Introduction to Ismailism: Part I

by Dr. Sheikh Khodr Hamawi

Forward

Prelude

Part I

Chapter I Comparative Study of Religions 1- Judaism 2- Christianity 3- Islam

Chapter II Islam and its Divisions 1- The Sunna 2- The Shi'a 3- The Theology of Sunna and Shi'a

Chapter III Shi'a and its Sub divisions

DEDICATION

I humbly dedicate this study to our beloved Begum-Mother, Her Highness Princess Salima Aga Khan.

The Author

1970

All religions are one in essence because they all have one aim which is the adhesion to the sublime ideals and the imitation of God as much as human capacity permits.

FORWARD

by: Dr. Moustapha Ghaleb

For about twenty five years, I have known Sheikh Khodr Hamawi, the well known scholar and lawyer in Lebanon, who has devoted himself very actively to Ismaili research and who has been participating -in spite of his numerous personal occupations-in every intellectual, social and reform movement among our Jama'at.

In all his activities and research, he was aiming to getting the real knowledge and truth of Monotheism, and embodying the results of his efforts in his writing, actions and daily life.

Man from the earliest times has felt the primary and urgent necessity for discovering incarnating and comprehending the truth and thus keeping at the highest level the ability of his mind to evolve and keep up with the ever changing needs and challenges of every time and place.

But if the true knowledge of Monotheism gives the researcher the spiritual sublime illuminations which uplift him to the stage of perfection, the scientific truth does not give him such understandings, but it plays decisive role in his material existence by being constantly face to face with the new developments in the world as a whole, because the immediate value of science is growing more and more in every aspect of life.

There is no reason for pessimism in that Because the essence of the intellectual brains, who got forward to build the structures of humanity on real concrete bases, in aiming to creation, initiation, and progress. They have their sacred message in struggling against ignorance, fallacy, and wrong, for the sake of better explanation and comprehension, and for the sincerity in publishing and crystallizing the truth in spite of all the obstacles which may stand in their way, as the truth must be said always.

Spreading the clear truth, leads consequently to man's liberation from superstitions and legends, and guides him towards the absolute realism, as the real qualification of the right man of research, is to liberate himself from any prefixed idea, before starting his research about any subject. Then he has to turn to himself, and his conscience to compare between right and wrong, in order to deduce by himself the real picture at which is aiming.

But due to the well known points of weakness in the human community, every scholar who aims at revealing the absolute truth, by his hard and sincere research, and at struggling against ignorance, fallacy, and wrong, becomes a target for intolerable suspicions, and was and is still often described as a (Zindiq) and an unfaithful. The Ismaili scholars da'is, and philosophers, were victims of such bad accusations, when they appeared on the world Islamic stage, to render their important role in the spiritual and political history of Islam, and stood firmly and obstinately to face superstitions and legends which were infiltrated to the structure of religions and sects,

spoiling their real heavenly messages. They were exposed to the ignorance of some historians and writers, and their prejudice and jealousy, in a way that the slightest accusation directed at them was they were infidels.

We so not want to go further into details about this matter, which is very deep and complicated, as we have to confine ourselves within the limits imposed upon us on this occasion, in casting a brief glance at the Ismaili Doctrine.

The Ismaili Da'wat:

More the Ismaili researches and studies were developed, and more did the appeal and demand for them grow, in spite of their serious and deep nature. This appearance agrees with the need of the developed contemporary man for getting more of the knowledge in the modern style, which is provided in this book.

In spite of the varieties of researches published till the present about Ismailism, the revelation of the reality of this Comprehensive Da'wat which shook the Islamic world from end to end, remains still among the mysteries which are hard to solve or

explain, and we hope that this book will shed enough light about such ambitious aspects, because the dweller in the house is best informed about its contents.

This leads us to say that the scientific and historical Ismaili heritage is not yet sufficiently studied, because the texts already presented to us, are still neither sound, nor organized, in spite of the present progress in the fields of science and knowledge. This is due to the prejudice or fanaticism, racial and religious, which overshadows it, and makes the real information about this subject, through its authoritative sources, quite necessary.

Any researcher, who tries to study the Ismaili Doctrine from its social and political aspects, can see clearly that the Ismailis during all the stages of their history, were always aiming at constructing an ideal society, according to philosophic and human principles which can provide comfort to the individual and make the structure of the human society stand on the bases of justice, inspired by the rules of the Qor'an, and the instructions of the great Prophet, and his descendants, and pure Imams, as it is demonstrated in this study.

