شیعه

از ویکی‌پدیا، دانشنامهٔ آزاد
پرش به: ناوبری، جستجو
فارسی English
شیعه
Hadith Ali.svg
عقاید
اصول توحید • نبوت • معاد یا قیامت
عدل • امامت
فروع نماز • روزه • خمس • زکات • حج • جهاد • امر به معروف و نهی از منکر • تولی • تبری
عقاید برجسته مهدویت: غیبت (غیبت صغری، غیبت کبراانتظار، ظهور و رجعت • بدا • شفاعت و توسل • تقیه • عصمت • مرجعیت، حوزه علمیه و تقلید • ولایت فقیه • متعه • شهادت ثالثه • جانشینی محمد • نظام حقوقی
شخصیت‌ها
چهارده معصوم محمد • علی • فاطمه • حسن • حسین • سجاد • باقر • صادق • کاظم • رضا • جواد (تقی) • هادی (نقی) • حسن (عسکری) • مهدی
صحابه سلمان فارسی • مقداد بن اسود • میثم تمار • ابوذر غفاری • عمار یاسر • بلال حبشی • جعفر بن ابی‌طالب • مالک اشتر • محمد بن ابوبکر • عقیل • عثمان بن حنیف • کمیل بن زیاد • اویس قرنی • ابوایوب انصاری • جابر بن عبدالله انصاری • ابن عباس • ابن مسعود • ابوطالب • حمزه • یاسر • عثمان بن مظعون • عبدالله بن جعفر • خباب بن ارت • اسامه بن زید • خزیمة بن ثابت • مصعب بن عمیر • مالک بن نویره • زید بن حارثه
زنان: فاطمه بنت اسد • حلیمه • زینب • ام کلثوم بنت علی • اسماء بنت عمیس • ام ایمن • صفیه بنت عبدالمطلب • سمیه
علما روحانیان شیعه
مکان‌های متبرک
مکه و مسجد الحرام • مدینه، مسجد النبی و بقیع • بیت‌المقدس و مسجدالاقصی • نجف، حرم علی بن ابی‌طالب و مسجد کوفه • کربلا و حرم حسین بن علی • کاظمین و حرم کاظمین • سامرا و حرم عسکریین • مشهد و حرم علی بن موسی الرضا
دمشق و زینبیه • قم و حرم فاطمه معصومه  • شیراز و شاه چراغ • آستانه اشرفیه و سید جلال‌الدین اشرف • ری و شاه عبدالعظیم
مسجد • امامزاده • حسینیه
روزهای مقدس
عید فطر • عید قربان (عید اضحی) • عید غدیر خم • محرّم (سوگواری محرمتاسوعا، عاشورا و اربعین)  • عید مبعث • میلاد پیامبر • تولد ائمه  • ایام فاطمیه
رویدادها
رویداد مباهله • غدیر خم • سقیفه بنی‌ساعده • فدک • رویداد خانه فاطمه • قتل عثمان • نبرد جمل • نبرد صفین • نبرد نهروان • واقعه کربلا • مؤتمر علماء بغداد • حدیث ثقلین • اصحاب کسا • آیه تطهیر • شیعه‌کُشی
کتاب‌ها
قرآن • نهج‌البلاغه • صحیفه سجادیه
کتب اربعه: الاستبصار • اصول کافی • تهذیب الاحکام • من لایحضره الفقیه
مصحف فاطمه • مصحف علی • اسرار آل محمد
وسائل‌الشیعه • بحارالانوار • الغدیر • مفاتیح‌الجنان
تفسیر مجمع‌البیان • تفسیر المیزان • کتب شیعه
شاخه‌ها
دوازده‌امامی (اثنی‌عشری) • اسماعیلیان • زیدیه • غلاه
منابع اجتهاد
کتاب (قرآن) • سنت (روایات پیامبر و ائمه) • عقل • اجماع
نوشتار(های) وابسته: شیعه دوازده‌امامی

شیعه دومین مذهب بزرگ پیروان دین اسلام است. واژه شیعه شکل مختصر «شیعه علی» یعنی پیرو یا حزب علی بن ابیطالب، نخستین امام، می‌باشد. شیعیان بین ۱۰ تا ۲۰ درصد از کل جمعیت مسلمانان جهان و ۳۸ درصد جمعیت مسلمانان خاورمیانه را تشکیل می‌دهند.[۱] هر چند در طول تاریخ شیعه به شاخه‌های متعدد تقسیم شد، اما امروزه تنها سه دسته اصلی شیعه دوازده‌امامی، شیعه اسماعیلی و شیعه زیدی وجود دارد.[۲][۳][۴][۵] امامیه یا شیعه دوازده‌امامی بزرگترین شاخه شیعه می‌باشد و اغلب اصطلاح شیعه به طور پیش فرض برای آن به کار می‌رود.

مذهب شیعه مبتنی بر تفسیری از قرآن و سنت محمد می‌باشد که از طریق امامان شیعه بیان و تعلیم شده است. وجه مشترک اعتقادات تمام شیعیان، باور به انتصاب علی بن ابیطالب برای جانشینی محمد، پیامبر اسلام، و امامت پس از وی از سوی خداوند است. شیعیان معقتدند فقط خداست که می‌تواند شخصی را برای حفظ اسلام، تعلیم شریعت و رهبری امت به عنوان امام نصب نماید. اما دسته‌های مختلف شیعیان در خصوص شرایط امامت، اشخاصی که به عنوان امام منصوب شده‌اند و مأموریت امام اختلاف نظر دارند و بر اساس تفاوت دیدگاهشان در موضوع امامت شاخه‌های شیعه از هم متمایز می‌شوند. برای مثال زیدیه قیام به شمشیر را از ویژگی‌های امام می‌دانند در حالی که اسماعیلیه و امامیه بر علم و عصمت امام تأکید دارند. اکثر قریب به اتفاق شیعه، جز معدودی از فرقه‌ها نظیر ناووسیه، امام را مردی از فرزندان فاطمه زهرا می‌دانند.

به لحاظ تاریخی شیعه در سده نخست به عنوان یک گروه از مسلمانان شکل گرفت. برخی این شکل گیری را در زمان حیات پیامبر و عده‌ای پس از وفات وی در اختلاف بر سر جانشین او می‌دانند. از زمان خلافت علی بن ابیطالب، شیعه علی به عنوان یک اجتماع متشکل ایجاد شد و بخصوص پس از واقعه عاشورا دسته‌های متعدد شیعه نظیر ناووسیه، زیدیه و امامیه ظهور کردند و در اواخر سده نخست و اوائل سده دوم به صورت مذهب فقهی و کلامی صورتبندی شدند.

تعریف در لغت و اصطلاح

شیعه در لغت بر دو معنا اطلاق می‌شود، یکی توافق و هماهنگی دو یا چند نفر بر مطلبی، و دیگری، پیروی کردن فردی یا گروهی، از فرد یا گروهی دیگر.[۶][۷] در زبان عربی در اصل به معنای یک، دو یا گروهی از پیروان است. در قرآن این لفظ چندین بار به این معنا به کار رفته‌است. برای نمونه در آیه ۱۵ سوره قصص درباره یکی از پیروان موسی از عنوان شیعه موسی[۸] و در جای دیگر از ابراهیم به عنوان شیعه نوح یاد می‌کند.[۹] در تاریخ اسلام لفظ شیعه، به معنای اصلی و لغوی‌اش برای پیروان افراد مختلفی به کار می‌رفت. برای مثال، گاهی از شیعه علی بن ابی‌طالب و گاهی از شیعه معاویه بن ابی‌سفیان نام برده شده. اما این لفظ به تدریج معنای اصطلاحی پیدا کرد و تنها بر پیروان علی که به امامت او معتقدند اطلاق می‌شود.[۱۰] و با تعالیم جعفر بن محمد به صورت یک مذهب مستقل درآمد.

