For Shi ' ites, the Sunnah may also include anecdotes The Twelve Imams.

Such periods in which the Imams are concealed are known as satr, however the term may also refer to times when the Imams were not physically hidden from view but rather when the community was required to practice precautionary dissimulation.

However, since a certain number of undefined years after the formation of the independent country of Pakistan ( a major hub for Nizari Ismailis, as indicated earlier ) in 1947, and particularly since the advent of the 49th Imam of the Nizari Ismailis, the Aga Khan IV, in 1957, the bulk of the public information available on the position of the Imam in Nizari Ismailism indicates that the position may be viewed as ' less divine ' than during the lives of previous Nizari Ismaili Imams – or, even, not divine altogether.

Some have speculated that the crackdown is a result of governmental concerns of Mosques being " unsafe ," or that the Imams may not act " responsible.

In contrast, the Shi ' ah believe that Ali, first male convert to Islam and Muhammad's first cousin and son-in-law, and his lineal descendants ( known as Imams ) had a divinely ordained right to lead the community religiously and politically.

* Khomeini talked not about restoring the Caliphate, but about establishing an Islamic state where the leading role was taken by Islamic jurists ( ulama ) as the successors of Shia Imams until the Mahdi returned from occultation.

In Twelver Shi ' a Islamic belief there were twelve Imams, the last of which, known as Imam Mahdi, who communicated with his followers only through certain representatives.

Other Islamic devotional pilgrimages, particularly to the tombs of Shia Imams or Sufi saints, are also popular across the Islamic world.

Twelvers theology is based on the Hadith which have been narrated from the Islamic prophet Muhammad, the first, fifth, sixth, seventh and eighth Imams and compiled by Shia scholars such as Al-Shaykh al-Saduq in al-Tawhid.

: I, as the President, upon the Holy Qur ' an and in the presence of the Iranian nation, do hereby swear in the name of Almighty God to safeguard the official Faith, the system of the Islamic republic and the Constitution of the country ; to use all my talents and abilities in the discharge of responsibilities undertaken by me ; to devote myself to the service of the people, glory of the country, promotion of religion and morality, support of right and propagation of justice ; to refrain from being autocratic ; to protect the freedom and dignity of individuals and the rights of the Nation recognized by the Constitution ; to spare no efforts in safeguarding the frontiers and the political, economic and cultural freedoms of the country ; to guard the power entrusted to me by the Nation as a sacred trust like an honest and faithful trustee, by seeking help from God and following the example of the Prophet of Islam and the sacred Imams, peace be upon them, and to entrust it to the one elected by the Nation after me.

Also exerting great influence in everyday life is the Roman Catholic Church and the Islamic Mufti and Imams, religious scholars and leaders who exercise a moral ascendancy over their respective groups.

He is believed to be the third of the Imams from the Ahl al-Bayt which are supposed to succeed Muhammad and that he set out on his path in order to save the religion of Islam and the Islamic nation from annihilation at the hands of Yazid.

‘ Alī ibn Mūsā al-Riḍā () ( commonly known as, ‘ Alī al-Riḍā, Ali Rezā, or Ali Rizā ) ( December 29, 765 – August 23, 818 ) was the seventh descendant of the Islamic prophet Muhammad and the eighth of the Twelve Imams, according to Shia sect of Islam as well as an Imam of knowledge according to the Zaydi Shia school and Sufis.

He also served at the Institute of Imams, Egypt under the Egyptian Ministry of Religious Endowments as supervisor before moving back to Doha as Dean of the Islamic Department at the Faculties of Shariah and Education in Qatar, where he continued until 1990.

While Al-Sadr identified khilafa as the obligation and right of the people, he used a broad-based exegesis of a Quranic verse to identify who held the responsibility of shahada in an Islamic state: First, the Prophets ( anbiya ’); second, the Imams, who are considered a divine ( rabbani ) continuation of the Prophets in this line ; and lastly the marja ’ iyya ( see Marja ).

