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The Imam Hussein Shrine in Karbala, Iraq is a holy site for Shia Muslims
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Shia Islam (Arabic: شيعة, Shīʿah) is the second largest denomination of Islam. Adherents of Shia Islam are called Shi'ites or Shias. "Shia" is the short form of the historic phrase Shīʻatu ʻAlī (شيعة علي), meaning "followers", "faction", or "party" of Prophet Muhammad's son-in-law and cousin Imam Ali, whom the Shia believe to be Prophet Muhammad's successor in the Caliphate. Like other branches of Islam, Shia Islam is based on the teachings of the Quran and the message of the Islamic prophet Prophet Muhammad.[1][2] In contrast to other types, the Shia believe that only God has the right to choose a representative to safeguard Islam, the Quran and sharia. Thus the Shias look to Imam Imam Ali, Prophet Muhammad's son-in-law, whom they consider divinely appointed, as the rightful successor to Prophet Muhammad, and the first imam. The Shia extend this belief to Prophet Muhammad's family, the Ahl al-Bayt ("the People of the House"), and certain individuals among his descendants, known as imams, who have special spiritual and political authority over the community.

Although there were many Shia branches throughout history, modern Shia Islam is divided into three main branches.[3] The largest Shia sect in the early 21st century is the Ithna ashariyya,[4] commonly referred to in English as the Twelvers, while smaller branches include the Ismaili and Zaidi ("Fivers").[5] Alevis, Alawis and Druze are also considered sects of Shia Islam.[citation needed]

Etymology

Main article: Shia etymology

The word Shia (Classical Arabic: شيعة shīʻah /ˈʃiːʕa/) means follower[6] and is the short form of the historic phrase shīʻatu ʻAlī (شيعة علي /ˈʃiːʕatu ˈʕaliː/), meaning "followers of Imam Ali", "faction of Imam Ali", or "party of Imam Ali".[7] Shi'a and Shiism are forms used in English, while Shi'ite or Shiite, as well as Shia, refer to its adherents.

Beliefs

Main article: Shi'a Islamic beliefs and practices

Imamate

Succession of Ali

Main article: Shi'a view of Ali
The Investiture of Imam Ali at Ghadir Khumm (MS Arab 161, fol. 162r, AD 1309/8 Ilkhanid manuscript illustration)

Shia Muslims believe that just as a prophet is appointed by God alone, only God has the prerogative to appoint the successor to his prophet. They believe God chose Imam Ali to be Prophet Muhammad's successor, infallible, the first caliph (khalifa, head of state) of Islam. Prophet Muhammad, before his death, designated Imam Ali as his successor.

Imam Ali was Prophet Muhammad's first cousin and closest living male relative as well as his son-in-law, having married Prophet Muhammad's daughter Fatimah.[8][9] Imam Ali would eventually become the fourth Muslim caliph.[10]

After the last pilgrimage, Prophet Muhammad ordered the gathering of Muslims at the pond of Khumm and it was there Prophet Muhammad nominated Imam Ali to be his successor. The hadith of the pond of Khumm was narrated on 18th of Dhu al-Hijjah of 10 AH in the Islamic calendar (March 10, 632 AD) at a place called Ghadir Khumm, located near the city of al-Juhfah, Saudi Arabia.[11] Prophet Muhammad there stated:

Oh people! Reflect on the Quran and comprehend its verses. Look into its clear verses and do not follow its ambiguous parts, for by Allah, none shall be able to explain to you its warnings and its mysteries, nor shall anyone clarify its interpretation, other than the one that I have grasped his hand, brought up beside myself, [and lifted his arm,] the one about whom I inform you that whomever I am his master (Mawla), this Imam Ali is his master (Mawla); and he is Imam Ali Ibn Abi Talib, my brother, the executor of my will (Wasiyyi), whose appointment as your guardian and leader has been sent down to me from Allah, the mighty and the majestic.

