Al-Insān al-KāmilIn Islamic theology, al-Insān al-Kāmil (Arabic: اإلنسان الكامل ) also rendered as Insān-i Kāmil (Persian/Urdu: کامل and (انسان İnsan-ı Kâmil (Turkish), is an honorific title to describe the prophet Muhammad. The phrase means "the person who has reachedperfection,"[1] literally "the complete person." It is an important concept in Islamic culture of the prototype human being, pureconsciousness, one's true identity, to be contrasted with the material human who is bound by one's senses and materialism. The termwas originally used by Sunni Sufis and is still used by them, however it is also used by Alawis and Alevis.[2] This idea is based upona hadith,[2] which was used by Ibn Arabi, that states about Prophet Muhammad, 'I was a prophet when Adam was between water andclay'.[3]

The Sunni Islamic scholar Muhammad Alawi al-Maliki, has published a Sirah on Muhammad as al-Insān al-Kāmil. Al-Jili was theauthor of an Arabic text entitled al-Insān al-Kāmil. Ismailis believe that each Imam is a perfect man.[4]

This concept is often explained as the esoteric meaning behind practicing the Sharia, as well as explaining the Qur'anic concept ofhuman beings not having original sin, because the centre of consciousness is pure and perfect. However, esoteric explanations(known as Batini Ta'wil) are commonplace and varied among Alevis due to the plurality of meanings.

The origin of al-insān al-kāmil

Al-Insān al-kāmil and Ibn al-Arabi

The contribution of al-Jili

See also

References

External links

Mansur al-Hallaj and Al-Biruni expressed the idea within their works.[5][6] The concept was also applied by Ibn Arabi, a well-respected and influential Islamic thinker. The origin of this concept is derived from the Quran and Hadith. As mentioned in IbnArabi's Fusus Al-Hikam:

Muhammad's wisdom is uniqueness (fardiya) because he is the most perfect existent creature of this human species.For this reason, the command began with him and was sealed with him. He was a Prophet while Adam was betweenwater and clay, and his elemental structure is the Seal of the Prophets.[7]

In the Quran, man’s hierarchical status above all beings is seen, as it states that God created humans in the fairest stature.[8] Due tothis occurrence the human is favored by God and is said to be given God’s light which leads through them to complete perfection.The previous saying illuminates the idea that behind the true objective behind creation is God’s desire to be known. which is fulfilledthrough the perfect human being.[8]

Contents

The origin of al-insān al-kāmil

Al-Insān al-kāmil and Ibn al-Arabi

Al-Insan al-kamil or the perfect being was first deeply discussed in written form by Ibn Arabi in one of his most prolific worksentitled Fusus al-Hikam.[9] Taking an idea already common within Sufi culture, Ibn al-Arabi applied deep analysis and reflection onthe issue of the Perfect Human and one’s pursuit in fulfilling this goal. In developing his explanation of the perfect being al-Arabifirst discusses the issue of oneness through the metaphor of the mirror.[10] In this metaphor al-Arabi compares an object beingreflected in countless mirrors to the relationship between God and his creatures. God’s essence is seen in the existent human being, asGod is the object and humans being the mirrors. Meaning two things, that since humans are mere reflections of God there can be nodistinction or separation between the two and without God the creatures would be non- existent.[10] When an individual understandthat there is no separation between human and God they begin on the path of ultimate oneness. The one who decides to walk in thisoneness pursues the true reality and responds to God’s longing to be known.[10] The search within for this Reality of oneness causesone to be reunited with God, as well as, improve self-consciousness.

The Perfect Human through this developed self-consciousness and self-realization prompts divine self-manifestation.[10] This causesthe Perfect Human to be of both divine and earthly origin, al-Arabi calls him the Isthmus. Being the Isthmus between heaven andEarth the perfect human fulfills God’s desire to be known and God’s presence can be realized through him by others.[10] Additionallythrough self manifestation one acquires divine knowledge, which is the primordial spirit of Muhammad and all its perfection.[10] Al-Arabi details that the perfect human is of the cosmos to the divine and conveys the divine spirit to the cosmos.[10]

Abd al-Karim b. Ibrahim al-Jili was born in 1365 and was a Sunni Sufi who spent much of his life in Yemen being taught by theShaiyk Sharaf al-Din al-Jabarti.[11] Al-Jili’s writing al-Insan al-Kamil fi Ma’rifat al Awakhir w-al-Awa’il expounded upon thefoundation laid by Al-Arabi by discussing the steps in which are required after becoming the perfect being. Al-Jili insisted that thereare three stages for the perfect man. The first entitled (bada’ah) or beginning is when the man is given his divine attributes.Then thereis the stage known as (tawassut) when the perfect man being, who is both human and divine, can comprehend both realities andeventually receive all knowledge both seen and unseen. Lastly, the Perfect being is given power that can be used in the natural worldand gives him power over any other being.

1. Leaman, Oliver (2006). The Qur'an: An encyclopedia (https://books.google.com/books?id=isDgI0-0Ip4C&pg=PA302). Routledge. p. 302. ISBN 0-415-32639-7.

2. Glassé, Cyril; Huston Smith (2003). The New Encyclopedia of Islam (https://books.google.com/books?id=focLrox-frUC&pg=PA216). Rowman Altamira. p. 216. ISBN 0-7591-0190-6.

3. Ibn al-'Arabi, Muhyi al-Din (1164-1240), The 'perfect human' and the Muhammadan reality (http://www.muslimphilosophy.com/ip/rep/H022.htm#H022SECT4)

4. Corbin, Henry; translated by Liadain Sherrard; Philip Sherrard (1993). History of Islamic Philosophy (https://web.archive.org/web/20080509183618/http://www.amiscorbin.com/textes/anglais/Hist_Iran_Phil_Corbin_part_I.pdf) (PDF).London; Kegan Paul International in association with Islamic Publications for The Institute of Ismaili Studies. pp. 97–98. ISBN 0-7103-0416-1. Archived from the original (http://www.amiscorbin.com/textes/anglais/Hist_Iran_Phil_Corbin_part_I.pdf) (PDF) on 2008-05-09.

5. Mansur Al-Hallaj, Translated by Aisha Bewley (1974), The Tawasin, Diwan Press, pp. 1–3

6. Mario Kozah (2015), The Birth of Indology as an Islamic Science (https://books.google.ca/books?id=v_7dCgAAQBAJ&), BRILL, p. 13, ISBN 978-90-04-30554-0

7. THE SEALS OF WISDOM (https://bewley.virtualave.net/fusus27.html), Aisha Bewley

8. Bowering, Gerhard."Ensan-e-Kamel." Encyclopedia Iranica (1998): Web. 3 Apr 2011.<http://iranica.com/articles/ensan-e-kamel>

9. Chittick, William C. "Ebn al-‘Arabi Mohyi-al- Din Abu ‘Abd-Allah Mohammad Ta’I Hatemi." Encyclopedia Iranica(1996): Web. 3 Apr 2011. <http://iranica.com/articles/ebn-al-arabi>

The contribution of al-Jili

See also

References

Perfect Man by Ayatullah Murtada MutahhariGod and the Perfect Man in the Experience of 'Abd al-Qâdir al-Jaza'iriTopics in Islamic Religion: Sufi Texts Contestation and Competition: Sufism and Opposition to Sufism ReligiousStudies 545Radical Islamic Anthropology: Key to Christian Theologizing in the Context of Islam, by David Emmanuel Singh

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Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using thissite, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the WikimediaFoundation, Inc., a non-profit organization.

