How Twelver?
On January 5, 874 CE, the funeral of the 11th Imam of the Twelver Shia, Imam Hasan al-Askari, was being prepared. His brother, Ja’far, stepped forward to lead the funeral prayer. At that moment, a child, approximately four years old, stopped him and said,
“Uncle, please step back, for I have a greater right to lead my father’s funeral prayer than you.”
The words of the child astonished everyone present. After the funeral, when Ja’far was asked about the identity of the child, he replied, “I do not know this child.” Because of this response, supporters of the child began calling Ja’far “Kadhab” (the liar) and claimed that the child was none other than Imam Hasan al-Askari’s only son and the rightful heir to the Imamate, the Twelfth Imam Muhammad.
Shortly after, at the age of four or five, Imam Muhammad disappeared (occultation) from public view while at the tomb of his father in Samarra, Iraq. After his disappearance, he maintained contact with his followers through four deputies.
In 935 CE, the fourth and final deputy announced that Imam Muhammad would now enter a long occultation. He declared that after him, there would be no other deputies, and when the world becomes filled with oppression and tyranny, Imam Muhammad will reappear as Imam Mahdi. He will establish justice and fairness in the world. Furthermore, it was stated that Imam Muhammad, the Twelfth Imam, is the final Imam. He will remain alive but hidden from the eyes of the world until his reappearance.
As a result, the followers of Imam Hasan al-Askari split into approximately 10 to 15 groups. Those who followed the Twelfth Imam, Muhammad, and his deputies later came to be known as Shia Ithna Ashariyyah, Twelvers, Imamiyyah, or Fiqh Jafaria. Today, this is the largest sect within Shia Islam.
When did the history of Shia Ithna Ashariyyah begin? Who are their twelve Imams? How did the Twelfth Imam go into occultation, and even after approximately twelve hundred years, he is still in occultation? After the cessation of the Imamate, who organized the Ithna Ashariyyah Shia? What are the beliefs of the Ithna Ashariyyah sect?
Let’s discuss this topic.
Origin
According to researchers, Islam is primarily divided into two groups: Sunni and Shia. Over time, both Sunni and Shia sects fragmented into dozens of smaller groups and sub-sects. Many of these groups eventually disappeared, while new ones emerged.
Scholars of Shia Ithna Ashariyyah believe that after the death of the Prophet Muhammad (PBUH), the rightful leadership of the Muslim community belonged to the Prophet’s cousin and son-in-law, Ali ibn Abi Talib. They claim that during the event of Ghadir Khumm, on the return journey from his final pilgrimage, Prophet Muhammad appointed Ali as his successor and entrusted him with the responsibilities of Imamate.
However, after the death of Prophet Muhammad, Abu Bakr was made the leader or caliph of the Muslim community. Later, Ali became the fourth caliph of Islam, following Umar and Uthman. Despite this, Shia Islam regards Ali as the first Imam.
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Imamate
Followers of Shia Islam believe that Imamate refers to the divinely ordained leadership that Prophet Muhammad entrusted to Ali ibn Abi Talib before his passing, under God’s command. This act of appointment is also referred to as “Nass”, and the one holding this position is called an Imam. In this way, each Imam, before their death, selects the next Imam to guide Islam and the Muslim community, as directed by God. The Imam is seen as the leader of religious matters and the head of the Islamic state.
Regarding the Imams, Shia Ithna Ashariyyah holds that their births were miraculous. They are believed to be born circumcised and with their umbilical cord already cut. They begin speaking and praising God immediately after birth. In some instances, they are thought to engage in worship even while in their mother’s womb. Each Imam is chosen by the preceding Imam. Additionally, every Imam is believed to possess extraordinary abilities to perform miracles.
Many Shia believe that all twelve of their Imams were martyred.
Twelve Imams
First Imam: Ali ibn Abi Talib
In the context of Imams, Shia Imamiyyah regard Ali ibn Abi Talib as the first Imam.
Following the assassination of the third caliph, Uthman ibn Affan, the governor of Syria, Muawiyah, rebelled and declared Syria as an independent Islamic state. In response, Ali moved his capital from Medina to Kufa, Iraq. In 661 CE, during prayers, Ali was assassinated by a Kharijite named Abd al-Rahman ibn Muljam.
