What is Shi'ism?

The Shia sect is one of the two largest sects in Islam, with over 15% of Muslims being Shia. The second largest sect is the sunni sect.

The Shia and Sunni divide was first shown shortly after the death of the Prophet Muhammad ﷺ. Initially, it was a political dispute over who should succeed the prophet. Sunnis believed it was up to the community to elect a “Caliph” or leader, while the Shias believed the Prophet Muhammad’s ﷺ successor should be within his family, specifically his son in low and cousin Ali bin Abu Talib (RA). The term Sunni comes from the word Sunnah.

This political dispute is usually where a lot of people stop their understanding on the Sunni and Shia divide, but let’s go more in-depth. The Caliph that won the vote would be the closest companion of the Prophet Muhammad ﷺ, Abū Bakr ibn Al-Ṣiddīq (RA). He was succeeded by the next closest companion of the prophet, ‘Umar bin al-Khattāb (RA), then 'Uthman ibn Affan (RA) and then Ali bin Abu Talib (RA) would become the fourth Caliph.

After Ali (RA) was martyred in the Mosque of Kufah in 661, Mu’awiya (RA) became the next Caliph. Many of Ali’s (RA) supporters transferred their allegiance to his two sons, Hasan (RA) and Husayn (RA). Hasan (RA) was pressured my Mu’awiya’s (RA) stronger army and abandoned any efforts to promote his own caliphate. Mu’awiyah’s (RA) son Yazid was later elected/appointed as his successor. As Hasan (RA) passed away in 670, many Shias looked at Husayn as a leader. Upon the death of Mu’awiya (RA) in 680, Husayn (RA) refused to pledge allegiance/loyalty to Yazīd. As Husayn (RA) was in Arabia, the people of Kūfah sent him letters informing him about their opposition of the current Caliph and giving their support. Upon receiving these letters Husayn (RA) sent his cousin, Muslim ibn Aqil, to Kūfah to assess the situation and gather support. Muslim ibn Aqil was initially very successful in doing so, and informed Husayn (RA) on his progress. In response, Yazid changed the governor of Kufah to defeat the opposition in the city. The new governor succeeded in doing just that. With his support failing, Muslim ibn Aqil decided to carry out a revolt before Husain’s arrival, but it was defeated.

Husayn (RA) did not know about this attempted revolt, and in September of 680 started his journey towards Kufah with around 50 men and his family members. On the way Husayn (RA) received word of the death and defeat of Muslim ibn Aqil. He sent those who came with him back, knowing challenging Yazid likely would not show much success. Very soon Yazid’s forces, along with an envoy of Kufahs new governor, confronted Husayn (RA). They told him to either come with them or turn back and go anywhere but Medina. Husain refused and continued on his journey, with the envoys forces accompanying him.

On the 2nd of October Husain reached Karbala and set camp there. On the following day, Yazid sent an addition 4,000 men to confront Husayn (RA). Yazid’s men were ordered not to allow Husayn (RA) and his men to access the Euphrates river, in an attempt to force to them concede due to lack of water. Though, just 3 days later Husayn’s (RA) men were able to access water, creating a stalemate. For over a week, Yazids men attempted to persuade Husayn (RA) to accept his fate and pledge allegiance/loyalty to Yazid, as they didn’t want to kill the grandson of the Prophet Muhammad ﷺ. Husayn (RA) continued to refuse, and on the 10th of October, Yazids army approached Husayn’s (RA) camp. Both sides fought but Husayn’s (RA) small army were extremely unmatched, and his side was massacred. Among the killed included the:

• 7 sons of Ali (RA) (Including Husayn (RA) himself)
• 2 of Husayn’s (RA) sons
• 3 of Hasan’s (RA) sons
• The other grandchildren of Ali (RA)

This horrific event would be the final break between Sunnis and Shias, and would divide the Muslim world forever. These new divisions of Islam would offer alternative interpretation of the Quran and sunnah, its own views on Islamic Jurisprudence (Schools of thought) and on state and religious practices. The death of Husain is commemorated by Shias in an annual festival/mourning holiday known as Ashura.

