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Shiavault - a Vault of Shia Islamic Books Misbah-uz-Zulam, Roots of the Karbala’ Tragedy Examples of Religious Differences Between The Two Sects Here the writer desires to mention some examples that show that the method of the Imams of the family of the Messenger (S) was distinct from the scholars of Ahlul Sunnat.

It is common knowledge among the literate public that Abu Hanifah, Malik and other scholars used analogy (Qiyas) in deriving the rules of Shariah, while Imams of Ahlul Bayt (a.s.) used to prohibit it. It is apparent that even if in the beginning a faith observes these principles, it will eventually be filled with contradictions. Thus, what we see is that the religion of the Imams of Ahlul Bayt (a.s.) is very much opposed to the religion of the leaders of Ahlul Sunnat.

The writer of the Sharh (Explanation) of Minhaj writes that the denial of analogy (Qiyas) is the religion of Ahlul Bayt (a.s.) just as acting on analogy is the religion of Abu Hanifah and other Ahlul Sunnat. Thus, the statement of this writer clearly shows that the faith of Ahlul Sunnat and Shias is different from the aspect of analogy.

The second difference is that Mulla Jalal Dawwafi, the writer of Sharh Aqaid Uzdiya says that the best of the sects is the ‘Successful sect’, that is the Ashari sect, because this sect acts upon those traditions of the Messenger of Allah (S) that are related by his companions and unlike the Motazalite, this sect does not temper traditions by rationality. And neither does it quote persons other than the companions as Shias have done, who, due to the belief in their superiority, quote their Imams.

Here the notable point is that the Motazela sect is mentioned to be different from the Ashaira. However, both these relate traditions from the companions, unlike Shia sect which related traditions from non-companions, that is the Imams of Ahlul Bayt (a.s.). The writer presents five examples of controversies from the aspect of actions. One is that Ali (a.s.) mostly considers legal the selling of slave-girls who have children while the scholars of Ahlul Sunnat consider it prohibited.

Allamah Taftazani writes in Sharh Mukhtasar Usoole Azudi: “The companions have differed in the matter of the selling of slave girls who have borne children.