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Who is a true Shia?

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    Who is a true Shia?

    Just to understand ppl better about thier fellow muslim ideology, here is a extract from one of our 5th Imam,

    A true Shia.

    Imam Muhammad al-Baqir once said to one of his companions:

    O' Jabir it is not enough that a person says; I am a Shi'ah and I love the Prophet and the Ahlul-Bayt and the Imams.

    By Allah, a Shiah is the one who is perfectly pious and obedient to Allah's commands. Anyone else is not a Shiah no matter how much they say they love Ali and no matter what they call themselves.

    O' Jabir Our Shiahs are known by these signs:

    They are truthful, trustworthy and loyal
    They always remember Allah
    They offer their prayers, observe fasts, and recite the Quran
    They act nicely towards their parents
    They help their neighbors, take care of orphans, and say nothing but good of people
    They are worthy of peoples trust and confidence
    Jabir was listening attentively. When the Imam finished, he said:

    O' son of the Prophet among the Muslims there are very few who possess these qualities.

    The Imam replied: Allah forbid you imagine that just to claim to love us is enough to be a Shiah. No not at all.

    A person who says I love Ali but doesn't follow Ali in his actions is not the Shiah of Ali.

    Similarly if a person says I love the Prophet but doesn't follow the actions of the Prophet, his claim will be of no use to him.

    O' Jabir Our real friends and Shi'ahs are obedient to the commands of Allah, and everyone who is disobedient to Allah is our enemy.

    O' Jabir Always be pious and chaste, and perform good deeds so as to enjoy the blessings of the Paradise. Know that the best and most honorable before Allah are the pious and the chaste".

    As far as I know, and quoting my father, the word "Shia" literally means "one who believes" or a believer.

    You can only paint with the colors you're given... get what you like and like what you have.


      Then what is the difference between a good Sunni and good Shia ? Seems to me the qualities described by the imam are present among all GOOD muslims shai or not.

      Also one question....Why did Jabir call the imam the Son of the Prophet ?

      And one last question.....What is the belief of Shia concerning the first 3 Caliphs ?

      Jazakallah Khair.



        All the Imams (A.S.) are called Sons of the Prophet symbolically due to their relationship with the Holy Prophet (P.B.U.H.).

        We, Shiites, do NOT believe in the right of the first three to become Caliphs and strongly disagree with some of their deeds during their respective rules. Other than that God knows best.

        We believe that Ali (A.S.) is the rightful successor to the Prophet (P.B.U.H.) which he himself announced on the way during his final travel towards Medina.

        I will reply in detail, but hopefully someone else will put up my point in more detail before that.

        You can only paint with the colors you're given... get what you like and like what you have.

        [This message has been edited by pakistan99 (edited June 16, 2002).]


          OKay I have a pregunta....why do you have all of these imams? Why are they significant..what do they represent?? etc

          "O people! Muhammad has no sons among ye men, but verily, he is the Messenger of Allah and the last in the line of Prophets. And Allah is aware of everything." (33:40)

          "The Hour will not come ... until nearly thirty "dajjals" (liars) appear, each one claiming to be a messenger from Allah." (Sahih Bukhari, Sahih Muslim)
          22.1 . O mankind! Fear your Lord . Lo! the earthquake of the Hour ( of Doom ) is a tremendous thing .


            Originally posted by pakistan99:
            We believe that Ali (A.S.) is the rightful successor to the Prophet (P.B.U.H.) which he himself announced on the way during his final travel towards Medina.
            Can you provide a source for that from the Ahadith ?


              Please please try to keep the discussion civil and polite. I see another shia-sunni bashing each other thread in the making. I hope I am wrong.


                Im keeping it civil I just wanna learn more about Shia's.


                  On the day of the death of the Prophet, may God bless him and his family, the community differed over his Imamate. His Shia who were all the Banu Hashim, Salman, Ammar, Abu Dharr, al-Miqdad, Khuzayma b. Thabit - the man who is known as the possessor of two testimonies - Abu Ayyub al-Ansari, Jabir b. Abd Allah al-Ansari Abu Said al-Khudri and people like them among the important emigrants and Ansar, (all these) maintained that he was the successor (khalifa) after the Apostle of God, may God bless him and his family, and the Imam. (They did this) because of his outstanding merit (fadl) above all mankind, through the fact that there were gathered in him the qualities of outstanding merit, judgement and perfection, such as him being the first of the community to enter the faith, his superiority over them in knowledge of the laws, his precedence over them in fighting (jihad) and the distinction which set him apart from them in the extent of his piety, asceticism and righteousness.

