Shi'ism; Imamate
and Wilayat


Preface

    In the name of Allah the Beneficient the Merciful
O Allah, send Your blessing upon Muhammad & his Progeny
    This treatise deals with some fundamental issues of the Shi'a Islamic faith. Although not all the chapters were written at the same time, they are inter-related and connected by theme of imamte and wilayat of the Mams of Ahlul Bayt. Chapter 2 was written in 1998, chapter 3 in 1990, chapter 4, in 1997, while the first and last three chapters have been written this year. While revising chapter 3, I have added the section 'The Meaning og Mawla' in order to complete the discussion on Ghadir Khumm.
    It is hoped that the reader will gain some insight into the Shi'a Islamic point of view on the most fundamental issues that has defined its existence in the past as well as in the present. This book also reflects some issues that are being discussed among some sections of the Shi'a community in Northern America. Such discussion and debates, at the least, provide the oppotunity to further study and clarify the essential beliefs of Shi'a Islam.
    May Allah, subhanahu wa ta'ala bestow upon us the ability to open our hearts to the Divine guidance, and may He lift the veils of academic arrogance and tribal solidarity from our hearts and minds when we see the truth. Amin.
Wa ma tawfiqi illa billah.

Sayyid Muhammad Rizvi

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Chapter One

Origin of Shi'ism :
Political or Religious?


 1. Introduction

    In the political writtings 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, Manzur Ahmed Nu'mani (both of India), Ihsan Zahir (of pakistan), Muhibbu 'd-Din al-Khatab and Musa Jar Allah (both from Middle East)
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come to mind.1 It is not restricted to the circle of those that graduated from religious seminaries and had not been in touch with the so-called acadimic world. Ahmed Amin (of Egypt) and Fazlur Rahman (of Pakistan) fall in this category.
    Ahmed Amin, for example, writes:
    Fazlur Rahman is an interesting case. After graduating from the Universites of Punjab and Oxford, and teaching at the Universities of Durham and McGill, he worked as the Director of the Central Institute of the 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
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1. These writers represent the Salafi/Wahhabi camp.and their anti Shia works had been distributed world-wide with the courtesy of the petro-dollers of certain Middle-East countries, especially after the Sunni masses started getting inspiration by the revolution of Iran which was led by Shi'a ulama.

2. Fajru 'Islam, p.33 as quoted and then refuted by Muhammad Husayn Kashiful 1-Ghita, Aslu sh-Shi'a wa Usuluha (Qum: Mu'assasa al-Imam Ali, 1415) p.140, 142; also see the latter's English translation, The Shi'a Origin and faith (Karachi :Islamic seminary,1982).
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Islam, used as a textbook for undergraduate levels in Western uninversities, Dr. Fazlur Rahman presents the following interpretation about the origin of Shi'ism.1
    "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 legitinist claim on behalf of the 'Ali's descendandts is the beginning of the Shi'a political doctrine ... .
    "This ligitimsim, i.e. the doctrine that headship of the Muslim Community rightfully belongs to Ali and his descendants, was the hallmark if the original Arab Shi'ism 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-Raab 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 Neoplatonic idea."
    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 bagan to introduce their old ideas into Islam"2
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1. Fazlur Rahman, Islam (chicago: University of Chicago Press, 1976) P.171-172.

2. Ibid, P.173.
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    It is in this background that I find it extremely difficult to understand how a learned scholar, from Shi'i background, could echo somewhat similar ideas about the origin of Shi'ism by writting:
    "Most of these early discussions on the Imamte took at first sight plititical form, but eventually the debate encompassed the religious implications of salvation. This is true of all Islamic concepts, since Islam as a religious phenomenon was subsequent to Islam as political reality."1
    "From the early days of the civil war in A.D. 656, some Muslims not only thought about the question of leadership in political terms, but also laid religious emphasis on it."2
    Referring to the support of Shi'a of Kufa for the claim of leaders for 'Alids, the learned author writes:
    "This support for the leadership of the "Alids at least in the beginning, did not imply any religious underpinning ... The claim of leadership of the Alids, became an exaggerated belief expressed in pious therms of the the traditions attributed to the Prophet, and only gradually became part of the cardinal doctrine of the Imamate, the pivot on which the complete Shi'ite creed rotates."3
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1. Abdulaziz Abdulhusein Sachedina. Islamic Messianism : The Idea of Hadi in Twleve Shi'ism (Albany; State University of New York, 1981) p.4, Dr. Sachdina studied at the Universities of Aligarh (India), Mashhad (Iran) and Toronto. Islamic Messianism is a revised version of his doctoral thseis presented to the University of Toronto in 1976.

