Imāmah () is the Shī‘ah doctrine of religious, spiritual and political leadership of the Ummah. The Shī‘ah believe that the A'immah ("Imams") are the true Caliphs or rightful successors of Muḥammad, and Twelver and Ismā‘īlī Shī‘ah further that Imams are possessed of supernatural knowledge, authority, and infallibility (‘Iṣmah) as well as being part of the Ahl al-Bayt, the family of Muḥammad. [1] Both beliefs distinguish the Shī‘ah from Sunnis.
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The word imam denotes the one who stands or walks in front. He is the guide. It is commonly used to mean the person who 'guides' the course of prayer in the mosque; in many cases it means the head of a school. From the Shi'i point of view, this is merely a metaphorical usage of the word. Properly and strictly speaking, the term is applicable only to those members of the House of the Prophet (ahl al-bayt) designated as the infallible.
Islam holds that Muḥammad was the last Prophet of God. The Shī‘ah believe that humanity is in need of sustained spiritual guidance, provided by the "Imām of the Time", who is the Guardian and guide of all Muslims politically and spiritually. They hold that Muḥammad explicitly designated his cousin and son-in-law ‘Alī as his Khalīfah "Successor". Thus the Shī‘ah believe Muḥammad designated ‘Alī and his direct descendants to serve as the Imāms (leaders) of the Muslim community. This assertion implies that, while the cycle of Nubuwwah (Prophethood) ended with Muḥammad, the cycle of Imāmah began with ‘Alī and continues amongst his direct descendants. For Shī‘ah Muslims, an Imām is a leader whose guidance extends to spiritual and temporal matters. In other words, an Imām can sanction new laws because he has direct contact with God. This direct contact makes an Imām infallible and invests in him the prerogative of interpreting the Qur'an, thereby gradually revealing its esoteric meaning. Sunnis reject this doctrine of infallibility.
The Shī‘ah further believe only these A'immah have the right to be Caliphs, meaning that all other caliphs, whether elected by consensus Ijma or not, are usurpers of the Caliphate.
As evidence of ‘Alī's Imamate, Muḥammad declared (as is verified by both Sunni and Shī‘ah sources) at Ghadir Khumm,
Following the same principle is the Shī‘ah practice that asserts that ‘Alī is the first Imām to teach the correct interpretation of Islam, the successor of Muḥammad. The definition of Mawla in the context of the above narration is disputed among Sunnis and the Shī‘ah.
Also, Al-Nawbakhty, 3rd Hijri century Shi'a scholar, narrated:
Within Shi'ism, there are various sects that differ over the number of Imams, and the path of their succession; the majority sect among these are the Twelvers, then the Ismailis, and then the smallest Zaidi sect. There are major doctrinal differences between the Twelvers, and the Ismailis. After the claimed occultation of the twelfth Imam, for the twelvers there was a long period of waiting for new authority until the Mahdi arrives, and in his absence was left a vacuum of leadership, dealt with by traditional twelvers with Quietism. However an alternative theory developed to fill the need, called Wilayat al-Faqih or the absolute guardianship of the jurists, popularised by Ayatollah Khomeini. According to it, those most knowledgeable about Islamic law (Shari'ah) should assume a political role in society, governing the Wilayah in which the Shī‘ah live. This led to the 1979 Iranian Revolution.