                  Furthermore he had been specially singled out by the Prophet from among (all) his relations because of (the qualities) which no other relation, apart from him, shared with the Prophet and because of the nomination (nass) of his authority (wilaya) by God, may God be magnified and exalted, in the Qur'an where He, may His name be exalted, says:

                  Your authority (wali) is God and His Apostle and those believers who perfrom the prayer and pay alms (zakat) while they are bowing (in prayer). [ V 55 ]
                  It is known that no one except him paid alms while bowing (in prayer).
                  It has been established in language that wali means "the most appropriate for authority" (awla), without there being any opposition (to this definition). If the Commander of the faithful, peace be on him, was, by the stipulation of the Qur'an, more appropriate for authority among the people than themselves because of his being their wali according to the textual nomination (nass) in the Clear Explanation (i.e. the Qur'an, tibyan), it was obviously necessary for all of them to obey him, just as obedience to God, the Most High, and obedience to His Apostle, peace be on him and his family, was required because of the information about their authority (wilaya) over creatures which is given in this verse with clear proof.

                  (Another reason for their support for the Commander of the faithful was) because of what the Prophet, may God bless him and his family, said on the day (of the assembly) at his house. He had especially gathered the Banu Abd al-Muttalib there in order to make the (following) solemn pledge:

                  Whoever helps me in this matter will be my brother, my testamentary trustee (wasi) my helper (wazir), my heir and my successor after me.
                  Then the Commander of the faithful, peace be on him, stood up before him among all the gathering of them, and on that day he was the youngest of them, and he said:
                  O Apostle of God, I will help you.
                  Then the Prophet, may God bless him and his family, said:
                  Sit down, you are my brother, my trustee, my helper, my inheritor and successor after me.
                  This is a clear statement about the succession (after the Prophet).
                  In addition, there is also what (the Prophet), peace be on him and his family, said on the day of Ghadir Khumm. The community had gathered to listen to the sermon (in which he asked):

                  Am I not more appropriate for authority (awla) over you than yourselves?
                  Yes, they answered.
                  Then he spoke to them in an ordered manner without any interruption in his speech:

                  Whomsoever I am the authority over (mawla), Ali is also the authority over.
                  Thus he (the Prophet) required for him (Ali), through laying down obedience to him and his authority (over them), the same authority as he had over them, and which he made them acknowledge and which they did not deny. This is clear (evidence) of the nomination (nass) of him for the Imamate and for succession to his position.
                  Furthermore there is (the Prophet's), peace be on him and his family, statement to him at the time of setting out to Tabuk:

                  You are in the same position with respect to me as Aaron (Harun) was to Moses (Musa) except that there is no prophet after me.
                  Thus he required him (to have) the office of helping (i.e. administering) and to be characterised by love and outstanding merit over everyone. (He also required) his deputising for him both during his life and after his death. The Qur'an gives evidence for all that coming to Aaron (Harun) from Moses, peace be on them, when God, may He be magnified and exalted, said in giving a report of what Moses, peace be on him, said:
                  Make Aaron, my brotherly a helper for me from my family. Give me support through him and make him participate in my affair so that we may glorify You much and we may remember You frequently in that You have been a watcher over us. [ XX 29-35]
                  God, the Most Exalted said:
                  Your request is granted Moses. [ XX 36 ]
                  This (verse) confirmed that Aaron had a share with Moses in prophecy, and in helping in delivering the message and his support was strengthened through him by his aid. (Moses) also told him of deputising for him (when he said):
                  Deputise for me among my people. Act for (their) benefit and do not follow the path of the corrupters. [ VII 142 ]
                  This confirms his succession by the precise statement of revelation. Therefore when the Apostle of God, may God bless him and his family, gave all the ranks which Aaron had from Moscs to the Commander of the faithful, peace be on him, in the same extent, except for prophecy, (all such things) were required of him as helping the Apostle, giving him support, outstanding merit and love, because these qualities were definitely required by that. Then by the clear statement there is his deputising for him during his life and "after the prophethood" which (gives evidence of his succession) by specification of the exception, (of Prophethood) when he excludes him from it by mentioning "after".
                  The Imamate of the Commander of the faithful, peace be on him, was for thirty years after the Prophet, may God bless him and his family. For twenty-four years and six months of these he was prevented from administering the laws (of the office) (and had to) exercise precautionary dissimulation (taqiyya) and withdrawal. For five years and six months of these, he was troubled by wars against the hypocrites, those who broke their pledges, the unjust and those who deviated (from the religion) and he was plagued by the seditions of those who had gone astray. In the same way the Apostle of God, may God bless him and his family, had been prevented from (administering) the laws (of his office) through fear and through being spied upon, and through being a fugitive and through being exiled, so that he had no power to fight the unbelievers and no means of defending the believers. Then he emigrated and for ten years after the emigration he remained making war on the unbelievers and being troubled by the hypocrites until the time that God, may His name be exalted, took him unto Himself and made him dwell in the gardens of Paradise.

