Shia Islam

Imam Ali Mosque in Najaf, Iraq, where Ali the first Shī‘ah Imam is buried.

Part of a series on Shī‘ah Islam
Beliefs & Practices
Succession of Ali Imamate of the Family Mourning of Muharram Light of Aql · Ismah Intercession · Clergy The Occultation
History
History of Shia Islam The verse of purification Mubahala · Two things Ghadir Khumm Fatimah's house First Fitna · Second Fitna The Battle of Karbala Persecution
Views
The Qur'an · Sahaba Mu'awiya I Abu Bakr · Umar
Ahl al-Kisa
Ahl al-Kisa Muhammad Ali · Fatimah Hasan · Hussain
The Four Companions
The Four Companions Salman al-Farsi Miqdad ibn Aswad Abu Dharr al-Ghifari Ammar ibn Yasir
Holy Days
Eid ul-Fitr · Eid al-Adha Eid al-Ghadeer Ashura · Arba'een Mawlid · Al-Mubahila
Branches
Twelver · Ismāʿīlī · Zaidi
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Shia Islam (Arabic: شيعة‎ Shī‘ah, sometimes Shi'a or Shi'ite), is the second largest denomination of Islam, after Sunni Islam. Shī‘ah Muslims, though a minority in the Muslim world, constitute the majority of the populations in Iran, Azerbaijan, Bahrain and Iraq, as well as a plurality in Lebanon and Kuwait.

Shi'a Muslims attribute themselves to the Qur'an and teachings of the final Prophet of Islam, Muhammad, and in contrast to other Muslims, believe that his family, the Ahl al-Bayt (the People of the House), including his descendants known as Imams, have special spiritual and political rule over the community^[1] and believe that Ali ibn Abi Talib, Muhammad's cousin and son-in-law, was the first of these Imams and was the rightful successor to Muhammad, and thus reject the legitimacy of the first three Rashidun caliphs.^[2]

The Shi'a Islamic faith is vast and inclusive of many different groups. There are various Shi'a theological beliefs, schools of jurisprudence, philosophical beliefs, and spiritual movements. Shi'a Islam embodies a completely independent system of religious interpretation and political authority in the Muslim world. The Shi'a identity emerged soon after the death of 'Umar Ibnil-Khattab, the second Calif, and Shi'a theology was formulated in the second century^[3] and the first Shi'a governments and societies were established by the end of the third century (After Hijra).

Shi'a Islam is divided into three branches. The largest and best known are the Twelver (اثنا عشرية iṯnāʿašariyya), named after their adherence to the Twelve Imams. They form a majority of the population in Iran, Azerbaijan, Bahrain and Iraq. The term Shi'a often refers to Twelver Shi'a only. Other smaller branches include the Ismaili and Zaidi, who dispute the Twelver lineage of Imams and beliefs.^[4]

Etymology

Main article: Shia etymology

Shī‘ah, collectively, or Shī‘ī, singularly, means 'follower', 'associate' or 'faction'. It has been used in the Qur'an in singular or plural forms with both positive^{[Qur'an 37:83]} and negative^{[Qur'an 54:51]} connotations.

"Shia" is the short form of the historic phrase šīʿatu ʿAlī (شيعة علي), meaning "the followers of Ali" or "the faction of Ali".

Demographics

Main article: Demographics of Islam

Map showing distribution of Shi'a and Sunni Muslims in Africa, Asia and Europe.

As stated above, an estimate of approximately 10-15% of the world's Muslims are Shi'a, which corresponds to about 130-190 million Shi'a Muslims worldwide.^[5] Shi'a Muslims, though a minority in the Muslim world, constitute the majority of the populations in Iran, Azerbaijan, Bahrain and Iraq.

Shi'a Muslims also constitute over 30% of the population in Lebanon,^[6] over 45% of the population in Yemen,^[7] over 35% of the population in Kuwait,^[8] 20-25% of the population (primarily Alevi) in Turkey,^[9] 20% (primarily Bektashi) of the population in Albania,^[10] 20% of the population in Pakistan and 18% of population in Afghanistan. They also make up at least 15% of the Muslim populations in India, the UAE, Syria, Saudi Arabia and Serbia/Montenegro & Kosovo.