During the various centuries, the Ismaili scholars and philosophers, did much for the development of the Islamic thought, to make it more active more fertile, and more fitting to distribute science and knowledge in the whole world, and the Ismaili were always confined to the Islamic duties (Faraidh), and they prevented all that God prevented. They depend in their beliefs on the origins and rules of the (Ja'fariat) sect, with whom they share many points and aims.

The most important point in which the Ismailis an the Ja'fari Shi'tes meet is the matter of Imamat, and the necessity for the existence of an Imam from the immediate descendants of Imam Ali Bin Abi Taleb. This conviction is considered as the base of the religious beliefs for both sects. It is the axis of the (Ibadat) (or practising of all the religious ceremonies and duties). Imamat is considered by both, as the continuation of the (Nubuwat) (Prophecy).

But (Monotheism) is the most important element in the Ismaili Doctrine. Ismailis believe that Al-Mighty God is distinguished from all Qualities and names. He is not a (mind) to be known by minds, nor is He a body to be perceived by senses. He created

from Himself the whole Mind, or the first being and made him the cause of all other beings. Then He created -through the first being- the whole Soul who is the spring of sense and action in life, All human qualities come out of it.

The Ismaili Doctrine stands also on the basis of action, and knowledge, or the Zaher (apparent ) and Batin (hidden). The Zaher (apparent) and Batin (hidden). The Zaher is to practice all the studies of the Islamic Religion, as it is stated in the Holy Qora'n and the Hadith (Saying of the Prophet). The pillars of Religion according to the Ismailis are:

The prayer, the Purity, the Fasting, the Hajji, the Jihad, and the Wilayat.

The Wilayat, is the most important of all, because, if a faithful man obeys God, and admits the message of His prophet, and fulfils all his religious duties, but disobeys the Imam, or denies him, he commits the great sin, and his obedience will not accepted, as God ordered his creatures to obey Him, the Prophet and Wali Al-Amr.

As for the real worship which is the knowledge of the Batin, it means the right interpretation, and the deep knowledge of the lower and the upper beings, and of Monotheism and the distinction in the spiritual world, and the real qualifications of Nubuwa (prophecy) Ismailis made out of that, a religious philosophy, according to which-by the Will of God- all beings in this Universe, were divided into two parts: The Zaher, and the Batin. Even the verses of the holy Qor'an have two explanations: Zaher and Batin. The Batin explanation is not known except by the Imams, the great Da'is and the Houdoud (limits).

Before ending this word, we request our talented scholar Sheikh Khodre Hamawi, to go on with his research, for this is amongst the best qualified for such a work, as he is a religious authority, a legislator by profession, and very well informed about the wants and needs of any human community being also a Doctor in economy. We believe intensely that his intellectual production in this field, will help a great deal other researcher, and all those interested in Islamic Studies in general, to be more enlightened by his singular achievements.

May God help us all, and bless our efforts for the sake of real knowledge and right information.

Moustapha Ghaleb

PRELUDE

Words are unable to contain the Ismaili Faith, and history is unable to ignore it.

As we try to write about this Faith, we aim, to reveal facts which had been for many centuries, a subject of wrong interpretations and even of persecution.

I do not pretend to be able to fulfil thoroughly such a serious mission, because it is difficult to coordinate history and philosophy, in dealing with such subjects, and it is more difficult to be confined within the tests, an still more difficult to go beyond them.

I shall try to write about a Faith which makes text available for the service of society, a Faith, which gave life, a special philosophy, proceeded from man and made him the main axis of every thing.

IKHWANN AL-SAFFA said:

(Do you Man consider yourself a small thing, while the great universe is involved in you (1)

(MAM) who attempts to resemble God within the Human Capacity.

(MAN) Who even approaches the limits of divinity, by attaining the best and most perfect.

This whole Faith, decides that (all religions ) are one in essence; because they all have one aim, which is the adherence to the sublime ideals, and the imitation of (GOD) in as much as human capacity permits) (2)

A Philosophy that unites between Platonism, and Aristotalianism, Pythagorism and Epicureanism.