                  The death of the Commander of the faithful, peace be on him occurred before dawn of Friday, the twenty-first of the month of Ramadan, in the year 40 A.H. He was a victim of the sword. Ibn Muljam al-Muradi, may God curse him, killed him at the mosque of Kufa, which he had come out to in order to wake the people for the dawn prayer on the night of the nineteenth of the month of Ramadan. He had been lying in wait for him from the beginning of the night. When he (the Commander of the faithful) passed by him while the latter was hiding his design by feigning sleep amid a group of people who were asleep, he (Ibn Muljam) sprang out and struck him on the top of his head with his sword which was poisoned. He lingered through the day of the nineteenth and the night and day of the twentieth and the first third of the night of the twenty-first. Then he, peace be on him, died a martyr and met his Lord, Most High, as one who has been wronged. He, peace be on him, knew of that before its time and he told the people of it before its time. His two sons, al- Hasan and al-Husayn, peace be on them, performed (the tasks) of washing him and shrouding him according to his bequest. Then they carried him to al-Ghari at Najaf in Kufa and they buried him there. They removed the traces of the place of his burial according to his bequest which was made about that to hath of them by him, because of what he, peace be on him, knew about the regime of the Umayyads (which would come) after him, and their hostile attitude towards him. (For he knew) the evil action and abuse to which they would be led by their wicked intentions if they had been able to know that (place). His grave, peace be on him, remained hidden until al-Sadiq Jafar b. Muhammad, peace be on them, pointed it out during the Abbasid regime. For he visited it when he came to visit Abu Ja'far (al-Mansur) while the latter was in al-Hira. Then the Shi'a knew of it and they began from that time to make visitation to his (grave), peace be on him and on his pure offspring.

                  On the day of his death he was 63 years of age.


                  Kitab al Irshad - Pages 1 - 6
                  The Book Of Guidance
                  By Shaykh al Mufid
                  Translated by I.K.A Howard

                  You can only paint with the colors you're given...
         get what you like and like what you have.


                    Originally posted by Maniac:
                    Can you provide a source for that from the Ahadith ?

                    Please check out this page:

                    It's got so much information I can't possibly shrink it to fit here, try it.

                    You can only paint with the colors you're given...
           get what you like and like what you have.


                      Can you tell us about your Imams?


                        Shias have twelve imams...Imam Ali is the first Imam, Imam Hassan the second, and Imam Hussain is the third Imam...and it goes on..

                        May be you can learn something on Shias at:
                        Tum Karbala kay baad bhee Syed-Sajjad a.s. ho
                        Koi or hota tou khatha Khuda koi nahin hai


                          I know these Imams, 4th Caliph - Ali (ra), Hassan(ra), Hussain(ra) dan Jaffar(ra). But who are the rest of these people??

                          My next question might sound silly but isn't your scholar Khomeini an Imam? Or not?


                            Originally posted by pakistan99:
                            As far as I know, and quoting my father, the word "Shia" literally means "one who believes" or a believer.

                            in what language
                            Both Halal & Haram r evident but between them r doubtful things, most ppl have no knowledge about them. So whoever saves himself from suspicious things saves his religion & honor, & whoever indulges in suspicious things indulges in Haram.


                              Originally posted by pakistan99:
                              As far as I know, and quoting my father, the word "Shia" literally means "one who believes" or a believer.