Hasan ibn Ali
After Ali’s martyrdom, his eldest son, Hasan, aged 37, assumed the role of Imam. However, Hasan made peace with Muawiyah. When Hasan took command of the state, his army was unreliable and untrustworthy. Perhaps for this reason, he chose to make peace with Muawiyah and returned to Medina. In 669 CE, at the age of 47, he passed away in Medina and was buried in Jannat al-Baqi alongside his mother Fatimah. Shia tradition holds that Hasan was poisoned by his wife at Muawiyah’s behest. The Prophet Muhammad (PBUH) had a deep affection for his grandsons, Hasan and Husayn, and referred to them as the “leaders of the youth in Paradise.”
Husayn ibn Ali
After Hasan, Shia Imamia Muslims recognized Husayn ibn Ali as their Imam. In 681 CE, following the death of Muawiyah, his son Yazid was appointed as caliph. Husayn refused to accept Yazid’s rule and left Medina for Kufa to lead a rebellion against Yazid. However, he was intercepted in Karbala, Iraq, where he and his companions were martyred.
After Husayn’s martyrdom, some Shia followers recognized his half-brother, Muhammad ibn al-Hanafiyyah, as their Imam. Muhammad ibn al-Hanafiyyah was the son of Ali from a woman of the Hanifa tribe, hence his title. His followers later became known as Kaysanites, a Shia sect mentioned in historical accounts.
Ali ibn Husayn (Zayn al-Abidin)
After Husayn’s martyrdom, some Shia followers recognized his son, Ali ibn Husayn, also known as Zayn al-Abidin, as the Imam. Due to illness, Zayn al-Abidin could not participate in the Battle of Karbala, which spared his life. He spent the rest of his life in Medina and is regarded as the fourth Imam in the Shia Ithna Ashariyyah tradition.
Zayn al-Abidin had two sons.
- Zayd ibn Ali: After Zayn al-Abidin’s death, one group of followers recognized Zayd as their Imam. They became known as Zaydi Shia, a sect that remains prominent today, particularly in Yemen, where they are associated with the Houthi movement. For a detailed history of the Zaydis, refer to our video.
- Muhammad al-Baqir: The other son, Muhammad al-Baqir, became the next recognized Imam in the Shia Ithna Ashariyyah tradition.
Muhammad al-Baqir
According to Shia beliefs, Imam Muhammad al-Baqir had the unique distinction of being both the paternal grandson of the third Imam, Husayn, and the maternal grandson of the second Imam, Hasan. During his time, the followers of the Kaysanites and Zaydi Shia outnumbered his own. After his passing, his son Ja’far al-Sadiq was recognized as the Imam.
Ja’far al-Sadiq
Imam Ja’far was a renowned scholar of Islamic jurisprudence in his era. His teachings influenced a wide circle of students, including Abu Hanifa, the founder of the Hanafi school of thought in Sunni Islam, who is said to have studied under him. In the Twelver Shia tradition, Ja’far al-Sadiq is considered the sixth Imam.
During his time, some Shia began engaging in extreme practices, which Imam Ja’far condemned, referring to them as “Ghulat” (those who exceed proper limits). His era also saw the fall of the Umayyad Caliphate and the rise of the Abbasid Caliphate. The Abbasids, in an attempt to gain Shia support, promoted the slogan “al-Rida min Ahl al-Bayt” (the one chosen by the family of the Prophet). However, after gaining power, the Abbasids, according to Twelver Shia beliefs, began persecuting the Imams.
During this period, Shia influence was concentrated mainly in Iraq, with some presence in the Najd region.
After Ja’far al-Sadiq’s death, Shia Islam experienced significant fragmentation. Several groups emerged, some of which still exist today.
One group claimed that Ja’far al-Sadiq had not died but had gone into occultation and was the final Imam, destined to return one day as the Mahdi.
Imam Ja’far had at least four sons. His eldest son, Isma’il, passed away during Ja’far’s lifetime. Upon Ja’far’s death, Isma’il’s son, Muhammad ibn Isma’il, claimed the Imamate. He argued that the Imamate should remain within the lineage of the eldest son, and since his father, Isma’il, was deceased, the Imamate now belonged to his descendants. This led to the formation of a separate group known as the Ismaili Shia.
The Ismaili Shia further divided into subgroups such as the Agha Khanis, Bohras, and Druze. If you wish to learn more about these groups, please visit the homepage of our channel.
Another group claimed that after the Imamate, the right of succession belonged to the eldest surviving son of the Imam. At that time, this was Abdullah al-Aftah, and they accepted him as their Imam, forming a separate group known as the Al-Afthiyya Shia, which eventually ceased to exist.
However, others asserted that the rightful successor to the Imamate was Musa al-Kadhim, another son of Imam Ja’far. This group became known as the Qat’iyya, later recognized as the Twelver Shia.
