Shia Fiqh

Shīʿa Islam or Shīʿīsm is the second-largest branch of Islam. It holds that the Islamic prophet Muhammad designated ʿAlī ibn Abī Ṭālib as his successor (''khalīfa'') and the Imam (spiritual and political leader) after him, most notably at the event of Ghadir Khumm, but was prevented from succeeding Muhammad as the leader of the Muslims as a result of the choice made by some of Muhammad's other companions (''ṣaḥāba'') at Saqifah. This view primarily contrasts with that of Sunnī Islam, whose adherents believe that Muhammad did not appoint a successor before his death and consider Abū Bakr, who was appointed caliph by a group of senior Muslims at Saqifah, to be the first rightful (''rāshidūn'') caliph after Muhammad. Adherents of Shīʿa Islam are called Shīʿa Muslims, Shīʿītes, or simply Shīʿa or Shia.

Shīʿa Islam is based on a ''ḥadīth'' report concerning Muhammad's pronouncement at Ghadir Khumm.Esposito, John. "What Everyone Needs to Know about Islam". Oxford University Press, 2002 , . p. 40 Shīʿa Muslims believe that ʿAlī ibn Abī Ṭālib, Muhammad's cousin and son-in-law, should have been the designated successor to Muhammad as Islam's spiritual and political leader. This belief later developed into the concept of Imamah, the idea that certain descendants of Muhammad, the ''Ahl al-Bayt'', are rightful rulers or Imams, whom Shīʿa Muslims believe possess special spiritual and political authority over the Muslim community. Although there are many Shīʿa subsects, modern Shīʿa Islam has been divided into two main groupings: Twelvers and Ismāʿīlīs, with Twelver Shīʿas being the largest and most influential group among Shīʿa Muslims.

Shīʿa Islam is the second largest branch of Islam, followed by 10–15% of all Muslims. Twelver Shīʿīsm is the largest branch of Shīʿa Islam, comprising about 85% of all Shīʿa Muslims.

Terminology

Collectively, adherents of Shīʿa Islam are called the ''Shīʿah'' ( ar, شِيعَة; ), which is short for ''Shīʿatu ʿAlī'' ( ar, شِيعَة عَلِيّ; ) meaning "followers of Ali", "faction of Ali", or "partisans of Ali";The New Encyclopædia Britannica, Jacob E. Safra, Chairman of the Board, 15th Edition, Encyclopædia Britannica, Inc., 1998, , Vol 10, p. 738 ''Shīʿī'' () denotes both the singular noun and the adjective form, while ''Shīyāʿ'' () refers to the plural noun. ''Shīʿa'' or ''Shia'' and ''Shīʿīsm''/''Shīʿīte'' or ''Shiism''/''Shiite'' are the forms used in English and other European languages for adherents, mosques, traditions, and things associated with the Shīʿa branch of Islam.

The term was first used during Muhammad's lifetime. At present, the word refers to the Muslims who believe that the leadership of the Muslim community after Muhammad belongs to ʿAlī ibn Abī Ṭālib, Muhammad's cousin and son-in-law, and his successors. Nawbakhti states that the term ''Shīʿa'' refers to a group of Muslims who at the time of Muhammad and after him regarded ʿAlī as the Imam and caliph. Al-Shahrastani expresses that the term ''Shīʿa'' refers to those who believe that ʿAlī is designated as the heir, Imam, and caliph by Muhammad and that ʿAlī's authority is maintained through his descendants. For the adherents of Shīʿa Islam, this conviction is implicit in the Quran and the history of Islam. Shīʿa Muslim scholars emphasize that the notion of authority is linked to the family of the Abrahamic prophets as the Quranic verses and show: ''"Indeed, God chose Adam and Noah and the family of Abraham and the family of 'Imran over the worlds – (33) Descendants, some of them from others. And God is Hearing and Knowing. (34)"''

Beliefs and practices

Theology

Shīʿa Islam is the second largest branch of Islam, followed by 10–15% of all Muslims, considered to be vast and inclusive of many different denominations and subgroups. Shīʿa Islam embodies a completely independent system of religious interpretation and political authority in the Muslim world. The original Shīʿa identity referred to the followers of Imam ʿAlī, and Shīʿa theology was formulated after the '' hijra'' (8th century CE). The first Shīʿa governments and societies were established by the end of the 9th century CE. The 10th century CE has been referred to by the scholar of Islamic studies Louis Massignon as "the Shiite Ismaili century in the history of Islam".

