums in
their daily life (Giving
20% of the left-over of
their yearly income to the
poor and for promotion of
Islamic works), and the
Sunni apply the Khums only
on the spoils of war.
6. Jihad:
The Shi'a regard Jihad as
part and parcel of their
acts of worship. The Sunni
regard Jihad as an
important part but not a
pillar of Ibadat (acts
of worship).
7. Enjoining
to the Good:
The Shi'a regard Enjoining
to the Good as part and
parcel (pillar) of their
acts of worship. The Sunni
regard this matter as an
important part but not a
pillar of Ibadat (acts
of worship).
8. Prohibiting
the Evil:
The Shi'a regard
Prohibiting the Evil as
part and parcel (pillar) of
their acts of worship. The
Sunni regard Prohibiting
the Evil as an important
part but not a pillar
of Ibadat (acts of
worship).
Inclinations, Cultural
Customs, and Practices
With the passing of
time (centuries) major
cultural customs evolved
among the Shi'a and the
Sunni. For instance,
Ashuraa did evolve as a
major industry, the
livelihood of quite a few
people depends on it
(orators, organizers, and
suppliers among others).
It also evolved into a
major social binding spirit
which boosts the resolve of
the Shi'a for Islam. Below
are the main elements of
such cultural evolvements:
TABLE III, CULTURAL
CUSTOMS:
|
CULTURAL
(Customs) |
THE SHI'A
Ithna Ashari |
THE SUNNI
(4 schools) |
|
1. Majlis |
Very
Educational and
emotional (Imam Husain's
endeavor as the
centerpiece) |
None |
|
2.
Ashuraa
10th
of Muharram) |
Commemorated vigorously,
usually for 10 days or
more,
Karbala
and the calamity that
befell the Prophet's
family at the hands of
Benu Umayya is fully
explained and
interpreted |
May
mention Imam Husain,
however they celebrate
it as an event of Musa's
crossing of the Red Sea
and other events |
|
3.
Ziyarat |
Visiting
the tombs of the Prophet
(pbuh) and the Imams is
actively sought after as
a blessing, since the
Prophet and the Imams
hold the highest status
with the Almighty |
Sought
mainly for the Prophet
(pbuh), and some people
seek Abu Hanifa Mosque
and
Gaylaani
Mosque in Baghdad among
others |
|
4.
Birthday of Prophet
|
Celebrated vigorously |
Celebrated vigorously |
|
5.
Birthdays & Death of
Imams |
Celebrated vigorously |
Not
celebrated |
|
6.
Ghadeer Khum |
Celebrated vigorously |
Not
celebrated |
|
6. Du'aa
Kumayl |
Recited
energetically every
Thursday evening,
usually in congregation |
Not
recited |
THE SHI'I AND SUNNI
Since each is to his own,
the Shi'a and the Sunni can
hold dearly to their school
of Fiqh, and proudly so.
Each school evolved over a
period of time, and each
has valid points. Since
the Sunni schools of
thought are purely
Fiqh school in
Islam, they differ among
themselves as much if not
more than the group differs
with the Shi'a. The social
factors may play a very
large part in this matter
as it had in the past, but
people of wisdom and those
who are steeped in Islam
will shun any destructive
tendencies some Muslims
indulge in.
FIQH:
الفـــقـه
Each of the Shi'a and
the Sunni schools has its
particular Fiqh. The Fiqh
is the summation of the
rules and regulations
formulated by the leader of
the Madh'hab according to
certain methodology
(format) formulated by
him. Since each Madh'hab
has its particular Fiqh,
the rules of one Madh'hab
may differ in subtle or not
so subtle ways from other
Madh'habs. A Hanafi may
differ from a Shafi'i and
Hanbali, a Maaliki may
differ from Hanafi or
Shafi'i or Shi'a. The
Shi'a may differ from most
of the Sunni Madh'habs, or
be in agreement with 3 out
of 4 in some aspects. This
difference therefore, is
mainly about technique,
performance of rituals,
rules of inheritance,
marriage and other aspects
that regulate a Muslim's
life and similar matters.
It is worth
mentioning that the
methodology has its points
of strength and weakness,
and as followers of a
Madh'hab, people have to
examine that methodology
(format) in a critical,
analytical, and questioning
way.
BASIC
UNITY:
Muslims are united
(and nourished) in their
belief in the Holy Quran
and Sunnah of the Prophet
(pbuh). They are also
bound in their Islamic
heritage, the cultural
heritage, the intensity of
their
Taq'wa النـقــــوى
, and in their resolve to
be wary of the foes of
Islam. It is true that
Muslims nowadays are not
under one banner as it used
to be in the past, but even
so Muslims are bound
(united) in numerous ways.