According to the majority of Shī'a, namely the Twelvers (Ithnā'ashariyya), the following is a listing of the rightful successors to Muḥammad. Each Imam was the son of the previous Imam except for Hussayn ibn 'Alī, who was the brother of Hassan ibn 'Alī.The belief in this succession to Muḥammad stems from various Quranic ayaths which include: 75:36, 13:7, 35:24, 2:30, 2:124, 36:26, 7:142, 42:23. They support their discussion by putting facts from Genesis verse 17,19–20 and sunni hadeeth:Sahih Muslim, Hadith number 4478, English translation by Abdul Hamid Siddiqui.[2]
| Number | Name (Full/Kunya) |
Title (Arabic/Turkish)[3] |
Birth–Death (CE/AH)[4] |
Importance | Birthplace (present day country) | Place of death and burial |
|---|---|---|---|---|---|---|
| 1 | ‘Alī ibn Abu Talib علي بن أبي طالب Abu al-Hassan أبو الحسن |
Amir al-Mu'minin (Commander of the Faithful)[5] Birinci Ali[6] |
600–661[5] 23–40[7] |
The first Imam and the rightful successor of the Prophet of all Shia; however, the Sunnis acknowledge him as the fourth Caliph as well. He holds a high position in almost all Sufi Muslim orders (Turuq); the members of these orders trace their lineage to Muḥammad through him.[5] | Mecca, khana-ae-kaba[5] | Assassinated by Abd-al-Rahman ibn Muljam, a Kharijite in Kufa, who slashed him with a poisoned sword.[5][8] Buried at the Imam Ali Mosque in Najaf, Iraq. |
| 2 | Hassan ibn ‘Alī الحسن بن علي Abu Muḥammad أبو محمد |
al-Mujtaba İkinci Ali[6] |
624–680[9] ----3–50[10] | He was the eldest surviving grandson of Muḥammad through Muḥammad's daughter, Fatimah Zahra. Hasan succeeded his father as the caliph in Kufa, and on the basis of peace treaty with Muawiya I, he relinquished control of Iraq following a reign of seven months.[11] | Medina, Saudi Arabia[9] | Poisoned by his wife in Medina, Saudi Arabia on the orders of the Caliph Muawiya.[12] Buried in Jannat al-Baqi. |
| 3 | Husayn ibn ‘Alī الحسین بن علي Abu Abdillah أبو عبد الله |
Sayed al-Shuhada Ūçüncü Ali[6] |
626–680[13] ----4–61[14] | He was a grandson of Muḥammad. Husayn opposed the validity of Caliph Yazid I. As a result, he and his family were later killed in the Battle of Karbala by Yazid's forces. After this incident, the commemoration of Husayn ibn Ali has become a central ritual in Shia identity.[13][15] | Medina, Saudi Arabia[13] | Killed and beheaded at the Battle of Karbala.[13] Buried at the Imam Husayn Shrine in Karbala, Iraq. |
| 4 | ‘Alī ibn al-Hussein علي بن الحسین Abu Muḥammad أبو محمد |
al-Sajjad, Zain al-Abedin [16] ----Dördüncü Ali[6] | 658-9[16] – 712[17] ----38[16]–95[17] | Author of prayers in Sahifa al-Sajjadiyya, which is known as "The Psalm of the Household of the Prophet." [17] | Medina, Saudi Arabia[16] | He was poisoned on the order of Caliph al-Walid I in Medina, Saudi Arabia.[17] Buried in Jannat al-Baqi. |
| 5 | Muḥammad ibn ‘Alī محمد بن علي Abu Ja'far أبو جعفر |
al-Baqir al-Ulum (splitting open knowledge) [18] ----Beşinci Ali[6] |
677–732[18] ----57–114[18] | Sunni and Shia sources both describe him as one of the early and most eminent legal scholars, teaching many students during his tenure.[18][19] | Medina, Saudi Arabia[18] | He was poisoned by Ibrahim ibn Walid ibn 'Abdallah in Medina, Saudi Arabia on the order of Caliph Hisham ibn Abd al-Malik.[17]. Buried in Jannat al-Baqi. |
| 6 | Ja'far ibn Muḥammad جعفر بن محمد Abu Abdillah أبو عبد الله |
al-Sadiq[20]
(the Trustworthy) ----Altıncı Ali[6] |
702–765[20] ----83–148 [20] | Established the Ja'fari jurisprudence and developed the Theology of Shia. He instructed many scholars in different fields, including Abu Hanifah and Malik ibn Anas in fiqh, Wasil ibn Ata and Hisham ibn Hakam in Islamic theology, and Geber in science and alchemy.[20][21][22] | Medina, Saudi Arabia[20] | He was poisoned in Medina, Saudi Arabia on the order of Caliph Al-Mansur.[20]. Buried in Jannat al-Baqi. |
