SUNNI AND SHIA (IN POINTS OF DIFFERENCE AND

MEETING POINTS AND HARMONIZATION BETWEEN THE

TWO)
SUNNI DAN SYIAH (DALAM TITIK PERBEDAAN DAN TITIK TEMU SERTA
HARMONISASI ANTARA KEDUANYA)
Zakiah Al Munawarah 1
1 Universitas Islam Negeri Alauddin (UIN), Makassar
Muhammad Amri 2
2 Universitas Islam Negeri Alauddin (UIN), Makassar
Indo Santalia 3
3 Universitas Islam Negeri Alauddin (UIN), Makassar
*zakiah.hasan18@[Link]
Article Info:
Received June 4, 2024 Revised August 12, 2024
Accepted July 23, 2024 Available online October 05, 2024

ABSTRACT
It's like there is a big wall that prevents both Sunni and Shia groups from
interacting with each other. Hadith is the primary source, second only to
the Koran, in both Sunni and Shia communities. The difference between
the two schools only lies in the way the priests, who are the references to
the two schools of thought, interpret verses. Imams differ in their opinions
about how to practice the teachings from the main sources of Islam. Fac-
tors that cause differences of opinion include difficulty understanding the
verses of the Qur'an, life problems that always change according to place,
time, and human ways of thinking, and differences in interpretation of what
was heard from the Prophet Muhammad. This article will discuss points of
common ground and points of difference, as well as how to connect the
two. In this situation, the efforts made to harmonize relations between
Sunnis and Shiites through revitalizing and re-actualizing the concept of
ijtihad became relevant and very important.
Keywords: Sunni, Shia, Harmonization

ABSTRAK
Laksana ada dinding besar yang menghalangi kedua kelompok Sunni dan Syiah
untuk berinteraksi satu sama lain. Hadis merupakan sumber utama setelah al-
Qur’an ada di keduanya. Perbedaan antara kedua aliran tersebut hanya terletak
pada cara para imam yang menjadi rujukan dari kedua mazhab tersebut menafsir-
kan ayat. Para imam berbeda pendapat tentang cara mengamalkan ajaran dari
sumber pokok Islam dalam hal cabang agama (furu’iyah). Faktor-faktor yang me-
nyebabkan perbedaan pendapat ini termasuk kesulitan memahami ayat-ayat

PROGRAM STUDI AQIDAH DAN FILSAFAT ISLAM

FAKULTAS USHULUDDIN, DAKWAH, DAN KOMUNIKASI, UNIVERSITAS ISLAM AS’ADIYAH SENGKANG
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Qur’an, masalah hidup yang selalu berubah sesuai dengan tempat, waktu, dan
cara berpikir manusia, dan perbedaan interpretasi tentang apa yang di dengar dari
Rasulullah SAW. Artikel ini akan membahas titik temu dan titik perbedaan, serta
cara menghubungkan keduanya. Dalam situasi ini, upaya yang dilakukan untuk
mengharmonisasikan hubungan antara sunni dan syiah melalui revitalisasi dan
reaktualisasi konsep ijtihad menjadi relevan dan sangat penting.
Kata-kata kunci: Sunni, Syi’ah, Harmonisasi

A. INTRODUCTION
It is considered necessary to re-investigate the fact that Islam is
a teaching that aims to bring peace to all nature (rahmatan lil'ala-
min). This is because the concept of rahmatan lil'alamin does not
imply losing faith or doubting the values contained in Islamic teach-
ings. Everyone agrees that the main goal of Islam is to bring mercy
to all nature, as explained and stated in the Qur'an and Sunnah (QS
al-Anbiya, 21). However, this re-examination is necessary because
conflicts within Muslim groups have always characterized the de-
velopment of Muslims throughout history (Affandi, 2004).
The current social situation among Muslims makes it difficult to
apply the concept of Islam's universal value, which is to bring peace
to all of nature, within the context of Muslim unity. Differences in
understanding lead to the division of Muslims into specific sects.
Usually, these differences fall under the categories of faith and wor-
ship (Qomar, 2015). For example, in matters of faith, there were
disputes between the Khawarij and Shia groups; between Jabariyah
and Qodariyah; between Mu'tazilah and Sunni; and between Shia
and Sunni. This causes differences to become sharper and spread
to groups within one sect, such as within the Khawarij, where there
are fragments such as al-Muhakkimah, al-Ajaridah, al-Sufriah, and
al-Ibadah. Within Shia, there are factions such as Itsna "Asyara"
(Imamiah), Zaidiyah, Ismailiyah, and the Druz (al-Muwahhidun) and
Alawiyah sects (Rafi’I, 2013). Asy'ariyah and al-Maturidiyah are two
fractions of the Ahlussunnah wal Jama'ah group. Al-Maturidiyah
divides into two groups: al-Maturidiyah Samarkand and al-
Maturidiyah Bukhara. Then, in matters of fiqh, the founders of the
madzhab, such as Imam Abu Hanif, Imam Malik, Imam Syafi'i,
Imam Ahmad bin Hanbal, Imam Daud al-Dhahiri, and Imam Ja'far
al-Sadiq, engaged in discussions.
If we look further at the differences and conflicts between Mus-
lims, two large groups of adherents those affiliated with the Sunni
school of thought and those affiliated with the Shia school of
thought are responsible for the differences and conflicts that occur
among Muslims today. In the Islamic world, these two schools of