— Prophet Muhammad, The Farewell Sermon[12]

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

Imam Ali's caliphate

When Prophet Muhammad died in 632 CE, Imam Ali and Prophet Muhammad's closest relatives made the funeral arrangements. While they were preparing his body, Abu Bakr, Umar, and Abu Ubaidah ibn al Jarrah met with the leaders of Medina and elected Abu Bakr as caliph. Imam Ali and his family were dismayed, but accepted the appointment for the sake of unity in the early Muslim community.[8] It was not until the murder of the third caliph, Uthman, in 657 CE that the Muslims in Medina invited Imam Ali to become the fourth caliph,[8] and he established his capital in Kufah, in present-day Iraq.[7]

Imam Ali's rule over the early Muslim community was often contested, and wars were waged against him. As a result, he had to struggle to maintain his power against the groups who betrayed him after giving allegiance to his succession, or those who wished to take his position. This dispute eventually led to the First Fitna, which was the first major civil war within the Islamic Caliphate. The Fitna began as a series of revolts fought against the first Imam, Imam Ali ibn Abi Talib, caused by the assassination of his political predecessor, Uthman ibn Affan. While the rebels who accused Uthman of nepotism[clarification needed] affirmed Imam Ali's khilafa (caliph-hood), they later turned against him and fought him.[8] Imam Ali ruled from 656 CE to 661 CE,[8] when he was assassinated[9] while prostrating in prayer (sujud). Imam Ali's main rival Muawiyah then claimed the caliphate.[13]

Imam Hasan

Upon the death of Imam Ali, his elder son Imam Hasan became leader of the Muslims of Kufa, and after a series of skirmishes between the Kufa Muslims and the army of Muawiyah, Imam Hasan agreed to cede the caliphate to Muawiyah and maintain peace among Muslims. Imam Hasan then retired to Medina, where in 50 AH he died by poisoning.

Imam Hussein

Main article: Hussein ibn Ali
Imam Ali Mosque in Najaf, Iraq, where Imam Ali is buried.

Imam Hussein, Imam Ali's younger son and brother to Imam Hasan, initially resisted calls to lead the Muslims against Muawiyah and reclaim the caliphate. In 680 CE, Muawiyah died and passed the caliphate to his son Yazid; Yazid asked Imam Hussein for allegiance ( baya ) to him, which Imam Hussein rejected. Imam Ali's faction saw this as a betrayal of the peace treaty, having expected the caliphate to return to Imam Ali's line upon Muawiyah's death. There was a groundswell of support in Kufa for Imam Hussein to return there and take his position as caliph and imam, so Imam Hussein collected his family and followers in Medina and set off for Kufa. En route to Kufa, he was blocked by an army of Yazid's men near Karbala (modern Iraq), and Imam Hussein and approximately 72 of his family and followers were killed in the Battle of Karbala.

The Shia regard Imam Hussein as martyr (shahid), and count him as an imam from the Ahl al-Bayt. They view Imam Hussein as the defender of Islam from annihilation at the hands of Yazid I. Imam Hussein is the last imam following Imam Ali whom all Shia sub-branches mutually recognise.[14] The Battle of Karbala is often cited as the definitive break between the Shia and Sunni sects of Islam, is commemorated each year by Shia Muslims on the Day of Ashura.

Imamate of the Ahl al-Bayt

Main article: Imamah (Shi'a doctrine)
A fictional representation of the Sword of Imam Ali, the Zulfiqar, two swords were captured from the temple of the pagan polytheist god Manāt during the Raid of Sa'd ibn Zaid al-Ashhali. Prophet Muhammad gave them to Imam Ali, saying that one of them was Al-Dhulfiqar, which became the famous sword of Imam Ali and a symbol of the Shia Islam[15]

Most of the early Shia as well as Zaydis differed only marginally from mainstream Sunnis in their views on political leadership, but it is possible in this sect to see a refinement of Shia doctrine. Early Sunnis traditionally held that the political leader must come from the tribe of Prophet Muhammad—namely, the Quraysh. The Zaydis narrowed the political claims of the Imam Ali's supporters, claiming that not just any descendant of Imam Ali would be eligible to lead the Muslim community (ummah) but only those males directly descended from Prophet Muhammad through the union of Imam Ali and Fatimah. But during the Abbasid revolts, other Shia, who came to be known as Imamiyyah (followers of the imams), followed the theological school of Ja'far al-Sadiq. They asserted a more exalted religious role for imams and insisted that, at any given time, whether in power or not, a single male descendant of Imam Ali and Fatimah was the divinely appointed imam and the sole authority, in his time, on all matters of faith and law. To those Shia, love of the imams and of their persecuted cause became as important as belief in God's oneness and the mission of Prophet Muhammad.[4]

Later some of the Shia, including Twelver and Ismaili, became Imamis. Imami Shia believe that Imams are the spiritual and political successors to Prophet Muhammad.[4] Imams are human individuals who not only rule over the community with justice, but also are able to keep and interpret the divine law and its esoteric meaning. The words and deeds of Prophet Muhammad and the imams are a guide and model for the community to follow; as a result, they must be free from error and sin, and must be chosen by divine decree, or nass, through Prophet Muhammad.[16][17]