2. Ibid, p.5.

3. Ibid, p.6.
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After explaining the failures and the martyrdom of the religious leaders who rose against the authorities, he writes:
    "This marked the beginning of the development of a religious emphasis in the role of the 'Alid Imams ..."1

2. The Beginning of Islam

    The Sunnis as well as the Shi'as believe that Islam is primarily a religion whose teaching are not limited to the spiritual realm of human life but also encompass the political aspect of society. Inclusion of political ideals in the religion of Islam does not mean that Islam started or was basically a political movement. look at the life of Prophet Muhammed (s.a.w). The Prophet's mission began in Mecca. There is nothing in the pre-hijra progam of the Prophet that looks similar to a political movement. It was primarily and fundamentally a religious movement.
    Only after the hijra, when the majority of the people of Medina accepted Islam, the oppotunity for implementation of Islamic social order arose and so Prophet Muhammed (a.s.w) also assumed the position of the political leader of the society. He signed agreements with other tribes, sent ambassadors to kings and emperors, organised armies and led Muslim forces, sat in judgement, appointed govenors, deputees, commanders, and judeges, and he also
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1. Ibid, p.18
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collected and distributed taxes. Nonetheless, Islam was first a religious movement that later on encompassed political aspects of society. So to say that "Islam as a religious phenomenon was subsequent to Islam as a political reality" is historically an incorrect statement.

3.The Origin of Shi'ism

    The Origin of Shi'ism is not separated from the origin of Islam since the Prophet himself sowed its seed by Proclaiming the wisaya (succussorship) and khilafat (caliphate of Ali bin Abi Talib in the first open call to Islam the he made in Mecca.
    Islam began when the Prophet Muhmmad (peace be upon him and Progeny) became forty years old. Initially, the mission was kept a secret. Then three years after the advent of Islam, the Prophet was ordered to commence the open declaration of his message. This was the occasion when Almighty Allah revealed the the verse "And warm thy nearest relations". (The Qur'an 26:214)
    When this verse was revealed, the Prophet organized a feast that is known in history as "Summoning the Family - Da'wat dhu 'l-Ashira". The Prophet invited about forty men from the Banu Hahim and asked 'Ali bin Abi Talib to make arrangements for the dinner. After having served his guests with food and drinks, but the Prophet wanted to speak to them about Islam, Abu Lahab forestalled him and said, "Your host has long since bewitched you," All the guests dispersed before the Prophet could
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present his message to them.
    The prophet then invited them the next day. After the first, he spoke to them, saying:
    O, Sons of Abdu l-Muttalib By Allah I do not know of any person among the Arabs who has come to his people with better than what I have brought to you. I have brought to you the good of this world and the next, and I have been commanded by the Lord to call you unto Him, Therefore, who amongst you will support me in this matter so that he may be my brother (akhhi), my successor (wisaya) and my caliph (khalifti)
    This was the first time that the Prophet openly and publicly called the relations to accept him as the Messanger and Prophet of Allah, He also uses the words "akhi wa wasiyi wa khalifati-- my brother, my successor, my caliph" for the person who will aid him in this mission. No one asnwered him; they all held back except the youngst of them --'Ali bin Abi Talib. He stood up and said, "I will be your helper, O Prophet of God".
    The Prophet put his hand on the back of 'Ali's neck and said:
    "Inna hadha akhhi wa wasiyyi wa khalifiti fikum, fasma'u lahu wa ati'u -- Verily this is my brother, my successor, and my caliph amongst you; therefore, listen to him and obey."1
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1. For references of this event and discussion on this event, see the chapter "Self-Censorship in Muslim History".
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    This was the first statement because the audience understood the appointment of 'Ali very clearly. Some of them, including Abu Lahab, even joked with Abu Talib that your nephew, Muhammed, has ordered you to listen to your son and obey him! At the least, this shows that the appointment of Ali bin Abu Talib was clear and explicit, not just implied.
    After that, the Prophet at various places emphasized the issue of loving his Ahlul Bayt, seeking guidance from them, and drew the attention of the people to the special status that they had in the eyes of God and His Messenger.
    Finally, just two months before his death, the Prophet clearly appointed 'Ali in Ghadir Khumm as the leader (religious as well as political) of the Muslims. He said, "Whomsoever's Master I am, this 'Ali is his Master." He also said, "I am, leaving two precious things behind, as long as you hold on the them both you will never go astray; the Book of Allah and my Progeny."1
    A lot has been discussed and written on these events. The reader may refer to the following works in English :

