Imams Of Twelver Shi'a In Islam

(Mecca c.600- Kufa 661) 4th Caliph (656- 661), and the last Caliph that both Sunnis and Shi'is agree upon as justifiably elected. However, the Ibadis did not accept him from 658 and onwards.

Ali was both Muhammad's cousin, being the son of Abu Talib, as well as his son-in-law through marriage to Fatima. In Shi'i Islam, Ali is counted as the first Imam, a position he held from 632 when Muhammad died.

There are two leading versions about Ali, the one of the Sunnis and the other of the Shi'is. Though both versions have a positive view of him, and at least on the legitimacy of his position as Caliph, the Sunnis present him as a relatively weak ruler with many faults. The Shi'is reject this view, regarding him infallible and the possessor of a divine light passed on from Muhammad, and later transferred to subsequent Imams.

Ali is believed to have been either the first or second male to convert to Islam, and he was a very devout Muslim. Ali had several wives, and among them was Fatima, with whom he had several children, but it is Hassan and Husayn that had importance for the development of Islam.

With the death of Muhammad in 632, the Muslim community was for a short period without a leader, and without clear indications on how to chose the new leader. Some traditions of this period tell that Muhammad had chosen Ali to be the leader, a choice not unlikely, but this is a question that has been disputed throughout history. In any case, Abu Bakr was chosen the 'deputy of the messenger', in Arabic, khalifatu r-ras%u016Bl, which has become 'Caliph' in English. Ali accepted this choice, but with the death of Abu Bakr and Umar in 634 and 644, he tried again to become Caliph, but there were strong forces working against him, so he didn't succeed. Finally, after the assassination of the 3rd Caliph, Uthman, it was Ali's turn to become Caliph.

All through his governing period, Ali faced strong opposition. First he was opposed by A'isha, Muhammad's favourite wife, but the strongest opposition was raised by Mu'awiyya from the Ummayad family based in Syria. The assissinated Caliph, Uthman, had been the kinsman of Mu'awiyya, and he accused Ali for not having charged his murderers.

In 658, Ali gave in to Mu'awiyya's criticism, and established an investigation committee. This compromise shocked many Muslims, and a group of them broke with Ali. This group soon came to be known as Kharijis, and when Ali was murdered in 661, this was probably the act of a member of the Khariji sect.

The murder of Ali represents a watershed in the understanding of history not only among Shi'is, but also among Sunnis. Ali was the last Caliph coming from the group of Muslims that had converted before the Hijra (622), and he was also the last elected Caliph. After Ali the Caliphate became hereditary and without the legitimacy of the connection to Muhammad and his ruling system.

For most groups of Shi'is, the hope of a just ruling elite inside Islam, i.e. a just Islam on earth, disappeared after this. The Shi'is never accepted Mu'awiyya nor any later Caliphs, and took the name ash- shicatu cal%u016B, which could be translated into English, with 'Ali's Party' or 'Ali's followers'.

(Madina c.625- Madina 669) Second Imam of Shi'i Islam; eldest son of Ali.
Hassan is presented as the favourite of the prophet Muhammad, his grandfather, but he did not get along well with his father and brother, Husayn, after the death of his mother, Fatima, in 633.

With the death of Ali in 661, Hassan was proclaimed Caliph in Iraq by his followers. These followers were principally interested in ousting Syria from its position, and wanted Hassan to start a war between Arabia and Syria.

All that resulted from this was a rupture between Hassan and the Iraqis. Hassan had been in a leading position in Iraq at first, but lost this now.

As it turned out, Hassan's main interest was to come to an agreement with the Caliph of Syria, Mu'awiyya. A pension was offered for both Hassan and Husayn, and , as a result of this, Mu'awiyya had both the Alid brothers off his back.

While Shi'i texts try to blame Mu'awiyya for the death of Hassan, these probably represent a falsification, since Hassan at the time of his death represented no danger whatsoever for the ruling Mu'awiyya — having been made passive 8 years previously and living far away, but under good control.

The most likely conclusion is that Hassan died of consumption, and after his death his brother Husayn became the head of the Alids.

