Shia as a Concept and as a Group

[Mutakalim]

Nomads

 

The following are some notes I compiled a few years ago on shi'ism; this was simply supposed to be used as notes for myself. However, as I have not the time to write in-depth essays on the origins of our ideologies I hope this clears many a misapprehension. Again, these notes were written for myself, so I apologize if one finds redundancy and mechanical errors.

 

Scholars and researchers have expressed different views concerning the birth of Shi'ism and its first appearance. Others too have attempted to evaluate it, approaching it from the point of view of their respective ideological and intellectual predispositions.

 

Some people believe that Shi'ism arose after the death of the Messenger of God, peace and blessings be upon him and his family, and that its defining essence took shape when his Companions set about selecting his successor. Thus the historian al-Ya'qubi writes:

 

"A number of the Migrants and the Helpers refused to swear allegiance to Abu Bakr, inclined as they were to favor 'Ali b. Abi Talib, peace be upon him! al-'Abbas b. 'Abd al-Muttalib, al-Fadl b. al-'Abbas, al-Zubayr, Khalid b. Sa'id, al-Miqdad, Salman, Abu Dharr, 'Ammar, al-Bara'a, Ubayy b. Ka'b were part of this group.†[al-Ya'qubi, al-Tarikh, Vol. II, p. 114]

 

al-Mas'udi, also a famous historian, writes:

 

"Salman al-Farisi was a Shi'i from the very outset, and 'Ammar b. Yasir was known as a Shi'i throughout his life. When 'Uthman was elected to the caliphate, he remarked: 'It is not the first time you have denied the caliphate to the one deserving it!' Abu Dharr was similarly an outstanding proponent of Shi'ism." [al-Mas'udi, Murujal-Dhahab]

 

Another group of scholars place the emergence of Shi'ism during the caliphate of 'Ali b. Abi Talib, peace be upon him, while others suggest that it began to take root towards the end of the caliphate of 'Uthman. Still others regard Imam al-Sadiq, peace be upon him, as the founder of Sh i'ism. Some people again imagine Shi'ism to be the result of a wish for revenge nurtured by the Iranians, so that its origins may be considered essentially political.

 

Then there are those who see in Shi'ism a contingent phenomenon in Islamic society and history, without any strong presence or substance. They imagine it to have gradually expanded in Islamic society as the result of certain social and political developments at a relatively advanced point in Islamic history, There are even those who assert this segment of the Islamic ummah to be the brainchild of an imaginary personality by the name of 'Abdullah b. Saba', basing on this assumption all their judgements concerning Shi'ism and concluding that Shi'ism is nothing more than an anomaly.

 

Theories such as this amount to nothing more than obstinate calumnies, perpetrated to conceal the truth; or at the very best they spring from complete ignorance of the true culture of Shiism and its rich heritage.

 

Dr. Taha Husayn, a well-known Egyptian and Sunni scholar, writes:

 

"The fact that the historians make no mention of Ibn al-Sawda' i.e., 'Abdullah b. Saba' being present at the battle of Siffin together with his followers proves at the very least that the whole notion of a group of people led by him is a baseless fabrication. It is one of those inventions that acquired currency when the conflict between the Shi'is and other Islamic groups intensified. In order to underline their hostility, the enemies of the Shi'a tried to insert a Jewish element into the origins of their sect. If the story of 'Abdullah b. Saba' had any basis in historical fact, his cunning and guile could not have failed to show itself at the battle of Siffin.

 

"I can think of only one reason for his name not occurring in connection with that battle: that he was an entirely fictitious person, dreamed up by the enemies of the Shi'a in order to vilify them." [Taha Husayn, al-Fitnat al-Kubra, Vol. II, p.90]

 

Similarly, Dr. 'Ali al-Wardi, professor of history at Baghdad University, writes:

 

"Did Ibn Saba' actually exist or was he an imaginary personality? For those who wish to study the social history of Islam and draw the appropriate conclusions, this is an extremely important question. It is claimed that Ibn Saba' incited unrest, but no such person ever existed. The whole story is reminiscent of the claim made by the Quraysh at the beginning of the Prophet's mission, peace and blessings be upon him and his family, that he received his teachings from a Christian slave by the name of Jabr and based his preaching on the instruction he received from him." [Cited in Dr. Haykal, Hayat Muhammad, p. 136]

 

Muhammad Kurd 'Ali, another Sunni scholar, writes:

 

"Some of the well-known Companions who at the dawn of Islam followed 'Ali, peace be upon him, became known as the Shi'ah. What can be deduced from the written sources is that certain shortsighted people regarded Shi'ism as a collection of innovations and fabrications stitched together by a person known Abdullah b. Saba' or Ibn al-Sawda'. However, there can be no doubt that this view of things is pure superstition and fantasy, for this Abdullah b. Saba' the Jew exists only in the world of the imagination. Any attempt to link the origins of Shi'ism to him must be regarded as a sign of pure ignorance." [Kurd 'Ali, Khitat al-Sham, Vol. VI, p. 246]

 

In contrast to all the opinions reviewed so far, one group of scholars believes Shiism to have been first expounded by none other than the Prophet himself, peace and blessings be upon him and his family, and that it was established in conformity with his command.

 

Hasan b. Musa al-Nawbakhti and Sa'd b. Abdullah write:

 

"The party of 'Ali b. Abi Talib, peace be upon him, was the first to emerge in the time of the Prophet, peace and blessings be upon him and his family, and it became known as the Shi'ah (partisans) of 'Ali. It was known that they favored, 'Ali for the leadership of the community and that they were his devoted companions. al-Miqdad, Salman, Abu Dharr and 'Ammar belonged to this group, and they were the first to be called Shi'i. Use of the word Shi'ah was not new; it had been applied in the past to the followers of some prophets such as Nuh, Ibrahim, Musa, and 'Isa." [al-Nawbakhti, al-Maqalat wa al-Firaq, p. 15]

 

This view is confirmed by numerous Shi'i scholars, and there are many traditions to the effect that the Prophet, peace and blessings be upon him and his family, applied the name Shi'ah to the companions and followers of 'Ali, peace be upon him.

