{"id":97,"date":"2016-07-19T12:14:23","date_gmt":"2016-07-19T12:14:23","guid":{"rendered":"https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/chapter\/shiism\/"},"modified":"2022-11-04T01:48:17","modified_gmt":"2022-11-04T01:48:17","slug":"shiism","status":"publish","type":"chapter","link":"https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/chapter\/shiism\/","title":{"rendered":"Part 8. Shi\u2019ism"},"content":{"raw":"The word Shi\u2018i, also referred to as Shi\u2018ite, means \u201cone who is a partisan,\u201d or \u201csupporter\u201d, in Arabic. It is in reference to \u2018Ali, prophet Muhammad\u2019s cousin and son-in-law, who many considered his rightful successor. This partisanship dates back to just after the death of the prophet in 632, C.E., when there was disagreement over who should be his successor. A meeting was convened, and the prophet\u2019s friend Abu Bakr was chosen by the group. Those who agree with that decision call themselves followers of the traditions, or Sunna, of Islam. They are thus called Sunnis. The differences between Shi\u2018i and Sunni Muslims are primarily focused on this history, and not as much on doctrine. There are a lot of theological similarities between Shi\u2018is and Sunnis \u2013 more than one might expect, considering their historical disagreements, and they are as follows:\r\n<ul>\r\n \t<li>Both follow the <a href=\"https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/chapter\/islam-in-middle-eastern-societies\/\">Five Pillars<\/a>.<\/li>\r\n \t<li>The Qur\u2019an is the same, word for word.<\/li>\r\n \t<li><a href=\"https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/chapter\/daily-life-for-muslims-around-the-world\/\">Prayer<\/a> is the same; i.e., times of day, same direction, etc. (Some minor differences are that Sunnis fold their arms when they pray, while Shi\u2019i let them hang. Some Shi\u2018i <em>Muadhans<\/em>, those who call the community to prayer, add the phrase <em>\u2018Ali Wali Ullah<\/em>, or \u2018Ali is the Viceroy of God, at the end of <em>Adhan<\/em>, or the call to prayer.)<\/li>\r\n<\/ul>\r\n&nbsp;\r\n<h3><a id=\"shi-i\"><\/a>Shi'i Leadership Geneology:<\/h3>\r\n[caption id=\"attachment_479\" align=\"aligncenter\" width=\"1200\"]<a href=\"https:\/\/ohiostate.pressbooks.pub\/app\/uploads\/sites\/13\/2016\/12\/Shi-i-family-tree-copy.png\"><img src=\"https:\/\/pressbooks.ulib.csuohio.edu\/religions-of-middle-east\/wp-content\/uploads\/sites\/135\/2016\/07\/Shi-i-family-tree-copy.png\" alt=\"This chart shows the geneology of Shi'i Imams, or leaders of the religious community. \" width=\"1200\" height=\"1547\" class=\"wp-image-96 size-full\" \/><\/a> This chart shows the geneology of Shi'i Imams, or leaders of the religious community.[\/caption]\r\n\r\nShi\u2018is have also been called <em>Fatimis<\/em>, or Fatimids (during their reign in Egypt), because they regard the lineage through prophet Muhammad\u2019s daughter, Fatima who married \u2018Ali, to be the valid transfer of power. They do not consider the first three successors of the prophet recognized by Sunnis to be valid. This is their fundamental disagreement with Sunni Muslims.\r\n\r\nShi\u2019is emphasize the value of lineage and family ties over the consensus of a large number of Muslims after the Prophet\u2019s death. This value is reflected among the <em>Ja\u2018afari<\/em> Shi\u2018i, who follow a tradition of wearing a black turban to indicate one\u2019s lineage traces back to the Prophet. Both Sunnis and Shi\u2018is respect the descendants of the Prophet, however, and call them noble, or <em>Sayyids<\/em> or <em>Sherifs<\/em>, in Arabic.\r\n\r\nThe political doctrine of the Shi\u2018i recognizes the institution of the Imamate, or Imama, as head of state or community. According to this doctrine, the leader of a Muslim community, or the Imam, must be a direct descendent of Prophet Muhammad through his daughter, Fatima, and son-in-law, \u2018Ali, as the head of government. On the other hand, the political doctrine of the Sunni is the Caliphate, or <em>Khilafa<\/em>, as the head. This reflects the political process that occurred after the death of the Prophet in 632 to select the leader by traditional tribal meeting, or <em>shura<\/em>. A <em>shura<\/em> was convened, and Abu Bakr was chosen by the participants of that meeting through<em> bay\u2018a<\/em>, which means group decision by consensus.\r\n\r\nEventually, \u2018Ali was elected leader, but he was killed by the hand of a secessionist, or Khariji, rebel in 661. After that time, the Sunni Muslim community reverted to dynastic rule, the prior paradigm of the Arab communities of Mekka. Mu\u2018awiyya established the superiority of his clan, the \u2018Umayyids, and they ruled the umma, or significant portions of it, for another 370 years. Thus, the Caliphate became more like the institution of monarchy thereafter.