A L L A
H(swt)

I N T R O D U C T I O
N

There is no difference of opinion amongst
Muslim Sects that The ‘Religion’ of God is
Islam; that the only way to know Islam is through the Book of God
and the Sunnah of The Holy Prophet(pbuh&hf); that
the Book of God is what is known as The Quran, without any
addition or substraction.

And what difference is there, is in the
interpretation of some of the verses of Quran; and in
believing or not believing some of the Sunnah as genuine; or in its
interpretation.

This difference of approach has led towards tlle
difference in some basic principles and some laws
of Shariah.

As the basic principles of Islam are wellknow, I
do not think it necessary to enumerate all the beliefs. It will be
sufficient if some of the important differences are described here to
give the readers a fairly comprehensive idea of the main
characteristics which distinguish Shias from the
Sunnis.

All the Muslims agree:

1)

Allah is One(swt)

2)

Mohamrnad is His last
Prophet(pbuh&hf)

3)
That one day Allah(swt) will resurrect
all the human beings and all will be answerable to their
beliefs and actions.

All of them agree that anyone not believing in
any of the above Three basic Principles is not a
Muslim.

Also, they agree that anybody denying the famous
tenets of Islam, like Prayers, Fasting, Hajj, Zakat, etc., or
believing that the famous sins, like drinking wine, adultery,
stealing, gambling, lie, murder, etc., are not sins, is not
a Muslim, though he might have been believing in Allah(swt)
and His Prophet Mohammad(pbuh&hf), because to deny such things is
tantamount to deny the Prophetlhood of Mohammad and his Shari'ah
(Divine Law).

When we go further, we come across those subjects
which are not agreed amongst the Muslims, and there the differences
between different sects of Islam begin.

PERSON OF GOD

Sunnis say that Allah has body, not
like the bodies we know. There is a vast material which can bc quoted
here describing that be lief. But as all the Sunnis is nowadays
are Ash’aritc (followers of Abull-Hassan Al-Ash'ari, I would
like to note down his belief on this subject. He says:

"We confess that God is firmly seated on on His
Throne.....We confess that God has two hands, without asking
how.....We confess that God has two eyes, without asking how....We
confess that God has a face We confirm that God has a knowledge....We
affirm hearing and sight, and do not deny that, as do the Mu'tazila,
the Jahmiyya, and the Khawarij....We affirrn that God has a
power...."

(A.J. Arbery, "Revelation and Reason in Islam",
pp.22-23; quoted from "Al-Ibarla" by Abul-Hasan
Al-Ash'ari).

We, the Shi'at Al-Ithna Asharis (Twelve Imam
Shia’sim) believe that Allah has not got a body:

"Verily, Allah is One, unique, nothing is like
Him, He is Eternal; Hearing, Seeing, Omniscient, Living, Omnipotent,
above every need, He cannot be describe in terms of substance, nor
body, nor form, nor accident, nor line, nor surface, nor heaviness,
nor lightness, nor colour, nor movement, nor rest, nor time, nor
space. He is above all the descriptions which can be applied to His
creatures."

"He is away from both extremes: Neither He is just
a non-entity (as atheists and in a lesser degree Mu'tazilites
implied), nor He is just like other things. He is Existent, not like
other existing things". (Shaykh Al-Sadiq,
I’ti’qadat’).

Of course, there are some verses in the Quran
which ascribe the words used for limbs to the person of God. But
according to the interpretation of our Imams, they are used in
metapllorical, not literal, sense.

For example, the verse:

"Every thing is mortal except His Face" means
'exeept His Person'. Surely, even the Sunnis canllot say that only
the Face of God will remain, while all His so-called limbs will die!
Similarly, Allah has used the word ‘Hand’ in several places
in the Quran. But it means His Power and His Mercy, as in the
verse:

"But His Hands are
outspread.".

CAN ALLAH BE SEEN?

As a direct result of the above mentioned
dlifference, the Sunnis say that Allah can be
seen. Some of them, like Imam Ahmad bin Hanbal, say that He can
be seen in this world, as well as in the life herafter. Others say
that He can bc seen in the life hereafter only.

On the other hand, we, the
Ithna’Asharis, say, "That He cannot be seen
anywhere, because He has no body, and because Allah says in Quran:
"Sight cannot reach Him." Surrat:6
Verse:103

The Sunnis use the following verse as their
proof:

"Some faces on that day (of judgment) will be
fresh, looking towards their Lord."

