SUNNI AND SHIA: AN APPROACH FROM ISLAMIC THOUGHT

This article aims to examine the differences and similarities between the Sunni-Shia groups that have caused these two major groups to unite. This article uses historical research methods, which analyzing the reality that occurred in the past and then implementing it in today's life. The data collection process is carried out by collecting all relevant sources or data needed, which focuses on scientific literature, historical documents and other writings related to the material on this discussion. As a result, there are differences that do not allow these two large groups to unite in theological matters, but when it comes to muamalah issues or interactions in socio-politics, this still allows for this union to occur


INTRODUCTION
The difference that arose among Muslims after the Prophet died was the issue of the caliphate (imamah). The dispute revolved around whether or not the Prophet determined, who was the forerunner of his caliphs thereafter. Meanwhile, those who accept joint decisions among Muslims (on the condition of Muslims) are called Khawarij politics. 9 The opinion that may be aptly called the Sunni conception of politics is power after the Messenger of Allah saw. There were five forms of leadership at that time, namely First, the baiat carried out in Saqifah in the election of Abu Bakr as the first caliph after the death of the Messenger of Allah saw. Secondly, ta'yin (appointment) was made by Abu Bakr to Umar ibn Khaththab as the second caliph through a will written by Uthman ibn Affan. Third, ahl al-hall wa al-'aqd (council of formators) in electing Uthman as the third caliph. Fourth, acclamation (direct election) by Muslims openly in the election of Ali ibn Abi Talib as the fourth caliph. Fifth, the tahkim or shura performed in the election of Muawiyah bin Abu Sufyan. Although in this case, the Muawiyah side committed immoral acts and made Muslims divided in the firqah.
History tells the story of the aftermath of Ali ibn Abi Talib ra, the islamic power turned into a heredetic monarchy displayed by the Umayyad and Abbasid dynasties and other dynasties. The rulers passed down the office to their sons and it was not uncommon for conflicts to seize office among the court families. In fact, the terms leader and office changed from caliph, amirul mukminin, sulthan, and malik.
When viewed from the model of government (in history) that Sunnis have two forms: caliphate and kingdom. The four friends who lead the Muslims are called caliphs with caliphate-style governments whose implementation is assisted by advisers and governors in each region.
Meanwhile, the form of the kingdom (monarchy) was realized during the Umayyad Dynasty, the Abbasid Dynasty, and other dynasties. The classical period of Islamic rulers was called amirul mukminin for Umayyad rulers and caliphs for Abbasid rulers. In the mid-Islamic period, titles for rulers became sulthan as in the Ottoman and Mughal Turkish dynasties with royal-shaped rule. After the fourth caliph, the position of power was passed down through the generations. Change occurs when there is an internal conflict or attack from the outside that results in a shift in identity and people in power. It is undeniable that the concept of Sunni political thought was not formulated in the first place. It can be understood that at that time it had not been thought of by the companions so that the pattern of succession and the form of government were arbitrary. However, in practice, it has been run and looks dynamic in history. With regard to the conception of Sunni politics, there is a hadith that can indirectly be used as a guideline that "... hold my sunnah and khulafarasyidun sunnah that gets hinted." Among the scholars themselves, there are differences in understanding the meaning of khulafa rasyidun. Some state Abu Bakr, Umar, Uthman, and Ali. Also, some added Al-Hasan bin Ali and Umar bin Abdul Aziz.
