Twelver or Imami Shīa Islam (Athnā‘ashariyyah or Ithnā‘ashariyyah, Arabic: اثنا عشرية) is the largest branch of Shī‘ī (Shi'a) Islam. Adherents of Twelver Shī‘ism are commonly referred to as Twelvers, which is derived from their belief in twelve divinely ordained leaders, known as the Twelve Imāms and their belief that the Mahdi will be none other than the returned Twelfth Imam that disappeared and is believed by Twelvers to be in occultation. Approximately 85% of Shī‘a are Twelvers, and the term Shi'a Muslim as commonly used in English usually refers to Twelver Shī‘a Muslims only.
Twelvers share many tenets of Shī‘ism with related sects, such as the belief in Imāms, but the Ismā‘īlī and Zaydī Shī‘ī sects each believe in a different number of Imāms and for the most part, a different path of succession regarding the Imāmate. They also differ in the role and overall definition of an Imām.
The Twelver faith is a majority in countries like Iran, Azerbaijan, Bahrain, Iraq, and Lebanon. Alevis in Turkey and Albania and Alawis of Syria also regard themselves as Twelvers, but hold significantly different beliefs from mainstream Twelver Shiites.”. The Twelver faith also forms a large minority in India,[1][2][3][4][5] Pakistan, Afghanistan, Nigeria, Tanzania, Kuwait, Qatar, UAE and Saudi Arabia.[6] Smaller minorities of Twelver also exist in Oman, Yemen, Egypt, Sudan, Kenya, Ghana, Senegal, Indonesia, Malaysia and in many other countries of the world, including Europe and the Americas.
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The Twelvers are also known by other names, each connoting some aspect of the faith.
Twelvers believe that the descendants of the Islamic prophet Muhammad through his daughter Fatimah and his son-in-law ‘Alī are the best source of knowledge about the Qur'an and Islam, the most trusted carriers and protectors of Muḥammad's Sunnah (traditions) and the most worthy of emulation.
In particular, Twelvers recognize the succession of ‘Alī, Muḥammad's cousin, son-in-law and the first man to accept Islam (second only to Muḥammad's wife Khadījah), the male head of the Ahl al-Bayt or "people of the [Prophet's] house" and the father of Muḥammad's only bloodline) as opposed to that of the caliphate recognized by Sunni Muslims. Twelvers also believe that ‘Alī was appointed successor by Muḥammad's direct order on many occasions, and that he is therefore the rightful leader of the Muslim faith.
Although ‘Alī is widely accepted by Muslims in general to be the third successor to the Caliphate after Abu Bakr, for the Shī‘ah, however, he is the first divinely sanctioned "Imām," or divinely appointed spiritual leader after the Prophet Muḥammad. The seminal event in Shī‘ah history is the martyrdom in 680 CE of ‘Alī's son Husayn, who led an uprising against the, illegitimate to them, caliph. For the Shī‘ah, Husayn came to symbolize resistance to tyranny.
Regardless of the dispute about the Caliphate, Twelvers recognize the religious authority of the Twelve Imams, also called Khalīfah Ilāhi.