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thought are very popular and have many followers. Most religious
courts use both as their main platforms (Rafi’I, 2013). The unre-
solved Sunni and Shia conflict in Syria has resulted in a ceasefire
between the two sides as they strive to defeat each other. Apart
from that, the conflict occurred in Iraq after Saddam Hussein's re-
gime collapsed, and the conflict in Libya after Muhammar Kadafi's
regime fell has also not ended. Thinking about it again, this situation
is bad for Muslims because it doesn't advance the Islamic religion
and could worsen its future.
In fact, Islam never teaches people to be jealous or have disa-
greements. Apart from that, Islam never teaches revenge, malice,
or hatred towards other people, regardless of their religion. Islam
always asks its followers to love one another and maintain unity and
brotherhood. It also does not differentiate between gender, ethnici-
ty, sect, belief, or country. In Islam, God highly glorifies humans as
creatures. Glory in God's sight is proportional to the nations and
communities that believe. Their level of devotion to God is what
differentiates them from each other. The surah (Al-Hujurat [49]: 13)
mentions this in Allah's word.
Political problems are the main source of conflict between Sun-
ni and Shia groups. This political factor then leads to group egoism.
This egoism then developed into a sentimental problem in the un-
derstanding of madzhab groups. Different understandings of madh-
hab, which are actually part of Islam's intellectual property, become
fragile and cause prolonged conflict, ultimately leading to the de-
cline of Islam.
In fact, during the heyday of Islam, namely the revival of ijtihad
among school leaders, a tradition of respecting differences of opin-
ion among Muslims existed. For example, Imam Zaid bin Ali worked
together with the Shiite Imam Zaidiyah, who studied from Imam Abu
Hanifah, one of the Imams of Ahlu Sunnah wal Jama'ah, about fiqh
and the basics of faith, while Imam Abu Hanifah studied from Imam
Ja'far Sadiq about Hadith and other sciences. Imam Abu Hanifah
once said, "I have never seen anyone smarter than Ja'far bin Mu-
hammad (Rafi’I, 2013)."
In the heyday of ijtihad, Sunni fiqh scholars and Shia imams
agreed that they belonged to the large family of the Islamic religion.
Therefore, everyone knows and respects each other, and no one
interferes with their own choices. They do not differ in opinion about
the basis of religion, but they differ in understanding special laws
(al-ahkam al-far'iyah) because of their differences in opinion about
qiyas used by Sunnis and reason used by Shiites (Imamiyah). This

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partial law should bring grace, blessings, potential, and breadth to

society rather than continuous disaster and slander.
Therefore, in order to apply the concept of "ikhtilafu ummati
rahmah," Islamic researchers must focus on the points of conver-
gence between Sunnis and Shiites, the two largest schools of
thought in the Islamic world today, and they must also encourage
Muslims to be tolerant of one another in matters of khilafiah in order
to truly realize the universal value of Islam as a bringer of mercy to
all nature.
According to the explanation above, the issues this article will
discuss are how Sunni and Shia understand Islam, what their differ-
ences are, how to reconcile their understandings, and how to im-
prove relations between them.

B. METHOD
I used a literature research or literature review approach to
write this essay. A literature review is a comprehensive summary of
all research that has been conducted on a particular subject with
the aim of providing information to readers about what is known and
what is not known, as well as providing support for previous re-
search or ideas for new research (Denney et al., 2013).
A variety of resources, including books, journals, documents,
and online libraries, are available for literature study. The library
study method is a series of activities related to library methods for
collecting information, reading and taking notes, and managing writ-
ten materials (Nursalam, 2016). The writing style used is a literature
review study, which concentrates on written findings regarding the
subject or object of study - in this case the soul from an Islamic per-
spective. This research draws its information from studies conduct-
ed and published in national and international online journals and
reference books.

