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Takfir of Shiites by Sunnis

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Question

Do the four Sunni schools of thought consider Imami Shia to be disbelievers (kafir)?

In the thought of Sunni scholars, there are diverse views regarding Shi'a Muslims. Many of them consider Shi'a to be Muslims and have provided evidence in their works indicating their acceptance within the framework of Islam. For example, the inclusion of Shi'a narrators in Sunni hadith collections and the acceptance of their testimony in legal matters, which contrasts with the rejection of testimony from non-Muslims. According to these scholars, only the denial of the essentials of Islam leads to disbelief (kufr), and from this perspective, Shi'a are not considered disbelievers. In contemporary times, figures such as Sheikh Mahmoud Shaltout have recognized Shi'a as a valid Islamic school of thought and permitted following their jurisprudence.

On the other hand, some Sunni groups consider Shi'a to be disbelievers and justify their takfir (declaration of disbelief) based on claims such as the Shia's alleged cursing of the Sahaba (companions of the Prophet (s)), belief in the distortion of the Qur'an, and exaggeration (ghuluww). These claims have been extensively critiqued and refuted by Shi'a scholars. The divergence between these two views highlights the diversity of perspectives on Shi'a among Sunnis.

The Criterion for Disbelief (Kufr) in Sunni Thought

Sunni jurists believe that denying one of the essentials of Islam leads to disbelief and apostasy. Based on this criterion, Shi'a cannot be considered disbelievers according to Sunni schools, as they accept the fundamental principles of Islam, including Tawhid (monotheism), Prophethood, Resurrection, and the basic rulings of Islam. The differences between Shi'a and other schools pertain to matters that are not considered essentials of the faith, and denying them does not lead to apostasy.[1]

Imam Nawawi, a prominent Sunni scholar, emphasized in his commentary on Sahih al-Muslim that no Muslim is declared a disbeliever due to sin, and only the denial of one of the essentials of Islam leads to apostasy and disbelief.[2] Additionally, numerous narrations in Sunni sources affirm the protection of the life, property, and honor of those who believe in "La ilaha illa Allah" (There is no god but Allah) and "Muhammad Rasul Allah" (Muhammad is the Messenger of Allah), prohibiting their declaration as disbelievers.[3]

The implicit acknowledgment of Shi'a as Muslims by early Sunni scholars is evident in their scholarly discussions, while contemporary works contain more explicit statements. For example, Jad al-Haqq, the Mufti and Minister of Awqaf of Egypt, and Hassan al-Banna, the founder of the Muslim Brotherhood, both emphasized the Muslim identity of Shia.[4][5]

Recognition of Shia as Muslims Among Sunnis

According to Raghib al-Sarjani in his book "al-Shi'a: Nadal am Dalal", many Sunni scholars believe that Twelver Shi'a are considered Muslims.[6] Numerous pieces of evidence in Sunni texts support this view:

  • Narration of Hadith from Shi'a Narrators: Sunni hadith scholars have included narrations from Shi'a narrators in their collections. Sunni biographical works also contain instances where a narrator is described as Shi'a while being acknowledged as reliable.[7]
  • Acceptance of Shi'a Testimony: In Sunni jurisprudence, the testimony of non-Muslims is not accepted. However, scholars such as Abu Yusuf al-Qadi[8] and al-Shafi'i have accepted the testimony of Shi'a.[9]
  • Al-Ash'ari's Recognition of Shi'a as Muslims: In his book Maqalat al-Islamiyyin, al-Ash'ari refers to Shi'a as one of the Islamic groups.[10]
  • Ibn Taymiyyah's View on Muslims with Innovations: In his book "Daqa'iq al-Tafsir", Ibn Taymiyyah acknowledges the role of Muslims with innovations, including the Rafidah (a term often used for Shi'a) and Jahmiyyah, in spreading Islam. He emphasizes that their status as Muslims, even if they hold innovations, is better than being disbelievers.[11]

Recognition of Shi'a as Muslims and Permissibility of Following Their Jurisprudence

Some Sunnis believe that Shi'a is one of the Islamic sects, and it is permissible to follow their jurisprudence. This view has gained prominence in contemporary times, with Shaykh Shaltout, a former head of al-Azhar University and a founder of Dar al-Taqrib bayn al-Madhahib al-Islamiyya, being a leading proponent. He issued a fatwa stating: "The Ja'fari school, known as the Twelver Imami school, is a school that is permissible to follow in Sharia, just like the Sunni schools." This text was first published in the journal Risalat al-Islam, affiliated with Dar al-Taqrib in Egypt. The fatwa was issued on 17 Rabi' al-Awwal 1378 AH and published on 3 Muharram 1379 AH.[12]