According to this view, there is always an Imam of the Age, who is the divinely appointed authority on all matters of faith and law in the Muslim community. Imam Ali was the first imam of this line, the rightful successor to Prophet Muhammad, followed by male descendants of Prophet Muhammad through his daughter Fatimah.[4]

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

It is believed in Twelver and Ismaili Shia Islam that 'aql, divine wisdom, was the source of the souls of the prophets and imams and gave them esoteric knowledge called ḥikmah and that their sufferings were a means of divine grace to their devotees.[4][18][19] Although the Imam was not the recipient of a divine revelation, he had a close relationship with God, through which God guides him, and the imam in turn guides the people. Imamate, or belief in the divine guide, is a fundamental belief in the Twelver and Ismaili Shia branches and is based on the concept that God would not leave humanity without access to divine guidance.[20]

Theology

The Shia Islamic faith is vast and inclusive of many different groups.[7] Shia theological beliefs, and religious practises such as prayers slightly differ from the Sunnis. While all Muslims pray five times daily, Shias have the option of always combining Dhuhr with Asr and Maghrib with Isha', as there are three distinct times mentioned in the Quran. The Sunnis tend to combine only under certain circumstances.[21][22] Shia Islam embodies a completely independent system of religious interpretation and political authority in the Muslim world.[23][24] The Shia identity emerged after the lifetime of Prophet Muhammad,[25] and Shia theology was formulated in the 2nd century AH, or after Hijra (8th century CE).[26] The first Shia governments and societies were established by the end of the 3rd century AH/9th century CE. The 4th century AH /10th century CE has been referred to by Louis Massignon as 'the Shiite Ismaili century in the history of Islam'.[27]

Hadith

The Shia believe that the status of Imam Ali is supported by numerous hadith, including the Hadith of the pond of Khumm, Hadith of the two weighty things, Hadith of the pen and paper, Hadith of the invitation of the close families, and Hadith of the Twelve Successors. In particular, the Hadith of the Cloak is often quoted to illustrate Prophet Muhammad's feeling towards Imam Ali and his family by both Sunni and Shia scholars. Shias prefer hadith attributed to the Ahl al-Bayt and close associates, and have their own separate collection of hadiths.[28][29]

Profession of faith

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

The Shia version of the Shahada, the Islamic profession of faith, differs from that of the Sunni. The Sunni Shahada states There is no god except Allah, Prophet Muhammad is the messenger of the God, but to this the Shia append Imam Ali is his (Prophet Muhammad's) wasi (caretaker) and ALLAH's wali. This phrase embodies the Shia emphasis on the inheritance of authority though Prophet Muhammad's lineage. The three clauses of the Shia Shahada thus address tawhid (the unity of God), nubuwwah (the prophethood of Prophet Muhammad), and imamah (imamate, the leadership of the faith).

Prophet Muhammad with Imam Ali in Fatimid Shia heritage

Inscription over main entrance gate, Aqmar Mosque, Cairo

The Aqmar Mosque in Cairo, built during the Fatimid period, has an inscription just over the main entrance gate with the quran verse 33:33 encircling the names of Prophet Muhammad and Imam Ali. This verse translates as “O people of the house (Ahle-bayt), god only desires to put away from you abomination and with cleansing to cleanse you.” Shia regards this as evidence of Imam Ali's and his descendants' claim to the Imamate. [30]

5 linked 'Prophet Muhammad's around 'Imam Ali', Aqmar Mosque, Cairo

The mosque has another inscription on the left half of the façade, with Imam Ali's name in the center encircled by five linked 'Prophet Muhammad's.

Corner with inscription, Aqmar Mosque, Cairo

One corner of the mosque is decorated with an inscription of verse 16:128: “Verily god is with (top), those who are god fearing (bottom right), and with those who are good doers (bottom left)”. Prophet Muhammad's and Imam Ali's names are written to either side of this inscription. Hence the corner as a whole can be interpreted as “Verily God is with Prophet Muhammad and Imam Ali”.[31]

Infallibility

After Prophet Muhammad, Imam Ali is credited as the first male to accept Islam
Main article: Ismah

Ismah is the concept of infallibility or "divinely bestowed freedom from error and sin" in Islam.[32] Muslims believe that Prophet Muhammad and other prophets in Islam possessed ismah. Twelver and Ismaili Shia Muslims also attribute the quality to Imams as well as to Fatimah, daughter of Prophet Muhammad, in contrast to the Zaidi, who do not attribute 'ismah to the Imams.

