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Dar H

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The readings this week continue to shed new light on my otherwise pathetically little understanding of Islam. It should be no surprise to me of the great diversity within Islam when I consider the variety within Christianity. Still, I have never taken time to understand and learn more. This week was profound in grasping the breadth and depth of the diversity within Islam.            

            Shepard does an excellent job of highlighting the major sects within Islam.  He takes time to expand on the larger sects of Khariji’s, Shi’is, and Sunnis. The main differences arise through different interpretations of the succession to Muhammad. Shepard tells us that, “the word khariji may be translated “seceder” or “rebel.” [1]  In many ways, this was likely unfair, but at the time, they did rebel against the status norm. Specifically, they gave considerable weight to the belief that the actions or sins of a leader would lead to the disqualification of their leadership. This led to tension with Ali and his followers and precisely how it related to Uthman.  Ultimately, it was their dissension that helped clarify the belief of Islam. Shepard points this out when he says, “Perhaps the main importance of the Kharijis, in the long run, is that their positions on several political and theological issues forced the rest of the umma to define its position(s) over against them.” [2]

            The Shiites would believe that Muhammad had chosen his son-in-law, Ali, as his successor. However, even within Shi’ism, further sects have risen. These are Fivers, Seveners, and Twelvers. These are again primarily defined around succession, but specific structures also promoted further distinction in their teaching. For example, Seveners taught, “For Isma‘ilis the truth is mediated by the Imam, who provides an esoteric interpretation of the scripture that yields an elaborate cyclical doctrine of the cosmos and of human history.” [3]  One can quickly see how additional practices and beliefs may be developed when the leader mediates the truth.   The Twelvers are now by far the largest group within Shi’ism, but it is interesting to note that besides Ali, none of the twelve Imams ruled, although they were the rightful rulers of the umma. Furthermore, Shepard highlights that the son of Hasan al-Askari Muhammad, “continues to be the Imam of this Age and the rightful ruler and teacher of humankind.” [4]  Shi’ism also has further, more extreme sects within its belief structure.

            Sunnis compromise the largest group, with approximately eighty-five percent of the Muslim population. Historically, they would go back to supporting Uthman’s followers against Ali. Of note is their high view of their Imam or Khalifa, as Shepard points out. “they had a very high view of their position, taking such titles as khalifat allah (the deputy of God).” [5]  Later they would also be called the “shadow of God on earth.” In light of this perspective, leaders are expected to implement God's sharia rule on earth. “Thus, the Sunni position came to be that a ruler, caliph or otherwise, is legitimated by seeing that the Shari‘a is implemented.” [6]  Not only have multiple sects and further division risen over the years, but so has Sufism.

            While the teachings of the Qur’an are central, Sufism desired more. “Knowledge of the Shari‘a and obedience to it is central to Islam, but the Sufis wish to go further.” [7]  They desired, not just head knowledge, but an experience of their belief. Parshall highlights this when he says, “The folk Muslim is a practitioner. To him, nothing can be so barren as cognitive religion. Existence takes on meaning as it is experienced on the stage of life where the actors are permitted the freedom to improvise their contribution to the drama of humanness.”

Additionally, Sufism provides a foundation where culture can quickly impact both the theological and practical implications of a person’s Islamic faith and experience.  Currently, I live in a predominantly Buddhist country that has a high Muslim (Sunni) population in the South. Buddhist culture and faith practice have significantly impacted this Muslim community as they practice ancestor worship, access shamans, and even continue to revere the countries monarchy with almost deity-like status. For clarity, much of those activities are note even Buddhist, but they are cultural and quickly impact the practical forms of worship and theological beliefs. Theologically, I have yet to meet a Muslim who would disagree with Islam’s Monotheistic faith. However, while they believe in their one God, Allah, they also believe in many minor gods in between that can impact their daily life for good or bad. In this way, culture has helped shape their form of worship and also their theological belief, even if it is not publicly stated.           

