Shia Islam
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Shia Islam (Shī‘a Arabic: شيعة; šīʿa is collective; Shī‘i, šīʿi, is singular), is the second largest denomination of Islam, after Sunni Islam. Shi'a Muslims, though a minority in the Muslim world, constitute the majority in Iraq, Iran, Lebanon, Azerbaidjan and Bahrain.
Shias adhere to the teachings of Islamic prophet Muhammad, but unlike Sunnis, they follow the religious guidance of his family (the Ahl al-Bayt) or his descendants known as Shi'a Imams, whom they consider the keepers and instructors of Qur'an and Sunnah.[1] Unlike Sunnis, Shias believe Ali ibn Abi Talib (Muhammad's cousin and husband of Fatimah) was the true successor to Muhammad who was appointed by God and his prophet and thus reject the legitimacy of the first three caliphs of Islamic history.[2]
Shia is also more than a school of Islamic thought. There are various Shia theologies, systems of jurisprudence, philosophies and mysticisms. Shia embodies a completely independent system of religious and political authority and religious interpretation. Thus it makes a minority in the Muslim history that has made a considerable contribution to Islamic civilization. Shia identity emerged in the first Islamic century, Shia theology and Fiqh were formulated in the second century[3] and the first Shia governments and societies were established by the end of the third century. There are an estimated 130 to 190 million Shi'ites, 10-15% of the world's Muslims.[4]
Shia Islam is divided into theological branches. The largest and best known is the Twelvers (اثنا عشرية iṯnāʿašariyya) which forms a majority of the population in Iran, Iraq, Azerbaijan and Bahrain, as well as a plurality in Lebanon. Other branches include the Ismaili and Zaidiyyah.[5] Many groups, including the Alawi sect, deify Imam Ali, which is considered heresy among mainstream Shias.[6].
Despite Shi'a Muslims being a minority in the Muslim world, most scholars and polymaths of the Islamic Golden Age were Shi'a Muslims, including Avicenna, Geber, al-Farabi, al-Biruni, Alhacen and Al Tusi.
Etymology
"Shia" is the short form of the historic phrase šīʿat ʿAlī (شيعة علي), meaning "the followers of Ali" or "the faction of Ali". Both Shia and Sunni sources trace the term to the years preceding the death of Muhammad; see Shia etymology.
Overview
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Shia Muslims believe that the descendants from Muhammad through his daughter Fatimah Zahra and his son-in-law Ali (the Imams) were the best source of knowledge about the Qur'an and Islam, the most trusted carriers and protectors of Muhammad's Sunnah (traditions), and the most worthy of emulation.
In particular, Shia Muslims recognize the succession of Ali (Muhammad's cousin, son-in-law, the first man to accept Islam — second only to Muhammad's wife Khadija — the male head of the Ahl al-Bayt or "people of the [Prophet's] house") and the father of Muhammad's only bloodline as opposed to that of the caliphate recognized by Sunni Muslims. Shia Muslims believe that Ali was appointed successor by Muhammad's direct order on many occasions, and that he is therefore the rightful leader of the Muslim faith.
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 Qur'an, 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 Huraira, for example). Ali was the third successor to Abu Bakr and, for the Shia, the first divinely sanctioned "imam," or male descendant of Muhammad. The seminal event in Shia history is the martyrdom in 680 CE of Ali's son Hussein, who led an non-allegiance movement against the defiant caliph (71 of Hussein's followers were killed as well). For the Shia, Hussein came to symbolize resistance to tyranny.
Regardless of the dispute about the Caliphate, the Shia recognize the religious authority of the Shia Imams, also called Khalifa Ilahi.
There are two interpretations about the emergence of Shia. One of them emphasizes on the political struggle about succession of Muhammad which happened after death of Muhammad and especially during the First Fitna.[7] The other one emphasizes on different interpretation of Islam which led to different understanding about the role of caliphs and ulamas. Hossein Nasr has quoted:
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 (madhhab) 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.[8]
Demographics
By some estimates, approximately 10-15% of the world's Muslims are Shi'a. There are an estimated 130 to 190 million Shi'a Muslims[4] (including Twelvers, Ismailis, Zaidis) throughout the world, with the largest representation in Iran, Pakistan, India, Iraq, Azerbaijan, and Afghanistan.[9]
A large portion of the world's Shi'a live in the Middle East. The Shi'a Muslims[10] are a majority in Azerbaijan (approx. 85%), Iraq (approx. 65%), Bahrain (approx. 80%) and Iran, where 90% of the population are Shi'a Muslims. [1]. In Lebanon, the Shi'a form a plurality, and they remain as significant minorities in Syria (at 17%), India (at 10% of the Muslim population), Pakistan (at 20-35%) by including Ismailis and Sufis, Afghanistan (at 18%), Turkey (20%) and Yemen (45%). The smaller Persian Gulf states of Qatar, Kuwait (at 36%) and the United Arab Emirates (at 16%) also have significant Shi'a minorities, as does the (Eastern Province ~33%) of Saudi Arabia.
