I have a Shi'ite co-worker. We often discuss and argue about differences between Sunnis and Shi'as...

I have a Shi`ite co-worker. We often discuss and argue about differences between Sunnis and Shi`as…

Walaikum assalam,

The root of the difference with the Shi`ias is not one of some aspects of fiqh, such as self-flagellation, praying differently, and so on.

The primary difference is one of methodology: how and where we take our religion from.

The Sunni path is based on the Qur'an and Sunna, as transmitted to us by all the Companions of the Prophet (Allah bless him & give him peace). We believe in the uprightness of all the Companions of the Prophet (Allah bless him & give him peace).

After them came the Followers (tabi`in) and following generations, including the imams of fiqh, hadith, aqida, tafsir, and tasawwuf.

The Shi`ite path is based on their transmission of the positions of the Twelve Imams. They reject the authority, and even uprightness, of the vast majority of the Companions of the Prophet Muhammad (Allah bless him and give him peace).

We differ foundationally in matters of belief, in fiqh and hadith methodology, and in our general way in deen. Because of this, the Shi`a are considered Muslims who are people of innovation (ahl al-bid`a). The sunna with the people of innovation is to avoid keeping their company, and to avoid arguments with them (except if one is a scholar and there is a need to do so).

1. Self Flagellation (beating/Maatam) during Muharram. As far as I know the Holy Prophet (pbuh) strictly prohibited the loud wailing etc. that people exhibit upon the death of a close relative. It causes great pain for the deceased when those left behind do this act. Using the same analogy, would it not be Ghunah to beat yourself with chains/razors/knives etc? Please advise if possible.

Allah Most High said, "We have ennobled the children of Adam." From this, the scholars mention that the entire human being is to be respected, and it is not permitted to deliberately cause harm to oneself or others except in ways the Sacred Law has permitted.

2. Shiite namaz is different to that of any of the 4 Madhab. They say they read according to the Ahle-Bayt. So, does that mean that in our case, our namaz was different before the guidance of Imam-E-Azam Abu Hanifa (R.A)?

Their transmissions from Ahl al-Bayt are fabricated. As hadith scholars tell us (such as my friend Shaykh Ahmad Abd al-Jabbar here in Jordan), Shi`ite methodology in hadith is laughably weak and self-contradictory.

3. Is it permissible for an Ummati (non-Sayyid) to marry a Sayyid woman? There seems to be no distinction in Iran, Iraq and other Middle Eastern countries. I know of many people at work (mostly Iranians) where this has occurred. This seems only to be a problem in Pakistan and India. What would be the official line on this? I seem to remember some thing that after Karbala the Sayyidas did marry Ummati ( Hazrat Zain-Al-Abideen's Sisters?)

There are two things:

(a) permissibility;
(b) propriety.

As for permissibility: It is permitted for a non-sayyid to marry a sayyid woman if her parents consent, because the fatwa in the Hanafi school is that in situations where the suitor is not a legal match (kuf') for the woman, the validity of the marriage depends on the consent of the parents. [As mentioned by Ibn Abidin in his Radd al-Muhtar]

The Prophet (Allah bless him & give him peace) himself explained, however, that the first consideration in choosing a spouse should be their deen. "Deen" is a very comprehensive word. It does not only mean praying and fasting. The deen relates to one's entire life-transaction:

(1) One's relationship to Allah, through belief, worship, and following His Commands;
(2) One's relationship to others, through being good in one's dealings, good character, honesty, uprightness, and so on;

Therefore, it covers:

(1) Belief;
(2) Outward worship;
(3) Good character and manners (akhlaq);
(4) Good, upright dealings with others (mu`amalat), in accordance to the Sacred Law and guidance of the Beloved of Allah (peace and blessings unlimited be upon him, his family, companions, and followers);
(5) One's turning to Allah in all one's affairs (suluk).

Therefore, these are things one needs to consider when marrying someone. Someone with the above is better than a sayyid with shortcomings in the above, and would be a more suitable choice in marriage. This is why another condition for a legal match is that their "deen" be comparable to the deen of the girl and her father. [Ibn Abidin, Radd al-Muhtar]

Abu Hurayra (Allah be pleased with him) reports that the Prophet (Allah bless him & give him peace) said,

"Whoever's actions slow him down will not be speeded up by his lineage." [Muslim 4867, Tirmidhi 1853, Abu Dawud 1243]

At the same time, if there is a suitable suitor who is a sayyid, this would be a legally-recognized consideration for a sayyid woman and her family.

4. The Shias do not pay Zakat. They believe they are exempt from paying it, but say they pay it in another form. Any element of truth in this do you think?

None. The Qur'an usually links establishing prayer with paying zakat. Sayyiduna Abu Bakr (Allah be pleased with him) fought those who refused to pay zakat...

A few answers from the Hanafi fiqh list that may be of relevance:

Temporary Marriage & Avoiding Arguments
Is Being A Sayyid Such A Big Deal? Even If One Is Not Religious?
Marriage- Arabs & Non-Arabs
Marrying in Secret? Without Parent's Permission? Don't.