Shia Beliefs

Shias do not recognize Abu Bakr (RA), Umar (RA), Uthman (RA) and all the other Caliphs with the exception of Ali (RA) as leaders. They instead are guided by “head Imams”. They say these Imams, which are within the family of the Prophet Muhammad ﷺ, have been given special powers to interpret the Quran and the Sunnah of the Prophet Muhammad ﷺ. After Ali (RA) there where an additional 5 imams that all Shias agree on, these included:

• Ali (RA)
• Hasan (RA)
• Husayn (RA)
• Ali ibn Husayn
• Muhammad Al-Baqir
• Ja’far al-Sadiq

Ithna'ashari / Twelverism

Over 85% of Shias are part of the twelvers “subsect” and believe that Ja’far al-Sadiq’s rightful successor should be you youngest son Musa al-Kazim. This “subsect” of Shia Islam is called the twelvers because it refers to the amount of Imams that were in this group. With Ja’far al-Sadiq being the sixth Imam, the over six are:

• Musa al-Kazim
• Ali al-Rida
• Muhammad al-Jawad
• Ali al-Hadi
• Hasan al-Askari
• Muhammad al-Mahdi

The final imam, Muhammad al-Mahdi, was only a young boy when he was given the title of imam, so he went into what is called a lesser occultation, or a hiding. This meant that he only communicated with his community through a few advisors. This “lesser occultation” continued until 941, when he went into al-Ghayba al-Kubra or a major occultation. This meant that he will not talk to or be seen by anyone until the end of time. Where Shias believe he will return and reinstate true religion and devision to the community. Given that Shias believe that there must be an imam present to lead the community, they believe that Muhammad al-Mahdi is still out there, alive and waiting until the day of judgment. In his absence they believe he should be temporarily represented by Shia scholars.

Ismailis

The Ismailis believe that Ja’far al-Sadiq’s rightful successor should be his eldest son, Ismail, hence the name. Unlike Twelvers this “subsect” still has a living imam.

Shia and Sunni Theological Differences

Other than the Shias having a “head imam” to look towards for guidance as far as law and belief, they also do not use the same Hadith that the sunnis use. As there is doubt in which companions of the Prophet Muhammad ﷺ, they find more trustworthy. The larger difference when it comes to Hadith between Sunni’s and Shias are that Shias find the Hadith of the Imams to be authoritative, not just the Prophet Muhammad ﷺ.

As far as the Quran, Shias interpret the Quran in a more theological and esoteric understanding. Meaning they leave it for interpretation and for the Imams to interpret. For Shias, the Quran is never completely understood, and as always up for more interpretation.

There are even differences in some of the foundational elements of Islam. An example of this is the Sunnis and Twelvers have 5 pillars, while the Ismailis have 7.

Another difference is, Shias tend to feel more bitter and hostile towards the companions and the wife (Aisha (RA)) of the Prophet Muhammad ﷺ. With some simply having a dislike of them, to other fully cursing or making distasteful jokes about them.

Note: Not all Shias are like this but there is a fair majority.

A final major difference between sunni and Shias is Shias have their own pilgrimage in Iran in commemoration for the death of Husayn. There are different rituals done during this pilgrimage, and many Shias even see this pilgrimage more important than Hajj. Shias also regularly visit and do special rituals in the place in which past “head imams” where buried.

What's wrong with Shi'ism?

Before we address all the contradictions in the Shia sects, I first want to be clear that every person who calls themselves Muslim sees Ali (RA) as a highly regarded companion of the Prophet Muhammad ﷺ, as he was promised jannah, even before his martydom.

Another thing is, just like the martyrdom of Umar (RA) and Uthman (RA), the death of Ali (RA) and his family was a horrific event in the eyes of all Muslims.

Was Ali (RA) the successor of the Prophet Muhammad ﷺ?

The biggest “evidence” that Shias provide for why Ali (RA) would be considered the successor of the Prophet Muhammad ﷺ is in the following hadith, were the Prophet ﷺ says "For whomever I am his Mawla then 'Ali is his Mawla.".

The claim Shias make is that this statement was made as an order of Allah to make Ali (RA) the Prophet Muhammad’s ﷺ successor, but there is no evidence for this.

A word with so many meaning cannot be left for one interpretation, or any for that matter. The Prophet Muhammad ﷺ was known for using simple and easy to understand language, why would he use such a complex word with so many meanings for such a “big event”. He could have easily used Caliph, leader or successor.

A final thing to consider is the Prophet Muhammad ﷺ spoke about a large range of issues and information during his final sermon. He did not say a single thing about Ali (RA).