As one can see, the diversity within Islam is incredibly broad. Some factors, but not all factors leading to this diversity, are views on leadership and desire for a more profound encounter with one’s faith. Within the three major sects, but especially within both Shi’ism and the Sunni perspective, their high view and even unquestioning view of leadership create a lot of margin for each leader in developing new practices, expectations, and, in some cases, beliefs. This is especially true of Pirs within Sufism. Sufism, while influenced culturally, does come out a personal motivating that there must be more to one’s faith than just a ritualistic and academic process. Pirs and Sufism help to try and meet this felt need among Muslims.

Regardless of adherence to sects or various forms of Sufism or Muslim mysticism, Muslims continue to search for meaning. Like Christians, we trust our structures and processes to help create stability and purpose. While helpful, it still falls short without the truth and experience of the living Jesus Christ.

[1]  William E. Shepard, Introducing Islam (New York, NY: Routledge, 2014), 121.

[2]  Ibid., 121.

[3]  Ibid., 124.

[4]  Ibid., 124.

[5]  Ibid., 127.

                 [6]  Ibid.,130.

                 [7]  Ibid., 176

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Holl C 

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            Within Islam there are two primary divisions or sects, but innumerable variations of sects and practices both personally and culturally. The first major division is the Sunni group. This sect formed from the initial political division of who should assume position of caliph after Muhammad’s in 632. Sunni Muslims hold that Abu Bakr, a friend of the Prophet Muhammad was, despite common belief, Muhammad’s appointed successor giving him the title of the first caliph, leader of the umma.[1] Stemming from this political division, Sunni Muslims hold that authoritative figures are politically appointed rather than selected by lineage. Sunni Muslims live according Ijma‘or consensus of the leaders of the law the Mujtahids but primarily the Sunna of the Prophet Muhammad.[2]

            The other primary division of Islam is that of the Shi‘i Muslims who believed that the first caliphate position after Muhammad’s death belonged to his relative Ali ibn Abi Talib. Beliefs of the Shi‘i Muslims tend to primarily follow the guidance of the Imams rather than “the apparent meaning of the Qur’an.”[3] This puts the focus more evidently on man rather than God, but Shi‘i Muslims would not view it this way.

            Similarly, this belief has attributes from the early Catholic church that only produced the Bible in Latin for the educated reader and forbade commoners from reading it.[4] Although Muslims are not prohibited from reading the Qur’an, Shi‘i Muslims believe that the Imams are the ones who fully know and can properly interpret the Qur’an so a strong emphasis is put on their leadership.

            Adjunct to these two divisions are the beliefs of the Sufi Muslims, the mystical branch of Islam. As it spread, Islamic Mysticism became more inclusive and syncretic of the regions it expanded to as each culture intertwined with their own preexisting beliefs with Islam beliefs. Such practices may include ritual rice-planting ceremonies as in Asia, animal or human sacrifices and the use of witch doctors for healing. [5]

            In desiring to pursue righteousness before Allah, whether out of fear or love, Muslims seek to make sure that all things are done in the proper order. These division elected how the umma would be led. Some divisions were caused politically such as the Sunni-Shi‘i schism while others, like the Sufi Muslims, were caused by an inner hunger for intimacy with God that they felt was lacking in strict, distant religion.[6]

            Understanding these differences and cultural expressions may alter the way in which the Gospel should be presented so that it is best received by the hearer. Despite such differences, various branches of Islam are able to live at peace with one another through the value of the umma, or community. Although holistically incomplete apart from Jesus, this was exactly His prayer in John 17:21, “that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.”[7]

[1] William E Shepard, Introducing Islam, 2nd ed. New York, NY: Routledge, 2014.

                [2] Ibid.,   

                [3] Ibid., 

[4] Francis J. Connell, "Censorship And The Prohibition Of Books In Catholic Church Law", Columbia Law Review 54, no. 5 (1954): 699, doi:10.2307/1119713.

[5] Philip L Parshall, Bridges To Islam Downers Grove: InterVarsity Press, 2015.

 

[6] Ibid.,

 

[7] New King James Version. Nashville, TN: Thomas Nelson, 1982. Unless otherwise noted, all biblical passages referenced are in the New King James Version

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