Shia Islam (Shī‘ah Arabic: شيعة), is the second largest denomination of Islam, after Sunni Islam. Shi’a 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.
The Shi’a 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] Unlike Sunni Muslims, the Shi’a believe that Ali ibn Abi Talib, Muhammad’s cousin and husband of his daughter, Fatimah, was the true successor to Muhammad who was appointed by God as his prophet, and thus reject the legitimacy of the first three Rashidun caliphs.[2]
The Shi’a 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 Muhammad, 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.
Shi’a Islam is divided into three branches. The largest and best known are the Twelver (اثنا عشرية iṯnÄÊ¿aÅ¡ariyya) which forms 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]
Shī‘ah, collectively, or Shī‘ī, singularly, means follower. It has been used in 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 šīʿat ʿAlī (شيعة علي), meaning "the followers of Ali" or "the faction of Ali". Both Shia and Sunni sources trace the term to the years preceding the death of Muhammad; see Shia etymology.
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 35% 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 over 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, though there are almost a million Shi’a Muslims in Indonesia, mainly converts.
A significant syncretic Shia minority is present in Nigeria, centered around the state of Kano (see Shia in Nigeria). East Africa holds several populations of Ismaili Shia, primarily descendants of immigrants from South Asia during the colonial period, such as the Khoja.
According to the Shia, one of the lingering problems in estimating the Shia population is that unless the Shia form a significant minority in a Muslim country, the entire population is often listed as Sunni. The reverse, however, has not held true, which may contribute to imprecise estimates of the size of each sect. For example, the 1926 rise of the House of Saud in Arabia brought official discrimination against Shia [11]. Some Shia claim that they endure much bigotry and other indignities from Wahabi authorities daily and that Shia pilgrims from other countries are often singled out for harassment (see Status of religious freedom in Saudi Arabia); in Saudi Arabia they are called akkaf (عكÙ) which means rejecters (راÙضه).
[edit] Concepts
Shia Muslims believe that the descendants from Muhammad through his daughter Fatimah Zahra and his son-in-law Ali (the Imams) were the best source of knowledge about the Qur’an and Islam, the most trusted carriers and protectors of Muhammad’s Sunnah (traditions), and the most worthy of emulation.
In particular, Shia Muslims recognize the succession of Ali (Muhammad’s cousin, son-in-law, the first man to accept Islam — second only to Muhammad’s wife Khadija — the male head of the Ahl al-Bayt or "people of the [Prophet's] house") and the father of Muhammad’s only bloodline as opposed to that of the caliphate recognized by Sunni Muslims. Shia Muslims believe that Ali was appointed successor by Muhammad’s direct order on many occasions, and that he is therefore the rightful leader of the Muslim faith.
This difference between following either the Ahl al-Bayt (Muhammad’s family and descendants) or the Caliph Abu Bakr has shaped Shia and non-Shia views on some of the Qur’an, the Hadith (narrations from Muhammad) and other areas of Islam. For instance, the collection of Hadith venerated by Shia Muslims is centered on narrations by members of the Ahl al-Bayt and their supporters, while some Hadith by narrators not belonging to or supporting the Ahl al-Bayt are not included (those of Abu Huraira, for example). According to the Sunnis, Ali was the third successor to Abu Bakr however, the Shia maintain that Ali was the first divinely sanctioned "Imam," or successor of Muhammad. The seminal event in Shia history is the martyrdom in 680 CE at the Battle of Karbala of Ali’s son Hussein, who led an non-allegiance movement against the defiant caliph (71 of Hussein’s followers were killed as well). Hussein came to symbolize resistance to tyranny.
Regardless of the dispute about the Caliphate, the Shia recognize the religious authority of the Imams.