Surrat: 75 Verse:22-23

But in Arabic language the word "Nadhr" does not
imply 'seeing'. Often it is said:

"Nadhartu Ilal hilal falam
arahu."
I looked towards the new moon but
I did not see it?.

Therefore, the verse cannot imply that they will
see God. According to our interpretation, it means that they will be
looking forward for the blessings of Allah(swt).

ATTRIBUTES OF ALLAH

According to Shiah Ithna ‘Asharis, Attributes
of Allah(swt) can be put in two distinct groups: First,
those Attributes which denote His Person; Second, those
Attributes which denote His actions:

Shaykh Al-Sadiq says:

"For example, we say that Allah was for ever
Hearing, Seeing, Omniscient, Btise, Omnipotent, Having power, Living,
Self-Exlstent, One and Eternal. And these are His personal
Attributes.

"And we do not say that He was from ever Creating,
Doing, Intending, pleased, displeased, Giving sustenance, Speaking;
because those Virtues describe His actions; and they are not eternal;
it is not allowed to say that Allah was doing all these actions from
Eternity. The reason for this distinction is obvious. Actions need an
object. If, for example, we say that Allah was giving sustenance from
ever, we will have to admit the existence of sustained things from
ever. In other words, we will have to admit that the world was from
ever. But it is against our belief that nothing except God is
Eternal".

It appears that the Sunnis have no clear view of
this distinction. And they say that all His attributes are Eternal.
And that was the actual cause of their belief that Quran, being the
kalfim (speech) of God, is Eternal, not created. Because they
said that He was ‘Mutakallim’ (speaking) from
ever.

"The Hanbalites so far as said that, ‘Not
only were the words and sounds of the Quran eternal, so that even its
recital was uncreated, but its parchment and binding shared the same
qualities....... In the so-called ‘Testament of Abu
Hanifa’....... a more moderate view is expressed:

We confess that the Quran is the speech of Allah,
uncreated, His inspiration, and revelation, not He, yet not other
than He, but His real quality, written in the copies, recited by the
tongues, The ink, the paper, the writing are created, for they are
the work of man." (A.J. Arberry, 'Revelatiorz arld Reason Islam',
pp.26-27)

But, as we, the Shi'ah Ithna'Asharis, distinguish
between His personal Virtues and His actions.

And we say:

"Our belief about the Quran is that it is The
Speech of God, and His Revelation Sent by Him, and His Word and His
Book ........ And that Allah is its Creator and its Sender and its
Guardian........" I’tiqadat

The bitter quarrels, among two groups of Sunnis
ie. the Mu’tazilites and the Ashiariteson this subject
are well-known, and there is no need to relive them.

PLACE OF REASON IN
RELIGION

This is one of the most important distinctions
between Sunnis on one side, and the Ithna 'Asharis on another. To be
more exact, I should have used the word Ash'arites, in place of
Sunnis. But all Sunnis nowadays are Ash'arites. Muitazilites have
become extinct long ago, though some of the great scholars of the
recent times like Justice Amir Ali were Muitazilites.

Anyhow, the Shias say: "That
irrespective of religious commandments, there is real merit or
demerit in diffcrent courscs of actions, and it is because a certain
thing is good that God orders it, and because the other is bad that
He forbids it."

Sunnis deny this conception. They say that nothing
is good or evil in itself. Only what God has commanded us is good and
what He has forbidden us is evil. If a thing is forbidden by God it
is bad; then if God cancels the first order, and allows it, it will
become good, after being bad.

In other words, Shias say that God
has forbidden us to tell lie because it is bad; Sunnis say that lie
has become bad because God has forbidden it.

Shias recogonize the relation of cause with
effect. Sunnis deny it. They say that there is no cause except Allah.
And it is just a habit of Allah that whenever, for example, we drink
water He quenches our thirst. Based upon the above difference of
attitude about the position of reason in religion are the following
differences:

The Shias say, "That God never acts
without purpose or aimlessly. Al1 His actions are based on wisdom and
intelligent purpose. Proof: Because it is not commendable,
rationally, to act without purpose. Sunnis on the other hand, because
of their denouncement of rational merit or demerit, say that it is
quite possible for God to act aimlessly. "

It follows that, according to the Shias, God does
nothing which has inherent demerit in it. Sunnis deny it.