| 7 | Musa ibn Ja'far موسی بن جعفر Abu al-Hassan I أبو الحسن الأول [23] |
al-Kazim[24] ----Yedinci Ali[6] | 744–799[24] ----128–183[24] | Leader of the Shia community during the schism of Ismaili and other branches after the death of the former Imam, Jafar al-Sadiq.[25] He established the network of agents who collected khums in the Shia community of the Middle East and the Greater Khorasan.[26] | Medina, Saudi Arabia[24] | Imprisoned and poisoned in Baghdad, Iraq on the order of Caliph Harun al-Rashid. Buried in the Kazimayn shrine in Baghdad.[24] |
| 8 | ‘Alī ibn Musa علي بن موسی Abu al-Hassan II<brأبو الحسن الثاني[23] |
al-Rida, Reza[27] ----Sekizinci Ali[6] | 765–817[27] ----148–203[27] | Made crown-prince by Caliph Al-Ma'mun, and famous for his discussions with both Muslim and non-Muslim religious scholars.[27] | Medina, Saudi Arabia[27] | He was poisoned near Sanabad village near Tous town (in modern Mashhad-al-Reza city of Iran which was established because of his burial there). His poisoning was on the order of Caliph Al-Ma'mun. He was buried in the Imam Reza shrine in Mashhad.[27] |
| 9 | Muḥammad ibn ‘Alī محمد بن علي Abu Ja'far أبو جعفر |
al-Taqi, al-Jawad[28] ----Dokuzuncu Ali[6] | 810–835[28] ----195–220[28] | Famous for his generosity and piety in the face of persecution by the Abbasid caliphate. | Medina, Saudi Arabia[28] | Poisoned by his wife, Al-Ma'mun's daughter, in Baghdad, Iraq on the order of Caliph Al-Mu'tasim. Buried in the Kazmain shrine in Baghdad.[28] |
| 10 | ‘Alī ibn Muḥammad علي بن محمد Abu al-Hassan III أبو الحسن الثالث[29] |
al-Hadi, al-Naqi[29] ----Onuncu Ali[6] | 827–868[29] ----212–254[29] | Strengthened the network of deputies in the Shia community. He sent them instructions, and received in turn financial contributions of the faithful from the khums and religious vows.[29] | Surayya, a village near Medina, Saudi Arabia[29] | He was poisoned in Samarra, Iraq on the order of Caliph Al-Mu'tazz.[30] Buried in the Al Askari Mosque in Samarra. |
| 11 | Hassan ibn ‘Alī الحسن بن علي Abu Muḥammad أبو محمد |
al-Askari[31] ----Onbirinci Ali[6] | 846–874[31] ----232–260[31] | For most of his life, the Abbasid Caliph, Al-Mu'tamid, placed restrictions on him after the death of his father. Repression of the Shi'ite population was particularly high at the time due to their large size and growing power.[32] | Medina, Saudi Arabia[31] | He was poisoned on the order of Caliph Al-Mu'tamid in Samarra, Iraq. Buried in Al Askari Mosque in Samarra.[33] |
| 12 | Muḥammad ibn al-Hassan محمد بن الحسن Abu al-Qasim أبو القاسم |
al-Mahdi, Hidden Imam, al-Hujjah [34] ----Onikinci Ali[6] | 868–unknown[35] ----255–unknown[35] | He is the current Imam and the promised Mahdi, a messianic figure who will return with Jesus. He will reestablish the rightful governance of Islam and replete the earth with justice and peace.[36] | Samarra, Iraq[35] | He has been living in the Occultation since 872, and will continue as long as God wills it.[35] |
The Ismailis differ from the Twelvers in that, they accept Ismail bin Jafar, elder brother of Musa al-Kazim, as the rightful Imam [37] after his father Jafar al-Sadiq. He died, however, before his father. They therefore accept Muḥammad bin Ismail bin Jafar as their 7th Imam. Thus their line of Imams is as follows (note: figures in brackets indicate the years during which they were Imams):
The Ismaili line of Imams continues undivided till Mustansir Billah (d. 1094), after which it divides into the Nizari and Mustali sects.