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.

A significant syncretic Shi'a 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 Shi'a Muslim, one of the lingering problems in estimating Shi'a population is that unless Shi'a 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 Shi'a.^[11]

Branches

The Shi'a faith throughout its history split over the issue of imamate, with each branch supporting different imams. The largest branch are the Twelvers, which over 85% of Shi'a belong to. The only other surviving branches are the Zaidi and Ismaili. All three groups follow a different line of Imamate.

Twelver Shi'a believe in the lineage of the Twelve Imams. The Twelver Shi'a faith is predominantly found in Iran (est. 90%) , Azerbaijan (est. 85%), Bahrain (est. 75%), Iraq (est. 65%), Yemen (est. 45%), Lebanon (est. 35%) ^[12], Kuwait (est. 35%), Turkey (est. 25%), Albania (est. 20%), Pakistan (est. 20%) and Afghanistan (est. 20%).^[13][14].

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 Zaid ibn Ali. They do not believe in a normal lineage, but rather that any descendant of Hasan ibn Ali or Husayn ibn Ali who stages a revolution against a corrupt government is an imam. The Zaidi are mainly found in Yemen.

The Ismaili dispute the succession of the seventh Twelver Imam, Musa al-Kadhim, believing his older brother Isma'il ibn Jafar actually succeeded their father Ja'far al-Sadiq, and did not predecease him like Twelver Shi'a believe. Ismaili form small communities in Afghanistan, Pakistan, Uzbekistan, India, Yemen, China and Saudi Arabia^[15] and have several subbranches.

Twelver

Main article: Twelvers

Twelver Shi'asm (اثنا عشرية Ithnāˤashariyyah) is the largest denomination within the Shi'a branch of Islam. An adherent of Twelver Shi'ism is most commonly referred to as a Twelver, which is derived from their belief in twelve divinely ordained leaders, or Imams.

The Twelve Imams

See also: Twelve Imams

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.^[16]

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.^[17][18] Each Imam was the son of the previous Imam, with the exception of Husayn ibn Ali, who was the brother of Hasan ibn Ali.^[16] The twelfth and final Imam is Muhammad al-Mahdi, who is believed by the Twelvers to be currently alive, and in hiding.^[19]

1. 'Ali ibnu Abi Talib (600–661), also known as Ali, Amir-ul-Mu'mineen (commander of the faithful), also known as Shah-e Mardan Ali (King of men)
2. Al-Hasan ibn Ali (625–669), also known as Al-Hasan al-Mujtaba
3. Al-Husayn ibn Ali (626–680), also known as Al-Husayn ash-Shaheed
4. 'Ali ibnul-Husayn (658–713), also known as Ali Zayn-ul-'Abideen
5. Muhammad ibnu Ali (676–743), also known as Muhammad al-Baqir
6. Jafar ibn Muhammad (703–765), also known as Ja'far as-Sadiq
7. Musa ibnu Jafar (745–799), also known as Musa al-Kadhim
8. 'Ali ibnu Musa (765–818), also known as Ali ar-Ridha
9. Muhammad ibnu 'Ali (810–835), also known as Muhammad al Jawad (Muhammad at Taqi), also known as Taki
10. Ali ibnu Muhamad (827–868), also known as Ali al-Hadi, also known as Naki
11. Al-Hasan ibnu Ali (846–874), also known as Hasan al Askari
12. Muhammad ibnul-Hasan (868–?), also known as Al-Hujjat ibnu Al-Hasan, also known as Mahdi

Principles of the Religion (Usūl al-Dīn)

Five basic elements of Islam according to Twelver Shi'a beliefs are:

• Tawhīd (Oneness): The Oneness of God
• 'Adaalah (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.
• Imaamah (Leadership): God has appointed specific leaders to lead and guide mankind — a prophet appoints a custodian of the religion before his demise. Shi'a Muslims 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
• Qiyaamah (The Day of Judgment): After the annihilation of this world, God will raise mankind for Judgement.