C. RESULT AND DISCUSSION

Understanding Sunni and Shia
In Arabic, the word "sunnah" comes from the word "sanna,"
which means "path." Therefore, “Sunnah” is the same as “tariqah,”
which means “journey,” and “sirah,” which means “journey.” Islamic
schools of thought may precede the word "Sunnah" with the word
"ahl," meaning "follower of a sect or school," and follow it with the
words "wa al-jama'ah."
Literally, "al-jama'ah" means a group of people working togeth-
er to achieve a certain goal. "Ahl al-Sunnah" typically refers to Is-

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lamic sects like Ahl al-Sunnah and Ahl al-Sunnah wa al-Jama'ah,

while "Sunni" typically denotes the supporters or followers of these
sects.
Al-jama'ah literally means a group of people with a goal. When-
In Islam, the word typically refers to the Ahl al-Sunnah sect as Ahl
al-Sunnah wa al-Jama'People typically use the word Sunni to refer
to followers or supporters of this sect (Maryam, tt).
Shia, as defined by language, refers to a group, class, sect,
and followers. According to Abu Hasan Al-Asyari's opinion, the Shi-
ites are a group that supports and follows Ali bin Abi Talib, while
also prioritizing Ali over other friends such as Abu Bakr, Umar, and
Ustman. Conversely, the Sunni group does not prioritize Ali over
other friends (Sou'yb, 1982).

Concept of Understanding Islamic Sharia according to Sunni

and Shia
During the Prophet's time, there were no disagreements be-
cause, at that time, disagreements could be immediately brought
before the Prophet, and the Prophet answered immediately, so after
the Prophet died, two sources of Islamic law seemed to be closed.
When there is a discrepancy in understanding within the communi-
ty, friends tend to ask each other questions. Therefore, during the
time of the Companions, sources of law emerged after the Koran
and al-Sunnah, known as Ijma' and Qiyas.
Likewise, between Sunnis and Shiites, the two Islamic sects
agree to use the basic sources of law, which are Islam's main basis.
The only difference between the two schools lies in the interpreta-
tions of the priests, who serve as the reference points for these two
schools of thought. Imams have differing opinions on how to apply
the teachings from the main sources of Islam, particularly in areas
that are considered branches of religion (furu'iyah). The factors
causing these differences in understanding include the difficulty of
comprehending the verses of the Koran, the emergence of life prob-
lems in various forms based on place, time, and human thought
patterns, and the varying interpretations of the Prophet's hadiths
(Aceh, 1980).
Mahmud Isma'il Muhammad Misy'al, in his book, Atsar al-Khilaf
al-Fiqhi fi al-Qawaid al-Mukhtalif fiha (Misy’al, 2007), mentions that
there are four main reasons for ikhtilaf among jurists. (a) Disparities
in the application of ushuliyah rules and the utilization of other istin-
bath (excavation) sources; (b) notable variations in linguistic ele-
ments when comprehending a text; (c) variations in ijtihad concern-

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ing the science of hadith; (d) variations in the approach to reconcil-

ing hadith (al-jam'u) and mentarjih (al-tarjib), which fundamentally
contradict each other in their meaning. According to Huzaemah
(23), Muhammad al-Madani divides the reasons for ikhtilaf into four
groups: (a) understanding the Koran and the Sunnah of the Proph-
et; (b) special reasons about the Sunnah of the Prophet; (c) reasons
related to ushuliyah principles; and (d) specific reasons about using
arguments that are not in the Koran and the Sunnah of the Prophet
Muhammad.
Sunnis divide the sources of Islamic law into two categories.
First, there is the category of primary sources, which includes the
Koran and Sunnah. These two primary sources are based on had-
ith:
‫تركت فيكم امرين لن تضلوا ما تمسكتم بهماكتاب اه و سنة نبيه‬
Translation:
"I leave you two things that you will not lose forever as long as
you stick to them, the Book of Allah and the Sunnah." (HR.
Malik)
The secondary source category, namely Ijma' and Qiyas, is
second. Ijma', according to the language, means to agree, consent,
or agree. Meanwhile, according to the term, it is the unanimity of
opinion of the ijtihad experts of the people of the Prophet Muham-
mad SAW after he died at a certain time regarding the law of a case
by means of deliberation. Ijma' results in a fatwa, which is a collec-
tive decision by ulama and religious experts that the entire commu-
nity can follow. Meanwhile, qiyas refers to the practice of comparing
and equating one thing with another. Alternatively, we can interpret
Qiyas as an attempt to draw comparisons between cases that share
a common problem or cause and effect. Meanwhile, the Shia
(Imamiyah) rely on the Koran, al-Sunnah, and reason as the
sources of Islamic law. The difference in the concept of taking legal
sources between Sunnis and Shiites lies in the use of Qiyas by
Sunnis as a source of law in Islam. Shia groups do not want to use
qiyas because the word qiyas is not an authoritative basis to be
used as a legal basis in Islam. Ali bin Abi Talib reportedly disagreed
with Abu Bakr and Umar on the use of qiyas. For instance, Umar
declined to provide zakat to mu'allaf, despite Surah at-Taubah verse
60 confirming the right to zakat:

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ۗ ۗ
Translation:
"Indeed, zakat is only for the needy, the needy, those who
receive zakat, whose hearts are softened (converts), to (free)
servants, to (free) people who are in debt, for the path of Allah,
and for people who are on a journey, as an obligation from
Allah. Allah is All-Knowing, All-Wise.”
According to the Shia view, if there are verses in the Koran that
require interpretation, they refer to the interpretation of the ahlul
bait. Then, they employ authentic hadiths to apply the propositions
of al-Sunnah, which they believe serve as a guide. It is permissible
for a madhhab follower who is not a mujtahid to follow an authorita-
tive mujtahid. Among the most important conditions a mujtahid can
follow is that a mujtahid must base his views on the Koran, Sunnah,
and the imams of the ahlul bait using the light of reason (Rafi’i,
2013).

Points of Difference between Sunni and Shia

As previously mentioned, the ulama's perspective or interpreta-
tion of the surrounding context contributes to the understanding
discrepancies among Muslims. These include challenges in com-
prehending the Koran's verses, life issues that constantly manifest
in different ways based on location, time, and human thought pat-
terns, and variations in comprehending the Prophet's hadiths.
We recognize that these differences in interpretive methodolo-
gy lead to differences in understanding between these two groups.
However, in substance, Sunnis and Shiites adhere to primary
sources, namely the Koran and al-Sunnah. Sunnis make Qiyas the
source of Islamic law after the Koran, al-Sunnah, and Ijma'. Mean-
while, the Shia, on the other hand, concur that the Koran, al-
Sunnah, and Ijma are the primary sources of Islamic law, but they
oppose the use of Qiyas as a source of law. They believe that Qiyas
lacks the ability to serve as a source of Islamic law, and instead,
they defer to the authority of the imam, who possesses the rational
brilliance to explain the origins of Islamic law. son in a fairly high
position, through the authority of mujtahid imams, who are believed
to have authoritative abilities in explaining religious law, so that
whatever is justified by common sense can be accepted by religion.
Sunni and Shia generally understand Islamic law differently,
primarily due to differences in creed and fiqh. The difference in be-
lief between Sunnis and Shiites is only in matters of imamate and

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justice, whereas in the basic principles of faith between these two

groups, there is no difference. According to the history of Umar bin
Khatab, radhiyallahu 'anhu, and Rasulullah sallallaahu 'alaihi wa
sallam, Sunnis believe in the existence of six pillars of faith:

Translation:
"Faith is, you believe in Allah, His Angels, His books, His
messengers, the Last Day and you believe in Allah's destiny,
good and bad." (HR. Muslim)
Meanwhile, in the pillars of faith of Shiaism as stated by Shaykh
al-Muntadzari:

Translation:
"There are five ushuluddin (Principles of Faith): Tauhid, justice,
nubuwah (prophecy), imamah, and al-Ma'ad (qiyamat)."
Table of differences between the Pillars of Faith according to Sunni
and Shia
SUNNI SHIA
Allah, Angels, Books, Messengers, Tawhid, namely belief in one-
Hari end, Qadla and qadar ness Divine, Nubuwat, Ma'ad,
Imamah, Divine Justice
In the Shia school of thought, the imamah serves as a progres-
sive and revolutionary leader, standing in contrast to other political
regimes, with the aim of guiding people and establishing a solid
foundation for society. This foundation can foster awareness,
growth, and independence in decision-making (Syariati, 1992). An
imam, who is believed to be a pillar of Shia faith, is a leader in world
affairs and religious affairs. The imam assumes a role akin to that of
the Prophet, embodying power and perfection, overseeing justice,
guiding society, commanding the army, directing prayers, and man-
aging the state's interests. Special regulations govern all these mat-
ters, published and implemented by the priest's assistants. All of
these events occurred during the Prophet's lifetime. Allah, who will
appoint the imam for humanity, alone bears the obligation to believe
in the imam for the Shiite group (Aceh, 1980).
Meanwhile, the Sunni group believes that there is no obligation
to believe in the imam's authority in dealing with religious and world