واژه شیعه در زمان حیات پیامبر از طرف ایشان به دوست داران علی بن ابی طالب گفته شد. پس از وفات پیامبر کسانی که معتقد به اولویت علی ابن ابی طالب برای خلافت بودند شیعه نامیده می‌شدند. تمایز این گروه از دیگر مسلمین تا زمان امام پنجم شیعیان فقط در محبت به اهل بیت و اعتقاد به شایستگی انحصاری آنها برای حکومت مسلمین بود. از زمان امام پنجم شیعیان - محمد بن علی ملقب به باقر - به تدریج شیعه به عنوان یک مکتب مجزای فقهی حقوقی در آمد. در زمان امام ششم - جعفر ابن محمد صادق - با گسترش مباحث کلامی شیعیان (پیروان ایشان) از نظر کلامی نیز در کنار معتزله و اشاعره مکتب ویژه خود را پایه‌گذاری کردند.[۱۱] از زمان امام ششم شیعیان (شیعیان غیر زیدی) - جعفر ابن محمد صادق - و به دلیل پرهیز ایشان از تلاش برای دستیابی به قدرت سیاسی در سایه جدال بین امویان و عباسیان در بین غالب شیعیان اعتقاد چنین بود که تا زمان قیام قائم آل محمد (که شناخته شده نبود) تغییری در وضعیت سیاسی شیعیان ایجاد نخواهد شد و به همین دلیل شیعیان تا سالها بعد همواره از امامان بعدی در مورد اینکه قائم هستند یا نه پرس و جو می‌کردند.[۱۲]

اکنون «شیعه» در اصطلاح به آن عده از مسلمانان گفته می‌شود که به خلافت و امامت بلافصل علی معتقدند، و بر این عقیده‌اند که امام و جانشین پیامبر اسلام از طریق نصّ شرعی تعیین می‌شود، و امامت علی و دیگر امامان شیعه نیز از طریق نص شرعی ثابت شده‌است.[۱۳][۱۴] همچنین است که از جابر بن عبدالله انصاری نقل شده است:

ما نزد رسول الله بودیم که علی بن ابی طالب وارد شد در این هنگام پیامبر فرمودند: «قسم به کسی که جان من در قبضهٔ قدرت اوست این مرد (اشاره به علی) و شیعهٔ او روز قیامت رستگارانند» آنگاه بود که آیه خیرالبریه نازل شد.[۱۵]

﴿إِنَّ الَّذِینَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِکَ هُمْ خَیْرُ الْبَرِیَّةِ﴾(سورهٔ بینة-آیهٔ ۷)

باورها

باورهای سازمان‌یافته و کلامی شیعه امروز بر این است که تبیین و تفسیر امر دین پس از پیامبر و اداره امور مسلمانان بر عهده اشخاصی است، که از سوی خدا معین شده و دارای ویژگیهایی همچون عصمت و عدالت هستند، این افراد امام نامیده می‌شوند. نخستین امام شیعیان علی است. بر پایه باور شیعه، اصول دین شیعیان پنجگانه‌است و علاوه بر سه اصل دین توحید، نبوت و معاد به دو اصل دیگر یعنی عدل و امامت نیز باور دارند. اصل عدل بین شیعیان و معتزله تا حدی مشترک است و اصل امامت ویژه این مذهب‌است. شیعیان همچنین مانند بسیاری دیگر از فرق اسلامی بر معاد جسمانی بسیار تاکید دارند[۱۶] وگرچه برخی شبهه‌ها و احتمالات درباره روحانی بودن معاد مطرح شده‌است،[۱۷] اما همواره از طرف علمای شیعه و سنی از جمله شیخ طوسی، خواجه نصیرالدین طوسی و امام محمد غزالی جواب داده شده و بر جسمانی بودن معاد تاکید شده‌است، تا آنجا که ابن سینا با آنکه معاد را در دوصورت جسمانی و روحانی قابل تصور می‌داند، اما می‌گوید: ... معادی که در شرع نقل شده‌است، راهی برای اثبات آن جز از طریق شرع و تصدیق إخبار پیامبر نیست. وآن معادیست که برای بدن است... [۱۸] اگرچه قرنها پس از وی، صدرالمتالهین شیرازی به اثبات آن فائق آمد.[۱۹] و در واقع اینکه، این ضرورت در دین، اعتقاد به معاد جسمانی است نه معاد مادّی وطبیعی.[۲۰]

همچنین شیعیان قرآن را کتابی محفوظ می‌دانند[۲۱] و همه آنها مدعی پیروی از قرآن و سنت محمد هستند و بخاطر پیروی از سنت پیامبر اسلام و دستور خداوند- شیعه تعیین جانشین پیامبر را تنها ویژه خدا و پیامبر می‌داند.

باور به ظهور یا بازگشت منجی (نجات دهنده) و موعود در اکثر فرق اسلامی و همچنین دیگر ادیان روشن و غیرقابل کتمان است، آنچنانکه یهودیان چشم به راه پادشاه بنی‌اسرائیل‌اند و مسیحیان به بازگشت عیسی باور دارند، در باورهای زرتشتیان، بودیسم و برخی دیگر ادیان نیز می‌توان گونه‌های مشابه این باور را یافت، در فرق اسلامی، مخصوصا فرق شیعه، در قرون پس از اسلام، این باور بسیار رایج و مشهود بوده‌است. کیسانیه قائم را محمد حنفیه فرزند دیگر علی بن ابیطالب می‌دانند، اسماعیلیه نیز قائم را اسماعیل فرزند ارشد جعفر بن محمد صادق می‌دانند. اما باور شیعیان اثنی عشری، این است که منجی آخرالزمان از آل محمد است و او را قائم آل محمد یا مهدی می‌نامند و معتقدند او آخرین و امام دوازدهم شیعیان، حجت بن حسن عسکری است.

اعتقاد به رجعت به معنای زنده شدن بعضی از مردگان در این دنیا و در هنگام ظهور مهدی، از دیگر باورهای شیعه‌است، برخی از علمای شیعه، رجعت را از ضروریات شیعه نمی‌دانند،[۲۲] اما هیچیک بدلیل ادله عقلی و نقلی و قرآنی آن را انکار نمی‌کنند.[۲۳] اگرچه برخی ادیان و حتی فرق اسلامی به گونه‌هایی از بازگشت به زندگی پس از مرگ در اشکال مختلفی چون بازگشت روح در بدنی دیگر یا به تناسخ یا بشکل حلول باور دارند، اما دیدگاه بخصوص شیعه در رجعت، یکی از بزرگ‌ترین تفاوت‌های شیعه با دیگران است، بدین معنی که شیعیان نه تنها به معاد جسمانی باوری عمیق دارند، بلکه معتقدند که در آخر زمان و پس از ظهور قائم آل محمد،[۲۴] برخی از انبیاء مانند عیسی مسیح و اولیاء خدا مانند مالک اشتر و برخی از امامان شیعیان و همچنین برخی از اشقیاء و بدکاران دورانهای بشری رجعت نموده، به دنیا باز می‌گردند. بدین ترتیب در آخرالزمان، نیکوکاران بر دنیا حکمرانی نموده و بدکاران به مجازات خواهند رسید.[۲۵]

امامت

شیعه معتقد است قرآن و سنت پیامبر اسلام برای ایمان حقیقی لازم و کافی است. یک مسلمان برای شناخت وظیفه خود و سلوک به سوی خدا در هر زمان نیازمند پیشوایی است، که راه شناس و درستکار باشد و او را به سوی خدا راهنمایی کند؛ در غیر این صورت هر کس بر اساس تشخیص شخصی‌اش امر دین را تفسیر می‌کند و گمراه می‌گردد. این پیشوا حجتی است که توسط خدا انتخاب و توسط پیامبر و امامان پیشین به مسلمانان معرفی می‌گردد. بنابراین امامت مفهومی بسیار بنیادی است و امام ویژگیها و مسئولیت‌های متعددی از جمله تبیین و تفسیر دین و هدایت مردم دارد. خلافت پایین مرتبه‌ترین سطح وظایف امام است و تنها وقتی امام به خلافت دست می‌یابد که مسلمانان او را بخواهند و یاری نمایند. چنانکه علی در زمان خلافت می‌گوید:

«اگر نبود حضور حاضران و اقامه حجت به واسطه یاران و اگر نبود عهدی که خدا از آگاهان گرفته‌است تا بر ستمگری ظالم و ستم بر مظلوم آرام نگیرند، افسار شتر خلافت را وا می‌نهادم.(خلافت را نمی‌پذیرفتم.)»[۲۶]

در بین اکثریت علما و عامه شیعه چنین پنداشته می‌شود که امامان نایبان پیامبر در حکومت و معتبر ترین مفسران قرآن و سنت پیامبر محسوب می‌شوند. امامان به دلیل دارا بودن مقام قرب و بندگی خدا منشا برکات الهی دانسته می‌شوند اما اعتقاد به نیابت آنها در خلقت، تقسیم رزق و تشریع را به عنوان غلو یا زیاده روی می‌دانند. در تمام ادوار حتی در زمان حیات امامان شیعه افراد و گروه‌هایی معتقد به وجود کاملاً فراطبیعی برای امامان بودند. این گروه‌ها به صورت رسمی همواره در اقلیت بودند اما برخی از اعتقادات و روایات آنها پس از دوره غیبت وارد اعتقادات عامه شیعیان شد.[۲۷]