(Madina c.626- Karbala 680) The central symbolic religious figure of Shi'i Islam; the third Imam; the second son of Ali.

Husayn's historical importance was limited before his martyrdom at Karbala in 680, having only a minuscule chance of ever exercising any power. Husayn had a claim on the Caliph position, several traditions acknowledging that he had been promised it upon the death of Caliph Mu'awiyya.

But when Mu'awiyya actually died in 680 and his son Yazid 1 was appointed Caliph, Husayn decided to listen to all those voices that had invoked him to act against the Umayyad rulers of Syria.

Husayn was at the time stationed in Madina, together with a small group of his followers. He received many supportive letters from inhabitants of Kufa in Iraq, so he sent his cousin Muslim Ibn Aqil to Kufa. He wrote back confirming that there were thousands of supporters for Husayn. Soon thereafter, however, Muslim was captured and executed by the governor of Iraq, 'Ubaid Allah.

'Ubaid Allah established scouts all along the road from Madina to Kufa. Unaware that his situation was strongly deteriorating, Husayn embarked on the journey to Kufa, with a following of 70 men, women and children. Even when he clearly saw that Umayyad troops were following his every move, he continued, and after 10 days, he and his party were halted by 'Ubaid Allah's 4,000 troops at Karbala, less than 50 km from Kufa.

What subsequently happened at this spot is of central importance to most Shi'is. Surrounded, Husayn's party could not proceed. What followed, appears neither to have been ordered nor intended by Caliph Yazid.

Husayn and his party, deprived of water, resolutely moved forward. A battle ensued, but due to the differences in strength, it quickly turned into a massacre. Husayn was wounded in several places, and died slowly with his son in his hands.
Even if the majority of traditions appear to present Yazid as treating the rest of the group with much respect, providing for their needs, and bringing them safely back to Madina, Shi'i texts nevertheless present Yazid as a brutal and degenerate ruler.

The happenings at Karbala, as well as the 10 days leading up to it, are remembered in the celebrations of the month of Muharram, concluded by Ashura. The religious texts connected to the martyrdom of Husayn, are believed to be strongly influenced by Christian texts, and bears much resemblance to the passion of Christ. Husayn is given a key to Paradise, and this is to be used on the day of judgment, but only by those that have mourned over Husayn's death during the ceremonies of Muharram.

(Madina 658 - 712 or 713) The fourth Imam of Shi'i Islam (680- 712 or 713).
Due to his weak health and inability to fight he was the only son of Husayn to survive the massacre at Karbala. He was taken as prisoner to Damascus but was freed by the Caliph Yazid and allowed to return to Madina.

He spent his life in seclusion, weeping over the martyrs at Karbala, for which he was named 'as-Sajjad (the prostrator). He did not involve himself in the politics of his time and was widely well regarded for his piousness. Of other honorary titles of him, the most commonly used were Zaynu l-Abidin (the ornament of the worshippers) and 'az-Zaki (the pure).

He was succeeded by Muhammadu l-Baqir in both the Twelver and Isma'ili traditions and by Zayd in the Zaydi tradition.

(676- 743 ?) Fifth Imam (712/3- 743 ?) of the Isma'ili and Twelver traditions of Shi'i Islam.

Muhammad al-Baqir spent his life in contemplation and religious studies, avoiding active involvement in the politics of his time. He is remembered primarily for his religious and juridical teachings, his pious wisdom, and for counseling his brother Zayyid against open rebellion.

His body was buried at al-Baqi cemetery in Medina. He was succeeded by Jafar as Sadiq.

(699- 765 CE) The Sixth Imam in the Twelver and Isma'ili traditions of Shi'i Islam.
He is one of the most widely respected Imams by Shi'i and Sunni alike for his learning and piety. Jafar as-Sadiq (the truthful) was an influential teacher, theologian and jurist. Among his students were Abu Hanifa and Malik ibn Anas who were instrumental in the development of Sunni Islam.

While an active Shi'i theologian, Jafar appears to have had a liberal view of learning and maintained an active discourse with many scholars of differing views. While he stayed out of politics he was imprisoned and persecuted on several occasions by the Abbassid Caliphs.