\r\n\r\nHussayn, \u2018Ali\u2019s grandson, made a claim as the rightful leader, finally dying at the Battle of Karbala in 680. After that, the lineage continued, with claims on the Imamate, but there were contestations (see chart, p.37). Two of Ja\u2018afar\u2019s sons claimed to be Imams \u2013 one was Isma\u2018il. The followers of him are the Isma\u2018ilis, or the Seveners, who reside in Pakistan, North Africa, Central Asia, including North East Afghanistan, and the mountains of Tajikistan. They recognize a living Imam, Karim Ali Khan, or Karim Agha Khan. Thus, in Afghanistan and other Central and South Asian countries, they are also sometimes called Aghakhanis.\r\n\r\nIn 874 Muntazar, the 12th Imam, disappeared. His followers, the Twelvers, consider him to be the rightful Imam, and expect he will return. Because of this they are often called Imami Shi\u2018i. In the absence of the 12th Imam, Shi\u2018i argue that their jurist scholars, or <em>Mujtahids<\/em>, should fill the position of Imam. This would be a temporary form of leadership until the reappearance of the 12th Imam.","rendered":"<p>The word Shi\u2018i, also referred to as Shi\u2018ite, means \u201cone who is a partisan,\u201d or \u201csupporter\u201d, in Arabic. It is in reference to \u2018Ali, prophet Muhammad\u2019s cousin and son-in-law, who many considered his rightful successor. This partisanship dates back to just after the death of the prophet in 632, C.E., when there was disagreement over who should be his successor. A meeting was convened, and the prophet\u2019s friend Abu Bakr was chosen by the group. Those who agree with that decision call themselves followers of the traditions, or Sunna, of Islam. They are thus called Sunnis. The differences between Shi\u2018i and Sunni Muslims are primarily focused on this history, and not as much on doctrine. There are a lot of theological similarities between Shi\u2018is and Sunnis \u2013 more than one might expect, considering their historical disagreements, and they are as follows:<\/p>\n<ul>\n<li>Both follow the <a href=\"https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/chapter\/islam-in-middle-eastern-societies\/\">Five Pillars<\/a>.<\/li>\n<li>The Qur\u2019an is the same, word for word.<\/li>\n<li><a href=\"https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/chapter\/daily-life-for-muslims-around-the-world\/\">Prayer<\/a> is the same; i.e., times of day, same direction, etc. (Some minor differences are that Sunnis fold their arms when they pray, while Shi\u2019i let them hang. Some Shi\u2018i <em>Muadhans<\/em>, those who call the community to prayer, add the phrase <em>\u2018Ali Wali Ullah<\/em>, or \u2018Ali is the Viceroy of God, at the end of <em>Adhan<\/em>, or the call to prayer.)<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n<h3><a id=\"shi-i\"><\/a>Shi&#8217;i Leadership Geneology:<\/h3>\n<figure id=\"attachment_479\" aria-describedby=\"caption-attachment-479\" style=\"width: 1200px\" class=\"wp-caption aligncenter\"><a href=\"https:\/\/ohiostate.pressbooks.pub\/app\/uploads\/sites\/13\/2016\/12\/Shi-i-family-tree-copy.png\"><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/pressbooks.ulib.csuohio.edu\/religions-of-middle-east\/wp-content\/uploads\/sites\/135\/2016\/07\/Shi-i-family-tree-copy.png\" alt=\"This chart shows the geneology of Shi'i Imams, or leaders of the religious community.\" width=\"1200\" height=\"1547\" class=\"wp-image-96 size-full\" srcset=\"https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/wp-content\/uploads\/sites\/135\/2016\/07\/Shi-i-family-tree-copy.png 1200w, https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/wp-content\/uploads\/sites\/135\/2016\/07\/Shi-i-family-tree-copy-233x300.png 233w, https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/wp-content\/uploads\/sites\/135\/2016\/07\/Shi-i-family-tree-copy-794x1024.png 794w, https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/wp-content\/uploads\/sites\/135\/2016\/07\/Shi-i-family-tree-copy-768x990.png 768w, https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/wp-content\/uploads\/sites\/135\/2016\/07\/Shi-i-family-tree-copy-1191x1536.png 1191w, https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/wp-content\/uploads\/sites\/135\/2016\/07\/Shi-i-family-tree-copy-65x84.png 65w, https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/wp-content\/uploads\/sites\/135\/2016\/07\/Shi-i-family-tree-copy-225x290.png 225w, https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/wp-content\/uploads\/sites\/135\/2016\/07\/Shi-i-family-tree-copy-350x451.png 350w\" sizes=\"auto, (max-width: 1200px) 100vw, 1200px\" \/><\/a><figcaption id=\"caption-attachment-479\" class=\"wp-caption-text\">This chart shows the geneology of Shi&#8217;i Imams, or leaders of the religious community.<\/figcaption><\/figure>\n<p>Shi\u2018is have also been called <em>Fatimis<\/em>, or Fatimids (during their reign in Egypt), because they regard the lineage through prophet Muhammad\u2019s daughter, Fatima who married \u2018Ali, to be the valid transfer of power. They do not consider the first three successors of the prophet recognized by Sunnis to be valid. This is their fundamental disagreement with Sunni Muslims.