حکومت اسلامی

از نظر شیعه، حکومت تنها از آن خداست و هر حاکمی که از جانب خداوند حکم نکند و فرمانش حق نباشد (غیر معصوم باشد)، لزوماً به باطل حکم کرده و طاغوت می‌باشد. (چرا که بعد از حق چیزی جز باطل نیست[۲۸])[۲۹][۳۰][۳۱][۳۲] و دروغ‌زن به خدا و پیامبر او و غاصب ولایت آنها خواهد بود و مخالفت با آن واجب است، مگر از باب تقیه. بنابراین، شیعیان معتقدند که خداوند امامانی را از جانب خود تعیین و مشخص نموده است و تنها آنان شایستگی تشکیل حکومت و قرار گرفتن در رأس آن را دارند و اطاعت از هر حاکمی غیر از آن‌ها، شرک تلقی شده و موجب جاودانگی در آتش خواهد شد.[۳۳][۳۴][۳۵][۳۶][۳۷][۳۸][۳۹][۴۰][۴۱][۴۲][۴۳][۴۴][۴۵][۴۶]

در نگاه شیعیان خداوند در تمامی زمان‌ها یک نفر را به عنوان امام یعنی سرپرست الهی قرار داده است و زمین هرگز از «حجت» خالی نیست اما این راهبران الهی، همانگونه که در بالا گفته شد، تنها زمانی دست به تشکیل حکومت می‌زنند که اقبال و خواست عمومی برای این امر وجود داشته باشد. شیعیان علت عدم ظهور و تشکیل حکومت آخرین امامشان -که وی را منجی می‌خوانند- را نیز عدم خواست واقعی مردم برای تشکیل حکومت الهی می‌دانند.[۴۷]

عصمت

نوشتار اصلی: عصمت

واژه «عصمت» در لغت عربی به معنای نگاه داشتن، حفاظت و ممانعت است.[۴۸] اما این کلمه در اصطلاح علم کلام، به معنای مصونیت از گناه یا لغزش برای برخی از انسان‌ها مانند پیامبران و امامان آمده‌است. نظریه عصمت در مورد امامان شیعه نخستین بار توسط هشام ابن حکم از متکلمین مهم شیعه و از اصحاب امام ششم شیعیان پیشنهاد شد.[۴۹] دانشمندان علم کلام اسلامی مانند خواجه نصیر الدین طوسی در کتاب تجرید الاعتقاد و علامه حلی در شرح تجرید، به این نکته اشاره کرده‌اند که بحث عصمت در سه سطح مطرح می‌گردد:

سطح اول: عصمت به معنای باز دارندگی از اشتباه در ابلاغ رسالت. در این زمینه دانشمندان علم کلام اعم از اهل تشیع و اهل تسنن، عصمت به معنای یادشده را در مورد پیامبر اسلام تایید می‌کنند. زیرا آیه سوم از سوره نجم با صراحت این امر را بیان کرده‌است که هرگز پیامبر از روی هوا و هوس سخن نمی‌گوید و سخن او چیزی جز وحی الهی نیست.[۵۰]

سطح دوم: عصمت به معنای باز دارندگی از گناه و معصیت. در این زمینه عموم علمای علم کلام شیعه، معتقد به عصمت پیامبران و امامان و فاطمه زهرا هستند.[۵۱]

سطح سوم: عصمت به معنای باز دارندگی از هرگونه لغزش و اشتباه. در این زمینه میان دانشمندان علم کلام شیعه اتفاق نظر نیست، اما از نظر اکثریت آنان، پیامبر اسلام، دخترش فاطمه زهرا و ائمه شیعیان در مرتبه‌ای قرار دارند که از هر گونه خطا و اشتباه مبرا می‌باشند. از این رو به آنان معصوم گفته می‌شود. در مقابل اکثریت یادشده، برخی از دانشمندان شیعه مانند شیخ صدوق در مبحث "سهو النبی"، صدور لغزش‌های کوچک در قضایای شخصی و غیر مبحث ابلاغ و حی و رسالت را محال نمی‌شمارند.[۵۲][۵۳][۵۴][۵۵]

زیر شاخه‌های شیعه

دین اسلام در اصل دارای یک مذهب و یک مرام بوده‌است. اما این دین به مرور زمان به زیر شاخه‌های بسیار دسته‌بندی گردید. شیعیان نیز از سده دوم هجری به بعد به چندین زیرگروه منشعب شده‌اند. امروز بیشتر شیعیان را «شیعیان دوازده امامی (اثناعشری)» تشکیل می‌دهند. مهم‌ترین مذاهب دیگری که از شیعه منشعب شده‌اند، عبارت‌اند از اسماعیلیان، زیدیه، کیسانیه، واقفیه و فطحیه. تمام این مذاهب علی‌رغم تفاوتهای آشکار اعتقادی و فقهی در مسأله ضرورت «امامت» اشتراک نظر دارند. البته تفسیر هر یک از امام و مصداق آن منحصربفرد است.

مفاتیح‌العلوم شیعیان را به شش زیرگروه بخش می‌کند، اثنی عشری معتقد به دوازده امام،زیدیه (پیروان زید بن علیکیسانیه (پیروان کیسان غلام علی بن ابیطالب)، عباسیه (منسوب به آل عباس بن عبدالمطلبغالیه، و امامیه[نیازمند منبع]. وی امامیه را به ۷ تیره تقسیم می‌کند، ناؤوسیه (منسوب به عبدالله بن ناؤوسمفضلیه (منسوب به مفضل بن عمرقطعیه (که وفات موسی بن جعفر را تأیید کرده‌اند)، شمطیه (منسوب به یحیی بن اشمطواقفیه (که در امامت موسی بن جعفر متوقف شده‌اند و وی را زنده می‌دانند)، ممطوره، و احمدیه (منسوب به احمد بن موسی بن جعفر که وی را امام هشتم خود می‌دانند). در کتاب فرهنگ فرق اسلامی از دکتر محمدجواد مشکور زیرشاخه‌های بیشتری برای شیعه ذکر شده است.

فرقه غالب

شیعه دوازده امامی در ابتدای قرن بیست و یکم، بزرگترین شاخه از فرق شیعه است.[۵۶]

خاستگاه

همه شیعیان معتقد به انتخاب امامت توسط خدا و ابلاغ آن توسط پیامبر هستند و بنابراین بر اساس حدیث غدیر (و آیاتی چون آیه ولایت[۵۷] و آیه تطهیر[۵۸] و احادیث متواتر دیگر، همچون حدیث منزلت و حدیث ثقلین.)[۵۹] علی را امام بر حق می‌دانند، اما اهل سنت به شورا اعتقاد دارند.

شیعیان بر این باورند که محمد در زمان حیاتش، جانشین پس از خود را تعیین کرد و پسر عمو و دامادش علی بن ابیطالب را به عنوان وصی و خلیفه پس از خود اعلام نمود. شیعیان بر این باورند که اساس و خاستگاه شیعه، دفاع از اسلام و ولایت و عدل[نیازمند منبع] است.

همچنین شیعیان در اثبات حقانیت خود به روایاتی از پیامبر اسلام در منابع اهل سنت استناد می‌کنند، که در آنها به «شیعه علی» اشاره شده‌است. از جمله سیوطی سنی مذهب روایت می‌کند زمانی پیامبر رو به علی کرد و گفت: «سوگند به آن که جانم به دست اوست این شخص - علی - و کسانی که شیعه و پیرو اویند در قیامت رستگارند.»[۶۰] علامه امینی از علمای شیعه‌است که از محبوبیت خاصی در میان شیعیان برخوردار است. وی تمامی روایات درباره واقعه غدیر را از کتب اهل سنت جمع‌آوری نموده و در چهل مجلد الغدیر منتشر نمود.