                              Shia means more than that as far as I know. The following is what I found at this site:

                              The word Shi'a, to quote Ibn Manzur(1), means "those people who love what the Prophet's Progeny loves, and they are loyal to such Progeny". Hameedullah Khan(2) states "Shiat Ali means specifically that party which, after the death of the Prophet Muhammed (PBUH) attached itself to Hazrat Ali...considering him the successor of the Prophet (PBUH) both in temporal and religious matters".
                              1. Lisan al-'Arab, by Ibn Manzur, vol. 8, p189
                              2. Schools of Islamic Jurisprudence, by Hameedullah Khan p121

                              The term Shi'a in fact derives its actual origin from the Qur'an, in which Allah (swt) calls Prophet Ibrahim (as) a Shi'a of Prophet Nuh(as) (1). In another verse Allah (swt) informs us of a fight between two men, one was a Shi'a of Prophet Musa (as) and the other was an enemy of Musa(as) (2).
                              1. The Holy Qur'an 37:83
                              2. The Holy Qur'an 28:15

                              It is in praise of the Shi'a of Ali that Allah (swt) sent down the following revelation: "Those who believe and do righteous deeds are the best of the creatures. Their reward from their Lord shall be everlasting gardens, below which flow rivers, they will abide there forever. Well pleased is God with them and they are well pleased with Him.
                              The Holy Qur'an 98:7

                              Numerous recognised Sunni scholars have in their commentaries recorded that following the descent of this verse the Prophet (s) declared: "I swear by the one who controls my life that this man (Ali) and his Shi'a shall secure deliverance on the day of resurrection".
                              Tafsir Ibne Jarir, Volume 33 page 146 (Cairo edition) narrated from Hadhrath Muhammad bin Ali (as); Tafsir Durre Manthur by Jalaladeen Suyuti, Volume 6 page 379 -3 separate chains; Tafsir Fatha ul bayan Volume 10 page 333 (Egypt edition)

                              If the Prophet (s)'s said the best of creations are Hadhrath Ali (as) and his Shi'a, then in the same way that this verse is applicable until the end of the world, Ali (as)'s Shi'a will likewise exist to provide a practical commentary to it. The Ahl'ul Sunnah believe that 70,000 Muslims will enter paradise without answering any questions (1) and Anas bin Malik, narrates that the Prophet (s) said that the 70,000 were Ali and his Shi'a (2). There are no traditions, in which the Prophet (s) guaranteed paradise for any other companion and his followers. These hadith prove that the Shi'a were not a Sect founded by fictitious Abdullah bin Saba but were adherents to Ali (as) who existed during the lifetime of the Prophet (s).
                              1. Islam: The Basic Articles of Faith - According to the Beliefs of the Ahl al Sunna wa al Jama'a - a Modern English translation of Bahar-e-Shariat Part One (Unnamed author) page 67 - quoting a hadith to this effect
                              2. Manaqib Ali al Murtaza, page 184 by al Maghazli (An ancient Shafi scholar)

                              Unable to refute the hadith the tendency has been to provide an 'alternative' explanation. The highly respected Sunni scholar Al Muhaddith Shah 'Abd al-'Aziz Dehlavi in his discussion of hadith relating to Ali and his Shi'a writes:

                              "The title Shi'a was first given to those Muhajireen and Ansar who gave allegiance (bay'ah) to Ali (may Allah enlighten his face). They were his steadfast faithful followers during his (Ali's) caliphate. They remained close to him, they always fought his enemies, and kept on following Ali's commands and prohibitions. The true Shi'a are these who came in 37 Hijri"
                              (NB: 37 Hijri -the year Imam Ali (as) fought Mu'awiya at Sifeen).
                              Tuhfa Ithna 'Ashariyyah, (Gift to the Twelvers) (Farsi edition p 18, publishers Sohail Academy, Lahore, Pakistan)

                              Although we believe that the title Shi'a goes back before this date, as this book is a 'revered anti Shi'a masterpiece', we will gladly accept this definition. Dehlavi states the first Shi'a, were the Muhajirun and Ansar, in other words they were the Prophet (s)'s Sahaba who sided with Ali (as) against Mu'awiya.

                              Now let us break down that definition in to point form. The Shi'a were those who:

                              Pledged their allegiance to Ali (as)
                              Remained close to him
                              Followed his orders
                              Fought his enemies
                              Alhamdullillah that is exactly the same definition of the Shi'a today. All the above attributes of the Shi'a then, are still inherent in the Shi'a today. We reject claims that we have gone astray having failed to take our teachings of the Qur'an and Sunnah from the Sahaba. As Shi'a we follow Ali (as) and take the Sunnah from him in accordance with the dictates of the Prophet (s) who said to Ali (as) in the presence of the Sahaba:

                              "You are my brother and inheritor", when the Companions asked what previous Prophets had left as inheritance, he replied "The Book of God and his Sunnah the teachings of that Prophet".
                              Riyad al-Nadira, by Muhibbuddin al Tabari, Vol 3 p 123

                              Ali (as) inherited the Qur'an and Sunnah and his Shi'a have likewise taken their knowledge of the Qur'an and Sunnah from him. We are Shi'a because we see no other hadi (guide) which will lead us to the right path.