Sunni political opinion from muslim scholars emerged late in the classical period. One is from Abu Hamid Al-Ghazali (died 1111 AD.) that Muslims are obliged to appoint a head of state to protect the interests of the people and assist in world affairs and the hereafter. Muslims everywhere are obliged to obey the leader of the country and carry out all his orders. The appointed head of state or king must be based on: Akil baligh, mentally and physically healthy, free, male, descended from Quraysh, have real power, have hidayah, have the knowledge, and be wara. 10 Meanwhile, Shi'a etymologically comes from Arabic which means defender and follower of a person. Another meaning of Shi'a is every people who gather on a matter. Meanwhile, in terms of Shi'a sharia terminology, it means that a group or sect that holds the view that Ali ibn Abu Talib is more important than all shahabats and is more entitled to hold the leadership of the Muslims, as well as posterity after his death. Another terminology of Shi'a found in The World Book Encyclopedia and The Enciclopedia American International Edition is a group of Muslims who believe that the leadership after the Prophet died was Ali, the cousin of the prophet based on nask/will. Meanwhile, according to Ath-Thabathaba'i in Abdul Rozak and Rosihon Anwar, the Shi'a are the followers of Ali ibn Abi Talib who first became the leader of ahl al-bait during the time of the Prophet Muhammad Saw. 11 The seed of the birth of shi'a has existed especially after the death of the Messenger of Allah. However, in the period from Saqifah in Bani Sa'idah until the assassination of Caliph Usman ibn Affan, shi'a was only limited to supporting Ali personally with a number of arguments. It has not taken a theological and practical political form. The new Shi'a showed its practical political activity in the run-up to the assassination of Usman ibn Affan, and intensified since Ali ibn Abu Talib ascended to replace Usman as caliph. When Ali lost the Tahkim incident with Muawiyah bin Abu Sufyan, shi'a groups began to penetrate the theoligical realm and political activities hardened. 12 Shia is indeed attached to Muslims who did not kill Abu Bakr during the Saqifah incident because they believed Ali to be a washi. 13 From the Saqifah incident, it is known that not all Muslims agree with the election of Abu Bakr as leader. After the burial of the prophet, Fathimah did not give baiat to Abu Bakr for six months. Including her husband, Ali, and the grandson of the Prophet Muhammad SAW. After Fathimah's death, ali gave baiat to Abu Bakr. 14 One of the nash that the Shiites believe is the hadith of Ghadir Khum that on 18 Dzulhijjah 11 Hijri, after performing the last hajj (hajj al-wada) the Prophet Muhammad saw left Makkah for Medina with 120 thousand Muslims and dwelt in a place called Ghadir Khum. In this place the Messenger of Allah saw the sermon and in the middle of the sermon took the hand of Ali ibn Abi Talib ra then said: "Whoever appoints me as Maula then Ali is his Maula too (he repeats up to three times). Yes, God! Love those who love him and be enemies of those who are hostile to him. Help the people who help him. Save the people who save him and keep the truth in him wherever he turns (make him the center of truth). 15 The view differs that Shia were attached to Muslims who were loyal to Ali after the tahkim (negotiations) that ended the Shiffin War. In the war between the forces of Muawiyah bin Abu Sufyan against the forces of Caliph Ali bin Abi Talib, because of the urgency of the Muawiyah side proposed negotiations by brandishing the mushaf of the Quran on a spear. At the urging of him, Ali asked Malik Asytar as the commander to stop the attack. Each side agreed to send a representative in resolving the war. Ali chose Malik Asytar, but some of the badawi Arabs refused and suggested Abu Musa al-Asyari as his deputy. Meanwhile, Muawiyah sent Amr bin Ash as his deputy. The two negotiated in Daumah Al-Jandal, Azruh, for about six months (Shafar-Ramadan 37 H.). The two agreed to demote the two leaders and then elected a