10. Little, John T. "Al-Insan al-Kamil: the perfect man according to Ibn al-‘Arabi." Muslim World 77.1 (1987): 43-54.

11. Ritter, H. "ʿ Abdal-Karīm, Ḳuṭb al-Dīn b. Ibrāhīm al-ḎJī̲lī." Encyclopaedia of Islam, Second Edition. Edited by: P.Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; and W.P. Heinrichs. Brill, 2011. Brill Online. Augustana. 7April 2011 <http://www.brillonline.nl/subscriber/entry?entry=islam_SIM-0099>

External links

Shia IslamShia (/ˈʃiːə/; Arabic: شيعة Shīʿah, from Shīʿatu ʿAlī, "adherent of Ali"), also transliterated Shiah and Shiʿah, is a branch of Islamwhich holds that the Islamic prophet Muhammad designated Ali ibn Abi Talib as his successor and the Imam (leader) after him[1],most notably at the event of Ghadir Khumm but was prevented caliphate as a result of Saqifah incident. This view primarily contrastswith that of Sunni Islam, whose adherents believe that Muhammad did not appoint a successor and consider Abu Bakr who theyclaim was appointed Caliph through a Shura, i.e. community consensus in Saqifa, to be the first rightful Caliph after the Prophet.[2]

Unlike the first three Rashidun caliphs, Ali was from the same clan as Muhammad, Banu Hashim.[3]

Adherents of Shia Islam are called Shias of Ali, Shias or the Shi'a as a collective or Shi'i or Shi'ite individually.[4] Shia Islam is thesecond largest branch of Islam: in 2009, Shia Muslims constituted 10-20%[5] of the world's Muslim population.[6] Twelver Shia(Ithnā'ashariyyah) is the largest branch of Shia Islam,[7] with 2012 estimates saying that 85% of Shias were Twelvers.[8]

Shia Islam is based on the Quran and the message of Muhammad attested in hadith, and on hadith taught by their Imams.[9][10] Shiaconsider Ali to have been divinely appointed as the successor to Muhammad, and as the first Imam. The Shia also extend thisImammah doctrine to Muhammad's family, the Ahl al-Bayt ("the people/family of the House"[11]), and some individuals among hisdescendants, known as Imams, who they believe possess special spiritual and political authority over the community, infallibility andother divinely ordained traits.[12] Although there are many Shia subsects, modern Shia Islam has been divided into three maingroupings: Twelvers, Ismailis and Zaidis, with Twelver Shia being the largest and most influential group among Shia.[13][14][15]Shia12 is the most influential

Etymology

Terminology

BeliefsImamate

Succession of AliThe event of Dhul AsheeraThe event of Ghadir Khumm

Ali's caliphateHasan ibn AliHusaynImamate of the Ahl al-BaytImam of the time, last Imam of the Shia

Theology

Hadith

Profession of faith

Infallibility

Occultation

Inheritance

HistoryFatimid caliphateSafavids

CommunityDemographics

Contents

Significant populations worldwide

PersecutionHolidaysHoly sites

BranchesTwelver

DoctrineBooksThe Twelve ImamsJurisprudence

Zaidi ("Fiver")DoctrineJurisprudenceTimeline

IsmailiIsmaili imamsPillarsContemporary leadership

Other doctrinesDoctrine about necessity of acquiring knowledgeDoctrine concerning Du'a

See also

ReferencesBibliography

Further reading

External links

The word Shia (Arabic: شيعة shīʻah /ˈʃiːʕa/) means follower[16] and is the short form of the historic phrase shīʻatu ̒ Alī (شيعة علي /ˈʃiːʕatu ˈʕaliː/), meaning "followers of Ali", "faction of Ali", or "party of Ali".[17] Shi'a and Shiism are forms used in English, whileShi'ite or Shiite, as well as Shia, refer to its adherents.

The term for the first time was used at the time of Muhammad.[18] At present, the word refers to the Muslims who believe that theleadership of the community after Muhammad belongs to Ali and his successors. Nawbakhti states that the term Shia refers to agroup of Muslims that at the time of Muhammad and after him regarded Ali as the Imam and Caliph.[19] Al-Shahrastani expressesthat the term Shia refers to those who believe that Ali is designated as the Heir, Imam and caliph by Muhammad[20] and also Ali'sauthority never goes out of his descendants.[21] For the Shia, this conviction is implicit in the Quran and history of Islam. Shiascholars emphasize that the notion of authority is linked to the family of the prophets as the verses 3:33,34 shows: "Indeed, Allahchose Adam and Noah and the family of Abraham and the family of 'Imran over the worlds – (33) Descendants, some of them fromothers. And Allah is Hearing and Knowing. (34)"[22] Shia search for the true meaning of the revelation to get the purpose of the lifeblood and the human destiny.[23]

Etymology

Terminology

Beliefs

Imamate

Shia Muslims believe that just as a prophet is appointed by God alone, only God has the prerogative to appoint the successor to hisprophet. They believe God chose Ali to be Muhammad's successor, infallible, the first caliph (khalifa, head of state) of Islam. TheShias believe that Muhammad designated Ali as his successor by God's command (Eid Al Ghadir).[24][25]

Ali was Muhammad's first-cousin and closest living male relative as well as his son-in-law, having married Muhammad's daughterFatimah.[26][27]

There are multiple occasions on which Muhammad announced that Ali would be his successor.

Muhammad invited people to Islam in secret for three years before he started inviting them publicly. In the fourth year of Islam, whenMuhammad was commanded to invite his closer relatives to come to Islam[28] he gathered the Banu Hashim clan in a ceremony. Atthe banquet, he was about to invite them to Islam when Abu Lahab interrupted him, after which everyone left the banquet. TheProphet ordered Ali to invite the 40 people again. The second time, Muhammad announced Islam to them and invited them tojoin.[29] He said to them,

I offer thanks to Allah for His mercies. I praise Allah, and I seek His guidance. I believe in Him and I put my trust inHim. I bear witness that there is no god except Allah; He has no partners; and I am His messenger. Allah hascommanded me to invite you to His religion by saying: And warn thy nearest kinsfolk. I, therefore, warn you, and callupon you to testify that there is no god but Allah, and that I am His messenger. O ye sons of Abdul Muttalib, no oneever came to you before with anything better than what I have brought to you. By accepting it, your welfare will beassured in this world and in the Hereafter. Who among you will support me in carrying out this momentous duty?Who will share the burden of this work with me? Who will respond to my call? Who will become my vicegerent, mydeputy and my wazir?[30]

Ali was the only one to answer Muhammad's call. Muhammad told him to sit down, saying, "Wait! Perhaps someone older than youmight respond to my call." Muhammad then asked the members of Banu Hashim a second time. Once again, Ali was the only one torespond, and again, Muhammad told him to wait. Muhammad then asked the members of Banu Hashim a third time. Ali was still theonly volunteer. This time, Ali's offer was accepted by Muhammad. Muhammad "drew [Ali] close, pressed him to his heart, and saidto the assembly: 'This is my wazir, my successor and my vicegerent. Listen to him and obey his commands.'"[31] In another narration,when Muhammad accepted Ali's eager offer, Muhammad "threw up his arms around the generous youth, and pressed him to hisbosom" and said, "Behold my brother, my vizir, my vicegerent...Let all listen to his words, and obey him."[32] Sir Richard Burtonwrites about the banquet in his 1898 book, saying, "It won for [Muhammad] a proselyte worth a thousand sabers in the person of Ali,son of Abu Talib."[33]

The event of Ghadir Khumm is an event that took place in March 632. While returning from the Hajj pilgrimage, the Islamic prophetMuhammad gathered all the Muslims who were with him and gave a long sermon. This sermon included Muhammad's declarationthat "to whomsoever I am Mawla, Ali is also their Mawla." After the sermon, Muhammad instructed everyone to pledge allegiance toAli. Shia Muslims believe this event to be the official appointment of Ali as Muhammad's successor.[34]

A portion of the sermon Muhammad delivered is as follows:

Oh people! Reflect on the Quran and comprehend its verses. Look into its clear verses and do not follow itsambiguous parts, for by Allah, none shall be able to explain to you its warnings and its mysteries, nor shall anyoneclarify its interpretation, other than the one that I have grasped his hand, brought up beside myself, [and lifted his

Succession of Ali

The event of Dhul Asheera

The event of Ghadir Khumm

arm,] the one about whom I inform you that whomever I am his master (Mawla[a]), then Ali is his master (Mawla);and he is Ali Ibn Abi Talib, my brother, the executor of my will (Wasiyyi), whose appointment as your guardian andleader has been sent down to me from Allah, the mighty and the majestic.

