Shia Islam

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The Imam Hussein Shrine in Karbala Iraq is a holy site for Shia muslims

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Part of a series on

Sha Islam
Beliefs and practices

Succession to Muhammad Imamate of the Family Mourning of Muharram Intercession Ismah

The Occultation Clergy

Views

The Qur'an Sahaba Mu'awiya I Abu Bakr Umar Ghulat

Holy days

Ashura Arba'een Mawlid Eid ul-Fitr Eid al-Adha Eid al-Ghadeer Eid al-Mubahila

History

Twelver Isml Zaidi The verse of purification Mubahala Two things Khumm Fatimah's house First Fitna Second Fitna The Battle of Karbala Persecution

Ahl al-Kisa

Muhammad Ali Fatimah Hasan Hussein

Some companions

Salman the Persian Miqdad ibn Aswad Abu Dharr al-Ghifari Ammar ibn Yasir

Bilal ibn Rabah

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Sha terms

Shi'a Islam

Moderate Shi'a

Real Shi'a

Shi'a of Ali

Shi'a of Uthman

Shi'a of Mauwiyah

Shia Islam (Arabic: ,Shah) is the second largest denomination of Islam. The followers of Shia Islam are called Shi'ites or Shias. "Shia" is the short form of the historic phrase Shatu Al ( ,) meaning "followers of Ali", "faction of Ali", or "party of Ali".[1][2][3][4][5] Like other schools of thought in Islam, Shia Islam is based on the teachings of the Islamic holy book, the Quran and the message of the final prophet of Islam,[6] Muhammad.[7] In contrast to other schools of thought, the Shia believe that only God has the right to choose a representative to safeguard Islam, the Quran and sharia (based upon verses in the Quran which stipulate this according to the Shia).[8] The Shia believe that these Quranic verses make it clear that only God chooses a viceregent on Earth, therefore no one else has a choice in the matter. This means that God's representatives like prophets and imams cannot be elected by common Muslims, which is why the Shia disown the election and selection of Abu Bakr, Umar and Uthman ibn Affan by the people, to represent Islam and the Quran. Thus the Shia do not consider Ali to be the fourth caliph, rather the First Imam. The Shia believe that there are numerous narrations where Muhammad selected Ali as his successor.[9][10] The Shia believe that Muhammad's family, the Ahl al-Bayt ("the People of the House"), and certain individuals among his descendants, who are known as infallible Imams, have special spiritual and political authority over the community and they acquired this authority since God gave it to them just the same way God chose Adem, Nuh, Ibrahim, Musa, Dawud, 'Isa and other prophets,[6][11]Imams such as the offspring of Abraham[12] and from amongst the Children of Israel[13] as well as kings, such as Saul.[14] Twelver Muslims

further believe that Ali, Muhammad's cousin and son-in-law, was the first of The Twelve Imams and was the rightful successor to Muhammad and thus reject the legitimacy of the first three caliphs.[15][16] The grandsons of Muhammad, Hasan ibn Ali and Hussein ibn Ali are agreed upon by all Muslims to be the "leaders of all youths in Paradise."[17][18][19] The Shia also believe that these sons of Ali were the true leaders and caliphs of the Muslims.[20][21] The Shia regard Ali as the second most important figure after Muhammad. Muhammad suggested on various occasions during his lifetime that Ali should be the leader of Muslims after his demise. According to this view, Ali as the successor of Muhammad not only ruled over the community in justice, but also interpreted the sharia law and its esoteric meaning. Hence he was regarded as being free from error and sin (infallible), and appointed by God by divine decree (nass) to be the first imam.[22] Ali is known as "perfect man" (al-insan alkamil) similar to Muhammad according to Shia viewpoint.[23] As a result, the Shia favor ahadith attributed to Muhammad and imams and credited to his family and close associates, in contrast to Sunni traditions where the Sunnah is largely narrated by Muhammad's companions, whom Sunnis hold to all be trustworthy.[24][25]
[26]

Thus the Quran and Hadith interpretation and differences in Hadith narrators are the main distinction of the

Shia.[27]
Contents
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1 Etymology 2 Doctrine 3 Beliefs

4 History

3.1 Succession of Ali 3.2 Hussain 3.3 Imamate of the Ahl al-Bayt 3.4 Ismah 3.5 Intercession 3.6 The Occultation

4.1 Family tree of six Islamic Nabi and Shia Islam

4.2 Origin of the Shia 4.3 Early

4.4 Fatimid rule (9091171) 4.5 Byid rule 4.6 Safavid rule (15011736)

5 Community

6 Branches

5.1 Demographics 5.2 Persecution 5.3 Holidays 5.4 Holy Sites

7 See also 8 Notes

6.1 Twelver 6.2 Ismaili 6.3 Zaidi

9 References 10 Further reading 11 External links

[edit]Etymology

Shia in Arabic

The word Shia (Classical Arabic: shah /ia/) means follower[28] and is the short form of the historic phrase shatu Al (/ iatu ali/), meaning "followers of Ali", "faction of Ali", or "party of Ali".[1][3][4]
[5]

The term has widely appeared in hadith and is repeated four times in the Quran;[2] for example verse

37:83[29] mentions Abraham as a Shia (follower) of Noah.[30] Shi'ite, Shiite, Shia, andShiism are alternative terms.
[edit]Doctrine

The position of Ali is supported by numerous hadith, including Hadith of the pond of Khumm, Hadith of the two weighty things, Hadith of the pen and paper, Hadith of the invitation of the close families, andHadith 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 and Shia scholars. Therefore, the Shia believe that the Ahl al-Bayt hadiths are predominant over the others sources. Although there were several Shia branches through history, nowadays Shia Islam is divided into three main branches.[31] The largest Shia sect in the early 21st century is the Ithnashariyyah (which constitute approximately 85% of all Shia Muslims worldwide),[32] commonly referred to in English as the Twelvers, while smaller branches include the Ismaili (10% of all Shia) and Zaidi (3.5% of all Shia), who dispute the Twelver lineage of imams and beliefs.[33] Twelvers constitute the majority of the population in Iran (90%),[34] Azerbaijan (75%),[1] Bahrain (70%),[35][36][37] Lebanon (65% of Muslims) and Iraq (65%). Zaidiyyah constitute a considerable portion of Yemen (45%). Other countries with a significant proportion of Shia are Syria (15%), Kuwait (35%), Pakistan (20%), India (23% of Muslims), Afghanistan (15%), Saudi Arabia (18%), Turkey (20%), United Arab Emirates (16%), Qatar (15%), Albania(25%). The Shia Islamic faith is vast and inclusive of many different groups.[1] Shia theological beliefs, and religious practise such as prayers slightly differ from the Sunnis. While all Muslims pray five times daily, Shias have the option of always combining Dhuhr with Asr and Maghrib with Isha', as there are three distinct times mentioned in the Quran. The Sunnis tend to combine only under certain circumstances.[38][39] Shia Islam embodies a completely independent system of religious interpretation and political authority in the Muslim world.[40][41] The Shia identity emerged during the lifetime of Muhammad,[42] and Shia theology was formulated in the 2nd century AH, or after Hijra (8th century CE).[43] The first Shia governments and societies were established by the end of the 3rd century AH/9th century CE. The 4th century AH /10th century CE has been referred by Louis Massignon 'the Shiite Ismaili century in the history of Islam'.[44] Whereas Sunnis believe the Mahdi will appear sometime in the future, Twelver Shia Muslims believe the Mahdi was already on earth, is currently the "hidden Imam" who works through mujtahids to interpret the Quran; and will return at the end of time.[45]
[edit]Beliefs [edit]Succession

of Ali

Main article: Shi'a view of Ali

See also: Hadith of the pond of Khumm, The Farewell Sermon, and Eid al-Ghadeer
A series of articles on

Prophet of Islam

Muhammad

Life In Mecca Hijra In Medina Conquest of Mecca Wives Farewell pilgrimage Family tree

Career Qur'an Hadith Early reforms under Islam Diplomacy Military P ersecution by Meccans Migration to Abyssinia

Miracles Isra and Mi'raj Relics Splitting of the moon Al-Masjid al-Nabawi

Views by subject Jewish Christian Slavery

Succession Farewell sermon Saqifah Pen and paper Family Companions H istory

Praise Durood Na'at Mawlid Har a Madih nabawi Ya Muhammad

Perspectives Islamic Jewish Bible Medie val Christian Historicity Criticis m Prophetic biography Depictions Films Depictions in film

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The Investiture of Ali at Ghadir Khumm (MS Arab 161, fol. 162r, AD 1309/8 Ilkhanidmanuscript illustration)

Shia Muslims believe that just as a prophet is appointed by God alone, only God has the prerogative to appoint the successor to his prophet. They believe that God chose Ali to be the successor, infallible and divinely chosen. Thus they say that Muhammad, before his death, appointed Ali as his successor. Ali was Muhammad's first cousin and closest living male relative, as well as his son-in-law, having married his daughter Fatimah.[1][46][47] 'Ali would eventually become the fourth Muslim caliph.[48] Shia Muslims believe that after the last pilgrimage, Muhammad ordered the gathering of Muslims at the pond of Khumm and it was there that Muhammad nominated Ali to be his successor. The hadith of the pond of Khumm (Arabic: ) refers to the saying (i.e. Hadith) about a historical event of appointment, crucial to Islamic history. This event took place on 18th of Dhu al-Hijjah of 10 AH in the Islamic calendar (March 10, 632 AD) at a place called Ghadir Khumm, which is located near the city of al-Juhfah, Saudi Arabia.[49] Shia Muslims believe it to be an appointment of Ali by Muhammad as his successor, while Sunni Muslims believe it to be a simple defense of Ali in the face of unjust criticism.[46] Shia Muslims further believe the wordings of sermon delivered by Muhammad was as follows; Oh people! Reflect on the Quran and comprehend its verses. Look into its clear verses and do not follow its ambiguous parts, for by Allah, none shall be able to explain to you its warnings and its mysteries, nor shall anyone clarify its interpretation, other than the one that I have grasped his hand, brought up beside myself, [and lifted his arm,] the one about whom I inform you that whomever I am his master (Mawla), this 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 and leader has been sent down to me from Allah, the mighty and the majestic. Muhammad, The Farewell Sermon
[50]