More to the point, Muslims,
be they Shi'a or Sunni, are
extremely proud of Islam
and their heritage, and the
two must co-exist in a most
amiable way. When through
education their differences
are understood and
acknowledged, they can
respect each other fully
and coexist amicably. They
ought to communicate by
visitation, praying
together (in congregations
or in each other's
Masjids), breaking Ramadhan
fast together,
intermarrying, attending
Salat of Janaaza together,
and attending meeting for
mutual understanding among
other things.
HARMONIOUS CO-EXISTENCE:
The Shi'a and the
Sunni lived in amicable
relationship during the
first few centuries of
Islam.
Abu Hanifa and
Malik Ibn Anas were some of
the outstanding students of
Imam Al-Saadiq. Imam
Al-Saadiq used to say, “Abu
Bakr has twice given birth
to me.” since the mother
and great-grandmother of
Imam Al-Saadiq were of Abu
Bakr's direct descendants.
Many of the instructors and
tutors of
Al-Shafi'i,
Al-Hanbali,
and Bukhari, were Shi'a of
the school of Al-Saadiq.
The Shi'a were, a) the
administrators, b)
educators, c) thinkers, d)
writers, e) scholars, f)
merchants, and g) the
bankers of the Ummah for
many centuries. Why then
did discord and contention
develop between the Shi'a
and Sunni, and when did
this happen, one may ask?!
SOURCE OF ILL WILL
Because the Shi'a
were and are the opposition
party to any ruler (and his
administration) who lacks
integrity, government
policies through the ages
were against the Shi'a.
The Shi'a were a thorn in
the side of any despotic or
dictatorial ruler (or
dynasty of rulers). With
tremendous effort and by
encouragement of the
successive governments of
centuries ago, people began
to exaggerate any
differences in Fiqh or
otherwise between the Shi'a
and Sunni, and the common
man followed suit blindly
and emotionally, whether he
was Shi'a or Sunni. This
tendency continued and
became worse with time, and
it still exists and will
continue unless we, the
educated, put all our
effort in combating this
evil. The attempts have to
at least be directed
toward:
Co-existing in an
amiable way, fully
respecting each other's
belief and practices by:
§
Visitation of each other's
Mosques, performing Salat
together, especially the
congregational, following
the leader of the
congregation.
§
Attending each other's
Ramadhan rituals, Salat of
Ramadhan (Taraweeh),
Du'aa Jawshan Al-Kabir, and
Leilatul Qadr rites among
other things.
§
Befriending, intermarriage,
teamwork in every day life
tasks, and business
endeavors.
§
Attending meetings of
mutual interest, and
discussing subjects of
differences and methods to
respect these differences
rather than to defend our
belief at the expense of
the other.
§
Cooperate in various
Islamic projects that help
both the Shi'a and the
Sunni alike.
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Glossary for Chapter
2
| Ashuraa:.. |
Commemoration of the martyrdom of Imam Husain in Karbala to save Islam from disintegration. He sacrificed his life, the lives of his brothers, his children, nephews and other relatives. |
| Abu Hanifa: |
Head of the Hanafi Madh'hab, a supporter of Ahlul Bayt. |
| Ahlul Bayt: |
Fatima and the Designated twelve Imams from Ali to Al‑Mahdi, who safeguarded the teaching of Islam and conferred it to the Ummah as Muhammad (pbuh) had taught it. |
| Al‑Aammah: |
General term used to refer to the common people or the general public. |
| Al‑Ah'kaam: |
The detailed rules and regulations of the Shari'ah, according to the Ij'tihaad of the Jurist. |
| Al‑Baaqir: |
The 5th Imam of Ahlul Bayt. |
| Al‑Hanbali: |
One of the 4 Sunni Madh'habs, and supporter of Ahlul Bayt. |
| Al‑Khaassah: |
The term used for the Shi'a to mean: The Special, The Distinct, or The Elite; generally referred to the devotees of Ahlul Bayt |
| Al‑Saadiq: |
The 6th Imam of Ahlul Bayt, and the chief architect of the Shi'a Fiqh. |
| Al‑Shafi'i: |
One of the 4 Sunni Madh'habs, and supporter of Ahlul Bayt. |
| Al‑Qiyas: (Analogy) |