    * A Study on the Question of Al-Wilaya by Sayyid Muhammed Baqir as-Sadr, stranslated by Dr. P.
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1. For further discussion on the event of Ghadir Khumm, see the chapter "Ghadir Khumm & the Orientalists" below. For authenticity of this version of the hadith (that is, "Book of Allah and my Progeny" as opposed to "Book of Allah and my sunnah), see the Sunni author, Hasan bin Ali as-Saqqaf, "The Book of Allah and Waht Else? The Right Path, vol.6 (3 & 4 Oct-Dec 1997) p.44-49.
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Haseltine. (This treatise was first translated in India under the appropriate title: "Shi'sim: the Natural Product of Islam".)
    * The Origin of Shi'a and Its Principles by Muhammed Husayn Kashiful Ghita.
    * Imamate: the Vicegenrency of the Prophet by Syyid Saeed Akhatar Rizvi.
    * Origins and Early Development of Shi'a Islam by S. Hussain M. Jafri.
    * The Right Path by Syed 'Abdulhussein Sharafuddin al-Musawi.
    * "The Meaning & Origin of Shi'ism "by Sayyid Saeed Akhtar Rizvi in The Right Path, vol, I (Jan -Mar 1993).#31

    Anyone who reads theese materials will see that the beginning of Islam and Shi'ism was at the same time and that, just like Islam, Shi'ism was a religious movement that also encompassed social and political aspects of society. As Dr. Jafri writes,
    "When we analyse different possible relations which the religious beliefs and the political constitution in Islam bear to one another, we find the claims and the doctrinal trends of the supporters
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1. To this list we may also add The Succession to Muhammed by Wilfred Madelung pulished in 1997. This is the first study by a Western scholar of high stature who acknowledges that the caliphate of Abu Bakr was not unanimous, and that it was challenge by 'Ali bin Abi Talib and his followers. This is a new breakthrough in Western/non-Muslim scholarship which till now stated as a matter of fact that the Shi'a -Sunni dispute atarted only after the civil war, that is after the murder of Uthman bin Afan and during the battle between Imam Ali and Mu'awiya.
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of 'Ali more inclined towards the religious aspects than the political one, thus it seems paradoxical that the party whose clains were based chiefly on spiritual and religious considerations, as we shall examine in detail presently, should be traditionallly labelled as political in origin.1
    It is indeed unthinkable that the famous companions of the Prophet like Salman al-Farsi and Abu Dharr al-Ghafari thought of 'Ali primarily as a political leader, and only later on started thinking of him as a regious leader also.
    In his academic work, Islamic Messianism, the learned scholar counts the civil war as the beginning of "regious Shi'ism" From the early days of the civil war in A.D 656, some Muslims not only thought about the question of leadership in political terms, but also laid regious emphasis on it."2 But in his article that was presented in a community gathering and published by one of the religious centres, he places the beginning of Shi'ism from the time of Ghadir Khumm. He writes, "The proclamation by the prophet on that occasion gave rise to the tension between the ideal leasdership promoted the wilaya of Ali ibn Abi Talib and the real one precipitated by human forces to suppress the purposes of Allah on earth."3
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1. S. Hussain M. Jafri, Origns and Early Development of Shi'a Islam (London: Longmans, 1979) p.2.

2. Islamic Massianism, p.5.

3. Sachedina, "Wilaya of Imam Ali and its Theological-Juridical Implications for the Islamic Political Thought" in Ghadir (Toronto, Islamic Shi'a Ithna-'Asheri Jamaat & NASIMCO,1990) p.54.
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    This dichotomy between "the academician" and "the believer" is indeed disturbing. May Almitghty Allah grant all workers of the faith the confidence to stand for their faith in all gatherings, of insiders as well as outsides (fis sirri wa 'l'-alaniyya).

4. The Name "Shi'a"

    A follower of Islam is known as "Muslim" Whereas a Muslim who believes in Imam Ali as the immediate successor and caliph of Prophet Muhammed (s. a. w.) is known as "Shi'a". The term "Shi'a" is a short form of "Shi'atu 'Ali followers of Ali.
    Muslim take great pride in being affiliated to Prophet Ibrahim (AS) and rightly so. It is also a known fact among Muslims that Prophet Ibrahim was himself named as a "Muslim" by Almighty Allah :

ما كان إبراهيم يهودياً و لا نصرانياً ،
ولكن كان حنيفاً مسلماً ، وما كان من المشركين.

    "Ibrahim was neither a Jew nor a Christian but he was a sincere "Muslim" (one who submits to Allah), and he was not one of the polytheists." (3: 67)
    What the People do not notice is that Almighty Allah has named Prophet Ibrahim as a "Shi'a" also; of course, not "Shi'a of 'Ali' but "Shi'a of Nuh". He says :

سلام على نوح في العالمين ... و ان من شيعته لابراهيم.

    "Peace be and salutation be to Nuh in the worlds ... and most surely among his followers (Shi'a) is Ibrahim ..." (37:79-83)
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    So those who call themselves as "Muslims" and "Shi'a are actually following the tradition established by Almighty Allah in being called as "followers" of pious believers just as Prophet Ibrahim has been described as a follower of Prophet Nuh.