The Shias say, "That all actions of
Allah are intended for the benefit of His creatures. Because He
Himself has no need; and if His actions become devoid of benefits for
His creation also, they will become aimless, which is rationally not
commendable. Sunnis deny it, because of their stand about rational
merit or demerit."

LUTF: GRACE

Based upon the above differences, is the
difference about their attitude towards Grace of Allah.

The Shias say, "That Grace is
incumbent morally upon Allah. By Grace is understood that action on
the part of God which would help to bring His creatures nearer to His
devotion and obedience and facilitate their moral correction, (which
is) morally incumbent on Him."

"Allah Has commanded us to be just, while He
Himself treats us with something better, namely Grace
Tafaddul."

Sunnis, on the other hand, say, "God leadeth
astray whom He wills and guideth aright whom He wills, and it is not
incumbent upon God Most High to do that which may be best for the
creature". (Creed of al-Nasafi)

GOD'S PROMISES

Based upon our stand on Justice and Grace is our
view that:

"Whatever God has promised as reward for a good
work, He will fulfil it; but whatever He has threatened as punishment
for a bad work it is upon His descretion: If He meted out the
punishment, it will be by His Justice; if He forgives it, it will be
by His Grace."

(Shaykll al-~Saduq, 'I'tiqadat')

We are confronted both by Kharijites and
Mu’tazilites on one side and Ash’arites on other side.
Mu'tazilites and Kharijites say, "Tthat it is incumbent upon God to
fulfil His threats also. He has no power to forgive."

Ashiarites, on the other hand say,
"That it is not incumbent upon Him even to fulfil His promises of
rewards." They go so far as to say, "Even if Allah was to send the
prophets into Hell, and Satan in Paradise, it is not against virtue,
because there is no inherent demerit in any action".

WHY BELIEVE IN GOD

Shias say: "Man is obliged by his
reason to know God, and to obey His commands. In other words,
necessity of religion is proved, first of all, by reason."

Sunnis say: Reason has nothing to do with
anything. Of course, it is necessary to believe in Allah, but not on
account of reason. It is necessary because Allah has ordered us to
know Him. According to Shi'ite view, this type of proof creats
vicious circle. Believe in God. Why? Because God has ordered it. But
we do not know who is God. Why should we obey Him?

LIMIT OF LAW

The Shias say: "God cannot give us a
command beyond our strength, because it is wrong rationally." The
Sunnis do not agree with it.

OUR ACTIONS:
TAQDIR

Are our actions really ours? Or are we just a tool
in the hands of Allah?

The Shias say: "Taqdir means that
Allah possesses foreknowledge of human actions. But He does not
compel any man to act in any particular way."
I’tiqadat

To make it clear, it should be explained here,
that Man's conditions or actions are of two kinds
actions

1)

Those actions about which he can be
advised, ordered, praised or blamed. Such actions are within
his power and are independent upom his will.

2)

Such conditions about which hc canllot be
praised or blamed, like life, death, etc. Such conditions
are outside his sphere of will or power. For example, we can
advise a patient to consult this or that doctor and remain
under his treatment; but we cannot advise him to become
cured.

Why this difference? Because getting
trcatment is under his power, but getting cured is not in
his power. it is something which comes from
Allah.

But even our freedom of action is a gift of Allah.
He has given us the power, the freedom, the strength, the limbs, the
wisdom and every thing with which we do any work.

Therefore, we are not independent of Allah,
because our freedom is not only given but even sustained by Him. But
our actions are not compelled by God, because He, after showing us
the right and wrong ways, and after enjoining us to do right, has
left us to our own free will. If we go wrong, it is our own choice.
Shaykh al-daduq says: "Our belief in this respect is what has been
taught by Imam Ja'far al-Sadiq, 'There is no compulsion (by God) and
no relinquishing the authority (of God); but a condition between
these two conditions'. Then Imam was asked. 'How is it?' He said.
'Suppose you see a man intending to commit a sin; and you forbade
him; but he did not listen to you; and you left him; and he did
commit that sin. Now when he did not heed to you and you left him, it
cannot be said that you ordered him or allowed him to sin."
I’tiqadat

In other words, we believe that God
has given us power and will and then has left us free to do what we
like. At the same time, He has taught us, through the Prophets, what
is right and what is wrong. Now, as He is Omniscient, He knows what
will be our actions in different times of our life. But this
knowledge does not make Him responsible for our actions more that a
meteorologist can be responsible for cyclones and storms, if his
forecasts come true. True forecasts are the result, not the cause, of
the impending event.