When Muhammad died, Ali and Muhammad's closest relatives made the funeral arrangements. While they were preparing his body, Abu Bakr, Umar, and Abu Ubaidah ibn al Jarrah (Abu 'Ubayda) met with the leaders of Medina and elected Abu Bakr as khalifa ("caliph"). Ali and his family were dismayed, but accepted the appointment for the sake of unity in the early Muslim community.[46] It was not until the murder of the third khalifa, Uthman, that the Muslims in Medina invited 'Ali to become the fourth khalifa.[46] While Ali was caliph, his capital was in Kufah, in current day Iraq.[51] Ali's rule over the early Muslim community was often contested, to the extent that wars were waged against him. As a result, he had to struggle to maintain his power against the groups who broke away after giving him allegiance, or those who wished to take his position. After Ali's murder in 661 CE, his main

rival Muawiyah claimed the caliphate.[52]While the rebels who accused Uthman of nepotism affirmed Ali's khilafa, they later turned against him and fought him.[46] Ali ruled from 656 CE to 661 CE,[46] when he was assassinated.[53] while prostrating (sujud) in prayer. Shia add " " " and Ali is the wali(chosen one) of God" (wa-'Aliyun waliyu l-Lh), to the adhan and Shahada but this is not obligatory.[54] Ali is regarded as the foremost authority on the Tafsir and hadith.[55]
[edit]Hussain

Imam Ali Mosque in Najaf, Iraq, where Aliis buried.

The Shia regard Hussein ibn Ali as an imam (which is considered as a divine spiritual leader appointed by God) and a martyr. He is believed to be the third of the imams from the Ahl al-Bayt which are supposed to succeed Muhammad and that he set out on his path in order to save the religion of Islam and the Islamic nation from annihilation at the hands of Yazid I. He is notable for being the only imam following Ali which all Shia branches agree on.[56]
[edit]Imamate

of the Ahl al-Bayt

Main article: Imamah (Shi'a doctrine)

A fictional representation of the Sword of Ali, the Zulfiqar, two swords were captured from the temple of the pagan polytheist God Manat during the Raid of Sa'd ibn Zaid al-Ashhali. Muhammad gave them to Ali, saying that one of them was Al-Dhulfiqar, which became the famous sword of Ali and a symbol of the Shia Islam[57]

Most of the early Shia as well as Zaydis differed only marginally from mainstream Sunnis in their views on political leadership, but it is possible in this sect to see a refinement of Shia doctrine. Early Sunnis traditionally held that the political leader must come from the tribe of Muhammadnamely, the Quraysh. The Zaydis

narrowed the political claims of the Ali's supporters, claiming that not just any descendant of Ali would be eligible to lead the Muslim community (ummah) but only those males directly descended from Muhammad through the union of Ali and Fatimah. But during the Abbasid revolts, other Shia, who came to be known as Imamiyyah (followers of the imams), followed the theological school ofJa'far al-Sadiq. They asserted a more exalted religious role for imams and insisted that, at any given time, whether in power or not, a single male descendant of Ali and Fatimah was the divinely appointed imam and the sole authority, in his time, on all matters of faith and law. To those Shia, love of the imams and of their persecuted cause became as important as belief in God's oneness and the mission of Muhammad.[32] Later most of Shia, including Twelver and Ismaili, became Imami. Imamis Shia believe that Imams are the spiritual and political successors to Muhammad.[32] Imams are human individuals who not only rule over the community with justice, but also are able to keep and interpret the divine law and its esoteric meaning. The words and deeds of Muhammad and the imams are a guide and model for the community to follow; as a result, they must be free from error and sin, and must be chosen by divine decree, or nass, through Muhammad.[58][59] According to this view, there is always an Imam of the Age, who is the divinely appointed authority on all matters of faith and law in the Muslim community. Ali was the first imam of this line, the rightful successor to Muhammad, followed by male descendants of Muhammad through his daughter Fatimah.[32]

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

This difference between following either the Ahl al-Bayt (Muhammad's family and descendants) or the Caliph Abu Bakr has shaped Shia and non-Shia views on some of the Quran, the hadith (narrations from Muhammad) and other areas of Islam. For instance, the collection of Hadith venerated by Shia Muslims is centered on narrations by members of the Ahl al-Bayt and their supporters, while some Hadith by narrators not belonging to or supporting the Ahl al-Bayt are not included (those of Abu Hurairah, for example). According to Sunnis, Ali was the fourth successor to Abu Bakr while the Shia maintain that Ali was the first divinely sanctioned "Imam," or successor of Muhammad. The seminal event in Shia history is the martyrdom in 680 CE at the Battle of Karbala of Ali's son Hussein ibn Ali, who led a non-allegiance movement against the defiant caliph (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 and gave them esoteric knowledge called ikmah and that their sufferings were a means of divine grace to their devotees.[32][60][61] Although the Imam was not the recipient of a divine revelation, he had a close relationship with God, through which God guides him, and the imam in turn guides the people. Imamate, or belief in the divine guide is a fundamental belief in the Twelver and Ismaili Shia branches and is based on the concept that God would not leave humanity without access to divine guidance.[62] In Shia Islam, there is a third phrase of the Shahada, Ali-un-waliullah, which depicts the importance of the Imamate.[63] - The fundamental first phrase La- ilaha-ill-al-lah is the foundation stone of Islam, the belief that "there is no god but God". This is the confession of Tawhid. - The second phrase, Mohammad-ur rasul-al-lah, says "Mohammad is God's Rasul, Nabi, the Messenger, Apostle". This is the acceptance of the "Nabuwat", or prophethood, of Muhammad. - According to Shia Islam, Muhammad declared Ali bin Abu Talib as his successor and said that "for whoever I am a Moula of them, Ali is his Moula". Hence, they say the Kalema required further confession of the third phrase Ali-un- wali-ul-lah, meaning "Ali is his (Muhammad's) Wali", its caretaker, stressing the need that for continuation of faith there is a requirement of Wali, the imams which are the real caretakers of Islam. The Shahada includes three Islamic teachings, Tawhid, Nabuwat and Imamate. In this belief, the Nabi, Muhammad and the imams are so linked together that these cannot be viewed separately. One leads to the other and finally to God, "God", the Almighty. In one of the Qibla of Ma'ad al-Mustansir Billah of the Fatimid Caliphate, the Mosque of Ibn Tulun, was engraved his name and the phrasekalematutsahadat (see image above left), giving specific importance to the third phrase Ali un wali ul lah hence to the Imamate.
[edit]Ismah

After Muhammad, Ali is credited as the first young male to accept Islam

Main article: Ismah Ismah is the concept of infallibility or "divinely bestowed freedom from error and sin" in Islam.[64]Muslims believe that Muhammad and other prophets in Islam possessed ismah. Twelver and Ismaili Shia Muslims also attribute the quality to Imams as well as to Fatimah, daughter of Muhammad, in contrast to the Zaidi, who do not attribute 'ismah to the Imams. According to Shia theologians, infallibility is considered a rational necessary precondition for spiritual and religious guidance. They argue that since God has commanded absolute obedience from these figures they must only order that which is right. The state of infallibility is based on the Shia interpretation of the verse of purification.[65][66] Thus they are, the most pure ones, the only immaculate ones preserved from, and immune to, all uncleanness.[67] It does not mean that supernatural powers prevent them from committing a sin, but it is due to the fact that they have an absolute belief in God so that they find themselves in the presence of God.[68] They also have a complete knowledge of God's will. They are in possession of all knowledge 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 in religious matters.[69]
[edit]Intercession

Main article: Tawassul

Tawassul (Arabic: )is an Islamic religious practice in which a Muslim seeks nearness to God. A rough translation would be: "To draw near to what one seeks after and to approach that which one desires." The exact definition and method of tawassul is a matter of some dispute within the Muslim community. Muslims who practice tawassul point to the Quran, Islam's holy book, as the origin of the practice. Many Muslims believe it is a commandment upon them to "draw near" to God.[70] Amongst Sufi and Barelvi Muslims within Sunni Islam, as well as Twelver Shia Muslims, it refers to the act of supplicating to God through a prophet, imam or Sufi saint, whether dead or alive.[71]
[edit]The

Occultation

Main article: The Occultation

This section requires expansion.