برخی، تشیع را به فردی بنام عبدالله بن سبا نسبت می‌دهند. اگرچه برخی از تواریخ و «کتب ملل و نحل»، وی را از غالیان شیعه و موسس فرقه سبائیه می‌دانند که قائل به الوهیت علی بوده‌است و بهمین دلیل مورد لعن و تکفیر علی بن ابیطالب واقع شده‌است و حتی برخی اخباری نقل می‌کنند که وی و پیروانش، بدستور علی در آتش سوزانده شده‌اند. مرتضی عسکری در کتاب خود و همچنین برخی از خاورشناسان و حتی علمای سنی در قرون اخیر، عبدالله بن سبا فردی خیالی و ساخته و پرداخته مخالفان شیعه می‌دانند.[۶۱]

برخی از اهل سنت، نظیر شیخ شلتوت، مفتی اعظم الازهر معتقدند که تقلید از فقه مذهب جعفری، نظیر مذاهب چهارگانه اهل سنت معتبر است.[۶۲]

امامان شیعیان دوازده امامی

اکثریت شیعه، را شیعه امامیه یا اثنی‌عشری (دوازده امامی) تشکیل می‌دهد، از آنجا که آنان جانشینان پیامبر اسلام را ۱۲ نفر می‌دانند، اثنا عشریه (دوازده امامی) نامیده شده‌اند.[۶۳]

نام و خصوصیات امامان دوازدهگانه در احادیثی که از پیامبر اسلام روایت شده، بیان گردیده‌است. آنان عبارتند از:

  1. امام علی بن ابی طالب امیرالمؤمنین
  2. امام حسن بن علی(حسن مجتبی)
  3. امام حسین بن علی (سید الشهدا)
  4. امام علی بن الحسین (سجاد/زین العابدین)
  5. امام محمد بن علی (باقر)
  6. امام جعفر بن محمد (صادق)
  7. امام موسی بن جعفر (کاظم)
  8. امام علی بن موسی (رضا)
  9. امام محمد بن علی (تقی)
  10. امام علی بن محمد (نقی)
  11. امام حسن بن علی (حسن عسکری)
  12. امام حجت بن الحسن (المهدی)

فقه

نوشتار اصلی: فقه امامیه

مذهب فقهی شیعیان دوازده‌امامی به فقه امامیه مشهور است.

علایم ظاهری شیعیان

در روایتی از حسن بن علی العسکری نقل شده است: «نشانه و علامتِ مؤمن (شیعه) پنج چیز است: ۱- ۵۱ رکعت نماز [در شبانه‌روز] خواندن (۱۷ رکعت واجب و ۳۴ رکعت مستحبی و نافله روزانه)، ۲- زیارت کردن امام حسین در روز اربعین، ۳- انگشتر را در دست راست نمودن، ۴- پیشانی را در سجده بر خاک نهادن، ۵- بسم الله الرحمن الرحیم را [در نمازها] بلند گفتن.»[۶۴]

یکی دیگر از نشانه‌های ظاهری شیعیان شهادت دادن به ولایت و خلافت بلافصل علی بن ابیطالب و امامان بعد از او در اذان (با ذکر اشهد ان علیاْ ولی‌الله یا نظایر آن) می‌باشد؛ که شهادت ثالثه نامیده می‌شود. البته گواهی دادن به ولایت علی بن ابیطالب در اذان به عنوان استحباب و تبرک گفته می‌شود و از اجزای اصلی اذان نیست. گر چه شهادت به ولایت علی بن ابی طالب در این زمانه شعار مذهب شیعه محسوب می‌شود، ولی برخی مراجع تقلید معتقدند که این عبارت باید طوری گفته شود که شبیه جملات اذان و اقامه نگردد.

جغرافیای تشیع

نوشتار اصلی: جغرافیای تشیع
نقشه پراکندگی مذاهب اسلامی.

شیعیان حدود ۱۶٪ تا ۳۰٪ از کل جمعیت مسلمانان را تشکیل می‌دهند. ،[۶۵] بیشتر شیعیان دوازده‌امامی در هند, ایران، عراق، جمهوری آذربایجان، لبنان، افغانستان، پاکستان و کشورهای حاشیه خلیج فارس مانند یمن و بحرین زندگی می‌کنند. بر اساس آمار سیا ورلد فکت‌بوک ۸۹ درصد مردم ایران[۶۶] ۶۰ تا ۶۵ درصد مردم عراق،[۶۷] ۸۵ درصد مردم جمهوری آذربایجان[۶۸] و ۳۰ درصد مردم کویت[۶۹] و ۲۰ تا ۳۰ درصد مردم افغانستان[۷۰][۷۱] و ۱۶ درصد مردم امارات متحده عربی[۷۲] شیعه دوازده‌امامی هستند. از شیعیان لبنان، عربستان سعودی، بحرین و قطر آمار دقیقی در دست نیست. همچنین بنابر آمار ۲۰٪ مردم پاکستان[۷۳] شیعه هستند که بخشی از آنها بخصوص در کشمیر[نیازمند منبع]، اسماعیلی هستند. شیعیان یمن، عمدتاً از زیدیه هستند، اما از آنان نیز آمار دقیقی در دست نیست. همچنین ۲۰ درصد از مردم شیعه ترکیه موسوم به علوییون[۷۴][۷۵] و شیعیان سوریه نیز علوی هستند.

شیعه شدن ایرانیان در دوره صفویه

در زمان تشکیل حکومت صفویه ایران در شمار کشورهای سنی مذهب قرار داشت که با قدرت گرفتن دولت صفوی و به تصمیم شاه اسماعیل، مذهب رسمی کشور از تسنن به تشیع تغییر یافت.

از آنجا که دولت صفوی در رقابت شدید با دولت عثمانی بود، شاهان شیعه صفوی به ویژه موسس آن شاه اسماعیل، در تغییر مذهب ایران سعی وافر به خرج دادند تا ایرانیان را از فرمان پذیری پادشاه عثمانی (که خود را خلیفه رسول‌الله می‌دانست) خارج کنند وگرنه استقرار دولت مستقل ایرانی ناممکن می‌نمود. چنین شد که شاه اسماعیل صفوی با بهره جستن از ارتش خود و ورود فاتحانه به تبریز این شهر سنی‌نشین را پایتخت دولت تازه تأسیس خود قرار داد و در سال ۱۵۰۱میلادی (۹۰۷ هجری) تشیع را مذهب رسمی ایران اعلام کرد.

شاه اسماعیل افزون بر ارتش خود، از روحانیان و مبلغان شیعه کمال استفاده را برد تا مذهب شیعه را در سرتاسر قلمرو خود بگستراند. روحانیان شیعه در دربار شاهان صفوی از ارج و منزلت بالایی برخوردار بودند. این شد که شیخ بهایی از بزرگان علمای شیعه لبنان در سن ۱۳ سالگی به همراه پدرش از بعلبک به قزوین کوچ کرد. پدرش هنگامی که او ۱۷ سال بیش نداشت از سوی شاه طهماسب به شیخ‌الاسلامی قزوین و خودش در ۴۳ سالگی به شیخ‌الاسلامی اصفهان منصوب شد. بدین ترتیب ریشه ارتباط تنگاتنگ شیعیان ایران و لبنان به قرن ۱۶ میلادی باز می‌گردد.[۷۶]

معروف است که شاهان صفوی در کنار ارتش مجهز خود همواره شیخ‌الاسلام‌ها (لقب مبلغان شیعه) را همراه می‌بردند. برخی تاریخ نویسان سنی این روش را با طعن و کنایه تبشیر شیعی (به مثابه گروه‌های تبشیری مسیحی) نام نهاده‌اند.[۷۷] البته، شیعه کردن ایران بدون خونریزی صورت نگرفت و چندین هزار تن از سنی های ایرانی در جریان آن کشته شدند یا به سرزمین های سنی نشین پناه بردند.[۷۸]

مراجع تقلید شیعه

نوشتار اصلی: مراجع تقلید شیعه


کتاب‌شناسی

  1. اصول کافی
  2. من لا یحضره الفقیه
  3. تهذیب
  4. استبصار
  5. بحارالانوار
  6. فروع کافی
  7. الغدیر
  8. آثار الشیعه الامامیه

نگارخانه

منابع

  • محمد علی شمالی. شیعه شناسی مقدماتی. چاپ دوم. قم: مرکز انتشارات مؤسسه آموزشی و پژوهشی امام خمینی، ۱۳۸۴. شابک ‎۰-۰۰۸-۴۱۱-۹۶۴. 
  • محمد خطیبی و دیگران. فرهنگ شیعه. چاپ اول. قم: انتشارات زمزم هدایت، ۱۳۸۵. شابک ‎۷- ۷۳- ۸۷۶۹- ۹۶. 
  • الشهرستانی، محمد بن عبدالکریم. الملل و النحل. بیروت: دارالمعرفة، ۱۴۰۴ ه. ق. 
  • علّامه سیّد محمد حسین حسینی طهرانی، دوره علوم و معارف اسلام، قسمتامام شناسی، انتشارات علّامه طباطبائی، مشهد مقدّس.
  • سید علی حق شناس، ساختار سیاسی اجتماعی لبنان و تاثیر آن بر پیدایش جنبش امل، تهران،۱۳۸۸، انتشارات سنا.