— Muhammad, from The Farewell Sermon[37]

a. The word mawla has many meanings in Arabic; however, Shias argue that thecontext of the sermon makes the meaning of "mawla" as "leader" in this contextclear.[35] Further, "mawla" was not the only word that Muhammad used in thissermon to describe Ali; he also used the words "wali," "Imam," and "khalifa." Allof this together cements the leadership of Ali as described in the sermondelivered by Muhammad. Further, according to Shias, the combination of thesewords proves that Ali's leadership, as described by Muhammad in this sermon,is both a religious leadership as well as a political leadership, as the meaningsof these words indicate.[36]

After the conclusion of Muhammad's sermon, the Muslims were commanded to pledge their allegiance to Ali. Umar was reportedlythe first to give the oath of allegiance to Ali.

Shia Muslims believe this to be Muhammad's appointment of Ali as his successor.

When Muhammad died in 632 CE, Ali and Muhammad's closest relatives made thefuneral arrangements. While they were preparing his body, Abu Bakr, Umar, andAbu Ubaidah ibn al Jarrah met with the leaders of Medina and elected Abu Bakr ascaliph. Ali did not accept the caliphate of Abu Bakr and refused to pledge allegianceto him. This is indicated in both Sunni and Shia sahih and authentic Hadith.

Ibn Qutaybah, a 9th-century Sunni Islamic scholar narrates of Ali:

I am the servant of God and the brother of the Messenger of God. Iam thus more worthy of this office than you. I shall not giveallegiance to you [Abu Bakr & Umar] when it is more proper for youto give bay’ah to me. You have seized this office from the Ansarusing your tribal relationship to the Prophet as an argument againstthem. Would you then seize this office from us, the ahl al-bayt byforce? Did you not claim before the Ansar that you were moreworthy than they of the caliphate because Muhammad came fromamong you (but Muhammad was never from AbuBakr family) – andthus they gave you leadership and surrendered command? I nowcontend against you with the same argument…It is we who are moreworthy of the Messenger of God, living or dead. Give us our dueright if you truly have faith in God, or else bear the charge ofwilfully doing wrong... Umar, I will not yield to your commands: Ishall not pledge loyalty to him.' Ultimately Abu Bakr said, "O 'Ali!If you do not desire to give your bay'ah, I am not going to force youfor the same.

Ali's caliphate

The Investiture of Ali at GhadirKhumm (MS Arab 161, fol. 162r, AD1309/8 Ilkhanid manuscriptillustration)

Ali's wife, and daughter of Muhammad, Fatimah, refused to pledge allegiance to Abu Bakr and remained angry with him until shedied due to the issues of Fadak and her inheritance from her father and the situation of Umar at Fatimah's house. This is stated insahih Sunni Hadith, Sahih Bukhari and Sahih Muslim. Fatimah did not at all pledge allegiance or acknowledge or accept the caliphateof Abu Bakr.[38] Almost all of Banu Hashim, Muhammad's clan and many of the sahaba, had supported Ali's cause after the demiseof the prophet whilst others supported Abu Bakr.[39][40][41][42][43][44][45][46][47]

It was not until the murder of the third caliph, Uthman, in 657 CE that the Muslims in Medina in desperation invited Ali to becomethe fourth caliph as the last source,[26] and he established his capital in Kufah in present-day Iraq.[17]

Ali's rule over the early Muslim community was often contested, and wars were waged against him. As a result, he had to struggle tomaintain his power against the groups who betrayed him after giving allegiance to his succession, or those who wished to take hisposition. This dispute eventually led to the First Fitna, which was the first major civil war within the Islamic Caliphate. The Fitnabegan as a series of revolts fought against Ali ibn Abi Talib, caused by the assassination of his political predecessor, Uthman ibnAffan. While the rebels who accused Uthman of prejudice affirmed Ali's khilafa (caliph-hood), they later turned against him andfought him.[26] Ali ruled from 656 CE to 661 CE,[26] when he was assassinated[27] while prostrating in prayer (sujud). Ali's mainrival Muawiyah then claimed the caliphate.[48]

Upon the death of Ali, his elder son Hasan became leader of the Muslims of Kufa, and after a series of skirmishes between the KufaMuslims and the army of Muawiyah, Hasan agreed to cede the caliphate to Muawiyah and maintain peace among Muslims uponcertain conditions:[49][50]

1. The enforced public cursing of Ali, e.g. during prayers, should be abandoned2. Muawiyah should not use tax money for his own private needs3. There should be peace, and followers of Hasan should be given security and their rights4. Muawiyah will never adopt the title of Amir al-Mu'minin5. Muawiyah will not nominate any successor

Hasan then retired to Medina, where in 670 CE he was poisoned by his wife Ja'da bint al-Ash'ath ibn Qays, after being secretlycontacted by Muawiyah who wished to pass the caliphate to his own son Yazid and saw Hasan as an obstacle.

Husayn, Ali's younger son and brother to Hasan, initially resisted calls to lead theMuslims against Muawiyah and reclaim the caliphate. In 680 CE, Muawiyah diedand passed the caliphate to his son Yazid, and breaking the treaty with Hasan ibnAli. Yazid asked Husayn to swear allegiance (bay'ah) to him. Ali's faction, havingexpected the caliphate to return to Ali's line upon Muawiyah's death, saw this as abetrayal of the peace treaty and so Husayn rejected this request for allegiance. Therewas a groundswell of support in Kufa for Husayn to return there and take hisposition as caliph and imam, so Husayn collected his family and followers inMedina and set off for Kufa. En route to Kufa, he was blocked by an army of Yazid'smen (which included people from Kufa) near Karbala (modern Iraq), and Husaynand approximately 72 of his family and followers were killed in the Battle ofKarbala.

The Shias regard Husayn as a martyr (shahid), and count him as an Imam from the Ahl al-Bayt. They view Husayn as the defender ofIslam from annihilation at the hands of Yazid I. Husayn is the last imam following Ali whom all Shiah sub-branches mutuallyrecognize.[51] The Battle of Karbala is often cited as the definitive break between the Shiah and Sunni sects of Islam, and iscommemorated each year by Shiah Muslims on the Day of Ashura.

Hasan ibn Ali

Husayn

The Imam Hussein Shrine inKarbala, Iraq is a holy site for ShiaMuslims.

Most of the early Shia differed only marginally from mainstream Sunnis in theirviews on political leadership, but it is possible in this sect to see a refinement of Shiadoctrine. Early Sunnis traditionally held that the political leader must come from thetribe of Muhammad—namely, the Quraysh tribe. The Zaydis narrowed the politicalclaims of Ali's supporters, claiming that not just any descendant of Ali would beeligible to lead the Muslim community (ummah) but only those males directlydescended from Muhammad through the union of Ali and Fatimah. But during theAbbasid revolts, other Shia, who came to be known as Imamiyyah (followers of theImams), followed the theological school of Imam Ja'far al-Sadiq, himself the greatgreat grandson of Muhammad's son-in-law Imam Ali. They asserted a more exaltedreligious role for Imams and insisted that, at any given time, whether in power ornot, a single male descendant of Ali and Fatimah was the divinely appointed Imamand the sole authority, in his time, on all matters of faith and law. To those Shia, loveof the Imams and of their persecuted cause became as important as belief in God'soneness and the mission of Muhammad.

Later most of the Shia, including Twelver and Ismaili, became Imamis. Imami Shiabelieve that Imams are the spiritual and political successors to Muhammad. Imamsare human individuals who not only rule over the community with justice, but alsoare able to keep and interpret the divine law and its esoteric meaning. The words anddeeds of Muhammad and the imams are a guide and model for the community tofollow; as a result, they must be free from error and sin, and must be chosen bydivine decree, or nass, through Muhammad.[53][54]

According to this view, there is always an Imam of the Age, who is the divinelyappointed authority on all matters of faith and law in the Muslim community. Aliwas the first imam of this line, the rightful successor to Muhammad, followed bymale descendants of Muhammad through his daughter Fatimah.