 

When discussing the occasion for the revelation of this verse, "Certainly those who believe in the One God and who do good deeds are in truth the best people in the world." (98:7), Sunni exegetes (mufassirin) and traditionists (muhaddithin) report Jabir b. 'Abdullah to have said: "One day I came to the presence of the Prophet, peace and blessings be upon him and his family, 'Ali entered the room, causing the Prophet to remark, 'My brother has come. I swear by God that this man and his Shi'ah (supporters) will be among the saved on the Day of Resurrection.'†[ibn Hajar, al-Sawa'iq, Chapter I; al-Khwarazmi, al-Manaqib, p. 66; al-Hamawini, Fara'id al-simtayn, Vol. I, Chapter 13; al-Qunduzi, Yanabi' al-Mawaddah, Chapter 56; Ibn al-Sabbagh, Fusul al-Muhimmah, p. 105; al-Ganji, Kifayat al-Talib, p. 118]

 

al-Tabari, the well-known Sunni exegete and historian, also remarks in connection with the same verse that the Prophet used the word Shi'ah when referring to the supporters of 'Ali.

 

There is then prophetic authority for designating the followers of 'Ali, those who were particularly devoted to him, as Shi'ah.

 

We thus see that the word Shi'ah is essentially coterminous with Islam itself, for the Prophet himself used it If we sometimes use the designation Ja'fari Shi'ism, this is on account of the exertions made by Imam Ja'far al-Sadiq to disseminate the culture of Islam and Sh i'ism. The struggles for power that were taking place in his lifetime afforded him a suitable opportunity to confront the political conditions of his environment. The various ideas that were gaining currency and the foreign elements such as analogical reasoning and preference that had entered Islamic jurisprudence caused him to embark on a program of teaching and reform.

 

Muhammad Fikri Abu 'l-Nasr, a well-known Egyptian Sunni author, has the following to say with respect to the essence of Shi'ism:

 

"In its theological principles, Shi'ism has nothing to do with Abu 'l-Hasan al-Ash'ari, and in its detailed legal provisions nothing to do with any of the four Sunni schools of law. For the school established by the Imams of the Shi'ah is more ancient, and therefore more reliable and more deserving to be followed than the other schools. All Muslims followed their school for the first three centuries of Islam. The Shi'ah school of law is also more worth following because in it the gate of independent reasoning (ijtihad) will remain open until resurrection, and because its formation was totally uninfluenced by political factors and struggles."

 

Abu 'l-Wafa' al-Ghunaymi al-Taftazani, another Sunni scholar, says the following:

 

"Numerous researchers of the past and the present, in both the East and the West, have expressed erroneous views concerning Shi'ism. People then unquestioningly repeat these views, without adducing the slightest evidence or proof. One of the reasons that have led to Shi'ism being thus unjustly treated is that those who originate and spread such views are unacquainted with the books of the Shi'ah themselves and rely exclusively on the writings of their enemies. Western imperialism has also played a role in this regard by constantly attempting to sow dissension among Shi'is and Sunnis and propagating unfair and controversial theses in the name of unfettered academic research." [al-Radawi, Ma'a Rijal al-Fikr fi al-Qahirah, pp. 40-41]

 

These remarks permit us to grasp well the depth of the distortion that has taken place, the extent of deviation from the truth, as well as the mentality of those who have been inspired by their own impure motives or influenced by political factors. Instead of giving primacy to the interests of the Qur'an, Islam and the unifying qiblah of all Muslims, they compete with each other in sowing dissension and causing disunity; Islam itself is sacrificed to their goals, and the common enemy of all Muslims profits.

 

It is essential to add the following point, that the designation Shi'ah in the time of the Prophet, peace and blessings be upon him and his family, did not apply to a group that was seeking to detach itself from the rest of the Muslims. It is simply that a certain number of Muslims in the time of the Prophet considered 'Ali, peace be upon him, superior to all others in his knowledge of the truths of Islam and the values and aims of the Prophet's mission. They were profoundly attached to him on account of his lofty insight and vision, his link to the source of all perfection, and, in short, all his moral and spiritual qualities. He inspired them as a perfect specimen of humanity worthy of their imitation.

 

It is of course true that the Shi'ah first appeared on the scene as a distinct group after the death of the Most Noble Prophet, peace and blessings be upon him and his family, when the close companions of 'Ali, peace be upon him, refused in the wake of the meeting at the Saqifah to swear allegiance to Abu Bakr and proclaimed themselves as a party among the Muslims dedicated to defending the clear and unambiguous texts providing for the entrusting of rule over the Muslims to 'Ali. [al-Tabari, Tarikh, Vol. II, p.446]

 

Rejecting the attempt made at the Saqifah to neutralize his claim and the recourse that was had to the thesis of "the welfare of the Muslims," they separated themselves from the majority and formed a group devoted to him.

 

In this group were to be found such outstanding Companions as Ammar, Abu Dharr, al-Miqdad, Salman and Ibn 'Abbas, whose sincerity, devotion and commitment had been praised by the Prophet Thus he said of Ammar and his parents:

 

"Be patient and steadfast, O family of Yasir, for Paradise is your destiny." [al-Hakim, al-Mustadrak, Vol. III, p. 383] "O Ammar, glad tidings be unto you, for the oppressors will kill you.†[al-Tirmidh i, Jami' al-Sahih, Vol. V, p. 233]

 

He also proclaimed the kindness and favor God had shown to four great personages: "God has enjoined on me the love of four people, and informed me that He himself loves them." When asked who they were, he replied: "'Ali (repeating the name three times), Abu Dharr, Salman, and al-Miqdad." [ibn Majah, al-Sunan, Vol. I, p. 53]

 

He spoke as follows of the sincerity and piety of Abu Dharr: "The blue sky has not sheltered, nor has the earth borne, one more honest than Abu Dharr; he lives upon earth with the same ascetic detachment as 'Isa the son of Maryam." [al-Tirmidhi, Jami' al-Sahih, Vol. V, p. 334]

 

Referring to the station in the hereafter of three persons, he said: "Paradise longs for three persons: 'Ali, Yasir, and Salman." [al-Tirmidhi, Jami' al-Sahih, Vol. V, p. 332]

 

The Prophet supplicated for Ibn Abbas as follows: "O God, teach him the science of interpreting the Qur'an, make him erudite in all things religious, and establish him as a believer." [al-Hakim, al-Mustadrak, Vol. III, p. 536]

 

These then were the devoted followers of 'Ali, peace be upon him, men convinced that he should have been the immediate successor of the Messenger of God, peace and blessings be upon him and his family, and that the caliphate was his indubitable right.