پانویس

  1. written at U.S.A. Atlas of the Middle East (Second ed.). Washington D.C: National Geographic (published 15 April). 2008. pp. 80–81. ISBN 978-1-4262-0221-6.  Check date values in: |publicationdate= (help)
  2. Tabataba'i (1979), p. 76
  3. God's rule: the politics of world religions - Page 146, Jacob Neusner - 2003
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  5. "Esposito, John. "What Everyone Needs to Know about Islam" Oxford University Press, 2002. ISBN 978-0-19-515713-0. p.40
  6. الشیعة القوم الذین تجتمعوا علی امر، و کل قوم اجتمعوا علی أمر فهم شیعة، و کل قوم أمرهم واحد یتبع بعضهم رأی بعض هم شیع. لسان العرب، کلمهٔ شیع.
  7. المیزان، ج۱۷، ص۱۴۷.
  8. Al-Qasas/۱۵
  9. As-Saaffat/۸۳
  10. <حمدعلی شمالی، شیعه‌شناسی مقدماتی، ص ۱۵.
  11. مدرسی طباطبایی، مکتب در فرایند تکامل، شابک ۹۶۴-۸۱۶۱-۷۵-۵ صفحه: ۲۹-۳۲
  12. مدرسی طباطبایی، مکتب در فرایند تکامل، شابک ۹۶۴-۸۱۶۱-۷۵-۵ صفحه: ۳۵-۴۰
  13. اوائل المقالات، ص۳۵.
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  15. مجمع البیان، ج ۱۰، ص ۴۱۶
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  17. ابراهیمی دینانی. «شبهه آکل و ماکول». دائرةالمعارف بزرگ اسلامی(دبا). بایگانی‌شده از نسخهٔ اصلی در ۲۷ ژانویه ۲۰۱۳. بازبینی‌شده در خرداد ۱۳۸۷. 
  18. دوره معاد شناسی، علاّمه سیّد محمد حسین حسینی طهرانی، جلد ۶، ص ۶۴، به نقل از آخر الهیّات شفا اوّل فصل معاد، بوعلی سینا.
  19. «اثبات عقلی معاد جسمانی». وب‌گاه رسمی خبرگزاری آفتاب. بایگانی‌شده از نسخهٔ اصلی در ۲۷ ژانویه ۲۰۱۳. بازبینی‌شده در خرداد ۱۳۸۷. 
  20. برگرفته از دوره معاد شناسی، جلد ۶، علاّمه سیّد محمد حسین حسینی طهرانی، انتشارات علّامه طباطبائی، ص۱۳۸.
  21. اقوال علما و اساطین مذهب تشیع در نفی تحریف قرآن
  22. مرتضی مطهری. «رجعت در اعتقاد شیعه». وب‌گاه حوزه. بایگانی‌شده از نسخهٔ اصلی در ۲۷ ژانویه ۲۰۱۳. بازبینی‌شده در خرداد ۱۳۸۷. 
  23. «رجعت». وب‌گاه رسمی دفتر تبلیغات اسلامی حوزه علمیه قم؛ شبکه بلاغ. بایگانی‌شده از نسخهٔ اصلی در ۲۷ ژانویه ۲۰۱۳. بازبینی‌شده در خرداد ۱۳۸۷. 
  24. «ظهور و رجعت». وب‌گاه رسمی دفتر تبلیغات اسلامی حوزه علمیه قم؛ شبکه بلاغ. بایگانی‌شده از نسخهٔ اصلی در ۲۷ ژانویه ۲۰۱۳. بازبینی‌شده در خرداد ۱۳۸۷. 
  25. «مفهوم رجعت». وب‌گاه رسمی دفتر تبلیغات اسلامی حوزه علمیه قم؛ شبکه بلاغ. بایگانی‌شده از نسخهٔ اصلی در ۲۷ ژانویه ۲۰۱۳. بازبینی‌شده در خرداد ۱۳۸۷. 
  26. فیض الاسلام، ترجمه و شرح نهج البلاغه، خطبه ۳، ص ۵۲.
  27. مدرسی طباطبایی، مکتب در فرایند تکامل، شابک ۹۶۴-۸۱۶۱-۷۵-۵ صفحه: ۱۰۶
  28. سوره مبارکه یونس/۳۲
  29. أصل الشیعة ص ۲۱۱
  30. الشافی فی الإمامة ج ۱ ص ۱۰۳
  31. وسائل الشیعة للحر العاملی ج ۲۷ ص ۱۳۲
  32. الصراط المستقیم للبیاضی ج ۱ ص ۶۳
  33. أمالی الطوسی ص ۴۱۷
  34. أمالی الشیخ الطوسی ص ۵۷
  35. أمالی الشیخ الطوسی رحمه الله ص ۶۳۴
  36. الاختصاص للشیخ المفید رحمه الله ص ۲۵۹: عن أبی جعفر علیه السلام قال: قال الله تبارک وتعالی: لأعذبن کل رعیة فی الإسلام أطاعت کل إمام لیس من الله وإن کانت الرعیة بارة تقیة
  37. الاعتقادات للشیخ الصدوق رحمه الله ص ۷۶
  38. الغدیر للعلامة الأمینی رحمه الله ج ۱۱ ص ۵۶، که روایات را از مسند احمدبن حنبل نقل می‌کند
  39. الکافی للشیخ الکلینی رحمه الله ج ۱ ص ۳۷۳ الی ۳۷۵
  40. المقنعة للشیخ المفید رحمه الله ج ۱ ص ۸۱۱
  41. المیزان للعلامة الطباطبائی رحمه الله ج ۴ ص ۳۹۷
  42. النواصب ص ۱۸
  43. بشارة المصطفی للطبری رحمه الله ص ۲۱۷
  44. تأویل الآیات لشرف الدین الحسینی رحمه الله ج ۱ ص ۹۶
  45. عقائد الإمامیة للمظفر رحمه الله ص ۱۱۲
  46. وسائل الشیعة للحر العاملی رحمه الله ج ۱۱ ص ۴۷۱؛ باب واجب بودن تقیه نزد حاکم غیر الهی (در شرایط خاص)
  47. کتاب الغیبة، محمد بن إبراهیم النعمانی رحمه الله باب ۱۰
  48. المنجد فی اللغة/ماده «عصم»
  49. مدرسی طباطبایی، مکتب در فرایند تکامل، شابک ۹۶۴-۸۱۶۱-۷۵-۵ صفحه: ۳۹
  50. و ما ینطق عن الهوی، ان هو الا وحی یوحی/قرآن/سوره نجم/آیه ۳
  51. تجرید الاعتقاد/نصیر الدین طوسی/مبحث عصمت
  52. الغدیر، ج ۳، ص ۲۹۸ـ۲۹۷
  53. راهنماشناسی، ص ۳۷۷ـ۳۷۶
  54. امامت و رهبری، ص ۷۶ـ۷۵
  55. بررسی مسائل کلی امامت، ص ۲۲۸ـ۲۲۷
  56. دانشنامه بریتانیکا، مدخل شیعه: "The largest Shīʿite sect in the early 21st century was the Ithnā ʿAshariyyah,"
  57. آیه ۵۵، از سوره ۵: المائدة.
  58. أواخر آیه ۳۳، از سوره ۳۳: الأحزاب.
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پیوند به بیرون

"Shia" and "Shias" redirect here. For other uses, see Shia (disambiguation).