The Ja'farī derive their Sharia, or religious law, from the Qur'an and the Sunnah. The difference between Sunni and Shīʻa Sharia results from a Shīʻa belief that Muhammad assigned ʻAlī to be the first ruler and the leader after him (the Khalifa or steward). Moreover, according to Shīʻa, an Imam or a Caliph can not be democratically elected and has to be nominated by God. Sunnis believe that their Caliphs were popular and had greater vote so they were made caliphs. This difference resulted in the Shīʻa:
Twelvers believe in the Five Pillars of Islam, as do Sunnis, but categorize them differently. Twelver beliefs include the following:
Principles of Faith (Usūl al-Dīn)
Branches of Religion (Furū al-Dīn)
The Twelve Imams are the spiritual and political successors to Muhammad, in the Twelver or Ithna Ashariya branch of Shia Islam.[9] 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 Sharia 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 Muhammad.[10][11]
It is believed in Shi'a Islam 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.[9][12][13] 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. The Imamat, or belief in the divine guide is a fundamental belief in Shi'i Islam and is based on the concept that God would not leave humanity without access to divine guidance.[14]
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(also known as Hasnain's) through his daughter Fatimah. Each Imam was the son of the previous Imam, with the exception of Husayn ibn Ali, who was the brother of Hasan ibn Ali.[9] The twelfth and final Imam is Muhammad al-Mahdi, who is believed by the Twelvers to be currently alive, and in hiding.[14]
| Number | Name (Full/Kunya) |
Title (Arabic/Turkish)[15] |
Birth–Death (CE/AH)[16] |
Importance | Birthplace (present day country) | Place of death and burial |
|---|---|---|---|---|---|---|
| 1 | Ali ibn Abu Talib علي بن أبي طالب Abu al-Hassan أبو الحسن |
Amir al-Mu'minin (Commander of the Faithful)[17] Birinci Ali[18] |
600–661[17]
23–40[19] |
The first Imam and the rightful successor of the Prophet of all Shia; however, the Sunnis acknowledge him as the fourth Caliph as well. He holds a high position in almost all Sufi Muslim orders (Turuq); the members of these orders trace their lineage to Muhammad through him.[17] | Mecca, Saudi Arabia[17] | Assassinated by Abd-al-Rahman ibn Muljim, a Kharijite in Kufa, who slashed him with a poisoned sword while in the morning prayer .[17][20] Buried at the Imam Ali Mosque in Najaf, Iraq. |
| 2 | Hasan ibn Ali الحسن بن علي Abu Muhammad أبو محمد |
al-Mujtaba
İkinci Ali[18] |
624–680[21]
3–50[22] |
He was the eldest surviving grandson of Muhammad through Muhammad's daughter, Fatimah. Hasan succeeded his father as the caliph in Kufa, and on the basis of peace treaty with Muawiyah I, he relinquished control of Iraq following a reign of seven months.[23] | Medina, Saudi Arabia[21] | According to Shia sources, He was poisoned by his wife in Medina, Saudi Arabia on the orders of the Caliph Muawiyah.[24] Buried in Jannat al-Baqi. |
| 3 | Husayn ibn Ali الحسین بن علي Abu Abdillah أبو عبدالله |
Sayed al-Shuhada
Üçüncü Ali[18] |
626–680[25]
4–61[26] |
He was a grandson of Muhammad. Husayn opposed the validity of Caliph Yazid I. As a result, he and his family were later martyred in the Battle of Karbala by Yazid's forces. After this incident, the commemoration of Husayn ibn Ali has become a central ritual in Shia identity.[25][27] | Medina, Saudi Arabia[25] | Martyred and then beheaded at the Battle of Karbala.[25] Buried at the Imam Husayn Shrine in Karbala, Iraq. |
| 4 | Ali ibn al-Hussein (Zayn al-Abidin) علي بن الحسین Abu Muhammad أبو محمد |
al-Sajjad, Zain al-Abedin[28]
Dördüncü Ali[18] |
658-9[28] – 712[29]
38[28]–95[29] |
Author of prayers in Al-Sahifa al-Sajjadiyya, which is known as "The Psalm of the Household of the Prophet."[29] | Medina, Saudi Arabia[28] | According to most Shia scholars, he was poisoned on the order of Caliph al-Walid I in Medina, Saudi Arabia.[29] Buried in Jannat al-Baqi. |
| 5 | Muhammad ibn Ali (Muhammad al-Baqir) محمد بن علي Abu Ja'far أبو جعفر |
al-Baqir al-Ulum (splitting open knowledge)[30] Beşinci Ali[18] |
677–732[30]
57–114[30] |
Sunni and Shia sources both describe him as one of the early and most eminent legal scholars, teaching many students during his tenure.[30][31] | Medina, Saudi Arabia[30] | According to some Shia scholars, he was poisoned by Ibrahim ibn Walid ibn 'Abdallah in Medina, Saudi Arabia on the order of Caliph Hisham ibn Abd al-Malik.[29] Buried in Jannat al-Baqi. |