After Musa al-Kadhim’s death, several factions emerged, such as the Waqifiyya, Mūsawiyya, and Bashiriyya, claiming that Imam Musa al-Kadhim had not died but had instead entered occultation. They believed he was the final Imam and would return one day.
In contrast, the Qat’iyya acknowledged Imam Musa al-Kadhim’s son, Ali al-Ridha, as the next Imam.
After Ali al-Ridha, a group recognized his seven-year-old son, Muhammad al-Taqi, as their Imam. However, another faction opposed this and instead declared Ali al-Ridha’s brother, Ahmad, as the rightful Imam, forming a separate sect.
Following Muhammad al-Taqi, his son, Ali al-Hadi, was accepted as the tenth Imam. After him, his young son, Hasan al-Askari, was given the position of Imam.
Birth of 12th Imam
However, when Hasan al-Askari passed away at the age of 29 or 30, Shia Islam once again fractured into numerous groups. Among these, two groups gained particular significance:
The Jafariyah group, which recognized Ja’far, the brother of Hasan al-Askari, as the Imam. They believed that Hasan al-Askari had no son and thus his brother Ja’far was the rightful successor to the Imamate.
The other groups claimed that Imam Hasan al-Askari did indeed have a son who was the rightful heir to the Imamate, though there was significant disagreement among these factions regarding the specifics of his lineage and identity. One faction argued that the son’s name was Muhammad and that he had already reached adulthood at the time of Hasan al-Askari’s death; another claimed that the son’s name was Ali, while yet another insisted that his name was also Muhammad. Following Imam Hasan al-Askari’s death, his followers splintered into approximately 15 to 20 distinct groups, each with its own interpretation of the Imam’s lineage and his successor.
It is said that at the time of Hasan al-Askari’s passing, his son Muhammad was merely four or five years old; however, even at such a tender age, he was believed to possess a profound understanding of the responsibilities and duties of the Imamate. According to reports, this young child, only four years old, led the funeral prayers for his father, Hasan al-Askari, a role that left a lasting impression on the followers who witnessed it.
Soon after this event, the child disappeared from public view entirely, an event that led to considerable speculation and differing claims among the Shia community. At this juncture Uthman al-Amri, who had served as a trusted secretary or deputy to both Ali al-Hadi and Hasan al-Askari, made a significant assertion. Al-Amri declared that Imam Muhammad, fearing for his life due to the threat posed by his enemies, had entered a state of occultation, known as the Lesser Occultation, in which he concealed himself from the eyes of the world.
It was claimed that Imam Muhammad disappeared from public view at his father’s mausoleum in the city of Samarra, Iraq, where he became hidden from his followers and adversaries alike. Before entering occultation, however, it was said that the young Imam appointed a representative or deputy to act as an intermediary between himself and his followers; this deputy was none other than Uthman al-Amri, who would serve as a critical bridge between the hidden Imam and the Shia community.
As the deputy, Uthman al-Amri’s role was to deliver the messages of the hidden Imam to his followers and to collect religious dues, such as zakat (Islamic charity) and khums (special tax for Imam), on behalf of the Imam, ensuring that the community remained connected to their spiritual leader despite his absence. He also declared that Imam Muhammad would remain in occultation until such a time when the world became rife with tyranny and oppression; only then, by the will of God, would he reappear as the Mahdi, who would restore justice, peace, and prosperity to the earth.
Furthermore, it was proclaimed that Imam Muhammad would be the twelfth and final Imam; after him, there would be no other Imams. This belief led to the emergence of the group known as the Twelver Shia or Ithna Ashariyyah, which became one of the most prominent branches of Shia Islam.
Miracles of 12th Imam
According to the Twelver Shia belief, the twelfth Imam, Imam Muhammad al-Mahdi, was born to a Byzantine slave woman named Narjis Khatun or Raihana. It is claimed that before becoming a slave, she was given a divine vision in a dream, predicting that she would be the mother of the Muslim Imam Mahdi. Imam Ali al-Hadi, the tenth Imam, purchased her for his young son, Imam Hasan al-Askari. Imamia believe, in 868 CE, she gave birth to the twelfth Imam, Muhammad al-Mahdi, in the city of Samarra, Iraq.
Twelver Shia also believe that the twelfth Imam, even before birth, was engaged in acts of devotion, such as reciting the adhan (call to prayer) and performing prayers while still in his mother’s womb. It is said that when he was born, he was in a state of prayer and reciting Quranic verses. Upon birth, he immediately began speaking. It is also believed that before birth, he had been circumcised and his umbilical cord was cut.