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matters. Sunni cleric Imam Ala'uddin Ali bin Muhammad, as quoted

by Abu Bakar Aceh, explains in his book "Syarh at-Tajrid" that the
Prophet's companions' consent determines the obligation to appoint
an imam. They made decisions after the Prophet Muhammad's
death and continued the tradition of leadership succession after the
caliph or imam died (Aceh, 1980). In the book al-Ahkam al-
Sulthoniyah, Imam al-Mawardi explains that the Apostle did not give
a special will for someone among his companions to be a succes-
sor. So in this case, al-Mawardi said that in Islam there are three
systems for selecting leaders: first, the allegiance system, as hap-
pened in Abu Bakr's election; second, the wilayatul 'ahdi (crown
prince) system, as was the appointment of Umar from Abubakar;
and third, the deliberation system (ahlul halli wal'aqdi), as appointed
by Uthman (al-Mawardi, 1973).
In matters of justice, the Shia school of thought believes that
justice is an intrinsic characteristic of God. God must judge every
human action, whether it is right or wrong. Justice is the infrastruc-
ture of the world system. Muslims base their worldview on this per-
spective. Therefore, if a society is not founded on the principles of
justice, it is considered sick and deviant and is destined for destruc-
tion (Syariati, 1992).
Meanwhile, Sunnis and Shiites differ in their understanding of
the pillars of Islam. In the Shiite school of thought, al-Wilayah
means accepting Ali's guardianship, leadership, and rule (after the
Prophet's death). Ali is a great example of devotion to Allah. Ali's
leadership is recognized because he is a torch of guidance for
mankind (Syariati, 1992).
According to the Sunni school of thought, there are five pillars
of Islam. As in the hadith narrated by Ibn Umar Radhiyallahu 'an-
huma, Rasulullah sallallaahu 'alaihi wa sallam said:

Translation:
"The five pillars of Islam include upholding prayers, paying za-
kat, performing the Hajj, and fasting during Ramadan." (HR.
Bukhari and Muslim)
Meanwhile, the history of the pillars of Islam of the Shia school
as explained in Ushul al-Kafi, one of the main references in Shia is
as follows:

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Tranlation:
Abu Ja'far 'alaihis salam asserts that the five pillars of Islam are
prayer, zakat, fasting, hajj, and territory. He called the loudest
for regional harmony. However, humans only took the first four
pillars and left the remaining ones, specifically the regional pil-
lars.
Table of differences between the Pillars of Islam between Sunnis
and Shiites
SUNNI SHIA
Two Creeds, Prayer, Fasting, Prayer, Fasting, Zakat, Hajj,
Zakat, and Hajj and Territory
Apart from that, the differences between Sunni and Shia can
also be seen in the source of determination and the sources used
as references, as explained in the following table:
SOURCE OF LAW REFERENCE SOURCES
SUNNI SHIAH SUNNI SHIAH
Al-Qur'an Al-Qur'an Sahih Bukhari Ushul al
(Al Jami ash Kafi by
Sahih al Muhamma
Musnad, d Ya'qub al
alMukhtashar Kulaini (d.
min 329)
HadithRasulillah
) by
AbuAbdullahMu
hammad (d.
256 H)
Sunnah Sunnah Sahih Muslim The book
(alJami ash Man la
Sahih) by Yahdurhu al
Muslim bin Faqih by
Hajjaj (d. 261) ash Sadiq
ibn Bawaih
al Qummi
(d. 381)

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Ijma' (Ulama Ijma' (Expert view Sunan Abu Al Ibtibshar

Consensus) religion/Priest) Dawud,by and Tahdzib
Sulayman bin al Ahkam by
Asy'ast as Muhammad
Sijistani (d. 275) ibn al Hasan
at Thusy (d.
460)
Qiyas(Analogy)3 Common Sense Al Jami ash
2 (Whatever can Sahih/Sunan at
be accepted by Tirmidzy by Abu
common sense, Isa Muhammad
that is at Tirmidzy (d.
considerednot 279H)
contradictory
with religion)
As Sunan
/Sunan Ibnu
Majah (d. 273)
6. Sunan anNasa'I
(d.303)

