The ceremonies celebrated during the annual fast of Muharram refer to these historical facts, and help to keep alive a bitter feud; but to suppose that the only difference between the Shía'h and the Sunní is a mere dispute as to the proper order of the early Khalífs would be a mistake. Starting off with a political quarrel, the Shía'hs have travelled into a very distinct religious position of their own. The fundamental tenet of the Shía'h sect is the "divine right" of 'Alí the Chosen and his descendants. From this it follows that the chief duty of religion consists in devotion to the Imám (or Pontiff); from which position some curious dogmas issue. The whole question of the Imámat is a very important one. The word Imám comes from an Arabic word meaning to aim at, to follow after. The term Imám then becomes equal to the word leader or exemplar. It is applied in this sense to Muhammad as the leader in all civil and religious questions, and to the Khalífs, his successors. It is also, in its religious import only, applied to the founders of the four orthodox schools of jurisprudence, and in a restricted sense to the leader of a congregation at prayer in a mosque. It is with the first of these meanings that we have now to deal. It is so used in the Qurán—"When his Lord made trial of Abraham by commands which he fulfilled, He said: 'I am about to make of thee an Imám to mankind;' he said: 'Of my offspring also?' 'My covenant,' said God, 'embraceth not the evil-doers.'" (Súra ii. 118.) From this verse two doctrines are deduced. First, that the Imám must be appointed by God, for if this is not the case, why did Abraham say "of my offspring also?" Secondly, the Imám is free from sin, for God said: "My covenant embraceth not the evil-doer."
The first dispute about the Imámat originated with the twelve thousand who revolted from 'Alí after the battle of Siffin (657 A.D.), because he consented to submit to arbitration the dispute between himself and Muavia. Some years after they were nearly all destroyed by 'Alí. A few
survivors, however, fled to various parts. Two at last settled in Omán, and there preached their distinctive doctrines. In course of time the people of Omán adopted the doctrine that the Imámat was not hereditary but elective, and that in the event of misconduct the Imám might be deposed. 'Abdullah-ibn-Ibádh (744 A.D.) was a vigorous preacher of this doctrine, and from him the sect known as the 'Ibádhiyah takes its rise. The result of this teaching was the establishment of the power and jurisdiction of the Imám of Omán. The 'Ibádhiyah seem to have always kept themselves independent of the Sunní Khalífs of Baghdád, and, therefore, would consider themselves free from any obligation to obey the Sultán of Turkey. From the ordinary Shía'hs they differ as regards the "divine right" of 'Alí and his children. The curious in such matters will find the whole subject well treated in Dr. Badger's "Seyyids of Omán."
The term Khárigite (Separatist) has since become the generic name for a group of sects which agree as to the need of an Imám, though they differ as to the details of the dogma. In opposition to this heresy of the Khárigite stands what may be termed the orthodox doctrine of the Shía'h. The Shía'hs hold that the Imámat must continue in the family of 'Alí, and that religion consists mainly in devotion to the Imám. The tragic end of 'Alí and his sons invested them with peculiar interest. When grieving for the sad end of their leaders, the Shí'ahs found consolation in the doctrine which soon found development, viz., that it was God's will that the Imámat should continue in the family of 'Alí. Thus a tradition relates that the Prophet said: "He of whom I am master has 'Alí also for a master." "The best judge among you is 'Alí." Ibn Abbás, a Companion says: "I heard the Prophet say: 'He who blasphemes my name blasphemes the name of God; he who blasphemes the name of 'Alí blasphemes my name.'" A popular Persian hymn shows to what an extent this feeling deepened.
"Mysterious being! none can tell
The attributes in thee that dwell;
None can thine essence comprehend;
To thee should every mortal bend—
For 'tis by thee that man is given