Significant Shi'a communities exist on the coastal regions of West Sumatra and Aceh in Indonesia (see Tabuik). The Shi'a presence is negligible elsewhere in Southeast Asia, where Muslims are predominantly Shafi'i Sunnis, though there are almost a million Shi'a Muslims in Indonesia, mainly converts.
A significant syncretic Shia minority is present in Nigeria, centered around the state of Kano (see Shia 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 the Shia, one of the lingering problems in estimating the Shia population is that unless the 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 [11]. Some Shia claim that they endure much bigotry and other indignities from Wahabi authorities daily and that Shia pilgrims from other countries are often singled out for harassment (see Status of religious freedom in Saudi Arabia); in Saudi Arabia they are called akkaf (عكف) which means rejecters (رافضه).
Doctrines
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Part of a series on the Islamic creed:  |
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| Five Pillars of Islam | |
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Shahādah - Profession of faith |
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| Sunni Six articles of belief | |
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Tawhīd - Oneness |
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| Shi'a Twelver Principles of the Religion (Usul al-Din) |
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Tawhīd - Oneness |
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| Shi'a Twelver Practices of the Religion (Furu al-Din) |
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Salah - Prayer |
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| Shi'a Ismaili 7 pillars | |
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Walayah - Guardianship |
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Kharijite Sixth Pillar of Islam. |
Main doctrines
The Twelver Shia believe in the five pillars of Islam, as do Sunnis, but categorize them differently. Shia beliefs include the following:
Theology of Shi'a (Usūl al-Dīn)
Five basic elements of Islam according to Twelver Shi'a beliefs are:
- Tawhīd (Oneness): The Oneness of God
- Adalah (Justice): The Justice of God
- Nubuwwah (Prophethood): God has appointed perfect and infallible prophets and messengers to teach mankind the religion (that is, a perfect system of how to live in "peace" or "submission to God"). Prophets are Messengers which are appointed by Allah to bring the message of God to people and spread that message while the Imam (leader) is appointed by Allah to protect that message since ordinary people will fail to do so. Also, as Muhammad was the last messenger of God which means the message he brought was the last and final message to the people from Allah, none is supposed to bring a message from Allah after Muhammed, therefore, if people were left with the message alone, the true message could not survive long and would have undergone changes. Imams were therefore appointed to take care of the message and prevent people from going astray after the last prophet.
- Imamah (Leadership): God has appointed specific leaders to lead and guide mankind — a prophet appoints a custodian of the religion before his demise. Shia believe in Twelve Imams, eleven of whom were killed, but they believe their twelfth Imam is still alive. Their history says that he disappeared after performing rituals of the eleventh Imam's (his father's) death. He is still under 'ghaybat' or 'occultation' and will appear on the face of the earth to raise the truth and bring an end to tyranny and oppression
- Qiyamah (The Day of Judgment): After the annihilation of this world, God will raise mankind for Judgement.
Practices of the Religion (Furū al-Dīn)
- Salat (Prayer) – Performing the five daily prayers.
- Sawm (Fast) – fasting during the Islamic holy lunar month of Ramadhan (Able to eat while the sun is hidden)
- Hajj (Pilgrimage) – performing the pilgrimage to Mecca (once in a lifetime)
- Zakat (Poor-rate) – paying the poor-tax (2.5% of your wealth every year should go to the poor)
- Khums (One-fifth of savings) – paying tax to the Imam (سهم امام)
- Jihad (Struggle) – struggling to please the Almighty. The greater, or internal Jihad is the struggle against the evil within one's soul in every aspect of life. The lesser, or external, Jihad is the struggle against the evil of one's environment in every aspect of life. This is not to be mistaken with the common modern misconception that this means "Holy War". Writing the truth (jihad bil qalam) and speaking truth in front of an oppressor are also forms of Jihad.