The Occultation in Shia Islam refers to a belief that the messianic figure, the Mahdi, is an Imam who has disappeared and will one day return alongside Jesus and fill the world with justice. 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 differ upon which lineage of the Imamate is valid, and therefore which individual has gone into occultation. They believe there are many signs that will indicate the time of his return.
[edit]History

Main article: History of Shi'a Islam

[edit]Family

tree of six Islamic Nabi and Shia Islam

Adem (Adam) - 1

Nuh (Noah) - 2

Ibrahim (Abraham) - 3

Ismail (Ishmael)

Ishaq (Isaac)

Yaqub (Jacob)

Abdul Muttalib

Isa (Jesus) - 5

Musa (Moses) - 4

Abd Allah ibn Abd al Muttalib (died 570 AD)

Abu Talib ibn Abd al-Muttalib (died 620 AD)

Muhammad (died 632 AD) - 6

Fatimah (died 11 AH)

Ali (died 661 AD)

Hasan ibn Ali (died 669AD)

Hussein ibn Ali (died 680AD)

Shia Islam

[edit]Origin

of the Shia

Part of a series on the

Imam of Islam

Ali
Life

Family tree marital life Descendants Succession to Muhammad Birthplace First Fitna Timeline of Ali's life Hadith of the pond of Khumm

Legacy

Nahj al-Balagha Qalam-e-Mowla Zulfiqar Imam Ali Mosque

Perspectives

Ali the Warrior Ali as Caliph The Fourteen Infallibles The Twelve Imams Ali in the Qur'an Sunni Shi'a

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The neutrality of this article is disputed. Please see the discussion on the talk page. Please do not remove this message until the dispute is resolved. (December 2010)

According to Encyclopdia Britannica and others,[72] the Shia are believed to have started as apolitical party and developed into a religious movement, influencing Sunnis and produced a number of important sects. Early in the history of Islam, the Shites were a political faction (Arabic shat Al, party of Al) that supported the power of Al ibn Ab lib (the fourth caliph [khalfah, successor of Muhammad]) and, later, of his descendants.[32]

Hossein Nasr disagrees with this as he writes: Shi'ism was not brought into existence only by the question of the political succession to Muhammad as so many Western works claim (although this question was of course of great importance). The problem of political succession may be said to be the element that crystallized the Shi'ites into a distinct group, and political suppression in later periods, especially the martyrdom of Imam Husayn-upon whom be peace-only accentuated this tendency of the Shi'ites to see themselves as a separate community within the Islamic world. The principal cause of the coming into being of Shi'ism, however, lies in the fact that this possibility existed within the Islamic revelation itself and so had to be realized. Inasmuch as there were exoteric [Zaheri] and esoteric [Bateni] interpretations from the very beginning, from which developed the schools (madh'hab) of the Sharia and Sufism in the Sunni world, there also had to be an interpretation of Islam, which would combine these elements in a single whole. This possibility was realized in Shi'ism, for which the Imam is the person in whom these two aspects of traditional authority are united and in whom the religious life is marked by a sense of tragedy and martyrdom... Hence the question which arose was not so much who should be the successor of Muhammad as what the function and qualifications of such a person would be.[73]
[edit]Early

Disagreement broke out over who would succeed Muhammad as leader of the Muslim community. While the Sunnis followed the companions of Muhammad, the Shia followed Ali. This dispute eventually led to the First Fitna, which was the first major civil war within the Islamic Caliphate. The Fitna began as a series of revolts fought against the first Imam, Ali ibn Abi Talib, caused by the assassination of his political predecessor, Uthman ibn Affan. It lasted for the entirety of Ali's reign, and its end is marked by Muawiyah's assumption of the caliphate (founding theUmayyad dynasty), and the subsequent recorded peace treaty between him and Hasan ibn Ali. The Second Fitna was when the first Umayyad Caliph Muawiya I was succeeded upon his death in 680 by his son, Yazid I. Yazid's first opposition came from supporters of Hussein ibn Ali, who was the grandson of Muhammad and the son of the former Caliph Ali ibn Abi Talib, who had been assassinated. Husayn and many of his closest supporters were killed by Yazid's troops at the Battle of Karbala. This battle is often cited as the definitive break between the Shia and Sunni sects of Islam, and until this day it has been commemorated each year by Shia Muslims on the Day of Ashura.
[edit]Fatimid

rule (9091171)

Main article: Fatimid Caliphate One of the earliest nations where the rulers were Shia (Ismaili) Muslims was the Fatamid Caliphate which controlled much of North Africa, theLevant, parts of Arabia and Mecca and Medina.
[edit]Byid

rule

Main article: Buyid dynasty The founders of the Byid confederation were 'Imad al-Daula and his two younger brothers, Rukn alDawla and Mu'izz al-Daula.
[edit]Safavid

rule (15011736)

Main articles: Safavid dynasty and Safavid conversion of Iran from Sunnism to Shiism A major turning point in Shia history was the Safavid dynasty in Persia.

The ending of the relative mutual tolerance between Sunnis and Shias that existed from the time of the Mongol conquests onwards and the resurgence of antagonism between the two groups.

The beginning of the emergence of an independent body of ulama capable of taking a political stand different from the policies of the state.

The growth in importance of Iranian centers of religious learning and change from Twelver Shiaism being a predominantly Arabphenomenon.[74]

The growth of the Akhbari School which preached that only the Quran, hadith in deriving verdicts, rejected the use of reasoning.

With the fall of the Safavids, the state in Persia including the state system of courts with governmentappointed judges (qadis) became much weaker, This gave the Sharia courts of mujtahids an opportunity to fill in the slack and enabled "the ulama to assert their judicial authority." The Usuli School also increased in strength at this time.[75]
Shia Rule

Extent of Shia rule under the Fatimids

Extent of Shia rule under the Buyids

Extent of Shia rule under the Safavid dynasty

[edit]Akhbaris versus Usulis

The Akhbari movement "crystalized" as a "separate movement" with the writings of Muhammad Amin alAstarabadi (died 1627 AD) It rejected the use of reasoning in deriving verdicts, and believed only the Quran, hadith, (prophetic sayings and recorded opinions of the Imams) and consensus should be used as sources to derive verdicts (fatw). Unlike Usulis, Akhbari did and do not follow marjas who practice ijtihad.[76] It achieved its greatest influence in the late Safavid and early post-Safavid era when it dominated Twelver Shia Islam.[77] However, shortly thereafter Muhammad Baqir Behbahani (died 1792), along with other Usuli mujtahids, crushed the Akhbari movement.[78] and it remains now in the Shia Muslim world only as a small minority. One result of the resolution of this conflict was the rise in importance of the concept of ijtihad and the position of the mujtahid (as opposed to other ulama) in the 18th and early 19th centuries. It was from this time that the division of the Shia world into mujtahid (those who could follow their own independent judgment) and muqallid (those who had to follow the rulings of a mujtahid) took place. According to author Moojan Momen, "up to the middle of the 19th century there were very few mujtahids (three or four) anywhere at any one time," but "several hundred existed by the end of the 19th century."[79]
[edit]Majlisi

"One of the most powerful and influential Shi'i ulama of all time" also preached during this era. Working during the Safavid era, Muhammad Baqir Majlisi, worked diligently to rid Twelver Shiaism of the influence of Sufiism (which had been closely linked to Shiaism) and philosophy, and propagate strict adherence to obedience of Islamic law (sharia).[80] Majlisi promoted specifically Shia rituals such as mourning for Hussein ibn Ali and visitation (ziyarat) of the tombs of the Imams and Imamzadas; and stressed "the concept of the Imams as mediators and intercessors for man with God."[81]
[edit]Community [edit]Demographics

Main article: List of countries by Muslim population

The Shia majority countries are Iran, Iraq, Azerbaijan, and Bahrain; all are coloured in red.

Distribution of Sunni and Shia branches of Islam

It is variously estimated that 1020%[82][83][84][85] of the world's Muslims are Shia, while the remaining larger percentage follow Sunni Islam. ...Shias are about 10-to-15 percent of the entire Muslim world. We don't have accurate statistics because in much of the Middle East it is not convenient to have them, for ruling regimes in particular. But the estimates are that they are about 10-to-15 percent of the Muslim world, which puts them somewhere between 165-to-190 million people....The overwhelming majority of that population lives betweenPakistan and Lebanon. Iran always had been a Shia country, the largest one, with about 60 million population. Pakistan is the second-largest Shia country in the world, with about 30 million population. And, potentially, there are as many Shias in India as there are in Iraq. Vali Nasr, The Shia Revival: How Conflicts within Islam Will Shape the Future October 18, 2006, The Revival of Shia Islam
[86][87]

They may number up to 200 million as of 2009.[83] The Shia majority countries are Iran, Iraq, Azerbaijan and Bahrain.[88] They also constitute 36.3% of entire local population and 38.6% of local Muslim population of Middle East.[89] Shia Muslims constitute over 35% of the population in Lebanon,[90]over 45% of the population in Yemen,[91] 2040% of the population in Kuwait[83][92], over 20% in Turkey,[83][93] 1020% of the population in Pakistan,[83] and 1019% of Afghanistan's population.[94][95] Saudi Arabia hosts a number of distinct Shia communities, including the Twelver Baharna in the Eastern Province, the Nakhawila of Medina, and the Ismaili Sulaymani and Zaidiyyah of Najran. Estimations put the Shiite number of citizen at 2-4 million accounting for roughly 15% of the local population.[96] Significant Shia communities exist on the coastal regions of West Sumatra and Aceh in Indonesia (see Tabuik). The Shia presence is negligible elsewhere in Southeast Asia, where Muslims are predominantly Shafi'i Sunnis.