| 6 | Ja'far ibn Muhammad (Ja'far al-Sadiq) جعفر بن محمد Abu Abdillah أبو عبدالله |
al-Sadiq[32]
(the Trustworthy) Altıncı Ali[18] |
702–765[32]
83–148[32] |
Established the Ja'fari jurisprudence and developed the Theology of Shia. He instructed many scholars in different fields, including Abū Ḥanīfa and Malik ibn Anas in fiqh, Wasil ibn Ata and Hisham ibn Hakam in Islamic theology, and Geber in science and alchemy.[32][33] | Medina, Saudi Arabia[32] | According to Shia sources, he was poisoned in Medina, Saudi Arabia on the order of Caliph Al-Mansur.[32] Buried in Jannat al-Baqi. |
| 7 | Musa ibn Ja'far (Musa al-Kadhim) موسی بن جعفر Abu al-Hassan I أبو الحسن الاول[34] |
al-Kazim[35]
Yedinci Ali[18] |
744–799[35]
128–183[35] |
Leader of the Shia community during the schism of Ismaili and other branches after the death of the former Imam, Ja'far al-Sadiq.[36] He established the network of agents who collected khums in the Shia community of the Middle East and the Greater Khorasan.[37] | Medina, Saudi Arabia[35] | Imprisoned and poisoned in Baghdad, Iraq on the order of Caliph Harun al-Rashid. Buried in the Al-Kadhimiya mosque in Kadhimiya, Baghdad.[35] |
| 8 | Ali ibn Musa (Ali ar-Ridha) علي بن موسی Abu al-Hassan II أبو الحسن الثانی[34] |
al-Rida, Reza[38]
Sekizinci Ali[18] |
765–817[38]
148–203[38] |
Made crown-prince by Caliph Al-Ma'mun, and famous for his discussions with both Muslim and non-Muslim religious scholars.[38] | Medina, Saudi Arabia[38] | According to Shia sources, he was poisoned in Mashhad, Iran on the order of Caliph Al-Ma'mun. Buried in the Imam Reza shrine in Mashad.[38] |
| 9 | Muhammad ibn Ali (Muhammad al-Taqi) محمد بن علي Abu Ja'far أبو جعفر |
al-Taqi, al-Jawad[39]
Dokuzuncu Ali[18] |
810–835[39]
195–220[39] |
Famous for his generosity and piety in the face of persecution by the Abbasid caliphate. | Medina, Saudi Arabia[39] | Poisoned by his wife, Al-Ma'mun's daughter, in Baghdad, Iraq on the order of Caliph Al-Mu'tasim. Buried in the Al-Kadhimiya Mosque in Kadhimiya, Baghdad.[39] |
| 10 | Ali ibn Muhammad (Ali Naqi) علي بن محمد Abu al-Hassan III أبو الحسن الثالث[40] |
al-Hadi, al-Naqi[40]
Onuncu Ali[18] |
827–868[40]
212–254[40] |
Strengthened the network of deputies in the Shia community. He sent them instructions, and received in turn financial contributions of the faithful from the khums and religious vows.[40] | Surayya, a village near Medina, Saudi Arabia[40] | According to Shia sources, he was poisoned in Samarra, Iraq on the order of Caliph Al-Mu'tazz.[41] Buried in the Al-Askari Mosque in Samarra. |
| 11 | Hassan ibn Ali (Hasan al-Askari) الحسن بن علي Abu Muhammad أبو محمد |
al-Askari[42]
Onbirinci Ali[18] |
846–874[42]
232–260[42] |
For most of his life, the Abbasid Caliph, Al-Mu'tamid, placed restrictions on him after the death of his father. Repression of the Shi'ite population was particularly high at the time due to their large size and growing power.[43] | Medina, Saudi Arabia[42] | According to Shia, he was poisoned on the order of Caliph Al-Mu'tamid in Samarra, Iraq. Buried in Al-Askari Mosque in Samarra.[43] |
| 12 | Muhammad ibn al-Hassan (Muhammad al-Mahdi) محمد بن الحسن Abu al-Qasim أبو القاسم |
al-Mahdi, al-Qa'im, Hidden Imam, al-Hujjah[44]
Onikinci Ali[18] |
868–unknown[45]
255–unknown[45] |
According to Twelver doctrine, he is the current Imam and the promised Mahdi, a messianic figure who will return with Christ. He will reestablish the rightful governance of Islam and replete the earth with justice and peace.[46] | Samarra, Iraq[45] | According to Shia doctrine, he has been living in The Occultation since 872, and will continue as long as God wills it.[45] |
The Shi'a Imams are seen as infallible. It is an important aspect of Shia theology that they are not prophets (nabi) nor messengers (rasul), but instead carry out Muhammad's message. While Sunni Muslims view all religions and groups that accept prophets or messengers after Muhammad to be heathen or heretical, Shi'a Muslims do consider the Imams to be higher in rank than all the prophets and messengers except Muhammad.[47][48][49]
In Twelver eschatology, Muhammad ibn Hasan ibn ʻAlī, or al-Mahdi (مهدي transliteration: Mahdī, also Mehdi, "Guided One"), is the twelfth Imam and the Mahdi, the ultimate savior of mankind and prophesied redeemer of Islam. Twelvers believe that the Mahdi has been hidden by God (referred to as The Occultation) and will later emerge to change the world into a perfect and just Islamic society alongside Jesus (Isa) before the Yaum al-Qiyamah (literally "Day of the Resurrection" or "Day of the Standing").
