1.
Shia Islam
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Shia is a branch of Islam which holds that the Islamic prophet Muhammad designated Ali ibn Abi Talib as his successor. Shia Islam primarily contrasts with Sunni Islam, whose adherents believe that Muhammad did not appoint a successor, instead they consider Abu Bakr to be the correct Caliph. Adherents of Shia Islam are called Shias of Ali, Shias or the Shia as a collective or Shii individually, Shia Islam is the second-largest branch of Islam, in 2009, Shia Muslims constituted 10–13% of the worlds Muslim population. Twelver Shia is the largest branch of Shia Islam, in 2012 it was estimated that perhaps 85 percent of Shias were Twelvers. Shia Islam is based on the Quran and the message of Muhammad attested in hadith, Shia consider Ali to have been divinely appointed as the successor to Muhammad, and as the first Imam. The word Shia means follower and is the form of the historic phrase shīʻatu ʻAlī, meaning followers of Ali, faction of Ali. Shia and Shiism are forms used in English, while Shiite or Shiite, as well as Shia, the term for the first time was used at the time of Muhammad. At present, the word refers to the Muslims who believe that the leadership of the community after Muhammad belongs to Ali, nawbakhti states that the term Shia refers to a group of Muslims that at the time of Muhammad and after him regarded Ali as the Imam and Caliph. Al-Shahrastani expresses that the term Shia refers to those who believe that Ali is designated as the Heir, Imam and caliph by Muhammad, for the Shia, this conviction is implicit in the Quran and history of Islam. And Allah is Hearing and Knowing, Shia search for the true meaning of the revelation to get the purpose of the life blood and the human destiny. Shia Muslims believe that just as a prophet is appointed by God alone and they believe God chose Ali to be Muhammads successor, infallible, the first caliph of Islam. The Shias believe that Muhammad designated Ali as his successor by Gods command, Ali was Muhammads first cousin and closest living male relative as well as his son-in-law, having married Muhammads daughter Fatimah. Ali would eventually become the fourth Muslim caliph, after the Farewell Pilgrimage, Muhammad ordered the gathering of Muslims at the pond of Khumm and it was there that Shia 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 at a place called Ghadir Khumm, located near the city of al-Juhfah, Saudi Arabia. Muhammad there stated, Shia Muslims believe this to be Muhammads appointment of Ali as his successor, when Muhammad died in 632 CE, Ali and Muhammads closest relatives made the funeral arrangements. While they were preparing his body, Abu Bakr, Umar, Ali and his family accepted the appointment for the sake of unity in the early Muslim community. Alis rule over the early Muslim community was often contested, 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 Ali ibn Abi Talib, caused by the assassination of his political predecessor, Uthman ibn Affan
2.
Tawhid
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Tawhid is the indivisible oneness concept of monotheism in Islam. Tawhid is the religions most fundamental concept and holds that God is One, because of the principle of Tawhid the Islamic belief in God is considered Unitarian. Tawhid constitutes the foremost article of the Muslim profession of faith, the first part of the Shahada is the declaration of belief in the oneness of God. To attribute divinity to an entity, known as shirk, is an unpardonable sin according to the Quran. Muslims believe that the entirety of the Islamic teaching rests on the principle of Tawhid, There is an uncompromising monotheism at the heart of the Islamic beliefs which is seen, from an Islamic standpoint, as distinguishing Islam from other major religions. The Quran asserts the existence of a single and absolute truth that transcends the world, a unique, independent and indivisible being, who is independent of the entire creation. God, according to Islam, is a universal God, rather than a local, tribal, or parochial one—God is an absolute, who integrates all affirmative values and brooks no evil. Islamic intellectual history can be understood as an unfolding of the manner in which successive generations of believers have understood the meaning. Islamic scholars have different approaches toward understanding it, Islamic theology, jurisprudence, philosophy, Sufism, even to some degree the Islamic understanding of natural sciences, all seek to explain at some level the principle of tawhid. The classical definition of tawhid was limited to declaring or preferring belief in one God, in modern Arabic, the verbs wahhada or yuwahhidu mean to unite or bring together something that which wasnt one, which reflects the struggle of monotheism against polytheism. Attribution of divinity to an entity, shirk, is considered a denial of the truth of God. Associating others with God is known as shirk and is the antithesis of Tawhid and it is usually but not always in the form of idolatry and supplicating to others than Allah, or believing that they hold the same attributes as him in an equal or lesser degree. Shirk is divided into two categories, Greater shirk, open and apparent, Lesser shirk, concealed or hidden, Greater Shirk consists of the above-mentioned deeds. A person commits lesser shirk or hidden polytheism when he claims to believe in God but his thoughts and actions do not reflect his belief. There are also forms of Shirk, they must be avoided as well. Within Islam, shirk is a crime, God may forgive any sin if one dies in that state except for committing shirk. Ali states that God is One means that God is away from likeness and numeration, the first step of religion is to accept, understand and realize him as the Lord. The correct form of belief in his unity is to realize that he is so absolutely pure and that is, one should realize that there is no difference between his person and his attributes, and his attributes should not be differentiated or distinguished from his person
3.
Prophets and messengers in Islam
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Belief in Islamic prophets is one of the six articles of the Islamic faith, and specifically mentioned in the Quran. Muslims believe the first prophet was also the first human being, Many of the revelations delivered by the 48 prophets in Judaism and many prophets of Christianity are mentioned as such in the Quran but usually in altered form and with different names. For example, the Jewish Elisha is called Alyasa, Job is Ayyub, Jesus is Isa, the Torah given to Moses is called Tawrat, the Psalms given to David is the Zabur, the Gospel given to Jesus is Injil). Notwithstanding, none of the seven Jewish Prophetesses are mentioned in the Quran as prophets, each came to preach Islam at different times in history and some told of the coming of the final Islamic prophet and messenger of God, who would be named Ahmed commonly known as Muhammad. Each Islamic prophet directed a message to a different group of people, in Arabic and Hebrew, the term nabī means prophet. Forms of this noun occur 75 times in the Quran, the term nubuwwah occurs five times in the Quran. The terms rasūl and mursal denote messenger or apostle and occur more than 300 times, the term for a prophetic message, risālah, appears in the Quran in ten instances. The Syriac form of rasūl Allāh, s̲h̲eliḥeh d-allāhā, occurs frequently in the apocryphal Acts of St. Thomas, the corresponding verb for s̲h̲eliḥeh—s̲h̲alaḥ, occurs in connection with the prophets in the Hebrew Bible. The words prophet and messenger appear several times in the Old Testament, the following table shows these words in different languages, In the Hebrew Bible, the word navi occurs more commonly, and the Hebrew word malakh refers to Angels in Judaism. According to Judaism, Haggai, Zachariah, and Malachi were the last prophets, with them, the authentic period of Nevuah died, and nowadays only the Bath Kol exists. In the New Testament, however, the word becomes more frequent. Messenger may refer to Jesus, to his Apostles and to John the Baptist, but the last book of the Old Testament, the Book of Malachi, speaks of a messenger that Christian commentators interpret as a reference to the future prophet John the Baptist. In Muslim belief, every Islamic prophet preached Islam, the beliefs of charity, prayer, pilgrimage, worship of God and fasting are believed to have been taught by every prophet who has ever lived. The Quran itself calls Islam the religion of Abraham and refers to Jacob, the Quran speaks of the Islamic prophets as being the greatest human beings of all time. A prophet, in the Muslim sense of the term, is a person whom God specially chose to teach the faith of Islam, before man was created, God had specifically selected those men whom He would use as prophets. This does not, however, mean that every prophet began to prophesy from his birth, some were called to prophesy late in life, in Muhammads case at the age of 40. Others, such as John the Baptist, were called to prophesy while still at a young age, the Quran verse 4,69 lists various virtuous groups of human beings, among whom prophets occupy the highest rank. Verse 4,69 reads, All who obey Allah and the messenger are in the company of those on whom is the Grace of Allah—of the prophets, the sincere, the witnesses, and we have made the evil ones friends to those without faith
4.
Succession to Muhammad
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The succession to Muhammad raises questions about the leadership of Islam after his death, Muhammads successor, how they should be elected, conditions of legitimacy and the role of successor. Answers to these questions have led to divisions in the Muslim community since the first century of Muslim history, giving rise to the Sunni, Shia. After Muhammads death in AD632, disagreement broke out over who should succeed him as leader of the Muslim community, since none of his sons survived into adulthood, hereditary succession was not an option. Umar, a prominent companion of Muhammad, nominated Abu Bakr, others added their support, and Abu Bakr was made the first caliph. This choice was disputed by some of Muhammads companions, who believed that Ali, his cousin, during the First and Second Fitnas the Islamic community divided into a number of groups, each of which had a specific idea about successorship. After the Rashidun caliphate evolved into monarchies and sultanates, Sunnis held power in most areas, Shias emerged in opposition. Sunnis believe that although Muhammad did not appoint a successor, Abu Bakr was elected the first caliph by the Muslim community, Shias believe that Muhammad named his successor, Ali, at Ghadir Khumm, Muslim leadership belonged to the person determined by divine order. The two groups also disagree on Alis attitude towards Abu Bakr and the two caliphs who succeeded him, Umar and Uthman ibn Affan, Ali believed that he could fulfil his imamate without fighting. Zaydis disagree with the Twelver Shia, after the death of Abu Bakr, Ali raised Muhammad ibn Abi Bakr. When Muhammad ibn Abi Bakr was killed by the Ummayads, Aisha raised, Qasim ibn Muhammad ibn Abu Bakrs mother was from Alis family, Qasims daughter, Farwah bint al-Qasim, was married to Muhammad al-Baqir and was the mother of Jafar al-Sadiq. Qasim ibn Muhammad ibn Abu Bakr was the grandson of Abu Bakr, the first caliph, the Zaydis believe that Zayd ibn Ali was betrayed by the people in Kufa, who told him, May God have mercy on you. What do you have to say on the matter of Abu Bakr, Zayd ibn Ali said, I have not heard anyone in my family renouncing them both nor saying anything but good about them. Historical works of later Muslim writers include the traditional Muslim biographies of Muhammad and quotes attributed to him, the earliest surviving written sira is Sirah Rasul Allah by Ibn Ishaq. Although the original work is lost, portions survive in the recensions of Ibn Hisham, many scholars accept the accuracy of these biographies, although this accuracy is uncertain. Studies by J. Schacht and Ignác Goldziher have led scholars to distinguish between legal and historical traditions, according to William Montgomery Watt, although legal traditions could have been invented, historical material may have been primarily subject to tendential shaping rather than invented. Hadith compilations are records of the traditions of Muhammad—his biography, perpetuated by community memory for it guidance, the development of hadith is a crucial element of the first three centuries of Islamic history. Early Western scholars mistrusted the later narrations and reports, regarding them as fabrications, the only contemporary source is The Book of Sulaym ibn Qays by Sulaym ibn Qays. This collection of hadith and historical reports from the first century of the Islamic calendar narrates events relating to the succession in detail, at a small gathering attended in Saqifah a companion of Muhammad, Abu Bakr, was nominated to lead the community
5.
Imamah (Shia)
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In Shia Islam, the imamah is the doctrine that the figures known as imams are rightfully the central figures of the ummah, the entire Shiite system of doctrine focuses on the imamah. These Imams have the role of providing commentary and interpretation of the Quran as well as guidance to their followers as is the case of the living Imams of the Nizari Ismaili tariqah. According to Nasir al-Din al-Tusi, the Imam is a means through which humans receive divine grace, because He brings men closer to obedience, as fulfilling the human being is his wish, it is logical that God appoints Imams to subject man to his wishes. So his existence and his deeds display two forms of grace of God toward man, the word Imām denotes a person who stands or walks in front. For Sunni Islam, the word is used to mean a person who leads the course of prayer in the mosque. It also means the head of a madhhab, all Muslims believe that Muhammad had said, To whomsoever I am Mawla, Ali is his Mawla. This hadith has been narrated in different ways by different sources in no less than 45 hadith books of both Sunni and Shia collections. This hadith has also narrated by the collector of hadiths, al-Tirmidhi,3713, as well as Ibn Maajah,121. The major point of conflict between the Sunni and the Shia is in the interpretation of the word Mawla, for the Shia the word means Lord and Master and has the same elevated significance as when the term had been used to address Muhammad himself during his lifetime. However, for the Sunnis the word means the beloved or the revered and has no other significance at all. Each succession dispute brought forth a different tariqah within Shia Islam, each Shia tariqah followed its own particular Imams dynasty, thus resulting in different numbers of Imams for each particular Shia tariqah. When the dynastic line of the separating successor Imam ended with no heir to succeed him, then either he or his successor was believed to have gone into concealment. The Shia tariqah with a majority of adherents are the Twelvers who are known as the Shia. After that come the Nizari Ismailis commonly known as the Ismailis, the Druze tariqah initially were part of the Fatimid Ismailis and separated from them after the death of the Fatimid Imam and Caliph al Hakim Bi Amrillah. The Shia Sevener tariqah no longer exists, another small tariqah is the Zaidi Shias, also known as the Fivers and who do not believe in The Occultation of their last Imam. Although all these different Shia tariqahs belong to the Shia group in Islam, the Shia Nizari Ismailis by definition have to have a present and living Imam until the end of time. Thus if any living Nizari Ismaili Imam fails to leave behind a successor after him then the Nizari Ismailism’s cardinal principle would be broken and it’s very raison dêtre would come to an end. They refer to the verse 5,3 of Quran which was revealed to the prophet when he appointed Ali as his successor at the day of Ghadir Khumm, regarding 17,71, no age can be without an Imam
6.
