WHAT ARE THE DIFFERENCES BETWEEN SHI'A AND SUNNI IN PRINCIPLES AND BRANCHES?

[Taqavi]

What are the differences between Shi'a and Sunni in principles and branches?

 

Although the two sects of Shi'a and Sunni have many similarities in the principles and foundations of religion, they have fundamental differences in principles and branches, which will be discussed here.

Imamate:

The discussion of caliphate and imamate is one of the most important and oldest discussions among Muslims in the Islamic world after the death of the Holy Prophet (PBUH). Shi'a actually considers the issue of imamate as an extension of the issue of prophethood and believes that imamate includes worldly and spiritual leadership. Therefore, Shi'as consider the Imam to be infallible and see the continuity of prophethood in the issue of imamate, so imamate is considered one of the principles of the religion among Shi'as. However, Sunnis view imamate as political authority in worldly affairs, so the Imam is not appointed by Allah and they do not believe in his infallibility, and even people can choose such a person. Therefore, the issue of imamate for Sunnis is considered one of the branches of religion, such as enjoining good and forbidding evil.[1]

Divine Justice:

Shi'as also consider the justice of Allah as one of the principles of the religion. It should be noted that the attribute of justice has no priority compared to other divine attributes; And it is one of the certainties of the Qur'an and the essentials of religion. Shi'a theologians have therefore placed this attribute in their beliefs as one of the fundamental principles, because the majority of the Sunnis (Asha'ira) deny intellectual goodness and ugliness. And denying the intellectual goodness and ugliness requires the denial of God's justice.[2]

Justice of the Companions:

Sunnis believe in the justice of all Companions of the Prophet Muhammad (saw) , as Ibn Hajar admits: it is an undeniable fact that the companions of the Prophet were just, and it is inconceivable for anyone who has knowledge and understanding to insult the Companions.[3] On the other hand, Shi'as believe that there is no difference in justice between the companions of the Prophet (PBUH) and non-companions, being a companion does not prove a person's justice. The companions who lived according to Sharia standards are just, and those who did not, although called companions, are not just.[4] Also, the actions of some companions contradict the theory of justice for all of them. According to Seyed Mohsen Amin, individuals like Ubaidullah bin Jahsh, Ubaidullah bin Khatal, Rabia bin Umayah, and Ash'ath bin Qais have become apostates.[5] Also, based on a narration in Sahih Bukhari, the Prophet warned of the apostasy of some of his companions.[6] Moreover, the revelation of the Ifk verse[7] and the rebuke of God towards some of the companions[8] is another reason to critique this theory. Sources of Deriving Laws:

Sunnis, in addition to using the Quran and Sunnah, also refer to the ijtihad of the Companions as an independent source alongside the Quran and Sunnah for deriving divine laws.[9] However, in the Shi'a perspective, the ijtihad of the Companions (following their opinions and analogical reasoning) has no place,[10] and the sources of Shi'a for deriving divine laws are the Quran, Sunnah, consensus, and reason.[11]

There are also other minor differences between Shi'a and Sunni, such as the way of praying or performing ablution, which stems from differences in foundations as mentioned earlier.

 

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[1] . Mafahim Al-Qur'an (Justice and Imamate): Al-Subhani, Sheikh Jaafar, Vol: 10 P: 80.

[2] . Majmu'ah Athar: Mortada Mutahhari, vol. 3, p. 70.

[3] . Al-I'sabah fi Tamyiz Al-Sahabah: Al-Asqalani, Ibn Hajar, vol. 1, p: 19.

[4] . Al-Ra'ayah fi 'Ilm Al-Darayah: Al-Shahid Al-Thani. vol: 1 p: 343 / A'yan Al-Shi'ah: Al-Amin, Al-Sayyid Muhsin. vol: 1 p: 108.

[5] . A'yan Al-Shi'ah: Al-Amin, Al-Sayyid Muhsin. vol: 1 p: 109.

[6] . Sahih Al-Bukhari: Al-Bukhari, vol. 8, p. 121

[7] . Al-Nur: 11-13"إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ ۚ لَا تَحْسَبُوهُ شَرًّا لَكُمْ ۖ بَلْ هُوَ خَيْرٌ لَكُمْ ۚ لِكُلِّ امْرِئٍ مِنْهُمْ مَا اكْتَسَبَ مِنَ الْإِثْمِ ۚ وَالَّذِي تَوَلَّىٰ كِبْرَهُ مِنْهُمْ لَهُ عَذَابٌ عَظِيمٌ - لَوْلَا إِذْ سَمِعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بِأَنْفُسِهِمْ خَيْرًا وَقَالُوا هَٰذَا إِفْكٌ مُبِينٌ - لَوْلَا جَاءُوا عَلَيْهِ بِأَرْبَعَةِ شُهَدَاءَ ۚ فَإِذْ لَمْ يَأْتُوا بِالشُّهَدَاءِ فَأُولَٰئِكَ عِنْدَ اللَّهِ هُمُ الْكَاذِبُونَ"

[8] . Al-Tafsir Al-Asfi: Al-Fayd Al-Kashani, vol: 2, p: 838.

[9] . Akhbar Abi Hanifah wa Ashabehi: Al-Saymari, Abu 'Abd Allah, vol: 1 p: 24.

[10] . Al-'Uddah fi Usul Al-Fiqh: Al-Sheikh Al-Tusi, vol: 1 p: 8.

[11] . Al-Mujiz fi Usul Al-Fiqh: Al-Subhani, Sheikh Jaafar, Vol: 1 P: 11.