The line of Imams of the Mustali Ismaili Muslims (also known as the Bohras) continued up to Aamir ibn Mustali, after which they believe their 21st Imam (Tayyab) went into Dawr-e-Satr (period of concealment) that continues to this day. In the absence of the Imam, they are led by a Dai-al-Mutlaq (absolute missionary) who manages the affairs of the Imam-e-Zamaan (Imam of the time) until the Imamah re-emerge from concealment.
The Aga Khan is the 49th hereditary Imam of the Nizari Ismaili Muslims - which remains the only Shia community today led by a present and living (hadir wa mawjud) Imam.
Zaidiyya, Zaidism or Zaydism (Arabic: الزيدية az-zaydiyya, adjective form Zaidi or Zaydi) is a Shī‘ah maðhab (sect, school) named after the Imām Zayd ibn ˤAlī. Followers of the Zaidi fiqh are called Zaidis (or are occasionally called Fivers in the West). However, there is also a group called the Zaidi Wasītīs who are Twelvers.
ar:أئمة الشيعة az:İmamət de:Imam fa:امامان شیعه id:Imam Syi'ah pl:Imam (szyizm) ru:Имамат sl:Imamiti th:อิมามชีอะหฺ ur:امامت (اہل تشیع) zh:什叶派伊玛目
The Ismaili view on the Imamah differs from the Twelver Shi'a view, in particular because the Imam in Ismailism is the Face of Allah. Ismailis believe that the Noor of Allah is present in the Imam, and that there is only a Zahiri (exoteric) difference between each one. Therefore Ali and every Imam are one in essence.
Like other Shi'ites the Ismailis reserve the position of Imam for descendants of ʿAlī ibn Abī Ṭālib, though they reserve a special status to Ali himself.
Ismailis consider Walayah ("love and devotion") for God, the Prophets, the Imam and the dai among their Seven Pillars of the faith.
According to Ismailis, externally the Imam is a pure personality and internally a light. Externally, the Qur'an is the holy Book and internally (in the Imam) it is a light. This shows that externally Ali and the Qur'ân are separate from each other, but internally they are not only together, they are one light.[1]
The Ismailis split with the Twelvers over the succession to the Imam Jafar al-Sadiq. Ismailis contend that Jafar had designated his son Ismāʿīl as his heir, but Ismail predeceased his father. Ismailis consider the designation as binding and that the Imamah should pass through Ismail to his descendants rather than to his brothers. Therefore, Ismailis consider Muhammad ibn Ismail the rightful Imam. In contrast to this, the Twelvers say Ismail's brother Musa was the rightful Imam and successor to Imam Jafar all along.
In this context, Ismailis have set up the principle that, with the exception of the first two Imams Hasan and Ḥusayn, the Imamah can only proceed from the current Imam to a descendant, a view shared with Twelver Shia.
Old Ismaili doctrine holds that divine revelation had been given in six periods (daur) entrusted to six prophets, whom they also call Natiq (Speaker), who were commissioned to preach a religion of law to their respective communities.
Whereas the Natiq was concerned with the rites and outward shape of religion, the inner meaning is entrusted to a Wasi (Representative). The Wasi would know the secret meaning of all rites and rules and would reveal them to a small circles of initiates.