- Amr-Bil-Ma'rūf – commanding what is good
- Nahi-Anil-Munkar – forbidding what is evil
- Tawalla – loving the Ahlul Bayt and their followers
- Tabarra – dissociating oneself from the enemies of the Ahlul Bayt
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Governance
Traditionally Twelver Shia Muslims consider Ali ibn Abi Talib and the other 11 imams not only religious guides but political leaders, based on a crucial hadith where the Prophet Muhammad passes on his power to command Muslims to Ali. Since the last Imam, Muhammad al-Mahdi, went into "occultation" in 939 AD and is not expected back until end times, this left Shia without religiously sanctioned governance.
The first Twelver Shia regime, the Safavid dynasty in Iran, propagated the Twelver faith, made Shia law the law of the land, and patronized Shia scholarship. For this, Shia ulama "crafted a new theory of government" which held that while "not truly legitimate", the Safavid monarchy would be "blessed as the most desirable form of government during the period of waiting" for the 12th Imam.[12]
In general, Shia jurists adhere to one of three approaches towards the state: either full participation in government, i.e. attempting to influence policies by becoming active in politics, or passive cooperation with it, i.e. minimal participation, or else most commonly, mere toleration of it, i.e. remaining aloof from it. [13]
This changed with Iranian Revolution where the Ayatollah Khomeini and his supporters established a new theory of governance for the Islamic Republic of Iran. It's based on Khomeini's theory of guardianship of the Islamic jurist as rule of the Islamic jurist, and jurists as "legatees" of the Prophet Muhammad.
While not all Shia accept this theory, it is uniquely Shia and the basis of the constitution of Iran, the leading Shia Muslim country, where the Supreme Leader must be an Islamic jurist.
Twelve Imams
- See also: Twelve Imams
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The Twelve Imams are the spiritual and political successors to Muhammad, the Prophet of Islam, in the Twelver or Ithna Ashariya branch of Shia Islam.[14] 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 Prophet and Imams' words and deeds 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 the Prophet.[15][16]
It is believed in Shi'asm that Aql, a divine wisdom, was the source of the souls of the Prophets and Imams and gave them esoteric knowledge, called Hikmah, and that their sufferings were a means of divine grace to their devotees.[17][18][14] Although the Imam was not the recipient of a divine revelation, but has close relationship with God, through which God guides him, and the imam in turn guides the people. Because God would not leave the world without some sort of divine guidance for humanity.[19]
According to Twelvers, 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, and in the Twelvers' view, the rightful successor to the Prophet of Islam, followed by male descendants of Muhammad through his daughter Fatimah Zahra. Each Imam was the son of the previous Imam, with the exception of Husayn ibn Ali, who was the brother of Hasan ibn Ali.[14] The twelfth and final Imam is Muhammad al-Mahdi, who is believed by the Twelvers to be currently alive, and in hiding.[19]
- Ali ibn Abu Talib (600–661), also known as Ali, Amir al-Mo'mineen (commander of the faithful), also known as Shah-e Mardan Ali (King of men)
- Hasan ibn Ali (625–669), also known as Hasan al Mujtaba
- Husayn ibn Ali (626–680), also known as Husayn al Shaheed, also known as Sah Hüseyin
- Ali ibn Husayn (658–713), also known as Ali Zainul Abideen
- Muhammad ibn Ali (676–743), also known as Muhammad al Baqir
- Jafar ibn Muhammad (703–765), also known as Jafar as Sadiq
- Musa ibn Jafar (745–799), also known as Musa al Kazim
- Ali ibn Musa (765–818), also known as Ali ar Ridha
- Muhammad ibn Ali (810–835), also known as Muhammad al Jawad (Muhammad at Taqi), also known as Taki
- Ali ibn Muhamad (827–868), also known as Ali al-Hadi, also known as Naki
- Hasan ibn Ali (846–874), also known as Hasan al Askari
- Muhammad ibn Hasan (868–?), also known as Hojjat ibn al Hasan, also known as Mahdi
There are a few groups of Ismaili Shia, which include Nizari Ismailis, Dawoodi Bohras, Alavi Bohras, and the Seveners. Nizaris are small in numbers, though they are the biggest non-Twelver Shia group. They accept Jafar as Sadiq's eldest son Ismail as the next Imam. Seveners do not recognize any further of the Twelvers' Imams beyond Jafar. The only major non-Twelver and non-Ismaili group are Zaidis.
