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DISTINGUISHING FEATURES OF SHÍ'AH ISLÁM
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"The cardinal point wherein the Shí'ahs (as well as the
other sects included under the more general term of Imamites)
differ from the Sunnís is the doctrine of the Imámate. According
to the belief of the latter, the vicegerency of the
Prophet (Khilafat) is a matter to be determined by the choice
and election of his followers, and the visible head of the
Musulman world is qualified for the lofty position which he
holds less by any special divine grace than by a combination
of orthodoxy and administrative capacity. According to the
Imamite view, on the other hand, the vicegerency is a matter
altogether spiritual; an office conferred by God alone, first
by His Prophet, and afterwards by those who so succeeded
him, and having nothing to do with the popular choice or
approval. In a word, the Khalifih of the Sunnís is merely
the outward and visible Defender of the Faith: the Imám of
the Shí'ahs is the divinely ordained successor of the Prophet,
one endowed with all perfections and spiritual gifts, one whom
all the faithful must obey, whose decision is absolute and
final, whose wisdom is superhuman, and whose words are
authoritative. The general term Imámate is applicable to
all who hold this latter view without reference to the way in
which they trace the succession, and therefore includes such
sects as the Baqiris and Isma'ilis as well as the Shí'ah or
`Church of the Twelve' (Madhhab-i-Ithna-'Ashariyyih), as
they are more specifically termed, with whom alone we are
here concerned. According to these, twelve persons successively
held the office of Imám. These twelve are as follows:
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1. Ali-ibn-i-Abi-Talib, the cousin and first disciple of the
Prophet, assassinated by Ibn-i-Muljam at Kúfih, A.H. 40 (A.D. 661).
2. Hasan, son of `Alí and Fátimih, born A.H. 2, poisoned
by order of Mu'áviyih I, A.H. 50 (A.D. 670).
3. Husayn, son of `Alí and Fátimih, born A.H. 4, killed at
Kárbilá on Muharram 10, A.H. 61 (Oct. 10, A.D. 680).
4. `Alí, son of Husayn and Shahribanu (daughter of Yazdigird,
the last Sásáníyán king), generally called
Imám Zaynu'l-Ábidín, poisoned by Valíd.
5. Muhammad-Báqir, son of the above-mentioned Zaynu'l-Ábidín
and his cousin Umm-i-'Abdu'llah, the daughter
of Imám Hasan, poisoned by Ibráhím ibn-i-Valid.
6. Ja'far-i-Sádiq, son of Imám Muhammad-Báqir, poisoned
by order of Mansur, the Abbaside Khalifih.
7. Musa-Kazim, son of Imám Ja'far-i-Sádiq, born A.H. 129,
poisoned by order of Harunu'r-Rashid, A.H. 183.
8. Ali-ibn-i-Musa'r-Rida, generally called Imám Ridá,
born A.H. 153, poisoned near Tus, in Khurásán, by
order of the Khalifih Ma'mun, A.H. 203, and buried
at Mashhad, which derives its name and its sanctity
from him.
9. Muhammad-Taqí, son of Imám Ridá, born A.H. 195,
poisoned by the Khalifih Mu'tasim at Baghdád,
A.H. 220.
10. Ali-Naqi, son of Imám Muhammad-Taqí, born A.H. 213,
poisoned at Surra-man-Ra'a, A.H. 254.
11. Hasan-i-'Askari, son of Imám Ali-Naqi, born A.H. 232,
poisoned A.H. 260.
12. Muhammad, son of Imám Hasan-i-'Askari and Nargis-Khatun,
called by the Shí'ahs `Imam-Mihdi,' `Hujjatu'llah'
(the Proof of God), `Baqiyyatu'llah' (the
Remnant of God), and `Qa'im-i-Al-i-Muhammad'
(He who shall arise of the family of Muhammad).
He bore not only the same name but the same
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kunyih--Abu'l-Qásim--as the Prophet, and according
to the Shí'ahs it is not lawful for any other to
bear this name and this kunyih together. He was
born at Surra-man-Ra'a, A.H. 255, and succeeded
his father in the Imámate, A.H. 260.
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"The Shí'ahs hold that he did not die, but disappeared in
an underground passage in Surra-man-Ra'a, A.H. 329; that
he still lives, surrounded by a chosen band of his followers,
in one of those mysterious cities, Jabúlqá and Jabúlsá; and
that when the fulness of time is come, when the earth is
filled with injustice, and the faithful are plunged in despair,
he will come forth, heralded by Jesus Christ, overthrow the
infidels, establish universal peace and justice, and inaugurate
a millennium of blessedness. During the whole period of his
Imámate, i.e. from A.H. 260 till the present day, the Imám
Mihdí has been invisible and inaccessible to the mass of his
followers, and this is what is signified by the term `Occultation'
(Ghaybat). After assuming the functions of Imám and
presiding at the burial of his father and predecessor, the
Imám Hasan-i-'Askari, he disappeared from the sight of all
save a chosen few, who, one after the other, continued to act
as channels of communication between him and his followers.
These persons were known as `Gates' (Abvab). The first of
them was Abu-'Umar-'Uthman ibn-i-Sa'id Umari; the second
Abú-Ja'far Muhammad-ibn-i-'Uthman, son of the above;
the third Husayn-ibn-i-Ruh Naw-bakhti; the fourth Abu'l-Hasan
Ali-ibn-i-Muhammad Simari. Of these `Gates' the first was
appointed by the Imám Hasan-i-'Askari, the others by the
then acting `Gate' with the sanction and approval of the
Imám Mihdí. This period--extending over 69 years--during
which the Imám was still accessible by means of the `Gates,'
is known as the `Lesser' or `Minor Occultation' (Ghaybat-i-Sughra).
This was succeeded by the `Greater' or `Major
Occultation' (Ghaybat-i-Kubra). When Abu'l-Hasan `Alí, the
last of the `Gates,' drew near to his latter end, he was urged
by the faithful (who contemplated with despair the prospect
of complete severance from the Imám) to nominate a successor.
This, however, he refused to do, saying, `God hath
a purpose which He will accomplish.' So on his death all
communication between the Imám and his Church ceased,
and the `Major Occultation' began and shall continue until
the Return of the Imám take place in the fulness of time."
(Excerpt from "A Traveller's Narrative," Note O, pp.
296-99.)
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