Thus, it is obligatory for all the Muslims to have scholarly...

Thus, it is obligatory for all the Muslims to have scholarly dialoges and understandings and to open the door of Ijtihad (endeavouring to discover and deduce the Islamic laws and regulations from their sources) by those of the sects who closed it, so that the scholars can reach a satisfied answer and a safe, lawful position.

Surely, the scholarly differences based, on safe foundations, should not be considered as a main cause for social and political difference nor to isolate the Muslims who are one single nation and who, altogether, agree that the Book of Allah and the traditions of His noble (s.a.w.) are the origin and main source for Islamic knowledge, law, and thought.

Hereunder are examples of the jurists opinions, showing their points of agreement and disagreement in spite of whether they belong to the Sunnis or the Shi'as: Both the Imamiya and the Hanbalis say that the 'First Testimony' (in the prayer) is compulsory, whereas the Hanafis, the Shafi'is and the Malikis say that it is recommended, and not compulsory.

The 'Last Testimony' is said by the Shafi'is, the Imamiya and the Hanbalis to be compulsory, whereas, the Malikis and the Hanafis say that it is recommended, and not compulsory.(64) The Shafi'is, the Malikis and the Hanbalis say. The Taslim (submission in the prayer) is compulsory. the Hanafis say: It is not compulsory, while the Imamiya differ among themselves: some say: It is compulsory, whereas, others say: It is recommended.

Among those who regard it as recommended was Mufid, Sheikh Tusi and Allama Hilli.(65) In respect to collective prayer, the Hanbalis say: It is compulsory on every able person, and if one left it and prayed as an individual, one would be a sinner, although his prayer is correct. On the other hand, the Imamiya, the Hanafis, the Malikis and the majority of the Shafi'is regard it as not compulsory on everyone, nor on a few, but, nonetheless, highly recommended.

Concerning those who deserve the poor-rate (zakat), the Shafi'is and the Hanbalis say that whoever gets half of his requirements is not regarded as poor, and deserves not zakat (poor-rate).

The Imamiya and the Malikis say that the poor, according to the religion, is the one who does not have a year's provisions for himself and his household; so, whoever had a farm, a property or cattle, that was insufficient to sustain him and his family for a whole year, deserved to receive a portion of the zakat.