The Fable of 'Abd Alla`h b. Saba'
Some spiteful persons have attributed Shi'ism to 'Abd Allah b. Saba'. They said: "It was 'Abd Allah b. Saba' who founded Shi'ism. He created its fundamentals and propagated them." The following is some of them:
1. Al-Malti
Al-Malti was one of those who believed in this fable. He said: "'Abd Allah b. Saba' founded Shi'ism.
2 Moreover, he accused all the Shi'ite sects of unbelief. However, he did not supply any proof of what he mentioned. Rather, he regarded his view as axiomatic. However, his view is among the views that have no importance in the scientific studies.
2. Al-Nashshar
Dr. al-Nashsha`r was one of those who harbored malice against the members of the House (ahl al-Bayt), peace be on them, and hated their followers. In this connection, he said: "The Jews were the real founders of the excessive Shi'ite faith. Some of their scholars adopted Islam. Then they came to the Islamic world. They made use of removing 'Ali from the caliphate through the idea of the infallible Ima`m or the seal of the trustees. Islamic belief books have
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1. Al-Imam Din, al-Muraja'at, pp. 331-336.
2. Al-Tanbih wa al-Radd 'ala Ahl alAhwa' wa al-Buda', p. 25.
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unanimously agreed on that it was 'Abd Allah b. Saba', who was the first to summon (the people) to the idea of holiness which was ascribed to 'Ali, was a Jew before Islam." The Dr. added: "Surely, this idea did not appear at the time of Abu` Bakr and 'Umar. Rather, it appeared during the caliphate of 'Uthma`n at the hand of 'Abd Allah b. Saba'. It was among the hidden trends that intended to destroy the Islamic world.
1
3. Shaykh Abu Zahra
Shaykh Abu` Zahra was among those who believed in this fable. In this respect he said: "The greatest tyrant, 'Abd Allah b. Saba', was the first to summon (the people) to believe in the authority and trusteeship of 'Ali and the return of the Prophet, may Allah bless him and his family. The Shi'ite doctrine grew during those discords.
2
These views are among the farces of human intellect. They have branded their owners with infamy. For they have slandered the greatest Islamic sect that take care of the rights of the persecuted, raise the banner of human dignity, and records laudable deeds for Islam and Moslems. Ima`m 'Ali, the Commander of the Faithful, peace be on him, and the leading members of his children headed this sect. The main Moslem figures joined this sect. Among them were 'Amma`r b. Ya`sir, Abu` Dharr, Salma`n al-Fa`rsi, Hijr b. 'Adi, and the
like. They enlighten the intellectual life in Islam. So, why do the people accuse the Shi'ite sect of that 'Abd Allah b. Saba' was the first to form it? However, some researchers said that 'Abd Allah b. Saba' was a baseless,
fabricated, imaginary person.
3
One of the orientalists doubted intellectually the existence of 'Abd Allah b. Saba'. Namely he doubted his effect on the Shi'ite doctrine. In this connection he said: "However, the modern research has shown that this is an anticipation for the events and a picture with which it was acted in the past. The traditionalists of the second
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1. Nash'at al-Fikr al-Falsafi fi al-Islam, p. 18.
2. Al-Madhahib al-Islamiya, p. 46.
3. Al-Sayyid al-'Askari, 'Abd Allah bin Saba', vol. 1.
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century A.H. imagined it from their prevailing circumstances and ideas at that time.
After studying the sources critically, Filhauzin Fred Linder said: "The next generation fabricated the plot and the summons and ascribed them to 'Abd Allah b. Saba'.
Kaitani said: "The Arab scholar could not imagine such a plot with such thinking and organization. For, in 35 A. H., he was known for his tribal regime standing on the paternal authority. However, it reflects clearly the circumstances of the first Abba`sid age.
1
Dr. Ta`ha` Husayn said: "The talk of 'Abd Allah b. Saba' was fabricated. It was created at the time when there were arguments between the Shi'a and other Islamic sects. The opponents of the Shi'ites wanted to insert a Jewish element in the fundamentals of this doctrine to plot against them (the Shi'ites) and to defame them.
2
However, the fable of 'Abd Allah b. Saba' was fabricated to defame and slander the Shi'a. Moreover, there is no relation between the Shi'a and 'Abd Allah b. Saba' and the persons who deviated from the truth.
The Shi'a and Excessiveness
The Shi'a has been unjustly accused of excessiveness towards their Ima`ms. However, they are innocent of this accusation. We must mention a brief talk about that.
The Meaning of Excessiveness
As for the meaning of excessiveness, it is that the pure Ima`ms, peace be on them, are ascribed to divinity. Some of the excessive persons said that 'Ali, peace be on him, was the son of Allah.