                              Allah (swt) says about the Prophet (s): "Verily you are a Warner and for every nation there is a Guide" (1). Numerous Sunni authorities of Tafsir (2) in their commentary of this verse have recorded that the Prophet (s) said: "I am Warner and Ali is the guide, he (s) then turned to Ali and said 'Ali people will be guided through you'". Other Sunni scholars have also recorded this hadith (3).
                              1. The Holy Qur'an Surah Ra'd verse 7
                              2. Tafsir Durr al-Manthur by Suyuti Vol4 p 45; Tafsir al Kabir, by Fakhruddin Razi in the commentary of the verse; Tafsir Ruh al Ma'ani, by Allamah Alusi
                              3. Mustadrak, by al Hakim, Vol 3 hadith 129 & 130

                              We view Imam Ali as our guide, Hadhrath Abu Bakr does not come within this definition in his inaugural speech he indicated that he would be turning to others for guidance:

                              "Now then: O people, I have been put in charge of you, although I am not the best of you. Help me if I do well; rectify me if I do wrong"
                              Tarikh al-Tabari, English translation Volume 9 p 201

                              Compare these words to the challenge of Imam Ali (as) related by Sa'id ibn al-Musayyab who said:

                              "None of the Companions say, Ask me (about anything you like)! except for Ali".
                              History of the Khalifas who took the right way, by Suyuti, translated by Abdassamad Clarke, p178 (Taha Publishers)

                              Ali (as) also acted as source of guidance for the second Khalifa, to quote the Wahhabi scholar Nadwi "Umar was often exacerbated if Ali was not available to solve an entangled problem. He often used to say: 'Umar would have been ruined if Ali was not there'.."
                              The life of Caliph Ali, by Abul Hasan Nadvi, page 202

                              When there exist clear hadith guaranteeing salvation for Ali (as)'s Shi'a on the Day of Judgement, why should we seek alternative groups to affiliate ourselves with? Our view is strengthened yet further when we read that Hadhrath Abu Bakr narrates that he heard the Prophet (s) say that: "No one will be able to cross the Sirat (Path) leading to Heaven on the Day of Judgement unless he gets the stamp of Ali".
                              Al Sawaiq al Muhriqa, by Ahmad Ibn Hajar al Makki, page 126 (A book written against the Shi'a)

                              How can we turn to others, when Allah (swt) says in His Glorious Book: "On the Day when some faces will be bright and some faces will be black, And as for those whose faces will have turned black, it will be said 'What did you disbelieve after believing, taste the chastisement for your disbelief'. And as for those whose faces are white, they shall be in the Mercy of God, they shall abide therein forever".
                              The Holy Qur'an 3:106-107

                              It is clear from this verse that the successful Party on the Day of Judgement will be those, whose faces are bright. Now apply this verse to the following hadith, taken from two recognised Sunni works: "Three things have been revealed to me about Ali: That he is the Sayyid al Muslimeen (Chief of Muslims), Imam-ul-Muttaqeen (Imam of the Pious), and wa Qa'id ul Ghurrul Muhajj'ileen (Leader of the bright) face people on Yaum al Qiyamah".
                              Al Mustadrak, by Imam Hakim, p 137 & 138
                              Riyad al Nadira, by Mohibbudin al Tabari, Vol 2, p 122

                              So Ali (as) will be the leader of the bright face people, the bright face people will follow him i.e. they will be his Shi'a and it is this group which will attain Paradise. The Prophet (s) said in a Sahih hadith that Muslims would be divided into 73 sects of which only one would attain paradise. It is for this sole reason that we connect ourselves with Ali (as). Our Sunni brothers ascribe to the view that "Prophet Muhammad (PBUH) did not nominate his successor nor left any explicit an instruction on the question of selection or appointment of his successor".
                              An introduction to Islamic State and Government, by Muhammad Sharif Chaudhry, p 56, (Islamic Bk Publishers, Kuwait).

