Indeed, the Zaydis believed that any descendant of Ali and his wife Fatima Could be Imam, provided he has the necessary level of knowledge and godliness; while the Ismail"is held that Imam should be the one who represents the truth. Eventually, the Twelfth Shi"ites are closer to the Sunni and held that the Imam's main criterion is upholding the law.
The question of Human authority was in a sense of reflection, more than fundamental questions that sprang from the Q. Questions about the nature of God and his dealing with Human being, about his unity and justice, God is all powerful and all knowing, but in some ways Men are responsible for their acts and will be judged by God according to the problematic turned around the reconciliation.
In the middle of the second Islamic century, the Mu'tazila was deeply influenced Greek thoughts, held that the thought can be reached by using some reasons on what it is given in the Q. to then God has no Human attributes, Q could not have been spoken by him. According to these rationalists, God requires Man to respond to his will by acts as well as faith.
Shari"a constituted a line of study in the context of articulation of Islam. To the untrained reader of the Q, the text does not seem to contain a system of doctrine, but merely and vaguely informs Man of God's will. In that context, reflexions upon the Qu"raniq text and the practice of the early community produced different views that resulted in the arrangement of how schools of law or Madahibs that all lay within the Sunni community. The doctrinal distinctions related to the interpretation of the legalaspect of Islamic tradition were out of political reasons.
Madhab Shafi"i in Egypt, Syria, Iraq, Iran, and Hijaz held that the Q and Sunna are equally infallible. It pointed the only way to avoid errors was for ordinary Muslims to leave religions affairs to the experts of Q and Sunna who could use Ijtihad, namely a general agreement as a result of their exercise of reason.