According to Shia theologians, infallibility is considered a rational necessary precondition for spiritual and religious guidance. They argue that since God has commanded absolute obedience from these figures they must only order that which is right. The state of infallibility is based on the Shia interpretation of the verse of purification.[33][34] Thus, they are the most pure ones, the only immaculate ones preserved from, and immune to, all uncleanness.[35] It does not mean that supernatural powers prevent them from committing a sin, but due to the fact that they have an absolute belief in God, that they find themselves in the presence of God.[36]

They also have a complete knowledge of God's will. They are in possession of all knowledge brought by the angels to the prophets (nabi) and the messengers (rasul). Their knowledge encompasses the totality of all times. They thus act without fault in religious matters.[37] Shias regard Imam Ali as the successor of Prophet Muhammad not only ruling over the community in justice, but also interpreting Islamic practices and its esoteric meaning. Hence he was regarded as being free from error and sin (infallible), and appointed by God by divine decree (nass) to be the first Imam.[38] Imam Ali is known as "perfect man" (al-insan al-kamil) similar to Prophet Muhammad, according to Shia viewpoint.[39]

Occultation

Main article: The Occultation

The Occultation is a belief in some forms of Shia Islam that a messianic figure, a disappeared Imam known as the Mahdi, will one day return alongside Jesus and fill the world with justice. According to the Twelver Shia, the main goal of the Mahdi will be to establish an Islamic state and to apply Islamic laws that were revealed to Prophet Muhammad.[40]

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

Twelver Shia Muslims believe that Imam Mahdi (the twelfth imam, Muhammad al-Mahdi) is already on Earth, is in occultation and will return at the end of time. Fatimid/ Bohra/ Dawoodi Bohra believe the same but for their 21st Imam Tayyib. Whereas Sunnis believe the future Mahdi has not yet arrived on Earth.[41]

History

Main article: History of Shi'a Islam

Historians dispute the origin of Shia Islam, with many Western scholars positing that Shiism began as a political faction rather than a truly religious movement.[4][42] However, other scholars disagree, considering this concept or religious-political separation to be an anachronistic application of a Western concept.[43] Following the Battle of Karbala, as various Shi'a-affiliated groups diffused in the emerging Islamic world, several nations arose based around a Shi'a leadership or population.

  • Idrisids (788 to 985 CE): a Zaydi dynasty in what is now Morocco
  • Fatimids (909–1171 CE): Controlled much of North Africa, the Levant, parts of Arabia and Mecca and Medina.
  • Uqaylids (990 to 1096 CE): a Shi'a Arab dynasty with several lines that ruled in various parts of Al-Jazira, northern Syria and Iraq.
  • Buyids (934–1055 CE): at its peak consisted of large portions of modern Iraq and Iran.
  • Ilkhanate (1256–1335): a Mongol khanate established in Persia in the 13th century, considered a part of the Mongol Empire. The Ilkhanate was based, originally, on Genghis Khan's campaigns in the Khwarezmid Empire in 1219–1224, and founded by Genghis's grandson, Hulagu, in territories which today comprise most of Iran, Iraq, Afghanistan, Turkmenistan, Armenia, Azerbaijan, Georgia, Turkey, and Pakistan. The Ilkhanate initially embraced many religions, but was particularly sympathetic to Buddhism and Christianity. Later Ilkhanate rulers, beginning with Ghazan in 1295, embraced Shia Islam.
  • Bahmanis (1347–1527 CE): a Shia Muslim state of the Deccan in southern India and one of the great medieval Indian kingdoms.[44] Bahmanid Sultanate was the first independent Islamic Kingdom in South India.[45]

Safavids

Main articles: Safavid dynasty, Safavid conversion of Iran from Sunnism to Shiism, and Ideology of Safavids

A major turning point in Shia history was the Safavid dynasty (1501–1736) in Persia.

  • The ending of the relative mutual tolerance between Sunnis and Shias that existed from the time of the Mongol conquests onwards and the resurgence of antagonism between the two groups.
  • The beginning of the emergence of an independent body of ulama capable of taking a political stand different from the policies of the state.
  • The growth in importance of Iranian centers of religious learning and change from Twelver Shiaism being a predominantly Arab phenomenon.[46]
  • The growth of the Akhbari School which preached that only the Quran, hadith are to be bases for verdicts, rejecting the use of reasoning.