Meeting Point of Sunni Shia Understanding

There are many differences, even similarities, between the
Ahlussunnah group and the Shia Imamiyah Istna Asyariyah group; it
is impossible to detail and explain all of these similarities and differ-
ences. However, it is crucial to highlight the distinctions between the
pillars of faith and Islam, as finding a common ground could poten-
tially prevent infidels and even murders, which are currently preva-
lent in Iraq (Shihab, 2022).
According to Syaikh Muhammad Husain al-Kasyif al-Ghitha, a
renowned Shiite scholar (1874–1933), in his book Ashl asy-Syiah
wa Ushuliha, religion primarily revolves around beliefs and deeds.
1. Knowledge or belief about God
2. This is the understanding or conviction that comes from God.
3. The understanding of worship and the methods for its execution
is crucial.
4. Maintaining virtues and rejecting evil (good manners) are cru-
cial.
5. Have complete faith in the Day of Judgment (Shihab, 2022).

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He further said that Islam and faith are synonymous and gen-
erally rest on three pillars, namely: tauhid (the oneness of God),
prophethood, and the hereafter (doomsday). If a person denies any
of these three pillars, they are neither a believer nor a Muslim.
However, if they believe in the unity of the prophetic Allah, as the
prophet Muhammad witnessed, and they believe in the day of
judgment (judgment), then they are a true Muslim. He possesses
the same rights and obligations as other Muslims. We must not dis-
turb his blood, treasure, and honor. The terms "Faith" and "Islam"
hold a unique significance, comprising three fundamental pillars and
an additional fourth pillar (Muhsyanur, 2023). These pillars include
prayer, fasting, zakat, hajj, and jihad. According to Shiites, religion
is belief and deeds. Concerning beliefs are:
1. Tawheed
Tawhid is, in principle, God's oneness in nature, actions, and
substance, as well as the obligation to validate His worship. Adding
to the description of Tawhid (the oneness of Allah) is the fact that
one of its aspects, known as al-Adel (Allah is Most Just), never
touches injustice.
Every Muslim, regardless of group or sect, absolutely believes
in divine justice. However, there are differences in understanding
between the Ahlussunnah and Shia schools. The Mu'tazilah and
Shia sects underscore that Allah's absolute justice necessitates
every Muslim's belief in His obligation to uphold Ash-Ashalah and
al-ashlah (the good and the best), guaranteeing rewards for those
who obey, and punishing those who sin. This is different from the
Asy'ariyah view of Ahlussunnah, which states that there are no ob-
stacles; in fact, it is possible for Allah, from a rational or theoretical
point of view, to torture the obedient and reward the sinners. This
difference appears to be due to the fact that one party, in this case
the Mu'tazilah and Shia, emphasizes the side of divine justice,
whereas the second party, Ahkussunnah, emphasizes the side of
His absolute power.
Another difference in belief arises when Ahlussunnah asserts
that Shari'a, not reason, determines good and bad. Meanwhile, the
Shiites tend to align with the Mu'tazilah, arguing that reason deter-
mines the goodness or badness of an object, rather than stating
that something is good because Allah ordered it, but rather that Al-
lah ordered it because it is good.
2. Prophetic
According to the Shia group, all of the prophets mentioned in
the Koran are messengers of Allah SWT. The Shia group acknowl-

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edges Prophet Muhammad as the final prophet and the head of all
prophets. He remains impervious to errors and transgressions. Al-
lah has taken him at night from the al-Haram Mosque to the al-Aqsa
Mosque, then raised him to Sidratul Muntaha. Allah revealed the
book of the Qur'an to him as a miracle, a challenge, and a legal
teaching that distinguishes between halal and haram, replete with
additions and changes. If anyone asserts to have received a revela-
tion or the book after Muhammad SAW's prophethood, they should
face the death penalty.
3. The Day After (Doomsday)
In terms of beliefs about the Hereafter, there is essentially no
principled difference between Shia Ahlussunnah beliefs. Shaikh
Husain Kasyif al-Ghitha provided a detailed explanation of Itsna
Asyarityah's beliefs.
"The Imami, like all Muslims, believe that Allah, Almighty, will
bring all creatures back to life after death on the Day of Judgment to
carry out reckoning and retribution. The resurrected figure is con-
cerned with both his body and soul, ensuring that when others see
him, he will affirm, "This is so-and-so." You don't have to under-
stand the mechanism of the resurrection, whether it's the resuscita-
tion of the vanished, the resurgence of the apparent, or something
else entirely. Imami Shiites also believe in all that is stated in the
Qur'an and Sunnah, which have Quth'iy (certain) values such as
heaven, hell, pleasure in barzah and its torment, scales of deeds,
shirath (bridge), al-Araf, the book of deeds, humans, who do not
allow anything small or large unless they are recorded, and that all
humans will receive a reward. If the practice is good and if it is bad,
then it is bad (Shihab, 2022).”
From the explanation above, it is very clear that in the three im-
portant points of Tawheed, Prophethood, and the Hereafter, there
are no significant differences, meaning that the Aqidah points be-
tween Sunnis and Shiites are the same. What is different is in the
details and understanding in each group. Indeed, we can elucidate
that the primary distinctions between the Shia and Ahlussunnah
factions stem from the imamate issue. Muhammad Husain Kasyif
Al-Ghitha and Abdul Halim Mahmud, the sheikh of al-Azhar, both
agree that the imamate is the characteristic that sets Ahlussunnah
and Shia apart.