The Natiq and the Wasi are in turn succeeded by a line of seven Imams, who would guard what they received. The seventh and last Imam in any period would in turn be the Natiq of the next period. The last Imam of the sixth period however would not bring about a new religion of law but supersede all previous religions, abrogate the law and introduce din Adama al-awwal ("the original religion of Adam") practiced by Adam and the Angels in paradise before the fall, which would be without cult or law but consist merely in all creatures praising the creator and recognizing his unity.[2] This final stage was called Qiyamah.[3]
| Natiq | Wasi | Line of Imams |
|---|---|---|
| Adam | Seth[4] | ... 7. Nuh |
| Nuh | Sem | ... 7. Ibrahim |
| Ibrahim | Ismail | ... 7. Musa |
| Musa | Harun | ... 7. Isa |
| Isa | Sim'un as-Safa | ... 7. Muhammad |
| Muhammad | Ali | ... 7. al-Qa'im |
Originally, a few Ismailis considered Muhammad ibn Ismail, as the last Imam who had gone into occultation and would return as the Mahdi and Qa'im. However, the Imamat continued among the descendants of Muhammad ibn Ismail who lived in secret for a century and a half. Throughout history the identification and concept of Imam has undergone many transformations, as can be seen in the List of Ismaili Imams.
Imāmah () means "leadership" and it is a part of the Shi'a theology. The Twelve Imams are the spiritual and political successors to Muhammad, the Prophet of Islam, in the Twelver or Ithna Ashariya branch of Shia Islam.[1] According to the theology of Twelvers, the successor of Muhammad is an infallible human individual who not only rules over the community with justice, but also is able to keep and interpret the Divine Law and its esoteric meaning. The Prophet and Imams' words and deeds are a guide and model for the community to follow; as a result, they must be free from error and sin, and must be chosen by divine decree, or nass, through the Prophet.[2][3]
It is believed in Shi'a Islam that Aql, a divine wisdom, was the source of the souls of the Prophets and Imams and gave them esoteric knowledge, called Hikmah, and that their sufferings were a means of divine grace to their devotees.[4][5][1] Although the Imam was not the recipient of a divine revelation, but has close relationship with God, through which God guides him, and the imam in turn guides the people. The Imamat, or belief in the divine guide is a fundamental belief in Shi'i Islam and is baed on the concept that God would not leave humanity without access to divine guidance.[6]
According to Twelvers, there is always an Imam of the Age, who is the divinely appointed authority on all matters of faith and law in the Muslim community. Ali was the first Imam of this line, and in the Twelvers' view, the rightful successor to the Prophet of Islam, followed by male descendants of Muhammad through his daughter Fatimah Zahra. Each Imam was the son of the previous Imam, with the exception of Husayn ibn Ali, who was the brother of Hasan ibn Ali.[1] The twelfth and final Imam is Muhammad al-Mahdi, who is believed by the Twelvers to be currently alive, and in hiding.[6]
Muhammad is reported to have said that the Islamic leadership is in Koreish (i.e. his tribe) and that 12 "Imams" shall succeed him. [7] There is a difference of opinion within Sunni and Shiite sects as to whom Muhammad was referring. It is also important to mention that Muhammad has stated, and this statement has been authenticated by Sunnis and Shiites alike, that "Whoever does not know the Imam of his Lifetime (Hadith of the Current Imam: i.e. recognizes same) has died the death of Ignorance". Again, this statement has different interpretations and consequences with different Sunni and Shiite sects (or Schools of thought). The idea of a prophet appointing a successor is also found in the Old Testament where Joshua son of Nun is declared Moses' successor or manager of his affairs after his death.
Muslims believe that God has appointed certain members of humankind to be the leaders of those who believe in God and practise God's religion. When God's prophet has taught the people the religion, he will then appoint a leader, in accordance with God's orders, to guide believers towards perfection.
Shias believe that just as Moses appointed Aaron as his successor (Hadith of position), in accordance with God's order, Muhammad, the final prophet, appointed Ali ibn Abi Talib to be the leader of the believers.