A significant Shia minority is present in Nigeria, centered around the state of Kano (see Shi'a Islam in Nigeria). East Africa holds several populations of Ismaili Shia, primarily descendants of immigrants from South Asia during the colonial period, such as the Khoja. According to Shia Muslims, one of the lingering problems in estimating Shia population is that unless Shia form a significant minority in a Muslim country, the entire population is often listed as Sunni. The reverse, however, has not held true, which may contribute to imprecise estimates of the size of each sect. For example, the 1926 rise of the House of Saud in Arabia brought official discrimination against Shia.[97]
[edit]List of nations with Shia population

Figures indicated in the first three columns below are based on the October 2009 demographic study by the Pew Research Center report,Mapping the Global Muslim Population.[83][84]
Nations with over 100,000 Shia[83][84]

Country

Shia population

[83][84]

Percent of Muslim population that is Shia[83][84]

Percent of global Shia population[83][84]

Minimum estimate/claim

Maximum estimate/claim

Iran

66,000,000 70,000,000

9095

3740

Pakistan

17,000,000 26,000,000

1015

1015

43,250,000[98] 57,666,666[99][100]

India

16,000,000 24,000,000

1015

914

40,000,000[101] 50,000,000.[102]

Indonesia

5,000,000 6,000,000

2,77

<7,000,000

Iraq

19,000,000 22,000,000

6570

1112

Turkey

7,000,000 11,000,000

1015

46

Yemen

8,000,000 10,000,000

3540

Azerbaijan

5,000,000 7,000,000

6575

34

85% of total population[103]

Nations with over 100,000 Shia[83][84]

Country

Shia population[83][84]

Percent of Muslim population that is Shia[83][84]

Percent of global Shia population[83][84]

Minimum estimate/claim

Maximum estimate/claim

Afghanistan

3,000,000 4,000,000

1015

<2

1519% of total population[94]

Syria

3,000,000 4,000,000

1520

<2

Saudi Arabia

2,000,000 4,000,000

1015

12

Nigeria

<4,000,000

<5

<2

5-10 million[104]

Lebanon

1,000,000 1,600,000[105]

30-35[106][107][108]

<1

Estimated, no official census.[109]

Tanzania

<2,000,000

<10

<1

Oman

700,000 900,000

510

<1

948,750[110]

Kuwait

500,000 700,000

3035

<1

3540% of total population[92]

Germany

400,000 600,000

1015

<1

Bahrain

400,000 500,000

6070

<1

Tajikistan

400,000

<1

United Arab Emirates

300,000 400,000

10

<1

United States

200,000 400,000

1015

<1

United Kingdom

100,000 300,000

1015

<1

Nations with over 100,000 Shia[83][84]

Country

Shia population[83][84]

Percent of Muslim population that is Shia[83][84]

Percent of global Shia population[83][84]

Minimum estimate/claim

Maximum estimate/claim

Bulgaria

100,000

1015

<1

Qatar

100,000

10

<1

[edit]Persecution

Main articles: Persecution of Shia Muslims and Shi'aSunni relations The dispute over the right successor to Muhammad resulted in the formation of two main sects, the Sunni and the Shia. The Sunni, or "followers of the way," followed the caliphate and maintained the premise that any devout Muslim could potentially become the successor to Muhammad if accepted by his peers. The Shia, however, maintain that only the person selected by God and announced by the Prophet could become his successor, thus Ali became the religious authority for the Shia people. Militarily established and holding control over the Umayyad government, many Sunni rulers perceived the Shia as a threat both to their political and religious authority.[111] The Sunni rulers under the Umayyads sought to marginalize the Shia minority and later the Abbasids turned on their Shia allies and further imprisoned, persecuted, and killed them. The persecution of the Shia throughout history by Sunni co-religionists has often been characterized by brutal and genocidal acts. Comprising only about 1015% of the entire Muslim population, to this day, the Shia remain a marginalized community in many Sunni Arab dominant countries without the rights to practice their religion and organize.[112] At various times Shia groups have faced persecution.[113][114][115][116][117][118] In 1514 the Ottoman sultan, Selim I ,ordered the massacre of 40,000 Anatolian Shia.[119] According to Jalal Al-e-Ahmad, "Sultan Selim I carried things so far that he announced that the killing of one Shiite had as much otherworldly reward as killing 70 Christians."[120] In 1801 the Al Saud-Wahhabi armies attacked and sacked Karbala, the Shia shrine in eastern Iraq that commemorates the death of Husayn.[121] In March 2011, the Malaysian government declared the Shia a 'deviant' sect and banned them from promoting their faith to other Muslims, but left them free to practise it themselves.[122]]

[edit]Holidays

Main article: Shia days of remembrance

Shia Muslims in Bahrain hitting their chests during the time of Muharram in remembrance of the hardships Hussein ibn Ali went through.

Both Sunni and Shia, celebrate the following annual holidays:

Eid ul-Fitr which marks the end of fasting during the month of Ramadan Eid 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's Imamate before a multitude of Muslims.
[123]

Eid al-Ghadeer is held on the 18th of Dhu al-Hijjah.

The Mourning of Muharram and the Day of Ashura for Shia commemorates Hussein ibn Ali's martyrdom. Imam Husayn was grandson of Muhammad, who was killed by Yazid ibn Muawiyah, Ashurah is a day of deep mourning which occurs on the 10th of Muharram.

Arba'een commemorates the suffering of the women and children of Hussein ibn Ali's household. After Hussein was killed, 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. Arba'een occurs on the 20th of Safar, 40 days after Ashurah.

Mawlid, Muhammad's birth date. Unlike Sunnis who celebrate 12th of Rabi' alawwal as Muhammad's birthday, Shia Muslims celebrate the 17th of the month, which also coincides with the birth date of the sixth imam, Ja'far al-

Sadiq.[124] After the 1979 Iranian revolution, the week of 12th to 17th was called Shia-Sunni Unity Week.[125]

Fatimah's birthday on 20th of Jumada al-Thani. It's also considered as the "Women and Mothers' day".

Ali's birthday on 13th of Rajab. It's also considered as the "Men and Fathers' day".

Mid-Sha'ban is the birth date of the 12th and final Imam of Twelvers, Muhammad al-Mahdi. It is celebrated by Shia Muslims on the 15th ofSha'aban.

Laylat al-Qadr, anniversary of the night of Quran's revelation. Eid al-Mubahila celebrates a meeting between the Ahl al-Bayt (household of Muhammad) and a Christian deputation from Najran. Al-Mubahila is held on the 24th of Dhu al-Hijjah.

[edit]Holy

Sites

Main article: Holiest sites in Islam (Shia)

Imam Husayn Shrine in Karbala. Two tall minarets of the Al Abbas Mosque are also seen in the picture.

Both Shia and Sunni Muslims share a certain veneration and religious obligations towards certainshrines and holy sites, such as Mecca (Masjid al-Haram), Medina (Al-Masjid al-Nabawi) andJerusalem (Al-Aqsa Mosque). In addition, there are several cities and sites which are highly revered by Shia Muslims. The most significant of these sites are Imam Husayn Shrine and Al Abbas Mosquein Karbala, Imam Ali Mosque and Wadi-usSalaam 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 several other sites in the cities of Qom, Susaand Damascus.

Most of the holy Islamic sites in todays Saudi Arabia have been destroyed by Wahhabis and the Saudi Royal Family, the most notable being the shrines and tombs in the Al-Baqi' cemetery in 1925.[126] In 2006, a bombing resulted in the destruction of the shrine of Al-Askari Mosque.[127]
[edit]Branches

A tree depicting the branching of Shia Islam

The Shia faith throughout its history split over the issue of Imamate. The largest branch are the Twelvers, to which over 85% of Shia belong. The only other surviving branches are the Zaidi and Ismaili. All three groups follow a different line of Imamate. Twelver Shia believe in the lineage of the Twelve Imams. The Twelver Shia faith is predominantly found in Iran (est. 90%), Azerbaijan (est. 65%), Bahrain (est. 70%),[35][36][37] Iraq (est. 60%), Lebanon (est. 24%),[128] Kuwait (est. 33%), Turkey (est. 15%), Albania (est. 10%), Pakistan (est. 1015%) and Afghanistan (est. 15%).[129]
[130]

The Zaidi Shia are predominantly found in Yemen (est. 40%).

The Zaidi dispute the succession of the fifth Twelver Imam, Muhammad al-Baqir, because he did not stage a revolution against the corrupt government, unlike Zayd ibn Ali. They do not believe in a direct lineage, but rather that any descendant of Hasan ibn Ali or Hussein ibn Ali who stages a revolution against a corrupt government is an imam. The Ismaili dispute the succession of the seventhi imam, Musa al-Kadhim, believing his older brotherIsma'il ibn Jafar actually succeeded their father Ja'far al-Sadiq. Ismailis believe that Ja'far al-Sadiq thought his son, Isma'il ibn Jafar "al-Mubrak", would be heir to the Imamate. However, Isma'il predeceased his father. Some of the Shia claimed Isma'il had not died, but rather gone into occultation, but the proto-Isma'il group accepted his death and therefore that his eldest son, Muhammad ibn Ismail, was now Imam. Muhammad remained in contact with this "Mubrakiyyah" group, most of whom resided in Kufah.[131] Ismailis are dominant group inBadakhshan. They form small communities in Afghanistan, Pakistan, Uzbekistan, India, Yemen, China and Saudi Arabia[132] and have several subbranches.
[edit]Twelver

Main articles: Twelver and Criticism of Twelver Shi'ism

[hide]

Part of a series on Shah Islam

Twelvers

The Fourteen Infallibles

Muhammad Fatimah and The Twelve Imams: Ali Hasan Husayn al-Sajjad al-Baqir al-Sadiq al-Kadhim al-Rida al-Taqi al-Naqi al-Askari al-Mahdi

Concepts

Fourteen Infallibles Occultation (Minor Major) Akhbar Usul Ijtihad Taqleed 'Aql Irfan Mahdaviat

Principles

Monotheism Judgement Day Justice Prophethood Imamate

Practices

Prayer Fasting Pilgrimage Charity Taxes Jihad Command Justice Forbid Evil Love the family of Muhammad Dissociate from their Enemies

Holy cities

Mecca Medina Najaf Karbala Mashhad Samarra Kadhimayn

Groups

Usuli Akhbari Shaykhi Nimatullahi Safaviya

Qizilbash Alevism Alawism Bektashi Tabarie

Scholarship

Marja Hawza Ayatollah Alla mah Hojatoleslam Mujtahid List of marjas List of Ayatollahs

Hadith collections

Peak of Eloquence The Psalms of Islam Book of Fundamentals The Book in Scholar's Lieu Civilization of Laws The Certainty Book of Sulaym ibn Qays Oceans of Light Wasael ushShia Reality of Certainty Keys of Paradise

Related topics

Criticism

This box: view talk edit

Twelver Shia or the Ithn'ashariyyah' is the largest branch of Shia Islam, and the term Shia Muslimusually refers to Twelver Shia Muslims only. 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 orJa'fari, originated from the 6th Imams name, Ja'far al-Sadiq, who elaborated the twelver jurisprudence.[133]
[edit]Doctrine

Twelver doctrine is based on five principles.[134] These five priciples known as Usul ad-Din are as follow:[135][136]

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. Last Judgment, God's final assessment of humanity. 4. Prophethood, the institution by which God sends emissaries, or
prophets, to guide mankind.