The Sunnis on the other hand say that Allah is the
creator of all our acts. "No act of any individual, even though it be
done purely for his benefit is independent of the will of Allah for
its existence; and there does not occur in either in physical or
extra-terrestrial world the wink of an eye, the hint of a thought, or
the most sudden glance, except by the degree of Allah ..........Of
His power, desire and will. This includes evil and good, benefit and
hurt, success and failure, sin and righteousness, obedience and
disobedience, polytheism and belief." (al-Ghazali: as quoted in 'Shia
of Irldia' p.43)

PROPHETHOOD

Based upon their belief of lutf
(Grace), the Shias believe that it is incumbent upon Allah to send
Prophets or their successors in this world to put people on right
path.

Sunnis say that it is not incumbent upon Allah,
because they do not accept necessity of lutf.

Shias and Sunnis in first instance, and then
Sunnis among themselves, disagree about the theory of 'ismah
(sinlessness) of the prophets.

Sinlessness:

What is our conception of Ismah? It is lutf
(Grace) of Allah which helps a person to refrain from sins,
witllout effecting in any way his will alld power. A Ma'sum
(sinless) person as power to comrnit sins; but he does not even think
about sins; because his spiritual standard is so high that such
inferior things do not enter his mind. However Sunnis do not
speak with one voice upon this subject:

The First difference: Is about the
point when Ismah begins. Some say it is after the declaration
of prophethood; and others say that it is since childhood.

Second Difference: Scope of Ismah
before declaration of prophethood: Some say that it covers all
sins; majority says that they are protected from kufr
(infedility) only.

Third Difference: Scope of Ismah
after declaration of prophethood; it is agreed that the Prophets
could not tell a lie after prophethood. But what about other sins?
Some say that they could commit other sins either intentionally or
unintentionally; but the majority says that they could commit it
unintentionally, but not intentionally.

The Fourth Difference: About minor
sins: They say it was possible for the prophets to commit minor sins,
even intentionally. But that they were protected from such minor sins
which might have degraded them in the esteem of people.

The Shi’ah
Ithna’Asharis stand about Ismah is that all
the prophets were sinless and infallable; they could not commit any
sin, whether capital or minor, and whether intentionally or
unintentionally; and that they were ma'sum from the beginning of
their life till their last breath.

The Prophets:

Shaykh al-Saduq says about the prophets
that:

"Their word is the word of God, their order is the
order of God, their forbiding is the forbiding by God And that the
Chiefs of the prophet are five and they are (called)
Ulul’azm - and they are:

Noah

Abraham

Moses

Jesus

Mohammad

Be the Blessings of Allah upon them
all!

And that The Holy Prophet Mohammad(pbuh&hf) is
their Chief and the best of them all." I'tiqadat

Imams:

The Shias say, "That Imam must be
appointed by God; that appointment may be known through the
declaration of The Prophet or the preceeding Imam."

Sunnis say that Imam (or Caliph, as they prefer to
say) can be either elected, or nominated by the preceeding Caliph, or
selected by a committee, or may acquire power through a military
coup. If he is elected, it is enough that one man should do bay'ah
(allegiance) to him.

The Shias say: "That Imam must be
Ma'sum (sinless)."

Sunnis say (including Muitazilites) that
Ismah is not a condition for caliphate. Even if he is tyrant
and sunk in sins, Hanbalites, Shafi'ites and Malikites forbid people
to rise against that Caliph. They say that they should
persevere.

The Shias say, "That Imam must
possess above all such qualities as knowledge, bravery, justice,
wisdom, piety, love of God etc."

Sunnis say it is not necessary. A person inferior
in these qualities may be elected in preference to a person having
all these qualities of superior degree.

The Shias say, "That Ali Ibin Abe
Taleb(as) was appointed by Allah(swt) to be the successor
of The Prophet(pbuh&hf), and that The Prophet(pbuh&hf) had
declared it on several occassions.

Sunnis say that The Prophet did not appoint
anybody to be his successor.