His eldest son Ismail who had been selected to be his successor died before Jafar, resulting in a confusion in the succession. The Isma'ilis maintain that Ismail was the 7th Imam even though he had no opportunity to exercise that role.
Musa al-Kazim succeeds Jafar as Sadiq in the Twelver tradition.

(745-799 CE) Seventh

Imam of the Twelver Shi'i tradition.

Musa's Imamate coincided with one of the greatest periods of the persecution of the Shi'i community. Son of Jafar as Sadiq by a Berber slave named Hamida, he was 20 of age at his father's death. Initially his Imamate was very controversial with many Shi'i. Many recognized his brother Abdullah al-Aftali, or insisting that the Imamate had stayed with Ismail, Sadiq's oldest son, who had died while Sadiq was still living.

After this rocky start, Musa managed to gain the allegiance of most of the Shi'i community but as time went on persecution increased until it climaxed under the bloody reign of the Caliph Harun ar-Rashid. Hundreds of Alids were killed and Musa was arrested and brought to Baghdad to be executed. Surprisingly, Harun released Musa at the last minute, reportedly because of a dream. This respite was short lived and rearrested, Musa spent 6 years in prison before being poisoned.

His body was publicly displayed by Harun to dispel any rumors that he had escaped and was living in secret. He is buried with his grandson, Muhammad at Taqi in Kazimayn near Baghdad, Iraq. Their burial place is covered by a magnificent gold domed shrine.

Musa al-Kazim was succeeded by his son Ali r-Rida.

(Madina 765- Tus 818) Eighth Imam of the Twelver Shi'i Islam (799- 818)
Ali r-Rida's Imamate coincided with a great reversal of fortune for the Shi'i. He attained the Imamate at the age of 35 after the brutal persecution and martyrdom of his father, Musa al Kazim, at the hands of Caliph Harun ar-Rashid.

After Harun's death, however, events rapidly evolved and after a civil war between Harun's sons al-Amin and al-Ma'mun ended in al-Ma'mun's victory.
Ali r-Rida was called to al-Ma'mun's capital at Marv in northeastern Iran, where he was named al-Ma'mun's heir apparent and the black Abbasid banners were changed to the Alid green. Unfortunately, Ali r-Rida was not destined to the Caliphate and on his way to Iraq with Ma'mun, he died suddenly at Tus. According to some accounts he was poisoned.

His shrine is one of the most important in Twelver Shi'i Islam and the pilgrimage city of Meshed grew up around it.
He was succeeded by Muhammadu t-Taqi.

810- 835 CE) The 9th Imam of the Twelver Shi'i, Muhammad at-Taqi was the son a Nubian slave and only seven years of age when he succeeded his father to the Imamate.

His youth proved controversial, with many questioning how such a young child could have the necessary wisdom to be the Imam. However, the patronage of the ruling Caliph Mamun proved instrumental in his succession. He was called to Baghdad from Madina where his father had left him, and was married to Mamun's daughter Umm al Fadl. After a few years in Baghdad he retired to Medina, where his relations with his wife were strained.

Soon after the succession of al-Ma'mun's brother, al-Mu'tasim to the Caliphate, Muhammad at-Taqi wa called back to Baghdad where he died shortly thereafter. Some Shi'i sources claim that he was poisoned by his wife at Mu'tasim's bidding. Though he died very young, Muhammad at-Taqi was known for his intelligence and skill in debate. He is buried next to his grandfather at the shrine of the Kazimayan (near Baghdad, Iraq).
He was succeeded by Ali l-Hadi.

 (Madina 827- Samarra 868) The tenth Imam of the Twelver Shi'i Islam (833- 868).
Ali l-Hadi was born to a Moroccan slave called Samana, and, like his father, Muhammadu t-Taqi, he was only seven when he received the Imamate. At the beginning conditions were fairly good for the Shi'is, but like so many times before their fortunes took a dramatic down turn. Brought to Samarra by Caliph al-Mutawakkil in 848, Ali l-Hadi was to spend the rest of his life under house arrest in the military district of the city.

