A preliminary sketch, intended to acquaint the reader with the outlines of the Imam’s life and the main aspects of his person as an Islamic leader of exceptional stature. Imam Khomeini, A Short Biography By Hamid Algar Published by The Institute for Compilation and Publication of Imam Khomeini's Works (International Affairs Department).
1Since Russia considers the Caucasus as its soft underbelly from where it might begin to unravel, any Zionist influence on events in the Caucasus will increase Israel’s bargaining power whenever it wants Russia to implement pro-Zionist policies. As cooperation between Iran and Russia increases, it seems Israel will also attempt to increase its influence even beyond Georgia in order to have greater leverage against Russia...
Wahhabism, a peculiar interpretation of Islamic doctrine and practice that first arose in mid-eighteenth century Arabia, is sometimes regarded as simply an extreme or uncompromising form of Sunni Islam. This is incorrect, for at the very outset the movement was stigmatized as aberrant by the leading Sunni scholars of the day, because it rejected many of the traditional beliefs and practices of Sunni Islam and declared permissible warfare against all Muslims that disputed Wahhabi teachings. Nor can Wahhabism be regarded as a movement of “purification” or “renewal,” as the source of the genuinely revivalist movements that were underway at the time. Not until Saudi oil money was placed at the disposal of its propagandists did Wahhabism find an echo outside the Arabian Peninsula.
1Looking at the meaning of the greater occultation, the purpose that an occulted Imam [AS] may be said to fulfil. And certain peripheral modes of communication with the Imam [AS] even during the period of the greater occultation. With respect to the purpose of the Imam [AS], what purpose does he fulfil during the greater occultation? Two common metaphors are commonly adduced in explanation and justification of the greater occultation.
1Not surprisingly the greater occultation just like the lesser occultation precipitated a new crisis within the Shi’ah community, for an obvious reason that now very basic questions such as the utility - the very purpose of an Imam [AS] who is not simply inaccessible to the majority of his followers but no longer present on the physical plain, such basic questions came forward occasioning considerable doubt and hesitation both within and beyond the Shi’i community.
1When running through some of the different groups that existed among the Shi’ah after the death of the 11th Imam [AS] in the apparent absence of any physical offspring there were also the Qat’iyyah who stand at opposite extremes to the la adriyyah those people who contented themselves in saying we do not know what happened. The Qat’iyyah are those by contrast who are certain, Qat’iyyah meaning ‘those who profess certainty’.
1The 11th Imam [AS] had an offspring who after a relatively short period disappeared from the physical plain in what is called the occultation. Before considering the life and circumstances of the 11th Imam [AS] a few additional remarks can be made concerning the immediate background, the circumstances of the Shi’ah in general, the institution of the Imamate in particular in this period, the period of the 9th, 10th and 11th Imams [AS], the period leading up to the occultation.
1The cult for respect for the twelve Imams [AS] of Shi’ism is seen to be compatible with a polemical hostility to Shi’ism itself on certain occasions and with certain personalities. As late as the 19th century, there is a sufi when he arrived in Mashhad on his way to Kurdistan from India he composed two poems one in honour of Imam Ali al-Rida [AS], and one in condemnation of the Shi’i ‘Ulema of Mashhad without seeing any contradiction between these two, a complex and interesting topic.
1The life and legacy of the 8th Imam – Imam Ali al-Rida [AS]. As was always the case, the death of the preceding Imam [AS] Imam Musa al-Kazim [AS] was accompanied with a degree of uncertainty and division within the community about the identity of the successor. On this occasion however the disagreement and confusion was relatively minor and short lived, almost the entirety of the Shi’i community came to accept Imam Ali al-Rida [AS] as the 8th Imam [AS] and as the successor to Imam Musa al-Kazim [AS].
1Taqiyyah – prudential dissimulation, means concealing one’s identity as a Shi’ah under conditions thought to be dangerous, either for the Imam [AS] himself, for the Shi’i community as a whole or for one’s own person. The utility of this practise one may say was demonstrated in the short run by the Imams after Imam Jaffer al-Sadiq [AS]. Their fragile and hazardous position was made tenable in part by the practise of taqiyyah. However a problem arises, the observance of taqiyyah by the Imams themselves means that not all of their recorded utterances are to be taken as expressing their true opinions.
1Last time looked at Imam Jaffer al-Sadiq [AS] the sixth of the twelve Holy Imams [AS]. His accomplishments in general and then with particular regards to the development of Shi’ism. Broke off with the consideration of the doctrine of Nass – the insistence that each Imam [AS] must have been nominated by his predecessor – in a witnessed nomination and preferably set down in writing. This process was retrospectively claimed by Imam Jaffer al-Sadiq [AS] to have occurred with each of the Imams [AS], and if in the case of Imam Ali [AS] the First Imam [AS] this had not occurred then it is because of the denial of the request of the Prophet [sAW] on his deathbed that writing implements be brought forth in his presence. It may be assumed or it is assumed by Shi’i authors for him to dictate once again his intentions for Ali [AS] to succeed him as the Imam [AS].