Islamic view of angels
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Belief in Angels is one of the six Articles of Faith in Islam. They are considered heavenly beings without their own will unlike humans who perform tasks of God, the imagination of angels in Islam developed from the Quran and was influenced by other religions like Judaism and expanded by tafsir and the hadith literature. Angels take the role of performing different tasks of God. They are said to be created out of light, unlike humans or jinn, they have no biological needs and therefore no lower desires predicted by the natural world. They may be described as creatures of pure emotion and this is narrated in Sahih Bukhari Volume 4, book 56. Besides the personificated interpretation of angels, they are thought of carrying the laws of nature. Angels are not equal in status and consequently, they are delegated different tasks to perform, jibrail is the archangel responsible for revealing the Quran to Muhammad, verse by verse. Jibrail is the angel who communicates with the prophets and also for coming down with the blessings of Allah during the night of Laylat al-Qadr, mikail, who provides nourishments for bodies and souls. Mikail is often depicted as the archangel of mercy who is responsible for bringing rain, Israfil or Israafiyl, is an archangel in Islam who will blow the trumpet at the end of time. According to the hadith, Israfil is the responsible for signaling the coming of Qiyamah by blowing a horn. Azrael/Azraaiyl/Azrail also known as Malak al-maut, is the angel of death and he is responsible for parting the soul from the body of the deads. The angels of the Seven Heavens, hafaza, Kiraman Katibin, two of whom are charged to every human being, one writes down good deeds and another one writes down evil deeds. They are both described as Raqeebun Ateed in the Quran, muaqqibat who keep people from death until its decreed time and who bring down blessings. Jundullah, those who helped Muhammad in the battlefield Those who draw out the souls of the blessed and those angels who drive the clouds. The Angel of the Mountains Munkar and Nakir, who question the dead in their graves, dardail, who travel in the earth searching out assemblies where people remember Gods name. The angels charged with each existent thing, maintaining order and warding off corruption and their number is known only to God. Ridwan, the keeper of the Paradise, azazil is sometimes considered as an angel, who was the keeper of paradise and leader of an angelic army. He is also the instrument of divine anger, otherwise he is held for a Jinni raised to the angelic realm
7.
Islamic eschatology
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Islamic eschatology is the branch of Islamic scholarship that studies Yawm al-Qiyāmah or Yawm ad-Dīn. This is believed to be the final assessment of humanity by God, consisting of the annihilation of all life, resurrection, the time of the event is not specified, although there are major and minor signs which have been foretold to happen at al-Qiyamah. Many verses of the Quran contain the motif of the impending Last Judgment, surat al-Qiyama has as its main subject the resurrection. The Great Tribulation is also described in the hadith, and commentaries of the such as al-Ghazali, Ibn Kathir, Ibn Majah, Muhammad al-Bukhari. The Day of Judgment is also known as the Day of Reckoning, the hadith describe the end time with more specificity than the Quran, describing the events of al-Qiyamah through twelve major signs. At the time of judgment, terrible corruption and chaos will rule, the Mahdi will be sent and with the help of Jesus, will battle Masih ad-Dajjal. They will triumph, liberating Islam from cruelty, and this will be followed by a time of serenity with people living true to religious values, however, there is no mention of the advent of Mahdi and Isa in one era in any of the hadith. Some Muslim scholars translate the Arabic word Imam as Mahdi to prove the advent of Mahdi, like other Abrahamic religions, Islam also teaches resurrection of the dead, a final tribulation and eternal division of the righteous and wicked. Islamic apocalyptic literature describing Armageddon is often known as fitna, malāḥim, the righteous are rewarded with pleasures of Jannah Paradise, while the unrighteous are punished in Jahannam Hell. The Day of Judgment or Resurrection, al-Qiyāmah, is one of the six articles of faith in Islam. The tribulation associated with it is described in the Quran and hadith, and commentaries of ulama like al-Ghazali, Ibn Kathir, Ibn Majah, Muhammad al-Bukhari, the Day of Judgment is also known as the Day of Reckoning, the Hour, and the Last Day. The Day of Judgment or Resurrection, al-Qiyāmah, relates to one of the six articles in Sunni Islam and seven articles in Shia Islam. There are two sources in Islamic scripture that discuss the Last Judgment, the Quran, which is viewed in Islam as infallible. Hadith are viewed with more flexibility due to the compilation of the traditions in written form. The concept has also discussed in commentaries of ulama such as al-Ghazali, Ibn Kathir. The Quran describes the Last Judgment with a number of interpretations of its verses, there are specific aspects, The time is known only to God. Those who have been dead will believe that a time has passed between birth and death. God will resurrect all, even if they have turned to stone or iron and those that have accepted false deities will suffer in the afterlife
8.
Mourning of Muharram
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Many of the events associated with the ritual take place in congregation halls known as Hussainia. The event marks the anniversary of the Battle of Karbala when Imam Hussein ibn Ali, family members, accompanying Hussein ibn Ali, were killed or subjected to humiliation. The commemoration of the event during yearly mourning season, from first of Muharram to twentieth of Safar with Ashura comprising the focal date, at present, Muharram observances are carried out in countries with a sizable Shia population. The words Azadari which mean mourning and lamentation, and Majalis-e Aza have been used in connection with the remembrance ceremonies for the martyrdom of Imam Hussain. Expression of grief with thumping of the chest by Shia Muslims is known as Latmya, Latmaya or latmia in Arabic-Persian countries, in India and Pakistan it is called Matam or Matam-Dari/Sina Zannee. Muharram rituals was often called by European observers the Feast of Hasan and Hosayn, the term majalis has both a grammatical meaning and a meaning which relates to Aza-e-Husayn. In its technical sense, a majalis is a meeting, a session or a gathering, according to Shia sources, The mourning of Muharram was started by the family, specially womenfolk, of Muhammad immediately after the death of his grandson and even before entering Damascus. News of Imam Husayn ibn Alis death was spread by Imam Zain-ul-Abideen, who succeeded Imam Husayn as the Shia Imam, via sermons and speeches throughout Iraq, Syria and Hejaz. Due to the History of the Prophets and Kings, when Ali ibn Husayn Zayn al-Abidin gave the sermon in presence of Yazid, according to popular belief, Shia rituals spread to South Asia starting at the end of the 14th century with the conquests of Tamerlane. Observance has since spread to such as India, Pakistan, Iraq, Iran, Turkey, Afghanistan, Syria, Nigeria, Tanzania, Saudi Arabia, Bangladesh, Yemen, Bahrain, Azerbaijan. The type of mourning of Muharram varies between branches of Shia, Sunni, and different ethnic groups, Shia Muslims around the world every year commemorate the mourning custom of death of Husayn ibn Ali, his family and his follower in months of Muharram and Safar. They entitle him Prince of Martyrs and know his as a spiritual and political savior, still, he has important role in the religious and national consciousness of the people. According to the Shia belief taking part in the ritual will be an help to salvation on day of judgment. Of all the religions of lament which could be adduced for closer consideration that of the Islamic is the most illuminating. The lament itself, as an impassioned pack opening out, to a true e crowd, after a while to protecting the mourner from the weather, the Hussainiya and the Tekyeh were built. The event is observed by many Sunnis, but to a lesser extent, after almost 12 centuries, five types of major rituals were developed around the battle of Karbala. Imam Husayn Shrine is located at the mosqe and burial sites of Husayn ibn Ali, many Shia go on a pilgrimage to the Imam Husayn Shrine in Karbala, one of the holiest places for Shias apart from Mecca and Medina. Up to one million pilgrims visit the city annually to observe the anniversary of Imam Husayn ibn Alis death, Shia Muslims believe that pilgrimmage to Husayn ibn Ali’s shrine like weeping saves them from condemned to hell at the day of judgment and all their guilt is removed
9.
Shia clergy
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In Shia Islam the guidance of clergymen and keeping such a structure holds a great importance. The clergy structure depends on the branch of Shiism is being referred to, usooli and Akhbari Shia Twelver Muslims believe that the study of Islamic literature is a continual process, and is necessary for identifying all of Gods laws. Twelver Shia Muslims believe that the process of finding Gods laws from the available Islamic literature will facilitate in dealing with any circumstance and they believe that they can interpret the Quran and the Twelver Shia traditions with the same authority as their predecessors. This process of ijtihad has provided a means to deal with current issues from an Islamic perspective, most Sunni scholars, preachers, and judges traditionally believe that the door of ijtihad, or private judgment, is closed. That is because they have been under the scrutiny and control of Islamic scholars over the years. Thus, traditionally religious rulings have been issued by ulama, in contrast, Shia scholars have traditionally been distanced from, and therefore, outside the direct control of governments. This has afforded these clerical establishments much more flexibility in dealing with religious as well as political matters, usooli Shia considering it obligatory to obey a mujtahid when seeking to determine Islamically correct behavior. They believe the 12th Imam, ordered them to follow the scholars who. guard their soul, protect their religion, the mujtahid they follow or emulate is known as a Marja Taqleedi. As of 2014 there were over 60 recognized Marj in the Shia Muslim world, the term Dāʻī al-Mutlaq literally means the absolute or unrestricted missionary. In Ismāīlī Islām, the term dāʻī has been used to refer to important religious leaders other than the hereditary Imāms, the Daʻwa was a term for the Ismāīlī faith itself from early on. They are also called Dāʻī Syednas, shiite Clerics between Quietism and Resistance, M. Ismail Marcinkowski
10.
The Four Companions
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Verily you and your Shia will be in Paradise. These companions are later referred to as Real Shia, abdullah ibn Abbas, Muhammad ibn Abi Bakr and Malik al-Ashtar were other such partisans. However, it is only The Four Companions that are believed to have attained the rank of the Real Shi‘a, hadith of the pond of Khumm Sulaym ibn Qays Ahl ul-Baith
11.
Ashura
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Ashura is the tenth day of Muharram in the Islamic calendar. Mourning for Husayn and his companions by his relatives and supporters began almost immediately after the Battle of Karbala. Popular elegies were written by poets to commemorate the Battle of Karbala during the Umayyad and Abbasid era, in India, Ashura is a public holiday due to the presence of a significant Indian Shia Muslim population. In Sunni Islam, Ashura marks the day that Moses and his followers were saved from Pharaoh by God creating a path in the Red Sea, other commemorations include Noah leaving the Ark and Muhammads arrival in Medina. The root of the word Ashura has the meaning of tenth in Semitic languages, hence the name of the remembrance, literally translated, according to the orientalist A. J. Wensinck, the name is derived from the Hebrew ʿāsōr, with the Aramaic determinative ending. The day is indeed the tenth day of the month, although some Islamic scholars offer up different etymologies, in April 680 Yazid I succeeded his father Muawiyah as the new caliph. Yazid immediately instructed the governor of Medina to compel Husayn and a few prominent figures to pledge their allegiance. Husayn, however, refrained from making such a pledge, believing that Yazid was openly going against the teachings of Islam and he, therefore, accompanied by his household, his sons, brothers, and the sons of Hasan left Medina to seek asylum in Mecca. On the other hand, the people in Kufa, when informed of Muawiyahs death, sent letters urging Husayn to join them, the mission of Muslim was initially successful and according to reports 18,000 men pledged their allegiance. But the situation changed radically when Yazid appointed Ubayd Allah ibn Ziyad as the new governor of Kufa, before news of the adverse turn of events had reached Mecca, Husayn set out for Kufa. On the way, Husayn found that his messenger, Muslim ibn Aqeel, had killed in Kufa. He broke the news to his supporters and informed them that people had deserted him, then he encouraged anyone who so wished to leave freely without guilt. Most of those who had joined him at various stages on the way from Mecca now left him, later, Husayn encountered the army of Ubaydullah ibn Ziyad along the route towards Kufa. Husayn addressed the Kufan army, reminding them that they had invited him to come because they were without an Imam. He told them that he intended to proceed to Kufa with their support, in response, the army urged him to proceed by another route. Thus, he turned to the left and reached Karbala, where the army forced him not to go further, Umar ibn Saad, the head of the Kufan army, sent a messenger to Husayn to inquire about the purpose of his coming to Iraq. Husayn answered again that he had responded to the invitation of the people of Kufa but was ready to leave if they now were opposed to his presence and he also ordered Umar ibn Saad to cut off Husayn and his followers from access to the water of the Euphrates. On the next morning, as ʿOmar b, saʿd arranged the Kufan army in battle order, Al-Hurr ibn Yazid al Tamimi challenged him and approached Ḥusayn
12.