5. Leadership, A divine institution which succeeded the institution of

Prophethood. Its appointees (imams) are divinely appointed.
[edit]The Twelve Imams

See also: The Twelve Imams and Sunni reports about there being 12 successors to the Prophet The Twelve Imams are the spiritual and political successors to Muhammad for the Twelvers.[32] According to the theology of Twelvers, the successor of Muhammad is an infallible human individual who not only rules over the community with justice, but also is able to keep and interpret the divine law and its esoteric meaning. The words and deeds of Muhammad and the imams are a guide and model for the community to follow; as a result, they must be free from error and sin, and must be chosen by divine decree, or nass, through Muhammad.[59]
[137]

Each Imam was the son of the previous Imam, with the exception of Hussein ibn Ali, who was the brother of

Hasan ibn Ali.[32] The twelfth and final Imam is Muhammad al-Mahdi, who is believed by the Twelvers to be currently alive, and in occultation.[62] List of Twelve Imams
1st Ali 600 - 661 'Al ibn Ab lib , also known as Amru al-Mu'minn

2nd Hasan ibn Ali

625 669

asan ibn 'Al , also known as Al-Hasan al-Mujtaba

3rd

Hussein ibn Ali

626 680

usayn ibn 'Al , also known as Al-Husayn ash-Shaheed

4th

Zayn al-bidn

658 713

'Al ibn usayn , also known as Ali Zayn al-'Abideen

5th

Muhammad al-Baqir

676 743

Muammad ibn 'Al , also known as Muhammad al-Bqir

6th

Ja'far al-Sadiq

703 765

Ja'far ibn Muammad , also known as Ja'far a-diq

7th

Musa al-Kadhim

745 799

Ms ibn Ja'far , also known as Ms al-Kim

8th

Ali ar-Ridha

765 818

'Al ibn Ms , also known as Ali ar-Ria

9th

Muhammad al-Taqi

810 835

Muammad ibn 'Al , also known as Muammad al-Jawad andMuammad at-Taqi

10th Ali al-Hadi

827 868

'Al ibn Muammad , also known as Al al-d and ""Al an-Naq

11th Hasan al-Askari

846 874

asan ibn 'Al , also known as Hasan al Askari

12th Muhammad al-Mahdi 869 In occultation

Muhammad ibn asan , also known as al-Hujjat ibn al-asan, Imam al-Mahd, Imam al-Ar, etc.

[edit]Jurisprudence

Main article: Ja'fari jurisprudence See also: Shi'a clergy The Twelver jurisprudence is called Ja'fari jurisprudence. In this jurisprudence Sunnah is considered to be the oral traditions of Muhammad and their implementation and interpretation by the twleve Imams. There are three schools of Ja'fari jurispudence: Usuli, Akhbari, and Shaykhi. The Usuli school is by far the largest of the three. Twelver groups that do not follow Ja'fari jurisprudence include theAlawi, Alevi, Bektashi, and Qizilbash. In Ja'fari jurisprudence, there are ten ancillary pillars, known as Furu' ad-Din, which are as follow:[138]

1. Prayer 2. Fasting 3. Pilgrimage 4. Alms giving 5. Struggle 6. Directing others towards good 7. Directing others away from evil 8. Alms giving "(One Fifth) (20% tax on yearly earnings after deduction of
house-hold 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 twelve Imams. As the 12th Imam is in occultation, it's the duty of clerics to refer to the Islamic literature such as the Quran and hadith and identify legal decisions within the confines of Islamic law to provide means to deal with current issues from an Islamic perspective. In other words, Twelvers clerics provide Guardianship of the Islamic Jurisprudent, which was defined by Muhammad and his twelve successors. This process is known as Ijtihad and the clerics are known as Marja', meaning reference. The labels Allamah and Ayatollah are in use for Twelvers clerics.
[edit]Ismaili

Main article: Ismailism

Part of a series on Shah Islam

Ismlism

Concepts

The Qur'n The Ginans Reincarnation Panentheism Imm Pir D l-Mulaq Aql Numerology Taqiyya hir Bin

Seven Pillars

Guardianship Prayer Charity Fasting Pilgrimage Struggle

Purity Profession of Faith

History

Shoaib Nabi Shu'ayb Seveners Qarmatians Fatimids Baghdad Manifesto Hafizi Taiyabi Hassan-i Sabbah Alamut Sinan Assassins Pir Sadardin Satpanth Aga Khan Jama'at Khana Huraat-ul-Malika Bszrmny

Early Imams

Ali assan usain as-Sajjad al-Baqir a-diq Isml Muammad Abdullah /Wafi Ahmed / at-Taq Husain/ az-Zak/Rabi al-Mahd al-Q'im al-Manr al-Muizz al-Azz al-kim az-Zhir al-Mustansir Nizr al-Mustal al-Amr al-Qim

Groups and Present leaders

Nizr Aga Khan IV Dawd Burhanuddin Sulaiman Al-Fakhri Abdullah Alav ayyib Ziy'u d-Dn

vde

The Ismaili is a branch of Islam is the second largest part of the Shia community after the Twelvers. They get 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 the belief system as it is known today, with an explicit concentration on the deeper, esoteric meaning (bin) of the faith. With the eventual development of Twelverism into the more literalistic(zahir) oriented Akhbari and later Usuli schools of thought, Shiaism developed in two separate directions: the metaphorical Ismailli group focusing on the mystical path and nature of God and the divine manifestation in the personage of the "Imam of the Time" as the "Face of God", while the more literalistic Twelver group focusing on divine law (shar'ah) and the deeds and sayings (sunnah) of Muhammad and his successors (theAhlu l-Bayt), who as A'immah were guides and a light to God.[139] Though there are several sub-groupings within the Ismailis, the term in today's vernacular generally refers to the Nizari community who are followers of the Aga Khan and the largest group among the Ismailiyyah. Another famous community which falls under the Isma'il's are the Dawoodi Bohra's whose religious leader in Syedna Mohammed Burhanuddin, while there are many other the branches have extremely differing exterior practices, much of the spiritual theology has remained the same since the days of the faith's early Imams. In recent centuries Ismailis have largely been an Indo-Iranian community,[140] but they are found in India, Pakistan, Syria, Palestine, Saudi Arabia,[141] Yemen, China,[142] Jordan, Uzbekistan, Tajikistan, Afghanistan, East Africa and South Africa, and have in recent years emigrated to Europe, Australia, New Zealand, and North America.
[143]

[edit]Ismaili Imams

Main article: List of Ismaili imams After the death of Isma'il ibn Jafar, many Ismaili believed the line of Imamate ended and that one day the messianic Mahdi, whom they believed to be Muhammad ibn 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 hiding and still communicated and taught their followers through a network of dawah "Missionaries". In 909, Ubayd Allah al-Mahdi Billah, a claimant to the Ismaili Imamate, established the Fatimid Caliphate. During this period, three lineages of imams formed. The first branch, known today as the Druze, occurred with the Al-Hakim bi-Amr Allah. Born in 386 AH (985), he ascended as ruler at the age of eleven and was feared for his eccentricity and believed insanity. 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 even forming in his lifetime broke off from mainstream Ismailism and did not acknowledge his successor.

Later to be known as the Druze, they believe al-Hakim to be the incarnation of God and the prophecized Mahdi, who would one day return and bring justice to the world.[144] The faith further split from Ismailism as it developed very unusual doctrines which often classes 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 caliph in any Islamic empires. Upon his passing away his sons, the older Nizar and the younger AlMusta'li fought for political and spiritual control of the dynasty. Nizar was defeated and jailed, but according to Nizari tradition, his son escaped to Alamut where the Iranian Ismaili had accepted his claim.[145] 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 main branch) and the Hafizi, the former claiming 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 ibn Ismail. The latter (Hafizi) claimed that the ruling Fatimid Caliph was the Imam, and they died out with the fall of the Fatimid Empire.
[edit]Pillars

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

Walayah (Guardianship) Shia Shahada (Shia's Profession of Faith adding references to Ali to differ from Islam's standard Shahada as testified by the majority of Muslims)[54]

[edit]Contemporary leadership

Salah (Prayer) Zakt (Charity) Sawm (Fasting) Hajj (Pilgrimage) Jihad (Struggle)

For Nizaris, there has been less of a scholarly institution because of the existence of a present Imam. The Imam of the Age defines the jurisprudence, and may differ with Imams previous to him because of different times and circumstances. For Nizari Ismailis the Imam is His Highness 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 Bohra tradition, before the last Imam, At-Tayyib Abi l-Qasim, went into seclusion, his father, the 20th Imam Al-Amir bi-Ahkami l-Lah had instructed Al-Hurra Al-Malika the Malika (Queen consort) in Yemen to appoint a vicegerent after the seclusion the Unrestricted Missionary, who as the Imam's

vicegerent has full authority to govern the community in all matters both spiritual and temporal while the lineage of Mustaali-Tayyibi Imams remain 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.
[edit]Zaidi

