What is the difference between the Sunni's and the Shiits? Any info or web links would be appriciated.?

Answer 1

The majority of the world’s Muslim population follows the Sunni branch of Islam, and approximately 10-15% of all Muslims follow the Shiite (Shi‘ite, Shi‘a, Shia) branch. Shiite populations live in a number of countries, but they constitute a majority in Iran, Iraq, Bahrain, and Azerbaijan. There are also significant Shiite populations in Afghanistan, Kuwait, Lebanon, Pakistan, Saudi Arabia, Syria, and Yemen. Sunnis and Shiites share most basic religious tenets. However, their differences sometimes have
served as the basis for religious intolerance, political infighting, and violent confrontations. This report includes a historical background of the Sunni-Shiite split and the differences in religious beliefs and practices between and within each Islamic
sect as well as their similarities.

For the full report see link below:

http://www.fas.org/irp/crs/RS21745.pdf

Answer 2

Both Sunni and Shia Muslims share the most fundamental Islamic beliefs and articles of faith. The differences between these two main sub-groups within Islam initially stemmed not from spiritual differences, but political ones. Over the centuries, however, these political differences have spawned a number of varying practices and positions which have come to carry a spiritual significance.
The division between Shia and Sunni dates back to the death of the Prophet Muhammad, and the question of who was to take over the leadership of the Muslim nation. Sunni Muslims agree with the position taken by many of the Prophet's companions, that the new leader should be elected from among those capable of the job. This is what was done, and the Prophet Muhammad's close friend and advisor, Abu Bakr, became the first Caliph of the Islamic nation.

Answer 3

the version isn't non secular yet political The branch between Shia and Sunni dates back to the demise of the Prophet Muhammad, and the question of who grew to become into to take over the management of the Muslim united states. Sunni Muslims accept as true with the area taken via lots of the Prophet's companions, that the hot chief could be elected from between those able to the interest. it is what grew to become into completed, and the Prophet Muhammad's close pal and consultant, Abu Bakr, grew to boost into the 1st Caliph of the Islamic united states. The be conscious "Sunni" in Arabic comes from a be conscious which ability "individual who follows the traditions of the Prophet." on the different hand, some Muslims share the theory that management could have stayed in the Prophet's very own family individuals, between those specifically appointed via him, or between Imams appointed via God Himself. The Shia Muslims have faith that following the Prophet Muhammad's demise, management could have surpassed directly to his cousin/son-in-regulation, Ali. for the time of historic past, Shia Muslims have not recognized the authority of elected Muslim leaders, identifying on quite to stick to a line of Imams which they have faith have been appointed via the Prophet Muhammad or God Himself. The be conscious "Shia" in Arabic ability a team or supportive social gathering of folk. the widely-properly-known term is shortened from the historic "Shia-t-Ali," or "the social gathering of Ali." they're additionally properly-called followers of "Ahl-al-Bayt" or "human beings of the better half and young ones" (of the Prophet).

Answer 4

Sunni's and Shites are basically our version of Republicans and Democrats and sorry I don't have any links.

Answer 5

Sunni's like to blow up stuff.

Shi'ites like to blow up lots of stuff.

Answer 6

no major differences, all considered muslim.