Practices of the Religion (Furū al-Dīn)

Main article: Practices of the Religion

According to Twelver doctrine, what is referred to as pillars by Sunni Islam are called the practices or secondary principles. There are three additional practices. The first is jihad, which is also important to the Sunni, but not considered a pillar. The second is Commanding what is just (Arabic: امر بالمعروف‎), which calls for every Muslim to live a virtuous life and to encourage others to do the same. The third is Forbidding what is evil (Arabic: النهي عن المنكر‎), which tells Muslims to refrain from vice and from evil actions and to encourage others to do the same.^[20][21][22] Twelvers have five Principles of the Religion which relates to Aqidah.^[23]

1. Salah (Prayer) – Performing the five daily prayers.
2. Sawm (Fast) – fasting during the Islamic holy lunar month of Ramadhan (Able to eat while the sun is hidden)
3. Hajj (Pilgrimage) – performing the pilgrimage to Mecca (once in a lifetime)
4. Zakah (Poor-rate) – paying the poor-tax (2.5% of your wealth every year should go to the poor)
5. Khums (One-fifth of savings) – paying tax to the Imam (سهم امام) and poor/deserving saadat (descendents of Ahlul Bayt) - Saham-e-Saadat
6. 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 bi l-qalam) and speaking truth in front of an oppressor are also forms of Jihad.
7. Commanding what is just
8. Forbidding what is evil
9. Tawallá – loving the Ahlu l-Bayt and their followers
10. Tabarrā' – dissociating oneself from the enemies of the Ahlu l-Bayt

Ja'fari jurispudence

Main article: Ja'fari jurisprudence

Ja'fari jurisprudence or Ja'fari Fiqh is the name of the jurisprudence of the Twelver Muslims, derived from the name of Ja'far al-Sadiq, the 6th Shia Imam.

The Ja'fari 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. 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 the Alawi, Alevi, Bektashi, and Ahl-e Haqq.

Role of religious scholars

Main article: The Shia clergy

Twelver Shi'a 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 are given greater weight.

Guardianship of the Jurisprudence

Main article: Hokumat-e Islami : Velayat-e faqih (book by Khomeini)

Traditionally Twelver Shi'a 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 Shi'a without religiously sanctioned governance. In contrast, the Ismaili Imams did successfully gain political power with the shortly lived Fatimid Empire. After the fall of the Fatimid Empire Ismaili Shi'asm started to lean towards secular thought.

The first Shia regime, the Safavid dynasty in Iran, propagated the Twelver faith, made Twelver law the law of the land, and patronized Twelver scholarship. For this, Twelver 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 awaiting" for the twelfth imam.^[24]

In general, the Shi'a 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.^[25] Historically, Zaidi and Ismaili Shi'a imams functioned as both religious and political leaders, but later after the fall of the Fatimid Empire the Ismaili imamate became a secular institution. In general, Twelver Shi'a historically remained secular.

This changed with Iranian Revolution where the Twelver 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 Twelver Shi'a accept this theory, it is uniquely Twelver and the basis of the constitution of Iran, the largest Shi'a Muslim country, where the Supreme Leader must be an Islamic jurist.

Ismaili

Main article: Ismaili

The Ismā‘īlī (Arabic: الإسماعيليون‎ al-Ismāʿīliyyūn; Urdu: إسماعیلی Ismāʿīlī, Persian: إسماعیلیان Esmāʿiliyān) branch of Islam is the second largest part of the Shī‘ah community after the Twelvers. The Ismā‘īlī get their name from their acceptance of Ismā‘īl ibn Ja‘far as the divinely-appointed spiritual successor (Imām) to Ja‘far aṣ-Ṣādiq, wherein they differ from the Twelvers, who accept Mūsà al-Kāzim, younger brother of Ismā‘īl, as the true Imām. The Ismā‘īlī and the Twelvers both accept the same initial A'immah from the descendants of Muhammad through his daughter Fāṭimah az-Zahra and therefore share much of their early history.