<\/p>\n<p>Shi\u2019is emphasize the value of lineage and family ties over the consensus of a large number of Muslims after the Prophet\u2019s death. This value is reflected among the <em>Ja\u2018afari<\/em> Shi\u2018i, who follow a tradition of wearing a black turban to indicate one\u2019s lineage traces back to the Prophet. Both Sunnis and Shi\u2018is respect the descendants of the Prophet, however, and call them noble, or <em>Sayyids<\/em> or <em>Sherifs<\/em>, in Arabic.<\/p>\n<p>The political doctrine of the Shi\u2018i recognizes the institution of the Imamate, or Imama, as head of state or community. According to this doctrine, the leader of a Muslim community, or the Imam, must be a direct descendent of Prophet Muhammad through his daughter, Fatima, and son-in-law, \u2018Ali, as the head of government. On the other hand, the political doctrine of the Sunni is the Caliphate, or <em>Khilafa<\/em>, as the head. This reflects the political process that occurred after the death of the Prophet in 632 to select the leader by traditional tribal meeting, or <em>shura<\/em>. A <em>shura<\/em> was convened, and Abu Bakr was chosen by the participants of that meeting through<em> bay\u2018a<\/em>, which means group decision by consensus.<\/p>\n<p>Eventually, \u2018Ali was elected leader, but he was killed by the hand of a secessionist, or Khariji, rebel in 661. After that time, the Sunni Muslim community reverted to dynastic rule, the prior paradigm of the Arab communities of Mekka. Mu\u2018awiyya established the superiority of his clan, the \u2018Umayyids, and they ruled the umma, or significant portions of it, for another 370 years. Thus, the Caliphate became more like the institution of monarchy thereafter.<\/p>\n<p>Hussayn, \u2018Ali\u2019s grandson, made a claim as the rightful leader, finally dying at the Battle of Karbala in 680. After that, the lineage continued, with claims on the Imamate, but there were contestations (see chart, p.37). Two of Ja\u2018afar\u2019s sons claimed to be Imams \u2013 one was Isma\u2018il. The followers of him are the Isma\u2018ilis, or the Seveners, who reside in Pakistan, North Africa, Central Asia, including North East Afghanistan, and the mountains of Tajikistan. They recognize a living Imam, Karim Ali Khan, or Karim Agha Khan. Thus, in Afghanistan and other Central and South Asian countries, they are also sometimes called Aghakhanis.<\/p>\n<p>In 874 Muntazar, the 12th Imam, disappeared. His followers, the Twelvers, consider him to be the rightful Imam, and expect he will return. Because of this they are often called Imami Shi\u2018i. In the absence of the 12th Imam, Shi\u2018i argue that their jurist scholars, or <em>Mujtahids<\/em>, should fill the position of Imam. This would be a temporary form of leadership until the reappearance of the 12th Imam.<\/p>\n","protected":false},"author":7,"menu_order":8,"template":"","meta":{"pb_show_title":"on","pb_short_title":"","pb_subtitle":"","pb_authors":[],"pb_section_license":""},"chapter-type":[],"contributor":[],"license":[],"class_list":["post-97","chapter","type-chapter","status-publish","hentry"],"part":57,"_links":{"self":[{"href":"https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/wp-json\/pressbooks\/v2\/chapters\/97","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/wp-json\/pressbooks\/v2\/chapters"}],"about":[{"href":"https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/wp-json\/wp\/v2\/types\/chapter"}],"author":[{"embeddable":true,"href":"https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/wp-json\/wp\/v2\/users\/7"}],"version-history":[{"count":2,"href":"https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/wp-json\/pressbooks\/v2\/chapters\/97\/revisions"}],"predecessor-version":[{"id":421,"href":"https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/wp-json\/pressbooks\/v2\/chapters\/97\/revisions\/421"}],"part":[{"href":"https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/wp-json\/pressbooks\/v2\/parts\/57"}],"metadata":[{"href":"https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/wp-json\/pressbooks\/v2\/chapters\/97\/metadata\/"}],"wp:attachment":[{"href":"https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/wp-json\/wp\/v2\/media?parent=97"}],"wp:term":[{"taxonomy":"chapter-type","embeddable":true,"href":"https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/wp-json\/pressbooks\/v2\/chapter-type?post=97"},{"taxonomy":"contributor","embeddable":true,"href":"https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/wp-json\/wp\/v2\/contributor?post=97"},{"taxonomy":"license","embeddable":true,"href":"https:\/\/pressbooks.ulib.csuohio.edu\/religionsofmiddleeast1\/wp-json\/wp\/v2\/license?post=97"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}