 

That which was a matter of dispute and disagreement after the death of the Prophet was the question of succession to the political leadership, not the Imamate, which included the spiritual dimension of the Prophet's legacy. No one at the Saqifah had anything to say about choosing an Imam, and the question was not even raised. Was this because nobody had the least doubt concerning 'Ali's supremacy in spiritual matters, or was it that because none of the claimants to the caliphate and the succession was qualified for the Imamate no one laid claim to it?...

 

For some time then there was no mention of the Imamate. But after the death of several of the caliphs, the question gradually came to the fore, and some of the caliphs, like Mu'awiyah, for all his lack of commitment to Islam, began calling themselves Imams.

 

The topic discussed in works of theology is the Imam and the Imamate, while the terms used in books of history and the oral and written statements of Sunni scholars are caliph and caliphate. 'Ali and his descendants, recognized as the leaders of the Shi'ah are however consistently referred to as Imams. This reflects the Shi'i belief that strict and precise adherence to the criteria of religion, unswerving piety, and a whole series of other special qualities, must be present in the person of the Imam.

 

One of the pupils of Imam Ja'far al-Sadiq, peace be upon him, Hisham b. Hakam, wrote a book on the subject of the Imamate in which he set forth its theoretical bases. [ibn Nadim, al-Fihrist, p. 263]

 

In addition to the office of prophethood, which comprised the responsibility for receiving and conveying revelation to mankind, the Prophet was the ruler of the Muslims, empowered over all their affairs. From the moment on that the Muslims established a collective existence; all the societal affairs of the people were regulated by the Prophet: the appointment of governors, commanders, and judges; the distribution of booty; the issuance of orders for war and so on. He implemented divine commands and ordinances in accordance with the ruling function that was vested in him, and it was the duty of the people to obey his commands and instructions.

 

Rulership, the administration of society, and the establishment of public order and security were thus part of his prophetic function; prophethood and spiritual leadership on the one hand and leadership and rule on the other were both combined in a single divinely chosen person.

 

The dispute that occurred after his death relate only to leadership and rule, so that those people who aspired to the position of rule after the Prophet never advanced any claim of special communication with God or the receipt of revelation, nor did they present themselves as spiritual leaders or guides. Their whole ideal was to seize the reins of power and administer the affairs of the Muslims, paying attention only to the need of preserving the unified society of Islam from disorder and discord by means of careful strategy and plan.

 

When the people swore allegiance to Abu Bakr after the death of the Prophet, peace and blessings be upon him and his family, Abu 'Ubaydah proposed to 'Ali, peace be upon him: "Abandon this matter to Abu Bakr. If you survive him, you are worthier of the office of caliph than anyone else, for none can doubt your abundant faith, virtue, and intelligence. Furthermore, you preceded others in your profession of Islam, and you enjoy the additional advantage of being related to the Messenger of God by blood and by marriage." 'Ali replied:

 

"O Migrants! I entreat you by God not to remove governance from the Household of the Prophet, and to establish it in your house; do not deprive the People of Muhammad's House of their station and office." [ibn Qutaybah, al-Imamah wa al-Siyasah, Vol. I, p. 12]

 

In the polemical writings of the Sunnis, it is asserted that Sunni Islam is the "Orthodox Islam" whereas Shi'ism is a "heretical sect" that began with the purpose of subverting Islam from within. This idea is sometimes expressed by saying that Shi'ism began as a political movement and later on acquired religious emphasis.

 

This anti-Shi'a attitude is not limited to the writers of the past centuries; even some Sunni writers of the present century have the same views. Names like Abul Hasan 'Ali Nadwi, Manzûr Ahmad Nu'mani (both of India), Ihsan Ilahi Zahir (of Pakistan), Muhibbu 'd-Din al-Khattab and Musa Jar Allah (both from Middle East) come to mind. [These writers represent the Salafi/Wahhabi camp, and their anti-Shi'a works have been distributed world-wide with the courtesy of the petro-dollars of certain Middle-Eastern countries, especially after the Sunni masses started getting inspiration by the revolution of Iran which was led by Shi'a scholars] It is not restricted to the circle of those that graduated from religious seminaries and had not been in touch with the so-called academic world. Ahmad Amin (of Egypt) and Fazlur Rahman (of Pakistan) fall in this category.

 

For example, Ahmad Amin, in Fajru 'l-Islam, p. 33, writes:

 

"The truth is that Shi'ism is a refuge wherein which everyone who wishes to destroy Islam on account of enmity or envy takes shelter. As such, persons who wish to introduce into Islam the teachings of their Jewish, Christian or Zoroastrian ancestors achieve their nefarious ends under the shelter of this faith."

 

Fazlur Rahman is an interesting case. After graduating from the Universities of Punjab and Oxford, and teaching at the Universities of Durham and McGill, he worked as the Director of the Central Institute of Islamic Research in Pakistan till 1968. He lost his position as the result of the controversy arising from his view of the Qur'an. Then he migrated to the United States and became Professor of Islamic Studies at the University of Chicago. In his famous book, Islam p 171-173,, used as a textbook for undergraduate levels in Western universities, Dr. Fazlur Rahman presents the following interpretation about the origin of Shi'ism:

 

"After 'Ali's assassination, the Shi'a (party) of 'Ali in Kufa demanded that Caliphate be restored to the house of the ill-fated Caliph. This legitimist claim on behalf of the 'Ali's descendants are the beginning of the Shi'a political doctrine...

 

"This legitimism, i.e., the doctrine that headship of the Muslim Community rightfully belongs to 'Ali and his descendants, was the hallmark of the original Arab Shiism which was purely political...

 

"Thus, we see that Shi'ism became, in the early history of Islam, a cover for different forces of social and political discontent...But with the shift from the Arab hands to those of non-Arab origin, the original political motivation developed into a religious sect with its own dogma as its theological postulate...Upon this were engrafted old oriental beliefs about Divine light and the new metaphysical setting for this belief was provided by Christian Gnostic Neo-Platonist ideas."

 

He further comments: "This led to the formation of secret sects, and just as Shi'ism served the purposes of the politically ousted, so under its cloak the spiritually displaced began to introduce their old ideas into Islam."