After the death or Occultation of Imām Muḥammad ibn Ismā‘īl 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 (bāṭin) of the faith. With the eventual development of Twelverism into the more literalistic (zahir) oriented Akhbari and later Uṣūlī schools of thought, Shī‘ism developed in two separate directions: the metaphorical Ismā‘īlī 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 (sharī‘ah) and the deeds and sayings (sunnah) of Muḥammad and his successors (the Ahlu l-Bayt), who as A'immah were guides and a light to God.^[26]

Though there are several sub-groupings within the Ismā‘īlīs, the term in today's vernacular generally refers to the Nizārī community who are followers of the Aga Khan and the largest group among the Ismā‘īliyyah. While many of the branches have extremely differing exterior practices, much of the spiritual theology has remained the same since the days of the faith's early Imāms. In recent centuries Ismā‘īlīs have largely been an Indo-Iranian community,^[27] but they are found in India, Pakistan, Syria, Palestine, Saudi Arabia,^[28] Yemen, China,^[29] Jordan, Uzbekistan, Tajikistan, Afghanistan, East Africa and South Africa, and have in recent years emigrated to Europe, Australia, New Zealand, and North America.^[30]

Ismā‘īlī Imāms

Main article: List of Ismaili Imams

After the death of Ismā‘īlī ibn Ja‘far, many Ismā‘īlī believed the line of Imāmate ended and that one day the messianic Mahdi, whom they believed to be Muḥammad ibn Ismā‘īl, would return and establish an age of justice. One group included the violent Qarmatians, who had a stronghold in Bahrain. In contrast, some Ismā‘īlīs believed the Imāmate did continue, and that the Imāms were in hiding and still communicated and taught their followers through a network of dā‘īs "Missionaries".

In 909, ‘Ubaydallāh al-Mahdi bil-Lāh, a claimant to the Ismā‘īlī Imāmate, established the Fatimid Empire, a political power where Ismā‘īlī Imāms would rule for centuries. Egypt became the center of an empire that included at its peak North Africa, Sicily, Palestine, Syria, the Red Sea coast of Africa, Yemen and the Hejaz. Under the Fatimids, Egypt flourished and developed an extensive trade network in both the Mediterranean and the Indian Ocean, which eventually determined the economic course of Egypt during the High Middle Ages.

During this period, three lineages of Imāms formed. The first branch, known today as the Druze, occurred with the Imām al-Hākim bi-Amrallāh. 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 Ismā‘īlism and refused to acknowledge his successor. Later to be known as the Druze, they believe al-Hākim to be the incarnation of God and the prophecized Mahdi, who would one day return and bring justice to the world.^[31] The faith further split from Ismā‘īlism as it developed very unique doctrines which often classes it separately from both Ismā‘īliyyah 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 Nizār and the younger al-Musta‘lī fought for political and spiritual control of the dynasty. Nizār was defeated and jailed, but according to Nizāri tradition, his son to escaped to Alamut where the Iranian Ismā‘īlī had accepted his claim.^[32]

The Musta‘lī line split again between the Ṭayyibī and the Ḥāfizī, the former claiming that the 21st Imām and son of al-Amīr went into Occultation and appointed a Dā‘ī al-Muṭlaq to guide the community, in a similar manner as the Ismā‘īlī had lived after the death of Muḥammad ibn Ismā‘īl. The latter claimed that the ruling Fatimid Caliph was the Imām, and they died out with the fall of the Fatimid Empire.

The Pillars of the Ismā‘īlī

Main article: Seven Pillars of Islam (Ismaili)

The Ismā‘īlī Seven Pillars of Islam, including the Nizārī, Druze and Bohra (Musta‘lī) have three doctrines that are not included in the Five Pillars of Islam: Walayah, Taharah and Jihad. This would raise the total to eight, but the Bohra do not include shahādah, lowering it to seven. The shahādah is a prominent part of other Ismā‘īlī traditions, with the added inclusion of ‘Aliyun Amīru l-Mu'minīn Walī Allāh Arabic: علي ولي الله‎ "‘Alī, the Master of the Believers, is the walī of God", at the end of the standard shahādah as recited by the rest of the Muslim Ummah.^[33]

