Shia Islam

Sunni theological traditions

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 sum of the choice presents by some of Muhammad's other companions ṣaḥāba at Saqifah. This image primarily contrasts with that of Sunnī Islam, whose adherents believe that Muhammad did non appoint a successor ago his death and consider Abū Bakr, who was appointed caliph by a office of senior Muslims at Saqifah, to be the number one 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 Shīʿa subsects, modern Shīʿa Islam has been dual-lane into two main groupings: Ismāʿīlīs, with Twelver Shīʿas being the largest and almost influential office among Shīʿa Muslims.

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

Beliefs and practices

Shīʿa Islam is the inclusive of many different denominations and subgroups. Shīʿa Islam embodies a totally self-employed grown-up system of religious interpretation and political dominance in the Muslim world. The original Shīʿa identity noted to the followers of Imam ʿAlī, and Shīʿa theology was formulated after the hijra 8th century CE. The first Shīʿa governments and societies were determine by the end of the 9th century CE. The 10th century CE has been mentioned to by the scholar of Islamic studies Louis Massignon as "the Shiite Ismaili century in the history of Islam".

The Shīʿa relation of the ]

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

Ismah is the concept of Ismāʿīlī Shīʿa Muslims also attaches the brand to Imams as living as to Fāṭimah, daughter of Muhammad, in contrast to the Zaydī Shīʿas, who don't atttributes 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 assumption for spiritual and religious guidance. They argue that since God has commanded absolute obedience from these figures, they must only format 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 intend that supernatural powers prevent them from committing a sin, but due to the fact that they pretend absolute belief in God, they refrain from doing anything that is a sin.

They also gain a complete cognition of God's will. They are in possession of all cognition brought by the ] ʿAlī is regarded as a "perfect man" al-insan al-kamil similar to Muhammad, according to the Shīʿa viewpoint.

The 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 numerous signs that will indicate the time of his return.

Twelver Shīʿa Muslims believe that the prophesied Mahdi and Ṭayyibi Ismāʿīlīs and Fatimid/Bohra/Da'i al-Mutlaq "Unrestricted Missionary" maintain contact with him. Sunnī Muslims believe that the future Mahdi has not yet arrived on Earth.

Shīʿa Muslims believe that the status of ʿAlī is supported by numerous canon.

It is believed that the armaments and sacred items of all of the prophets, including Jaʿfar al-Ṣādiq, the 6th Shīʿīte Imam, in Kitab al-Kafi mentions that "with me are the arms of the Messenger of Allah. this is the 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 advertisement 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 wouldthe 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 adopt and the armaments would never depart from those with knowledge Imamat.

According to Muhammad Rida al-Muzaffar, God enables humans the faculty of reason and argument. Also, God orders humans to spend time thinking carefully on establish while he refers to all creations as his signs of power to direct or determine 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 undertake him without thinking and only with imitation, but also God blames them for such(a) actions. In other words, humans have to think approximately 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.

Praying in Shīʿa Islam has an important place, as Muhammad described it as a weapon of the ]

Shīʿa religious practices, such(a) as prayers, differ only slightly from the Sunnīs. While all ]

Shīʿa Muslims celebrate the coming after or as a a thing that is caused or produced by something else of. annual holidays:

After the four holy cities of Islam Mecca, Medina, Jerusalem, and Damascus, the cities of Najaf, Karbala, and Qom are the most revered by Shīʿa Muslims. The Sanctuary of Imām ʿAlī in Najaf, the Shrine of Imam Ḥusayn in Karbala, and the Shrine of Fāṭimah al-Maʿṣūmah in Qom are very essential for Shīʿa Muslims. Other venerated pilgrimage sites add the Imam Reza shrine in Mashhad, the Kadhimiya Mosque in Kadhimiya, Al-Askari Mosque in Samarra, the Sahla Mosque, the Great Mosque of Kufa, the Jamkaran Mosque in Qom, and the Tomb of Daniel in Susa.

Most of the Anti-Shi'ism.