Arba'een
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Arbaeen, Chehlom or Qırxı, İmamın Qırxı is a Shia Muslim religious observance that occurs forty days after the Day of Ashura. It commemorates the martyrdom of Husayn ibn Ali, the grandson of Muhammad, Imam Husayn ibn Ali and 72 companions were killed by Yazid Is army in the Battle of Karbala in 61 AH. Writing in forty batches has become a tradition among Islamic scientists, the reason is the famous saying of Muhammad, On the day of judgment, among my people, God will consider whoever memorized forty Hadiths as an erudite man. In this regard, numerous Islamic scholars have gathered precious collections that each consists of forty sayings, Hadiths, quoted from the prophet, according to al-Jizzini, the primary martyr, he, too, has written his book Al-Arbaʿūn ḥadīth to practice this narrative of the prophet. Arbaeen or forty days is also the length of mourning after the death of a family member or loved one in many Muslim traditions. Arbaeen is one of the largest pilgrimage gatherings on Earth, in which up to 38 million people go to the city of Karbala in Iraq, in fact, Jabir considers as the first one who visited the tomb of Imam Hosein. He was accompanied by Atiyya ibn Sad because of his infirmity, Ali ibn Husayn Zayn al-Abidin had survived the Battle of Karbala and led a secluded life in deep sorrow. He lived under pressure and tight surveillance set by Umayyad Caliphate and it is said that for twenty years whenever water was placed before him, he would weep. One day a servant said to him, ‘O son of Allah’s Messenger, is it not time for your sorrow to come to an end. ’ He replied, ‘Woe upon you. Jacob the prophet had twelve sons, and Allah made one of them disappear and his eyes turned white from constant weeping, his head turned grey out of sorrow, and his back became bent in gloom, though his son was alive in this world. But I watched while my father, my brother, my uncle, how should my sorrow come to an end. ’ Arbaeens performance has been banned in some periods, the last of which was when Saddam Hussein, was president of Iraq. For nearly 30 years under Saddams regime, it was forbidden to mark Arbaeen publicly in Iraq, following the 2003 invasion of Iraq, the observance in April 2003 was broadcast worldwide. Arbaeen is consistently among the largest peaceful gatherings in history, the city of Karbala in Iraq is the center of the proceedings which many pilgrims travel miles on foot to reach. The crowds become so massive that they cause a blockade for hundreds of miles, in 2008, approximately nine million religious observers converged on Karbala to commemorate Arba’een. However, in 2009, the number of people visiting Karbala on Arbaeen significantly increased, according to BBC News and Press TV, over ten million people had reached Karbala one or two days before Arbaeen. The number of pilgrims was expected to rise to 18 million during the two days. In 2013, Arbaeen reached 20 million people from 40 countries, a car bomb targeting worshippers returning from Karbala killed at least 20 Shiite pilgrims in January 2013. There were no reports of incidents at 2014s Arbaeen, which was considered a success against ISIL by the governor of Karbala
13.
Mawlid
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Mawlid is the observance of the birthday of the Islamic prophet Muhammad which is celebrated in Rabi al-awwal, the third month in the Islamic calendar. 12 Rabi al-awwal is the accepted date among most of the Sunni scholars and this seven days period, i. e. 12–17 Rabi al-awwal, is assigned by Islamic Republic of Iran as the unity week. The origin of Mawlid observance dates back to the period of the early four Rashidun Caliphs of Islam, the Ottomans declared it an official holiday in 1588. The term Mawlid is also used in parts of the world, such as Egypt. Mawlid is recognized as a holiday in most of the Muslim-majority countries of the world except Saudi Arabia. Shaykh Faraz Rabbani states that the Mawlid is generally approved of across the four Islamic schools of law, Mawlid is derived from the Arabic root word, meaning to give birth, bear a child, descendant. In contemporary usage, Mawlid refers to the observance of the birthday of Muhammad, the date of Muhammads birth is a matter of contention since the exact date is unknown and is not definitively recorded in the Islamic traditions. The issue of the date of the Mawlid is recorded by Ibn Khallikan as constituting the first proven disagreement concerning the celebration. Among the most recognisable dates, Sunni Muslims believe the date to have been on the twelfth of Rabi al-awwal and this celebration was introduced into the city Sabta by Abu lAbbas al-Azafi as a way of strengthening the Muslim community and to counteract Christian festivals. The early celebrations, included elements of Sufic influence, with sacrifices and torchlight processions along with public sermons. The celebrations occurred during the day, in contrast to modern day observances, emphasis was given to the Ahl al-Bayt with presentation of sermons and recitations of the Quran. This Shia origin is noted by those Sunnis who oppose Mawlid. Among Sunnis, the Mawlid celebration emerged in the 12th century, among Muslim scholars, the legality of Mawlid has been the subject of intense debate and has been described as perhaps one of the most polemical discussions in Islamic law. Traditionally, most Sunni and nearly all of the Shia scholars have approved of the celebration of Mawlid, while Wahhabi and Ahmadiyya scholars oppose the celebration. The Damascene Shafii scholar Abu Shama also supports the celebration of the Mawlid as does the Maliki scholar Ibn al-Hajj who spoke positively of the observance of the Mawlid in his book al-Madhkal. Likewise, the Shafii Egyptian scholar Ibn Hajar al-Haytami was a supporter of the Mawlid. This was supported and commented on by the Egyptian scholar and former head of Al-Azhar University Ibrahim al-Bajuri, another Hanafi Mufti Ali al-Qari too supported the celebration of the Mawlid and wrote a text on the subject as did the Moroccan Maliki scholar Muḥammad ibn Jaʿfar al-Kattānī. Ibn al-Jazari, a Syrian Shafii scholar considers the celebration of the Mawlid to be a means of gaining Paradise, in the Muslim world, the majority of Sunni Islamic scholars are in favor of the Mawlid
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Eid al-Fitr
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Eid al-Fitr is an important religious holiday celebrated by Muslims worldwide that marks the end of Ramadan, the Islamic holy month of fasting. The religious Eid is the first and only day in the month of Shawwal during which Muslims are not permitted to fast, the holiday celebrates the conclusion of the 29 or 30 days of dawn-to-sunset fasting during the entire month of Ramadan. The day of Eid, therefore, falls on the first day of the month of Shawwal, the date for the start of any lunar Hijri month varies based on the observation of new moon by local religious authorities, so the exact day of celebration varies by locality. Eid al-Fitr has a particular Salat consisting of two Rakats and generally offered in a field or large hall. Other Sunni schools usually have twelve Takbirs, seven in the first and this Eid al-Fitr salat is, depending on which juristic opinion is followed, Fard فرض, Mustahabb مستحب or mandoob مندوب. Muslims believe that they are commanded by Allah, as mentioned in the Quran, to continue their fast until the last day of Ramadan and pay the Zakat and fitra before offering the Eid prayers. If the moon is not observed immediately after the 29th day of the lunar month. Before the advent of Islam in Arabia, there is mention of festivals as well as some others among the Arabs, the Israelites had festivals as well, some directly prescribed in the Old Testament and others commemorating important days of their history. Eid al-Fitr was originated by the Islamic prophet Muhammad and it is observed on the first of the month of Shawwal at the end of the month of Ramadan, during which Muslims undergo a period of fasting. According to certain traditions, these festivals were initiated in Medina after the migration of Muhammad from Mecca, anas reports, When the Prophet arrived in Madinah, he found people celebrating two specific days in which they used to entertain themselves with recreation and merriment. He asked them about the nature of these festivities at which they replied that these days were occasions of fun, Eid al-Fitr is celebrated for one, two or three days. Common greetings during this holiday are the Arabic greeting ‘Eid Mubārak or ‘Eid Sa‘īd. In addition, many countries have their own greetings in the local language – in Turkey, for example, Muslims are also encouraged on this day to forgive and forget any differences with others or animosities that may have occurred during the year. It is forbidden to fast on the Day of Eid and it is customary to acknowledge this with a small sweet breakfast, preferably of date, before attending a special Eid prayer. As an obligatory act of charity, money is paid to the poor and you can speak once youve left the Masjid, or mosque or any other place you were praying. Say Eid Mubarak to other Muslims Muslims recite the following incantation in a low voice while going to the Eid prayer, Allāhu Akbar, Allāhu Akbar, lā ilāha illà l-Lāh wal-Lāhu akbar, Allahu akbar walil-Lāhi l-ḥamd. Recitation ceases when they get to the place of Eid or once the Imam commences activities, Muslims are recommended to use separate routes to and from the prayer grounds. No call to prayer is given for this Eid prayer, the Eid prayer is followed by the sermon and then a supplication asking for Allahs forgiveness, mercy, peace and blessings for all living beings across the world
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Eid al-Adha
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Eid al-Adha, also called the Sacrifice Feast, is the second of two Muslim holidays celebrated worldwide each year, and considered the holier of the two. It honors the willingness of Ibrahim to sacrifice his son, as an act of submission to Gods command, before he sacrificed his son God intervened by sending his angel Jibrail, who then put a sheep in his sons place. In the Islamic lunar calendar, Eid al-Adha falls on the 10th day of Dhu al-Hijjah, in the international calendar, the dates vary from year to year drifting approximately 11 days earlier each year. Eid al-Adha is the latter of the two Eid holidays, the former being Eid al-Fitr, the word Eid appears once in Al-Maida, the fifth sura of the Quran, with the meaning solemn festival. Like Eid al-Fitr, Eid al-Adha begins with a prayer of two followed by a sermon. Eid al-Adha celebrations start after the descent of the Hujjaj, the performing the Hajj, from Mount Arafat. Eid sacrifice may take place until sunset on the 13th day of Dhu al-Hijjah, the days of Eid have been singled out in the Hadith as days of remembrance and considered the holiest days in the Islamic Calendar. Another Arabic word for sacrifice is Qurbani The Semitic root Q-R-B means to be close to someone/something, other words from the root include qarov, close, the senses of root meaning to offer suggest that the act of offering brings one closer to the receiver of the offering. The same stem is found in Hebrew and for example in the Akkadian language noun aqribtu act of offering, Eid al-Kabir, an Arabic term meaning the Greater Eid, is used in Yemen, Syria, and North Africa. The term was borrowed directly into French as Aïd el-Kebir, translations of Big Eid or Greater Eid are used in Pashto, Kashmiri, Urdu and Hindi, Tamil and Malayalam. Albanian, however, uses Bajram i vogël or the Lesser Eid as a reference to Eid al-Adha. This term is borrowed into other Indian languages, such as Tamil Bakr Īd Peru Nāl. Some names refer to the fact that the holiday occurs after the culmination of the annual Hajj, such names are used in Malaysian and Indonesian (Hari Raya Haji Hajj celebration day, Lebaran Haji, Lebaran Kaji. When this was not yet an official feast in the Philippines, when it became a legal holiday in 2009, it became officially known as Eid al-Adha. Some also reference it with local names like Kapistahan ng Pagsasakripisyo in Tagalog. Eid al-Adha has had other names outside the Muslim world, in Spanish it is known as Fiesta del Cordero or Fiesta del Borrego. According to Islamic tradition, the valley of Mecca was a dry, rocky, God instructed Abraham to bring Hagar, his Arabian wife, and Ishmael to Arabia from the land of Canaan. As Abraham was preparing for his journey back to Canaan, Hagar asked him
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History of Shia Islam
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Shi‘a Islam, also known as Shi‘ite Islam or Shi‘ism, is the second largest branch of Islam after Sunni Islam. Shias adhere to the teachings of Muhammad and the guidance of his family or his descendants known as Shia Imams. Muhammads bloodline continues only through his daughter Fatima Zahra and cousin Ali who alongside Muhammads grandsons comprise the Ahl al-Bayt, thus, Shias consider Muhammads descendants as the true source of guidance. Shia Islam, like Sunni Islam, has at times divided into many branches, however. From a political viewpoint the history of the Shia was in several stages, the first part was the emergence of the Shia, which starts after Muhammads death in 632 and lasts until Battle of Karbala in 680. This part coincides with the Immam of Ali, Hasan ibn Ali, the second part is the differentiation and distinction of the Shia as a separate sect within the Muslim community, and the opposition of the Sunni caliphs. This part starts after the Battle of Karbala and lasts until the formation of the Shia states about 900, during this section Shiism divided into several branches. The third section is the period of Shia states, the first Shia state was the Idrisid dynasty in Maghreb. Next was the Alavid dynasty established in Mazandaran, north of Iran and these dynasties were local, but they were followed by two great and powerful dynasties. The Fatimid Caliphate formed in Ifriqiya in 909, and ruled over varying areas of the Maghreb, Egypt, the Buyid dynasty emerged in Daylaman, north of Iran, about 930 and then ruled over central and western parts of Iran and Iraq until 1048. In Yemen, Imams of various dynasties usually of the Zaidi sect established a political structure that survived from 897 until 1962. Muhammad began preaching Islam at Mecca before migrating to Medina, from where he united the tribes of Arabia into a singular Arab Muslim religious polity, with Muhammads death in 632, disagreement broke out over who would succeed him as leader of the Muslim community. Umar ibn al-Khattab, a companion of Muhammad, nominated Abu Bakr, others, after initial refusal and bickering, settled on Abu Bakr who was made the first caliph. This choice was disputed by Muhammads earliest companions, who held that Ali had been designated his successor, according to Sunni accounts, Muhammad died without having appointed a successor, and with a need for leadership, they gathered and voted for the position of caliph. Shia accounts differ by asserting that Muhammad had designated Ali as his successor on a number of occasions, Abu Bakrs election was followed by a raid on Alis house led by Umar and Khalid ibn al-Walid. The succession to Muhammad is a contentious issue. The two groups also disagree on Alis attitude towards Abu Bakr, and the two caliphs who succeeded him, Umar and Uthman or, Shia Islam and Sunnism split in the aftermath of the death of the Prophet Muhammad based on the politics of the early caliphs. Due to the Shia belief that Ali should have been the first caliph, because of this, any hadith that were narrated by these three caliphs were not accepted by Shia hadith collectors