Other Shi'a schools, such as Zaidi, Ismaili and Bohra, adhere to different Imam successions and, along with some Sunnis, do not consider Muhammad ibn Hasan the Mahdi.
(This list is not exhaustive nor representative of the Sunni/Shia dispute on religious jurisprudence)
In usage the occurrences of ʾašhadu ʾan "I testify that" are very often omitted.
Another rendering current among some English-speaking Muslims, but without a historical tradition, is "(I bear witness that) there is none worthy of worship except God, and (I testify that) Muhammad is the messenger of God."[50] This version relies on a translation of (ilah) as being "worthy of worship", something which is correctly said in Arabic but does not translate well into English syntax.
Twelvers, along with Sunnis, agree that a single honest recitation of the shahādah in Arabic is all that is required for a person to become a Muslim according to most traditional schools.
A vast majority of Twelvers often add ʻAlīyun waliyu l-Lāh (علي ولي الله "Ali is the vicegerent of God") at the end of the Shahādah. This testifies that ʻAlī is also the Leader of the Believers along with God and Muhammad, proof of which Shi'a theologians find in the Qur'an.[Quran 5:55]
Though this form of the Shahādah is recited daily by other Shīʻa sects such as the Nizari Ismailis, Twelvers view it as Mustahabb (recommended), but not Wajib (obligatory).
There are minor differences between Sunnis and Shīʻa in how the prayer ritual is performed. During the purification ritual in preparation for prayer (which consists of washing the face, arms, feet, etc. and saying of some prayers), the Shīʻa view wiping the feet with wet hands as sufficient, as opposed to some of the Sunnis who consider complete washing of the feet necessary. Also, Shīʻa do not use their fingers to clean inside the ears during the ablution ritual. A prerequisite for purification is that one has to be clean before performing the purification ritual.
| Name | Prescribed time period (waqt) | Voluntary before fardA | Fard/Obligatory | Voluntary after fardA | ||
|---|---|---|---|---|---|---|
| Sunni | Shi'a | Sunni | Shi'a | |||
| Fajr (فجر) | Dawn to sunrise | 2 Raka'ahB | 2 Raka'ahB | 2 Raka'ah | - | - |
| Dhuhr (ظهر) | After true noon until Asr | 4 Raka'ahB | 4 Raka'ah | 4 Raka'ahD | 2 Raka'ahB | - |
| Asr (عصر) | See footnoteEF | 4 Raka'ah | 4 Raka'ah | 4 Raka'ah | - | - |
| Maghrib (مغرب) | After sunset until dusk | 3 Raka'ahB | 4 Raka'ahC | 4 (2x2) Raka'ah | ||
| Isha'a (عشاء) | Dusk until dawnF | 4 Raka'ah | - | 4 Raka'ah | 2 Raka'ah Salat al-Layl: 8 raka'ah (4x2 Raka'ah) + 3 Raka'ah Witr or depending on madhaahib +2 Rak'at Shafe' +1 Rak'at El Witr |
1 Raka'ah,CG Salat al-Layl:C 8 raka'ah (4x2 Raka'ah) +2 Rak'at Shafe' +1 Rak'at El Witr |
During prayer, it is the Jaʻfarī view that it is preferable to prostrate on earth, leaves that are not edible or wood, as these three things are considered purest by Muhammad in Hadith specifically mentioning Tayammum. Hence many Shīʻa use a small tablet of soil (a mixture of earth and water, and often taken from the ground of a holy site) or wood during their daily prayers upon which they prostrate.