new caliph through deliberation. Abu Musa became the first to ascend to the pulpit and demote Ali from the caliph's reposition. Then Amr ibn Ash unexpectedly directly confirmed Muawiyah as caliph without demoting him first. The event disappointed some followers of Caliph Ali ibn Abi Talib. They asked Caliph Ali to cancel it. Their suggestion was rejected by him because events had already happened. As a result of not being responded to, they broke away and formed their own group called Khawarij. Meanwhile, Muslims who are still loyal to Ali are called Shia Ali. 16 The Ahlul-Bait figures who were appointed Imams by the Shi'a generally lived in Medina and they were far from his followers scattered in various lands. It seems that none of those Imams has deviated from the teachings of Islam, and even they do not like to personally attack Abu Bakr or 'Umar, instead, they respect him. The upright and resolute attitude of the Imams towards any misappropriation of their followers can be thought to be one of the factors that add to their irritation and as a reaction, the Shi'a do not hesitate to profiteer the good name of their imams to strengthen their respective stances or understandings. It is not impossible if the Shi'a then establish extreme sub-sects by absorbing non-Islamic teachings and then they create fictional stories about the greatness and exits of their imams. 17 The Shia group split into five sects namely Kaisaniyyah, Imamiyyah (Rafidah), Zaidiyyah, Ghulat, and Isma'iliyyah with their respective branches. 18 The division of Shia according to other scholars is divided into three, namely extreme, moderate and liberal Shia. 19 Al-Baghdadi in al-farq bain al-firoq divides Shia into four parts: Zaidiyyah, Ismailiyyah, Itsna Assyrian and Ghulat (extremist) which occurs due to differences in concepts regarding imamah. 20 Shahrastani divides it into five sects namely: Kaisaniyyah Shia, Zaidiyyah, Imamiyyah, Ghaliyah, Ismailiyyah. 21 Shia Ali is developing and is divided into factions that have differences in leadership with each other. There are Shia schools that are still in Islamic teachings and some that are considered deviant. Shiites who still belong to Islam, according to Allamah Muhammad Husein Thabathabai, are Imamiyah (Itsna Asyariyah), Zaidiyah, and Ismailiyah. While the deviant ones are Rafidhah, Ghulat, and Alawi. 22 The division of Shia Imamiyyah after Jafar as-Sadiq died, became more widespread and this division seems to be based on, which of his six sons is more entitled to succeed him. Thus began to emerge new sub-sects such as: An-Nawusiyyah, who viewed Ja'far as-Sadiq as al-Qa'im or al-Mahdi as well as al-Musawiyah, a follower of Musa al-Kazim who believed that Moses did not die, he was merely supernatural and would return to the world, and there would be no more imams afterwards so the latter sect was also called al-Qatiyyah. At the time of the Daulah Bani Umayyads, shi'a displayed its opposition to the ruler by carrying out a series of rebellions. This is due to such intense pressure (repression) and persecution of shi'a existence. At the time of the early Abbasids, shi'a opposition to the ruler continued. But in the following period, the shi'a people were able to establish a number of dynasties as a forum to strengthen their existence. 23 It is indisputable until now that between Sunnis and Shiites there are often polemics and even conflicts that lead to casualties. Although Shia in this world has a population of only 15% of the total number of Muslims or is classified as a minority, in some countries such as Iran, Iraq, Lebanon and Bahrain, Shia make up the majority. 24 If you look closely, it can be understood that the political scene has given birth to two groups of teachings with a background in political power. This scene has also spurred a massive theological dialogue among Muslims, especially until it becomes a school that crystallizes and spreads to various parts of the country. The large number of factions or groups within Shia indicates that theologically and ideologically there is no understanding in Shia.