• Walayah “Guardianship” denotes love and devotion to God, the prophets, the imām and the du‘āt "missionaries". In Ismāˤīlī doctrine, God is the true desire of every soul, and he manifests himself in the forms of prophets and imāms; the appointed Missionaries lead believers to the right path. The Druze refer to this pillar as Taslīm "Submission".
• Taharah “Purity”: The Druze
• Shahādah "Profession of Faith": The Bohra do not list this as a Pillar and hence have only seven pillars.^[33] the Druze do not add the typical Ismā‘īlī phrase to the basic profession of faith.
• Salah "Prayer": Unlike Sunni and Twelver muslims, Nizari Ismāˤīliyya reason that it is up to the current imām to designate the style and form of prayer, and for this reason the current Nizari practices resemble dua and pray them three times a day. These three times have been related with the three times that have been mentioned in the Qur'ān: sunrise, before sunset, and after sunset. In contrast, the Mustaˤlī maintain five prayers and their style is generally closely related to that of the Twelvers. The Druze believe that the meaning of prayer is sidqu l-lisān "speaking Truth (to/about God)" and do not believe in five daily prayers. They do sometimes attend prayers, which is the practice of the "uninitiated" (juhhāl) and historically was also done for reasons of taqiyya.
• Zakah "Charity": with the exception of the Druze, all Ismā‘īlī madhāhab have practices resembling that of Sunni and Twelver Muslims with the addition of the characteristic Shī‘ah khums: payment of 1/8^th of one's unspent money at the end of the year to the Imām. In addition to khums, Ismā‘īlīs pay 12.5% of their monthly gross income to the imām, which goes to the central accounts and then spent on welfare of the humankind like education and health projects. One of the major examples of these projects is the Aga Khan Development Network, that is one of the biggest welfare networks of the world. Thus, Ismā‘īlīs believe that as Muḥammad was designated to take zakāt from believers in the past, it is now the duty to pay the Imām or his representative. The Druze practice Ḥifzu l-Ikhwān "Protection of One's Brothers" instead of paying a fee, a culturally complex practice of interdependence.
• Sawm “Fasting”: Nizāri and Musta‘lī believe in both a metaphorical and literal meaning of fasting. The literal meaning is that one must fast as an obligation, such as during Ramaḍān, and the metaphorical meaning being that one is in attainment of the Divine Truth and must strive to avoid worldy activities which may detract from this goal. In particular, Ismā‘īlīs believe the real and esoteric meaning of fasting is avoiding devilish acts and doing the good deeds. Not eating during the month of Ramaḍdaān has been considered as a metaphorical implementation of fasting and is not compulsory. The Druze emphasise the esoteric meaning, which they call tark ‘ibādat al-awthān "deserting idol-worship": that which detracts from communion with God is an idol (wathan).
• Hajj “Pilgrimage”: For Ismā‘īlīs, this means visiting the Imām or his representative and that this is the greatest and most spiritual of all pilgrimages. The Bohra maintain also the practice of going to Mecca. The Druze interpret this completely metaphorically as "fleeing from devils and oppressors" and rarely go to Mecca.^[34]
• Jihad "Struggle": The definition of jihad is controversial as it has two meanings: "the Greater Struggle" and the "The Lesser Struggle", the latter of which means a confrontation with the enemies of the faith. The Nizārī are pacifist and interpret "adversaries" of the faith as personal and social vices (i.e. wrath, intolerance, etc.) and those individuals who harm the peace of the faith and avoid provocation and use force only as a final resort only in self-defense. It is unclear what the Bohra believe. The Druze have a long history of military and political engagement, but refer to this pillar solely as Rīda "Contentment" - the war to fight that which removes you from the ease of the Divine Presence, a meaning similar to that of the Nizārī. In addition, the ˤUqqāl "Wise Ones", the religious cadre of the Druze, are pacifists.