Status of a Shia Imam
The Ahlul Bayt are viewed as the perfect example for mankind, and like the prophets, should be emulated in acts and deeds. The Shia believe that the Imams of Ahlul Bayt carry the divinely appointed responsibility of protecting Islam and enacting the example of the pure Sunnah of Muhammad. The Imams of Ahlul Bayt have guided Muslims throughout history, in many cases under the most horrible circumstances and under the most severe forms of discrimination due to the cruel policies of the reigning governments of the time. They are seen as incorruptible and infallible role models for Muslims that have shown the way of goodness and prosperity in this world and the next in the best way until their martyrdom or occultation.
Jurisprudence
Ja'fari jurisprudence or Ja'fari Fiqh is the name of the jurisprudence of the Shia Twelvers Muslims, derived from the name of Ja'far al-Sadiq, the 6th Shia Imam.
The Ja'ffari Shia consider Sunnah to be the oral traditions of Muhammad and their implementation and interpretation by the Imams who were all scholars and descendants of Muhammad through his daughter Fatima and her husband, the first Imam, Ali.
Role of religious scholars
Shia Muslims believe that the study of Islamic literature is a continual process, and is necessary for identifying all of God's laws. Sunni Muslims also believe that they can interpret the Qur'an and hadith with the same authority as their predecessors - that the door to ijtihad was never closed. However, the opinion of the 1st and 2nd century (7th and 8th century Gregorian calendar) scholars Hanbali, Hanafi, Maliki, and Shafii are given greater weight.
Differences of Shia and Sunni doctrines and traditions
- Further information: Sunni-Shia relations#Differences in beliefs and practices
Because Islamic law and theology is based partly on hadith (traditions or customs of Mohammad) the Shia rejection of some Sunni hadith and Sunni rejection of some Shia hadith means that the versions understandings of Islam emerge.
Infallibility
- See also: The Fourteen Infallibles
Unlike (most) Sunni, Shia believe that the Prophet Muhammad and the 12 Imams are immaculate from sin. [20]
Esoteric interpretation
Unlike many Sunni, Shia believe that faith has an outer meaning, Zahir, accessible to all through study of commentaries tafsir, and an inner or esoteric meaning, batin, accessible only through ta'wil [21] Ta'wil can only done by the Prophet and Imams[22]
Hadith
For example, while both Shia and Sunni pray five times each day, some of the prayer times differ. Shia perform ritual prayers (Salah) back to back, sometimes worshipping two times consecutively, as in (1+2+2) - Asr with Dhuhr, and Isha'a with Maghrib, respectively. Shia do not perform non-obligatory prayers in congregation, like Tar'raweeh, which Sunnis pray during Ramadaan.
Mut'ah
Another issue of difference between the sects is that of Nikah Mut‘ah or "temporary marriage". While the Sunni claim that Mut`ah is forbidden, Shia accept it because it is found in a number of Shia traditions that the practice is permitted. There are Sahih Shia traditions which maintain that mut'ah is forbidden, but these are dismissed as they contradict other narrations on mut'ah which were deemed more acceptable.[23] Many Shia discourage the practice of Mut'ah, but maintain that it is permissible.
Mohr
Another difference is that some Shia use soil (turbah) or clay tablets (mohr) during their prayers.
Religious calendar
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Sunni and Twelver Shia, celebrate the following annual holidays:
- Eid ul-Fitr (عيد الفطر), which marks the end of fasting during the month of Ramadan and falls on the first day of Shawwal.
- Eid ul-Adha, which marks the end of the Hajj or pilgrimage to Makkah, starts on the 10th day of Dhul Hijja.
The following holidays are observed by Twelver Shia only, unless otherwise noted:
- The Remembrance of Muharram and Ashurah (عاشوراء) for Shia commemorates Imam Husayn ibn Ali's martyrdom. Imam Husayn was grandson of Muhammad, who was killed by Yazid ibn Muawiyah, the Sunnis' 6th Khalif. Mustaali Ismaili also mourn this day. Ashurah is a day of deep mourning which occurs on the 10th of Muharram. Sunnis also celebrate Ashurah, but give it a different meaning (see Ashurah). On January 19, 2008, 2 million Iraqi Shia pilgrims marched through Karbala city, Iraq to celebrate Ashura. 20,000 Iraqi troops and police guarded the event amid tensions due to clashes between between Iraqi troops and the cult which left 263 people dead (in Basra and Nasiriya).[24]
- Arba'een commemorates the suffering of the women and children of Imam Husayn's household. After Husayn 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.