The Shia (/ˈʃə/; Arabic: شيعةShīʿah), or the Shiites (/ˈʃts/), represent the second largest denomination of Islam. Adherents of Shia Islam are called Shias or the Shi'a as a collective or Shi'i individually.[1] Shi'a is the short form of the historic phrase Shīʻatu ʻAlī (شيعة علي) meaning "followers", "faction" or "party" of Muhammad's son-in-law and cousin Ali, whom the Shia believe to be Muhammad's successor in the Caliphate. Twelver Shia (Ithnā'ashariyyah) is the largest branch of Shia Islam, and the term Shia Muslim is often taken to refer to Twelvers by default. As of 2009 Shia Muslims constituted 10-13% of the world's Muslim population and 10-15% of the Middle East's entire population.[2]

Shi'i Islam is based on the Quran and the message of the Islamic prophet Muhammad attested in hadith recorded by the Shia, and certain books deemed sacred to the Shia (Nahj al-Balagha).[3][4] Shia consider Ali to have been divinely appointed as the successor to Muhammad, and as the first Imam. In the centuries after the death of Muhammad, the Shia extended this "Imami" doctrine to Muhammad's family, the Ahl al-Bayt ("the People of the House"), and certain individuals among his descendants, known as Imams, who they believe possess special spiritual and political authority over the community, infallibility, and other quasi-divine traits.[5] Although there are myriad Shi'i subsects, modern Shi'i Islam has been divided into three main groupings: Twelvers, Ismailis and Zaidis.[6][7][8][9]

Etymology

Main article: Shia etymology

The word Shia (Arabic: شيعةshīʻah /ˈʃiːʕa/) means follower[10] and is the short form of the historic phrase shīʻatu ʻAlī (شيعة علي /ˈʃiːʕatu ˈʕaliː/), meaning "followers of Ali", "faction of Ali", or "party of Ali".[11] Shi'a and Shiism are forms used in English, while Shi'ite or Shiite, as well as Shia, refer to its adherents.

The archaic and phonetically incorrect spelling Shaih was notably used by Winston Churchill in a discussion of the religious mixture of modern-day Iraq.[12]

Beliefs

Imamate

Succession of Ali

Main article: Shia view of Ali

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 Ali to be Muhammad's successor, infallible, the first caliph (khalifa, head of state) of Islam. Muhammad, before his death, designated Ali as his successor.

Ali was Muhammad's first cousin and closest living male relative as well as his son-in-law, having married Muhammad's daughter Fatimah.[13][14] Ali would eventually become the fourth Muslim (sunni) caliph.[15]

After the last pilgrimage, Muhammad ordered the gathering of Muslims at the pond of Khumm and it was there that Shi'a Muslims believe Muhammad nominated 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 (10 March 632 AD) at a place called Ghadir Khumm, located near the city of al-Juhfah, Saudi Arabia.[16] 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[a])), then Ali is his master (Mawla); and he is 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.

— Muhammad, from The Farewell Sermon[18]

  1. ^ The word mawla has many meanings as discussed in the book "Patronate And Patronage in Early And Classical Islam" By Monique Bernards, John Nawas on page 25:
    "[M]awla may refer to a client, a patron, an agnate (brother, son, father's brother, father' brothers son), an affined kinsman, (brother-in-law, son-in-law), a friend, a supporter, a follower, a drinking companion, a partner, a newly-converted Muslim attached to a Muslim and last but not least an ally. Most of these categories have legal implications. In Islamic times, the term malawa mostly referred to Muslim freedmen and freed non-Arabs who attached themselves to Arabs upon their conversion to Islam. In these senses, Mawla is commonly translated as "a client". The association of malwa with non-arabs and a low status imparted an increasingly pejorative connotation to it.[17]


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

Ali's caliphate

The Investiture of Ali at Ghadir Khumm (MS Arab 161, fol. 162r, AD 1309/8 Ilkhanid manuscript illustration)

When Muhammad died in 632 CE, Ali and 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. Ali and his family accepted the appointment for the sake of unity in the early Muslim community.[13] It was not until the murder of the third caliph, Uthman, in 657 CE that the Muslims in Medina in desperation invited Ali to become the fourth caliph as the last source,[13] and he established his capital in Kufah in present-day Iraq.[11]

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, 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 Ali's khilafa (caliph-hood), they later turned against him and fought him.[13] Ali ruled from 656 CE to 661 CE,[13] when he was assassinated[14] while prostrating in prayer (sujud). Ali's main rival Muawiyah then claimed the caliphate.[19]

Hasan

Main article: Hasan ibn Ali

Upon the death of Ali, his elder son Hasan became leader of the Muslims of Kufa, and after a series of skirmishes between the Kufa Muslims and the army of Muawiyah, Hasan agreed to cede the caliphate to Muawiyah and maintain peace among Muslims upon certain conditions:[20][21]

  1. The enforced public cursing of Ali, e.g. during prayers, should be abandoned
  2. Muawiyah should not use tax money for his own private needs
  3. There should be peace, and followers of Hasan should be given security and their rights
  4. Muawiyah will never adopt the title of Amir ul momineen
  5. Muawiyah will not nominate any successor

Hasan then retired to Medina, where in 50 AH he was poisoned by his wife Ja'da bint al-Ash'ath ibn Qays, after being secretly contacted by Muawiyah who wished to pass the caliphate to his own son Yazid and saw Hasan as an obstacle.

Hussain

Main article: Hussain ibn Ali
The Imam Hussein Shrine in Karbala, Iraq is a holy site for Shia Muslims.

Hussain, Ali's younger son and brother to 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 Hussain to swear allegiance (bay'ah) to him. Ali's faction, having expected the caliphate to return to Ali's line upon Muawiyah's death, saw this as a betrayal of the peace treaty and so Hussain rejected this request for allegiance. There was a groundswell of support in Kufa for Hussain to return there and take his position as caliph and imam, so Hussain 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 Hussain and approximately 72 of his family and followers were killed in the Battle of Karbala.

The Shias regard Hussain as martyr (shahid), and count him as an Imam from the Ahl al-Bayt. They view Hussain as the defender of Islam from annihilation at the hands of Yazid I. Hussain is the last imam following Ali whom all Shiah sub-branches mutually recognise.[22] The Battle of Karbala is often cited as the definitive break between the Shiah and Sunni sects of Islam, and is commemorated each year by Shiah Muslims on the Day of Ashura.

Imamate of the Ahl al-Bayt

Zulfiqar with and without the shield. The Fatimid depiction of Ali's sword as carved on the Gates of Old Cairo, namely Bab al-Nasr. Two swords were captured from the temple of the pagan polytheist god Manāt during the Raid of Sa'd ibn Zaid al-Ashhali. Muhammad gave them to Ali, saying that one of them was Zulfiqar, which became the famous sword of Ali and a later symbol of Shi'ism.[23]

Most of the early Shia 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 Muhammad—namely, the Quraysh tribe. The Zaydis narrowed the political claims of the Ali's supporters, claiming that not just any descendant of Ali would be eligible to lead the Muslim community (ummah) but only those males directly descended from Muhammad through the union of 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 Imam Ja'far al-Sadiq, himself the great great grandson of the Prophet Muhammad's son-in-law Imam Ali . 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 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 Muhammad.[8]

Later most of the Shia, including Twelver and Ismaili, became Imamis. Imami Shia believe that Imams are the spiritual and political successors to Muhammad.[8] 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 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 Muhammad.[24][25]

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. Ali was the first imam of this line, the rightful successor to Muhammad, followed by male descendants of Muhammad through his daughter Fatimah.[8]

This difference between following either the Ahl al-Bayt (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 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, 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 Muhammad. 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, Ali was the fourth successor to Abu Bakr, while 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 ibn Ali, who led a non-allegiance movement against the defiant caliph (71 of Hussein's followers were killed as well). 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.[8][26][27] 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.[28]

Imam of the time, last Imam of the Shia

The Mahdi is the prophesied redeemer of Islam who will rule for seven, nine or nineteen years (according to differing interpretations) before the Day of Judgment and will rid the world of evil. According to Islamic tradition, the Mahdi's tenure will coincide with the Second Coming of Jesus Christ (Isa), who is to assist the Mahdi against the Masih ad-Dajjal (literally, the "false Messiah" or Antichrist). Jesus, who is considered the Masih (Messiah) in Islam, will descend at the point of a white arcade, east of Damascus, dressed in yellow robes with his head anointed. He will then join the Mahdi in his war against the Dajjal, where Jesus will slay Dajjal and unite mankind.

Theology

The Shia Islamic faith is vast and inclusive of many different groups.[11] 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.[29][30] Shia Islam embodies a completely independent system of religious interpretation and political authority in the Muslim world.[31][32] The original Shia identity referred to the followers of Imam Ali.[33] and Shia theology was formulated in the 2nd century AH, or after Hijra (8th century CE).[34] 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".[35]

Hadith

The Shia believe that the status of 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 Muhammad's feeling towards 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.[36][37]

Profession of faith

Kalema at Qibla of the Mosque of Ibn Tulun in Cairo, Egypt with phrase "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 God, Muhammad is the messenger of the God, but to this the Shia append Ali is the Wali (friend or intimate associate) of God, علي ولي الله. This phrase embodies the Shia emphasis on the inheritance of authority through Muhammad's lineage. The three clauses of the Shia Shahada thus address tawhid (the unity of God), nubuwwah (the prophethood of Muhammad), and imamah (imamate, the leadership of the faith).