Should Imams make their own Hadith books?

The simple answer is no, we know from the Quran and the Prophet Muhammad ﷺ not to create innovation in our religion. To strictly follow the ways of the prophet Muhammad ﷺ.

This also contradicts the Quran, where Allah says that with Islam, he has perfected for us our religion. This means nothing new can be added or removed from Islam.

Many might argue that this argument might nullify the Hadiths, but no, the Hadiths are not sayings of the companions, but are then narrating what the Prophet Muhammad ﷺ taught them. This is why the Hadiths have to go through a very strict filter to make sure of authenticity. This included confirming with multiple companions.

Is the Quran left for interpretation?

While the Quran is left for us to gain knowledge and understand Islam, it is not for us to push our own agenda on it. While there might be extra meaning or lessons in some verses, Allah did not send down the Quran as a trick or puzzle for Muslims to figure out. It is even said, when Allah is referring to the people of the book, “do not commit excess in your religion”.

Is the “Karbala pilgrimage” permissible?

The extra pilgrimage the Shias make is not permissible as it is an innovation of the religion.

This also contradicts the Quran, where Allah says that with Islam, he has perfected for us our religion. This means nothing new can be added or removed from Islam.

If a Shia goes to the site and worships or calls upon the dead Imams, then this would be Shirk. This is confirmed in Surah Al-Fatiha verse number 5 and in the entirety of Surah al-Ikhlass.

This is clear, that you cannot worship, prayer to, turn to, or even call upon anybody except Allah SWT.

Extra Points/Information

What is wrong with cursing the sahaba?

Cursing or making distasteful jokes about the companions of the Prophet Muhammad ﷺ is not allowed. Regardless on how you might feel about the succession of the Prophet Muhammad ﷺ, the companions where the ones who helped the prophet memorize and write down revelation. They sacrificed their lives for Islam. If you begin to curse and double the compassion, people the Prophet Muhammad ﷺ trusted with his life, they you being to doubt revelation.

Can they say “Ya Ali”?

No, you cannot call upon Ali (RA) or any other dead person. Its says in the first chapter of the Quran (Surah Al-Fatiha) verse 5:

You cannot worship, prayer to, turn to, or even call upon anybody except Allah SWT.

The dead cannot help us, we must only seek forgiveness, guidance, and assistance from the Allah SWT. The reason I say dead, is when someone is alive and we say “Ya” or “Oh”, we are calling them to us, they are able to respond, but when someone is dead, they cannot help us. This is also why we can ask alive people to make dua for us in front of Allah SWT.

Many Shia try to argue that Allah SWT called upon the prophets and different objects (Trees, the Sky, etc) is the Quran. Of course, Allah can do as he pleases, Astaghfirullah! Allah is free from any rules or barriers, he can call upon anything as he is the creator, we are the creation and must follow the rules of Allah SWT.

Can they say “Ali (AS)”

On the surface, there is nothing wrong with saying Alayhis Salam (AS) to anybody (as it is a dua), but just like anything in Islam, it has to do with intent. Many Shia say Ali (AS), but fail to put AS when referring to other companions or people. Singling out Ali (RA) or other people, ect… with Alayhis salem is not allowed. So if you want to say Ali (AS), then (obviously based on your intention), you must also say Abu Bakr (AS) or Umar (AS).

Can they worship Ali (RA)?

While (clearly) not the majority, there is a fair amount of Shias that worship Ali (RA). This is clearly Shirk. Calling upon or praying to anyone but Allah, the one, the shirk and takes you out of the fold of Islam. This is confirmed in Surah Al-Fatiha verse number 5 and in the entirety of Surah al-Ikhlass.

Final Note

We’ve talked about the history and the beliefs of Shias in Islam. The death of Ali (RA) and his family was horrifying and saddening, but do not turn away from the ways of Islam and the sayings of the Prophet Muhammad ﷺ because of a dispute that you were not even alive to be a part of.

A note to Muslims that are not Shias. Shias are Muslim (Of course not the ones that commit shirk) and they should be treated as such unless shown otherwise. Even if shown otherwise, you advise, but never resort to violence towards the Shias. We all follow the same Quran and we are all creations of Allah SWT.

We are all Muslim, do not separate yourselves into sects and “do not commit excess in your religion” Quran 4:171. Keep it simple and follow in the footsteps of our Prophet Muhammad ﷺ.