 

Abdullah Bin Saba’:

 

There is no sense in associating the name of Abdullah Bin Saba with the Shia. Abdullah Bin Saba was a Jew, and, according to Shia sources, not only a hypocrite and is a harshly condemned person, but analysis proves that he never existed. And supposing that he did exist, if for some time he appeared to be a friend of Ali, what connection did he have with the Shias? If a thief puts on the attire of a learned man, mounts the pulpit, and injures the cause of Islam, should you be averse to learning and call learned men thieves?

 

Historians have been writing about Abdullah Bin Saba’ for over 1000 years. They have attributed to him and his many astonishing tales. But who is this Abullah Bin Saba’ and who are his people?

 

It is possible to summarize what they have said with the following: during the time of Uthman, a Jew from Yemen gave the impression that he was a Muslim, and thus infiltrated himself into the Muslims, and traveled in their lands and cities. He passed through Sham, Kufa, Basra, Egypt etc. telling people that the Prophet P will come back after his death, similarly to the return of Jesus P.; that Ali P is the successor to the Prophet P, as every prophet had a successor; that Ali P is the last of successors, as Muhammad P was the last of the prophets; and that Uthman had no right in taking the right of succession from Ali P by becoming the caliph, and so, it was a duty to stand up against him, in order to return the right to its people.

 

They named the hero of their tale Abdullah Bin Saba, and said the he is the son of the black woman (or black slave). They say that he spread his aids in the Islamic land, and asked them to enjoin good and forbid evil, and rebellion against the authorities. A group among the Muslims also followed him, among whom there were great virtuous companions, such as Abu Tharr, Ammar Bin Yassir, Muhammad Bin alHanafyieh, Abdirrahman Bin Udays, Muhammad Bin Abi Bakr, Sa’sa’a Bin Sawhan, Malik al Ashtar, and others from the best among the Muslims.

 

They claimed that the followers of Bin Saba’ would motivate the people and encourage them to rebel against the authorities wherever they were, and they would write letters describing the faults of the authorities, and send them to other lands, so that others would do as they do. This would eventually lead a group of people to come, in revolt, to the Medineh, and force Uthman to remain inside his house, until he was murdered therein. All of that would have been the result of the planning and ordering of the followers of Abdullah Bin Saba’.

 

Moreover, they claimed that after the Muslims gave allegiance to Ali P, and after Talha and Zubayr left to Basra preparing for the battle of the Camel, the followers of Bin Saba’ noticed that the heads of the army were going to reach a compromise to take revenge for the blood of Uthman. So they infiltrated the camps of the soldiers, and worked, at night, to make sure that the battle would take place the next day, without anyone else knowing. And so, those same divided themselves into two camps, and made it seem as though they were fighting each other. This is how the some historians have claimed that the battle of the Camel took place: without the knowledge or the orders of any of the leaders of the two armies. This is all that is ever mentioned about those people. Nothing else is known about them, or about what happened to them after this incident.

 

Examples of the term Shia in the Holy Quran and Narrations:

 

The word "Shia" means "followers; members of party". As such, the term "Shia" alone has no negative or positive meaning unless we specify the leader of the party. If one is a Shia (follower) of the most righteous servants, then there is nothing wrong with being Shia, specially if the leader of such party has been assigned by Allah. On the other hand, if one becomes the Shia a tyrant or a wrong-doer, he shall meet with the fate of his leader. In fact, Quran indicates that on the day of Judgment people will come in groups, and each group has its leader in front of it. Allah, to Whom belong Might and Majesty, said:

 

One day We shall call every group of people by their respective Imams. (Quran 17:71)

 

In the day of judgment, the destiny of the "followers" of each group highly depends on the destiny of his Imam (provided that they really followed that Imam). Allah mentioned in Quran that there are two types of Imams. Some Imams are those who invite people to Hell fire. They are tyrannical leaders of each era (like Pharaoh, etc.):

 

And We made them (but) Imams inviting to the Fire; and on the Day of Judgment no help shall they find. In this world We continued to curse them; and on the Day of Judgment they will be among the hateful. (Quran 28:41-42).

 

Certainly, being the members of the parties of such Satanic Imams has been severely denounced in Quran, and the followers of such parties will meet the fate of their leaders. However, Quran also reminds that there are Imams who are appointed by Allah as Guides for the mankind:

 

"And We assigned from among them some Imams who guide by Our authority since they were patient and believed firmly in Our Signs." (Quran 32:24)

 

Thus being a Shia does not mean anything, unless we know the Shia of whom. And if someone calls himself a Shia, it is not due to any sectarianism, nor any innovation. In fact, Shia Muslims have never been merely a political party. They have always comprised a religious sect, which was not founded, in the time of Caliph Uthman, but was propagated through the words and commands of the Prophet during his own time. While some argue on the basis of the concocted evidence of enemies, I will cite verses from the Holy Qur'an and records of the Sunni authors to establish the true position.

 

Shia, as you know, literally means "follower." One of the important Sunni scholars, Firuzabadi, in his Qamusu'l-Lughat, says, "The name 'Shia' commonly means every person who is a friend of Ali and his Ahle Bait. This name is peculiar to them." Exactly the same meaning is given by Ibn Athir in Nihayatu'l-Lughat. According to your own commentaries, the word Shia means "follower of Ali Bin Abu Talib" and was used in this way during the time of the Prophet. In fact, it was the Prophet himself who introduced the word Shia as meaning "follower of Ali Bin Abu Talib." And this word was used by the Holy Prophet about whom Allah says: "Nor does he speak out of desire. It is naught but revelation that is revealed." (53:3-4) The Prophet called the followers of Ali "The Shia," the "delivered," and the "rescued."

 

Hafiz Abu Nu'aim Ispahani is one of the most distinguished of Sunni narrators of hadith. Ibn Khallikan has praised him in his Wafayatu'l-A'ayan' as one of the great Huffadh, and one of the most learned narrators of hadith. He also states that the ten volumes of his Hilyatu'l-Auliya are among the most instructive of books. Salahu'd-din Khalil bin Aibak Safdi writes in his Wafiy bi'l-Wafiyat about him, "The crown of narrators of hadith, Hafiz Abu Nu'aim, was the foremost in knowledge, piety, and honesty. He enjoyed a high position in the narration and understanding of hadith. His best work is Hilyatu'l-Auliya in 10 volumes, consisting of derivations from the two Sahihs." Muhammad bin Abdullah al-Khatib praises him in Rijali'l-Mishkati'l-Masabih, saying that he is among the leading narrators of hadith whose narrations are utterly reliable.