Infallibility

Ali is credited as the first male to convert to Islam.
Main article: Ismah

Ismah is the concept of infallibility or "divinely bestowed freedom from error and sin" in Islam.[38] Muslims believe that 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 Muhammad, in contrast to the Zaidi, who do not attribute 'ismah to the Imams.[39] Though initially beginning as a political movement, infallibility and sinlessness of the imams later evolved as a distinct belief of (non-Zaidi) Shi'ism.[5]

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.[40][41] Thus, they are the most pure ones, the only immaculate ones preserved from, and immune to, all uncleanness.[42] It does not mean that supernatural powers prevent them from committing a sin, but due to the fact that they have absolute belief in God, they refrain from doing anything that is a sin.[43]

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.[44] Shias regard Ali as the successor of 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.[45] Ali is known as "perfect man" (al-insan al-kamil) similar to Muhammad, according to Shia viewpoint.[46]

Occultation

Main article: The Occultation

The Occultation is a belief in some forms of Shia Islam that a messianic figure, a hidden imam known as the Mahdi, will one day return alongside Jesus[citation needed] 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 Muhammad.[47]

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 the 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 Tayyib. Whereas Sunnis believe the future Mahdi has not yet arrived on Earth.[48]

History

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.[8][49][50] However, other scholars disagree, considering this concept of religious-political separation to be an anachronistic application of a Western concept.[51]

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
  • 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 Islam his brother Öljaitü promoted Shia Islam.
  • Bahmanis (1347–1527 CE): a Shia Muslim state of the Deccan in southern India and one of the great medieval Indian kingdoms.[52] Bahmanid Sultanate was the first independent Islamic Kingdom in South India.[53]

Fatimid caliphate

  • Fatimids (909–1171 CE): Controlled much of North Africa, the Levant, parts of Arabia and Mecca and Medina. The group takes its name from Fatima, Muhammad's daughter, from whom they claim descent.

Safavids

Shah Ismail I of Safavid dynasty destroyed the tombs of Abū Ḥanīfa and the Sufi Abdul Qadir Gilani in 1508.[54] In 1533, Ottomans restored order, reconquered Iraq and rebuilt Sunni shrines.[55]

A major turning point in Shia history was the Safavid dynasty (1501–1736) in Persia. This caused a number of changes in the Muslim world:

  • 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.
  • Initial dependence of Shiite clerics on the state followed by the emergence of an independent body of ulama capable of taking a political stand different from official policies.[56]
  • The growth in importance of Iranian centers of religious learning and change from Twelver Shiaism being a predominantly Arab phenomenon.[57]
  • The growth of the Akhbari School which preached that only the Quran, hadith are to be bases for verdicts, rejecting the use of reasoning.
  • Shah Ismail I also proclaimed himself the Mahdi and a reincarnation of Ali.[58]

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.[59]

Community

Demographics

Islam by country              Sunni              Shias      Ibadi
Distribution of Sunni and Shia branches of Islam

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. Shiites are estimated to be 21–35 percent of the Muslim population in South Asia, although the total number is difficult to estimate due to that reason.[60] It is variously estimated that 10–20%[61][62][63][64] of the world's Muslims are Shia. They may number up to 200 million as of 2009.[63] The Shia majority countries are Iran, Iraq, Bahrain, and Azerbaijan.[65][66] They also constitute 36.3% of entire local population and 38.6% of the local Muslim population of the Middle East.[67]

Shia Muslims constitute 45% of the population in Lebanon, and as per some estimates from 35%[65][68] to over 35-40% of the population in Yemen,[69] 30%-35% of the citizen population in Kuwait (no figures exist for the non-citizen population),[70][71] over 20% in Turkey,[63][72] 10–20% of the population in Pakistan,[63] and 10-19% of Afghanistan's population.[73][74]

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.[75]

Significant Shia communities exist in the coastal regions of West Sumatra and Aceh in Indonesia (see Tabuik).[76] 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 Shia movement centered around Kano and Sokoto states.[63][64][77] Several African countries like Kenya,[78] South Africa,[79] Somalia,[80] etc. hold small minority populations of various Shia denominations, primarily descendants of immigrants from South Asia during the colonial period, such as the Khoja.[81]

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.[citation needed] 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.[82]

List of nations whose Shia population may be estimated

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.[63][64]

Nations with over 100,000 Shia[63][64]
Country Shia population[63][64] Percent of Muslim population that is Shia[63][64] Percent of global Shia population[63][64] Minimum estimate/claim Maximum estimate/claim
Iran 66,000,000 – 70,000,000 90–95 37–40
Iraq 19,000,000 – 22,000,000 65–67 11–12
Pakistan 17,000,000 – 26,000,000 10–15 10–15 43,250,000[83] – 57,666,666[84][85]
India 16,000,000 – 24,000,000 10–15 9–14 40,000,000[86] – 50,000,000.[87]
Yemen 8,000,000 – 10,000,000 35–40 5
Turkey 7,000,000 – 11,000,000 10–15 4–6
Azerbaijan 5,000,000 – 7,000,000 65–75 3–4 85% of total population[88]
Afghanistan 3,000,000 – 4,000,000 10–15 <2 15–19% of total population[73]
Syria 3,000,000 – 3,500,000 10-13% <2
Nigeria <4,000,000 <5 <2 5-10 million[89]
Saudi Arabia 3,000,000 – 4,000,000 10–20 <1
Lebanon 1,000,000 – 1,600,000[90] 30-35[91][92][93] <1 Estimated, no official census.[94]
Tanzania <2,000,000 <10 <1
Kuwait 360,000 - 480,000 30-35[70][71] <1 30%-35% of 1.2m Muslims (citizen only)[70][71]
Germany 400,000 – 600,000 10–15 <1
Bahrain 375,000 – 400,000 66–70 <1 375,000 (66%[95] of citizen population) 400,000 (70%[96] of citizen population)
Tajikistan 400,000 7 <1
United Arab Emirates 300,000 – 400,000 10 <1
United States 200,000 – 400,000 10–15 <1
Oman 100,000 – 300,000 5–10 <1 948,750[97]
United Kingdom 100,000 – 300,000 10–15 <1
Qatar 100,000 10 <1
Bosnia and Herzegovina 30,000 3 <1


Amount of Shia Muslim adherents per continents displayed on a pie diagram:
       America 0.56 %
       Europe 4.42 %
       Africa 0.78 %
       Asia 94.23 %

Persecution

The history of Sunni-Shia relations has often involved violence, dating back to the earliest development of the two competing sects. At various times Shia groups have faced persecution.[98][99][100][101][102][103]

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.[104] 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.[105]

In 1514 the Ottoman sultan, Selim I, ordered the massacre of 40,000 Anatolian Shia.[106] 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."[107]

In 1801 the Al Saud-Wahhabi armies attacked and sacked Karbala, the Shia shrine in eastern Iraq that commemorates the death of Husayn.[108]

Reportedly under Saddam Hussein's regime, 1973 to 2003, in Iraq, Shia Muslims were heavily persecuted.

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 practice it themselves privately.[109][110]

Holidays

A procession of Shia Muslims in Bhopal in the Mughal Empire.

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 Muhammad announced Ali's Imamate before a multitude of Muslims.[111] Eid al-Ghadeer is held on the 18th of Dhu al-Hijjah.
  • The Mourning of Muharram and the Day of Ashura for Shia commemorates Husayn ibn Ali's martyrdom. Husayn was a grandson of 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 Husayn ibn Ali'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. Arbaein occurs on the 20th of Safar, 40 days after Ashurah.
  • Mawlid, Muhammad's birth date. Unlike Sunni Muslims, who celebrate 12th of Rabi' al-awwal as 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-Saadiq.[112] Note that, Wahhabis do not celebrate Muhammad's birthday, stating it as a bid'ah, despite it begin celebrated through centuries among Muslims of all creeds.
  • Fatimah's birthday on 20th of Jumada al-Thani. It's also considered as the "Women and Mothers' day".
  • Ali's birthday on 13th of Rajab.
  • Mid-Sha'ban is the birth date of the 12th and final Twelver imam, 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 Muhammad) and a Christian deputation from Najran. Al-Mubahila is held on the 24th of Dhu al-Hijjah.