There are two interpretations about the emergence of Shia. One of them emphasizes the political struggle about the succession of Muhammad after his death and especially during the First Fitna.[12] The other one emphasizes on different interpretation of Islam which led to different understanding about the role of caliphs and ulamas. Hossein Nasr has quoted:
Shi’ism was not brought into existence only by the question of the political succession to Muhammad as so many Western works claim (although this question was of course of great importance). The problem of political succession may be said to be the element that crystallized the Shi’ites into a distinct group, and political suppression in later periods, especially the martyrdom of Imam Husayn-upon whom be peace-only accentuated this tendency of the Shi’ites to see themselves as a separate community within the Islamic world. The principal cause of the coming into being of Shi’ism, however, lies in the fact that this possibility existed within the Islamic revelation itself and so had to be realized. Inasmuch as there were exoteric [Zaheri] and esoteric [Bateni] interpretations from the very beginning, from which developed the schools (madhhab) of the Sharia and Sufism in the Sunni world, there also had to be an interpretation of Islam which would combine these elements in a single whole. This possibility was realized in Shi’ism, for which the Imam is the person in whom these two aspects of traditional authority are united and in whom the religious life is marked by a sense of tragedy and martyrdom… Hence the question which arose was not so much who should be the successor of Muhammad as what the function and qualifications of such a person would be.[13]
[edit] Ahl al-Kisa
In Shi’a Islam, the term Ahl al-Kisa, meaning People of the Cloak, refers to the founder of Islam Muhammad, his daughter Fatimah, his cousin and son-in-law Ali, and his two grandsons Hasan and Husayn. Its origin is in the Hadith of the Event of the Cloak and the Hadith of Mubahala, hadith which are both accepted as authentic by Sunni and Shi’a Muslims, with differences only in interpretation. It is one of the foundations of the Shi’a conception of Imamate, which states that a male descendant of Muhammad has special rule over the Muslim community. The Ahl al-Kisa along with the Imams form the Shi’a definition of Ahl al-Bayt, a term used to designate the family of Muhammad.
The three branches of Shi’a differ on the nature of the Ahl al-Kisa and Imams. The two largest branches, the Twelver and the Ismaili, consider them to be in a state of ismah, meaning infallibility, a belief originating from the verse of purification in the Muslim holy book, the Qur’an. In contrast, the third branch, the Zaidi, view them only as political figures with the duty to lead revolts against corrupt rulers and governments.
[edit] The Four Companions
Main article: The Four Companions
The Four Companions,refers to the four Sahaba Shi’a believe stayed most loyal to Ali ibn Abi Talib after the death of Muhammad:
Miqdad
Abu Dharr
Salman the Persian
Ammar ibn Yasir
Those among Muhammad’s companions who were closest to Ali and did not swear allegiance to Abu Bakr were called Shiat Ali during Muhammad’s lifetime.
[edit] Imamate
Main article: Status of a Shia Imam
The Ahlul Bayt are viewed as the perfect example for mankind, and like the prophets, should be emulated in acts and deeds. Twelver and Ismaili Shi’a believe that the Imams of Ahlul Bayt carry the divinely appointed responsibility of protecting Islam and enacting the example of the pure Sunnah of Muhammad. The Imams of Ahlul Bayt have guided Muslims throughout history, in many cases under the most horrible circumstances and under the most severe forms of discrimination due to the cruel policies of the reigning governments of the time. They are seen as incorruptible and infallible role models for Muslims that have shown the way of goodness and prosperity in this world and the next in the best way until their martyrdom or Occultation.
In contrast to the Twelver and Ismaili, the Zaidi only see the Imams as political figures who are descendants of Ali and Fatimah who uprise against corrupt and oppressing rulers and governments.
[edit] The Occultation
Main article: The Occultation
The Occultation in Shi’a Islam refers to a belief that the messianic figure, the Mahdi, is an Imam who has disappeared and will one day return and fill the world with justice. Some Shi’a, such as the Zaidi and Nizari Ismaili, do not believe in the idea of the Occultation. The groups which do believe in it differ upon which lineage of imamate is correct, and therefore which individual has gone into the Occultation.
[edit] 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%) [14], Kuwait (est. 35%), Turkey (est. 25%), Albania (est. 20%), Pakistan (est. 20%) and Afghanistan (est. 20%). [15][16].
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 Ismail bin Jafar actually succeeded their father Jafar 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[17] and have several subbranches.
[edit] Twelver
Twelver Shi’asm (اثنا عشرية IthnÄˤashariyyah) 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.