Profession of faith (''Shahada'')

The Shīʿa version of the '' Shahada'', the Islamic profession of faith, differs from that of the Sunnīs. The Sunnī version of the ''Shahada'' states "There is no god except God, Muhammad is the messenger of God", but to this declaration of faith Shīʿa Muslims append the phrase ''Ali-un-Waliullah'' (: "ʿAlī is the '' Wali'' (custodian) of God"). The basis for the Shīʿa belief in ʿAlī ibn Abī Ṭālib as the ''Wali'' of God is derived from the Quranic verse , the " Verse of Wilayah".

This additional phrase to the declaration of faith embodies the Shīʿa emphasis on the inheritance of authority through Muhammad's family and lineage. The three clauses of the Shīʿa version of the ''Shahada'' thus address the fundamental Islamic beliefs of ''Tawḥīd'' (unity and oneness of God), '' Nubuwwah'' (the prophethood of Muhammad), and '' Imamah'' (the Imamate, leadership of the faith).

Infallibility (''Ismah'')

''Ismah'' is the concept of infallibility or "divinely bestowed freedom from error and sin" in Islam. Muslims believe that Muhammad, along with other prophets and messengers in Islam, possessed ''ismah''. Twelver and Ismāʿīlī Shīʿa Muslims also attribute the quality to Imams as well as to Fāṭimah, daughter of Muhammad, in contrast to the Zaydī Shīʿas, who don't attribute ''ismah'' to the Imams. Though initially beginning as a political movement, infallibility and sinlessness of the Imams later evolved as a distinct belief of (non-Zaydī) Shīʿīsm.

According to Shīʿa Muslim theologians, infallibility is considered a rational, necessary precondition for spiritual and religious guidance. They argue that since God has commanded absolute obedience from these figures, they must only order that which is right. The state of infallibility is based on the Shīʿa interpretation of the Verse of Purification. Thus, they are the most pure ones, the only immaculate ones preserved from, and immune to, all uncleanness. It doesn't mean that supernatural powers prevent them from committing a sin, but due to the fact that they have absolute belief in God, they refrain from doing anything that is a sin.

They also have a complete knowledge of God's will. They are in possession of all knowledge brought by the angels to the prophets (''nabī'') and the messengers (''rāsūl''). Their knowledge encompasses the totality of all times. Thus, they are believed to act without fault in religious matters. Shīʿa Muslims regard ʿAlī ibn Abī Ṭālib as the successor of Muhammad not only ruling over the entire Muslim community in justice, but also interpreting the Islamic faith, practices, and its esoteric meaning. Hence he was regarded as being free from error and sin (infallible), and appointed by God by divine decree ('' nass'') to be the first Imam. ʿAlī is regarded as a "perfect man" (''al-insan al-kamil'') similar to Muhammad, according to the Shīʿa viewpoint.

Occultation (''Ghaybah'')

The Occultation is an eschatological belief held in various denominations of Shīʿa Islam concerning a messianic figure, the hidden and last Imam known as "the Mahdi", that one day shall return on Earth and fill the world with justice. According to the doctrine of Twelver Shīʿīsm, the main goal of Imam Mahdi will be to establish an Islamic state and to apply Islamic laws that were revealed to Muhammad. The Quran doesn't contain verses on the Imamate, which is the basic doctrine of Shīʿa Islam. Some Shīʿa subsects, such as the Zaydī Shīʿas and Nizārī Ismāʿīlīs, don't believe in the idea of the Occultation. The groups which do believe in it differ as to which lineage of the Imamate is valid, and therefore which individual has gone into Occultation. They believe there are many signs that will indicate the time of his return.