With the fall of the Safavids, the state in Persia – including the state system of courts with government-appointed judges (qadis) – became much weaker. This gave the Sharia courts of mujtahids an opportunity to fill in the slack and enabled "the ulama to assert their judicial authority." The Usuli School also increased in strength at this time.[47]

Community

Demographics

Main article: List of countries by Muslim population
The Shia majority countries are Iran, Iraq, Azerbaijan, and Bahrain; all are coloured in red.
Distribution of Sunni and Shia branches of Islam

It is variously estimated that 10–20%[48][49][50][51] of the world's Muslims are Shia. They may number up to 200 million as of 2009.[49] The Shia majority countries are Iran, Iraq, Azerbaijan and Bahrain.[52] They also constitute 36.3% of entire local population and 38.6% of the local Muslim population of the Middle East.[53]

Shia Muslims constitute 27% of the population in Lebanon,[54] over 45% of the population in Yemen,[55] 20-40% of the population in Kuwait[49][56], over 20% in Turkey,[49][57] 10–20% of the population in Pakistan,[49] and 10-19% of Afghanistan's population.[58][59]

Saudi Arabia hosts a number of distinct Shia communities, including the Twelver Baharna in the Eastern Province and Nakhawila of Medina, and the Ismaili Sulaymani and Zaidiyyah of Najran. Estimations put the number of Shiite citizens at 2-4 million, accounting for roughly 15% of the local population.[60]

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

A significant Shia minority is present in Nigeria, made up of modern-era converts to a syncretic Shia movement, centered around Kano State. East Africa holds several populations of Ismaili Shia, primarily descendants of immigrants from South Asia during the colonial period, such as the Khoja.

According to Shia Muslims, one of the lingering problems in estimating Shia population is that unless Shia form a significant minority in a Muslim country, the entire population is often listed as Sunni. The reverse, however, has not held true, which may contribute to imprecise estimates of the size of each sect. For example, the 1926 rise of the House of Saud in Arabia brought official discrimination against Shia.[61]

List of nations with Shia population

Figures indicated in the first three columns below are based on the October 2009 demographic study by the Pew Research Center report, Mapping the Global Muslim Population.[49][50]

Nations with over 100,000 Shia[49][50]
Country Shia population[49][50] Percent of Muslim population that is Shia[49][50] Percent of global Shia population[49][50] Minimum estimate/claim Maximum estimate/claim
Iran SMS 6600066,000,000 – 70,000,000 90–95 37–40
Iraq SMS 1900019,000,000 – 22,000,000 65–70 11–12
Pakistan 17,000,000 – 26,000,000 10–15 10–15 43,250,000[62] – 57,666,666[63][64]
India SMS 1600016,000,000 – 24,000,000 10–15 SMS 099–14 40,000,000[65] – 50,000,000.[66]
Yemen SMS 080008,000,000 – 10,000,000 35–40 SMS 055
Turkey SMS 070007,000,000 – 11,000,000 10–15 SMS 044–6
Azerbaijan SMS 050005,000,000 – 7,000,000 65–75 SMS 033–4 85% of total population[67]
Afghanistan SMS 030003,000,000 – 4,000,000 10–15 SMS 01<2 15–19% of total population[58]
Syria SMS 030003,000,000 – 4,000,000 15–20 SMS 01<2
Nigeria SMS 03999<4,000,000 SMS 04<5 SMS 01<2 5-10 million[68]
Saudi Arabia SMS 020003,000,000 – 4,000,000 15–22 SMS 01<1
Lebanon SMS 010001,000,000 – 1,600,000[69] 30-35[70][71][72] SMS 00<1 Estimated, no official census.[73]
Tanzania SMS 01999<2,000,000 SMS 09<10 SMS 00<1
Kuwait SMS 00500500,000 – 700,000 30–35 SMS 00<1 35–40% of total population[56]
Germany SMS 00400400,000 – 600,000 10–15 SMS 00<1
Bahrain SMS 00400375,000 – 400,000 66–70 SMS 00<1 375,000 (66%[74] of citizen population) 400,000 (70%[75] of citizen population)
Tajikistan SMS 00400400,000 SMS 077 SMS 00<1
United Arab Emirates SMS 00300300,000 – 400,000 10 SMS 00<1
United States SMS 00200200,000 – 400,000 10–15 SMS 00<1
Oman SMS 00100100,000 – 300,000 SMS 055–10 SMS 00<1 948,750[76]
United Kingdom SMS 00100100,000 – 300,000 10–15 SMS 00<1
Bulgaria SMS 00100100,000 10–15 SMS 00<1
Qatar SMS 00100100,000 10 SMS 00<1

Persecution

Main articles: Persecution of Shia Muslims and Shi'a–Sunni relations

The history of Sunni-Shia relations has often involved violence, dating back to the earliest development of the two competing sects. Militarily established and holding control over the Umayyad government, many Sunni rulers perceived the Shia as a threat – both to their political and religious authority.[77]

