introduction
Sunni and Shi‘a differ in both theological and certain ritual practices.
However, the fundamental issue that divides them is a dispute over the
succession to Muhammad. Sunnis claim this right was accorded to four
Rightly Guided Caliphs. Shi‘as and Isma‘ilis, on the other hand, believe the
succession was bequeathed to Muhammad’s cousin and son-in-law, ‘Ali b.
Abi Talib and his descendants, known as Imams. Shortly after Muhammad’s
death, civil war broke out over the succession, which led to the assassin-
ation of ‘Ali and his son Hasan, while ‘Ali’s other son, Husain, was killed in
battle. Subsequently the Shi‘a, too, split over the succession to the Imamate:
the Isma‘ilis recognize seven Imams, the Shi‘as twelve. The bitterness of
this early dispute is perpetuated by the Shi‘as, who ritually curse the first
three Caliphs during their prayers, an act that Sunnis regard as deeply
insulting. The polarization is exacerbated during the month of Muharram,
when Shi‘as and Isma‘ilis publicly mourn the death of Imam Husain in the
ten-day ‘Ashura’ festival.
Both Sunni and Shi‘a religious life revolves around the five daily prayers,
the annual fast of Ramazan and the celebration of two major religious
festivals, or ‘Ids. ‘Id-i Ramazan marks the end of the fast, while ‘Id al-Fitr,
or ‘Id-i Qurban as it is known in Afghanistan, takes place during the Hajj,
or Meccan pilgrimage season. During this festival a sheep or calf is ritually
slaughtered in commemoration of Ibrahim’s (Abraham’s) willingness to
sacrifice his son and his salvation by the divine provision of a lamb.
Islam makes a strict distinction between what is religiously lawful and
prohibited. The daily prayers, fasting and the Hajj are regarded as fards,
or obligations required of all Muslims, while drinking alcohol or eating
certain foods such as pork are deemed haram, or religiously unlawful
and impure. All religious duties that are performed with niyat, sincere
intent, accumulate sawab, or religious merit. Sawab offsets one’s evil deeds,
thoughts and actions and is reckoned in the believer’s favour at the Day
of Judgment. To this end, devout Muslims may perform supererogatory
prayers and fasts and give khairat, or charitable donations, to religious
institutions or the poor.
Sufism, the contemplative form of Islam, has a major influence in the
religious life of Afghanistan. Sufis in Afghanistan by and large uphold the
external (zahir) obligations of Islam while they pursue the esoteric (batin),
inner world through a series of practices, including zikr, or repetitive
chants, which induce trance-like states, music and hymns. Sufi devotees,
or murids, place themselves under the authority of a spiritual guide known
as a pir, who leads them through the various grades of initiation. The ultim-
ate goal of a Sufi is baqa’ wa fana’, ‘negation and subsisting’, in which the
nandana
(Nandana)
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