From the very beginning the faith was monotheistic and intellectual, going for every with the truth.

It was preserved by the IMAMS the representatives of God on Earth and the guidance to this creatures (3)

Philosophies, old and modern, meeting in the all embracing monotheistic (FAITH), which is their synthesis and common denominator, where all sects ideas, and beliefs meet in absolute liberalism, within a uniform line of thought and pliability that evolves in time and place according to the needs of society, which evolution is always going forward towards the best the most perfect, and the most beautiful.

A (FAITH) that legislates according to Inspiration, believes in Interpretation, and in the unity of God through the disclosure of truth (4),because a living religion is that which keeps restored in an evolving sense with ages (5).

This (Shari'at) is all law for dealings and worship and it is adaptable with time and place, according to the theory of interests and to the rule of variation laws, with the variation of circumstances (6).

And this way (Tariqat) is for a conduct in the order of religion that renders nights as gown for piety, and the day as means of subsistence. It has its Councils where the (MURID) (The adherent) gets his culture. As Al-Mighty God said in Qura'n If they tread the right path we shall give them to drink of water in abundance (Ch. 72. v16.) (7)

As for the truth (Haqiqat) it tries to mix the tangibles with the un-seen, and makes for every thing a symbol (Mamthoul), and an

example (Mathal), apparent and mystic, text and meaning. (8)

It has also its councils, to exercise the contemplating, and illumination.

This faith is an effort aiming to emplaning, the divine verse, which confirm the presence of an all embracing order thus leading to an understanding of the mystical meanings of the sacred books which give a sense to the apparent meanings.(9)

Another point is that this faith gives the matter of the sovereignty of Imam Ali) after the transfer of the prophet (MOHAMMED) a great importance, as (Ali) is considered the (base) and the (regent) of the appeal (Da'wat). Therefore the knowledge in the mystical meanings of Qura'n and other sacred books, were transferred to Imam (Ali) and to the following Imams descending from his wife (FATIMAH) the daughter of the Prophet.(10)

Every Imam possesses the knowledge which is the base of the Faith of Monotheism. This knowledge is transferred from one Imam to the other till the Day of Resurrection (11) as it is stated in Quran:

<<Seest thou not how Allah coineth a similitude a goodly saying as a goodly tree, its root set firm, its branches stretching into Heaven, Giving its fruits at every season, by permission of its Lord, Allah coineth the similitude for mankind in order that they may reflect>> (Chap 14, V24 25)

Beside that, the FAITH of MONOTHEISM is open for all mankind:

"The Human creatures are all the people of God. The most beloved by Him is the more useful to his folk". Thus said the HADITH by prophet Mohammed.(12)

The Quran also says: O Ye Folk verily we have created you from male and female and made you races and tribes that you may know each other, the most honourable of you in the sight of God is the most pious of you (Ch. 49 v. 13)

The Imam of the Time, according to the Faith of Monotheism is the patron of the whole Universe (Imam Al Zaman) and not a monopoly of the monotheists.

The great Sophi Sheikh Muhy-Ed-Dine Bin Arabic says in one of his poems (13) in Fossos Al Hikam (Ch 24 p. 289)

<<Before now I used to ignore my friend If his religion was not close to mine

But now, my hear became receptive to every picture

It is a field of deers, and a convent for nuns.

A house for idols, and a Ka'aba for pilgrims

A slate for the Bible, and Mus-haf for Qur'an

I devote myself to the religion of Love.

Wherever it could be found>>.

This resembles what Ikhwan As-Safaa said 3rd volume, P. 397 (14):

<<One of the distinctive marks for the friends of god is that they became a folk for whom all places and periods are equal under all circumstances what so ever. All the days became for them one feast and one Friday ; all the places became one mosque; all the directions became "Qublah" aim <<Wherever you turn, there is the face of God>> All their movements became worship, and their silence became obedience>>.

............

From all that was previously stated it becomes clear that the Faith of monotheism is not restricted to any religion, which may pretend to have the monopoly of truth. All the religions are alternatives to one another. Any apparent difference among them is due to the difference of circumstance Al-Mighty God says in Glorious Koran(15).

Those who became Faithful and who follow Moses and the Sabaeans and Christians, all those who believe in God and the Last Day and who did right, there is no fear for them nor should they grieve (Ch 5, V.72)

He also said: <<Say we believe in what was inspired to us, and inspired to you our God and yours is One We are all Moslems for Him>> (ch 29 v.46).