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The verse of purification
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The verse of purification is verse in the Quran. The verse has special importance for Shiite Muslims due to giving information about Ahl al-Bayt of Muhammad, Shiite reportedly believe it to designate the People of the House as being Ismah, infallibility. Within Sunni Islam this viewpoint is seen as either rejected or partially supported such as the case of Sufism, some verses refer to Muhammads wives. And Allah only wishes to remove all abomination from you, ye members of the Family, the previous verses include instructions to the wives of Muhammad, and the verbs and pronouns are in the feminine plural. However, in verse, the pronouns are in the masculine plural. Therefore, it is no longer a discussion of the wives or of them alone. Thus, the expression Ahl al-bayt must mean family of Muhammad, the privilege then refers to those nearest to him. Some have attempted to add Muhammads wives to the list, however, each ayah is an individual sign of Allah. Ayah or aayah is the Arabic word for evidence or sign, The ayah uses the words Ankum and Yutahhirakum, the feminine for the above would be Ankunna and Yutahhirakunna. The sudden change in grammatical gender reference means that it is not about the wives, the similar use of switching subjects after Ayahs is found all throughout the Quran. A great example of this is Surah Haqqah, which does so in nearly every ayah, Allah says Allah keep away bad things from Ahlulbaiyt. We can believe the Ahlulbaiyt keep away from any Bad things, Muhammad says After me only two things are remained who that guide people in every generation 1st, Quran 2nd, Ahlulbaiyt Hadith of the Cloak Madelung, Wilferd. The Succession to Muhammad, A Study of the Early Caliphate
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Event of Mubahala
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The Event of Mubahala was a debate between Islamic prophet Muhammad and the Christians of Najran, where the call was extended to the sons and women. Mubahala is a Quranic evocation of the occasion of an encounter between Muslims and Christians during Muhammads lifetime, in this occasion Muhammad is instructed by Quran to issue a challenge to the visiting Christians of Najran. The call and challenge is based on Islamic tradition, according to an ancient ceremony, the Christians of Najran came to Medina claiming that Isa is divine and the son of Allah. In fact, they meant to determine whether Muhammads claims were in accordance with the prophecies of their holy books, the event is recorded in several Hadith collections and is referred to in the Quranic surah Al Imran. In such debates, each side would bring the most informed men, al-Mubahalah is derived from the Arabic word Bahlah, so the term Mubahala means cursing each other. It is an instance of Qurans critique of a central Christian doctrine, in this milieu Muslims challenged and critiqued major point of Christian faith, and Christians responded in defense of their defining doctrine and practice. Muhammad preached to them and requested them to accept Islam, the Christians, however, were not convinced. Their argument was that Jesus was born without a father, so he was the son of God, thereafter, according to the traditional account on this occasion the following verses came down to Muhammad. Surely the likeness of Jesus is with Allah as the likeness of Adam, He created him from dust, then said to him Be, the truth from your Lord, so be not of the disputers. Muhammad recited the verses to them, and after lengthy discussions which have presented in detail in Ibn Hishams sirah, no agreement was reached on the position. At the end of the discussions, the Prophet was instructed to suggest that the two engage in Mubahala. And say, We believe in what has been sent down to us and our God and your God are one and to Him we are submissive. There is one Quranic narrative in particular in which the occasion of revelation of a passage, the commentators agree that the verse of Mubahala was occasioned by the visit of the Christians of Najran who did not accept the Islamic doctrine about Jesus. According to Al-Mizan by Allamah Tabatabaei, a Shia scholar, the first us in this verse has a different import from the pronouns used in our sons, our women. The former refers to the both Islam and Christianity sides, while the other three ours refer to the side of Islam only and this way, a meaningful short sentence implies a longer sentence equal in meaning. Based on Madelung interpreting the term our sons as the two grandsons of the prophet is reasonable and consequently the parents, Ali and Fatimah, may be included in this verse. The members of the Muhammad family who were expected to participate this event is not modified in some of the Sunni sources while some others mention Fatima, Hasan and Husayn as the participants. Meanwhile, some of the Sunni sources are in agreement with Shia belief saying that Ahl al-Kisa, including Ali, - The verse of our selves, The Imam replied
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Hadith of the pond of Khumm
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It has been interpreted variously by the two main sects of Islam, where Shia generally maintain that in this hadith the Islamic prophet Muhammad appointed Ali as his heir and successor. The Shia celebrate the anniversary of this event on 18 Dhu al-Hijjah, according to Shia narrators of traditions the verse of announcement was related to the succession of Ali at Ghadir Khumm. The verse of announcement was revealed during the return from the The Farewell Pilgrimage, proclaim the which hath been sent to thee from thy Lord. If thou didst not, thou wouldst not have fulfilled and proclaimed His mission, and Allah will defend thee from men. For Allah guideth not those who reject Faith, according to Sunnis, this verse was revealed much earlier than this incident. I think I am about to be called and thus I must respond, I am responsible and you are responsible, then what do you say. They said, We witness that you have informed, advised and they said, Yes, we bear witness. He said, O Allah, bear witness, then he said, O people, Allah is my Lord and I am the lord of the believers. I am worthier of believers than themselves, of whomsoever I had been Master, Ali here is to be his Master. O Allah, be a supporter of whoever supports him and an enemy of whoever opposes him, O people, I will go ahead of you and you will arrive at my Pond which is wider than the distance between Basra and Sana. It has receptacles as numerous as the stars, and two cups of gold and two of silver, I will ask you about the two weighty things that I have left for you when you come to me to see how you dealt with them. The greater weighty thing is Allahs book—the Holy Quran, one end is in Allahs hand and the other is in your hands. Keep it and you will not deviate and that other weighty thing is my family and my descendents. The Most Kind the Omniscient had told me that both of them, would not separate until they come to my Pond, another similar narration of part of the hadith goes as follows, O people. Reflect on the Quran and comprehend its verses, there are other versions of this hadith that say, I have left two matters with you. As long as you hold to them, you not go the wrong way. They are the Book of Allah and the Sunna of His Prophet, I leave for you the Quran alone you shall uphold it. The word mawla is significant in the first narration of this hadith, twenty-seven different meanings are given for the word mawla and hence the exact meaning should be derived from their syntactical and situational contexts
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First Fitna
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The First Fitna or First confusion was a civil war within the Rashidun Caliphate which resulted in the overthrowing of the Rashidun caliphs and the establishment of the Umayyad dynasty. It began when the caliph Uthman ibn Affan was assassinated by Egyptian rebels in 656 and it ended in 661 when Alis heir Hasan ibn Ali concluded a treaty acknowledging the rule of Muawiyah, the first Umayyad caliph. The Islamic state expanded very quickly under Muhammad and the first three caliphs, in 639 Muawiyah I was appointed the Governor of Syria by Umar after his elder brother Yazid ibn Abi Sufyan died in a plague, along with Abu Ubaidah ibn al-Jarrah and 25,000 other people. The rapid Muslim conquest of Syria and Egypt and the consequent Byzantine losses in manpower, the Sassanid Dynasty in Persia had already collapsed. The Islamic empire expanded at a rate, but there was a cost associated with it. Before Islam, the Roman-Persian Wars and the Byzantine–Sasanian wars had occurred every few years for hundreds of years between 69 BC and 629 AD, high taxes were imposed on the populations in both the Byzantine Roman and Sassanid Persian empires to finance these wars. There was also continuous bloodshed of the people during these wars, the Arab tribes in Iraq were paid by the Persian Sassanids to act as mercenaries, while the Arab tribes in Syria were paid by the Byzantines to act as their mercenaries. The Persians maintained an Arab satellite state of Lakhm and the Byzantine Empire maintained the Arab satellite state of Ghassan, the Syrians and the Iraqis had been fighting each other for centuries. Therefore, each wanted the capital of the newly established Islamic state to be in their area. As Uthman ibn Affan became very old, Marwan I, a relative of Muawiyah I, slipped into the vacuum and became his secretary, slowly assuming more control, Marwan I had previously been excluded from positions of responsibility. Muhammad ibn Abi Bakr, the son of Abu Bakr and the son of Ali ibn Abi Talib and Muhammad bin Abi Hudhaifa. Sects started to form, among them the Sabaites named after Abdullah Ibn Saba There is also Jewish literature from that time, much of the Jewish literature on him from that time regards him as an apostate from Judaism and asks Jews to keep away from him. There was also the movement towards more autonomous tribal groupings, which was strong in Kufa, in Iraq. Among them developed a group called the Qurra, which became known as the Kharijites. Afterwards they were granted trusteeship over some of the lands in Sawad in Iraq and were now called Ahl al Ayyam, brunnow held that the Kharijites were Bedouin Arabs or full blooded Arabs. The Qurra received the highest stipend of the Muslim army, the sharaf al ata, the Qurra received stipends varying between 2,000 and 3,000 dirhams, while the majority of the rest of the troops received only 250 to 300 dirhams. The other Ridda tribesmen in Kufa, in Iraq, resented the position given to the Qurra. The tension between the Ridda tribesmen and the Qurra threatened the Qurras newly acquired prestige, the Qurra therefore felt obliged to defend their position in the new but rapidly changing society
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Battle of Karbala
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The Battle of Karbala took place on Muharram 10, in the year 61 AH of the Islamic calendar a in Karbala, in present-day Iraq. The battle took place between a group of supporters and relatives of Muhammads grandson, Husayn ibn Ali, and a larger military detachment from the forces of Yazid I. The people of Kufa sent letters to Husayn, asking his help and pledging allegiance to him, as Husayn traveled towards Kufa, at a nearby place known as Karbala, his caravan was intercepted by Yazid Is army led by Al-Hurr ibn Yazid al Tamimi. The battle was followed by later uprisings namely, Ibn al-Zubayr, Tawwabin, the dead are widely regarded as martyrs by Sufi Sunni and Shia Muslims. The battle has a place in Shia history, tradition and theology. Mainstream Sunni Muslims, on the hand, do not regard the incident as one that influences the traditional Islamic theology and traditions. The Battle of Karbala is commemorated during an annual 10-day period held every Muharram by Shia and Alevi, culminating on its tenth day, Shia Muslims commemorate these events by mourning, holding public processions, organizing majlis, striking the chest and in some cases self-flagellation. The Battle of Karbala played a role in shaping the identity of Shia and turned the already distinguished sect into a sect with its own rituals. Husayns suffering and death became a symbol of sacrifice in the struggle for right against wrong, during Alis Caliphate, the Muslim world became divided and rebellion broke out against the ruling Ali byMuawiyah I. When Ali was assassinated by Ibn Muljam in 661, his eldest son, Hasan, succeeded him but soon signed a peace treaty with Muawiyah to avoid further bloodshed. In the treaty, Hasan was to hand power to Muawiya on the condition that he be just to the people and keep them safe and secure. This brought to an end the era of the Rightly Guided Caliphs, Husayn ibn Ali became the head of Banu Hashim after his older brother, Hasan ibn Ali, was poisoned to death in 670. His fathers supporters in Kufah gave their allegiance to him, however, he told them he was still bound by the peace treaty between Hasan and Muawiyah I as long as Muawiyah was alive. The Battle of Karbala took place within the environment resulting from the succession of Yazid I. Later, Husayn ibn Ali did not accept the request of Muawiyah for the succession of his son, Yazid, referring to the peace treaty. The legitimacy of Yazids succession as well as his worthiness for this position was questioned at the time and he insisted on his legitimacy based on his own special position as a direct descendant of Muhammad and his legitimate legatees. As a consequence, he left Medina, his home town, Muawiyah warned Yazid specifically about Husayn ibn Ali, since he was the only blood relative of Muhammad. Abd Allah ibn Abbas and Abdullah ibn Umar did not want to start civil war