Contemporary leadership

For Nizārīs, there has been less of a scholarly institution because of the existence of a present Imām. The Imām of the Age defines the jurisprudence, and may differ with Imāms previous to him because of different times and circumstances.

However, divine leadership has continued in the Bohra branch through the institution of the "Unrestricted Missionary". According to Bohra tradition, before the last Imām, Ṭayyib Abi l-Qāṣim, went into seclusion, his father, the 20th Imām Mansur al-Amir Bi-Ahkamillah had instructed Queen Al-Hurra Al-Malika in Yemen to appoint a vicegerent after the seclusion - the Unrestricted Missionary, who as the Imām's vicegerent has full authority to govern the community in all matters both spiritual and temporal while he is in the Occultation. The three branches of the Musta‘lī, the Alavi Bohra, Sulaimani Bohra and Dawoodi Bohra, differ on who the current Unrestricted Missionary is.

Zaidi

Main article: Zaidi

The Zaidi are a branch of Shi'a Islam named after the Imām Zayd ibn ˤAlī. Followers of the Zaidi fiqh are called Zaidis (or occasionally, Fivers by Sunnis). However, there is also a group called the Zaidi Wasītīs who are Twelvers (see below).

Since the earliest form of Zaidism was of the Jarudiyya group,^[35] many of the first Zaidi states, like those of the Alavids, Buyids, Ukhaidhirids and Rassids, were inclined to the Jarudiyya group.

The first Zaidi state was established in Daylaman and Tabaristan (northern Iran) in 864 C.E. by the Alavids;^[36] 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 (north-western Iran) and survived under Hasanid leaders until 1126 C.E. After which from the 12th-13th centuries, the Zaidis of Daylaman, Gilan and Tabaristan then acknowledge the Zaidi Imams of Yemen or rival Zaidi Imams within Iran.^[37]

The Buyids were reported to have been Zaidi, as well as the Ukhaidhirite rulers of al-Yamama in the 9th and 10th centuries.^[38]

The leader of the Zaidi 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-Rassi (a descendant of Imam al-Hasan) who, at Sa'da, in 893-7 C.E., founded the Zaidi Imamate and this system continued until the middle of the 20th century, until the revolution of 1962 C.E. that deposed the Zaidi Imam. The founding Zaidism of Yemen was of the Jarudiyya group, however with the increasing interaction with Hanafi and Shafi'i Sunni Islam, there was a shift from the Jarudiyya group to the Sulaimaniyya, Tabiriyya, Butriyya or Salihiyya groups.^[39]

Zaidis form the dominant religious group in Yemen. Currently, they constitute about 40-45% of the population in Yemen. Ja'faris and Isma'ilis are 2-5%.^[40][41] In Saudi Arabia, it is estimated that there are over 1 million Zaidis (primarily in the western provinces).

Currently the most prominent Zaidi movement is Husayn al-Huthi's Shabab al-Mu'mineen, 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. Shia Population of the Middle East^[42]

Exaggerators

Main article: Ghulat

Ghali or Exaggerator is the adjectival form of Ghuluww means Exaggeration, a technical term mainstream Muslims use to describe the beliefs of minority Muslim groups who ascribe divine characteristics to a member of Muhammad's family, especially Ali) or the early companions of the Prophet such as Salman al-Farisi. The assumption is that the groups thus described have gone too far and have come to associate them with God (shirk). Some groups are commonly alleged to be Exaggerator:

• Alawites (an-Nusayriyyah)
• Alevis
• Druzes
• Qizilbash
• Ahl-e Haqq
• Bektashi

Most of these groups have some similarity with Shias such as belief that Ali is the rightful succor of Muhammad. In addition, most of them have accepted the twelve Imams, but attribute some dietetic attribution to them. Thus most of the twelvers have negative view towards them and recognize them as heretics. Nowadays, they live in Iran, Iraq, Afghanistan, Turkey and Syria.

Sunni & Shi'a relations

Main article: Historical Shi'a-Sunni relations

The Shi'a 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. The Shi'a believe that the successorship was given to Ali at Ghadir Khum (a hadith accepted by Shi’a and Sunni scholars),^[43] 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.