In satirizing them, Sayyid al-Himyari said:
(They) are the people who have gone too far in loving 'Ali.
Woe unto them!
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1. Nazariyat al-Imama lada al-Shi'a al-Ithna 'Ashariya, pp. 37-38.
2. Ali wa Banuh, pp. 98-99.
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They say: He ('Ali) is the son of Allah. Great is our Creator.
He has neither son nor father.
1
.Al-Mufid b. Sa'id said to Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, "Confess that you know the unseen so that I might come to you to Iraq." However, the Ima`m, peace be on him, scolded and dismissed him. Then, al-Mufid went to Ima`m Ja'far al-Sa`diq, peace be on him, and said to him as he said to his father. Hence, the Ima`m said: "I seek protection in Allah.
2
The Shi'a have renounced the Excessive.
The Shi'a have denounced the excessive . They do not numbered them from the Moslem sects. They regard them as unbelievers. It was reported on the authority of Ima`m al-Sa`diq, peace be on him, who said to
Razza`m: "Say to the excessive ones: Turn to Allah in repentance. For you are sinners, unbelievers, and polytheists." Concerning 'Abd Allah b. Saba', he, peace be on him, said: "May Allah curse 'Abd Allah b. Saba'. He accused the Commander of the Faithful of divinity. By Allah, the Commander of the Faithful worshipped Allah willingly. Woe unto those who ascribe fabrications to us. When I mention 'Abd Allah b. Saba', every hair in my body stands. He said a great affair. What is wrong with him. May Allah curse him. By Allah 'Ali was a righteous servant. He did not get the dignity from Allah but through the obedience to Allah and His Apostle. Allah's Apostle, may Allah bless him and his family, did not get the dignity from Allah but through the obedience to
Him.
3
Kathir al-Nawa` said: [I heard Abu` Ja'far (al-Ba`qir), peace be on him, say:] "Allah and His Apostle have renounced al-Mughira b. Sa'id and Bana`n b. Sam'a`n. For they have ascribed fabrications to us, the ahl al-Bayt.
4
The Shi'ite jurists have unanimously agreed on that the
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1. Al'Aqd al-Farid.
2. Ibn al-Athir, Tarikh, vol. 5, p. 209.
3. Al-Imam al-Sadiq wa al-Madhahib al-Arba'a, vol. 1, p. 235.
4. Lisan al-Mizan, vol. 6, p. 76.
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excessive are impure. They treat them as they treat the unbelievers. For example, the Moslem woman is not permitted to marry from them and the Moslem man is not permitted to marry from them.
Ima`m Shaykh Mohammed al-Husayn Al Ka`shif al-Ghita' said: "As for the Shi'a, they renounce those sects.
As for the Ima`mi Shi'ites in Afghanistan, Iran, Iraq, India, Syria, and the like, they regard the excessive as unbelievers.
The Shi'ite View concerning the Ima`ms
As for the Shi'ite view of the Ima`ms, peace be on them, it is moderate. There is neither extremism nor excessiveness in love for them. The Shi'a believe that the Ima`ms are the honored servants of Allah. They say nothing contrary to Allah's words. They act according His orders. They are the people of the remembrance. They are the successors. The are the abiding ones of Allah in His earth. They are the best of His creatures. They are the containers of His knowledge. Allah protected and purified them completely from sins.
Their Leader, the Commander of the Faithful, peace be on him, described them, saying: "They are the life of knowledge and death of ignorance. Their clemency tells you of their knowledge, their outward of their inward, and their silence of their wise thinking. They do not oppose right nor do they differ with each other over it. They are the pillars of Islam and asylums of protection. With them right has returned to its position and wrong has left its place and its tongue is severed from its root. They have understood religion attentively and carefully, not by mere heresy or from narrators. For the narrators of knowledge are many but its understanders are few.
1
The poet of Islam, al-Kumayt, described them, saying:
However, my hidden and manifest love is for the Hashimites,
who are the best of all people, who are near to generosity,
who are far from oppression
who are right when the people are wrong,
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1. Mohammed 'Abda, Nahjj al-Balagha, vol. 2, p. 259.
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who has established the rules of Islam,
who are the sufficient defenders when the war breaks out,
who are the rain when drought hits the people,
who are the shelter for the orphans' mothers,
who are the sufficient leaders in all conditions.