Methodology of thought more often referred to by Hanafi school of thought. |
| Al‑Raa'y (The Opinionated) |
Methodology of thought often referred to by Hanafi and other schools of thought. |
| Ali: |
The first Imam, 4th Khalifa, cousin of the Prophet (pbuh) and his son‑in‑law, the spine of the faith. |
| Bukhari: |
Collector of the Hadiths after a high degree of scrutiny. His book is one of Al‑Sihaah Al‑Sittah. He died in the year 256H. |
| Du'aa Jawshan Al‑Kabir: |
A moving (long) Du'aa, read during Leilatul Qadr in Ramadhan, by the Shi'a. |
| Fiqh: |
Rules and regulations of Islam. |
| Gaylaani: |
A pious man buried in Baghdad, whose ornate shrine is frequently visited by the Sunni Hanafi. |
| H: |
Hijrah calendar. |
| Hanafi school of thought: |
One of the 4 Sunni schools, and the largest of the four Sunni Madh’habs. |
| Ij'tihaad: |
A process for the scholars in Islam to solve intricate Fiqh problems specific to the period of time in which they were raised, thus Islamic matters continue to be up‑to‑date. |
| Imamah: |
A fundamental component of faith in Islam according to the Shi'a. |
| Ismah: |
Means that Allah has safeguarded all the Prophets and the Specified Imams who followed Prophet Muhammad (pbuh) from, a) religious error, b) sin, and c) forgetfulness. |
| Imams: |
The twelve Imams, the golden chain of narration, the immediate family of the Prophet (pbuh). |
| Isma'ili: |
One of the off‑shoots of the generic Shi'a, most followers are in Indian subcontinent. |
| Ithna Ashari: |
The general body of the Shi'a, the specific term was used after Imam Al‑Mahdi's major occultation. |
| Khalifa: |
The head of Islamdom who during Benu Umayya and Benu Abbas were usurpers of power in the form of monarchs. |
| Ja'fari: |
Another term for the Shi'a Ithna Ashari. |
| Jabal Arafat: |
An elevation outside Mecca, where Imam Husain delivered his famous Du'aa, just before leaving for Karbala in Iraq. |
| Karbala: |
The site where forces of Benu Umayya destroyed the family of the Prophet (pbuh), but indirectly this saved Islam from being annihilated. |
| Leilatul Qadr: |
The highest night of worship during Ramadhan. |
| Madh'hab: |
Fiqh of a School of Thought in Islam. |
| Ma'soom: |
See Ismah, a person whom Allah safeguards from religious error, sin, and forgetfulness. |
| Majlis: |
An assembly where the incidents and meaning of Karbala happening took place. |
| Malik Ibn Anas: |
Leader of Maaliki Madh'hab, one of the 4 Sunni Madh'habs, and supporter of Ahlul Bayt. |
| Mecca: |
The birth place of Islam, a town in Arabia where pilgrimage takes place. |
| Sahaaba: |
Companions of the Prophet (pbuh). |
| Shari'ah: |
Islamic Constitution in the Quran. |
| Shi'a: |
Believers in the teachings of Muhammad (pbuh) as passed down by Ahlul Bayt, and that Imamah is an indispensable part of the Islamic faith. |
| Sihaah Al‑Sittah: |
The six manuals of Hadith collected by Sunni authors. |
| Suhoor:. |
Eating before dawn during fast of Ramadhan. |
| Sunnah: |
Sayings and practices (Tradition) of Prophet Muhammad (pbuh). |
| Sunni: |
Believers in the teachings of Muhammad (pbuh) as explained by the Sahaaba and Tabi'in. |
| Tabi'in: |
The second generation after the Sahaaba (Companions of the Prophet (pbuh). |
| Tafseer: |
Interpretation of the Holy Quran. |
| Taq'wa: |
Perfection in religion through meticulous application of the Divine commands. |
| Taraweeh: |
Congregational Salat, usually in Masjids, after Ishaa' Salat, by the Sunni. |
| Ummah: |
Islamic society. |
| Usool: |
The format (methodology) as laid down by a particular Madh'hab to base its Fiqh upon. |
| Wuqoof: |
Standing up during Salat for recitation. |
| Zaidi: |
An off‑shoot of the generic Shi'a, mainly in Yemen. They were revolutionary in days passed. |
| Zainul Abideen: |
The 4th Imam. |
| Ziyarat: |
Visitation of the Shrines of the Prophet (pbuh) and Imams for the sake of heightened worship and reading Du'aa, asking Allah's favors. |
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