 

1. In short, this respected scholar and traditionist, relates from Abdullah bin Abbas through his own chain of narrators in his book Hilyatu'l-Auliya relates: "When the following verse of the holy Qur'an was revealed: '(As for) those who believe and do good, surely they are the best of creatures. Their reward with their Lord is gardens of perpetuity beneath which rivers flow, abiding therein for ever. Allah is well pleased with them and they are well pleased with Him; that is for him who fears his Lord.' (98:7-8), the Holy Prophet, addressing Ali, said: 'O Ali, the best of creatures (Khairu'l-bariyya) in this holy verse refers to you and your followers (Shia). On the Day of Resurrection, you and your followers (Shia) shall attain such a position that Allah will be pleased with you, and you will be pleased with Him.'"

 

2.Similarly, Abu'l-Muwayyid Muwafiq Bin Ahmad Khawarizmi in the 17th chapter of his Manaqib; Hakim Abu'l-Qasim Abdullah Bin Abdullahi'l-Haskani, in Shawahidu't-tanzil; Muhammad Bin Yusuf Ganji Shafi'i in Kifayatu't-Talib, p. 119, Sibt Ibn Jauzi in Tadhkira, p. 31, Munzir Bin Muhammad Bin Munzir, and particularly Hakim, have related that Hakim Abu Abdullah Hafiz said: based on the testimony of narrators reaching back to Yazid Bin Sharafi'l-Ansari, the scribe of the Commander of the Faithful, Ali Bin Abu Talib, that Ali said that at the time of the Prophet's death, the Prophet rested on Ali's chest and said: "You have heard the holy verse: 'Those who believe and do good deeds, it is they who are the best of creatures.' (98:7) These are your Shia. My and your meeting place shall be at the fountain of Kawthar (at the gates of Paradise). When all created beings assemble for reckoning, your face will be bright, and you will be identified on that day as the leader of the bright-faced people."

 

3. Jalalu'd-din Suyuti, in his Durru'l-Mansur quotes Abu'l-Qasim Ali Bin Hasan (commonly known as Ibn Asakir Damishqi), who quotes Jabir Bin Abdullah Ansari, one of the greatest companions of the Prophet, as saying that he and others were sitting with the Holy Prophet when Ali Bin Abu Talib came in. The Holy Prophet said: "I swear by Him Who controls my life that this man (Ali) and his Shia shall secure deliverance on the Day of Resurrection." At that time the verse cited above was revealed. In the same commentary, Ibn Adi quotes Ibn Abbas as saying that when the above verse was revealed, the Prophet said to the Commander of the Faithful, Ali, "You and your followers (Shia) will come on the Day of Resurrection in such a condition that all of you will be pleased with Allah, and Allah will be pleased with you."

 

4. In the Manaqib of Khawarizmi, the following is related from Jabir bin Abdullah Ansari: "I was in the presence of the Holy Prophet when Ali joined us, and thereupon the Holy Prophet said: 'It is my brother that has come to you.' Then, facing towards the Ka'ba, the Prophet took hold of Ali's hand and said: 'By Him Who controls my life, this Ali and his Shia will be delivered on the Day of Judgement.' Then he said: 'Ali is the foremost of you all in belief, the most regardful about Allah's pledges, the most just of you all in deciding matters of the people, the most equitable of you in distributing allowances among the people, and the highest of you all in rank before Allah.' On that occasion, the verse cited above was revealed.

 

5. In Chapter II of his Sawa'iq, Bin Hajar quotes Hafiz Jamalu'd-Din Muhammad Bin Yusuf Zarandi Madani as saying that when the above verse was revealed, the Holy Prophet said: "O Ali, you and your Shia are the best of created beings. You and your Shias will come on the Day of Judgement in such a condition that all of you will be pleased with Allah, and Allah will be pleased with you. Your enemies will be resentful, and their hands shall be tied round their necks." Then Ali asked who was his enemy. The Holy Prophet replied, "One who is hostile to you, and who reviles you."

 

6. Allama Samhudi, in Jawahiru'l-Iqdain, on the authority of Hafiz Jamalu'd-Din Zarandi Madani and Nuru'd-din Ali bin Muhammad bin Ahmad Maliki Makki, known as Ibn Sabbagh, who is regarded as one the distinguished Sunni scholars and eminent theologians, in his Fusulu'l-Muhimma relates from Abdullah bin Abbas that when the verse under discussion was revealed, the Prophet said to Ali: "It is you and your Shias. You and they will come on the Day of Judgement fully pleased and satisfied, while your enemies will come in grief, with bound hands."

 

7. Mir Seyyed Ali Hamadani Shafi'i, an eminent Sunni scholars, in his Mawaddatu'l-Qurba, and the well known anti-Shia scholar, Ibn Hajar, in his Sawa'iq-e Muhriqa narrate from Ummu'l-Mu'minin Umme Salma, the wife of the Prophet, that the Holy Prophet said: "O Ali, you and your Shias will abide in Paradise; you and your Shias will abide in Paradise."

 

8. The well known scholar of Khawarizm, Muwaffaq bin Ahmad, in his Manaqib, Chapter 19, relates on reliable authority that the Prophet said to Ali: "In my community you are like the Messiah, Jesus, son of Mary." This statement implies that as the followers of the Prophet Jesus were divided into three groups: the true believers, known as hawari'in, the Jews, and the exaggerators, who associated him with Allah. In the same way Muslims would become divided into three groups…

 

9. In the Mawaddatu'l-Qurba, the Prophet said: "O Ali, on the Day of Judgement, you and your Shias will come before Allah fully satisfied and pleased, while your enemy will come in grief and with hands bound."

 

10. The Messenger of Allah said to Ali: "Glad tiding O Ali! Verily you and your companions and your shia (followers) will be in Paradise."

 

Sunni references:

 

Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p655

 

Hilyatul Awliyaa, by Abu Nu'aym, v4, p329

 

Tarikh, by al-Khateeb al-Baghdadi, v12, p289

 

al-Awsat, by al-Tabarani

 

Majma' al-Zawa'id, by al-Haythami, v10, pp 21-22

 

al-Darqunti, who said this tradition has been transmitted via numerous authorities.