Sunni-Shia Thoughts on Leadership, Taqiyah and Mut'ah
The most fundamental difference between Shi'a and Sunni Islam lies in the issue of leadership or caliphate (imamah). The following will briefly outline Sunni and Shia thoughts on the subject. After the end of the fourth caliph's term, mu'awiyah rose to build the Bani Umaiyah Dynasty. But the rise of Mu'awiyah was met with challenges from some Muslims who supported Ali (Shi'a) and the Khawarij splinter group. Finally, in the early period the Muslims split into three groups, namely the majority of Mu'awiyah supporters who became known as pilgrims (Sunni), Ali supporters (Shi'ah and Khawarij). Furthermore, the Sunni group as the most dominating group percaturan Islamic politics. The general envy of Sunni political thought as a majority group is characterized byits views on the integral relationship between religion and the state, the centrist caliph or the obligation of obedience to the head of state, the primacy of the Quraysh as caliph, the rejection of opposition and accommodating to power. Such views eventually gave birth to the principle of prioritizing harmony in Islamic politics. According to the Sunni figure, al-Mawardi, regarding the relationship between state and religion, it is explained that the state was formed to replace the prophetic position in order to maintain religion and regulate the life of the world. The institutionalization of the state is fardhu kifayah based on ijma' ulama. Al-Mawardi's thought is based on the historical reality of al-Khulafa' al-Rasyidun and the later caliphs, both Bani Umaiyah and Bani Abbas, are emblematic of the political unity of Muslims. Thisemikiran al-Mawardi is in line with the rule of ushul fiqh ma la yatimmu al-wajib illa bihi fahuwa mandatory (an imperfect obligation is fulfilled except through means or tools, then the means or tools must also be fulfilled). Al-Mawardi's thinking is in line with al-Ghazali who argues that humans are social beings who cannot live without the help of others so they need to live in society and state. According to him, however, the establishment of the state not only satisfies the practical needs of the mundane but the preparation for the afterlife. al-Ghazali was of the view that the obligation of state formation and election of heads of state was not based on ratio considerations but as religious obligations (Shari'a) because the well-being and happiness of the hereafter are not achieved without proper practice and passion of religion. 25 While Ibn Taimiyah had a divergent idea that regulating the affairs of the people was indeed the most important obligation of religion but it did not mean that religion could not live without a state. Ibn Taimiyah rejected the foundation of ijma' as a reason for the formation of the state as in the thinking of al-Mawardi because he used a sociological approach. According to him, human welfare is not achieved except in one social order in which everyone is interdependent and in need so that the enforcement of state institutions is not on the basis of religion, but only practical needs. 26 Submission to the head of state begins with the process of selecting the head of state because according to al-Mawardi the election of the head of state must meet the elements of ahl al-ikhtiyar (the one who has the right to vote) and ahl al-imamah (the person who is entitled to occupy the post of head of state ). The first element meets fair qualifications, knows well the candidates for head of state and has broad insights and policies, so as to consider the best things for the country. Calon the head of state meets seven requirements, namely fairness, having sufficient knowledge for faith, being healthy in his five senses, having the ability to carry out religious orders, daring to protect Islamic dominions, fighting against enemies and coming from the descendants of Quraysh. The election of the head of state began with the existence of a contract between ahl al-ikhtiyar and ahl al-imamah. From this contract were born the rights and obligations reciprocally between the head of state as the holder of the mandate and the people as the giver of the mandate. The head of state is obliged to run his government properly and in accordance with religious teachings so that the head of state is entitled to obedience from the people. On the other hand, the people who have given bai'at over the head of state are obliged to obeyhim. This obedient obligation is not limited only to good and just heads of state, but also to evil heads of state. Al-Mawardi's thought is based on QS al-Nisa': 49 which obliges Muslims to obey Allah, His Messenger and ulul amri and the hadith of the Prophet from Abu Hurairah, "There will be your leaders after me, both just and evil. Listen and obey them according to the truth. If they're good, then goodness is for you and them. If they are evil, then the good consequences for you and their evil will return to them." Konsep ahl al-syaukah was developed by Ibn Taimiyah in his political theory as people of various walks of life and respected positions in society. It was this Ahl al-shaukah who elected the head of state and performed bai'at which was then followed by the people. One cannot become head of state without the support of ahl al-syaukah.
As for therequirements of the head of state in detail formulated by al-Ghazali, namely meeting the qualifications of adulthood, healthy brain, independence, male, descendants of Quraysh, obtaining hidayah and science and wara'. K arena the power of the head of state does not come from the people, as al-Mawardi argues, but from God, then the power of the head of state is sacred and should not be refuted. The head of state occupies a central position within the state. 27 Ibn Taimiyah differed from al-Mawardi and al-Ghazali in formulating a leader requirement that only set the conditions of honesty (mandate) and authority or strength (quwwah) for a candidate for head of state and did not deny the tribe of Quraysh. Indications of a person's honesty can be seen in his piety to God, his unwillingness to sell God's verses for worldly wealth and practical political interests by quoting Q.S. an-Nisa', 4:58, commands Muslims to hand over the mandate to the rightful.