1
The Love of the Shi'a for the Ima`ms
The hearts of the Shi'a are full of love for the members of the House (ahl al-Bayt), peace be on them. They think that such love is among the important religious duties. For many verses and traditions urge them to do that. Among them are: the Verse of Love, the tradition of al-Thaqalayn, the tradition of the boat, and the like. The Shi'a has believed in such love since the beginning of their history. For example, Abu` al-Aswad al-Du'ali answered those who blamed him for his love for the members of the House (ahl al-Bayt), peace be on them, saying:
Do you blame me for the love for the
of Mohammed?
May a stone be in your mouth!
(I do not worry) whether you leave your
blame or increase (it).
Whoever does not cling to love for them
should confess the love for the one who
is not rightly-guided.
2
Some people criticized Abu` al-Aswad for his love for the members of the House. So, he answered them with these lines of poetry:
I love very much Mohammed, Abba`s, Hamza, the trustee (Ima`m 'Ali), and Ja'far.
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1. Al-Hashimiyat.
2, Abdu al-Aswad, Diwan, p. 253.
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They are the children of the uncle of the Prophet.
They are the most lovable with me of all the people.
1
Some people blamed 'Abd Allah b. Kuthayr al-Sahmi for his love for the members of the House. They regarded his love for them as sin. Hence, he answered them with these lines of poetry, saying:
Is it regarded as sin that I love them?
Rather, love for them is an expiatory gift.
2
Harb b. al-Mudhir b. al-Ja`ru`d was satisfied with little food of his world, for he was ascetic in the world. He announced his victory when he loved the members of the House, peace be on them. He said:
My love is for the relations of the Prophet Mohammed.
For he (the Prophet) did not demand of us any reward except the love of his relations.
3
The Shi'a love the members of the House (ahl al-Bayt), peace be on them, because they seek nearness to Allah, the Exalted, through it. They hope that they will be safe from the torment on the Day of Resurrection through the love for the Prophet's relations. Sayyid al-Himyari said:
I want to be safe (from chastisement) on the Day of Judgment through love for the guide Abu` Hasan (Ima`m 'Ali).
4
Al-Farazdaq thought that his love for the members of the House (ahl al-Bayt), peace be on them, was religion, and that hating them was unbelief. He said:
He is from the people whose love is religion
whose detest is unbelief and whose nearness
is salvation and protection
When the people of piety are numbered, they
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1. Ibid, p. 176.
2. Al-Bayan wa al-Tabiyyin, vol. 3, p. 360.
3. Ibid, p. 365.
4. Ibid, p. 360.
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(ahl al-Bayt) are their Ima`ms.
Or (when) it said: Who is the best of the
people of the earth? It is said: They (ahl al-Bayt) are.
Al-Kumayt also showed his love for the members of the House, peace be on them, in many of his poems.
1
The Aspects of Love for the Ima`ms
As for the aspects of the love of the Shi'a for the Ima`ms of the members of the House (ahl al-Bayt), peace be on them, they are as follows:
1. The Shi'a take the fundamentals and branches of religion from the Ima`ms of the members of the House (ahl al-Bayt), peace be on them. They think that it is obligatory to follow their words and deeds because they are of the obligatory Sunna. With that the Shi'a has made their ideological frame, namely with what was reported on the authority of the Ima`ms of the members of the House (ahl al-Bayt), peace be on them. In the legislative matters, they do not depend on the other Islamic doctrines. This is not because of partiality or fanaticism. However the authentic traditions, which were reported on the authority of the Prophet (may Allah bless him and his family) urged them to do that. They also urged them to confine themselves to the doctrine of the Ima`ms of the members of the House (ahl al-Bayt), peace be on them.
Ima`m Sharaf al-Din said: "We are not partial or fanatic when we follow the fundamentals (of a doctrine) other than the Ash'arite doctrine and the branches (of a doctrine) other than the four doctrines. We do not doubt the religious opinions (ijtiha`d) of the Ima`ms of the doctrines. (We do not doubt) their justice, their honesty, and their great knowledge and deeds).
However, the religious proofs have forced us to follow the doctrine the doctrine of the Ima`ms from the members of the House of prophecy, the place of the (prophetic) mission and angels, and the
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1. Al-Hashimiyat, p. 37.
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landing place of inspiration and revelation. So, we have followed them in the branches and beliefs of religion, the principles and rules of jurisprudence, the sciences of the Sunna and the Book, and the sciences of ethics and behavior and manners. We have followed the proofs that concern the Sunna (practices) of the Lord of prophets and apostles, peace be on him and his family.
If the proofs permitted us to oppose the Ima`ms from the family of Mohammed, may Allah bless him and his family, or if we were able to get the intention of nearness to Allah, the Glorified, when we follow a doctrine other than their doctrine, we would follow the doctrine of the Sunnis.