The Sunni rulers under the Umayyads sought to marginalize the Shia minority, and later the Abbasids turned on their Shia allies and imprisoned, persecuted, and killed them. The persecution of the Shia throughout history by Sunni co-religionists has often been characterized by brutal and genocidal acts. Comprising only about 10–15% of the entire Muslim population, the Shia remain a marginalized community to this day in many Sunni Arab dominant countries without the rights to practice their religion and organize.[78]

At various times Shia groups have faced persecution.[79][80][81][82][83][84] In 1514 the Ottoman sultan, Selim I, ordered the massacre of 40,000 Anatolian Shia.[85] According to Jalal Al-e-Ahmad, "Sultan Selim I carried things so far that he announced that the killing of one Shiite had as much otherworldly reward as killing 70 Christians."[86] In 1801 the Al Saud-Wahhabi armies attacked and sacked Karbala, the Shia shrine in eastern Iraq that commemorates the death of Husayn.[87]

In March 2011, the Malaysian government declared the Shia a 'deviant' sect and banned them from promoting their faith to other Muslims, but left them free to practise it themselves.[88]

Holidays

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

Both Sunni and Shia, celebrate the following annual holidays:

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

  • Eid al-Ghadeer, which is the anniversary of the Ghadir Khum, the occasion when Prophet Muhammad announced Imam Ali's Imamate before a multitude of Muslims.[89] Eid al-Ghadeer is held on the 18th of Dhu al-Hijjah.
  • The Mourning of Muharram and the Day of Ashura for Shia commemorates Imam Hussein ibn Ali's martyrdom. Imam Husayn was a grandson of Prophet Muhammad who was killed by Yazid ibn Muawiyah. Ashurah is a day of deep mourning which occurs on the 10th of Muharram.
  • Arba'een commemorates the suffering of the women and children of Imam Hussein ibn Ali's household. After Imam Hussein was killed, they were marched over the desert, from Karbala (central Iraq) to Shaam (Damascus, Syria). Many children (some of whom were direct descendants of Prophet Muhammad) died of thirst and exposure along the route. Arba'een occurs on the 20th of Safar, 40 days after Ashurah.
  • Mawlid, Prophet Muhammad's birth date. Unlike Sunni Muslims, who celebrate 12th of Rabi' al-awwal as Prophet Muhammad's birthday or deathday (because they said that birth & death both is in this week), Shia Muslims celebrate the 17th of the month, which also coincides with the birth date of the sixth imam, Ja'far al-Sadiq.[90] Note that, not all Sunni Muslims celebrate Prophet Muhammad's birthday, stating it as a bid'ah.
  • Fatimah's birthday on 20th of Jumada al-Thani. It's also considered as the "Women and Mothers' day".
  • Imam Ali's birthday on 13th of Rajab. It's also considered as the "Men and Fathers' day".
  • Mid-Sha'ban is the birth date of the 12th and final Imam of Twelvers, Prophet Muhammad al-Mahdi. It is celebrated by Shia Muslims on the 15th of Sha'aban.
  • Laylat al-Qadr, anniversary of the night of the revelation of the Quran.
  • Eid al-Mubahila celebrates a meeting between the Ahl al-Bayt (household of Prophet Muhammad) and a Christian deputation from Najran. Al-Mubahila is held on the 24th of Dhu al-Hijjah.

Holy sites

Main article: Holiest sites in Islam (Shia)
File:Kerbela Imam Hussein Moschee.jpg
Imam Husayn Shrine in Karbala. Two tall minarets of the Al Abbas Mosque are also seen in the picture.

The holiest sites common to all Muslims are Mecca, Medina and Jerusalem. For Shias, the Imam Husayn Shrine, Al Abbas Mosque in Karbala, and Imam Imam Ali Mosque in Najaf are also highly revered.