This difference between following either the Ahl al-Bayt (Muhammad's family anddescendants) or Caliph Abu Bakr has shaped Shia and non-Shia views on some ofthe Quranic verses, the hadith (narrations from Muhammad) and other areas ofIslam. For instance, the collection of hadith venerated by Shia Muslims is centeredon narrations by members of the Ahl al-Bayt and their supporters, while some hadithby narrators not belonging to or supporting the Ahl al-Bayt are not included. Thoseof Abu Hurairah, for example, Ibn Asakir in his Ta'rikh Kabir and Muttaqi in hisKanzu'l-Umma report that Caliph Umar lashed him, rebuked him and forbade him tonarrate hadith from Muhammad. Umar said: "Because you narrate hadith in largenumbers from the Holy Prophet, you are fit only for attributing lies to him. (That is,one expects a wicked man like you to utter only lies about the Holy Prophet.) So youmust stop narrating hadith from the Prophet; otherwise, I will send you to the land ofDus." (A clan in Yemen, to which Abu Huraira belonged.) According to Sunnis, Ali was the fourth successor to Abu Bakr, while theShia maintain that Ali was the first divinely sanctioned "Imam", or successor of Muhammad. The seminal event in Shia history is themartyrdom in 680 CE at the Battle of Karbala of Ali's son Hussein ibn Ali, who led a non-allegiance movement against the defiantcaliph (71 of Hussein's followers were killed as well). Hussein came to symbolize resistance to tyranny.

It is believed in Twelver and Ismaili Shia Islam that 'aql, divine wisdom, was the source of the souls of the prophets and imams andgave them esoteric knowledge called ḥikmah and that their sufferings were a means of divine grace to their devotees.[55][56]

Although the imam was not the recipient of a divine revelation, he had a close relationship with God, through which God guides him,

Battle of Karbala, Brooklyn Museum

Imamate of the Ahl al-Bayt

Zulfiqar with and without the shield.The Fatimid depiction of Ali's swordas carved on the Gates of Old Cairo,namely Bab al-Nasr shown below.Two swords were captured from thetemple of the pagan polytheist godManāt during the Raid of Sa'd ibnZaid al-Ashhali. Muhammad gavethem to Ali, saying that one of themwas Zulfiqar, which became thefamous sword of Ali and a latersymbol of Shiism.[52]

Ali's Sword and shield depiction atBab al Nasr gate wall, Cairo

and the imam, in turn, guides the people. Imamate, or belief in the divine guide, is a fundamental belief in the Twelver and IsmailiShia branches and is based on the concept that God would not leave humanity without access to divine guidance.[57]

The Mahdi is the prophesied redeemer of Islam who will rule for seven, nine or nineteen years (according to differing interpretations)before the Day of Judgment and will rid the world of evil. According to Islamic tradition, the Mahdi's tenure will coincide with theSecond Coming of Jesus Christ (Isa), who is to assist the Mahdi against the Masih ad-Dajjal (literally, the "false Messiah" orAntichrist). Jesus, who is considered the Masih (Messiah) in Islam, will descend at the point of a white arcade, east of Damascus,dressed in yellow robes with his head anointed. He will then join the Mahdi in his war against the Dajjal, where Jesus will slay Dajjaland unite mankind.

The Shia Islamic faith is vast and inclusive of many different groups.[17] Shia theological beliefs and religious practises, such asprayers, slightly differ from the Sunnis'. While all Muslims pray five times daily, Shias have the option of combining Dhuhr with Asrand Maghrib with Isha', as there are three distinct times mentioned in the Quran. The Sunnis tend to combine only under certaincircumstances.[58][59] Shia Islam embodies a completely independent system of religious interpretation and political authority in theMuslim world.[60][61] The original Shia identity referred to the followers of Imam Ali,[62] and Shia theology was formulated in the2nd century AH, or after Hijra (8th century CE).[63] The first Shia governments and societies were established by the end of the 3rdcentury AH/9th century CE. The 4th century AH /10th century CE has been referred to by Louis Massignon as "the Shiite Ismailicentury in the history of Islam".[64]

The Shia believe that the status of Ali is supported by numerous hadith, including the Hadith of the pond of Khumm, Hadith of thetwo weighty things, Hadith of the pen and paper, Hadith of the invitation of the close families, and Hadith of the Twelve Successors.In particular, the Hadith of the Cloak is often quoted to illustrate Muhammad's feeling towards Ali and his family by both Sunni andShia scholars. Shias prefer hadith attributed to the Ahl al-Bayt and close associates, and have their own separate collection ofhadiths.[65][66]

The Shia version of the Shahada, the Islamic profession of faith, differs from that ofthe Sunni. The Sunni Shahada states There is no god except Allah, Muhammad is themessenger of Allah, but to this the Shia append Ali is the Wali (custodian) of God,الله ولي This phrase embodies the Shia emphasis on the inheritance of .علي authority through Muhammad's lineage. The three clauses of the Shia Shahada thusaddress tawhid (the unity of God), nubuwwah (the prophethood of Muhammad), andimamah (imamate, the leadership of the faith).

Ismah is the concept of infallibility or "divinely bestowed freedom from error andsin" in Islam.[67] Muslims believe that Muhammad and other prophets in Islampossessed ismah. Twelver and Ismaili Shia Muslims also attribute the quality toImams as well as to Fatimah, daughter of Muhammad, in contrast to the Zaidi, who do not attribute 'ismah to the Imams.[68] Thoughinitially beginning as a political movement, infallibility and sinlessness of the imams later evolved as a distinct belief of (non-Zaidi)Shiism.

Imam of the time, last Imam of the Shia

Theology

Hadith

Profession of faith

Kalema at Qibla of the Mosque of IbnTulun in Cairo, Egypt with phrase"Ali-un-Waliullah"

Infallibility

According to Shia theologians, infallibility is considered a rational necessaryprecondition for spiritual and religious guidance. They argue that since God hascommanded absolute obedience from these figures they must only order that which isright. The state of infallibility is based on the Shia interpretation of the verse ofpurification.[69][70] Thus, they are the most pure ones, the only immaculate onespreserved from, and immune to, all uncleanness.[71] It does not mean that supernaturalpowers prevent them from committing a sin, but due to the fact that they have absolutebelief in God, they refrain from doing anything that is a sin.[72]

They also have a complete knowledge of God's will. They are in possession of allknowledge brought by the angels to the prophets (nabi) and the messengers (rasul).Their knowledge encompasses the totality of all times. They thus act without fault inreligious matters.[73] Shias regard Ali as the successor of Muhammad not only rulingover the community in justice, but also interpreting Islamic practices and its esotericmeaning. Hence he was regarded as being free from error and sin (infallible), and appointed by God by divine decree (nass) to be thefirst Imam.[74] Ali is known as "perfect man" (al-insan al-kamil) similar to Muhammad, according to Shia viewpoint.[75]

The Occultation is a belief in some forms of Shia Islam that a messianic figure, a hidden imam known as the Mahdi, will one dayreturn and fill the world with justice. According to the Twelver Shia, the main goal of the Mahdi will be to establish an Islamic stateand to apply Islamic laws that were revealed to Muhammad.[76]

Some Shia, such as the Zaidi and Nizari Ismaili, do not believe in the idea of the Occultation. The groups which do believe in it differas to which lineage of the Imamate is valid, and therefore which individual has gone into occultation. They believe there are manysigns that will indicate the time of his return.

Twelver Shia Muslims believe that the Mahdi (the twelfth imam, Muhammad al-Mahdi) is already on Earth, is in occultation and willreturn at the end of time. Fatimid/ Bohra/ Dawoodi Bohra believe the same but for their 21st Tayyib, whereas Sunnis believe thefuture Mahdi has not yet arrived on Earth.[77]

It is believed that the armaments and sacred items of all of the Prophets, including Muhammad, were handed down in succession tothe Imams of Ahl al-Bayt. In Kitab al-Kafi, Ja'far al-Sadiq mentions that "with me are the arms of the Messenger of Allah. It is notdisputable."[78].

Further, he claims that with him is the sword of the Messenger of Allah, his coat of arms, his Lamam (pennon) and his helmet. Inaddition, he mentions that with him is the flag of the Messenger of Allah, the victorious. With him is the Staff of Moses, the ring ofSolomon, son of David, and the tray on which Moses used to offer his offerings. With him is the name that whenever the Messengerof Allah would place it between the Muslims and pagans no arrow from the pagans would reach the Muslims. With him is the similarobject that angels brought.[78].

Al-Sadiq also narrates that the passing down of armaments is synonymous to receiving the Imamat (leadership), similar to how theArk in the house of the Israelites signaled prophet-hood.[78].