Finally, it is an endeavour to reach a real understanding of Religion in general, and of Monotheism in particular, and to reveal an aspect of Monotheism which was hidden for long ages.

We have to present our thanks to those who tried to reveal these facts before now.

We have full hope that our generation will see a clear revelation and a bright light, to make itself fit to carry the message, for the coming generations.

The Author

PART 1

CHAPTER 1

Comparative Study of Religions

With the revelation of the truth to prophet Mohammed a new era started in the human history of civilization.

Islam brought a new existential form which completed the preceding forms of the divine revelations

Although Islam contains the same essence and basic principles as those other religions (16) yet we can clearly and perfectly point out the difference between these religions.

One should not suspect the fact that the aim of all religions is to preach the existence of One Omnipotent, Omnipresent, Omniscient, Transcendent God, who is the Creator of everything;

and to show the way of salvation and Happiness. So we shall hereby study briefly these heavenly religions:

1) Judaism:

The Jews had gone astray when they claimed that they are the chosen people of God, hence they believed in a National God, who belongs only to Jews.

As E. M. Burnes in his book Western Civilization points out, at the beginning Jews even acknowledged the existence of other Gods belonging to other nations, just as Yahwah was the God of Israel (17)

The Jewish theology deviated in a manner that they reached to reject the existence of any God save their special God (Yahwah) Not only did they make themselves the chosen people of God, but they rejected the teachings of Moses, their prophet, as represented in the old Testament, and adopted a special interpretation of their teachings reprinted in the book the Talmud (18) This Talmud, includes two Hakhamite Jewish interpretations, Al-Mashna and Al-Jumara which, moreover, represent a grave deviation from the real teachings of Moses.

Thus after this deviation, Judaism could not meet with the teachings of Christianity and Islam and other heavenly religions. Because it became after these aspects of deviation and interpretation, some thing like a special religion made by its later followers.

Finally, Judaism applied in the world as a racial odd creed limited to a particular group, cannot be universal or human, and is no more a Religion (19)

2) Christianism:

In Christianity, with the doctrine of trinity, the notion of God became deeper and deeper and more humanistic than that of Judaism. The Christian theologians tried to make this obscure complicated and unintelligible doctrine of trinity, appear simple and understandable. They developed the idea of One in three and three in One. They argued that although their exist Father, Son and Holy Spirit, yet there are not three distinct individuals existing separately from each other they different parts of a Unified One. Metaphorically, it can be represented as one whole which has different parts with different functions, yet all formulate one unified image which is called cell. Of course, in order that this metaphorical example come true, the reader shouldextend his imagination until he is able to conceive a cell with different parts which have no special existence and no special function. As it is mentioned in the common prayer by the society for promoting Christian knowledge (pp.27 -30 ) the Christians worship one God in Trinity, and Trinity in Unity neither confounding the Persons, nor dividing the Substance. For there is one person in the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son and of the Holy Ghost, is all one... The Father is made of none: neither crated nor begotten. The Son is of the Father alone: not made nor created, but begotten, The Holy Ghost is of the Father and the Son: neither made nor begotten, but proceeding (20)

Thus we notice that Christianity meets with Islam in its belief in the existence of one eternal Unified God. Furthermore, Christianity teaches that it is necessary for everlasting salvation that one should rightly believe in the Incarnation of Jesus Christ. Jesus is the Perfect God and the Perfect Man. He is equal to the Father as touching his Manhead. Thus Christ, who ascended into heaven and is sitting on the right hand of the Father, shall come to judge the living and the dead.

3) Islam:

Islam declares the existence of God as a Universal, Almighty, Omnipotent, Omnipresent, Omniscient and absolutely transcendant Being who could not even be defined or qualified. God, in Islam, became the only God who is the source and the Creator of everything (21) The existence of any other God as well as the notion of trinity and of a national God are absolutely rejected. Islam preached the doctrine of God as One Universal, Unified, Simple, Quality less and an absolutely Transcendent Being who cannot be defined or understood by the human mind, although it is allowed to attempt (22)

God as such is beyond space and time, the Qualities we attribute to Him are within space and time. (23)

Terms trying to describe God are actually contradicting the very concept of God. And this is what Islam means when it emphasizes the fact that God is quality less. But since it is impossible to convey the notion of God to Man without using human vocabulary, Islam Permits such usage on condition that we keep in mind the fact that these are only for the convenience for understanding and can not be said to convey the true nature of God (24)

Beside the Heavenly Religions in their bases on revelation, there are old philosophic religions, with deep and basic traditions.