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

Most of the holy Islamic sites in Saudi Arabia have been destroyed by Wahhabis and the Saudi royal family, the most notable being the shrines and tombs in the Al-Baqi' cemetery in 1925.[91] In 2006 a bomb destroyed the shrine of Al-Askari Mosque.[92]

Branches

File:Tree shia islam n3 .pdf
Branching of Shi'a Islam at a glance

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

Twelver

Main article: Twelver

Twelver Shia or the Ithnā'ashariyyah' is the largest branch of Shia Islam, and the term Shia Muslim often refers to the Twelvers by default. The term Twelver is derived from the doctrine of believing in twelve divinely ordained leaders, known as The Twelve Imams. Twelver Shia are also known as Imami or Ja'fari, originated from the name of the 6th Imam, Ja'far al-Sadiq, who elaborated the twelver jurisprudence.[93]

Twelvers constitute the majority of the population in Iran (90%),[94] Azerbaijan (85%),[7][67] Bahrain (70%), Iraq (65%) and Lebanon (65% of Muslims).[95][96][97]

Doctrine

Twelver doctrine is based on five principles.[98] These five principles known as Usul ad-Din are as follow:[99][100]

  1. Monotheism, God is one and unique.
  2. Justice, the concept of moral rightness based on ethics, fairness, and equity, along with the punishment of the breach of said ethics.
  3. Prophethood, the institution by which God sends emissaries, or prophets, to guide mankind.
  4. Leadership, a divine institution which succeeded the institution of Prophethood. Its appointees (imams) are divinely appointed.
  5. Last Judgment, God's final assessment of humanity.

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

The Twelve Imams

See also: The Twelve Imams and Sunni reports about there being 12 successors to the Prophet

The Twelve Imams are the spiritual and political successors to Prophet Muhammad for the Twelvers.[4] According to the theology of Twelvers, the successor of Prophet Muhammad is an infallible human individual who not only rules over the community with justice but also is able to keep and interpret the divine law and its esoteric meaning. The words and deeds of Prophet Muhammad and the imams are a guide and model for the community to follow; as a result, they must be free from error and sin, and Imams must be chosen by divine decree, or nass, through Prophet Muhammad.[16][17] Each Imam was the son of the previous Imam, with the exception of Imam Hussein ibn Ali, who was the brother of Imam Hasan ibn Ali.[4] The twelfth and final Imam is Prophet Muhammad al-Mahdi, who is believed by the Twelvers to be currently alive and in occultation.[20]

Jurisprudence

Main article: Ja'fari jurisprudence
See also: Shi'a clergy

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

In Ja'fari jurisprudence, there are ten ancillary pillars, known as Furu' ad-Din, which are as follows:[101]

  1. Prayer
  2. Fasting
  3. Pilgrimage
  4. Alms giving
  5. Struggle
  6. Directing others towards good
  7. Directing others away from evil
  8. Alms giving (One Fifth) (20% tax on yearly earnings after deduction of household and commercial expenses.)
  9. Love those who are in God's path
  10. Disassociation with those who oppose God

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

Zaidi

Main article: Zaidiyyah

Zaidiyya, Zaidism or Zaydi is the second largest branch of Shia islam. It is a Shia school named after Zayd ibn Ali. Followers of the Zaidi fiqh are called Zaidis (or occasionally Fivers). However, there is also a group called Zaidi Wasītīs who are Twelvers (see below). Zaidis constitute roughly 40–45% of the population of Yemen.[102]

Doctrine

The Zaydis, Twelvers and Ismailis recognize the same first four Imams; however, the Zaidis recognise Zayd ibn Ali as the fifth. After the time of Zayd ibn Ali, the Zaidis recognized that any descendant of Imam Hasan ibn Ali or Imam Hussein ibn Ali could be Imam after fulfilling certain conditions.[103] Other well-known Zaidi Imams in history were Yahya ibn Zayd, Muhammad al-Nafs az-Zakiyah and Ibrahim ibn Abdullah. In matters of Islamic jurisprudence, the Zaydis follow Zayd ibn Ali's teachings which are documented in his book Majmu'l Fiqh (in Arabic: مجموع الفِقه). Al-Hadi ila'l-Haqq Yahya, founder of the Zaydi state in Yemen, instituted elements of the jurisprudential tradition of the Sunni Muslim jurist Abū Ḥanīfa, and as a result, Zaydi jurisprudence today continues somewhat parallel to that of the Hanafis.[citation needed]

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

Timeline

The Idrisids (Arabic: الأدارسة) were Arab[104] Zaydi Shia[105][106][107][108][109][110] dynasty in the western Maghreb ruling from 788 to 985 C.E., named after its first sultan, Idris I.