He and his son, Hassan are known as Askari because of the military (Arabic: askar) quarter in which they lived. During this period the Shi'is were severely persecuted and communication was limited severely between the Imam and his followers.
Ali l-Hadi was his honorary title, meaning "the guided". His other title was 'an-Naqiyy (the distinguished).

He was succeeded by Hassanu l-Askari.

(846 - 873) The eleventh Imam of the Twelver Shi'i (868- 873).
Hassan al-Askari lived almost his entire life under house arrest (for more information see Ali al Hadi). He was 22 when he received the Imamate. In the 6 following years until he died, his freedom was severely restricted and he was often only able to speak to his followers through intermediaries.

A controversy surrounds the birth of his son and successor, Muhammad al Mahdi, by a Byzantine slave, Narjis Khatun.

A buried in Samarra, where a tomb was built over his grave.

868- ?) Muhammad al Mahdi (the guided) is the 12th and last Imam of the Twelver Shi'i, and is also known as Muhammad al Muntazar (the awaited).

Very little can be said of him with any certainty. In fact, the non-Twelver might very well question whether there was an historical person associated with the name. Jafar, the brother of the Eleventh Imam denied the existence of any child and claimed the Imamate for himself. In fact, accounts of public appearances by Muhammad al Mahdi often involve his mysterious arrival at key moments to challenge his uncle's claims.

In brief, the Twelver Shi'i believe that he was born to a Byzantine slave named Narjis Khatun, and that his birth was kept quiet by his father, the Eleventh Imam, Hassan al Askari, because of the intense persecution of the Shi'is at that time.
Hidden since birth, he reappeared at age of 6 to assert his claim to the Imamate, only to then disappear down a well to avoid the sad fate of his father and grandfather.

For the next seventy years he maintained contact with his followers through a succession of four assistants, each known as Bab (Gate), Uthman al Amir; his son Abu Jafar Muhammad ibn Uthman; Abu'l Qasim Husayn ibn Ruh an Nawbakhti; and Abu'l Husayn Ali ibn Muhammad as Samarri. The period when he used the 4 Babs as his form of contacting the Shi'is is known as the Lesser Occultation.

On his deathbed in 941 CE, the fourth Bab, as Samarri produced a letter from the Imam stating that there should be no successor to as Samarri and that from that time forward the Mahdi would not be seen until he reappeared as champion of the faithful in the events leading to the Judgement Day. Therefore, after 941 CE there has been no earthly expression of the Imamate. This period is known as the Greater Occultation. However, it is still possible to seek the Twelfth Imam's advice or intercession by writing him a letter and leaving it at one of the Shi'i shrines. To explain the doctrine of the Occultation, Shi'i theologians draw an analogy to the idea of the sun being occulted by clouds. While the sun is out of sight, it still exists and warms the earth.

There is much that is miraculous associated with al Mahdi. The various traditions are rich in stories and are often contradictory. Tales range from speaking from the womb, growing at so astonishing a rate that he was full grown by age 6, being raised by birds and with the ability to appear and disappear at will.

While there was much controversy over the succession of the 12th Imam, as the Lesser Occultation proceeded, dissent gradually diminished. This can be attributed in part to the active support of the Caliphate for the institution of the Bab. Several opponents of the doctrine of the Occultation were executed and others were persecuted in various ways. Another factor explaining the acceptance of the Lesser Occultation, and by extension the Greater Occultation, was that due to the house arrest of the 10th and 11th Imams. Hence, most Shi'i were already accustomed to the idea of their Imam being hidden from their view.

In the time of the 10th and 11th Imams a network of wikala (agents) had developed to act as intermediaries between the Imam and his followers, handling money and carrying messages back and forth. In fact, Uthman al Amri, the first Bab of the 12th Imam had held the same position as head of the wikala under the 11th Imam. Therefore, for most Shi'i, there was not a significant change in their relation to their Imam after the death of the Eleventh Imam.

Some titles of the 12th Imam include: Sahib az Zaman (Master of the Age), Sahib al Amr (Master of Command), al Qa'im (the one to arise), Bagiyyat Allah (remnant of Allah) and Imam al Muntazar (the awaited Imam).