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Zaidiyyah
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Zaidiyyah or Zaidism is a Muslim sect which emerged in the eighth century out of Shia Islam. Zaidis are named after Zayd ibn ʻAlī, the grandson of Husayn ibn ʻAlī who they recognize as the fifth Imam, followers of the Zaydi Islamic jurisprudence are called Zaydi Shia and make up about 35-40% of Muslims in Yemen. The Zaydi madhab emerged in reverence of Zayd’s failed uprising against the Ummayad Caliph, Hisham ibn Abd al-Malik, which set a precedent for revolution against corrupt rulers. It might be said that Zaydis find it difficult to remain passive in an unjust world, or in the words of a modern influential Zaydi leader, Hussein Badreddin al-Houthi, Zaydis were the oldest branch of the Shia and are currently the second largest group after Twelvers. Zaidis do not believe in the infallibility of Imāms, but promote their leadership, Zaydis believe that Zayd ibn Ali in his last hour was betrayed by the people in Kufa. Zaydis as of 2014 constitute roughly 0. 5% of the worlds Muslim population, in matters of Islamic jurisprudence, the Zaydis follow Zayd ibn ’Alis teachings which are documented in his book Majmu’ al-Fiqh. Zaydi fiqh is similar to the Hanafi school of Sunni Islamic jurisprudence, Abu Hanifa, a Sunni madhab shaykh, was favorable and even donated towards the Zaydi cause. In matters of theology, the Zaydis are close to the Mutazili school, There are a few issues between both schools, most notably the Zaydi doctrine of the Imamate, which is rejected by the Mutazilites. Of the Shia, Zaydis are most similar to Sunnis since Zaydism shares similar doctrines, like all Muslims, the Zaydi Shia affirm the fundamental tenet of Islam known as the Shahada or testament of faith – There is no god but Allah and Muhammed is his messenger. Traditionally, the Zaydi believe that Muslims who commit major sins without remorse should not be considered Muslims nor be considered kafirs and these Shia called themselves Zaydi so they could differentiate themselves from other Shiis who refused to take up arms with Zayd ibn Ali. Zaydis believe Zayd ibn Ali was the successor to the Imamate because he led a rebellion against the Umayyad Caliphate. Muhammad al-Baqir did not engage in action and the followers of Zayd believed that a true Imām must fight against corrupt rulers. The renowned Muslim jurist Abu Hanifa who is credited for the Hanafi school of Sunni Islam and he also urged people in secret to join the uprising and delivered funds to Zayd. The earliest group, called Jarudiyya, was opposed to the approval of certain companions of Muhammad and they held that there was sufficient description given by the Prophet that all should have recognised Ali as the rightful Caliph. They therefore consider the Companions wrong in failing to recognise Ali as the legitimate Caliph and deny legitimacy to Abu Bakr, Umar and Usman, however and they further condemn two other companions of Muhammad, Talhah and Zubayr ibn al-Awam, for their initial uprising against Caliph Ali. The Jarudiyya were active during the late Umayyad Caliphate and early Abbasid Caliphate, the second group, the Sulaymaniyya, named for Sulayman ibn Jarir, held that the Imamate should be a matter to be decided by consultation. They felt that the companions, including Abu Bakr and Umar, had been in error in failing to follow Ali, the third group is known as the Tabiriyya, Butriyya or Salihiyya for Kathir an-Nawa al-Abtar and Hasan ibn Salih. Their beliefs are virtually identical to those of the Sulaymaniyya, except they see Uthman also as in error, Zayd bitterly scolds the rejectors who deserted him, an appellation used by Sunnis and Zaydis to refer to Twelver Shiites to this day
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Twelver
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Twelver Shia Islam or Imamiyyah is the largest branch of Shia Islam. Twelver belief is based on the Quran and the message of the Islamic Prophet Muhammad attested in hadith, according to Shia tradition, the Mahdis tenure will coincide with the Second Coming of Jesus Christ, who is to assist the Mahdi against the Masih ad-Dajjal. Twelvers believe that the Twelve Imams are the spiritual and political successors to the Islamic prophet Muhammad, Iran is the only country with state religion as Shia Islam. They also differ in the role and overall definition of an Imam, alevis in Turkey and Albania and Alawis in Syria share belief in the Twelve Imams with Twelvers, but their theological doctrines are remarkably different. The Twelvers are also known by names, The Shiah is commonly used as a synonym for Twelvers since this branch comprises the majority group in Shia Islam. Shia refers to a group of Muslims who believe that the succession to Muhammad must remain in his family for specific members who are designated by a divine appointment, tabatabaei states that the word referred to the partisans of Ali at the time of Muhammad himself. Jafari refers exclusively to the Twelver Juridical school which is followed by the majority of Shias and it also refers to the minority Akhbaris who advocate a distinct juridical approach within Jafari Jurisprudence. The term is derived from the name of Jafar al-Sadiq who is considered by the Twelvers to be their Sixth Imām, Jafar al-Sadiq is also respected and referenced by the founders of the Sunni Hanafi and Maliki schools of jurisprudence. Imami or Imamiyyah or Imamite is a reference to the Twelver belief in the infallibility of the Imāms, Ali is quoted as arguing that unity of God means that he has no like, he is not subject to numeration and is not divisible either in reality or imagination. On another occasion, he is quoted saying, The first step of religion is to accept, understand, the correct form of belief in his unity is to realize that he is so absolutely pure and above nature that nothing can be added to or subtracted from his being. That is, one should realize there is no difference between his person and his attributes, and his attributes should not be differentiated or distinguished from his person. Sayyid Haydar Amuli a prominent Shia mystic and philosopher defines God as alone in being, along with his names, his attributes, his actions, the totality of being therefore is he, through him, comes from him, and returns to him. God is not a next to or above other beings, his creatures, he is being. The divine unitude does not have the meaning of a unity, among, next to. For, if there were being other than he, God would no longer be the Unique, as this Divine Essence is infinite, his qualities are the same as his essence, Essentially there is one Reality which is one and indivisible. According to Twelvers theology, Tawhid consists of several aspects including Tawhid of the Essence, the attributes, the creatorship, Tawhid of the essence of God means his essence is one and peerless. Regarding this, Quran 112 states, Say, He is Allah, One, Allah and he neither begets nor is born, Nor is there to Him any equivalent. Tawhid of the attributes means Gods names and attributes have no other reality than His essence, Ali argues that Every attributes testifies to its being other than the object to which it is attributed, and every such object in turn testifies to its being other than the attribute
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Ja'fari jurisprudence
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Jaʿfari jurisprudence, Jaʿfari school of thought, Jaʿfarite School, or Jaʿfari Fiqh is the school of jurisprudence of most Shia Muslims, derived from the name of Jafar al-Sadiq, the 6th Shia Imam. This school of jurisprudence is followed by Twelvers in general and Ismailis in part, however, despite these differences, there have been numerous fatwas regarding the acceptance of Jaʿfari fiqh as an acceptable Muslim madhhab by Sunni religious bodies. These include the Amman Message and a fatwa by Al-Azhar, in the modern era, former Prime Minister of Sudan Sadiq al-Mahdi defined the recognized schools of Muslim jurisprudence as eight, Jafari was one of them. This school of thought utilizes ijtihad by adopting reasoned argumentation in finding the laws of Islam, usulis emphasize the role of Mujtahid who was capable of independently interpreting the sacred sources as an intermediary of the Hidden Imamas and thus serve as a guide to the community. This meant that legal interpretations were kept flexible to account of changing conditions. This school of thought is predominant among most Shia, ayatollah Ruhollah Khomeini emphasized that Jafari jurisprudence is configured based on the recognition that epistemology is influenced by subjectivity. Accordingly, Jafari jurisprudence asserts Conventional Fiqh and Dynamic Fiqh and this school of thought takes a restrictive approach to ijtihad. This school has almost died out now, very few followers are left, Some neo-Akhbaris have emerged in the Indian subcontinent, but they do not belong to the old Akhbari movement of Bahrain. Twelvers, along with other Shia sects such as the Zaydis and this belief is further emphasized by the Shia concept of Bada’, which states that God has not set a definite course for human history. Instead, God may alter the course of history as is seen to be fit. Nikah mutʿah, is a type of marriage used in Twelver Shia Islam, where the duration of the marriage and it is a private contract made in a verbal or written format. A declaration of the intent to marry and an acceptance of the terms are required, nikah mutʿah was also practiced by the pre-Islamic Arabs. Zaidi Shias, Ismaili Shias, and Sunni Muslims do not practice nikah mutah and this practice was emphasized in Shia Islam whereby adherents may conceal their religion when they are under threat, persecution, or compulsion. Hanafi Hanbali Maliki Shafii ^A In Arabic script, جعفري, strict transcriptions, Jaʻfarī or Ǧaʿfarī, /d͡ʒaʕfariː/, from the name, جعفر, Jaʻfar/Ǧaʿfar, the Oxford Concise Dictionary of Politics. Oxford, New York, Oxford University Press, Jafari, Shii Legal Thought and Jurisprudence from Oxford Islamic Studies Online Some of Shia Islamic Laws books Islamic Laws of G. A. Sayyid Abulqasim al-Khoei Islamic Laws of G. A, fazel Lankarani Islamic Laws of G. A. Syed Ali al-Husaini Seestani Towards an Understanding of the Shiite Authoritative Sources
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Batin (Islam)
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Batin literally means inner, inward, hidden, etc. The Quran, for instance, has a meaning in contrast to its exterior or apparent meaning. Sufis believe that likewise, every individual has a batin which is the world of souls and this is the inward self of the individual which when cleansed with the light of ones spiritual guide, elevates a person spiritually. This notion is connected to Allahs attribute of Al-Batin i. e. the Hidden One who cannot be seen, muslim groups believe that the bāṭen can only be fully understood and interpreted by a figure with esoteric knowledge, who for Shia Muslims is the Imam of the Time. In a wider sense, bāṭen can refer to the meaning or reality behind all existence. Sufism Esotericism Esoteric interpretation of the Quran Batiniyya Alevism Bektashi Order, another group focusing just like Alevis on Batin and Zahir Ismailism Nizari Alawites Qarmatians Sufi Live
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Alevism
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Alevism or Alevi is a mystical branch of Islam whose adherents are followers of Ali, the Twelve Imams and their descendant, the 13th century Alevi saint Haji Bektash Veli. Having some links with Twelver Shia Islam, the practices of the Alevis are based on Sufi elements of the Bektashi tariqa, Alevism is seen as one of the two main branches of Islam in Turkey, the other being the majority Sunni Islam. Alevis are often classified as a sect of Shia Islam, as Alevis accept Twelver Shi‘a beliefs about Ali, moreover, Ayatollah Ruhollah Khomeini decreed Alevis to be part of the Shia fold in the 1970s. There are, however, Alevi philosophies, customs, and rituals that are different than those of Twelver Shias in Iraq. In particular, much of language in the Alevi tradition is inspired by Sufi traditions. Some sources link Alevism in particular to the heterodox syncretic sufi group known as the Bektashi Order, many Alevis refer to an Alevi-Bektashi tradition, but this identity is not universally adopted, nor is the combined name used by non-Turkish Bektashis. In addition to its religious aspect, Alevism is also associated with Turkish folk culture. Alevis follow the teachings of Muhammad, the Quran, his Ahl al-Bayt, The Twelve Imams and their descendant Alevi saint. For this reason its also referred to as Shīʿah-ee Bāṭen’īyyah, Most of the believers live in Turkey, with some scattered minorities in Bulgaria, Cyprus, the Caucasus, Greece, Iran and the Turkish Diaspora. According to The President of the Islamic-Alevi Religious Services Dede İzzettin Doğan, Alevism is nothing, Alevi is generally explained as referring to Ali, the cousin and son-in-law of Muhammad. The name represents a Turkish form of the word ‘Alawi of or pertaining to Ali, according to Ishikists assertion, on the other hand, it was derived from Alev in reference to fire which is extensively used in Alevi rituals. However, traditional Islamic Alevis claim that the name Alevi is linked to Ali, just like the word Musevi is linked to Musa, Isevi is linked to Isa and Mevlevi is linked to Mevlana. According to them the use of candles is based on Quran chapter 24, verses 35 and 36, God is the Light of the heavens, Light upon light, God guides to His light whom He pleases. And God sets forth examples for the people, and God is aware of all things. In houses, which God has permitted to be raised to honor, for the celebration, in them, of His name, In them is He glorified in the mornings and in the evenings. Even though the term Alevi is thought to be simply the Turkish derived form of Arabic ‘Alawī, Alevi used to be grouped as Kızılbaş, a generic term used by Sunni Muslims in the Ottoman Empire for the various Shia sects from the 15th century. Many other names exist, among them Tahtacı Woodcutters, Abdal Bards, in Turkey, Shia Muslim people belong to the Jafari Islamic school, which tracks back to the sixth Shia Imam Jafar al-Sadiq, are called as the Jafarīs, who belong to Twelver Shia. Although the Alevi Turks are being considered as a part of Twelver Shia Islam, they are different than the Jafarī Muslims in their convictions, the Alevi-Turks has a unique and perplex conviction tracing back to Kaysanites and Khurramites which are being considered as Ghulat Shia Islam