In his text ‘ Role of the Shiah Imams in the reconstruction of Islamic society ’, Al-Sadr illustrates the scope and limitations of shahada by using the example of the third Shi ’ i Imam, Hussein ibn Ali ( the grandson of the Prophet ), who stood up to Yazid, the ruler at the time.

Tabari's made frequent references to religion, the Twelve Imams and Islamic thinkers in his recantation and " praised Islam for its ` great spiritual strength .`"

Many Shia Muslims, who make up the largest minority of Islamic followers — including the Ismailis and especially Dawoodi Bohra's — observe Laylat al-Qadr on the night of the 23rd, in keeping with traditions received through Ali and his wife Fatimah, Muhammad's daughter and Fatimid Imams.

These acts of heresy are: the claim that God sometimes takes abode in the bodies of the Imams ( ḥulūl ), the belief in metempsychosis ( tanāsukh ), and considering Islamic law to be not obligatory ( ibāḥa ), similar to antinomianism.

" Islamic Thoughts ( Volume 1, 2, and 3 )", " National Security and Nuclear Diplomacy ", and " An Introduction to the History of Shia ' Imams " are among them.

* Ali ar-Ridha, seventh descendant of the Islamic prophet Muhammad and the eighth of the Twelve Imams

Muhammad is reported to have said that the Islamic leadership is in Koreish ( i. e., his tribe ) and that 12 “ Imams ” shall succeed him.

The prophet is reported to have said that the Islamic leadership is in Quraysh ( i. e. his tribe ) and that 12 " Imams " ( also called " Princes " or " Caliphs ") shall succeed him.

The book emphasizes what importance Islam has given to manners and etiquette along with the worship of God, citing the traditions of the first four Imams of the Shi ' a Ismaili Fatimid school of thought.

In addition, Hakimah Khatun and Narjis Khatun, female relatives of the Prophet Mohammed and the Shia Imams, held in high esteem by Shia and Sunni Muslims, are buried there, making this mosque one of the most significant sites of worship for Shia and a venerated location for Sunni Muslims.

He attacked the custom of building shrines for the Imams and characterized their worship as idolatry.

The Iron City is used as a Holy place by Mohar's gang alongside a group of Imams / Priests, where they collectively worship their most sacred weapon-The last of a batch of hand held Browning Heavy Machine Guns, or " The Brown " as Mohar refers to the gun.

Do Estado Mosque is from the Middle East and often Imams are chosen jointly by the Mosques ' management committees and the Arab governments that pay for the Imam's services.

Indeed for the Ismailis, the persistence and prosperity of the community today owes largely to the careful safeguarding of the beliefs and teachings of the Imams during the Ilkhanate, the Safawid dynasty, and other periods of persecution.

In my view we can feel safer because of the positive response of the leaders and Imams locally and the way the whole Muslim community has engaged .”

During the time of the 46th, 47th, and 48th Imams ( Aga Khan I, Aga Khan II, and Aga Khan III ) of the Nizari Ismaili community, respectively – and particularly prior to the creation of the independent country of Pakistan ( a major hub for Nizari Ismailis ) in 1947 – virtually all available sources of information indicated that the position of the Imam in Nizari Ismailism was that of the incarnation of God and / or the manifestation of God.

The building draws its inspiration from Cairo ’ s Fatimid architectural heritage, a dynasty founded by the Aga Khan ’ s forefathers and previous Imams of the Nizari Ismaili community in the 10th century .< ref > See “ Speech by His Highness the Aga Khan at the Foundation Laying Ceremony of the Ismaili Centre ( Dubai, United Arab Emirates ” on December 13, 2003 at < http :// www. akdn. org / Content / 594 > and “ Aga Khan Announces First Ismaili Centre in Middle East ,” Press Release on December 13, 2003 at < http :// www. akdn. org / Content / 439 .></ ref >

According to Mustali belief, the line of Imams ( descendents of Ali ibn Abi Talib and hereditary successors to Muhammad in his role of legitimate leader of the community of Muslim believers ) is as follows:

* master of the community, husband of Fatimah who is the base of all Imams, a relative of the prophet, Ali ;

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.