When Imam Hasan al-Askari passed away in 874 CE, some people believed his brother, Ja’far, should succeed him as the Imam. However, according to the Twelver Shia tradition, when Ja’far stepped forward to lead his brother’s funeral prayers, a four-year-old Imam Muhammad al-Mahdi stopped him and took the lead in performing the funeral prayer for his father. During this time, the Abbasid Caliph, who was a staunch opponent of Imam Hasan al-Askari, had plans to kill Imam Muhammad al-Mahdi as well. For his safety, Imam Muhammad al-Mahdi went into occultation after the funeral of his father, hiding from the public eye.
Occultation (Ghaybah):
After the disappearance of Imam Muhammad, his secretary, who had also served as the secretary of Imam Ali al-Hadi and Imam Hasan al-Askari, Osman al-Amri, claimed that Imam Muhammad went into occultation for his protection. Imam Muhammad appointed him, Osman al-Amri, to continue his role as his representative, ensuring that messages would be relayed to his followers and that people’s needs, questions, as well as their Khums (Imam’s tax) and Zakat (charitable dues), would reach the Imam.
Today, in Samarra, Iraq, where the golden-domed tombs of Imam Ali al-Hadi and Imam Hasan al-Askari are located, there is a mosque with a cave. Inside this cave, there is a room with a gate, which is called the “Bab al-Ghaybah” (Gate of Occultation). The area behind the gate is known as “Hujurat al-Ghaybah” (Chambers of the Occultation). Shia Muslims believe that it is from this very place that their twelfth Imam, Imam Muhammad al-Mahdi, went into occultation. Shia visit the Bab al-Ghaybah, where they weep and plead for the Imam’s return to the world. It is important to note that the Bab al-Ghaybah was constructed in 1209 CE by Caliph al-Nasir, approximately three and a half centuries after Imam Muhammad’s occultation.
Before his death, Osman al-Amri appointed his son, Abu Ja’far Muhammad ibn Osman, as his successor and the next representative. The third representative was Abu al-Qasim Hussain ibn Ruh al-Nobakhti. The Nobakhti family had strong ties with the Abbasid Caliphate, despite the previous Abbasid caliphs being hostile towards the Imams. During the time of Nobakhti, some of his associates and agents turned against him. One such person was Shalamghani, who initially claimed to be the representative himself. When this failed, he began to reject the entire concept of occultation and representation.
The fourth and final representative was Abu Hussain Ali ibn Muhammad al-Sammari. He served in his position for only three years. A few days before his death, al-Sammari brought a message from Imam Muhammad to his followers, in which the Imam addressed Sammari and said,
“Sammari, you will pass away in six days. You are the last representative. After you, no new representative will be appointed. The Minor Occultation (Ghaybah Sughra) will end here, and the Major Occultation (Ghaybah Kubra) will begin, which will last for a long period. When the world is filled with oppression and injustice, Imam Muhammad will return as Imam Mahdi and will put an end to the tyranny.”
Thus, in 941 CE, the Minor Occultation ended, and the Major Occultation began, which continues to this day. According to the Shia, this occultation will last until God’s will allows it to end. When the world is filled with injustice, Imam Muhammad, in the form of Imam Mahdi, will emerge in front of the Kaaba, fight his enemies, and bring justice to the world. This will mark the end of the Major Occultation. The Twelver Shia remain prepared at all times, ready to join the Imam in his struggle whenever he returns.
During the Minor Occultation, Shia scholars worked extensively on their thoughts through writings. Notable among them were Muhammad al-Kulaini and Sheikh al-Tayfa, Abu Ja’far Muhammad ibn Hassan al-Tusi, whose works and books are significant.
During the Major Occultation of the Imam, ordinary scholars, known as “Nayeb al-Aam” (General Representatives), took charge of leading Twelver Shia Islam. It is important to note that during the Minor Occultation, the Imam’s representatives were known as “Nayeb al-Khas” (Special Representatives).
Usuli and Akhbari Shia
During the Major Occultation, Shia scholars began to emphasize the study of Usul al-Fiqh (principles of Islamic jurisprudence). This approach combined the Quran, Hadith, the sayings of the Twelve Imams, consensus (ijma), ijtihad (independent legal reasoning), and reason to derive solutions to religious issues. However, some scholars focused solely on the Quran, Hadith, and the sayings of the Twelve Imams, using these as the foundation for their decisions. This division led to two groups: the Usuli Shia, who focused on ijtihad and the principles of jurisprudence, and the Akhbari Shia, who adhered strictly to the Quran, Hadith, and the Imams’ statements. The Akhbari Shia had a significant influence in Bahrain, while in Iraq and Iran, where Shia Islam was rapidly expanding, the Usuli Shia were the majority.