Shias believe that an imam has several responsibilities. An imam must lead Muslims in all aspects of life. In addition, they believe that because an imam was appointed by God, like prophets and messengers, they are infallible. Shias accept the imams as perfect human beings. Shi'ism teaches that imams must be obeyed. A prophet can also be an imam, but not all prophets are imams. Muhammad is considered by Muslims to be God's final prophet. Shias do not consider that the twelve imams are prophets. They believe that these twelve imams are greater in status than all of God's prophets except Muhammad.
The Shi'a scholar Mohamed Baqer Al-Majlisi, widely considered as the greatest and most influential Shiite scholar of the Safawid era, states:
The Shi'a Twelver denomination of Islam consider it to be the highest level of responsibility given by God to a human.
Shi'a believe there are different ranks that people have achieved:
Shi'as and Sunnis believe there are different status among nabis and rasuls, supported by this Qur'anic verse:
Shi'a Twelver believe that five Messengers achieved the rank of Leadership:
Shi'as and Sunnis also believe there are different status among these five, Muhammad having the highest.
Shi'a believe that Allah perfected the Divine Law through Muhammad (Qur'an 5:3), hence making it impossible to improve it further. This belief results in the role of the prophets and messengers becoming obsolete, since there are no further sets of laws to be received. However, Shi'a believe that the need for guidance that Leaders give is still present. Hence, they believe that after Muhammad, there have been non-prophet leaders.
The shi'i scholar 'Allamah Kashif al-Ghita said about the Imamah:
Shi'a believe that those are the rightful successors to Muhammad. They are regarded similar to the Caliph in Sunni Islam only with regards to the aspect of political leadership. In fact, the Shia Imam has many more characteristics and responsibilities than the Sunni concept of Caliph beyond mere political leadership. Unlike the Sunni Caliph, the Imam must be appointed by no one other than God. For details of the position held by a Shia Imam, see Imamah. The majority Shia belief is that the Imams are God appointed. After the prophet Muhammad, were Ali, and eleven of his descendants from his wife, Fatima Zahra. This belief is what led to the split between the Shi'a and Sunni, as the Shi'a felt that the descendants of Ali are the rightful successors to Muhammad, while the Sunni felt that it was any who could take the role of Caliph by the will of God and protect Islam. For details, see Succession to Muhammad.
Shi'a believe that non-prophet Leaders can have the same or even greater status than Leaders that also are prophet. For example, most they believe that Ali held a higher status than Jesus, but lower than Muhammad. They base their conclusion on the Hadith of Jesus praying behind Mahdi.
Shi'as also believe that imams can perform miracles, intercede, and guide the faithful, including speaking in any language and in any accent, that they know about the past, the present and a limited amount of the future[8] and all this knowledge is given to them by Allah.[9] and present narrations as proof. They also believe that it is disbelief to reject the Imamah-doctrine.[10]
Regarding rejecting the Imamah-doctrine, , writes:
See also Teleportation in Islam.
In verse 2.124 of the Qur'an, it describes how Abraham was "promoted" from being a Messenger to a Leader. Shi'a Muslims believe this is a clear proof of the distinct status and responsibility of an Leadership (Arabic imamate).
In verse 17.71, the Qur'an describes that on the Day of Judgement, every person will be asked whom their imam is, to be judged as nations. Shi'a Muslims conclude therefore that the status of imamate is very important. They conclude that this proves that everyone does have an imam, whether he recognizes it or not.