The term quwwah played an important role in Ibn Taimiyah's political conception, because a head of state is a guide and admirer of society. His duties and responsibilities are very heavy with the highest authority in society. According to him, the obligation of the head of state is to uphold the institution of amar ma'ruf noi munkar, so that the This continuation of Ibn Taimyah's opinion was his emphasis on the people's obedience to the head of state. Asal-Mawardi said, Ibn Taimiyah viewed the figure of the head of state as holding an important position in the state. As the leader of the Muslims, the head of state must be obeyed even if it is zalim.
From the above thoughts on the power of the head of state, these three Sunni clerics formulated that there should be no opposition or resistance to the head of state. Al-Mawardi stated the Prophet's hadith to support his opinion that the head of state is absolute in his power. Al-Mawardi developed a theory of the social contract but for him opposition was forbidden. al-Ghazali also condemned it mandatory for the people to obey the head of state and carry out his orders.
Meanwhile, for Shi'a imamah is an important and principled matter, because it is part of the creed and has a central position and the embodiment of lutf (grace) towards His being as Nubuwah. The principle things in the Shi'a creed are: Tawhid, Nubuwah, divine justice, imamah and the day of resurrection. Whereas the issue of imamah (caliphate) in Sunni is not entirely rejected, but about the seizure of power to obtain the post of caliphate or imamah. 28 The existence of an imam is absolute, so that temporary absence must be replaced by a faqih until the arrival of imam al-Mahdi commonly known as al-faqih which is the implication of imamah in socio-political and religious life.
Unlike Shia perspective, imamah for Sunnis is not divine revelation and is not ordained by His apostle, but is left to the people who choose the right leader according to the situation and conditions and meet the requirements. The position of imamah in the Sunni view, although it deals with religious issues, in some ways has a worldly nature. That is why in the appointment of priests it is left to the multitude to be consulted.
Shia viewed Imamah as one of the foremost pillars of Islam as narrated from Zurarah of Abu Ja'far, he said: "Islam is built on five things: prayer, zakat, hajj, shaum and territory (imamah). Zurarah said: "I tell you, which one is the main one?" He said: "The main thing is the territory." As for the Shi'a creed, the most principled things are: Tawhid, Nubuwah, divine justice, imamah and the day of resurrection. 29 Shia viewed that imamah was the right of Ali ibn Abu Talib and his descendants according to the nash will of the Messenger of Allah. Although other friends besides Ali have fought for Islam and spread proselytizing and have even exalted the phrase and expanded the teachings of Islam in the Islamic world, until the end of the world, they are really nothing but usurpers (power).
Shia even believed that these imams are ma'shum (free from all sin) and know the things that are ghaib. Al-Khumaini (Khomeini) said: "We are proud that our imams are ma'sum imams, from 'Ali ibn Abu Talib to the Savior of mankind Al-Imam Al-Mahdi, the ruler of the times -for him and for his ancestors thousands of reverences and greetingswho by the will of Allah Almighty, he lived (in the present moment) while watching over the things at hand." That is why even in the case of creeds if Sunnis believe "there is no god but Allah and the Prophet Muhammad is the messenger of Allah", Shia actually believe in three sentences of the creed, besides Asyhadu an Laailaha illallah, wa asyhadu anna Muhammadan Rasulullah, there are still additional mentions of twelve imams, such as Asyhadu anna Aliyyan Waliyyullah. His practice of diversity e.g. adzan in Iran adds the redaction ayshadu anna aliyyan waliyyullah (I testify that Ali is the guardian of Allah). 30 Sunni differences have a perception of believing in imams excluding the pillars of faith. As for the number of Sunni imams is not limited so limiting it to twelve or a certain number, is not justified. Whereas Shi'a make the pillars of faith believe in the twelve priests, and punishing the unbelievers to twelve imams are infidels and go to hell. Sunnis recognize Ali as the caliph of the four existing caliphs while Shia only recognize Ali as caliph. Sunnis argue the caliph (imam) is an ordinary man, who does not have the nature of ma'shum because this