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Bektashism and folk religion
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Famous archaeologist Arthur Evans, after studying ancient religions of Europe, noted that there were cults centered around the use of trees and pillars, often acting like idols. While in Macedonia he entered a temple/shrine that was maintained by Dervishes in the town of Tekekioii and he was permitted to take part in a ritual at the shrine, the focus of which was a large upright rectangular stone, possibly a local Kaaba. The stone was said to have fallen from heaven, and it was venerated or at least respected by Muslims and it was stained black by years of being anointed with holy oils. The stone was around 6.5 feet tall, with a smaller stone placed on top of it. A sick man was circumambulating the pillar, kissing and hugging it at each pass. In a ritual connected to it, a person prays before the stone, hugs it, draws water from a nearby spring, growing over the grave is a thorn tree, which has rags and fabric hanging from it placed there by the sick seeking divine cures. The water is poured into a hole in the center of the grave, mixed with grave-dirt, then a circumambulation around the grave is started, with three passes, each time kissing and touching with the forehead the stone at the head and foot of it. Afterwards, grave dust was given to Evans, to be made up into a triangular amulet. The Dervish then cast some pebbles, read them as falling good, finally, Evans was instructed to give something to attach to the pillar overnight, and he himself resides with the stone and his guide, lighting candles after sunset and eating the sacrificial ram. In addition to schools of Islamic thought, the Bektashis in Turkey, for instance, upon visiting the village of Haidar-es-Sultan and Hassan-dede in the summer of 1900, enthographer J. W. Crowfoot witnessed survivals of the ancient Hero Cult and the pythian oracle. This well was also associated with a tomb, which stood out from other local graves in the town because it wasnt neglected. At Hassan-dede there was also a tomb, maintained by a family that stated that they were direct descendants of the occupant of the tomb. These are elements that are associated with the older pagan Hero Cults of that area. For example, Mycenaean royalty were buried in tombs and worshipped for centuries later, the Balkans and Anatolia also shared this common pattern of saint veneration, as shrines in Macedonia were used in both Muslim and Christian traditions. Furthermore, some pre-Islamic accounts note that the people in these Bekthashi regions of Turkey are not native and their piety is handed down from father to son and they have unusual institutions. These pre-Islamic peoples considered fire to be divine, and they mark as the founder of their nation a man named Zarnuas and they were also said to be prey to the devil, which is what followers of pagan religions were usually condescendingly referred to as. The Bektashi of this region are noted to, in modern times, such a trait is also exhibited by the Yazidis of northern Iraq, and is thought to also be a survival of pre-Islamic times, when the special cups used for drinking wines contained two large handles. Unusually, the ancient inhabitants of the region also were noted for having extreme ear piercings, nevertheless, such beliefs and practices are not particular to Bektashism and they form, rather, part of a larger Balkan and Turkish pre-Islamic and pre-Christian tradition
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Alawites
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The Alawites, also known as Alawis, are part of a branch of Islam, Alawi Islam, centered in Syria, who follow the Twelver school of Shia Islam but with syncretistic elements. Alawites revere Ali, and the name Alawi means followers of Ali, the sect is believed to have been founded by Ibn Nusayr during the 9th century. Today, Alawites represent 11 percent of the Syrian population and are a significant minority in Turkey, there is also a population living in the village of Ghajar in the Golan Heights. They are often confused with the Alevis of Turkey, Alawites form the dominant religious group on the Syrian coast and towns near the coast which are also inhabited by Sunnis, Christians, and Ismailis. Alawites have historically kept their beliefs secret from outsiders and non-initiated Alawites, Arabic accounts of their beliefs tend to be partisan. However, since the early 2000s, Western scholarship on the Alawite religion has made significant advances, at the core of Alawite belief is a divine triad, comprising three aspects of the one God. These aspects or emanations appear cyclically in human form throughout history, the last emanations of the divine triad, according to Alawite belief, were as Ali, Muhammad and Salman the Persian. Alawites were historically persecuted for these beliefs by the Sunni Muslim rulers of the area, the establishment of the French Mandate of Syria marked a turning point in Alawi history. It gave the French the power to recruit Syrian civilians into their forces for an indefinite period and created exclusive areas for minorities. The Alawite State was later dismantled, but the Alawites continued to be a significant part of the Syrian army, since Hafez al-Assad took power in 1970, the government has been dominated by a political elite led by the Alawite Al-Assad family. During the Islamic uprising in Syria in the 1970s and 1980s the establishment came under pressure, even greater pressure has resulted from the Syrian Civil War. French occupying forces used the term Alaouites, a transliteration into French, in older sources, Alawis are often called Ansaris. According to Samuel Lyde, who lived among the Alawites during the mid-19th century, other sources indicate that Ansari is simply a Western error in the transliteration of Nosairi. However, the term Nusayri had fallen out of currency by the 1920s and they characterised the older name as an invention of the sects enemies, ostensibly favouring an emphasis on connection with mainstream Islam—particularly the Shia branch. As such, Nusayri is now regarded as antiquated, and has even come to have insulting. Recent research has shown that the Alawi appellation was used by the sects adherents since the 11th century, the following quote from Alkan illustrates this point, In actual fact, the name Alawī appears as early as in an 11 th-century Nuṣayrī tract. Moreover, the term Alawī was already used at the beginning of the 20th century, lastly, it is interesting to note that in the above-mentioned petitions of 1892 and 1909 the Nuṣayrīs called themselves the Arab Alawī people our ʿAlawī Nuṣayrī people or signed with Alawī people. This early self-designation is, in my opinion, of triple importance, the Alawites are distinct from the Alevi religious sect in Turkey, although the terms share a common etymology and pronunciation
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Hurufism
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Hurufism was a Sufi doctrine, which was born in Azerbaijan and spread in areas of western Persia and Anatolia in later 14th – early 15th century. The founder and spiritual head of the Hurufi movement was Azerbaijanian Fażlu l-Lāh Astar-Ābādī, born in Astrabad, Iran, he was strongly drawn to Sufism and the teachings of Mansur Al-Hallaj and Rumi at an early age. In the mid-1370s Nāimī started to propagate his teachings all over Persia, while living in Tabriz, Fazlallah gained an elite following in the Jalayirid court, where the writing of his main work, Jawidan-Al-Kabir, allegedly took place. At that time he was still in the mainstream of Sufi tradition, later, he did move towards more esoteric spirituality, and, failing to convert Timur, was executed in 1394 near Alinja castle in Nakhchivan by the rulers son Miran Shah. The uprising of Hurufis, who had gathered a following, was crushed in Azerbaijan. According to Fazlallah, the key to open seventh sealed book, the Universe is eternal and moves by rotation. Gods visage is imperishable and is manifest in Man, the best of forms — zuhur kibriya, god is incarnated in every atom. Hurufis considered Fażlu l-Lāh, a manifestation of Gods force after Adam, Moses, god is also embodied in words and the 28 letters of the Arabic alphabet and the 32 letters of Persian one are the basis for love and beauty in the world. Seven is a key corresponding to noble parts of the face. Man is a copy of the divine and the key to haqiqa. After his death Nāimīs ideas were developed and propagated by ‘Alī ‘Imādu d-Dīn Nasīmī and Ali-ul Ala in Azerbaijan, poet Nasīmī and other Hurufis make kabbalistic tendencies subordinate to mystic concepts of Sufism, and specifically those of Mansur Al-Hallaj, who was another great influence on Nasīmī. Through Nasīmīs poetry Hurufi ideas influenced, in different degrees, people like Niyaz-i Misri, Fuzuli, Habibi, Khatai, the Bektashi order that still is active in Anatolia and the Balkans was a repository for the Hurufi teachings and writings. One of Nasîmîs personal students, Rafîî, emigrated into the Balkans and he transmitted a central thesis of Hurufism, that the cardinalities of the Arabic and Persian alphabet respectively enumerate all types of shape and sound, by axes of symmetry. A Hurufi rebellion in Kwarezem was suppressed by the Mongols, the Bektashi manuscripts show almost 500 years of Hurufism in the Balkans, with a peak in the 1700s. Other Sufi orders, such as the Qadiriyya, and the Naqshbandi, contributed in the collection, retrieval, from the Balkans, a great number of records were recorded in what is today Albania, but the relation between Bektashism and Hurufism is evidenced from Greek transcriptions. In total, many of Hurufi manuscripts that are existent today were safeguarded in the libraries of Bektashi lodges, Hurufi terms and concepts permeate Bektashi poetry. Gül Baba provided an extensive compendium of Hurufi ideas in The Key to the Unseen, the Shattari tariqah is a contemporary repository of Hurf-e-Muqattiyat. The scenes of Fadlullahs execution and of Nasimis brutal flailing in Aleppo appear in the Azeri language movie Nasimi, Hurufism plays a role in Turkish author Orhan Pamuks novel The Black Book
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Qizilbash
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The word Kızılbaş is Ottoman Turkish, meaning Crimson/Red Head. The name was originally a pejorative label given to them by their Sunni Ottoman foes, the origin of the Qizilbash can be dated from the 15th century onward, when the spiritual grandmaster of the movement, Haydar, organized his followers into militant troops. Like the Qizilbash, the latter were an early Shii ghulat group and dressed in red, in this context, Turkish scholar Abdülbaki Gölpinarli sees the Qizilbash as spiritual descendants of the Khurramites. The Qizilbash were a coalition of different tribes of predominantly Turkic-speaking Azerbaijani background united in their adherence to Safavi Shia Islam. The Qizilbash adhered to heterodox Shi’i doctrines encouraged by the early Safavi sheikhs Haydar and they regarded their rulers as divine figures, and so were classified as ghulat extremists by orthodox Twelvers. When Tabriz was taken, there was not a book on Twelverism among the Qizilbash leaders. The book of the well known Iraqi scholar al-Hilli was procured in the library to provide religious guidance to the state. The imported Shii ulama did not participate in the formation of Safavid religious policies during the formation of the state. However, ghulat doctrines were later forsaken and Arab Twelver ulama from Lebanon, Iraq, in Turkey, Shia Muslim people belong to the Jafari jurisprudence Madhhab, which tracks back to the sixth Shia Imam Jafar al-Sadiq, are called as the Jafaris, who belong to Twelver Shia. Although the Qizilbash Turks are considered a part of Twelver Shia Islam, the Qizilbashes has a unique and perplex conviction tracing back to Kaysanites Shia and Khurramites which are considered as Ghulat Shia. This belief provides strong clues about their Kaysanites Shia and Khurramites origins, in addition, the Safaviyya Tariqah leader Ismail I is a highly regarded individual in the belief of Qizilbash-Tariqah associating them with the Imamah conviction of the Twelver Shia Islam. Not all of the members believe that the fasting in Ramadan is obligatory although some Alevi-Turks performs their fasting duties partially in Ramadan, Some beliefs of Shamanism still are common amongst the Qizilbash Alevi-Turkish people in villages. On the other hand, the members of Bektashi Order have a conviction of Batiniyya Ismailism and Hurufism with a belief in the The Twelve Imams. In conclusion, Qizilbash-Alevis are not a part of Jafari jurisprudence fiqh and their conviction includes Batiniyya-Hurufism and Sevener-Qarmatians-Ismailism sentiments. Today, the remnants of the Qizilbash confederacy are found among the Afshar, the Qashqai, Turkmen, Shahsevan, Some of these names consist of a place-name with addition of the Turkish suffix -lu, such as Shāmlu or Bahārlu. Other names are those of old Oghuz tribes such as the Afshār, Dulghadir, or Bayāt, the origin of the name Ustādjlu, however, is unknown, and possibly indicates a non-Turkic origin of the tribe. As V. Minorsky put it, friction between two groups was inevitable, because the Turcomans were no party to the national Persian tradition. Shah Ismail tried to solve the problem by appointing Persian wakils as commanders of Qizilbash tribes
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Isma'ilism