[edit] The 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.[18] 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.[19][20]
It is believed in Shi’ism 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.[21][22][18] Although the Imam was not the recipient of a divine revelation, but has close relationship with God, through which God guides him, and the imam in turn guides the people. Because God would not leave the world without some sort of divine guidance for humanity.[23]
There is always an Imam of the Age, who is the divinely appointed authority on all matters of faith and law in the Muslim community. Ali was the first Imam of this line, and in the Twelvers’ view, the rightful successor to the Prophet of Islam, followed by male descendants of Muhammad through his daughter Fatimah Zahra. Each Imam was the son of the previous Imam, with the exception of Husayn ibn Ali, who was the brother of Hasan ibn Ali.[18] The twelfth and final Imam is Muhammad al-Mahdi, who is believed by the Twelvers to be currently alive, and in hiding.[23]
Ali ibn Abu 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)
Hasan ibn Ali (625–669), also known as Hasan al Mujtaba
Husayn ibn Ali (626–680), also known as Husayn al Shaheed, also known as Sah Hüseyin
Ali ibn Husayn (658–713), also known as Ali Zainul Abideen
Muhammad ibn Ali (676–743), also known as Muhammad al Baqir
Jafar ibn Muhammad (703–765), also known as Ja’far as Sadiq
Musa ibn Jafar (745–799), also known as Musa al Kadhim
Ali ibn Musa (765–818), also known as Ali ar Ridha
Muhammad ibn Ali (810–835), also known as Muhammad al Jawad (Muhammad at Taqi), also known as Taki
Ali ibn Muhamad (827–868), also known as Ali al-Hadi, also known as Naki
Hasan ibn Ali (846–874), also known as Hasan al Askari
Muhammad ibn Hasan (868–?), also known as Hujjat ibn al Hasan, also known as Mahdi
Five basic elements of Islam according to Twelver Shi’a beliefs are:
Tawhīd (Oneness): The Oneness of God
Adalah (Justice): The Justice of God
Nubuwwah (Prophethood): God has appointed perfect and infallible prophets and messengers to teach mankind the religion (that is, a perfect system of how to live in "peace" or "submission to God"). Prophets are Messengers which are appointed by Allah to bring the message of God to people and spread that message while the Imam (leader) is appointed by Allah to protect that message since ordinary people will fail to do so. Also, as Muhammad was the last messenger of God which means the message he brought was the last and final message to the people from Allah, none is supposed to bring a message from Allah after Muhammed, therefore, if people were left with the message alone, the true message could not survive long and would have undergone changes. Imams were therefore appointed to take care of the message and prevent people from going astray after the last prophet.
Imamah (Leadership): God has appointed specific leaders to lead and guide mankind — a prophet appoints a custodian of the religion before his demise. 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
Qiyamah (The Day of Judgment): After the annihilation of this world, God will raise mankind for Judgement.
[edit] Practices of the Religion (Furū al-Dīn)
Main articles: Practices of the Religion and Seven Pillars of Islam (Ismaili)
According to Shia Twelvers doctrine, what is referred to as pillars by Sunni Islam are called the practices or secondary principles(Firoo e Din). There are three additional practices. The first is jihad, which is also important to the Sunni, but not considered a pillar. The second is Amr-Bil-Ma’rÅ«f, the "Enjoining to Do Good", which calls for every Muslim to live a virtuous life and to encourage others to do the same. The third is Nahi-Anil-Munkar, the "Exhortation to Desist from Evil", which tells Muslims to refrain from vice and from evil actions and to encourage others to do the same.[24][25] Twelvers have five fundamental beliefs which relates to Aqidah. [26]
Salat (Prayer) – Performing the five daily prayers.
Sawm (Fast) – fasting during the Islamic holy lunar month of Ramadhan (Able to eat while the sun is hidden)
Hajj (Pilgrimage) – performing the pilgrimage to Mecca (once in a lifetime)
Zakat (Poor-rate) – paying the poor-tax (2.5% of your wealth every year should go to the poor)
Khums (One-fifth of savings) – paying tax to the Imam (سهم امام)
Jihad (Struggle) – struggling to please the Almighty. The greater, or internal Jihad is the struggle against the evil within one’s soul in every aspect of life. The lesser, or external, Jihad is the struggle against the evil of one’s environment in every aspect of life. This is not to be mistaken with the common modern misconception that this means "Holy War". Writing the truth (jihad bil qalam) and speaking truth in front of an oppressor are also forms of Jihad.
Amr-Bil-Ma’rÅ«f – commanding what is good
Nahi-Anil-Munkar – forbidding what is evil
Tawalla – loving the Ahlul Bayt and their followers
Tabarra – dissociating oneself from the enemies of the Ahlul Bayt
[edit] 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.
[edit] 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.
[edit] 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 waiting" for the twelfth imam.[27]
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. [28] 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.
en.wikipedia.org/wiki/Shia_Islam
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