Like Buddhism, Confucianism, Brahmanism, Pharaonism and the Kaldianism and the Aramite belief in one God "Eil" with his representative Malky Sadek etc...

All aiming at Monotheism and trying to confirm it through various symbols.

This is not the appropriate place to explain that in detail.

After this brief comparative study of the main monotheistic religions; we move to discuss, in brief also, the main divisions of Islam as a preface to the study of Ismailism.

Chapter II

ISLAM AND ITS DIVISIONS

Islam which started with the revelation of the truth to prophet Muhammad, contains in its doctrine a new existential form. It is a new doctrine of life, a new way to live according to which millions of people called Muslims conform. Prophet Muhammad, during his life, was the spiritual leader of the new revealed religion and at the same time the secular leader of the new state created as the result of conversion of millions of people to Islam, formulating an Islamic state which by definition was a religious community. Muslims in the Islamic state were living spiritually according to what Prophet Muhammad ordered them to do, and socially solved their problems by seeking his advice and guidance over the controversial issues. Their way of life was simply based on brotherhood and equality. The prime virtue was the absolute obedience and submission to the word of God, which was the true meaning of Islam. The life of the prophet himself, spiritually and socially, gave a perfect example and exact archetype for Muslims to follow (25)

1) The Sunna:

After the death of prophet Muhammad, Muslims, having at once lost their spiritual and secular leader fell into chaos, confusion and division. The majority of Muslims claimed that the spiritual leadership of prophet Muhammad came to an end with his death an was not and could not be handed over to anyone. Therefore it was left to Muslims to choose his successor by the majority of votes. This group of Muslims came to be known as Sunnites. They declared that the authority of leader, chosen by the majority of people, extended only to secular matters. He had no spiritual authority, because this kind of authority needed direct revelation from God (26).

They later on, underwent many divisions of which four are the most predominant and are called (Al-Mazahebul Arba'h). They are : Hanafi, Shafi'y Maliki and Hanbali, Although the basic concepts are the same in all these four sects, yet they differ greatly from one another in their interpretation of the Glorious Kora'n (Holy book) and the Hadith Sharif (Holy Tradition) (27)

2) The Shi'a:

On the other side, stood a group of Muslims who declared that the spiritual leadership of Prophet Muhammad did not come to an end with his death and that a sensitive matter such as religious leadership can not be left to a majority of the people with diverse interests and mostly ignorant of the importance of the issue to decide upon, namely the choice of a successor to the prophet. They declared that the Prophet himself has actually chosen his vicar should be obeyed and followed; his authority,

in both spiritual and secular matters, should be accepted the same way as the Prophet`s authority was accepted. To prove this claim, this group, who later on came to be known as Shiite (which is an Arabic word meaning followers), appealed to the event of the Ghadeer Khumm. This event took place when Prophet Muhammad was coming back from his last pilgrimage to Mecca before his death (which is known as Hajjat-al-Wida or farewell pilgrimage). On his way back to Medina, the prophet stood at Ghadeer Khumm, after reciting the following verses of Glorious Kora`n:

(O Messenger! Make known that which hath been revealed unto thee from thy Lord, or if thou do it not, thou will not have conveyed His message (Ch. 5, v 66)

He took the hand of Ali, his cousin and his son-in - law, and addressed the people and said, he who accepts me as his master, will accept Ali as his master too. To this he added, << I will leave you two things: the book of God and my descendants. He who accepts them and follows them truly will never go astray>>. This event was even accepted by many sunni writers and historians; even Ahmad bin Hanbal (28) the leader of the Hanbaly sect of Sunna, mentioned it in his book Al-Musnad Al-Kabir. Shiite argued that at this place the Prophet has actually declared Ali as his successor in both religious and temporal matters (29) But Sunnites either completely denied that such an event took place or those of them who accepted it said that from this event we can never jump to the conclusion that the prophet assigned Ali as his successor, because spiritual leadership needs direct divine revelation and such revelation was ended with the prophet`s death. To this Shiites answered that although the direct divine inspiration was ended by the prophet's death, yet the divine power, guidance, knowledge and the light were transferred from prophet Muhammad to Imam Ali and his descendants. Hence, this is the true successor of the prophet and possesses both kinds of authorities (30)

3) The theology of Sunna and Shi'a:

This argument between Sunna and Shi'a has never been settled and still goes on. They went in two different ways. Each one developing a complicated theology in accordance with its own basic ideas.