- Milad al-Nabi, Muhammad's birth date, is celebrated by both Sunni and Shia on the 17th of Rabi al-Awwal, which coincides with the birth date of the sixth imam, Ja'far al-Sadiq.[citation needed]
- Mid-Sha'ban is the birth date of the 12th and final imam, Muhammad al-Mahdi. It is celebrated by Twelvers on the 15th of Shaban. Many Shia fast on this day to show gratitude.
- Eid al-Ghadeer celebrates Ghadir Khum, the occasion when Muhammad announced Ali's imamate before a multitude of Muslims. Eid al-Ghadeer is held on the 18th of Dhil-Hijjah.
- Al-Mubahila celebrates a meeting between the household of Muhammad and a Christian deputation from Najran. Al-Mubahila is held on the 24th of Dhil-Hijjah.
Important Shia shrines and holy sites
Both Shia and Sunni Muslims share a certain veneration and religious obligations towards certain shrines and holy sites, such as Mecca (Masjid al-Haram), Medina (Al-Masjid al-Nabawi), and Jerusalem (Al-Aqsa Mosque). For a list of some of the holiest uniquely Shia shrines see Shia holy sites.
Sunni persecutions of Shi'a
At various times many Shi'a groups have faced persecution.[25][26][27][28][29][30]
While the dominant strand in modern Sunni dogma regards Shiism as a valid madhhab, following Al Azhar, some Sunnis both now and in the past have regarded it as beyond the pale, and have attacked its adherents. In modern times, notable examples include the bombing campaigns by the Sunni Sipah-e-Sahaba, a small extremist group, against Shia mosques in Pakistan, the persecution of Hazara under the Taliban, and the bloody attacks linked with Abu Musab al-Zarqawi and his followers against Shia in Iraq.
History of Shia-Sunni relations
The Shia believe that the split between the Shia and Sunni began with Muhammad's death, when Abu Bakr was accepted as the successor to Muhammed by the majority of Muslims, then Umar and Uthman. They believe that the successorship was given to Ali at Ghadir Khum (a hadith accepted by Shi’a scholars)[citation needed], and that the testimony that can be traced back to reliable sources is to be trusted, while traditions that cannot be fully verified are suspect.
Shia and Sunni historians record that many Shia have been persecuted, intimidated, and killed, through what Shia consider a coup d'état against Ali's caliphate.[citation needed] Many prominent Salafi Sunni scholars are known to have openly considered the Shia as "kufar" (disbelievers). Imam Ash-Shafi'i, one of the most prominent early scholars of his time said in regards to the Shia "I have not seen among the heretics a people more famous for falsehood than the Raafidite Shi’ites."[31] Such statements stem mainly from differences in beliefs regarding Ali, Umar, and other companions, and in the Shia's use of various concepts, such as Muta.
The renowned al-Azhar university of theology in Egypt, originally founded by the Shia during the reign of the Fatimid caliphate in 988[32], considers Shia philosophy to be an indivisible part of the body of Islamic jurisprudence. Today, both Sunni and Shia students graduate from the Al-Azhar university which also teaches regarding both doctrines and uses certain Shia material in its courses. (See List of Shia books). On July 6, 1959, Shaikh Mahmood Shaltoot -the head of the al-Azhar Theological school- announced the al-Azhar Shia Fatwa
- Islam does not require a Muslim to follow a particular Madh'hab (school of thought). Rather, we say: every Muslim has the right to follow one of the schools of thought which has been correctly narrated and its verdicts have been compiled in its books. And, everyone who is following such Madhahib [schools of thought] can transfer to another school, and there shall be no crime on him for doing so.
- The Ja'fari school of thought, which is also known as "al-Shia al-Imamiyyah al-Ithna Ashariyyah" (i.e., The Twelver Imami Shi'ites) is a school of thought that is religiously correct to follow in worship as are other Sunni schools of thought.
