While recognizing the two Islamic holidays Eid-ul-Fitr and Eid-ul-Adha, Shi'ites incorporated additional festivals into their system, some of which will be described here. The first major festival is the Festival of Muharram and Ashura, in which Shi'ites observe the martyrdom of Husayn, the son of Ali. This festival is supposed to fall upon the 10th of the Islamic month Muharram. Sunnis observe fasting on this day for reasons completely different from the Shi'ites.
The second major festival is known as Milad-un-Nabi, which is supposed to commemorate the birthday of Prophet Muhammad. Shi'ites consider the 17th of the month Rabi al-Awwal as being the prophet's birthday. Sunnis place the day to be 12th of Rabi al-Awwal; they do not place any special significance to it. The third major festival is known as Eid-ul-Ghadeer, which is celebrated on the 18th of Dhul-Hijjah. It commemorates Ghadir Khum, which is supposed to be the day when, according to Shi'ites, the prophet publicly declared the imamate of Ali before a gathering of Muslims. Other major festivals observed by Shi'ites include Arba'een, Mid of Shaban, and Al-Mubahila ("Shia Islam").
In terms of understanding the sources of Islamic jurisprudence, both Sunnis and Shi'ites accept them to be the Quran, Hadiths, consensus of the community (Ijma), and human opinion based on reason (ijtihad). Shi'ites, however, differ from Sunnis over how consensus should occur and what ijtihad should be based upon. In terms of consensus, Shi'ites believe that communal agreement has to coincide with that of the Imam. With regard to ijtihad, Shi'ites believe that an opinion has to be derived from reasoning (aql) while Sunnis state that it has to be derived from analogy (qiyas). Some Shia sects believe that human opinion is unnecessary since Imams are supposed to possess infallibility and divinely granted knowledge like the prophets. Therefore, according to this, only Imams are capable of performing ijtihad ("Shiism," 2005).
While both Shi'ites and Sunnis revere and regard the Quran and Hadiths as divinely inspired sources of jurisprudence, both differ over ways of approaching them. Shi'ites often make interpretations of Quranic text that Sunnis consider being invalid. Shi'ites use a different approach towards understanding the Hadiths, or recorded sayings and actions of the prophet. Shi'ites generally believe that the sayings and actions of Imams are as much worthy of being sources of guidance as the prophet's Hadiths because of their supposed infallibility and knowledge. Also they will base their acceptance or rejection of the prophet's Hadiths upon whether its transmitters were Imams or righteous Shi'ites. Sunnis may accept Hadiths transmitted by Imams but will reject those whose source was an Imam rather than the prophet. Due to differing opinions over the sources of jurisprudence, Shi'ites have often derived legal opinions unrecognizable to Sunnis, such as changes in the laws of inheritance and the allowance of temporary marriages or mu'ta ("Shiism," 2005).
Finally, one other difference in belief and system between Shi'ites and Sunnis is that Shi'ites will not view all the eminent Islamic personalities from Islam's early days favorably. For example, they do not view some of the prophet's companions, such as the first three caliphs Abu Bakr, Umar, and Uthman as being paragons of Islamic virtue. Sunnis on the other hand hold all four of Islam's earliest caliphs, which includes Ali, in the highest honor and distinction.
After the death of Ali, Shi'ites began to look towards his various sons as possible candidates for the Imamate. Different Shi'ite sects began to form based upon whichever of Ali's descendants they supported for the Imamate. Originally formed in order to politically affiliate themselves with their candidates for the Imamate, these sects later differentiated themselves from each other based on innovated religious tenets. Throughout history, three major Shi'ite sects were in existence. The largest and most recognizable sect was the Imamis; they are distinguished from others by their belief that twelve successive imams have existed in the world. Despite their large numbers, they were never able to obtain political power like the imams of the two other major sects. The Imamis have been predominantly located in Iran since the 16th century AD and now have huge populations in present-day Iraq, South Lebanon, India, and Pakistan ("Shiism," 2005).
The second major Shi'ite sect was the Ismailis, who believed in the existence of seven successive imams. They were able to obtain political power during the Middle Ages in various parts of the world. One line of Ismailis, known as the Fatimids, established a dynasty that ruled over Egypt from 909-1171 AD. Another line of Ismailis, known as the Qaramita, formed their own state in...
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