http://en.wikipedia.org/wiki/Historical_Shi'a-Sunni_relations

Answer 7

Dalam kitab tafsir sastrawi al-Quran yang didominasi oleh pelbagai sisi sastra (bahasa, balagha, nahwu dan lain sebagianya) tidak terdapat perbedaan mencolok antara tafsir Syiah dan tafsir Sunni.
Perbedaan mencolok dan dominan yang terdapat pada tafsir Syiah dan tafsir Sunni terletak pada sikap orang-orang Syiah dalam tafsir al-Quran lantaran di samping bersandar pada sabda-sabda Rasulullah Saw, mereka juga menggunakan riwayat-riwayat dari para Imam Maksum As. Berbeda dengan Sunni yang hanya berpijak pada sabda-sabda Rasulullah Saw, para sahabat dan tabi’in.
Atas dasar itu, terma riwayat-riwayat tafsiri atau tafsir ma’tsur di kalangan Sunni adalah bagian tafsir yang menggunakan sunnah Rasulullah Saw dan ucapan-ucapan para sahabat atau tabi’in guna menjelaskan dan memapaparkan maksud Allah Swt atas ayat-ayat al-Quran. Hal ini sebagaimana diungkapkan oleh Abdulazhim Zurqani, salah seorang peneliti al-Quran bermazhab Sunni, “Tafsir ma’tsur adalah tafsir yang sampai kepada kita terkait dengan penjelasan sunnah Rasulullah Saw atau ucapan para sahabat atas apa yang disampaikan Allah Swt dalam al-Quran.”[1] [iQuest]
[1]. Muhammad Abdulazhim Zurqani, Manâhil al-‘Irfân fi ‘Ulûm al-Qur’ân, jil. 1, hal. 480, Dar Ihya al-Turats al-‘Arabi, Tanpa Tahun, Tanpa Penerbit, Tanpa Tempat.
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The discussion concerning such a topic is very extensive and this answer cannot incorporate all the details. We shall briefly mention, in two stages (e.g. beliefs and laws), those of the Shiite views which are opposed by Sunnis or a group of them:
A) Beliefs and Tenets of Shiite Religion:
1. Although Tawhid (oneness of God) is a principle common between the Shiite and Sunnit schools of thought, Shia believes that God’s attributes are the same as His Essence. (See in this regard: The Mu’tazilite Principles of Faith, question 8864 (site: 8811) ; Types and Degrees of Monotheism, question 1913 (site: 3445) ).
2. According to Shia, God cannot be seen in this world nor can He be seen in the Hereafter. See (Shia and Sunni on Seeing God, question 8408 (site: 8477) ; God cannot be seen as explicitly denoted by verse 54 of Chapter al-Baqarah, question 6477 (site:8498) ; Seeing God, question 5621 (site: 7911))
3. Unlike the Sunnis, Shia holds that it is not permissible on God’s part to punish an obedient and give rewards to a sinner. (In this regard, see: Justice according to Shia and Mu’tazilah No. 5923 (site: 6122) ).
4. Shia does not believe in determinism and compulsion. (In this regard, see: Man and Freedom, question 51 (site:287) ; God’s Foreknowledge and Man’s Free-will, question 2084 site: 2135) ; Man, Predestination and Free-will, question 1896 (site: 2718) ; Determinism and Free-will, question 2035 (site:2085) ; Rejection of Determinists’ Arguments, 528 (site: 576) ; The Concept of al-Amr bayn al-Amrayn, question 58 (site: 294) and also numbers: 1221 (site1217) and 130 (site:1237) and 1550 (site: 1570) and 2035 (site: 2085) ).
5. The most important Shiite belief is the belief in Imamate. Shia holds that Imamate is a part of the fundamentals of faith and the successor of the Prophet must be inerrant and infallible and it is precisely because of infallibility, which is known by none other than God, that the imam (leader) after the Prophet should be appointed by God and that the Islamic governments should lead to Wilayah.
6. Obeying an oppressive and unjust sovereign is not permissible according to Shia.
7. Shia believes that Ahlulbayt in verse 33 of Chapter al-Ahzab refers to Fatima (daughter of the Holy Prophet (pbuh)) and the pure Imams (a.s.).
8. Shia is of the view that the prophets are infallible. They do not commit any sin, whether capital or minor.
9. Bada, Raj’at (return) and intercession are also some of the Shiite beliefs. For further information, see: Bada, Tablet, Book, question 65 (site: 306) ; Raj’at (Return) and Its Features); question 5774 (site: 6014) and 3006 (site: 3578) ; The Return of Prophets, Imams, question 5884 (site: 8995)).
10. Shia does not consider all the companions of the Holy Prophet (pbuh) as just. There were different types of people amongst the companions. Some were just and some were hypocrites. Their fatwa (verdict) are not authoritative and valid for anyone. For further reading vide: Justice of All the Companions, question 5920 (site: 6136)).
B) Laws:
1. Taqiyah (dissimulation) is permissible according to Shia. For more details see: Tarawih Prayers and Taqiyah, question 7286 (site: 7804) ; Reasons behind Taqiyah of the Imams (a.s.) question No. 1779 (site: 2132) ; question 3022 (site: 4099) .
2. Mut’ah (Fixed-time marriage) is permissible according to Shiite viewpoint. For further explanation, see: A Study of the Ahadith (Traditions) on Mut’ah, question 3320 (site: 4098) ; Fixed-time Marriage and Peacefulness, No. 2925 (site: 3130) ; Fixed-time marriage in the Quran and Sira of the Infallibles No.6146 (site: 6348).
3. The gate of Ijtihad is open according to Shia.
4. Shia does not accept ta’sib and awl [1] in inheritance.
5. According to Shia, combining between two prayers is permissible. For further explanation, see: The Sira of the Prophet and the Imams in combining between Zuhr and Asr prayers, 9346 (site: 9329).
6. “Hayya ‘ala Khayril ‘Amal” (Hasten to the best acts) is a part of the Adhan.
7. It is permissible to visit the Infallible Imams’ graves (we believe that not only visiting graves is not shirk (idolatrous) but it is very much a monotheistic act and there is a lot of reward in it.). For further explanation, you can refer to the following answers on our website: “The Differences and Commonalties between Shia and Sunni Schools of Thought on Mahism, question 1425 (site: 1708) ; Particulars and Features of Shia, question 4942 (site: 9686); and also books written in this regard including: Al-Jawame’ wal-Fawareq bayn al-Sunnah wa al-Shia by Muhammad Jawad Mughniyah; Ma’a al-Shia al-Imamiyah fi Aqaedehim, by Ayatollah Ja’far Subhani, Islamic Beliefs in the Light of the School of Ahlalbayt by Ayatollah Ja’far Subhani.
[1] - The principle of 'awl (proportionate reduction) is applied by Sunni jurists when the estate of the deceased is 'oversubscribed' by Quranic heirs. Ta'sib is applied by Sunni jurisprudence to give priority to male agnates as heirs, and this results in many mathematical complexities in their system of inheritance. The only really significant difference between the Shi'ah and Sunni schools of jurisprudence in the laws of inheritance concerns the principles of "'awl" and "ta'sib". The Imamiyah jurisprudents have proved by means of ahadith from the Ahlu 'l-bayt (a.s.) that there is no 'awl or ta'sib in the matter of inheritance. This was also the opinion held by the great companions of the Holy Prophet. The well-known statement of Ibn 'Abbas in which he speaks against 'awl and ta'sib can be taken as authoritative. There are also other grounds of proof for negating these two principles.
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