Sheikh Yusuf Al-Qaradawi has made differing statements on the matter, and seems to have changed his stance on Shi'aism as he acquired more knowledge on the topic:
"Let it be known to all that the Shi`ah are Muslims who believe in the Oneness of Allah and the Prophethood of Muhammad (peace and blessings be upon him). Yes, there is no doubt that the Shi`ah have their beliefs and dogmas which we condemn as heresy but this doesn’t make them non-Muslims." (August 17, 2006)[33]
"He pointed out that he travelled to Iran around 8 years ago and met with former Iranian President Mohammad Khatami and was received enthusiastically. And he told the Shia scholars there that if there is to be a true discussion and unity amongst us it is necessary for a number of things to be fully stopped, such as your saying that the Quran in our hands is altered and that the Mushaf Faatemah is an addition to this Quran, and the constant insults upon the Sahaabah, May Allah be pleased with them . And it is beyond imagination that I would say Abu Bakr, Radhia Allahu Anhu, and you say, La'anahu Allah, this is totally unacceptable. Also to stop consistently talking about Ali's higher right to Khilaphah, for all of them have died and the matter is finished, and that Umar bin Abdul Aziz was asked on the past conflict between Ali and Muawiyah and the blood in this conflict, he said that Allah has cleansed our hands from this blood so why should we soil our tongues with it." (September 3, 2006)[34]
Similar fatwas (promoting the acceptance of Shi'as into mainstream Islam) have not been issued by some Sunni scholars or universities. A number of contemporary Sunni scholars such as Shaykh Dr Khaalid ibn ‘Ali al-Mushayqih (who released a fatwa regarding praying with the Shia) maintain that Shia are not considered as Muslims, unless they deny certain beliefs found in a number of Shia hadith books like al-kafi that are accepted by the majority of twelver Shia:
The Shia and Sunnis differ in their view of Aisha (one of the wives of the Muhammad). The Shia have a dim view of her character whereas the Sunnis consider her an exemplary woman. The differences stem primarily from the Shia claim of dishonourable behaviour with Muhammad and her taking a position opposed to the position of the fourth Caliph Ali regarding how to handle the prosecution of the assassinators of the third Caliph Uthman. For more details, please refer to Sunni and Shia views of Aisha.
Notable Shia Muslims
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This section does not cite any references or sources. (September 2007) Please help improve this section by adding citations to reliable sources. Unverifiable material may be challenged and removed. |
Scholars
- See also: List of Shia Islamic scholars
Contemporary scholars
Iraq
- Ali al-Sistani
- Bashir Hussain Najafi
- Sayed Muhsin al-Hakim (late)
- Abul-Qassim Khoei (late)
- Muhammad Baqir al-Sadr (late)
Iran
- Grand Ayatollah Mohammad Shirazi (late)
- Sadiq Hussaini Shirazi
- Waheed Khorasani
- Ali Khamenei
- Taqi Bahjat
- Naser Makarem Shirazi
- Hossein Noori Hamedani
- Lotfollah Safi Golpaygani
- Ruhollah Khomeini (late)
- Sheikh Mirza Jawad Tabrizi (late)
Lebanon
Pakistan
India
- Maulana Syed Mazharar-ul-Abbas Rizvi Najafi, Bangalore India, Vakil of Ayathullah Seestani
- Maulana Kalbe Abid(late)
- Maulana Kalbe Sadiq
- Maulana Kalbe Jawaad
- Maulana Athar
- Shaikh Ahmad Mohammadi,, president Islamia school of KARGIL j&k
See also
- Persecution of Shia Muslims
- Islam
- Demographics of Islam
- Shia Crescent
- List of Shia books
- List of Marjas
- List of Ayatollahs
- Shia clergy
- Alevis
- Ismaili
- Succession to Muhammad
- Shia-Sunni relations
- Usuli
Notes
- ^ Corbin (1993), pp. 45 - 51
- ^ Tabatabae (1979), pp. 41-44
- ^ Dakake (2008), pp.1 and 2
- ^ a b pewforum.org
- ^ Tabatabae (1979), p. 76
- ^ Syria’s Alawis and Shi‘ism
- ^ See:
- Lapidus p. 47
- Holt p. 72
- ^ Nasr, Shi'ite Islam, preface , p. 9 and 10
- ^ http://seattlepi.nwsource.com/national/40241_islamsects.shtml Independent News source mentioning Sunni-Shia demographic statistics]Sunni-Shia demographic statistics
- ^ The Gulf 2000 Project SIPA Columbia University
- ^ Discrimination towards Shia in Saudi Arabia
- ^ Nasr, Vali, The Shia Revival, Norton, (2006), p.74-75
- ^ Momen, An Introduction to Shi'i Islam, (1985), p.193
- ^ a b c "Shi'ite". Encyclopedia Britannica Online. (2007). Retrieved on 2007-11-06.