In the Jaʻfarī view, the hands are to be left hanging straight down the side during the standing position of the prayer, while the Sunni schools of thought (except for the majority of Malikis) hold that they should be folded. The Jaʻfarī consider the five daily prayers to be compulsory, though the Jaʻfarī consider it acceptable to pray the second and third prayer, and the fourth and fifth prayer, one after the other during the parts of the day where they believe the timings for these prayers to overlap. The other three Sunni schools allow this consolidation of daily prayers only while travelling or under some other constraint.
Khums (خمس) is the Arabic word for one fifth (1/5). In Islamic legal terminology, it means "one-fifth of certain items which a person acquires as wealth, and which must be paid as an Islamic tax".[51] According to Shi'a, the items eligible for khums are referred to as Ghanima (الْغَنيمَة) in the Quran. The Arabic word Ghanima has two meanings
The Sunni translate this word exclusively as "war booty" or "spoils of war".[52] The Twelvers hold the view that the word Ghanima has two meanings as mentioned above, the second meaning is illustrated by the common use of the Islamic banking term al-ghunm bil-ghurm meaning "gains accompany liability for loss or risk".[53][54]
Also, in a famous supplication, the supplication after the noon prayer, the person asks God to bestow on him His favors, one of those favors which the person asks is the benefit or gain from every act of righteousness, the word used here is al-ghanima (وَالْغَنيمَةَ مِنْ كُلِّ بِر ) this is in accordance with the second meaning of the word.[55]
Nikāḥ al-Mut‘ah, Nikah el Mut'a (Arabic: نكاح المتعة, also Nikah Mut‘ah literally, "marriage of pleasure"),[56] or sighah, is a fixed-time marriage which, according to the Usuli Shia schools of Shari‘a (Islamic law), is a marriage with a preset duration, after which the marriage is automatically dissolved. It has many conditions that can be considered as pre-requisite, similar to that of permanent marriage. It is the second form of Islamic marriage (Nikah). However, it is regarded as haram (prohibited) by Sunnis. This is a highly controversial fiqh topic; Sunnis and Shi‘a hold diametrically opposed views on its permissibility.
Twelver Shi'a, celebrate the following annual holidays:
The following holidays are observed by Twelvers Shi'as, unless otherwise noted:
The death of the grandson of Muhammad and the son of Ali, Husayn ibn Ali on the Tenth of Muharram - known as Ashura - plays a significant role in Twelver theology. This day is annually commemorated with grief and sorrow; some participate in ritual beating of their chests, as some believe this is a form of expressing the helplessness that comes from a practical inability to have helped Husayn and his small troop of 72 family and supporters. Some hit themselves as a form of emotional and love for the ahlulbayt and their sacrifice and martyrdom. In most nations with significant Shia populations, one can observe large crowds in processions grieving over Husayn's death. The events of Ashura tell a story of a leader fighting against an oppressive tyrant, Yazid, whom seized power and had committed atrocities against the people of the empire that he had inherited.
IndiaDeceased
Current
Iran
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Iraq
Lebanon
United Kingdom
Pakistan
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Traditionally Twelver Shi'a Muslims consider ‘Ali ibn Abi Talib and the subsequent further eleven Imams not only religious guides but political leaders, based on a crucial hadith where Muhammad passes on his power to command Muslims to Ali. Since the last Imam, Muhammad al-Mahdi, went into "occultation" in 939 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 Fatimid Caliphate. After the fall of the Fatimid Caliphate Ismaili Shi'asm started to lean towards secular thought.
The first Shi'a regime, the Safavid dynasty in Iran, propagated the Twelver faith, made Twelver's law the law of the land, and patronized Twelver scholarship. For this, Twelver ulema "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 Muhammad al-Mahdi, the twelfth imam.[57]
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.[58] Historically, Zaidi and Ismaili Shi'a imams functioned as both religious and political leaders, but later after the fall of the Fatimid Caliphate 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 is based on Khomeini's theory of guardianship of the Islamic jurist as rule of the Islamic jurist, and jurists as "legatees" of 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.