Twelver Shīʿa Muslims believe that the prophesied Mahdi and twelfth Imam, Hujjat Allah al-Mahdi, is already on Earth in Occultation, and will return at the end of time. Ṭayyibi Ismāʿīlīs and Fatimid/Bohra/ Dawoodi Bohra believe the same but for their 21st Ṭayyib, At-Tayyib Abi l-Qasim, and also believe that a '' Da'i al-Mutlaq'' ("Unrestricted Missionary") maintains contact with him. Sunnī Muslims believe that the future Mahdi has not yet arrived on Earth.

''Ḥadīth'' tradition

Shīʿa Muslims believe that the status of ʿAlī is supported by numerous ''ḥadīth'', including the Hadith of the pond of Khumm, Hadith of the two weighty things, Hadith of the pen and paper, Hadith of the invitation of the close families, and Hadith of the Twelve Successors. In particular, the Hadith of the Cloak is often quoted to illustrate Muhammad's feeling towards ʿAlī and his family by both Sunnī and Shīʿa scholars. Shīʿa Muslims prefer to study and read the ''ḥadīth'' attributed to the ''Ahl al-Bayt'' and close associates, and most have their own separate ''ḥadīth'' canon.

Holy Relics (''Tabarruk'')

It is believed that the armaments and sacred items of all of the prophets, including Muhammad, were handed down in succession to the Imams of the ''Ahl al-Bayt''. Jaʿfar al-Ṣādiq, the 6th Shīʿīte Imam, in '' Kitab al-Kafi'' mentions that "with me are the arms of the Messenger of Allah. It is not disputable."

Further, he claims that with him is the sword of the Messenger of God, his coat of arms, his Lamam (pennon) and his helmet. In addition, he mentions that with him is the flag of the Messenger of God, the victorious. With him is the Staff of Moses, the ring of Solomon, son of David, and the tray on which Moses used to offer his offerings. With him is the name that whenever the Messenger of God would place it between the Muslims and pagans no arrow from the pagans would reach the Muslims. With him is the similar object that angels brought.

Al-Ṣādiq also narrated that the passing down of armaments is synonymous to receiving the ''Imamat'' (leadership), similar to how the Ark of Covenant in the house of the Israelites signaled prophethood. Imam Ali al-Ridha narrates that wherever the armaments among us would go, knowledge would also follow and the armaments would never depart from those with knowledge (''Imamat'').

Other doctrines

Doctrine about necessity of acquiring knowledge

According to Muhammad Rida al-Muzaffar, God gives humans the faculty of reason and argument. Also, God orders humans to spend time thinking carefully on creation while he refers to all creations as his signs of power and glory. These signs encompass all of the universe. Furthermore, there is a similarity between humans as the little world and the universe as the large world. God does not accept the faith of those who follow him without thinking and only with imitation, but also God blames them for such actions. In other words, humans have to think about the universe with reason and intellect, a faculty bestowed on us by God. Since there is more insistence on the faculty of intellect among Shīʿa Muslims, even evaluating the claims of someone who claims prophecy is on the basis of intellect.

Doctrine concerning prayer

Praying in Shīʿa Islam has an important place, as Muhammad described it as a weapon of the believer. In fact, Duʼa considered as something that is a feature of Shia community in a sense. Performing Duʼa in Shīʿa Islam has a special ritual. Because of this, there are many books written on the instructions and conditions of praying among Shīʿa Muslims. Shīʿīte clergymen always invited their followers to recite Duʼa. For instance, ʿAlī has been considered with the subject of Duʼa because of his leadership in monotheism.

Practices

Shīʿa religious practices, such as prayers, differ only slightly from the Sunnīs. While all Muslims pray five times daily, Shīʿa Muslims have the option of combining ''Dhuhr

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