Main article: Zaidiyyah Zaidiyya, Zaidism or Zaydi is a Shia school named after Zayd ibn Ali. Followers of the Zaidi fiqh are called Zaidis (or occasionally Fivers). However, there is also a group called Zaidi Wasts who are Twelvers (see below). Zaidis constitute roughly 4045% of Yemen.[146]
[edit]Doctrine

The Zaydis, Twelvers and Ismailis recognize the same first four Imams, however, the Zaidis recognise 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 after fulfilling certain conditions.[147]Other well known Zaidi Imams in history were Yahya ibn Zayd, Muhammad al-Nafs az-Zakiyah and Ibrahim ibn Abdullah. In matters of Islamic jurisprudence, the Zaydis follow Zayd ibn Ali's teachings which are documented in his book Majmu'l Fiqh (in Arabic: .) Al-Hadi ila'l-Haqq Yahya, founder of the Zaydi state in Yemen, instituted elements of the jurisprudential tradition of the Sunni Muslim jurist Ab anfa, and as a result, Zaydi jurisprudence today continues to somewhat parallel that of the Hanafis.[citation needed] The Zaidi doctrine of Imamah does not presuppose the infallibility of the Imam, nor that the Imams receive divine guidance. Zaidis also do not believe that the Imamate must pass from father to son, but believe it can be held by any Sayyid descended from either Hasan ibn Ali or Hussein ibn Ali (as was the case after the death of Hasan ibn Ali). Historically, Zaidis held that Zayd was the rightful successor of the 4th Imam as 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 corrupt rulers.[citation needed]
[edit]Timeline

The Idrisids (Arabic: )were Arab[148] Zaydi Shia[149][150][151][152][153][154] dynasty in the western Maghreb ruling from 788 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;
[155]

it lasted until the death 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 under Hasanid leaders until 1126 C.E. After which from the 12th-13th centuries, the Zaydis of Deylaman, Gilan and Tabaristan then acknowledge the Zaydi Imams of Yemenor rival Zaydi Imams within Iran.[156]

The Buyids were initially Zaidi[157] as well as the Banu Ukhaidhir rulers of al-Yamama in the 9th and 10th centuries.[158] The leader of the Zaydi community took the title of Caliph. As such, the ruler of Yemen was known as the Caliph, al-Hadi Yahya bin al-Hussain bin al-Qasim ar-RassiRassids (a descendant of Hasan ibn Ali the son of Ali) who, at Sa'dah, in 893-7 CE, founded the Zaydi Imamate and this system continued until the middle of the 20th century, when the revolution of 1962 CE that deposed the Zaydi Imam. The founding Zaidism of Yemen was of theJarudiyya group, however with increasing interaction with Hanafi and Shafi'i rites of Sunni Islam, there was a shift from the Jarudiyya group to the Sulaimaniyya, Tabiriyya, Butriyya or Salihiyya groups.[159] Zaidis form the second dominant religious group in Yemen. Currently, they constitute about 4045% of the population in Yemen. Ja'faris and Isma'ilis are 25%.[160] In Saudi Arabia, it is estimated that there are over 1 million Zaydis (primarily in the western provinces).[citation needed] Currently the most prominent Zaydi movement is Houthis' movement known by the name of Shabab Al Mu'mineen (Believing Youth) who have been the subject of an ongoing campaign against them by the Yemeni Government in which the army has lost 743 men and thousands of innocent civilians have been killed or displaced by government forces causing a grave humanitarian crisis in north Yemen.[161]
[edit]See

also
List of extinct Shi'a sects List of Shia books List of Shi'a Muslim scholars of Islam List of Shi'a Muslims Shia Crescent Nikah mutah Bada' Rafida Hosay Hosay massacre

[edit]Notes

1.

^ a b c d e The New Encyclopdia Britannica, Jacob E. Safra, Chairman of the Board, 15th Edition, Encyclopdia Britannica, Inc., 1998, ISBN 0-85229-6630, Vol 10, p. 738

2. 3.

^ a b "The Term "Shia" in Quran and Hadith". Al-islam.org. Retrieved 2011-05-04. ^ a b "Central Intelligence Agency". Cia.gov. Retrieved 2011-05-04.

4. 5. 6.

^ a b "Encyclopedia - Britannica Online Encyclopedia". Britannica.com. Retrieved 2011-05-04. ^ a b "Major Branches of Religions". Adherents.com. Retrieved 2011-05-04. ^ a b "Esposito, John. "What Everyone Needs to Know about Islam." Oxford University Press, 2002 | ISBN 978-0-19-515713-0. p. 40

7.

^ "From the article on Shii Islam in Oxford Islamic Studies Online". Oxfordislamicstudies.com. Retrieved 2011-05-04.

8.

^ Quran 2:30. "I will create a vicegerent on earth.",Quran 38:26. "O David! We did indeed make thee a vicegerent on earth", Quran 28:68. "Thy Lord does create and choose as He pleases: no choice have they (in the matter)"

9.

^ Sahih al-Bukhari, "...The Prophet Muhammad said to 'Ali, "Will you not be pleased from this that you are to me like Aaron was to Moses?" 5:57:56, Quran 19:53. And, out of Our Mercy, We gave him his brother Aaron, (also) a prophet.

10. ^ Tarikh at-Tabari, vol. 2, pp. 62-63; Tarikh al-Kamil, vol. 2, pp. 40-41; Musnad Ahmad ibn Hanbal,
vol. 1, p. 111; Ibn Abi'l-Hadid, Sharh Nahj al-Balaghah, vol. 13, pp. 210-212, "(Prophet Muhammad said) Verily, he ('Ali) is my brother, the executor of my will and my successor among you. So, listen to him and obey him."

11. ^ Corbin (1993), pp. 4551

[Full citation needed]

12. ^ Quran 2:124. And remember that Abraham was tried by his Lord with certain commands, which
he fulfilled: He said: "I will make thee an Imam to the Nations." He pleaded: "And also (Imams) from my offspring!" He answered: "But My Promise is not within the reach of evil-doers."

13. ^ Quran 32:2324. We did indeed aforetime give the Book to Moses: be not then in doubt of its
reaching (thee): and We made it a guide to the Children of Israel. And We appointed, from among them, leaders, giving guidance under Our command, so long as they persevered with patience and continued to have faith in Our Signs.

14. ^ Quran 2:247. Their Prophet said to them: "Allah hath appointed Talut as king over you." They
said: "How can he exercise authority over us when we are better fitted than he to exercise authority, and he is not even gifted, with wealth in abundance?" He said: "Allah hath Chosen him above you, and hath gifted him abundantly with knowledge and bodily prowess: Allah Granteth His authority to whom He pleaseth. Allah careth for all, and He knoweth all things."

15. ^ "The Complete Idiot's Guide to World Religions," Brandon Toropov, Father Luke Buckles, Alpha;
3rd edition, 2004, ISBN 978-1-59257-222-9, p. 135

16. ^ "Shi'ite Islam" by Allamah Sayyid Muhammad Husayn Tabataba'i (1979), pp. 4144

17. ^ Sunan ibn Majah, Hadith No.118, It was narrated that ibn Umar said: The Messenger of God
(s.w.s) said; "Hasan and Husain will be the leaders of the youth of Paradise,and their father is better than them"

18. ^ Musnad Ahmad Ibn Hanbal, v1, pp 62,82, v3, pp 3,64, v5, p391 19. ^ Sahih al-Tirmidhi, v5, p660, on the authority of Abu Sa'id and Hudhayfa 20. ^ Usool Kafi; Muhammad bin Yaqoob Kulaini; Vol. 1 Tradition 525 21. ^ Baqar Qarshi, 'Hayat al Imam al Hasan bin Ali', Najaf, Matba' al Adaab, 1973, vol.1, p.103 22. ^ Motahhari, Perfect man, Chapter 1 23. ^ How do Sunnis and Shi'as differ theologically? Last updated 2009-08-19, BBC religions 24. ^ Al-Kifayah, by al-Khatib al-Baghdadi, pg. 46, Dar al-Kutub al-'Ilmiyyah, Beirut, Lebanon, 1988,
"Allah and his Prophet declared the Companions to be upright and trustworthy, and, therefore, there is no need to investigate their reliability, however, one must investigate the condition of those after them"

25. ^ Momen, Moojan, Introduction to Shi'i Islam, Yale University Press, 1985, p.174. 26. ^ Islamic Beliefs, Practices, and Cultures retrieved 24 April 2011 27. ^ Esposito, John. "What Everyone Needs to Know about Islam" Oxford University Press,
2002. ISBN 978-0-19-515713-0. p.40

28. ^ Duncan S. Ferguson, (2010), Exploring the Spirituality of the World Religions, p.192 29. ^ Quran 37:83 30. ^ The Term "Shia" in Quran and Hadith 31. ^ "Esposito, John. "What Everyone Needs to Know about Islam" Oxford University Press,
2002. ISBN 978-0-19-515713-0. p.40

32. ^

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2002. ISBN 978-0-19-515713-0. p. 45.

35. ^

a b

Esposito, John. "What Everyone Needs to Know about Islam" Oxford University Press,

2002. ISBN 978-0-19-515713-0. p. 45

36. ^ 37. ^

a b

Religion in Bahrain Challenges For Saudi Arabia Amidst Protests In The Gulf Analysis

a b

38. ^ "Learn to do Shia Prayer - Islamic Prayer - Shia Salat". Revertmuslims.com. Retrieved 2011-0504.

39. ^ "Joining Prayers and Other related Issues". Al-islam.org. Retrieved 2011-05-04. 40. ^ "Druze and Islam". American Druze.com. Retrieved 2010-08-12. 41. ^ "Ijtihad in Islam". AlQazwini.org. Retrieved 2010-08-12. 42. ^ "Shi'ite Islam," by Allamah Sayyid Muhammad Husayn Tabataba'i, translated by Sayyid Husayn
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43. ^ Dakake (2008), pp. 1 and 2 44. ^ In his "Mutanabbi devant le sicle ismalien de l'Islam", in Mm. de l'Inst Franais de Damas,
1935, p.