Harmonization of Sunni and Shia

In an effort to bring Shiites and Sunnis closer, harmonization of
relations between the two is absolutely necessary. Within this

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framework, harmonization can be carried out through the rearticula-

tion and re-actualization of ijtihad. Black's Law Dictionary states:
harmony, harmonize, meaning agreement or accord; conformity.
Harmonization means harmonizing, making things integrated, ta-
wafuq, and talazum. The verb form harmonize means to adjust,
harmonize, lâ'ama, wafaqa. In the English-Indonesian Arabic Dic-
tionary, harmony is defined as harmony of tone, talâ'ama, and
tawâfuq al-anghâm. Harmony of interests, harmony of interests
insijâm almashâlih. Harmony of opinion, harmony of opinion
(insijâm al-ârâ') (Garner, 2004). So, harmonization means an effort
to harmonize or combine, in this context, the relationship between
Shiites and Sunnis in matters of ijtihad where there appear to be
differences between the two.
Arguments that can be used to show the importance of harmo-
nizing Shia and Sunni relations through rearticulation and re-
actualization of the concept of ijtihad, because it has a very signifi-
cant role for society, both Shia and Sunni, The significance of ijtihad
in the Shiite school of thought, as explained by Hamid Mavani, is
clearly visible in relation to the authority and role of the imam, which
is indirectly carried out by the jurists (fukaha), which is seen as a
necessity to avoid division. Various issues that arise are handled by
the jurists through the ijtihad, so that the results of the ijtihad be-
come a guide for the wider community. Based on the description
above, Abû Mujtabâ, as quoted by al-Mûsawî, stated that there is a
common ground regarding the urgency of ijtihad, especially in this
modern era; it is even an obligation, because with it, sharia law can
be understood and the obligations of themukallaf can be explained
in detail (al-Musawi et al., 1967). Despite this, it turns out that the
institution of ijtihad has not been maximized to answer issues such
as gender equality, minority rights, freedom of religion and belief,
religious pluralism, the legality of bank interest, biomedical ethics,
and environmental ethics (Mavani, 2009).
In this context, the rearticulation and re-actualization of ijtihad
are seen in the approach used by Âyatullâh Shâni'î (1316/1937).
The characteristic of his approach, which is related to Âyatullâh
Shâdiqî, as explained by Mavani by citing the views of Muhammad
I. Jannati and Fadhlullâh, is to position the Koran as the primary
and fundamental textual source (the primary and the foundational
textual source) in formulating new legal opinions by playing reason
to find the rationale and wisdom (the rationale and the wisdom; 'il-
lah) behind the revelation's orders and placing them in the context
of the time and space associated with certain decisions that will be

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enacted. According to them, there is a tendency to ignore the spirit