Some of the Hadith Shi'a base their arguments on include:
According to the majority of Shi'a, namely the Ithna Ashariya or Twelvers, the following is a listing of the rightful successors to Muhammad. Each Imam was the son of the previous Imam, except for Husayn ibn Ali who was the brother of Hasan ibn Ali.
| Number | Name (Full/Kunya) |
Title (Arabic/Turkish)[11] |
Birth–Death (CE/AH)[12] |
Importance | Birthplace (present day country) | Place of death and burial |
|---|---|---|---|---|---|---|
| 1 | Ali ibn Abu Talib علي بن أبي طالب Abu al-Hassan أبو الحسن |
Amir al-Mu'minin (Commander of the Faithful)[13] Birinci Ali[14] |
600–661[13] 23–40[15] |
The first Imam and the rightful successor of the Prophet of all Shia; however, the Sunnis acknowledge him as the fourth Caliph as well. He holds a high position in almost all Sufi Muslim orders (Turuq); the members of these orders trace their lineage to Muhammad through him.[13] | Mecca, Saudi Arabia[13] | Assassinated by Abd-al-Rahman ibn Muljam, a Kharijite in Kufa, who slashed him with a poisoned sword.[13][16] Buried at the Imam Ali Mosque in Najaf, Iraq. |
| 2 | Hassan ibn Ali الحسن بن علي Abu Muhammad أبو محمد |
al-Mujtaba Ikinci Ali[14] |
624–680[17] ----3–50[18] | He was the eldest surviving grandson of Muhammad through Muhammad's daughter, Fatimah Zahra. Hasan succeeded his father as the caliph in Kufa, and on the basis of peace treaty with Muawiya I, he relinquished control of Iraq following a reign of seven months.[19] | Medina, Saudi Arabia[17] | Poisoned by his wife in Medina, Saudi Arabia on the orders of the Caliph Muawiya.[20] Buried in Jannat al-Baqi. |
| 3 | Husayn ibn Ali الحسین بن علي Abu Abdillah أبو عبدالله |
Sayed al-Shuhada Ūçüncü Ali[14] |
626–680[21] ----4–61[22] | He was a grandson of Muhammad. Husayn opposed the validity of Caliph Yazid I. As a result, he and his family were later killed in the Battle of Karbala by Yazid's forces. After this incident, the commemoration of Husayn ibn Ali has become a central ritual in Shia identity.[21][23] | Medina, Saudi Arabia[21] | Killed and beheaded at the Battle of Karbala.[21] Buried at the Imam Husayn Shrine in Karbala, Iraq. |
| 4 | Ali ibn al-Hussein علي بن الحسین Abu Muhammad أبو محمد |
al-Sajjad, Zain al-Abedin [24] ----Dorduncu Ali[14] | 658-9[24] – 712[25] ----38[24]–95[25] | Author of prayers in Sahifa al-Sajjadiyya, which is known as "The Psalm of the Household of the Prophet." [25] | Medina, Saudi Arabia[24] | According to most Shia scholars, he was poisoned on the order of Caliph al-Walid I in Medina, Saudi Arabia.[25] Buried in Jannat al-Baqi. |
| 5 | Muhammad ibn Ali محمد بن علي Abu Ja'far أبو جعفر |
al-Baqir al-Ulum (splitting open knowledge) [26] ----Besinci Ali[14] |
677–732[26] ----57–114[26] | Sunni and Shia sources both describe him as one of the early and most eminent legal scholars, teaching many students during his tenure.[26][27] | Medina, Saudi Arabia[26] | According to some Shia scholars, he was poisoned by Ibrahim ibn Walid ibn 'Abdallah in Medina, Saudi Arabia on the order of Caliph Hisham ibn Abd al-Malik.[25]. Buried in Jannat al-Baqi. |
| 6 | Ja'far ibn Muhammad جعفر بن محمد Abu Abdillah أبو عبدالله |
al-Sadiq[28]
(the Trustworthy) ----Altinci Ali[14] |