 

al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami , Ch. 11, section 1, p247

 

Thus the Messenger of Allah (PBUH&HF) used to say the phrase of "Shia of Ali". This phrase is not something invented later! Prophet Muhammad (PBUH&HF) said that the TRUE followers of imam Ali will go to Paradise, and this is a great felicity.

 

11. Also Jabir Ibn Abdillah al-Ansari narrated that:

 

The Messenger of Allah (PBUH&HF) said: "The Shia of Ali are the real victorious in the day of resurrection/rising"

 

Sunni references:

 

· al-Manaqib Ahmad, as mentioned in:

 

· Yanabi al-Mawaddah, by al-Qundoozi al-Hanafi, p62

 

· Tafsir al-Durr al-Manthoor, by al-Hafidh Jalaluddin al-Suyuti, who quotes the tradition as follows: "We were with the Holy Prophet when Ali came towards us. The Holy Prophet said: He and his Shia will aquire salvation on the day of judgment."

 

The "day of rising" may also refer to the day of rising of al-Mahdi (AS). But in more general term, it means the day of judgment.

 

12. Also it is narrated that:

 

The Messenger of Allah said: "O Ali! On the Day of Judgment I shall resort to Allah and you will resort to me and your children will resort to you and the Shia will resort to them. Then you will see where they carry us. (i.e. to Paradise)"

 

Sunni reference: Rabi al-Abrar, by al-Zamakhshari

 

13. Furthermore, it is narrated that:

 

The Messenger of Allah said: "O Ali! (On the day of Judgment) you and your Shia will come toward Allah well-pleased and well-pleasing, and there will come to Him your enemies angry and stiff-necked (i.e., their head forced up).

 

Sunni references:

 

· al-Tabarani, on the authority of Imam Ali

 

· al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p236

 

14. A more complete version of the tradition which has also been reported by the Sunnis, is as follows:

 

Ibn Abbas (RA) narrated: When the verse "Those who believe and do righteous deeds are the best of the creation (Quran 98:7)" was revealed, the Messenger of Allah (PBUH&HF) said to Ali: "They are you and your Shia." He continued: "O Ali! (On the day of Judgment) you and your Shia will come toward Allah well-pleased and well-pleasing, and your enemies will come angry with their head forced up. Ali said: "Who are my enemies?" The Prophet (PBUH&HF) replied: "He who disassociates himself from you and curses you. And glad tiding to those who reach first under the shadow of al-'Arsh on the day of resurrection." Ali asked: "Who are they, O the Messenger of Allah?" He replied: "Your Shia, O Ali, and those who love you."

 

Sunni references:

 

· al-Hafidh Jamaluddin al-Dharandi, on the authority of Ibn Abbas

 

· al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, pp 246-247

 

Then Ibn Hajar provides this commentary for the first tradition, saying:

 

The Shia of Ali are the Ahlussunnah since they are those who love Ahlul-Bayt as Allah and His Prophet ordered. But others (i.e., other than Sunnis) are the enemies of Ahlul-Bayt in reality for the love outside the boundary of law is the great enmity, and that was the reason for their fate. Also, the enemies of Ahlul-Bayt were al-Khawarij and their alike from Syria, not Muawiyah and other companions because they were Muteawweloon, and for them is a good reward, and for Ali and his Shia is a good reward!

 

Sunni reference:

 

· al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p236

 

15. The Messenger of Allah said to Ali: "The first four individuals who will enter the Paradise are me, you, al-Hasan, and al-Husain, and our progeny will be behind us, and our wives will be behind our progeny, and our Shia will be on our right side and in our company."

 

Sunni references:

 

· al-Manaqib, by Ahmad

 

· al-Tabarani, as quoted in:

 

· al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami , Ch. 11, section 1, p246

 

These are clear arguments supported by the Book of Allah, by authentic narrations, and by history. Support for this position comes from the books of the Sunni eminent scholars. These are in addition to the numerous narrations that exist in the books and commentaries of Shias. Shias are not Jews. We are followers of the Prophet Muhammad. The originator of the word "Shia" as meaning "the followers of Ali," was not the mythical Abdullah bin Saba, but the Prophet himself. We never follow any individual without authoritative arguments in his favor.

 

Some have said that it was after Uthman that the word "Shia" came to be used referring to the followers of Ali. In fact, even in the Prophet's day, several noted companions were called Shias. Hafiz Abu Hatim Razi, in his Az-Zainat, which he compiled for clarifying the meanings of certain words and phrases current among scholars, says that the first new word that came into general acceptance in Islam in the days of the Prophet was "Shia." The word was applied to four prominent companions: Abu Dharr Ghifari, Salman Farsi, Miqdad bin Aswad Kindi, and Ammar Yasir. Many more narrations were quoted in support of the same point. Now consider how it was possible that during the time of the Prophet four of his chief companions were called Shia. If the Prophet thought it was innovation, why didn't he forbid the people to use it? The fact is that people had heard from the Prophet himself that the followers (Shias) of Ali were the inhabitants of Heaven. They were proud of it and openly called themselves Shias.

 

The Sunnis relate a hadith from the Prophet saying: "Verily, my companions are like stars; whomever of them you follow, you will be properly guided." Abu'l-Fida writes in his history that these four men, who were companions of the Prophet, abstained, along with Ali, from paying allegiance to Abu Bakr, on the Saqifa day. Why don't you consider their refusal to pay allegiance to be worthy of emulation? Sunni scholars have written that they were loved by Allah and His Prophet. We follow them, as they followed Ali. Hence, according to Sunni narrations, we are on the path of guidance.