(ethos) of the Koran, namely equality and the ethics of justice, as
well as respect for human dignity as khalifatullah. This criticism is
related to issues such as apostasy, non-Muslim status, and gender
justice, which is contrary to the Qur'anic ethos but has been given
law that is mainly based on the basis of hadith, ijma', and the Usul
Fiqh method.
Regarding these problems, a legal expert is required to master
the sources of Islamic jurisprudence, Quranic verses, and legal had-
iths in detail. According to Shâni'î, Islamic law must be harmonious
and compatible with the current context and conditions. There is
criticism of the ijma' regarding women's rights, the status of non-
Muslims, inheritance law, and testimony (Mavani, 2009). This criti-
cism leads to the revitalization and re-actualization of ijtihad towards
interpretations of Islamic teachings that are biased towards patriar-
chy, generally in the form of myths that have an impact on gender
inequality, such as the myth of men ruling women. This patriarchal,
biased interpretation is opposed by Islamic feminism, which reinter-
prets traditional Islamic sources and ijtihad to explore interpretations
that are pro-women and free of patriarchy and gender justice. Gen-
der justice means the end of inequality between men and women,
which results in the subordination of women to men. Gender justice
requires that women can use their abilities in various fields without
gender discrimination in making choices or being hindered and giv-
en sanctions. Gender injustice is not just denying something that
restrains or oppresses women but also dehumanizes and dehuman-
izes Muslims who are involved in a system of gender injustice (Safi,
2003).
Hamid Mavani explains that Shâni'î carries out the revitalization
and re-actualization of ijtihad in the formulation of law from textual
sources by considering three general principles: prioritizing conven-
ience (QS. Al-Baqarah [2]: 185), requiring adjustments to align with
justice, and providing moderate alternatives for law implementation
to avoid extremes (Mavani, 2009). Several fields, including inher-
itance, can implement the revitalization and re-actualization of ijti-
had. In the realm of inheritance, this takes the form of equalizing the
inheritance shares of female and male heirs, redefining fairness,
and ensuring the shares of non-Muslim heirs through obligatory
wills. This is in line with developments in social reality and human
rights (HAM). Shiite and Sunni jurisprudence, both classical and
conventional, stipulate an unequal distribution of female heirs and
deny inheritance rights to non-Muslim heirs. With the above frame-

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work for reactualizing ijtihad, we can get the same ijtihad results
between Shia and Sunni, or the same view, which is the tashwîb
paradigm on this issue. The field of discriminatory marriage is an-
other example.
According to the Shia, women in this school of thought cannot
enter into mut'ah marriages with groups outside them that show
hostility, such as al-Nawâshib and Khawârij (al-Hill et al., tt). The re-
actualization of ijtihad fosters an understanding that, despite reli-
gious differences between Shiites and Sunnis/al-Nawâshib, they
can conduct mut'ah marriages or temporary marriages by meeting
specific criteria, not due to differences in sects or schools. In fact,
this is more permissible in the context of Muslim Ummah unity.
Similarly, the takfîr between these two schools of thought renders
regular marriages invalid. We must steer clear of this misunder-
standing. This is due to the necessity of framing the differences
between the two groups within the framework of the tashwîb para-
digm. The only difference between the two is the field of furû'
(branch), not ushûl (principal). This framework of thinking must be
the concern of each follower of these two great schools of thought
so that the relationship between them can be harmonious, because
it does not prioritize blind fanaticism (ta'ashshub) and truth claims
based on the results of their own ijtihad.

D. CONCLUSION
These two Islamic schools agree to use basic legal sources,
which are Islam's main foundation. The only difference between the
two schools lies in the interpretations of the imams, who serve as
the reference points for these two schools of thought. Imams hold
differing opinions on how to apply the teachings from the main
sources of Islam, particularly in matters that are considered branch-
es of religion (furu'iyah). The factors contributing to these under-
standing differences include the challenge of comprehending the
verses of the Qur'an, the emergence of life problems in diverse
forms based on location, time, and human perspective, and varia-
tions in the interpretation of the Prophet Muhammad's hadiths.
The Imams of the Sunni and Shiite sects have been actively
seeking common ground for a long time. Imam Ja'far Sadiq, Imam
Hanafi, Imam Malik, and their students engaged in similar interac-
tions. Egyptian ulama and several other Islamic scholars initiated
efforts to bring together the two Sunni and Shiite schools of thought
in the modern context, such as the formation of "Darut Taqrib bainal
Mazahibil Islamiyah" and the creation of the magazine "Risaltul Is-

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lam." The objective is to foster connections and disseminate con-

cepts of harmony among scholars within the Islamic realm.
Efforts to harmonize Shia and Sunni relations, carried out
through the Ushul Fikih approach, prioritize the re-actualization of
ijtihad. Despite differences in articulation at the theoretical or practi-
cal level, Shia and Sunni recognize ijtihad as an important institution
in formulating legal provisions. Therefore, we must frame the appli-
cation of ijtihad as a medium for harmonizing Shia and Sunni rela-
tions within the framework of the tashwîb paradigm, not the takhthî'
paradigm. Therefore, for Shiites and Sunnis to get along, followers
of this school of thought must put the tashwîb paradigm ahead of
the takhthî' paradigm. This is a way of showing tolerance (tasâmuh)
and respect for the differences between the two. By doing this, we
can avoid attitudes of takfîr, or deviant judgments, which can lead to
anarchic actions.

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