Distinctive Shia Beliefs

Question

What are the beliefs unique to Twelver Shia Islam?

Among the beliefs distinctive to Shia Islam are wilayah (spiritual guardianship), bada' (alteration in the divine will), raj'ah (return), and the continuation of Imamate. Other beliefs such as Imamate, shafa'ah (intercession), divine justice, tawassul (seeking intercession), and Mahdism are common Islamic beliefs, but there are differences in their interpretation or disagreements about their specific manifestations and applications.

Wilayah

Martyr Motahhari states:

"Imamate [in Shia belief, beyond social leadership and religious authority] has a third degree and rank which represents the pinnacle of the concept of Imamate, and Shia books are filled with this matter, which is Imamate in the sense of wilayah [meaning] in every era there exists a perfect human (Imam) who carries the complete spirituality of humanity... In the sense that he is a universal spirit encompassing all spirits (and matters of the universe).

The concept of wilayah in Shia belief refers to the Proof (Hujjah) of the time, and according to Shia teachings, the earth is never without a Proof: «و لولا الحجة لساخت الارض باهلها؛ if there were no Proof, the earth would swallow its inhabitants», meaning there has never been and will never be a time when the earth is devoid of a perfect human (and divine vicegerent); and they attribute many stations and degrees to that perfect human, and in most of the ziyarat we recite, we acknowledge and confess such wilayah and Imamate, meaning we believe that the Imam possesses such a universal spirit.

Bada' (Alteration in the Divine Will)

The Quran mentions bada' in this verse: ﴾یَمْحُو اللَّهُ مَا یَشَاءُ وَیُثْبِتُ ۖ وَعِنْدَهُ أُمُّ الْکِتَابِ؛ Allah eliminates what He wills or confirms, and with Him is the Mother of the Book.﴿(ar-Ra'd:39).

Bada' originally means "the appearance of something from someone," and in theological terms, it refers to the manifestation of a matter from Allah that was unknown to humans and contrary to what they had imagined (manifestation after concealment).

Martyr Motahhari says:

"The meaning of bada' (in Shia theological terminology) is that a revision occurs in divine destiny and decree. The intent is that in human historical events, Allah has not determined a definitive form for the advancement or regression of human history. This means, O human, you yourself are the executor of divine destiny; it is you who can advance history, take it backward, or keep it static. Nothing, neither nature, nor life's tools, nor divine will, governs history."

Raj'ah (Return)

Raj'ah means return, and in Shia theology, it refers to the period before the Day of Resurrection, following the government of Imam Mahdi (AS), when a group of virtuous people and a group of evil ones from different times will return to the world. The virtuous will return to witness the noble government of the Ahl al-Bayt, realize their desire for just governance, and receive some of the rewards Allah has ordained for them in this world. The evil-doers and obstinate disbelievers will return for punishment and torment in this world.

Imam Sadiq (AS) says: «"إنّ الرجعة لیست بعامة و هی خاصة لا یرجع الا من محض الایمان محضا او محض الشرک محضا"؛ The return is not universal but specific, and only those who are purely faithful or purely polytheistic will return.» According to some traditions, the first among the Imams (AS) to return will be Imam Hussein (AS). It is narrated from Imam Rida (AS) that he said:

"... (raj'ah) is real, existed among previous nations, and the Quran has spoken about it."

And the Prophet (PBUH) said that whatever occurred in previous nations will exactly occur in this nation as well.

Continuity of Imamate

According to Shia belief, Imamate is a divine and uninterrupted system without any period of interruption, existing in every time and age. It was established from the era of the Noble Prophet (PBUH) and continues to this day, and will continue as long as the world exists, as Amir al-Mu'minin (AS) said: «لا تخلو الارض من قائم لله بحجّة، امّا ظاهراً مشهورا، و امّا خائفا مغمورا، لئلا تبطل حجج الله و بیّناته؛ The earth will never be void of one who stands (an Imam) as Allah's proof, either manifest and well-known, or fearful and hidden, so that Allah's proofs and clear signs are not invalidated» ; therefore, the Imam is either manifest and well-known among people, as during the time of the pure Imams, or fearful and hidden, as in the age of occultation, where Imam al-Zaman (AS), although hidden, holds the Imamate of the world.