1Imam Muhammad al-Baqir [AS] laid emphasis on the following factors – firstly his choice inherited from his father of political quietism, that is to say his refusal openly to contest rule by the Umayyads. And secondly as a corollary to that a growing emphasis upon the transmission of a unique body of knowledge as constituted the essence of the Imamate. Thirdly a clarification of specific details on which the emergent law of the Shi’ah community differentiated itself from the legal precepts of the surrounding Sunni Community, for example in the call to prayer the inclusion of ‘haya ‘ala khair al-‘aml’ ‘Hasten to the best of deeds’ included by Shi’ah Muslims but omitted by Sunni Muslims – it was Shi’ah belief that it was blocked by the second caliph ‘Umar.
1The period in question is the period three caliphs and his abstention from public or political involvement, and his tenure as the fourth of the rightly guided caliphs (from the Sunni point of view). The obstacles that confronted him - you could talk about the existence of a rival centre of power in Damascus under the auspice of Mu’awiyah, who using the assassination of Uthman the third caliph as a pretext now wished to deny legitimacy to Imam Ali [AS] and refused him his loyalty and his obedience.
1In the year 61 AH, 680 AD the martyrdom of Imam Husain [AS], grandson of the Prophet [sAW] and the third among the Imams [AS], took place. It was plain from the narrative elements that this was an extremely tragic event. In part it is the extremity of the atrocious death to which Imam Husain [AS], his companions and relatives were subjected that has anchored Karbala and the memory of Imam Husain [AS] in the Shi’i consciousness. Of course from one point of view it might be said that all of the Imams insofar as they had the quality of Imam are equal and no distinction is to be made among them, in the same way that the Quran tells us that an article of Islamic belief is not to make distinction among any of the messengers – to accept all of them with respect to their quality of Prophethood – not to affirm for one and deny for the other.
1Imam Husayn, the son of Imam Ali (a), was born on the 3rd of Sha'ban, 4AH (626 CE). Like his brother Hasan (a), the Imam was very close to his grandfather the Prophet (s), and resembled him in appeareance. His name was given to him by the Prophet, and is the dimunitive form of the Arabic 'Hasan'. The Prophet recited adhan in his ear at birth, and foretold the fated of the Imam at Karbala, calling him "Sayyid ash-Shuhada".
1After the Prophet [sAW] himself there is no other figure in Islamic History who has exercised the same comprehensive and lasting influence as Imam Ali [AS]. This can in part be seen from the duality of titles that one may be applied to him with respect to Sunni and Shi'ah tradition respectively. From the Sunni point of view he is the fourth among the rightly guided caliphs, from the Shi’ah point of view he is the first of he 12 Imams [AS], that in itself indicates that he holds an honoured position in the totality of Islamic tradition despite varying interpretations.
1The assumption of the caliphate by Imam Ali [AS] took place either on the same day Uthman was assassinated or according to another source some five days later. It would be useful in order to understand what transpires during the exercise of rule by Imam Ali [AS] to go back a little to examine the nature of the opposition to Uthman because many of the factors of political disunity that were operative during the caliphate of Uthman persisted into the caliphate of Imam Ali [AS].
1This is a look at that person that from the point of view of Shi’i Islam is the third from among the ma’sumin, the third of the presenters of the quality of inerrancy – ‘ismah which is shared by the Prophets and the Imams – Imam Ali bin Abi Talib [AS] the first of the Imams [AS]. Have spoken in the previous lecture looking at verses of the Quran which allude to him, also hadith of the Prophet [sAW] which indicate the special status of Ali [AS] as his successor, his successor as him [sAW] being the last of the Prophets. Today will look at his ascension, to power in the office of the caliphate.
1This lecture look at the Prophet [sAW], and his daughter Bibi Fatima [AS] who constitutes the link in between the Prophet [sAW] and the line of the Imams [AS]. Sometimes it has to be conceded that when an exposition is made of Shi’ism whether by it’s adherents or outsiders, inadequate attention is given to the person and the mission of the Prophet [sAW] only those intimate periods and aspects where the life of the Prophet [sAW] intersects decisively with the life of Imam Ali [AS] – only then is particular importance given to the Prophet [sAW]. However there is no doubt that the person and the accomplishment of the Prophet [sAW] is essential to the Shi’i historical consciousness as it is important to the consciousness of other Muslims.
1Discussion of the importance of the Qur'an in Shi'ism, beginning with the use of the Hadith of Thaqalayn to show the special relationship between the Qur'an and the Ahlul Bayt. A general outline of beliefs about the Qur'an that are shared by all Islamic schools of thought follows, including the revelation, Divine and miraculous nature, preservation and purpose of the Qur'an. More specifically then, the Qur'an in Shi'ism is discussed, as is the role of the Prophet and the Imams as instructors in understanding the Qur'an. Also, a definition of Muhkam (firm) and Mutashabih (metaphorical) verses of the Qur'an, and the differences in Shi'i and Sunni beliefs in the interpretation of Mutashabih verses. Also includes an introduction to specific Qur'anic verses relevant to Shi'ism, beginning with verse 5:55.
1