The leaders of the dynasty were also Shia Ismaili Imams, hence, they had a religious significance to Ismaili Muslims.

They suffered a higher rate of loss than any other ethnic group ; with most of their leaders executed, only 21 out of 113 ( 19 %) Imams surviving and perhaps only 15 % of Cambodia ’ s mosques surviving.

During Sa ' adya's early years in Tulunid Egypt, the Fatimid Caliphate ruled Egypt ; leaders of the Tulunids were Ismaili Imams.

Religious leaders and Imams, were publicly executed, women were raped, houses were burned and cattle herds were raided.

Though the inland territories were under nominal control of the Sultans of Muscat, they were in practice run by tribal leaders and the conservative Imams of Oman, practitioners of the Ibadi sect of Islam.

Chinese Muslim Generals and Imams participated in this cult of personality and one party state, with Muslim General Ma Bufang making people bow to Sun's portrait and listen to the national anthem during a Tibetan and Mongol religious ceremony for the Qinghai Lake God.

Chinese Muslim Generals and Imams participated in this cult of personality and One Party state, with Muslim General Ma Bufang making people bow to Sun's portrait and listen to the national anthem during a Tibetan and Mongol religious ceremony for the Qinghai Lake God.

: Within a compass of two hundred pages it proclaims unequivocally the existence and oneness of a personal God, unknowable, inaccessible, the source of all Revelation, eternal, omniscient, omnipresent and almighty ; asserts the relativity of religious truth and the continuity of Divine Revelation ; affirms the unity of the Prophets, the universality of their Message, the identity of their fundamental teachings, the sanctity of their scriptures, and the twofold character of their stations ; denounces the blindness and perversity of the divines and doctors of every age ; cites and elucidates the allegorical passages of the New Testament, the abstruse verses of the Qur ' án, and the cryptic Muhammadan traditions which have bred those age-long misunderstandings, doubts and animosities that have sundered and kept apart the followers of the world's leading religious systems ; enumerates the essential prerequisites for the attainment by every true seeker of the object of his quest ; demonstrates the validity, the sublimity and significance of the Báb's Revelation ; acclaims the heroism and detachment of His disciples ; foreshadows, and prophesies the world-wide triumph of the Revelation promised to the people of the Bayán ; upholds the purity and innocence of the Virgin Mary ; glorifies the Imams of the Faith of Muhammad ; celebrates the martyrdom, and lauds the spiritual sovereignty, of the Imam Husayn ; unfolds the meaning of such symbolic terms as " Return ," " Resurrection ," " Seal of the Prophets " and " Day of Judgment "; adumbrates and distinguishes between the three stages of Divine Revelation ; and expatiates, in glowing terms, upon the glories and wonders of the " City of God ," renewed, at fixed intervals, by the dispensation of Providence, for the guidance, the benefit and salvation of all mankind.

The four Imams who had succeeded Imam Ismail – Muhammd ibn Ismail, Wafi Ahmad, Taqi Muhammad, and Radi Abdullah – while maintaining anonymity, were engaged in the creation of a remarkable network of mission centers equipped with a very well-developed and organized religious philosophy which came to be known as dawa.

According to Twelver Shi ’ ah Islam, the Imams are perfectly able to give judgment on all matters of religious law and their judgment is always legally correct.

After the Qur ' an and the Prophets and Imams, marjas are the highest authority on religious laws in Usuli Shia Islam.

His work includes elegies on the deaths of his father and children and the disappearance of his brothers, incitements to Turkmen unity, tirades against unjust mullahs and khans, praises of religious figures ( such as the Twelve Imams ), and laments at losing his beloved to another.

Imams with virtually no formal education commonly memorize the entire Qur ' an and recite appropriate verses on religious occasions.

* It has also been reported that the people of Semnan have historically refused to wear black clothing for the mourning of the dead, this does not include the religious mournings of Muharram or the deaths and martyrdoms of Shi ' a Imams and figures.