Imam Ali al-Ridha narrates that wherever the armaments among us would go, knowledge would also follow and the armamentswould never depart from those with knowledge (Imamat). [78]

Ali is credited as the first male toconvert to Islam.

Occultation

Inheritance

History

Historians dispute the origin of Shia Islam, with many Western scholarspositing that Shiism began as a political faction rather than a truly religiousmovement.[79][80] Other scholars disagree, considering this concept ofreligious-political separation to be an anachronistic application of a Westernconcept.[81]

Following the Battle of Karbala (680 AD), as various Shia-affiliated groupsdiffused in the emerging Islamic world, several nations arose based on a Shialeadership or population.

Idrisids (788 to 985 CE): a Zaydi dynasty in what is now MoroccoUqaylids (990 to 1096 CE): a Shia Arab dynasty with several linesthat ruled in various parts of Al-Jazira, northern Syria and Iraq.Buyids (934–1055 CE): at its peak consisted of large portions ofmodern Iraq and Iran.Ilkhanate (1256–1335): a Mongol khanate established in Persia inthe 13th century, considered a part of the Mongol Empire. TheIlkhanate was based, originally, on Genghis Khan's campaigns inthe Khwarezmid Empire in 1219–1224, and founded by Genghis'sgrandson, Hulagu, in territories which today comprise most of Iran,Iraq, Afghanistan, Turkmenistan, Armenia, Azerbaijan, Georgia,Turkey, and Pakistan. The Ilkhanate initially embraced manyreligions, but was particularly sympathetic to Buddhism andChristianity. Later Ilkhanate rulers, beginning with Ghazan in 1295, embraced Islam his brother Öljaitü promotedShia Islam.Naubat Khan accepted Islam under the Guidance of Mughal General Bairam Khan's son Abdul Rahim Khan-I-Khana.Bahmanis (1347–1527 CE): a Shia Muslim state of the Deccan in southern India and one of the great medievalIndian kingdoms.[82] Bahmanid Sultanate was the first independent Islamic Kingdom in South India.[83]

Fatimids (909–1171 CE): Controlled much of North Africa, the Levant, parts of Arabia and Mecca and Medina. Thegroup takes its name from Fatima, Muhammad's daughter, from whom they claim descent.In 909 CE the Shiite military leader Abu Abdallah, overthrew the Sunni ruler in Northern Africa; which began theFatimid regime.[84]

A major turning point in Shia history was the Safavid dynasty (1501–1736) in Persia. This caused a number of changes in the Muslimworld:

The ending of the relative mutual tolerance between Sunnis and Shias that existed from the time of the Mongolconquests onwards and the resurgence of antagonism between the two groups.Initial dependence of Shiite clerics on the state followed by the emergence of an independent body of ulama capableof taking a political stand different from official policies.[87]

The growth in importance of Iranian centers of religious learning and change from Twelver Shiism being apredominantly Arab phenomenon.[88]

The growth of the Akhbari School which preached that only the Quran, hadith are to be bases for verdicts, rejectingthe use of reasoning.

With the fall of the Safavids, the state in Persia – including the state system of courts with government-appointed judges (qadis) –became much weaker. This gave the Sharia courts of mujtahids an opportunity to fill the legal vacuum and enabled the ulama toassert their judicial authority. The Usuli School also increased in strength at this time.[89]

Ghazan and his brother Öljaitü both weretolerant of sectarian differences within theboundaries of Islam, in contrast to thetraditions of Genghis Khan.

Fatimid caliphate

Safavids

The declaration of Shiism

as the state religion of

the Safavid dynasty in

Persia.

Monument

commemorating the

Battle of Chaldiran,

where more than 7000

Muslims of Shia and

Sunni sects were killed in

battle.

Battle of Chaldiran, was

a major sectarian crisis in

the Middle East.

According to Shia Muslims, one of the lingeringproblems in estimating Shia population is thatunless Shia form a significant minority in aMuslim country, the entire population is oftenlisted as Sunni. The reverse, however, has notheld true, which may contribute to impreciseestimates of the size of each sect. For example,the 1926 rise of the House of Saud in Arabiabrought official discrimination against Shia.[90]

Shiites are estimated to be 21–35% of the Muslimpopulation in South Asia, although the totalnumber is difficult to estimate due to thatreason.[91] It is variously estimated that 10–20%[92][93][94][95] of the world's Muslims are Shia. They may number up to 200 millionas of 2009.[94]

One of Shah Ismail I of Safaviddynasty first actions, was theproclamation of the Twelver sect ofShia Islam to be the official religion ofhis newly formed state. Causingsectarian tensions in the Middle Eastwhen he destroyed the tombs of AbūḤanīfa and the Sufi Abdul QadirGilani in 1508.[85] In 1533, Ottomans,upon their conquest of Iraq, rebuiltvarious important Sunni shrines.[86]

Community

Demographics

Islam by country Sunni Shias Ibadi

The Shia majority countries are Iran, Iraq,Azerbaijan, and Bahrain.[96][97] They also formthe plurality (the largest group, but not themajority) in Lebanon. Shias constitute 36.3% ofentire local population and 38.6% of the localMuslim population of the Middle East.[98]

Shia Muslims constitute 27-35% of the populationin Lebanon, and as per some estimates from35%[96][99] to over 35–40% of the population inYemen,[100] 30%–35% of the citizen populationin Kuwait (no figures exist for the non-citizenpopulation),[101][102] over 20% inTurkey,[94][103] 5–20% of the population in Pakistan,[104][94] and 10–19% of Afghanistan's population.[105][106]

Saudi Arabia hosts a number of distinct Shia communities, including the Twelver Baharna in the Eastern Province and Nakhawila ofMedina, and the Ismaili Sulaymani and Zaidiyyah of Najran. Estimations put the number of Shiite citizens at 2–4 million, accountingfor roughly 15% of the local population.[107]

Significant Shia communities exist in the coastal regions of West Sumatra and Aceh in Indonesia (see Tabuik).[108] The Shiapresence is negligible elsewhere in Southeast Asia, where Muslims are predominantly Shafi'i Sunnis.

A significant Shia minority is present in Nigeria, made up of modern-era converts to a Shia movement centered around Kano andSokoto states.[94][95][109] Several African countries like Kenya,[110] South Africa,[111] Somalia,[112] etc. hold small minoritypopulations of various Shia denominations, primarily descendants of immigrants from South Asia during the colonial period, such asthe Khoja.[113]

Figures indicated in the first three columns below are based on the October 2009demographic study by the Pew Research Center report, Mapping the Global MuslimPopulation.[94][95]

Distribution of Sunni and Shia branches of Islam

Significant populations worldwide

Distribution of global Shia Muslim

population among the continents

Asia (93.3%)

Africa (4.4%)

Europe (1.5%)

Americas (0.7%)

Australia (0.1%)

Nations with over 100,000 Shia[94][95]

CountryShia

population[94][95]

Percent ofMuslim

populationthat is

Shia[94][95]

Percent ofglobal Shia

population[94][95]

Minimumestimate/claim

Maximumestimate/claim

Iran 74,000,000 –78,000,000 90–95 37–40 78,661,551[114][115]

Pakistan 17,000,000 –26,000,000 10–15 10–15 43,250,000[116] –

57,666,666[117][118]

India 17,000,000 –26,000,000 10–15 9–14 40,000,000[119] –

50,000,000.[120]

Iraq 19,000,000 –22,000,000 65–70 11–12

Yemen 8,000,000 –10,000,000 35–40 ~5

Turkey 7,000,000 –11,000,000 10–15 4–6 22 million[114]

Azerbaijan 5,000,000 –7,000,000 65–75 3–4

8.16 million,[114]

85% of totalpopulation[121]

Afghanistan 3,000,000 –4,000,000 10–15 ~2

6.1 million,[114] 15–19% of total

population[105]

Syria 3,000,000 –4,000,000 15–20 ~2

Saudi Arabia 2,000,000 –4,000,000 10–15 1–2

Nigeria <4,000,000 <5 <2 22-25 million[122]

Bangladesh 40,000 – 50,000 <1 <1 10,840,000[123]

Lebanon 1,000,000 –2,000,000 45–55 <1

Estimated, noofficial census.[124]

50–55%[125][126][127]