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Ismāʿīlism is a branch of Shia Islam. Ismailis believe in the oneness of God, as well as the closing of divine revelation with Muhammad, the Ismāʿīlī and the Twelvers both accept the same initial Imams from the descendants of Muhammad through his daughter Fatimah and therefore share much of their early history. Both groups see the family of Muhammad as divinely chosen, infallible, and guided by God to lead the Islamic community, Ismaili thought is heavily influenced by neoplatonism. There are also a significant number of Ismāʿīlīs in Central Asia, Ismailism shares its beginnings with other early Shi‘i sects that emerged during the succession crisis that spread throughout the early Muslim community. From the beginning, the Shia asserted the right of Ali, cousin of Muhammad and this also included his two sons, who were the grandsons of Muhammad through his daughter Fatimah. Soon after his ascendancy, Aisha, the third of the Prophets wives, claimed along with Usmans tribe, the Ummayads, ‘Ali voted against it as he believed that situation at that time demanded a peaceful resolution of the matter. Both parties could rightfully defend their claims, but due to escalated misunderstandings, following this battle, Muawiya, the Umayyad governor of Syria, also staged a revolt under the same pretences. ‘Ali led his forces against Muawiya until the side of Muawiya held copies of the Quran against their spears, ‘Ali accepted this, and an arbitration was done which ended in his favor. A group among Alis army believed that subjecting his legitimate authority to arbitration was tantamount to apostasy and this group was known as the Khawarij and ‘Ali wished to defeat their forces before they reached the cities where they would be able to blend in with the rest of the population. While he was unable to do this, he defeated their forces in subsequent battles. Regardless of these defeats, the Kharijites survived and became a problematic group in Islamic history. The Entrusted Imam is an Imam in the full sense except that the lineage of the Imamate must continue through the Permanent Imam. However, the caliphate was soon taken over by Muawiya. Even some of Ali’s early followers regarded him as “an absolute and divinely guided leader who could demand of them the kind of loyalty that would have been expected for the Prophet. ”For example, one of Ali’s supporters who also was devoted to the Prophet said to him, “our opinion is your opinion. The early followers of ‘Ali seem to have taken his guidance as “right guidance” deriving from Divine support, in other words, ‘Ali’s guidance was seen to be the expression of God’s will and the Qur’anic message. This spiritual and absolute authority of ‘Ali was known as walayah and it was inherited by his successors, the Imams. In the first century after the Prophet, the sunnah was not specifically defined as “Sunnah of the Prophet” but was used in connection to Abu Bakr, ‘Umar, Uthman. The idea of “Hadith” or traditions ascribed to the Prophet was not mainstream nor was Hadith criticism, even the earliest legal texts by Malik b
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Nizari
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The Nizari are the second-largest branch of Shia Islam. There are an estimated 15-25 million Nizari residing in more than 25 countries and territories, Nizari teachings emphasize human reasoning, pluralism and social justice. From quite early on in his reign, the Fatimid Caliph-Imam al-Mustansir Billah had publicly nominated his elder son Nizar as his heir to be the next Fatimid Caliph-Imam after him and this was common knowledge in Fatimid Egypt at the time. Dai Hassan-i Sabbah, who had studied and accepted Ismailism in Fatimid Egypt, had been aware of this fact personally by al-Mustansir. Al-Afdal engineered a coup on behalf of the much younger. In early 1095, Nizar fled to Alexandria where he received the peoples support, there were even gold dinars minted in Alexandria in Nizars name. In late 1095, al-Afdal defeated Nizars Alexandrian army and took Nizar as a prisoner to Cairo where he had Nizar executed, after Nizars execution, the Nizari Ismailis and the Mustaali Ismailis parted ways in a bitterly irreconcilable manner. The schism finally broke the remnants of the Fatimid Empire and the now divided Ismailis separated into the Mustaali following, the later Ismaili following came to be known as Nizari Ismailism. The followers of the young Imam Hadi who joined the military were trained as the Fidai, the Fidais bravery and self-sacrificing spirituality was due to their belief that the Nizari Imam-ul-waqt had the Noor of God within him. The Fidai were feared as the Assassins, but in fact did not assassinate for payment, although they were trained in the art of spying and combat, they also practiced their Islamic mysticism at the highest level. This religious ardor turned them into formidable foes which reached a level as told in the anecdote of Count Henry of Champagne. Returning from Armenia, Henry spoke with Grand Master Rashid ad-Din Sinan at one of his castles, al-Kahf, Henry pointed out that since his army was bigger by far than Sinans, Sinan should pay him an annual tribute. Sinan refused asserting that his army was far stronger in spirit and he invited Henry to witness this obedience and sacrificial spirit of his Fidai. Sinan signalled to a Fidai standing on the parapet of a wall of his castle. The Fidai called out God is Great and unhesitatingly took a headlong dive into the rocks far below. The bewildered Henry asked Sinan the cause for the suicidal jump, Sinan pointed once again to the Fidai who had taken the place of the now dead Fidai. Again Sinan gave a signal to the Fidai to jump and the second Fidai also called out God is Great, Henry was visibly shaken by the experience of witnessing the two Fidais total disregard for their own lives. He accepted Sinans terms of peace on a paying basis
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Taiyabi Ismaili
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The Ṭaiyabi Ismailis are the only surviving sect of the Musta’li Ismaili branch of Ismaili Islam. The other Mustaali branch, Hafizis are extinct, the Taiyabi have split into three major branches, Dawoodi, Sulaymani, and Alavi Bohras. The Taiyabi originally split from the Fatimid Caliphate-supporting Hafizi branch by supporting the right of at-Tayyib Abul-Qasim to the Imamate, upon the death of the twentieth Imam, al-Amir bi-Ahkamil-Lah, his two-year old child at-Tayyib Abul-Qasim was appointed twenty-first Imam. As he was not in position to run the dawah, Queen Arwa al-Sulayhi, the Dai had now been given absolute authority and made independent from political activity. Dai Zoeb bin Moosa used to live in and died in Haus and his mazoon was Khattab bin Hasan. After death of Abdullah, Zoeb bin Moosa appointed Yaqub as the wali of the Taiyabi organization in India, Yaqub was the first person of Indian origin to receive this honor. He was son of Bharmal, minister of the Rajput King Jayasimha Siddharaja, fakhruddin, son of Tarmal, was sent to western Rajasthan. One Dai after another were continued until the twenty-fourth Dai, Yusuf Najmuddin ibn Sulaiman, due to prosecution by a local ruler, the dawah then shifted to India under the twenty-fifth Dai, Jalal bin Hasan. In 1592, the Taiyabi broke into two factions in a dispute over who should become the twenty-seventh Dai, Dawood Bin Qutubshah or Sulayman bin Hassan, the followers of the former, primarily in India, became the Dawoodi Bohra, the latter the Sulaymani of Yemen. In 1637, the Alavi Bohra split from the Dawoodi bohra community, there is also a community of Sunni Bohra in India. In the fifteenth century, there was schism in the Bohra community of Patan in Gujarat as a number converted from Mustaali Ismaili Shia Islam to mainstream Hanafi Sunni Islam. The leader of this movement to Sunni was Syed Jafar Ahmad Shirazi who also had the support of Mughal governor of Gujarat. Thus this new group is known as Jafari Bohras, Patani Bohras or Sunni Bohras, in 1538, Syed Jafar Ahmad Shirazi convinced the Patani Bohras to cease social relations with Ismaili Bohras. The cumulative results of these resulted in large number of Bohras converting from Ismaili Shia fiqh to Sunni Hanafi fiqh. The Hebtiahs Bohra are a branch of Mustaali Ismaili Shia Islam that broke off from the mainstream Dawoodi Bohra after the death of the 39th Dai al-Mutlaq in 1754 and they have further split into two more branches, the Atba-e-Malak Badar and Atba-i-Malak Vakil. The Progressive Dawoodi Bohra is a reformist sect within Mustaali Ismaili Shia Islam that broke off circa 1977 and they disagree with mainstream Dawoodi Bohra, as led by the Dai al-Mutlaq, on doctrinal, economic and social issues. At present, the largest Taiyabi faction is the Dawoodi Bohra, the Hafizids and Tayyibids Abul Qaasim Maulaana Imaam Taiyeb - The noor and rehmat of Haqq
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Musta'li
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The Musta‘lī are a sect of Ismailism named for their acceptance of al-Mustali as the legitimate nineteenth Fatimid caliph and legitimate successor to his father, al-Mustansir Billah. In contrast, the Nizari—the other living branch of Ismailism, presently led by the Aga Khan IV—believe the nineteenth caliph was al-Mustalis elder brother, Ismailism is a branch of Shia Islam. The Mustali originated in Fatimid-ruled Egypt, later moved its religious center to Yemen, the Hafizi view lost all support following the downfall of the Caliphate, current-day Mustalis are all Taiyabi. Most Mustali are Bohras, and the largest Bohra group is the Dawoodi Bohra, the name Bohra is a reinterpretation of the Gujarati word vahaurau to trade. The Bohra comprise two groups, a chiefly merchant class Shii majority and a Sunni Bohra minority who are mainly peasant farmers. Mohammed Burhanuddin was the 52nd Dai al-Mutlaq of the Dawoodi Bohra community, after his death, there was a dispute regarding succession with both Mufaddal Saifuddin and Khuzaima Qutbuddin claiming to be the 53rd Dai al-Mutlaq. According to Mustalī tradition, after the death of al-Amir bi-Ahkamil-Lah, his infant son, Tayyib and she had been promoted to the post of Hujjat al-Islam long before by al-Mustansir Billah when her husband died and ran the Fatimid dawah from Yemen in the name of Imam Tayyib. During her leadership Tayyib went into occultation so she instituted the office of Dai al-Mutlaq, zoeb bin Moosa was first to be instituted to this office and the line of Taiyibi Dais that began in 1132 has passed from one Dai to another up to the present day. Arwa al-Sulayhi was the Hujjah in Yemen from the time of Imam al Mustansir and she appointed the Dai in Yemen to run religious affairs. Ismaili missionaries Ahmed and Abadullah were also sent to India in that time and they sent Syedi Nuruddin to Dongaon to look after southern part and Syedi Fakhruddin to East Rajasthan, India. In 1592, a leadership struggle caused the Ṭayyibi to split into, Sulaymani, named after Sulayman ibn Hassan and mainly located in Yemen, Dawoodi Bohra, found mostly in the Indian subcontinent. There is also a community of Sunni Bohra in India, in the fifteenth century, there was schism in the Bohra community of Patan in Gujarat as a large number converted from Mustali Ismaili Shia Islam to mainstream Hanafi Sunni Islam. The leader of this movement to Sunni was Syed Jafar Ahmad Shirazi who also had the support of Mughal governor of Gujarat. Thus this new group is known as Jafari Bohras, Patani Bohras or Sunni Bohras, in 1538, Syed Jafar Ahmad Shirazi convinced the Patani Bohras to cease social relations with Ismaili Bohras. The cumulative results of these resulted in large number of Bohras converting from Ismaili Shia fiqh to Sunni Hanafi fiqh. A split in 1637 from the Dawoodi resulted in the Alavi Bohra, the Hebtiahs Bohra are a branch of Mustali Ismaili Shia Islam that broke off from the mainstream Dawoodi Bohra after the death of the 39th Dai al-Mutlaq in 1754. They have further split into two branches, Atba-e-Malak Badar Atba-i-Malak Vakil The Progressive Dawoodi Bohra is a reformist sect within Mustali Ismaili Shia Islam that broke off circa 1977. They disagree with mainstream Dawoodi Bohra, as led by the Dai al-Mutlaq, on doctrinal, economic, in 2014 following the death of Mohammed Burhanuddin, there was a succession dispute over who became the 53rd Dai al-Mutlaq
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Dawoodi Bohra
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The Dawoodi Bohras are a sect within the Ismāīlī branch of Shia Islam. Bohras mainly reside in the cities of India and also in Pakistan, Yemen. The main language of the community is Lisan ud-Dawat, a dialect of Gujarati with inclusions from Arabic, Urdu, a Bohra woman wears a two piece dress called a rida. The Dawoodi Bohra follow a sort of Shia Islam as propagated by the Fatimid Imamate in medieval Egypt. They pray 5 times a day joining both afternoon prayers Zuhr & Asr and both evening prayers Maghreb and Isha, fast in the month of Ramadan, perform Haj and Umrah, the Dawoodi Bohras, being Ismailis and thus Jafaris, were included as Muslims in the Amman Message. There are some criticisms of the Amman message, the word Bohra comes from the Gujarati word vehru, in reference to their traditional profession. The term Dawoodi comes from the given to Dawood Bin Qutubshah during a schism that the community faced in 1592 when there was a leadership dispute. The Dawoodi Bohra sect is a Shia sect also referred to as the Tayyabī Mustalī Ismāīlī sect, the Ismailis were split from the now mainstream Ithna Ashari Shias over the succession issue of Imam Jafar Al-Sadiq. The Ismailis took Ismail bin Jafar as their Imam whereas the Twelvers took Musa Kazim bin Jafar Al-Sadiq as their Imam, the Ismailis split into Druze and mainstream Ismailis due to a succession issue and further down the line they again split into Nizari and Mustaali branches. The Mustaali branch to which Dawoodi Bohra trace their legacy continues until the 21st Imam Al-Tayyab and his direct descendent is considered as the current Imam and remains in seclusion. While the Imam is in seclusion, the governance of the sect has been entrusted to the Dai al-Mutlaq, splinter groups of the Bohras have subsequently emerged over the succession dispute of the preceding Dai. The role of Dai was created by Queen Arwa bint Ahmed of Yemen and it should not be confused with other offices that exist in the Imamate such as Dai-ad-Duat and Dai al-Balagh. Zoeb bin Moosa is the first Dai-al-Mutlaq and they believe that Muhammad chose Ali as his successor and publicly declared this while he was returning from his first and last Haj in 632 CE. Dawoodi Bohras, in keeping with all Shia believe that after Muhammad, Ali had been the rightful wasi, Imam and caliph, Ali was the final Rashidun Caliph from 656-661 CE, the Imamate and caliphate were united in this period. After Hasan, Husain and his family and companions were killed at the Battle of Karbala, Dawoodi Bohras believe that Husains head was buried first, in the courtyard of Yazid, then transferred from Damascus to Ashkelon, and then to Cairo. The first through the fifth Ismāʿīlī Imams - until Jafar al-Sadiq - are commonly accepted by all the Shia, Bohras and Nizari Ismāʿīlīs treat Ali as Vasi and Imam Hasan as first Imam whereas Twelvers number Ali as the first. The followers of Jafars son, Ismail ibn Jafar, became Ismailis, Twelvers believe that Musa al-Kadhim was heir to Jafar instead, their Imams diverged at that point. During the period of Jafar, the Abbasid Caliphate replaced the Umayyads, due to strong suppression by the Abbasids, the seventh Ismāʿīlī Imam, Muhammad ibn Ismail, went into a period of Occultation