 

Let me present a few narrations in support of my contention that these men were loved by Allah and the Prophet. Both Abu Nu'aim Isfahani in Hilyatu'l-Auliya, Vol. I, p. 172, and Ibn Hajar Makki in the fifth hadith of the forty hadith narrated in Sawa'iq-e Muhriqa in praise of Ali narrated from Tirmidhi, and Hakim from Buraida, that the Prophet said: "Verily, Allah has commanded me to love four persons and has told me that He loves them." When the people asked who these four persons were, he said: "Ali bin Abu Talib, Abu Dharr, Miqdad, and Salman." Again, Ibn Hajar in Hadith No. 39 has narrated from Tirmidhi and Hakim from Anas bin Malik that the Prophet said: "Paradise is eager for three individuals, Ali, Ammar, and Salman." Isn't the action of these eminent companions of the Holy Prophet a model for other Muslims? Why restrict companionship to those who played the game of Saqifa, or who acquiesced in it, while the others who opposed the strategy behind Saqifa are seen as being unreliable? And if that be so, then the hadith you have quoted should have been: "Verily, a few of my companions are like stars, etc."

 

However I did not locate the exact term of "Ahlussunnah wal-Jama'ah", nor did I find "al-Wahhabiyyah", "al-Salafiyyah" anywhere in the Holy Quran or the traditions of the Prophet. I agree that we should follow the Sunnah of Prophet, but I would like to discover the origin of the exact term here. We Shia are proud to follow the Sunnah of Prophet. However, the question is that which Sunnah is genuine and which one is not. The word "Sunnah" by itself does not serve the purpose of knowledge. All Muslims irrespective of their persuasions claim that they follow the Sunnah of Prophet (PBUH&HF).

 

Compiled and written by a Neo-shiite

 

Philosopher-King

[Baashi]

Mutakalim,

 

I must admit I'm not scholar nor I have books at my disposal about the history of our relogion. However, I read a lot and in the wake of the internet I usually go Iviews and Islamicity to get informed about Islamic matters.

 

I have posted topic about shcisms among Muslims. It was very interesting topic but no one noticed. In that topic (excerpts below) talk about Shia...if you would please read it and see if you are on the same page as this author.

 

Schisms and heterodoxy among Muslims

4/4/2004 - Religious Social - Article Ref: IC0404-2265

Number of comments: 27

Opinion Summary: Agree:18 Disagree:2 Neutral:7

By: Javeed Akhter

IslamiCity* -

 

1. Political discord about succession.

 

In the first civil war fought among Muslims at Sifffin in 669 C.E (37 A.H), Ali and Muawiya agreed to settle the dispute about succession by arbitration. A group of puritans among the followers of Ali disagreed and broke away forming the first heterodoxic group in the history of Islam. They believed only God (Allah) could decide the issue of succession. How this could be accomplished is a mystery to me.

 

One of the beliefs of this group, "The Exitors" (Kharajiya) was that any Muslim who committed a major sin became de facto an apostate and earned the death penalty. Though sincere in their beliefs "The Exitors" were uncompromising and dogmatic and were responsible for much violence in early Islam. Their descendants are called Ibadites after an early leader Abdullah bin Ibad and are much more moderate in their views.

 

Political discord about succession also lead to the formation of the party of Ali (Shia of Ali) now simply called the Shia. The Shias account for approximately 10-15% of Muslims. They believe that the their religious or Imam has to be a direct descendant of Ali and is infallible. The Imam is the only source of religious instruction and guidance. There are many sub-sects among the Shias. The sub-sects are based largely on the number at which the chain of Imams is believed to have broken with the occultation, rather than death, of the last Imam in the chain. Iranians (Ithna Asharis or twelve Imamers) believe the chain broke with the 12th Imam. The "Ismailis" on the other hand claim the chain broke with the 7th Imam. The Ismailis consecrate the number 7 and point out that there are 7 heavens, 7 orifices in the head, 7 stages of knowledge, 7 major prophets and world goes around in cycles of 7 thousand years. Shia philosophy is highly chiliastic awaiting the return of the "occulted Imam." In the absence of the Imam his surrogate, for example the Ayatollah, has absolute authority. As a result of the massacre of Imam Husayn (Ali's son and Prophet Muhammad's grandson) and his followers at Karbala, there is also a pervasive sense of martyrdom. Annual commemoration of this massacre occurs in the first 10 days of Muharram, the first month of the Islamic lunar calendar. s.asp?ref=IC0404-2265&p=1

 

Read the whole topic http://www.islamicity.com/articles/article

[Viking]

Mutakalim,

Thanks bro, it was an interesting read.

 

Baashi,

Political discord about succession also lead to the formation of the party of Ali (Shia of Ali) now simply called the Shia.

Mutakalim's post talks about the different views on the origin of Shiism. The article claims (with some references) that Shi'at Ali was actually known of during the time of Our Noble prophet PBUH and that it was not a 'political discord about succession' that lead to its conception.

[Baashi]

Vicking,

As Somalis say Afeef hore lahow ama adkeysi danbe lahow. I hereby declare my ignorance of the history and the inception of the Islamic firqas, be it Shia or any other firqa. I must admit I'm so curious and I'm getting into this discussion (hopefully this will be constructive, educational, and iformative one) as someone who considers Shia as one of the wrong firqa (I'm bias here....I know).

 

That is my afeef, now back to the topic at hand. I give you the benefit of the doubt and assume they were known among the sahaba in the days of prophet PBUH. What made them different from the rest of sahaba? Did they they believed "that their religious leader or Imam has to be a direct descendant of Ali and is infallible"? And how this believe came about? They believed that because it was Divine directive from Qur'an or from the prophet PMUH?

 

Plz bear with me fellas alright! I'm very curious about the whole thing and I will be reading some books about this subject IA to understand it so I won't rely on screen characters for info.

[Viking]

Baashi,

Bro, waxba kuma dhaami sxb. I am also curious and as bro Nur said, "we should seek knowledge from cradle to grave". I am curious about many things, i.e. regarding infallibility of the Prophet PBUH. Sunnis say that Our prophet PBUH ignored a blind man because he was talking to some 'important people' and then 'Abasa was revealed. The Shi'a say that it was actually a companion who ignored the blind man and not the prophet PBUH. I asked Nur but never got a response. There are a million such questions I ask myself and hope InshaAllah to find the correct answers to them. So sxb you are not alone.

 

 

I give you the benefit of the doubt and assume they were known among the sahaba in the days of prophet PBUH.

I did not claim that Shi'at was known during the time of the Prophet PBUH. I was just referring to Mutakalim's post.