Clerics (Ulema)
Since Shia scholars are considered the representatives of the Imam, they also provide interpretations of religious matters for their followers. It is essential for Shia Muslims to follow the religious guidance of these scholars, who are known as mujtahids or marja. Every Shia Muslim follows the teachings of a living marja.
Shia scholars hold various ranks, with the top three being the most important. At the highest level are the maraja (plural of marja), followed by Ayatollah, and then Hujjat al-Islam.
Throughout history, Shia Muslims have established their own dynasties, such as the Buyid, Safavid, and Qajar dynasties. In the modern era, in 1979, Iran’s Ayatollah and marja, Ruhollah Khomeini, founded a Shia Islamic republic based on the concept of Velayat-e-Faqih (Guardianship of the Jurisprudent). According to this theory, until the appearance of Imam Mahdi, Shia scholars, based on Islamic jurisprudence, should establish and govern an Islamic state. As a result, the Iranian constitution was amended to include a clause stating that the supreme leader of the state would be a marja. Therefore, Iran’s first supreme leader was Ayatollah Ruhollah Khomeini.
After Khomeini’s death in 1989, Ali Montazeri, who was the highest-ranking Shia scholar at the time, was not appointed as the supreme leader due to internal conflicts. Instead, Ali Khamenei, who held the third rank of Hujjat al-Islam, was appointed as the supreme leader. To facilitate this, Iran’s constitution was amended to allow the supreme leader to be either a marja or an Ayatollah. Khamenei was then promoted to the rank of Ayatollah and became the supreme leader of Iran.
However, this decision sparked criticism from many top Shia scholars, including Ali Montazeri, who was also Khamenei’s teacher. They not only questioned Khamenei’s qualifications but also became critics of Iran’s Shia Islamic government.
Beliefs
Imami Shia adhere to the five daily prayers, fasting during the month of Ramadan, Zakat, Khums, Hajj, Jihad, Amr bil Ma’ruf (enjoining what is good), Nahi anil Munkar (forbidding what is wrong), Tawalla (love and allegiance), and Tabarra (disassociation and rejection).
Regarding the daily prayers, Shia combine the Zuhr and Asr prayers, and the Maghrib and Isha prayers, offering them together.
On the concept of Jihad, the Imami Shia believe that Jihad can only take place in the presence of a Prophet or Imam. In their view, only the twelfth Imam, when he returns, can issue orders for offensive Jihad. In his absence, scholars, mujtahids, maraja (authoritative figures), or ayatollahs can only issue orders for defensive Jihad. However, many Sunni Islamic scholars believe that Jihad is fundamentally a defensive Islamic war.
Shia Muslims consider Tawalla (loving and showing allegiance) to be a core part of their faith. This means loving Allah, Prophet Muhammad, the Ahlul Bayt (which includes Prophet Muhammad, Ali, Fatima, Hasan, and Husayn), and the Twelve Imams, and considering them infallible.
They also practice Tabarra, which means expressing disassociation or rejecting the enemies and opposers of Allah, Prophet Muhammad, the Ahlul Bayt, and the Imams. According to Shia beliefs, loving the sacred personalities and distancing oneself from their enemies is essential to having a complete faith.
Every year, Shia Muslims hold commemorative events, especially on the 9th and 10th of Muharram, to remember the martyrdom of Prophet Muhammad’s grandson, Imam Husayn. These events include holding gatherings (majalis), performing mourning rituals (matam), carrying out processions (ta’ziya), distributing food (niyaz), and reenacting the tragic events of Karbala. On the 20th of Safar, Shia make efforts to reach Karbala in Iraq to observe Arbaeen, marking the fortieth day after the martyrdom of Imam Husayn. In fact, the events surrounding the tragedy of Karbala and the various mourning rituals associated with it hold central importance for Imami Shia.
According to various estimates, the Shia population currently exceeds 200 million, with majorities in Iran, Iraq, Bahrain, Lebanon, and Azerbaijan. Additionally, significant Shia populations can be found in Pakistan, India, Syria, Afghanistan, Central Asian states, and some African countries. Shia Imami Muslims make up approximately 15% of the total Muslim population. Among all Shia groups, the Ithna Ashari (Twelver) Shia currently form the majority.
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