45. ^ "Comparison of Shias and Sunnis". Religionfacts.com. Retrieved 2011-05-04. 46. ^

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Encyclopdia Britannica, Inc., 1998, ISBN 0-85229-6630, Vol 10, p. tid738

53. ^ "Esposito, John. "What Everyone Needs to Know about Islam" Oxfoy uprd University Press,
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57. ^ Religious trends in pre-Islamic Arabic poetry, By Ghulam Mustafa (Hafiz.), Pg 11, Author writes:
Similarly, swords were also placed on the Idols, as it is related that Harith b. Abi Shamir, the Ghassanid king, had presented his two swords, called Mikhdham and Rasub, to the image of the goddess, Manat....to note that the famous sword of 'Ali, the fourth caliph, called Dhu-al-Fiqar, was one of these two swords

58. ^ Nasr (1979), p.10 59. ^

a b

Momen (1985), p. 174

60. ^ Corbin 1993, pp. 45-51 61. ^ Nasr (1979), p. 15 62. ^

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63. ^ KALMA, Encyclopaedia of Ismailism, by Mumtaz Ali Tajddin. 64. ^ Dabashi, Theology of Discontent, p.463 65. ^ Quran 33:33 66. ^ Momen (1985), p. 155 67. ^ Corbin (1993), pp. 48 and 49 68. ^ Dabashi (2006), p. 463 69. ^ Corbin (1993), p. 48 70. ^ Sunni Hanbali Position from Islam Tomorrow 71. ^ "Tawassul through the awliyah". Islamic.pwp.blueyonder.co.uk. Retrieved 2011-05-04. 72. ^ See:
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73. ^ Nasr, Shi'ite Islam, preface, pp. 9 and 10 74. ^ Momen, Moojan, An Introduction to Shi'i Islam, Yale University Press, 1985, p.123 75. ^ Momen, Moojan, An Introduction to Shi'i Islam, Yale University Press, 1985, p.191, 130 76. ^ Nasr, Vali (2006). The Shia revival : how conflicts within Islam will shape the future. New York:
Norton. p. 69. ISBN 9780393062113

77. ^ Momen, Moojan (1985). An introduction to Shi'i Islam : the history and doctrines of Twelver
Shi'ism. Oxford: G. Ronald. p. 127.ISBN 0853982015

78. ^ Momen, Moojan (1985). An introduction to Shi'i Islam : the history and doctrines of Twelver
Shi'ism. Oxford: G. Ronald. p. 222.ISBN 0853982015

79. ^ Momen, Moojan (1985). An introduction to Shi'i Islam : the history and doctrines of Twelver
Shi'ism. Oxford: G. Ronald. p. 204.ISBN 0853982015

80. ^ Momen, Moojan (1985). An introduction to Shi'i Islam : the history and doctrines of Twelver
Shi'ism. Oxford: G. Ronald. p. 115.ISBN 0853982015

81. ^ Momen, Moojan (1985). An introduction to Shi'i Islam : the history and doctrines of Twelver
Shi'ism. Oxford: G. Ronald. p. 116.ISBN 0853982015

82. ^ "Shite". Encyclopdia Britannica Online. 2010. Retrieved 2010-08-25. 83. ^

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World's Muslim Population".Pew Research Center. October 7, 2009. Retrieved 2010-08-25.

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the Size and Distribution of the World's Muslim Population. Pew Research Center. Retrieved 200910-08.

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88. ^ "Quick guide: Sunnis and Shias". BBC News. 2006-12-11. 89. ^ Atlas of the Middle East (Second ed.). Washington D.C: National Geographic. 2008 (published 15
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90. ^ "New York Times: Religious Distribution in Lebanon". Nytimes.com. 2006-07-19. Retrieved 201105-04.

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August 2008. Retrieved 2010-08-27. "Religion: Virtually the entire population is Muslim. Between 80 and 85 percent of Muslims are Sunni and 15 to 19 percent, Shia."

95. ^ "Afghanistan". Central Intelligence Agency (CIA). The World Factbook on Afghanistan. Retrieved
2010-08-27. "Religions: Sunni Muslim 80%, Shia Muslim 19%, other 1%"

96. ^ al-Qudaihi, Anees (2009-03-24). "Saudi Arabia's Shia press for rights". BBC Arabic Service.
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97. ^ "Discrimination towards Shia in Saudi Arabia". Wsws.org. 2001-10-08. Retrieved 2011-05-04. 98. ^ "CIA - The World Factbook". Cia.gov. Retrieved 2011-05-04. 99. ^ "Violence Against Pakistani Shias Continues Unnoticed | International News". Islamic Insights.
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100.^ Taliban kills Shia school children in Pakistan 101.^ "Shia women too can initiate divorce". The Times of India. November 6, 2006. Retrieved 201006-21.

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103.^ Administrative Department of the President of the Republic of Azerbaijan - Presidential Library Religion

104.^ Nigeria: 'No Settlement With Iran Yet', Paul Ohia, allAfrica - This Day, 16 November 2010 105.^ Hazran, Yusri. The Shiite Community in Lebanon: From Marginalization to Ascendancy,
Brandeis University

106.^ Hassan, Farzana. Prophecy and the Fundamentalist Quest, page 158 107.^ Corstange, Daniel M. Institutions and Ethnic politics in Lebanon and Yemen, page 53 108.^ Dagher, Carole H. Bring Down the Walls: Lebanon's Post-War Challenge, page 70 109.^ Growth of the world's urban and rural population:n1920-2000, Page 81. United Nations. Dept. of
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113.^ (Ya'qubi; vol.lll, pp. 9196, and Tarikh Abul Fida', vol. I, p. 212.) 114.^ The Psychologies in Religion, E. Thomas Dowd and Stevan Lars Nielsen, chapter 14.
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115.^ "Basra handover completed". Inthenews.co.uk. Retrieved 2011-05-04. 116.^ Maddox, Bronwen (2006-12-30). "Hanging will bring only more bloodshed". The
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121.^ "Saudi Arabia The Saud Family and Wahhabi Islam". Library of Congress Country Studies. 122.^ Malaysia bans Shias for promoting their faith 123.^ Paula Sanders (1994), Ritual, politics, and the city in Fatimid Cairo, p.121 124.^ Bernard Trawicky, Ruth Wilhelme Gregory, (2002), Anniversaries and holidays, p.233 125.^ Henner Frtig (2002), Iran's rivalry with Saudi Arabia between the Gulf wars, p.221 126.^ Laurence Lour (2008), Transnational Shia politics: religious and political networks in the Gulf,
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127.^ Karen Dabrowska, Geoff Hann, (2008), Iraq Then and Now: A Guide to the Country and Its
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128.^ Walker, Martin. "The Revenge of the Shia". Wilsoncenter.org. Retrieved 2011-05-04. 129.^ "Religious Minorities in the Muslim World". Iml.jou.ufl.edu. 2005-04-01. Retrieved 2011-05-04. 130.^ "A History of Islam from a Baha'i Perspective". Bahai-library.com. Retrieved 2011-05-04. 131.^ esky. "Ismailism - Wikipedia, the free encyclopedia". En.wikipedia.org. Retrieved 2011-05-04. 132.^ "A" (PDF). Retrieved 2011-05-04. 133.^ Vincent J. Cornell (2007), Voices of Islam: Voices of tradition, p.237

134.^ Shiite doctorine Encyclopedia Iranica Retrieved 2011-07-08 135.^ Joanne Richter, (2006), Iran the Culture, p.7] 136.^ Mulla Bashir Rahim, An Introduction to Islam, by Ahlul Bayt Digital Islamic Library Project 137.^ Nasr (1979), p. 10 138.^ Iran the Culture Joanne Richter (2007), p.7 139.^ "Shaykh Ahmad al-Ahsa'i". Retrieved 2007-04-25. 140.^ Nasr, Vali, The Shia Revival, Norton, (2006), p. 76 141.^ "Congressional Human Rights Caucus Testimony NAJRAN, The Untold Story". Retrieved
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[edit]References

Encyclopaedia Britannica Online. Encyclopaedia Britannica, Inc.. Encyclopdia Iranica. Center for Iranian Studies, Columbia University. ISBN 1-56859-050-4.

Martin, Richard C.. Encyclopaedia of Islam and the Muslim world; vol.1. MacMillan. ISBN 0-02-865604-0.

Corbin, Henry (1993 (original French 1964)). History of Islamic Philosophy, Translated by Liadain Sherrard, Philip Sherrard. London; Kegan Paul International in association with Islamic Publications for The Institute of Ismaili Studies. ISBN 0710304161.

Dakake, Maria Massi (2008). The Charismatic Community: Shi'ite Identity in Early Islam. SUNY Press. ISBN 0791470334.

Holt, P. M.; Bernard Lewis (1977a). Cambridge History of Islam, Vol. 1. Cambridge University Press. ISBN 0521291364.

Lapidus, Ira (2002). A History of Islamic Societies (2nd ed.). Cambridge University Press. ISBN 978-0521779333.

Momen, Moojan (1985). An Introduction to Shi'i Islam: The History and Doctrines of Twelve. Yale University Press. ISBN 0300035314.

Sachedina, Abdulaziz Abdulhussein (1988). The Just Ruler (al-sultn Al-dil) in Shite Islam: The Comprehensive Authority of the Jurist in Imamite Jurisprudence. Oxford University Press US. ISBN 0195119150.