                              They believe that it is the duty of the public appoint an Imam and that it is so important that "the companions preferred it to attending the Prophet's funeral" (1). The Shi'a believe that it was incumbent upon the Prophet (s) to appoint a successor. Even the least enlightened leader dies with at least indicating his preferred choice of successor. There is always a deputy to the Premier in case the Premier dies or is killed. The primary motive here is of course to ensure that in the event of war that the nation is not left leaderless with no commander-in-chief, for even the smallest time interval. Did the Prophet not care, about what would happen to his followers after his death?
                              Sharh Fiqh Akbar, by Mulla Ali Qari, p 175 (publishers Muhammad Sa'eed and son, Qur'an Muhall, Karachi)

                              In the same way that the role of a GP is to identify the condition of his patients and potential risks to their health we can point to the fact that the Prophet (s) did just that. He told the companions not to become kaffirs by killing each other (1) and predicted that afflictions would fall on to their homes in the same way that rain drops fall (2) and that some would become apostates after him (3) with the majority perishing in the fire (4).
                              1. Sahih al Bukhari Arabic - English, Volume 9 hadith number 198 - 200
                              2. Sahih al Bukhari Arabic - English, Volume 9 hadith number 182
                              3. Sahih al Bukhari Arabic - English, Volume 8 hadith number 586
                              4. Sahih al Bukhari Arabic - English, Volume 8 hadith number 587

                              At the same time the Prophet (s) was fully aware of the threat imposed by the neighbouring Byzantine and Persian empires, what better time would there have been to attack the Muslims when their Prophet (s) had died. In the same way that a GP after identifying a condition prescribes medication for his patient, we believe that the Prophet (s) was fully aware of the risks facing the nascent Ummah and provided a remedy by fixing in to position an Imam (Leader) to guide the Muslims after him. This is clear from the hadith of our Prophet (s) recorded by the renowned Wahhabi scholar Shah Isma'il Shaheed (1): "If you make Ali your Khalifa, although I do not think you will, you will find him to be a Guide (Hadi), one who is Guided (Mahdi), and one who will take you to the Right Path (Siratul Mustaqim)" (2).
                              1. About Shah Isma'il, the editor of the English translation of Taqwiyatul Iman (Strengthening the faith) page 9 writes "The services which he has rendered for the reformation of Ummah (the mission of propagating Islam); especially after the previous works of Shaykhul Islam Imam Ibn Taymiyyah and Muhammad bin Abdul Wahab are absolutely unforgettable". In his book 'Muslim heroes of the world' the Sunni scholar Muhammad Atiqul Haque quotes Allamah Iqbal on page 117 as saying "India has so far produced one great 'alim and his name is Isma'il".
                              2. Mansab-e-Imamat, by Shah Isma'il Shaheed, p 46

                              We rely on an event that took following the completion of the Final Hajj when the Prophet (s) stopped at a place called Ghadhir Khumm, and addressed the companions "Do I have more authority over you than you have over yourselves? To which the people said 'Yes'. He then said Of whomsoever I am Mawla Ali is his Mawla" (1). There is no doubting the authenticity of this narration it is a Mutawatir tradition (2) narrated by 110 Companions, the difference is over the word 'Mawla'. Those who define Mawla as 'friend' and hence view Ghadhir Khumm as an event in which the Prophet (s) reaffirmed Ali (as) was his friend are Sunni Muslims. Those who define Mawla as Master and assert that Ali (as) was declared the Master / Imam over the Muslims are Shi'a Muslims.
                              1. Musnad, by Ahmad bin Hanbal Vol 3 p116 Sader Printing 1969
                              2. Mutawatir means it has numerous chains of narrators

                              It is the issue of Imamate (Leadership) which is the key difference between the two schools, we however are yet to find a better explanation of the position of an Imam than that offered by Shah Isma'il Shaheed:

                              "The Imam is the Prophet's successor, the Imam has the same relations with Allah as the Prophet had with Allah. The Imam is the leader, in the same way the Prophet had the right to lead the people, the Imam also has the same rights over the people. We read in Surah Azhab 'The Prophet is awla (authority) to the believers', and the Prophet will be a witness to this fact on the Day of Judgement. The Prophet has rights over the people, as does the Imam, both in this world and the next, which is why the Prophet said 'Don't I have more authority over the people than they have over themselves, to which the people replied 'Yes'. The Prophet then said 'Of whomsoever I am Mawla, Ali is his Mawla'. This is why Allah says in the Qur'an that on the Day of Judgement you will be called according to your Imam (3:17), and why when Allah says 'And stop they are to be questioned' (37:24), we will be asked about the Wilayat (The Mastership) of Ali on the Day of Judgement"
                              Mansab-e-Imamat, by Shah Isma'il Shaheed, p 71
                              Tum Karbala kay baad bhee Syed-Sajjad a.s. ho
                              Koi or hota tou khatha Khuda koi nahin hai