Sunnites in their (Azaan, did not mention the name of Imam Ali, Shiite, on the other hand, added it to the Azaan as a Third item after God and Muhammad.

In the basic islamic tenets (Usul Ed-Din) Sunnites came to accept only three pillars: Unity of God (Tauhid), the Prophecy (Noubouat) and the day of judgement (Maàd), while Shiite added to these three two more pillars. Thus they came to believe in five pillars which are : Unity of God (Tauhid), the Prophecy (Noubouat), the day of Judgement (Ma'ad), Imamate and Justice of God (Adl) (31) The reason, why Shiite added Imamate to the tenets of Islam has already been discussed. But about the concept of Justice (Adl) nothing has been said. Sunnites objected thatthere is no need for the concept of justice to be added to the tenets of Islam (Usul Ed-Din). Why, they argued, should we take only the concept of Justice and not mercifulness of God or His perfection... etc. Therefore, we cannot take one attribute of God and make it represent the whole nature of God because God is not made of one attribute, but of many.

Against this argument it could be said that it is not wrong to take the concept of justice (Adl) and place it among the tenets of Islam.

Moreover, the concept of justice should be treated differently because justice here means that God created everything in its best form and placed it in its best place. Therefore, without the notion of Justice the idea that the universe is perfectly harmonious and governed with universal wisdom and truth in an orderly way, will be without any basis. If God had not been just (Aadel) then the whole universe would have been in a state of chaos and confusion, Moreover, if God had not been just, then the whole notion of the day of judgement, and hence reward and punishment, would have been absolutely meaningless.

And if it had not been for the justice of God, He would have never sent Imams to guide every generation to salvation and happiness as the prophet did to his generation. Therefore, we can see that the concept of Justice of God (Adl) is so important that without it the other pillars, save the Unity (Tauhid), would have been without foundation, Thus the other three pillars, Prophecy, Day of Judgement and Imamate, need justice as their background and justification (32)

Now we shall discuss the major trends of Shiite development and its subdivisions.

Chapter III

SHI'A AND ITS SUB-DIVISIONS

The central feature of Sh'ism is the concept of Imamate. Imam, for Shiite, is the true successor of prophet Muhammad, whose authority extends to spiritual as well as the secular matters. Although the direct divine inspiration came to an end with the death of the prophet, yet the Divine knowledge, power, truth and wisdom were transferred from him Imam Ali and after him to his descendants from Fatima, the daughter of the Prophet. Therefore, the knowledge of the Imam is a Divine knowledge. The Nomination of Imam to the position of Imamate is the direct act of divine Will and no temporal or spiritual power can interfere with this will. Imam is chosen to this position by Divine inspiration, and no one, not even the Prophet or previous Imam, can chose a person as his successor to Imamate by his own personal will or desire. The commandments of Imam should be accepted and followed in the same way as the words of prophet Muhammad were accepted and followed. The Obedience to Imam is the only way to salvation and happiness. Without obeying the Imam a Shiite can never expect any kind of salvation. Imam is the only path to happiness. Furthermore, Imam, for Shiite, is the central point of the universe. He is the only connecting link between God and man. The World can never exist without the Imam. Thus the line of the Imam should continue till the day of judgement.(33)

All those Muslims who regardless of their later differences, accepted Imam Ali as the true successor of prophet Muhammad, and believed that his authority extended over the spiritual realm as well as over temporal matters were called Shiites.

But we must keep in mind the difference between the function of the Imam as a temporal leader and as a spiritual guide. As a temporal leader, the Imam may or may not assume this position. But as a spiritual guide, he is appointed by a Divine Will. For example, Imam Ali, as a spiritual leader, was appointed by the prophet, and hence was the first Imam. But as a Caliph, he came after Othman, as the third Orthodox Caliph.