- ^ Nasr (1979), p.10
- ^ Momen (1985), p.174
- ^ Nasr (1979), p.15
- ^ Corbin (1993), pp.45-51
- ^ a b Gleave, Robert "Imamate". Encyclopaedia of Islam and the Muslim world; vol.1. MacMillan. ISBN 0028656040.
- ^ Nasr, Vali, The Shia Revival, Norton, 2006, p.38
- ^ Nasr, Vali, The Shia Revival, Norton, 2006, p.52
- ^ Nasr, Vali, The Shia Revival, Norton, 2006, p.52
- ^ hadith number 511 The Shia sheikh Tusi gives the explanation that although this hadith is Sahih, it was narrated by Ali under taqiyah and therefore the contradiction between this hadith and those Shia narrations permitting mut'ah can be overlooked.
- ^ BBC NEWS, Iraqi Shia pilgrims mark holy day
- ^ (Ya'qubi; vol.lll, pp.91-96, and Tarikh Abul Fida', vol. I, p.212.)
- ^ http://books.google.com/books?hl=en&lr=&id=PcKBtc8bymoC&oi=fnd&pg=PA237&dq=shia+persecution&ots=Cpp7WVSE_U&sig=ZVP6c1ibBP6xL-ZtzCIXJ-hajrs
- ^ Basra handover completed
- ^ Hanging will bring only more bloodshed | Bronwen Maddox: World Briefing - Times Online
- ^ Al-Ahram Weekly | REGION | Shi'ism or schism
- ^ The Shia, Ted Thornton, NMH, Northfield Mount Hermon
- ^ Ibn Taymeeyah, Minhaaj as-Sunnah an-Nabawiyyah, 1/39
- ^ History of the Middle East Database
- ^ Shi`ites & Sunnis: Time for Unity - IslamonLine.net - Ask The Scholar
- ^ Qaradawi: Shias have penetrated Egypt and Hassan Nasrallah is an extremist (i.e. ghalli) Shia
References
- Encyclopaedia Britannica Online. Encyclopaedia Britannica, Inc..
- Encyclopædia Iranica. Center for Iranian Studies, Columbia University. ISBN 1568590504.
- Martin, Richard C. Encyclopaedia of Islam and the Muslim world; vol.1. MacMillan. ISBN 0028656040.
- 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, Cambridge University Press. ISBN 978-0521779333.
- Momen, Moojan (1985). TAn Introduction to Shi`i Islam: The History and Doctrines of Twelve. Yale University Press. ISBN 0300035314.
- Sachedina, Abdulaziz Abdulhussein (1988). The Just Ruler (al-sultān Al-ʻādil) in Shīʻite Islam: The Comprehensive Authority of the Jurist in Imamite Jurisprudence. Oxford University Press US. ISBN 0195119150.
- Tabatabae, Sayyid Mohammad Hosayn; Seyyed Hossein Nasr (translator) (1979). Shi'ite Islam. Suny press. ISBN 0-87395-272-3.
Further reading
- 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.
- Moosa, Matti (1988). Extremist Shiites: The Ghulat Sects. Syracuse University Press. ISBN 0815624115.
- Nasr, Seyyed Hossein; Hamid Dabashi (1989). Expectation of the Millennium: Shiʻism in History. SUNY Press. ISBN 088706843X.
- 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.
External links
- Shi'ite an article in Encyclopedia Britannica online
- Shi'ite Doctorine by MOHAMMAD ALI AMIR-MOEZZI an article in Encyclopedia Iranica
- Ask Shia
- ALShiatalk Discussion Forums
- Ahlul Bayt Digital Islamic Library Project
- Aalulbayt Global Information Center
- Imam Al-Khoei Foundation
- Shia Search Website
- Rafed Network For Cultural Development
- SHIACODE.COM -Shia Islamic Guide
- Online Community Portal For Sunni -Shia
- Shia YouTube
- List of Shia websites
- IslamTutor
- Institute for Interreligious Dialogue, Tehran
- Imam Ali commemorative website
- Who are the Shia? by Paul Sullivan, History News Network
- Sunni-Shia agreements and similarities
- Imamia Mission: Bury
- Islamic Insights -- News, lifestyle, and spirituality online
- Jageer-e-AliAkbar Networks