Holy sites

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 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 Shi'a holy places in Saudi Arabia have been destroyed by the warriors of the Ikhwan, the most notable being the tombs of the Imams in the Al-Baqi' cemetery in 1925.[113] In 2006 a bomb destroyed the shrine of Al-Askari Mosque.[114]

Branches

The Shia belief 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.[115]

Twelvers constitute the majority of the population in Iran (90%),[116] Azerbaijan (85%),[11][88] Bahrain (70%), Iraq (65%), Lebanon (65% of Muslims).[117][118][119]

List of Imams

Number Name
(Full/Kunya)
Title
(Arabic/Turkish)[120]
Birth–Death
(CE/AH)[121]
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)[122]
Birinci Ali[123]
600–661[122]
23–40[124]
The first Imam and successor of Muhammad in Shia Islam; 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.[122] Mecca[122] Assassinated by Abd-al-Rahman ibn Muljam, a Kharijite in Kufa, who slashed him with a poisoned sword while in the morning prayer.[122][125] Buried at the Imam Ali Mosque in Najaf.
2 Hasan ibn Ali
الحسن بن علي
Abu Muhammad
أبو محمد
al-Mujtaba
İkinci Ali[123]
624–680[126]
3–50[127]
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.[128] Medina[126] According to Shia sources, He was poisoned by his wife in Medina on the orders of the Caliph Muawiyah.[129] Buried in Jannat al-Baqi.
3 Husayn ibn Ali
الحسین بن علي
Abu Abdillah
أبو عبدالله
Sayed al-Shuhada
Üçüncü Ali[123]
626–680[130]
4–61[131]
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.[130][132] Medina[130] Martyred and then beheaded at the Battle of Karbala.[130] Buried at the Imam Husayn Shrine in Karbala.
4 Ali ibn al-Hussein
(Zayn al-Abidin)
علي بن الحسین
Abu Muhammad
أبو محمد
al-Sajjad, Zain al-Abedin[133]
Dördüncü Ali[123]
658-9[133] – 712[134]
38[133]–95[134]
Author of prayers in Al-Sahifa al-Sajjadiyya, which is known as "The Psalm of the Household of the Prophet" and Risalah al-Huquq which is a charter of rights.[134][135] Medina[133] According to most Shia scholars, he was poisoned on the order of Caliph al-Walid I in Medina.[134] 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)[136]


Beşinci Ali[123]
677–732[136]
57–114[136]
Sunni and Shia sources both describe him as one of the early and most eminent legal scholars, teaching many students during his tenure.[136][137] Medina[136] According to some Shia scholars, he was poisoned by Ibrahim ibn Walid ibn 'Abdallah in Medina on the order of Caliph Hisham ibn Abd al-Malik.[134] Buried in Jannat al-Baqi.
6 Ja'far ibn Muhammad
(Ja'far al-Sadiq)
جعفر بن محمد
Abu Abdillah
أبو عبدالله
al-Sadiq[138]


(the Trustworthy)


Altıncı Ali[123]
702–765[138]
83–148[138]
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.[138][139] Medina[138] According to Shia sources, he was poisoned in Medina on the order of Caliph Al-Mansur.[138] Buried in Jannat al-Baqi.
7 Musa ibn Ja'far
(Musa al-Kadhim)
موسی بن جعفر
Abu al-Hassan I
أبو الحسن الاول[140]
al-Kazim[141]
Yedinci Ali[123]
744–799[141]
128–183[141]
Leader of the Shia community during the schism of Ismaili and other branches after the death of the former Imam, Ja'far al-Sadiq.[142] He established the network of agents who collected khums in the Shia community of the Middle East and the Greater Khorasan.[143] Medina[141] Imprisoned and poisoned in Baghdad on the order of Caliph Harun al-Rashid. Buried in the Al-Kadhimiya mosque in Kadhimiya, Baghdad.[141]
8 Ali ibn Musa
(Ali ar-Ridha)
علي بن موسی
Abu al-Hassan II
أبو الحسن الثانی[140]
al-Rida, Reza[144]
Sekizinci Ali[123]
765–817[144]
148–203[144]
Made crown-prince by Caliph Al-Ma'mun, and famous for his discussions with both Muslim and non-Muslim religious scholars.[144] Medina[144] 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.[144]
9 Muhammad ibn Ali
(Muhammad al-Taqi)
محمد بن علي
Abu Ja'far
أبو جعفر
al-Taqi, al-Jawad[145]
Dokuzuncu Ali[123]
810–835[145]
195–220[145]
Famous for his generosity and piety in the face of persecution by the Abbasid caliphate. Medina[145] Poisoned by his wife, Al-Ma'mun's daughter, in Baghdad on the order of Caliph Al-Mu'tasim. Buried in the Al-Kadhimiya Mosque in Kadhimiya, Baghdad.[145]
10 Ali ibn Muhammad
(Ali Naqi)
علي بن محمد
Abu al-Hassan III
أبو الحسن الثالث[146]
al-Hadi, al-Naqi[146]
Onuncu Ali[123]
827–868[146]
212–254[146]
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.[146] Surayya, a village near Medina[146] According to Shia sources, he was poisoned in Samarra on the order of Caliph Al-Mu'tazz.[147] Buried in the Al-Askari Mosque in Samarra.
11 Hassan ibn Ali
(Hasan al-Askari)
الحسن بن علي
Abu Muhammad
أبو محمد
al-Askari[148]
Onbirinci Ali[123]
846–874[148]
232–260[148]
For most of his life, the Abbasid Caliph, Al-Mu'tamid, placed restrictions on him after the death of his father. Repression of the Shiite population was particularly high at the time due to their large size and growing power.[149] Medina[148] According to Shia, he was poisoned on the order of Caliph Al-Mu'tamid in Samarra. Buried in Al-Askari Mosque in Samarra.[149]
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[150]
Onikinci Ali[123]
868–unknown[151]
255–unknown[151]
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.[152] Samarra[151] According to Shia doctrine, he has been living in The Occultation since 872, and will continue as long as God wills it.[151]
Names of all 12 Imameen (decedents of Imam Ali) written in the form of Arabic name على 'Ali'

Doctrine

Twelver doctrine is based on five principles.[153] These five principles known as Usul ad-Din are as follow:[154][155]

  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.

Books

Besides the Qurʾan which is common to all Muslims, the Shiʿah derive guidance from books of traditions ("ḥadīth") attributed to Muḥammad and the twelve imams. Below is a list of some of the most prominent of these books:

The Twelve Imams

The Twelve Imams are the spiritual and political successors to Muhammad for the Twelvers.[8] 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 words and deeds of 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 Muhammad.[24][25] Each imam was the son of the previous imam, with the exception of Hussein ibn Ali, who was the brother of Hasan ibn Ali.[8] The twelfth and final imam is Muhammad al-Mahdi, who is believed by the Twelvers to be currently alive and in occultation.[157]

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 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 Alevi, Bektashi, and Qizilbash.

In Ja'fari jurisprudence, there are ten ancillary pillars, known as Furu' ad-Din, which are as follows:[158]

  1. Prayer
  2. Fasting
  3. Pilgrimage
  4. Alms giving
  5. Struggle
  6. One Fifth (One Fifth) (20% tax on yearly earnings after deduction of household and commercial expenses.)
  7. Directing others towards good
  8. Directing others away from evil
  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 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 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.

Tree of the Shia Islam.

Zaidi ("Fiver")

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.[159]

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 Hasan ibn Ali or Hussein ibn Ali could be imam after fulfilling certain conditions.[160] Other well-known Zaidi Imams in history were Yahya ibn Zayd, Muhammad al-Nafs al-Zakiyya 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 Hasan ibn Ali or Hussein ibn Ali (as was the case after the death of 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. 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[161] Zaydi Shia[162][163][164][165][166][167] 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;[168] 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.[169]

The Buyids were initially Zaidi[170] as well as the Banu Ukhaidhir rulers of al-Yamama in the 9th and 10th centuries.[171] 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 Hasan ibn Ali the son of 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.[172] 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%.[173] 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.[174]

Ismaili ("Sevener")

Main article: Ismailism

Ismailis gain 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 ibn 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 Muhammad and his successors (the Ahlu l-Bayt), who as A'immah were guides and a light to God.[175]

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,[176] but they are found in India, Pakistan, Syria, Palestine, Saudi Arabia,[177] Yemen, China,[178] Jordan, Uzbekistan, Tajikistan, Afghanistan, East Africa and South Africa, and have in recent years emigrated to Europe, Australia, New Zealand, and North America.[179]

Ismaili Imams

Main article: List of Ismaili imams

After the death of Isma'il ibn Jafar, many Ismailis believed 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.[180] 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.[181] 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 Ali[182]

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 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

External links