Shi'a and Sunni historians record that many Shi'a have been persecuted, intimidated, and killed, through what Shi'a consider a coup d'état against Ali's caliphate. Many prominent Salafi scholars are known to have openly considered the Shia as "kufar" (disbelievers). Today Shi'a claim that they endure much bigotry and other indignities from Wahabi authorities daily and that Shi'a Muslim 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)

The renowned al-Azhar university of theology in Egypt, originally founded by the Ismaili Imams during the reign of the Fatimid Empire in 988 CE,^[44] considers Shi'a philosophy to be an indivisible part of the body of Islamic jurisprudence. Today, both Sunni and Shi'a students graduate from the Al-Azhar university which also teaches regarding both doctrines and uses certain Shi'a 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'ism 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)^[45]

"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)^[46]

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.

Doctrinal differences

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 Shia and Sunni understandings of Islam diverge.

Infallibility

See also: ismah

Unlike most Sunni Muslims, Twelver and Ismaili Shi'a Muslims believe that the Ahl al-Bayt, who include the Ahl al-Kisa (People of the Cloak) and lineage of Imams, are in a state of ismah, meaning infallibility.^[47]

Esoteric interpretation

Main article: Esoteric interpretation of the Qur'an

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^[48] Ta'wil can only done by the Prophet and Imams^[48]

Hadith

For example, while Twelver and Mustaali Shi'a, and all Sunni Muslims 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. Shi'a do not perform non-obligatory prayers in congregation, like Tar'raweeh, which Sunnis pray during Ramadaan. Nizari Ismaili have a completely different style of prayer from both mainstream Shi'a and Sunni tradition.

Mut'ah

Another issue of difference between the sects is that of Nikah Mut‘ah or "temporary marriage". While the Sunni hold that Mut`ah is forbidden, Shia accept it because according to them it is alluded to in the Qur'an (An-Nisa, 24) and a number of Twelver Shia traditions that the practice is permitted. There are sahih Twelver 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.^[49] Some Twelver Shi'a discourage the practice of Mut'ah, but maintain that it is permissible. Others deem it not only permissible, but mustahab (recommended).The Nizari Ismaili do not allow it at all.

Mohr

Another difference is that some Shia use soil (turbah) or clay tablets (mohr) during their prayers.

Persecution

Main article: Persecution of Shia Muslims

At various times many Shi'a groups have faced persecution.^{[50][51][52][53][54][55]}

Religious places & events

Calendar

Shi'a Muslims in Bahrain strike their chests during the Remembrance of Muharram.

Sunni, and Twelver and Mustaali Shi'a, 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 and Mustaali Shi'a 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. 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 Iraqi troops and the cult which left 263 people dead (in Basra and Nasiriya).^[56]
• 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 (though not all celebrate as there is a dispute on this issue) and Shia on the 17th of Rabi al-Awwal, which coincides with the birth date of the sixth imam, Ja'far al-Sadiq.
• Mid-Sha'ban is the birth date of the 12th and final imam, Muhammad al-Mahdi. It is celebrated by Shi'a Muslims 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.

Holy cities

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.

See also

• Islam
• Persecution of Shia Muslims
• Demographics of Islam
• Shia Crescent
• List of Shia books
• Shia clergy
• List of Shia Islamic scholars
• Succession to Muhammad
• Shia-Sunni relations

Scholars

See also: List of Shia Islamic scholars

• Muhammad Ya'qub Kulainy
• Shaikh Saduq
• Sheikh al-Mufid
• Abu Ja'far al-Tusi
• Nasir al-Din Tusi

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

• Muhammad Hussein Fadlallah

Pakistan

• Bashir Hussain Najafi

India

• Maulana Syed Mazhar-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

Notes

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 ed.). 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. 
• Tabatabaei, 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
• Allama Syed Fida hussain Bukhari
• Imam Al-Khoei Foundation
• Shia Crescent.Com
• 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
• Institute for Interreligious Dialogue, Tehran
• Babulilm Students Society - Karachi (Pakistan)
• http://www.imfi.ir