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Sulaymani
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Sulaymani Bohras are a Musta‘lī Ismaili community that predominantly reside in Saudi Arabia, Yemen, Pakistan and India. They number between several hundred thousand and one million in Saudi Arabia alone and they belong to Tayyibi Ismailis, which bifurcated into various Bohras including major group Dawoodi Bohra. The Shia of India London 1953 Lokhandwalla, a Muslim community of Gujarat 1955 Hazrat Mohammed Shakir Zia Urdu translation from Arabic, Biography of Dai- Mutlaq Sayedna Sulayman B. Mulla Saadullah bin Sayyadi Almansub Nasrullah Saheb, - References from scores of History books of Dawa, including letters from Duat and Manaaseeb by and between them. Mulla Masood M. Ali Sulaymani Census and Survey in India & Pakistan Mulla Masood m. Ali Extracted, asif A. Fyzee Three Sulaymani Dais Hussain B
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Alavi Bohras
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The Alavi Bohras علوي بھرۃ are a Taiyebi Mustaalavi Ismaili Shii Muslim طیبي مستعلوي اسماعیلي شیعۃ مسلم community from Gujarat, India. Two major splits during this period resulted in the formation of three groups of Bohras, Alavis, Dawoodis and Sulaymanis. e. From 1st Dai Saiyedna Zoeb bin Saiyedi Moosa till 23rd Dai Saiyedna Mohammad Izzuddin, in Sindh and India too Wali-ul-Hind ولي الھند were appointed by these Duaat دعاۃ one after another until Wali-ul-Hind Maulaai Jafar, Maulaai Abd ul Wahab and Maulaai Qaasim Khan bin Hasan. The last three wali were of help in the era of the 21st to 24th Dai i. e. Saiyedna Husaamuddin, Saiyedna Shamsuddin, Saiyedna Izzuddin. Following the death of the 26th Dai Saiyedna Dawoodji Burhaanuddin bin Saiyedi Ajabshah in 997 AH/1591 AD in Ahmedabad, Sulayman bin Hasan, the grandson of 24th Dai, was wali in Yemen and claimed the succession, supported by the other Yemeni Bohra. However, the Indian Bohra denied his claim of nass, declaring supporting documentation to be forged, the two factions separated, with the followers of Sulayman becoming the Sulaymanis, and the followers of 27th Dai Saiyedna Dawoodji Burhaanuddin bin Saiyedi Qutubshah becoming the Dawoodi Bohra. Saiyedna Ali, the 29th Alavi Dai was born in the city of Vadodara in Fakhri Mohalla. His father Saiyedi Ibrahim died during his childhood and he was born on 8th Rabi ul-Awwal 1379 AH/10-9-1959 AD, Thursday in Vadodara. He is the actual Dai of Alavi Bohras. After this Hierarchy comes the Status of 24 Hudood, Vadodara City is the Headquarters of Alavi Bohras where Saiyedna saheb stays along with the family members at Devdi Mubaarak. It is the place right from 32nd Dai stayed and imparted knowledge to their subjects in their respective periods. It has now become the hub of Ismaili-Taiyebi branch of Learning, as it houses the Islamic Personal Library of Rare Books and the Unique Personal Collection of MSS pertaining to Ismaili Taiyebi Literature. Under strict supervision and permission Saiyedna saheb himself manages the Library affairs, during the seclusion of Imam, his deputy-Da’i performs this act of succession whom he finds eligible for the status of Da’i. He might not be from his sons, unlike the succession of Imam where an Imam always appoints his successor from one of his sons, after Mohammad this rank is on the 6th position and after this comes Mazoon-مأذون and Mukaasir-مکاسر. In Yemen, after the seclusion, Da’i was given Itlaaq-إطلاق or a free conduct and absolute religious and social authority and his command is regarded as a final decree guided by the divine support of Imam and this is the reason he is called Da’i al-Mutlaq. Saiyedna Haatim Zakiyuddin is the 45th Da’i al-Mutlaq of Alavi Bohras in the line of succession of these Da’is in which 24 are in Yemen,7 are in Ahmedabad,1 is in Surat and 12 are in Vadodara. At any cost he always assists and obeys his superior and his Master and his prime responsibility is to conduct teaching sessions and make them understand the basic things of Isma’ili Taiyebi faith. In the absence of Da’i he acts as his legatee, Da’i may appoint his Mazoon as his successor. And if not Da’i can appoint someone more learned and efficient for the post of Da’i after him, as the respectable post of Mazoon is necessary for the completeness of Spiritual Hierarchy
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Batiniyya
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Batiniyya refers to groups that distinguish between an outer, exoteric and an inner, esoteric meaning in Islamic scriptures. The term has been used in particular for a type of scriptural interpretation developed among some Shia groups. It has been retained by all branches of Ismailism and its Druze offshoots, the Alawites practice a similar system of interpretation. Sunni writers have used the term polemically in reference to rejection of the evident meaning of scripture in favor of its bāṭin meaning. Al-Ghazali, a medieval Sunni theologian, used the term batiniyya pejoratively for the adherents of Ismailism, some Shia writers have also used the term polemically. Besides, theyd called Hassan-i Sabbah and Nur al-Din Muhammad II as the head of the Hukumat-ee Malāāhedah-ee Bāṭiniyyah, batin Esoteric interpretation of the Quran
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Druze
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The Druze are an esoteric ethnoreligious group originating in Western Asia who self-identify as unitarians. Jethro of Midian is considered an ancestor of all Mandaeans and Mahra from Druze Mountain, the Druze faith is a monotheistic and Abrahamic religion based on the teachings of Hamza ibn-Ali, al-Hakim, Plato, Aristotle, Socrates and Akhenaten. The Epistles of Wisdom is the text of the Druze faith. The Druze follow theophany, and believe in reincarnation or the transmigration of the soul, at the end of the cycle of rebirth, which is achieved through successive reincarnations, the soul is united with the Cosmic Mind. Although dwarfed by other, larger communities, the Druze community played an important role in shaping the history of the Levant, even though the faith originally developed out of Ismaili Islam, Druze are not considered Muslims. Fatimid Caliph Ali az-Zahir, whose father al-Hakim is a key figure in the Druze faith, was harsh, causing the death of many Druze in Antioch, Aleppo. Persecution flared up during the rule of the Mamluks and Ottomans, most recently, Druze were targeted by the Islamic State of Iraq and the Levant and Al-Qaeda in order to cleanse Syria and neighboring countries of non-Islamic influence. The Druze faith is one of the religious groups in the Levant. They are found primarily in Syria, Lebanon and Israel, with communities in Jordan. The oldest and most densely-populated Druze communities exist in Mount Lebanon, the Druze people reside primarily in Syria, Lebanon, Israel and Jordan. The Institute of Druze Studies estimates that forty to fifty percent of Druze live in Syria, thirty to forty percent in Lebanon, six to seven percent in Israel, about two percent of the Druze population are also scattered within other countries in the Middle East. Large communities of Druze also live outside the Middle East, in Australia, Canada, Europe, Latin America, the United States and they use the Arabic language and follow a social pattern very similar to those of the other peoples of the Levant. The number of Druze people worldwide is between 800,000 and one million, with the vast majority residing in the Levant, the name Druze is derived from the name of Muhammad bin Ismail Nashtakin ad-Darazī who was an early preacher. Although the Druze consider ad-Darazī a heretic, the name has been used to identify them, before becoming public, the movement was secretive and held closed meetings in what was known as Sessions of Wisdom. In 1016 ad-Darazi and his followers openly proclaimed their beliefs and called people to them, causing riots in Cairo against the Unitarian movement including Hamza bin Ali. This led to the suspension of the movement for one year, although the Druze religious books describe ad-Darazi as the insolent one and as the calf who is narrow-minded and hasty, the name Druze is still used for identification and for historical reasons. In 1018 ad-Darazi was assassinated for his teachings, some claim that he was executed by Al-Hakim bi-Amr Allah. Some authorities see in the name Druze a descriptive epithet, derived from Arabic dāresah, others have speculated that the word comes from the Persian word Darazo or from Shaykh Hussayn ad-Darazī, who was one of the early converts to the faith
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Pamiris
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The Pamiris are composed of people who speak the Pamiri languages, the indigenous language in the Gorno-Badakhshan autonomous province. In the Pamiri languages, the Pamiris refer to themselves as Pamiri or Badakhshani, in China, Pamiris are referred to as ethnic Tajiks. In Afghanistan, they are recognized as ethnic Pamiris and the Afghan National Anthem mention Pamiris in the list of groups of Afghanistan. In 1929 Gorno-Badakhshan was attached to the newly formed republic of Tajikistan, some Tajik scholars claim Pamiri languages to be a dialects of Tajik language and there has been a long running debate as to whether the Pamiris constituted a nationality separate from Tajiks. In the 1926 and 1937 Soviet censuses Rushani, Shugni and Wakhis were counted as separate nationalities, after 1937 these groups were required to register as Tajiks. During the Soviet period many Pamiris migrated to the Vakhsh River Valley and settled in Qurghonteppa Oblast, in the 1980s debate raged in Tajikistan about the official status of the Pamiri languages in the republic. After the independence of Tajikistan in 1991 Pamiri nationalism stirred and the Pamiri nationalist political party Lali Badakhshan took power in Gorno-Badakhshan, anti-government protests took place in the provinces capital, Khorog, and in 1992 the republic declared itself an independent country. In the early 1990s there was a movement amongst Pamiris to separate Gorno-Badakhshan from Tajikistan, Pamiris are predominantly Nizārī Ismāīlī Shia and follow the Aga Khan. The Aga Khan Foundation became the primary non-governmental organization in Gorno-Badakhshan, there are also Sunni Pamiris currently numbering at approximately a few thousand
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Ahl al-Kisa
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Ahl al-Kisa, or the People of the Cloak, refers to the Islamic prophet, Muhammad, his daughter, Fatimah, his cousin and son-in-law Ali, and his two grandsons Hassan and Husayn. They are also referred to as Aal al-Aba and in Farsi as Panj-tan Aal-e Aba or simply Panj-tan, the origin of this belief is found in the Hadith of the Event of the Cloak and the Hadith of Mubahala. This hadith is graded authentic by Shia Muslims and Sunnis, however many Sunnis plead a different interpretation, the Ahl al-Kisa, along with their descendants, the Imams, form the Shia definition of Ahl al-Bayt, the People of the House, or the family of Muhammad. The three larger branches of Shia Islam differ on the nature of the Ahl al-Kisa and the Imams. The two largest branches, the Twelvers and the Ismailis, consider them to be in a state of ismah, or infallibility, in contrast, the third branch, the Zaidis, view them only as political figures with the duty to lead revolts against corrupt rulers and governments. Another Shia group, the Dhammiyya Shia, believed that the five people under the cloak made up one unity, the Hadith of the Cloak refers to the Ahl al-Kisa. The hadith is an account of an incident where Muhammad gathered Hassan, Husayn, Ali, and Fatimah under his cloak. This is referred to in hadiths, including within Sahih Muslim. This hadith is central to the Shia beliefs and it also serves as the majority Shia doctrine that this line of descendants are infallible, pure, and sinless. The Shia believe that the shows that Muhammad, Fatima, Ali, Hasan. A narration attributed to Aisha reports, that Gods Apostle went out one morning wearing a cloak of the black camels hair that there came Hasan b. He wrapped him under it, then came Husain and he wrapped him under it along with the other one, albeit, most Sunni would accept the Sahih hadith and concur with the Shia that the special privilege is conferred on the five. The Shia counter-argument is that the verse itself says only, implying that the blessing of this merit is exclusive to a group and one other than the wives. The Shia also point out that the changes to a masculine tone in the final part of the verse whereas it was feminine before that. As Laudian Professor of Arabic at the University of Oxford, Wilfred Madelung made the observation on the verse of purification. The pronoun referring to them is in the plural, while the preceding part of the verse is in the feminine plural. In spite of the obvious Shia significance, the majority of the reports quoted by al-Tabari in his commentary on this verse support this interpretation. According to Laura Veccia Vaglieri in Encyclopaedia of Islam A verse of the Ḳurʾān says, “God wishes only to remove from you the uncleanness, Thus, it has been said, it is no longer a question of the Prophet’s wives, or of them alone
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