history 2/2

history 2/2

DEFINING SHI’AH FROM SCHOLARS OTHER THAN THESHI’ITESOne of the most comprehensive definitions given to the word Shi’ah is that of As-Shahrastaaniy(4) where he says : “The Shi’ite are those who followed Alit specifically, and profess his Imamah and Khilafah by virtue of a Nass and Wasiyyah either plainly or obscure, and believe that theImamah is confined to his offspring. And that if it ever goes out to someone else, it will be rendered unjust, or that he (Ali) exercises Taqiyyah. They also profess that the Imamah is not an issue of interest entrusted tothe public to choose (whom they want), where the Imam is appointed by their nomination and selection. But it is a fundamental issue and a pillar of religion, it is not permissible for the Messengers (A.S.) to neglect and ignore it, or warrant the public independent authorityto it, or let go of it completely. All sects of the Shi’ites are of the opinion that specific nomination of the Imam by Nass is a non-negligeble ‘Wajib’, and that all prophets and Imams are indispensably infallible from major and lesser sins. They also profess oral, practical and determined repudiation unless in situations of Taqiyyah, but the Zaidiyyah differ with them in this opinion”. (Al-Milal Wan Nihal vol. 6 p. 146).COMMENTS: It is obvious from this definition that all the different sects of Shi’ah except the Zaidiyyah unanimously agree that it is incumbent to believe in theImamah, infallibility of the Imams and At-Taqiyyah. And we shall see later that the twelver Shi’ites profess otherbeliefs like the Ghaibat (the occultation of thelast Imam), Ar-Raj’ah (the return of Ali t and some others to this world before the day of judgement), Al-Badaa’a etc.NOTE1. It is noted that most of thebooks written on sects mention, in their definition of Shi’ah Imamiyyah, that they are followers of Ali t, and this gives a negative meaning in utter disagreement with the consensus of the whole Ummah as it implies that Ali t was himself a Shi’ite and that he believed in what the Shi’ites believe in. On the contratry, Ali was far away from what the Shi’ites believein his respect and his progeny, it may therefore be necessary to put an amount of caution towards these definitions to avoid misapprehensions. I think it is more appropriate to say that : “The Shi’ites are those who claim to follow Ali t“, because they are not his onlyfollowers, in fact some are ofthe opinion that they (i.e. the SHI’ites) do not follow him in reality. (See Usuul Mazhabis Shi’at al-ithnai’ashariyyah by Qafariy 1/56). Albeit, you will never find something believed by the Shi’ites alone,independent of other sects, unless you find that the Prophet e and Ali t were on its contrary.2. The use of the word ‘Shi’ah’ in the days of Tabi’een and Atba’ut Tabi’eenis different from the use of the word in later days. In the past they used the word to identify those who claim thatAli t was better than Usman t, and no more. They said : Mr. A is a Shi’ite meaning that he considers Ali higher in honour than Usman, but not Abubakr and Umar. (Al-Hurul ‘Een by Nashwan Al-Himyariy p. 179, and Al-Maniyyatu Wal Amal by Ibn Murtadha p. 81).Footnotes:(1) He is Sa’ad ibn Abdullah al-Qummi. The Shi’ites hold him in high esteem. He narrated many traditions, wrote many books. He is regarded by the Shi’ites as thiqah (trusted). Some of his writings include : Al-Dhiya FilImamah and Maqalatul Imamiyyah. He died in the year 301 A.H. or 299.(see Al-Fihrisit by Al-Tusiy p.105, Jami’ur Ruwat by Al-Ardabiliyvol. 1 p. 255).(2) He is Al-Hasan ibn Musa An-Nobakhtiy, Abu Muhammad, a theologian and philosopher. At-Tusiy said, remarking on him : “He was an Imamian, a good believer”.He has written many books, some of which are : Kitabul Aaraa’a Wad-Diyanaat. He died after 300 a.h. (see his biography in Al-Fihrisit by At-Tusiy p.75, and Jami’ur Ruwat by Al-Ardabiliy vol. 1 p. 228, and Al-Kuna Wal Alqaab by Al-Qummi vol. 1 p.148.(3) He is Abu Ja’afar Muhammad ibn al-Husain ibn Ali at-Tusiy. He is regarded by the Shi’ites as ‘Shaykhul Imamiyyah’ and leader of the sect. He is the author of two of their four major books (just regarded as the six major books of hadeeth by the Sunnis), they are : Tahzibul Ahkam and Al-istibsaar. He died in the year 460 a.h. See what he wrote on himself in Al-Fihrisit p. 88-190, and see also Lu’lu’atul Bahrain by Al-Bahraniy p. 293-304, and Al-Alqaab Wal Kuna by Al-Qummi.(4) He is Abdul Karim ibn Ahmad Abul Fathi, famously known as As-Shahrastaniy. As-Subky said : “He was a famous Imam exalted in Theology, an expert in jurisdiction and Usul. Amonghis books are Al-Milal Wan Nihal, Nihayatul Iqdaam and others. He died in the year 548 a.h. (see Tabaqatus Shafi’iyyah 6/128-130,Mir’aatul Jafan 3/283-290).Wassalamu alaykum wa rahmatullah.