702–765[28] ----83–148 [28] | Established the Ja'fari jurisprudence and developed the Theology of Shia. He instructed many scholars in different fields, including Abu Hanifah and Malik ibn Anas in fiqh, Wasil ibn Ata and Hisham ibn Hakam in Islamic theology, and Geber in science and alchemy.[28][29][30] | Medina, Saudi Arabia[28] | According to Shia sources, he was poisoned in Medina, Saudi Arabia on the order of Caliph Al-Mansur.[28]. Buried in Jannat al-Baqi. |
| 7 | Musa ibn Ja'far موسی بن جعفر Abu al-Hassan I أبو الحسن الاول [31] |
al-Kazim[32] ----Yedinci Ali[14] | 744–799[32] ----128–183[32] | Leader of the Shia community during the schism of Ismaili and other branches after the death of the former Imam, Jafar al-Sadiq.[33] He established the network of agents who collected khums in the Shia community of the Middle East and the Greater Khorasan.[34] | Medina, Saudi Arabia[32] | Imprisoned and poisoned in Baghdad, Iraq on the order of Caliph Harun al-Rashid. Buried in the Kazimayn shrine in Baghdad.[32] |
| 8 | Ali ibn Musa علي بن موسی Abu al-Hassan II أبو الحسن الثانی[31] |
al-Rida, Reza[35] ----Sekizinci Ali[14] | 765–817[35] ----148–203[35] | Made crown-prince by Caliph Al-Ma'mun, and famous for his discussions with both Muslim and non-Muslim religious scholars.[35] | Medina, Saudi Arabia[35] | According to Shia sources, he was poisoned in Mashad, Iran on the order of Caliph Al-Ma'mun. Buried in the Imam Reza shrine in Mashad.[35] |
| 9 | Muhammad ibn Ali محمد بن علي Abu Ja'far أبو جعفر |
al-Taqi, al-Jawad[36] ----Dokuzuncu Ali[14] | 810–835[36] ----195–220[36] | Famous for his generosity and piety in the face of persecution by the Abbasid caliphate. | Medina, Saudi Arabia[36] | Poisoned by his wife, Al-Ma'mun's daughter, in Baghdad, Iraq on the order of Caliph Al-Mu'tasim. Buried in the Kazmain shrine in Baghdad.[36] |
| 10 | Ali ibn Muhammad علي بن محمد Abu al-Hassan III أبو الحسن الثالث[37] |
al-Hadi, al-Naqi[37] ----Onuncu Ali[14] | 827–868[37] ----212–254[37] | Strengthened the network of deputies in the Shia community. He sent them instructions, and received in turn financial contributions of the faithful from the khums and religious vows.[37] | Surayya, a village near Medina, Saudi Arabia[37] | According to Shia sources, he was poisoned in Samarra, Iraq on the order of Caliph Al-Mu'tazz.[38] Buried in the Al Askari Mosque in Samarra. |
| 11 | Hassan ibn Ali الحسن بن علي Abu Muhammad أبو محمد |
al-Askari[39] ----Onbirinci Ali[14] | 846–874[39] ----232–260[39] | For most of his life, the Abbasid Caliph, Al-Mu'tamid, placed restrictions on him after the death of his father. Repression of the Shi'ite population was particularly high at the time due to their large size and growing power.[40] | Medina, Saudi Arabia[39] | According to Shia, he was poisoned on the order of Caliph Al-Mu'tamid in Samarra, Iraq. Buried in Al Askari Mosque in Samarra.[41] |
| 12 | Muhammad ibn al-Hassan محمد بن الحسن Abu al-Qasim أبو القاسم |
al-Mahdi, Hidden Imam, al-Hujjah [42] ----Onikinci Ali[14] | 868–unknown[43] ----255–unknown[43] | According to Twelver doctrine, he is the current Imam and the promised Mahdi, a messianic figure who will return with Christ. He will reestablish the rightful governance of Islam and replete the earth with justice and peace.[44] | Samarra, Iraq[43] | According to Shia doctrine, he has been living in the Occultation since 872, and will continue as long as God wills it.[43] |
ar:أئمة الاثني عشرية tr:Oniki İmam ur:امام (اثناء اشریہ)