Takfir of Shi'a

A third group among Sunnis considers Shi'a to be disbelievers. Some of these individuals declare Shi'a as disbelievers in absolute terms, without specifying particular individuals.[13] Most of those who declare Shi'a as disbelievers follow this approach. Salman al-Awdah, a Salafi scholar, states: "A group of scholars have ruled that Shi'a are not Muslims. However, this ruling does not mean declaring their leaders or individuals as disbelievers."[14] Another smaller group declares specific Shi'a individuals as disbelievers based on specific actions.[15] These individuals provide reasons for declaring Shi'a as disbelievers:[16]

  • Shi'a hold exaggerated beliefs about some created beings (the Shia Imams), equating them with God.
  • Shi'a believe that the companions completely removed certain chapters of the Qur'an, such as Surah al-Nurayn and Surah al-Wilayah.
  • Shi'a declare most of the Sahaba (companions of the Prophet (s)) as disbelievers and insult them.
  • Shi'a consider Sunnis to be disbelievers and impure, to the extent that when a Shi'a shakes hands with a Sunni, they purify their hands afterward.

These arguments have been critiqued by Shi'a and some Sunni scholars, with various responses provided.[17]

References

  1. ↑ Rajabi, Hussein (2009). An Examination of the Fatwa of Takfir in the View of Islamic Schools. Tehran: Mash'ar Publishing. p. 27.
  2. ↑ Nawawi, Abu Zakariya Yahya ibn Sharaf (1972). Sahih Muslim with Nawawi's Commentary. Vol. 1. Beirut: Dar Ihya al-Turath al-Arabi. p. 150.
  3. ↑ Nawawi, Abu Zakariya Yahya ibn Sharaf (1972). Sahih Muslim with Nawawi's Commentary. Vol. 4. Beirut: Dar Ihya al-Turath al-Arabi. p. 1871.
  4. ↑ Jad al-Haqq, Ali (2008). Collected Fatwas. Vol. 2. Giza: Dar al-Faruq for Cultural Investments. pp. 82–85.
  5. ↑ Imara, Mohammad (2009). Landmarks of the Civilizational Project in the Thought of al-Banna. Cairo: Dar al-Salam. p. 73.
  6. ↑ Sarjani, Raghib (2011). Al-Shia: Struggle or Misguidance?. Cairo: Dar al-Kutub al-Misriyya. p. 138.
  7. ↑ Ibn Hajar al-Asqalani, Ahmad ibn Ali (1908). Tahdhib al-Tahdhib. Vol. 7. India: Matba'at Da'irat al-Ma'arif al-Nizamiyya. p. 337.
  8. ↑ al-Khatib al-Baghdadi, Ahmad ibn Ali (N/A). Al-Kifaya fi 'Ilm al-Diraya. Medina: Al-Maktaba al-Ilmiyya. p. 126. {{cite book}}: Check date values in: |year= (help)CS1 maint: year (link)
  9. ↑ al-Khatib al-Baghdadi, Ahmad ibn Ali (N/A). Al-Kifaya fi 'Ilm al-Diraya. Medina: Al-Maktaba al-Ilmiyya. p. 120. {{cite book}}: Check date values in: |year= (help)CS1 maint: year (link)
  10. ↑ al-Ash'ari, Ali ibn Ismail (1980). Maqalat al-Islamiyyin. Wiesbaden, Germany: Franz Steiner. p. 5.
  11. ↑ Ibn Taymiyyah (1984). Daqa'iq al-Tafsir. Vol. 2. Damascus: Mu'assasat al-Quran. p. 144.
  12. ↑ Salhab, Hassan (2008). Sheikh Mahmoud Shaltout: A Reading in the Experience of Reform and Islamic Unity. Beirut: N/A. p. 154.
  13. ↑ Ruhayli, Ibrahim ibn Amir (2008). Takfir and Its Regulations. N/A: Dar al-Imam Ahmad. p. 117.
  14. ↑ al-Awdah, Salman ibn Fahd (N/A). Lessons by Sheikh Salman al-Awdah. Vol. 43. N/A: N/A. p. 118. {{cite book}}: Check date values in: |year= (help)CS1 maint: year (link)
  15. ↑ Ruhayli, Ibrahim ibn Amir (2008). Takfir and Its Regulations. N/A: Dar al-Imam Ahmad. p. 118.
  16. ↑ Falah Tafti, Mohammad Reza; Husseini, Seyyed Mohammad; Mo'meni, Abedin; Davarzani, Hussein (2019). "Non-Takfir of Shia from the Perspective of Sunni Schools". Comparative Jurisprudence (14): 61–82.
  17. ↑ Falah Tafti, Mohammad Reza; Husseini, Seyyed Mohammad; Mo'meni, Abedin; Davarzani, Hussein (2019). "Non-Takfir of Shia from the Perspective of Sunni Schools". Comparative Jurisprudence (14): 61–82.
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