Tanzania <2,000,000 <10 <1

Kuwait 500,000 - 700,000 20-25 <130%-35% of 1.2m

Muslims (citizenonly)[101][102]

Germany 400,000 – 600,000 10–15 <1

Bahrain 400,000 – 500,000 65–70 <1

100,000(66%[128] of

citizenpopulation)

200,000 (70%[129]

of citizenpopulation)

Tajikistan ~400,000 ~7 ~1

United ArabEmirates 300,000 – 400,000 10 <1

United States 200,000 – 400,000 10–15 <1

Oman 100,000 – 300,000 5–10 <1 948,750[130]

United 100,000 – 300,000 10–15 <1

Kingdom

Qatar ~100,000 ~10 <1

The history of Sunni-Shia relations has often involved violence, dating back to the earliest development of the two competing sects.At various times Shia groups have faced persecution.[131][132][133][134][135][136]

Militarily established and holding control over the Umayyad government, many Sunni rulers perceived the Shia as a threat – to boththeir political and their religious authority.[137] The Sunni rulers under the Umayyads sought to marginalize the Shia minority, andlater the Abbasids turned on their Shia allies and imprisoned, persecuted, and killed them. The persecution of the Shia throughouthistory by Sunni co-religionists has often been characterized by brutal and genocidal acts. Comprising only about 10–15% of theentire Muslim population, the Shia remain a marginalized community to this day in many Sunni Arab dominant countries without therights to practice their religion and organize.[138]

In 1514 the Ottoman sultan, Selim I, ordered the massacre of 40,000 Anatolian Shia.[139] According to Jalal Al-e-Ahmad, "SultanSelim I carried things so far that he announced that the killing of one Shiite had as much otherworldly reward as killing 70Christians."[140]

In 1801 the Al Saud-Wahhabi armies attacked and sacked Karbala, the Shia shrine in eastern Iraq that commemorates the death ofHusayn.[141]

Under Saddam Hussein's regime, 1968 to 2003, in Iraq, Shia Muslims were heavily arrested, tortured and killed.[142]

In March 2011, the Malaysian government declared the Shia a "deviant" sect and banned them from promoting their faith to otherMuslims, but left them free to practice it themselves privately.[143][144]

Shia, celebrate the following annual holidays:

Eid ul-Fitr, which marks the end of fasting during the month of RamadanEid al-Adha, which marks the end of the Hajj or pilgrimage to Mecca

The following days are some of the most important holidays observed by Shia Muslims:

Eid al-Ghadeer, which is the anniversary of the Ghadir Khum, the occasion when Muhammad announced Ali'sImamate before a multitude of Muslims.[145] Eid al-Ghadeer is held on the 18th of Dhu al-Hijjah.The Mourning of Muharram and the Day of Ashura for Shia commemorates Husayn ibn Ali's martyrdom. Husaynwas a grandson of Muhammad who was killed by Yazid ibn Muawiyah. Ashurah is a day of deep mourning whichoccurs on the 10th of Muharram.Arba'een commemorates the suffering of the women and children of Husayn ibn Ali's household. After Husayn waskilled, they were marched over the desert, from Karbala (central Iraq) to Shaam (Damascus, Syria). Many children(some of whom were direct descendants of Muhammad) died of thirst and exposure along the route. Arbaein occurson the 20th of Safar, 40 days after Ashurah.Mawlid, Muhammad's birth date. Unlike Sunni Muslims, who celebrate the 12th of Rabi' al-awwal as Muhammad'sbirthday or deathday (because they assert that his birth and death both occur in this week), Shia Muslims celebrateMuhammad's birthday on the 17th of the month, which coincides with the birth date of the sixth imam, Ja'far al-Saadiq.[146] Wahhabis do not celebrate Muhammad's birthday, believing that such celebrations constitute abid‘ah.[147]

Fatimah's birthday on 20th of Jumada al-Thani. This day is also considered as the "'women and mothers' day"[148]

Ali's birthday on 13th of Rajab.Mid-Sha'ban is the birth date of the 12th and final Twelver imam, Muhammad al-Mahdi. It is celebrated by ShiaMuslims on the 15th of Sha'aban.Laylat al-Qadr, anniversary of the night of the revelation of the Quran.

Persecution

Holidays

Eid al-Mubahila celebrates a meeting between the Ahl al-Bayt (household of Muhammad) and a Christian deputationfrom Najran. Al-Mubahila is held on the 24th of Dhu al-Hijjah.

The four holiest sites to Muslims are Mecca (Al-Haram Mosque), Medina (Al-Nabbawi Mosque), Jerusalem (Al-Aqsa Mosque), andKufa (Kufa Mosque). In addition for Shias, the Imam Husayn Shrine, Al Abbas Mosque in Karbala, and Imam Ali Mosque in Najafare also highly revered.

Other venerated sites include Wadi-us-Salaam cemetery in Najaf, Al-Baqi' cemetery in Medina, Imam Reza shrine in Mashhad,Kadhimiya Mosque in Kadhimiya, Al-Askari Mosque in Samarra, Sahla Mosque and Great Mosque of Kufa in Kufa and severalother sites in the cities of Qom, Susa and Damascus.

Most of the Shia holy places in Saudi Arabia have been destroyed by the warriors of the Ikhwan, the most notable being the tombs ofthe Imams in the Al-Baqi' cemetery in 1925.[149] In 2006, a bomb destroyed the shrine of Al-Askari Mosque.[150]

The Shia belief throughout its history split over the issue of the Imamate. The largest branch are the Twelvers, followed by the Zaidiand Ismaili. All three groups follow a different line of Imamate.

File:Imam chart.pdf

Twelver Shia or the Ithnā'ashariyyah' is the largest branch of Shia Islam, and the term Shia Muslim often refers to the Twelvers bydefault. The term Twelver is derived from the doctrine of believing in twelve divinely ordained leaders, known as The Twelve Imams.Twelver Shia are also known as Imami or Ja'fari, originated from the name of the 6th Imam, Ja'far al-Sadiq, who elaborated thetwelver jurisprudence.[151]

Twelvers constitute the majority of the population in Iran (90%),[152] Azerbaijan (85%),[17][153] Bahrain (70%), Iraq (65%),Lebanon (65% of Muslims).[154][155][156]

Twelver doctrine is based on five principles.[157] These five principles known as Usul ad-Din are as follow:[158][159]

1. Monotheism, God is one and unique.2. Justice, the concept of moral rightness based on ethics, fairness, and equity, along with the punishment of the

breach of said ethics.3. Prophethood, the institution by which God sends emissaries, or prophets, to guide mankind.4. Leadership, a divine institution which succeeded the institution of Prophethood. Its appointees (imams) are divinely

appointed.5. Last Judgment, God's final assessment of humanity.

More specifically, these principles are known as Usul al-Madhhab (principles of the Shia sect) according to Twelver Shias whichdiffer from Daruriyat al-Din (Necessities of Religion) which are principles in order for one to be a Muslim. The Necessities ofReligion do not include Leadership (Imamah) as it is not a requirement in order for one to be recognized as a Muslim. However, thiscategory, according to Twelver scholars like Ayatollah al-Khoei, does include belief in God, Prophethood, the Day of Resurrectionand other "necessities" (like belief in angels). In this regard, Twelver Shias draw a distinction in terms of believing in the mainprinciples of Islam on the one hand, and specifically Shia doctrines like Imamah on the other.

Holy sites

Branches

Twelver

Doctrine

Books

Besides the Quran which is common to all Muslims, the Shiah deriveguidance from books of traditions ("ḥadīth") attributed toMuhammad and the Twelve Imams. Below is a list of some of themost prominent of these books:

Nahj al-Balagha by Ali ibn Abi Talib – the most famouscollection of sermons, letters & narration by the first Imamregarded by Shias

al-Kafi by Muhammad ibn Ya'qub al-Kulayni[160]

Wasa'il al-Shi'ah by al-Hurr al-Amili

The Twelve Imams are the spiritual and political successors toMuhammad for the Twelvers. According to the theology of Twelvers,the successor of Muhammad is an infallible human individual whonot only rules over the community with justice but also is able tokeep and interpret the divine law and its esoteric meaning. The wordsand deeds of Muhammad and the imams are a guide and model forthe community to follow; as a result, they must be free from errorand sin, and Imams must be chosen by divine decree, or nass,through Muhammad.[53][54] Each imam was the son of the previousimam, with the exception of Hussein ibn Ali, who was the brother of Hasan ibn Ali. The twelfth and final imam is Muhammad al-Mahdi, who is believed by the Twelvers to be currently alive and in occultation.[57]

The Twelver jurisprudence is called Ja'fari jurisprudence. In this jurisprudence Sunnah is considered to be the oral traditions ofMuhammad and their implementation and interpretation by the twelve Imams. There are three schools of Ja'fari jurisprudence: Usuli,Akhbari, and Shaykhi. The Usuli school is by far the largest of the three. Twelver groups that do not follow Ja'fari jurisprudenceinclude Alevi, Bektashi, and Qizilbash.