A Zaydi state was established in Gilan, Deylaman and Tabaristan (northern Iran) in 864 C.E. by the Alavids;[111] it lasted until the death of its leader at the hand of the Samanids in 928 C.E. Roughly forty years later the state was revived in Gilan and survived under Hasanid leaders until 1126 C.E. Afterwards, from the 12th to 13th centuries, the Zaydis of Deylaman, Gilan and Tabaristan then acknowledged the Zaydi Imams of Yemen or rival Zaydi Imams within Iran.[112]

The Buyids were initially Zaidi[113] as well as the Banu Ukhaidhir rulers of al-Yamama in the 9th and 10th centuries.[114] The leader of the Zaydi community took the title of Caliph. As such, the ruler of Yemen was known as the Caliph, al-Hadi Yahya bin al-Hussain bin al-Qasim ar-Rassi Rassids (a descendant of Imam Hasan ibn Ali the son of Imam Ali) who, at Sa'dah, in 893-7 CE, founded the Zaydi Imamate, and this system continued until the middle of the 20th century, when the revolution of 1962 CE deposed the Zaydi Imam. The founding Zaidism of Yemen was of the Jarudiyya group; however, with increasing interaction with Hanafi and Shafi'i rites of Sunni Islam, there was a shift from the Jarudiyya group to the Sulaimaniyya, Tabiriyya, Butriyya or Salihiyya groups.[115] Zaidis form the second dominant religious group in Yemen. Currently, they constitute about 40–45% of the population in Yemen. Ja'faris and Isma'ilis are 2–5%.[116] In Saudi Arabia, it is estimated that there are over 1 million Zaydis (primarily in the western provinces).[citation needed]

Currently the most prominent Zaydi movement is Houthis movement, known by the name of Shabab Al Mu'mineen (Believing Youth). They 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.[117]

Ismaili

Main article: Ismailism

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

After the death or Occultation of Muhammad Ismaill in the 8th century, the teachings of Ismailism further transformed into the belief system as it is known today, with an explicit concentration on the deeper, esoteric meaning (bāṭin) of the faith. With the eventual development of Twelverism into the more literalistic (zahir) oriented Akhbari and later Usuli schools of thought, Shiaism developed in two separate directions: the metaphorical Ismailli group focusing on the mystical path and nature of God and the divine manifestation in the personage of the "Imam of the Time" as the "Face of God", with the more literalistic Twelver group focusing on divine law (sharī'ah) and the deeds and sayings (sunnah) of Prophet Muhammad and his successors (the Ahlu l-Bayt), who as A'immah were guides and a light to God.[118]

Though there are several sub-groupings within the Ismailis, the term in today's vernacular generally refers to The Shia Imami Ismaili Muslim (Nizari community), generally known as the Ismailis, who are followers of the Aga Khan and the largest group among the Ismailiyyah. Another community which falls under the Isma'il's are the Dawoodi Bohras, lead by a Da'i al-Mutlaq as representative of a hidden imam. While there are many other branches with extremely differing exterior practices, much of the spiritual theology has remained the same since the days of the faith's early Imams. In recent centuries Ismailis have largely been an Indo-Iranian community,[119] but they are found in India, Pakistan, Syria, Palestine, Saudi Arabia,[120] Yemen, China,[121] Jordan, Uzbekistan, Tajikistan, Afghanistan, East Africa and South Africa, and have in recent years emigrated to Europe, Australia, New Zealand, and North America.[122]

Ismaili Imams

Main article: List of Ismaili imams

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

In 909, Ubayd Allah al-Mahdi Billah, a claimant to the Ismaili Imamate, established the Fatimid Caliphate. During this period, three lineages of imams formed. The first branch, known today as the Druze, began with Al-Hakim bi-Amr Allah. Born in 386 AH (985), he ascended as ruler at the age of eleven. The typical religiously tolerant Fatimid Empire saw much persecution under his reign. When in 411 AH (1021) his mule returned without him, soaked in blood, a religious group that was forming in his lifetime broke off from mainstream Ismailism and did not acknowledge his successor. Later to be known as the Druze, they believe al-Hakim to be the incarnation of God and the prophesied Mahdi who would one day return and bring justice to the world.[123] The faith further split from Ismailism as it developed very unusual doctrines which often class it separately from both Ismailiyyah and Islam.

The second split occurred following the death of Ma'ad al-Mustansir Billah in 487 AH (1094). His rule was the longest of any caliph in any Islamic empire. Upon his passing away, his sons, Nizar the older, and Al-Musta'li, the younger, fought for political and spiritual control of the dynasty. Nizar was defeated and jailed, but according to Nizari tradition, his son escaped to Alamut, where the Iranian Ismaili had accepted his claim.[124] From here on, the Nizari Ismaili community has continued with a present, living Imam.

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

Pillars

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

The Shahada (profession of faith) of the Shia differs from that of Sunnis due to mention of Imam Ali[125]

Contemporary leadership

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

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

See also

Notes

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References

Further reading

Wikisource has the text of the 1905 New International Encyclopedia article "Shiites".
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