[Cawralo]

Shia - followers of Ali r.a. . With all due respect, Ali r.a. is long dead, so how relevant is the caliphate issue now year fourteenhundred-something? And you didn't really say (maybe I missed it) exactly h-o-w this effect the foundations of the party? For example, how's the sharia derived? I see that you write 'r.a.' after Abu Baker r.a., does that mean that hadiths froms him are accepted? How about Aisha r.a.? Because all of this must effect the judicial system right? *cunfused*

[Nur]

Nomads

 

This thread has a good start, please do not derail it with personal comments, just talk about the topic, not the person who is posting.

 

I read the post of Brother Mutakallim, I pray for him and all of those who differ with me in opinion, we are all seeking Allah SWT, and we have to do our best finding our way to Allah's pleasure, the only permanent enemy I have is Satan, not people.

 

Said all of that we have to first address the personality of Abdullah Ibn Sabaa, the first who claimed the divinity or infallibility of the Aal Al beit ( The decendants of the Prophet SAWS), afterwords we will discuss, if the assumption of infallibility is in line with Quraan and Sunnah, we will define what constitutes worship of Allah that we are no supposed to give to anybody else, then we shall discuss the consept of Imaamah in Shiism, what it means, the Concept of Wilaayatul Faqeeh, the Concept of Rajcah, the Concept of Mutcah, and its Fiqh in Shia madhab and its present application and past drivers, the concept of Tuqyah and its application, all other concepts thaT makes Shia distinct form of Islam , afterwards we wil discuss, the political drivers of the rift and the aqeedah gap that followed. I believe if we all hold our horses and be objective that we all can benefit from each other.

 

 

In my last thread i poted the following references from the Shia books and I personally translated them to the English language, Arabic being my seceond best foreign language.

 

 

Here is the History of the founder of the Shia Abdullah Ibn Sabaa according to the Shia sources.

 

 

First the Origin of the Shia Religion.

 

The first pesron who ever suggested the Divinity of Ali and the Aalal beit was Abdullah ibn Sabaa, A Jewish man of an Ethipian Mother.

 

The Shia are quick to deny the existence of this personality let alone what he did to divide the Muslims, so let us substantiate this claim from their trusted books for undeniable proof.

 

 

I will post the Shia bibliography source first, then the pasage.

 

 

1. Macrifat Akhbaar Al Rajaal, ( Biographies of (Shia) Men, Al Kashee, Pages 70-71

 

It was reported by Abi Abdallah the he said " May Allah curse Abdallah Ibn Sabaa, He claimed Divinity for Ali, Amir ul Mumineen, aleyhi Salaam, Wallahi, teh Amirulmumineen Ali was an obedient servant of Allah SWT"

 

2. Tanqiiix al Maqaal fi Cilmil Rijaal, Volume 2, pages 183, 184

 

Al Maamqaani said, Abdallah Ibn Sabaa was the one who became Kaafir by Exaggerated ( claiming the divinity of Aaalal beit)

 

3. Firaq Al Shia, Pages 32 - 44

 

Al Nowbakhti said " Sabaeyyah ( Followers of Abdullah Ibn Sabaa) where the first to say the Imaamah of Ali, and that it is a Fard from Allah, azza wa jall, they are the friends of Abdullah ibn Sabaa, he was the first to attack Abu Bakar, Omar and Othman, and the Companions, and diswoned from following and obeying them. And He ( Abdullah Ibn Saba) said that " Ali Aleyhi Salaam ordered him" When Ali Heard this news he asked him about his beliefs and (abdullah ibn Saba) confirmed it, then Ali ordered his execution, then the people shouted, O Amirul Muminiin, are you going to kill a man who advocates poeple to love you and the aalal Beit? and to your loyalty and the enemity of your adversaries?

 

It was also reported from some scholars that that Abdullah Ibn Saba was a Jew, who converted to Islam, he gave his allegiance to Ali. before hisconversion, While he was a Jew, He used to say the same thing ( divinity) about Yusha son of Nuun after Moses Aleyhi Salaam, So after he became a Muslim he claimed (divinity) of Ali ibn Abi Talib again, He was the first who suggested the Imamah of Ali, Aleyhi Salaam, and Called for Baraa'ah of his enenmies, and this is why those who oppose Shia say that Shiism origin is Judaism"

 

 

4. Al Maqaalaat Wal Firaq, Page 20

 

Saad Al ash'cari Al Qumi said, " The Saba ehyyah, ( School of Abdullah ibn Saba) friends of Abdullah ibn Saba, whose name was Abdallah ibn Wahab Al Raasibi Al Hamadaani, who was aided by Abdallah Ibn Kharsi, and Ibn Aswad, his best friends, He was the first to openly slander Abu Bakar, Omar and Othman and the companions and made Baraa'ah ( decalre enemity)"

 

For previty the following Shia sources and many more confirm Abdullah Ibn Saba as the origin of the Shia;

 

5. Aslul Shia wa Usuulihaa, Sayyid Mohammad Husseyn Aal Kaashif Ghataa, Pages 40 - 42, amazingly this guy had to pull the TUQAYA trick to deny the existence of Abdullah iBn Saba, saying that it was a lie made by the Amawi and Abbasi dynasties, when he himself records it in His own book.

 

 

6. Nahjul Balaagha, V5, P5

7. Al Anwar Al Nomania, Volume 2, Page 234

 

Conclusion:

 

a. Proof that Abdullah Ibn Saba existed

 

b. He was a Jew hwo converted to islam

 

c. He was the first to theorize the Sanctity, Devinity, Infallibility and the worship of Aalal Beit, the family of the prophet SAWS, beginning with Ali all the way to the missing imaam who will come out of the sirdaab and take revenge on Sunnis.

 

d. Abdullah Ibn Saba was the first to declare enemity of Abu Bakar( Aisha's father), Omar ( Who Married Ali's daughter) and Uthman Dhul Nurein,( who married two daughters of the prophet SAWS),

 

 

Nur

[Mutakalim]

Nur

 

Thank you for the response brother. Again, your sentiments are often agreeable to mine but I must quibble over the manner you so expressed it.

 

All the concepts you want to discuss are consequential, there is not an iota of doubt about that. However, as I have said we should discuss the "caqaaid"; Shiism clearly has the advantage when it comes to caqaaid (I will make true on my claim). After years of reading ,extensively and meticilously, the different arabic books written on this topic, I think I am well-equipped to engage in a discussion. So shall we start with the doctrines of islam; surely, therein lies the answer to all our questions.

 

With Salaams

PK