In Ja'fari jurisprudence, there are ten ancillary pillars, known as Furu' ad-Din, which are as follows:[161]

1. Prayer2. Fasting3. Pilgrimage4. Alms giving5. Struggle6. Directing others towards good7. Directing others away from evil8. Alms giving (One Fifth) (20% tax on yearly earnings after deduction of household and commercial expenses.)9. Love those who are in God's path

10. Disassociation with those who oppose God

According to Twelvers, defining and interpretation of Islamic jurisprudence is the responsibility of Muhammad and the twelveImams. As the 12th Imam is in occultation, it is the duty of clerics to refer to the Islamic literature such as the Quran and hadith andidentify legal decisions within the confines of Islamic law to provide means to deal with current issues from an Islamic perspective.In other words, Twelver clerics provide Guardianship of the Islamic Jurisprudence, which was defined by Muhammad and his twelvesuccessors. This process is known as Ijtihad and the clerics are known as Marja', meaning reference. The labels Allamah andAyatollah are in use for Twelver clerics.

Names of all 12 Imams (descendants of Imam Ali)written in the form of Arabic name على 'Ali'

The Twelve Imams

Jurisprudence

Zaidi ("Fiver")

Zaidiyya, Zaidism or Zaydi is a Shia school named after Zayd ibn Ali. Followers of the Zaidi fiqh are called Zaidis (or occasionallyFivers). However, there is also a group called Zaidi Wasītīs who are Twelvers (see below). Zaidis constitute roughly 42–47% of thepopulation of Yemen.[162][163]

The Zaydis, Twelvers, and Ismailis all recognize the same first four Imams; however, the Zaidis recognize Zayd ibn Ali as the fifth.After the time of Zayd ibn Ali, the Zaidis recognized that any descendant of Hasan ibn Ali or Hussein ibn Ali could be imam afterfulfilling certain conditions.[164] Other well-known Zaidi Imams in history were Yahya ibn Zayd, Muhammad al-Nafs al-Zakiyya andIbrahim ibn Abdullah.

The Zaidi doctrine of Imamah does not presuppose the infallibility of the imam nor that the Imams receive divine guidance. Zaidisalso do not believe that the Imamate must pass from father to son but believe it can be held by any Sayyid descended from eitherHasan ibn Ali or Hussein ibn Ali (as was the case after the death of Hasan ibn Ali). Historically, Zaidis held that Zayd was therightful successor of the 4th imam since he led a rebellion against the Umayyads in protest of their tyranny and corruption.Muhammad al-Baqir did not engage in political action, and the followers of Zayd believed that a true imam must fight against corruptrulers.

In matters of Islamic jurisprudence, the Zaydis follow Zayd ibn Ali's teachings which are documented in his book Majmu'l Fiqh (in

Arabic: مجموع الِفقه). Al-Hadi ila'l-Haqq Yahya, founder of the Zaydi state in Yemen, instituted elements of the jurisprudentialtradition of the Sunni Muslim jurist Abū Ḥanīfa, and as a result, Zaydi jurisprudence today continues somewhat parallel to that of theHanafis.

The Idrisids (Arabic: األدارسة ) were Arab[165] Zaydi Shia[166][167][168][169][170][171] dynasty in the western Maghreb ruling from788 to 985 C.E., named after its first sultan, Idris I.

A Zaydi state was established in Gilan, Deylaman and Tabaristan (northern Iran) in 864 C.E. by the Alavids;[172] it lasted until thedeath of its leader at the hand of the Samanids in 928 C.E. Roughly forty years later the state was revived in Gilan and survived underHasanid leaders until 1126 C.E. Afterwards, from the 12th to 13th centuries, the Zaydis of Deylaman, Gilan and Tabaristan thenacknowledged the Zaydi Imams of Yemen or rival Zaydi Imams within Iran.[173]

The Buyids were initially Zaidi[174] as were the Banu Ukhaidhir rulers of al-Yamama in the 9th and 10th centuries.[175] The leader ofthe Zaydi community took the title of Caliph. As such, the ruler of Yemen was known as the Caliph, al-Hadi Yahya bin al-Hussainbin al-Qasim ar-Rassi Rassids (a descendant of Hasan ibn Ali the son of Ali) who, at Sa'dah, in 893–7 CE, founded the ZaydiImamate, and this system continued until the middle of the 20th century, when the revolution of 1962 CE deposed the Zaydi Imam.The founding Zaidism of Yemen was of the Jarudiyya group; however, with increasing interaction with Hanafi and Shafi'i rites ofSunni Islam, there was a shift from the Jarudiyya group to the Sulaimaniyya, Tabiriyya, Butriyya or Salihiyya groups.[176] Zaidisform the second dominant religious group in Yemen. Currently, they constitute about 40–45% of the population in Yemen. Ja'farisand Isma'ilis are 2–5%.[177] In Saudi Arabia, it is estimated that there are over 1 million Zaydis (primarily in the western provinces).

Currently the most prominent Zaydi movement is the Houthis movement, known by the name of Shabab Al Mu'mineen (BelievingYouth) or AnsarAllah (Partisans of God). In 2014–2015 Houthis took over the government in Sana'a, which led to the fall of theSaudi Arabian-backed government of Abd Rabbuh Mansur Hadi.[178] Houthis and their allies gained control of a significant part ofYemen's territory and were resisting the Saudi Arabian-led intervention in Yemen seeking to restore Hadi in power. Both the Houthisand the Saudi Arabian-led coalition were being attacked by the Islamic State of Iraq and the Levant.[179][180]

Doctrine

Jurisprudence

Timeline

Ismaili

Ismailis gain their name from their acceptance of Isma'il ibn Jafar as the divinely appointed spiritual successor (Imam) to Ja'far al-Sadiq, wherein they differ from the Twelvers, who accept Musa al-Kadhim, younger brother of Isma'il, as the true Imam.

After the death or Occultation of Muhammad ibn Ismaill in the 8th century, the teachings of Ismailism further transformed into thebelief system as it is known today, with an explicit concentration on the deeper, esoteric meaning (bāṭin) of the faith. With theeventual development of Twelverism into the more literalistic (zahir) oriented Akhbari and later Usuli schools of thought, Shiaismdeveloped in two separate directions: the metaphorical Ismailli group focusing on the mystical path and nature of God and the divinemanifestation in the personage of the "Imam of the Time" as the "Face of God", with the more literalistic Twelver group focusing ondivine law (sharī'ah) and the deeds and sayings (sunnah) of Muhammad and his successors (the Ahlu l-Bayt), who as A'immah wereguides and a light to God.[181]

Though there are several sub-groupings within the Ismailis, the term in today's vernacular generally refers to The Shia Imami IsmailiMuslim (Nizari community), generally known as the Ismailis, who are followers of the Aga Khan and the largest group among theIsmailiyyah. Another community which falls under the Isma'il's are the Dawoodi Bohras, led by a Da'i al-Mutlaq as representative ofa hidden imam. While there are many other branches with extremely differing exterior practices, much of the spiritual theology hasremained the same since the days of the faith's early Imams. In recent centuries Ismailis have largely been an Indo-Iraniancommunity,[182] but they are found in India, Pakistan, Syria, Palestine, Saudi Arabia,[183] Yemen, China,[184] Jordan, Uzbekistan,Tajikistan, Afghanistan, East Africa and South Africa, and have in recent years emigrated to Europe, Australia, New Zealand, andNorth America.[185]

After the death of Isma'il ibn Jafar, many Ismailis believed that one day the messianic Mahdi, whom they believed to be Muhammadibn Ismail, would return and establish an age of justice. One group included the violent Qarmatians, who had a stronghold in Bahrain.In contrast, some Ismailis believed the Imamate did continue, and that the Imams were in occultation and still communicated andtaught their followers through a network of dawah "Missionaries".

