Muslims must re-examine assumptions rather than rely on older polemical writings. There is a need for informed engagement over generalisation in inter-sectarian discourse.
Prof Hamid Naseem Rafiabadi
In contemporary Muslim discourse, discussions surrounding Shia–Sunni relations are often shaped more by inherited perceptions than by direct engagement with present realities. Much of the understanding within different Muslim communities continues to rely on older theological debates and polemical writings, which, while historically significant, do not always reflect the current intellectual and social developments within these traditions. As a result, many assumptions persist without being critically re-examined, leading to misunderstandings that affect both scholarly discourse and popular opinion.
A careful and balanced analysis of Shia Islam, particularly in the context of modern Iran, suggests that significant transformations have taken place, especially in the period following the Islamic Revolution of 1979. These changes are not always fully recognised outside Iran, where perceptions of Shia thought and practice may remain tied to earlier frameworks. In order to develop a more accurate understanding, it is necessary to move beyond inherited narratives and engage with contemporary realities in a thoughtful and objective manner.
One of the key issues in inter-sectarian understanding is the persistence of misconceptions regarding religious practices. For example, it is often claimed that Shias perform only three daily prayers. However, in practice, Shias observe the same five obligatory prayers as prescribed in Islam. The difference lies in the permissibility, within their legal tradition, of combining certain prayers—specifically the noon and afternoon prayers, and the evening and night prayers. This practice is based on jurisprudential interpretation and does not represent a reduction in the number of obligatory acts of worship.
Similarly, the method of ablution (wudu) is another area where misunderstanding frequently arises. The variation between Sunni and Shia practices is rooted in different accepted readings of a Qur’anic verse in Surah al-Ma’idah. One reading supports washing the feet, while another supports wiping over them. These differences are grounded in established traditions of Qur’anic recitation and legal interpretation. In some instances, individuals may attempt to incorporate both interpretations in their practice, reflecting a concern for thoroughness in religious observance. Such differences, therefore, are primarily jurisprudential rather than theological in nature.
An important aspect of Shia Islam in Iran is its internal diversity. It cannot be treated as a uniform or monolithic tradition. Broadly speaking, there exists a dominant trend that is closely associated with the post-revolutionary structure of the Iranian state. This majority is characterised by a combination of traditional religious scholarship and engagement with modern education and contemporary issues. Within this framework, there is generally an emphasis on maintaining respect for key figures of early Islamic history, including the Companions of the Prophet and members of his family. Institutional positions have also been articulated that discourage or prohibit the use of offensive language toward religious personalities, indicating an effort to manage sectarian sensitivities within a broader Islamic framework.
Alongside this majority, there exists a smaller segment that adopts a more critical or confrontational approach in matters of historical interpretation and inter-sect relations. This group is relatively limited in number and is often more active outside Iran. Within Iran itself, such tendencies are not widely representative of mainstream religious discourse and are sometimes viewed with caution. Recognising this internal variation is essential for avoiding generalisations and for developing a more nuanced understanding of Shia communities.
The position of Sunnis in Iran presents a complex and multifaceted picture. Sunnis constitute a minority within the country and are primarily located in specific regions. In terms of religious life, they generally maintain their own mosques, educational institutions, and communal practices. They follow their respective legal traditions and are able to conduct religious activities within their communities. At the same time, discussions about their broader socio-political position indicate that certain structural challenges exist, including questions related to representation and regional development. These factors suggest that the situation is neither one of complete restriction nor one of absolute equality, but rather a dynamic condition shaped by multiple social and political variables.
Despite these differences, the shared foundations between Sunnis and Shias remain substantial and central. Both affirm the core principles of Islam, including belief in the oneness of God, the prophethood of Muhammad (peace be upon him), and the authority of the Qur’an. Both communities observe the essential pillars of Islamic practice, including daily prayer, fasting during Ramadan, charity, and pilgrimage. These shared elements form a common religious framework that underlies both traditions and provides a basis for mutual recognition and interaction.
Differences between the two traditions are most visible in certain aspects of ritual practice, legal methodology, and historical emphasis. For example, Shia religious life places particular importance on the remembrance of the events of Karbala and the martyrdom of Imam Husayn, which is expressed through various forms of commemoration. Sunni practice, while also acknowledging the significance of these events, does not emphasise them in the same ritualised manner. Such distinctions reflect differing modes of religious expression rather than fundamental contradictions in belief.
The Islamic Revolution of 1979 represents a major turning point in the development of contemporary Shia thought in Iran. It led to the establishment of a political system informed by Shia jurisprudence and introduced new forms of interaction between religious authority and governance. This development contributed to the emergence of a class of scholars who are trained in both traditional Islamic sciences and modern disciplines. It also led to the articulation of positions aimed at addressing sectarian issues and promoting a degree of internal coherence within the Islamic framework of the state.
At the same time, the revolution and its aftermath have been interpreted in different ways, particularly in relation to questions of inclusivity and minority rights. As with any complex socio-political system, the realities on the ground involve a combination of continuity and change, opportunity and limitation.
In conclusion, a contemporary analysis of Shia Islam in the context of modern Iran highlights the importance of moving beyond simplified and inherited narratives. Many commonly held assumptions about Shia beliefs and practices do not withstand closer examination, while internal diversity within Shia communities challenges the notion of uniformity. The situation of Sunnis in Iran reflects both the preservation of religious identity and the presence of certain structural challenges. Above all, the shared theological and practical foundations between Sunnis and Shias remain significant, providing a basis for a more informed and balanced understanding. Such an approach is essential for fostering constructive engagement and for appreciating the complexity of Islamic thought and practice in the modern world.
—Dr Hamid Naseem Rafiabadi (also known as Dr Hamidullah Marazi) is a distinguished contemporary Islamic scholar whose work significantly contributes to the dialogue between Islamic philosophy and modern Western thought. He is the author of several books. Through a rigorous comparative methodology and an emphasis on epistemological integrity grounded in Tawhid (the oneness of God), Marazi critiques secular paradigms and advocates for an integrative intellectual tradition. His scholarship not only critiques Western thought but also calls for mutual enrichment between traditions, emphasising Islamic metaphysics, ethics, and educational reform as central to contemporary challenges.
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