[edit]Further

Tabatabaei, Sayyid Mohammad Hosayn; Seyyed Hossein Nasr (translator) (1979). Shi'ite Islam. Suny press. ISBN 0-87395-272-3.

reading
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 Paul International in association with Islamic Publications for The Institute of Ismaili Studies. ISBN 0710304161.

Halm, Heinz (2004). Shi'ism. Edinburgh University Press. ISBN 0748618880. Halm, Heinz (2007). The Shi'ites: A Short History. Markus Wiener Pub. ISBN 1558764372.

Lalani, Arzina R. (2000). Early Shi'i Thought: The Teachings of Imam Muhammad Al-Baqir. I.B.Tauris. ISBN 1860644341.

Momen, Moojan (1985). An Introduction to Shi'i Islam: The History and Doctrines of Twelver Shi'ism. Yale University Press.ISBN 0300034997.

Shirazi, Sultanu'l-Wa'izin. Peshawar Nights, A Transcript of a Dialogue between Shia and Sunni scholars. Ansariyan Publications.ISBN 9789644383205.

Nasr, Seyyed Hossein; Hamid Dabashi (1989). Expectation of the Millennium: Shiism 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 1585678961.

Wollaston, Arthur N. (2005). The Sunnis and Shias. Kessinger Publishing. ISBN 1425479162.

[edit]External

Moosa, Matti (1988). Extremist Shiites: The Ghulat Sects. Syracuse University Press. ISBN 0815624115.

links

YaHusain.com, Shia Website with informative lectures in English & Urdu Islamic - Shia Website Al-Islam.org, A Digital Islamic Library Shiite Muslim Ashura A Shi'i/Sunni debate The Shia Crescent Rise of Shias in 21st century Patheos Library Shi'a Islam Shia Source Imam 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 the Open Directory Project Institute for Interreligious Dialogue, Tehran al-shia.org Aalulbayt Global Informations Center Majlis Videos
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Shi'a Islam
Shi'a Islam Overview Shi'a Islam Origins Shi'a Islam History Shi'a Islam Beliefs Shi'a Islam Ritual, Worship, Devotion, Symbolism Shi'a Islam Ethics, Morality, Community

Shi'a Islam Quick Facts

Formed Origin Followers Deity Sacred Texts

632 CE Middle East 150,000,000 Allah Qur'an (Nahjul Balagha)

Headquarters
Shi'a Islam

None

Shi'a Islam Overview

Author

Anna Akasoy

Shia Muslims account for approximately 15 percent of the total Muslim population in the world. Shia has the greatest influence in the contemporary world in Iran where nearly 90 percent of Muslims are Shia, but Shia are also the majority in Iraq, Bahrain, and Yemen. The division between the Shia and Sunni is rooted in disputes over the proper succession of leadership after the death of the Prophet Mohammed in 632 C.E. The Shia maintain that the rightful successor of the Prophet was his son-in-law Ali, and that leadership of and authority in the community was then passed to a council of twelve scholars (called the ulema, or Imams), the last of whom, Imam Madhi, mysteriously disappeared but will reappear to lead the Shia to victory in the future. The Imam is regarded by Shia Muslims to be both a political leader and a special kind of being, one who is without sin and whose doctrinal positions (and pronouncements) are infallible. Although Shia and Sunni Muslims agree on many doctrinal and ritual matters, the Shia hold past Imams and saints in particularly high regard. The most important of these figures are memorialized by often elaborate tombs, which have become important pilgrimage places and objects of devotion. Shia put particular emphasis on the death of Ali; he was assassinated in 661, in Najaf, Iraq, which has become an important place of pilgrimage for Shia Muslims. Another very significant figure is Husayn, who was murdered in Karbala (Iraq) in 680; Shia commemorate this event each year on Ashura, a day of mourning recognized throughout the Shia world, and, particularly, by pilgrims to Karbala.

Shi'a Islam Origins

Shi'a Islam Beginnings

The origins of Shiism lie in the disagreement about the succession of Muhammad in the 7th century, when the 'Party of Ali' supported the prophet's son-in-law. The First Civil War (656-661 C.E.) cemented the divisions within the young Muslim community. Shi'a Islam Influences

Early Shiism reflects, like all of Islam, the political and religious culture of late antiquity. Its more distinctive features may be attributed to its southern Arabian and non-Arab supporters in Kufa and their traditions of charismatic leadership. Shi'a Islam Founders

Ali and his son Husayn, who was killed by the Umayyads in Karbala, are the most prominent historical figures in Shiite salvation history. Shi'a Islam Scriptures

In addition to the Quran, Shiites consult traditions of the prophet as transmitted by their own authorities. Shiite approaches to the Islamic scripture, the Quran, differ from Sunnis in two respects: the integrity of the preserved text and exegetical methods, with a strong esoteric tendency characterizing Shiite interpretations. Shi'a Islam Historical Perspectives

Shiism developed over several centuries, but few, if any, sources remain that give an accurate impression of the earliest days. Later developments reflect often negotiated narratives. Furthermore, Shiite-majority Iran has often been incorrectly used as a paradigm for all of Shiism.

Shi'a Islam History

Shi'a Islam Early Developments

In the aftermath of Husayn's defeat in Karbala, several rebellions with Shiite associations took place in Iraq against the Umayyads. In 750, the Abbasid revolution ended Umayyad rule, but the Shiite demands for an Alid on the throne were not met. Shi'a Islam Schisms, Sects

Internal disagreements among Shiites developed mostly in the 9th and 10th centuries and concern the line of succession, the nature of the Hidden Imam, and activist or quietist attitudes regarding political life.

Shi'a Islam Exploration, Conquest, Empire (incl. violence, persecution)

The most significant change in the development of Shiism in the early modern period took place when the Safavids, initially a Sunni Sufi order, converted to Shiism, conquered Iran, and forced the population to Shiism. Under the Safavids, the scholars gained more and more power, a development that culminated in the Islamic Revolution of 1979. Shi'a Islam Missions, Spread, Changes, Regional Adaptations

Shiite learning and public religiosity flourished from the 10th to the 11th century, when two Shiite dynasties in particular ruled over large parts of the Islamic world: the Buyids over Iran and Iraq and the Ismaili Fatimids over North Africa and Egypt. Shi'a Islam Modern Age

Shiites in the modern world experience very different living conditions. Sectarian identities are often crucial for political allegiances.

Shi'a Islam Beliefs

Shi'a Islam Sacred Narratives

Shiite sacred narratives often concern the family of Muhammad, most notably Ali, Husayn, and Fatima. Another set of stories concerns the Imams, who were eventually considered infallible, and the return of the Twelfth Imam, known as the Mahdi. Shi'a Islam Ultimate Reality and Divine Beings

Shiites share many beliefs regarding God with the Sunnis, but also believe in the Imams as entities in between God and mankind. The Neoplatonic trend is particularly pronounced in intellectual Ismailism. Shi'a Islam

Shiite theologians discussed the nature of God and its implications for human nature (such as the problem of free will) along similar lines as rationalist Sunni theologians. A common prominent tendency of Shiite and Sufi thought are esoteric and holistic views of humankind as part of the created world. Shi'a Islam Suffering and the Problem of Evil

Suffering and martyrdom are important elements of Shiite thought and religious culture. They form a crucial part in Shiite salvation history and serve as a spiritual perspective and moral ideal. Shi'a Islam Afterlife and Salvation

Shiite Islam has an elaborate apocalyptic vision with the Mahdi as the key protagonist. After the Resurrection, people will be judged according to their deeds and rewarded or punished in paradise or hell. Unlike Sunnis, Shiites acknowledge the possibility of intercession through the Imams.

Shi'a Islam Ritual, Worship, Devotion, Symbolism

Shi'a Islam Sacred Time

In addition to the common Muslim events connected with the pilgrimage and fasting in Ramadan, Shiites commemorate Husayn's martyrdom and other events in early Islamic history such as Muhammad's appointment of Ali as his successor at Ghadir Khumm. Shi'a Islam Sacred Space

Apart from mosques, the most important sacred spaces for Shiites are the shrines of the Imams located mostly in Iran and Iraq, which believers visit during pilgrimages. They have received patronage from rulers and often become important centers of learning. Shi'a Islam Rites and Ceremonies

The most distinctive Shiite rituals are the Muharram passion plays (taziyah), during which Shiites remember the martyrdom of Husayn. The elaborate theatrical forms of these ceremonies developed in Qajar Iran. Shi'a Islam Worship and Devotion in Daily Life

Important forms of worship and devotion in daily life include following the regulations of Islamic law and the examples of the Imams. Shi'a Islam Symbolism

In addition to the symbols used during the Muharram rituals, Shiites display symbols in everyday contexts that allude to the members of the house of the Prophet.

Shi'a Islam Ethics, Morality, Community

Shi'a Islam Leadership/Clergy

While Shiite religious scholars have been quietists for centuries, the Islamic Revolution in Iran put these scholars in the position of great authority. This was the culmination of a longer development, in which scholars gradually assumed the prerogatives of the Hidden Imam. Shi'a Islam Community Organization and Structure

Shiites are part of the same community as Sunnis, but the relationship remains controversial. Important institutions within the Shiite community include the scholars, guilds, and, in the modern world, political parties and militias. Shi'a Islam Principles of Moral Thought and Action

Shiites find guidance in the Quran, in law, and in the sacred narratives around the family of the prophet and the Imams. The branches within Shiism have held different views regarding the need for political action in different historical epochs. Shi'a Islam Vision for Society

While all Shiites tend to consider current conditions as unjust and expect the restoration of justice from the Mahdi, they differ regarding their own duty and possibilities to improve the here and now. Shi'a Islam Gender and Sexuality

The protagonists of Shiite sacred narratives are often used to promote ideals of gender behavior. These differ according to historical period and geographical region. Shiite law differs from Sunni law by allowing temporary marriage for the sake of pleasure.
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