In 909, Abdullah al-Mahdi Billah, a claimant to the Ismaili Imamate, established the Fatimid Caliphate. During this period, threelineages of imams formed. The first branch, known today as the Druze, began with Al-Hakim bi-Amr Allah. Born in 386 AH (985),he ascended as ruler at the age of eleven. The typical religiously tolerant Fatimid Empire saw much persecution under his reign.When in 411 AH (1021) his mule returned without him, soaked in blood, a religious group that was forming in his lifetime broke offfrom mainstream Ismailism and did not acknowledge his successor. Later to be known as the Druze, they believe al-Hakim to be theincarnation of God and the prophesied Mahdi who would one day return and bring justice to the world.[186] The faith further splitfrom Ismailism as it developed very unusual doctrines which often class it separately from both Ismailiyyah and Islam.

The second split occurred following the death of Ma'ad al-Mustansir Billah in 487 AH (1094). His rule was the longest of any caliphin any Islamic empire. Upon his passing away, his sons, Nizar the older, and Al-Musta'li, the younger, fought for political andspiritual control of the dynasty. Nizar was defeated and jailed, but according to Nizari tradition, his son escaped to Alamut, where theIranian Ismaili had accepted his claim.[187] From here on, the Nizari Ismaili community has continued with a present, living Imam.

The Mustaali line split again between the Taiyabi (Dawoodi Bohra is its main branch) and the Hafizi. The former claim that At-Tayyib Abi l-Qasim (son of Al-Amir bi-Ahkami l-Lah) and the imams following him went into a period of anonymity (Dawr-e-Satr)and appointed a Da'i al-Mutlaq to guide the community, in a similar manner as the Ismaili had lived after the death of Muhammad ibnIsmail. The latter (Hafizi) claimed that the ruling Fatimid Caliph was the Imam, and they died out with the fall of the Fatimid Empire.

Ismailis have categorized their practices which are known as seven pillars:

Walayah (Guardianship)Taharah (Purity)

Salat (Prayer)Zakāt (Charity)

Sawm (Fasting)Hajj (Pilgrimage)

Jihad(Struggle)

Ismaili imams

Pillars

The Shahada (profession of faith) of the Shia differs from that of Sunnis due to mention of Ali.[188]

The Nizaris place importance on a scholarly institution because of the existence of a present Imam. The Imam of the Age defines thejurisprudence, and his guidance may differ with Imams previous to him because of different times and circumstances. For NizariIsmailis, the Imam is Karim al-Husayni Aga Khan IV. The Nizari line of Imams has continued to this day as an unending line.

Divine leadership has continued in the Bohra branch through the institution of the "Unrestricted Missionary" Dai. According to Bohratradition, before the last Imam, At-Tayyib Abi l-Qasim, went into seclusion, his father, the 20th Al-Amir bi-Ahkami l-Lah, hadinstructed Al-Hurra Al-Malika the Malika (Queen consort) in Yemen to appoint a vicegerent after the seclusion – the UnrestrictedMissionary, who as the Imam's vicegerent has full authority to govern the community in all matters both spiritual and temporal whilethe lineage of Mustaali-Tayyibi Imams remains in seclusion (Dawr-e-Satr). The three branches of the Mustaali, the Alavi Bohra,Sulaimani Bohra and Dawoodi Bohra, differ on who the current Unrestricted Missionary is.

According to Allameh Muzaffar, Allah gives humans the faculty of reason and argument. Also, Allah orders humans to spend timethinking carefully on creation while he refers to all creations as his signs of power and glory. These signs encompass all of theuniverse. Furthermore, there is a similarity between humans as the little world and the universe as the large world. Allah does notaccept the faith of those who follow him without thinking and only with imitation, but also Allah blames them for such actions. Inother words, humans have to think about the universe with reason and intellect, a faculty bestowed on us by Allah. Since there ismore insistence on the faculty of intellect among Shia, even evaluating the claims of someone who claims prophecy is on the basis ofintellect.[189][190]

Praying or Du’a in Shia has an important place as Muhammad described it as a weapon of the believer. In fact, Du’a considered assomething that is a feature of Shia community in a sense. Performing Du’a in Shia has a special ritual. Because of this, there aremany books written on the conditions of praying among Shia. Most of ad’ayieh transferred from Muhammad's household and then bymany books in which we can observe the authentic teachings of Muhammad and his household according to Shia. The leaderships ofShia always invited their followers to recite Du’a. For instance, Ali has considered with the subject of Du’a because of his leadershipin monotheism.[191][192]

Anti-Shi'ismBada'Islamic schools and branchesList of Shia booksList of Shia Muslim scholars of IslamList of Shia MuslimsSahabahShia CrescentWudu

1. Olawuyi, Toyib (2014). On the Khilafah of Ali over Abu Bakr (https://www.al-islam.org/khilafah-ali-over-abu-bakr-toyib

Contemporary leadership

Other doctrines

Doctrine about necessity of acquiring knowledge

Doctrine concerning Du'a

See also

References

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Bibliography

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Peter J. Chelkowski (ed.), Eternal Performance: Taziyah and Other Shiite Rituals (Salt lake City (UT), Seagull Books,2010) (Seagull Books - Enactments).Corbin, Henry (1993). History of Islamic Philosophy, translated by Liadain Sherrard and Philip Sherrard. Kegan PaulInternational in association with Islamic Publications for The Institute of Ismaili Studies. ISBN 0-7103-0416-1.Dabashi, Hamid (2011). Shi'ism: A Religion of Protest. Harvard University Press. ISBN 978-0-674-06428-7.Halm, Heinz (2004). Shi'ism. Edinburgh University Press. ISBN 0-7486-1888-0.Halm, Heinz (2007). The Shi'ites: A Short History. Markus Wiener Pub. ISBN 1-55876-437-2.Lalani, Arzina R. (2000). Early Shi'i Thought: The Teachings of Imam Muhammad Al-Baqir. I.B.Tauris. ISBN 1-86064-434-1.Marcinkowski, Christoph (2010). Shi'ite Identities: Community and Culture in Changing Social Contexts, Lit Verlag2010. ISBN 978-643-3- 80049-7.Momen, Moojan (1985). An Introduction to Shi'i Islam: The History and Doctrines of Twelver Shi'ism. Yale UniversityPress. ISBN 0-300-03499-7.Shirazi, Sultanu'l-Wa'izin. Peshawar Nights, A Transcript of a Dialogue between Shia and Sunni scholars. AnsariyanPublications. ISBN 978-964-438-320-5.Nasr, Seyyed Hossein; Hamid Dabashi (1989). Expectation of the Millennium: Shi̒ism in History. SUNY Press.ISBN 0-88706-843-X.Rogerson, Barnaby (2007). The Heirs of Muhammad: Islam's First Century and the Origins of the Sunni Shia split.Overlook Press. ISBN 1-58567-896-1.Wollaston, Arthur N. (2005). The Sunnis and Shias. Kessinger Publishing. ISBN 1-4254-7916-2.Moosa, Matti (1988). Extremist Shiites: The Ghulat Sects. Syracuse University Press. ISBN 0-8156-2411-5.

World Best & Biggest Shia Community Social NetworkLibrary of Shia Muslims VideosShafaqna: International Shia News AgencyEnglish language websiteYaHusain.com, Shia Website with informative lectures in English & UrduIslamic – Shia WebsiteAl-Islam.org, A Digital Islamic LibraryThe Shiapedia, an online Shia encyclopediaMurajaat – A Shi'i/Sunni debatePatheos Library – Shi'a Islamshiasource.com

Further reading

External links

shiasource.comImam Al-Khoei Foundation (Twelver)Official Website of Nizari Ismaili (Ismaili)Official Website of Alavi Bohra (Ismaili)Dawoodi Bohra (Ismaili)The Institute of Ismaili Studies (Ismaili)Shia at Curlie (based on DMOZ)al-shia.org Ahlulbayt Global Informations Center

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