Imam Ali was martyred in the mosque of Kufa, after being, for four years, the Caliph and the Imam of the Muslims. After him his son, Imam Hassan, succeeded to the position of Caliphate. He was Caliph for less than one year because he abdicated his temporal leadership to Mu'awiah. But the Imamate was transferred from Imam Ali directly to imam Hussein, the second son of Imam Ali from Fatima, the daughter of prophet Muhammad. (34)

Imam Hussein rebelled against Yazid, sone of Mu'awiyah, and was martyred in the tragic event of Karbela. Then his son Ali Zayn al-A'bedin succeeded him to the position of Imamate.

After the death of Imam Ali Zayn al-A'bedin a worth mentioning division appeared among the Shiite. A group of Shiite claimed the title of Imamate to his son Zayd rather than to his appointed and accepted successor Mohammed al-Baquir. They were called Zaydis and are now the predominant sect in the Yemen.

But the majority of Shiite followed Imam Muhammad al-Baaquir and then his son Imam Jafar al-Sadik (35)

Imam Jafar al-Sadik, however, was he first Imam who introduced philosophy into Islamic thinking, the outcome of which was a great movement in the Islamic World. This new movement which added a great deal to Islamic thought was based mainly on the allegorical interpretation of the Glorious Koran. This is not surprising if we remember that Imam Jafar was himself the most learned man at that time. He was called the (father of alchemy) (36) and the founders of the main Sunni schools of interpretation were among his students. Furthermore, Imam Jafar al-Sadiq laid the foundation of the secret Ismaili Da`wa. He announced the death of his successor, Imam Ismaili, in order to avoid the Abbasides pressures and their plans to get rid of him. In fact, Imam Ismaili went into concealment and worked secretly. This act of Imam Jafar was mis-understood by some of his followers who believed that Imam Ismaili died and hence his brother Musa al-Kazem, was he true Imam.

This group became known as Isna Ashris (Twelvers), because they accepted the first six Imams and five of the descendants of Musa al-Kazem. The Twelfth Imam, however, disappeared in Sammaria in northern Iraq, and will appear again when the world would be full of misery and in justice. His appearance is a sign of the coming of the day of judgement and the end of this world. The rest of Imam Jafar`s followers understood and accepted their Imam`s plan, and hence accepted the Imamate of his son and true successor, Imam Ismaili and his descendants. They became known as Ismailis (37)

All the followers of Imam Ja`far al-Sadiq agreed upon the fact that Imam Jafar appointed his eldest son, Ismaili, as his successor to the position of Imamate, But the Isna Ashris claim that Imam Ja'far, later on (withdrew) this appointment from Ismaili, and appointed his second son, Musa al-Kazem, to that position. The Ismailis, on the other hand, said that this is not possible. Because, first of all, the Imam is infallible and hence he acts by a divine will. Furthermore, the transfer of Imamate proceeds from father to son, not from brother to brother, Hence, if Imam Ismaili had died during his father's lifetime, the Imamate would have been transferred to his son Imam Muhammad Iben Ismaili as it actually had.

Ismailis, follow Muhammad the son of Imam Ismaili and his descendants up to the present day (38). They too underwent some sub-divisions. The first noteworthy one came after he death of Imam al-Hakim Bi Amr Allah. A group of Ismailis deified Imam Al-Hakem and claimed that he did not die, and that one day he will reappear to terminate the world and bring the Divine justice back. This group is called Druzes (39)and it lives in Lebanon, Syria and Palestine (40) But the majority of Ismailis followed the son of Imam Al-Hakem, Al-Zaher, and his descendants up to Imam Mustanser Billah, Here a Major division took place in Ismailism. The reason behind it being that after the death of Imam Mustanser, the commander of the troops deposed Imam Nizar,the rightful successor of Imam Mustanser and placed him by his brother Al-Musta'li (41) But Imam Nizar escaped from the prison by the help of his followers in Cairo, and specially Hassan Bin Sabbah (42) his Da'i in Iran, and went to Syria and then to Iran. Those Ismailis who followed al-musta'li became know first as Musta'lians, and nowadays as Buhra, and are mainly living in Yemen, India and East Africa. Those who followed Imam Nizar up to present Imam, H. R. H. Karim Agha Khan, were known as Ismaili Nizari or Ismailis or Agahakhanis (Khoja).