1
Then he added: "I think that no one dare to prefer them (the Ima`ms of the doctrines) in knowledge and acts to our Ima`ms, who are the Ima`ms of the pure family, the life-boats of the community, the door of its hitta, its safety against discords in religion, the signposts of its guidance, and the valuable ones (thiql) of Allah's Apostle, may Allah bless him and his family, who said: 'Do not precede them so as not to perish. Do not fall behind them so as not to perish. For they are more knowledgeable than you.' However, it was policy. I wish you knew what it required at the beginning of Islam.
The Shaykh of al-Azhar confirmed this bright part of the speech of Ima`m Sharaf al-Din when he said: "Rather, it might be said that your twelve Ima`ms are better to be followed than the four Ima`ms. For all the twelve Ima`ms followed one doctrine. They purified and decided it. However, the differences among the four (Ima`ms) are famous in all chapters of jurisprudence. So, its ways are not encompassed and done well. It is well-known that what one person purifies is unequal to what twelve Ima`ms purify.
2
It is natural that this aspect, to which the Shi'a have cleaved and which they have announced in all fields, has neither excessive nor extreme love. Rather, it is righteous and moderate.
3
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1. Al-Muraja'at, pp. 40-41.
2. Ibid, p. 44.
3. Hayat al-Imam Musa bin Ja'far, vol. 1, p. 14.
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2. Among the aspects of love of the Shi'a for their Ima`ms is that they mark their anniversaries, praise their outstanding merits, spread their high moral standards, hold funeral orations, and visit their graves.
The Shi'a and the Companions (of the Prophet)
The Shi'a have been accused of defaming the Companions (of the Prophet). This is a pure fabrication. For the Shi'a respect the Companions of the Prophet, may Allah bless him and his family, and love them very much. They think that every Moslem should respect them. For they supported Islam during its early days. Moreover, they spread Islam with their efforts and armed struggle. Hence, we must talk about them and the attitude of the Shi'a towards them.
The Definition of the Companions
The Companions were those who accompanied the Prophet, may Allah bless him and his family, believed in him, and died for his guidance and religion. The Companion was not the one who saw the Prophet, may Allah bless him and his family. For this definition will include all the children and the unbelievers who saw the Prophet, may Allah bless him and his family. This definition will also exclude who did not see the Prophet because the lost their sight.
The Position of the Companions
The Companionship with the Prophet, may Allah bless him and his family, has a great position with Allah, the Exalted. However, it did not protected (the Companions) from errors nor did it save them from the fire. Hence, the good deed is the only authentic measure with Allah. Whoever believes (in Allah) and does good, the garden will be his shelter. Whoever deviates from the truth after he has known guidance, the fire will be his shelter.
For Allah, the Most High, said: "And that man shall have nothing but what he strives for. And that his striving shall soon be seen." " So, he who has done an atom's weight of good shall see it. And he who has done an atom's weight of evil shall see it.
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Allah, the Exalted, based His reward on good deeds and His punishment on evil deeds. So the Companions and the others are equal with Allah. The nearest one to Allah is the one who obeys Him. The farthest one from Allah is the one who disobeys him. The following is some views of the main Shi'ites concerning the Companions of the Prophet, may Allah bless him and his family:
1. Sayyid 'Ali Kha`n
Sayyid 'Ali Kha`n al-Madani said: "We think that the justice of the Companions (of the Prophet) is similar to that of others. Their mere companionship (with the Prophet) does not make necessary faith and justice nor does it save (the Companions) from the punishment of the fire and the wrath of the Almighty (Allah). However, certain faith and sincere heart should accompanied it. When we know that (some Companions) had faith and justice and took care of the bequest of Allah's Apostle, may Allah bless him and his family, concerning his family, and died for that, we follow them. For we seek nearness to Allah through their love. Among them were Abu` Dharr, 'Amma`r, and Salma`n al-Fa`risi. When we know that the companion retreated from his faith and showed enmity towards the members of the House (ahl al-Bayt), we show enmity towards him and renounce for Allah. However, we keep silent towards the unknown (Companion).
1
This view is very reliable. We love and respect the good Companions to seek nearness to Allah. We detest the Companions who deviated from the truth to seek nearness to Allah Who has ordered us to keep aloof from falsehood.
Imam Sharf al-Din
Ima`m Sharaf al-Din said: "Whoever consider carefully our view about the Companions (of the Prophet) knows that it is moderate. Our view is not as excessive as that of the excessive ones who accused all the Companions of unbelief. Our view is not as excessive as of those who have regarded them all as reliable. The excessive ones said: 'All
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1. Al-Darajat al-Rifi'a fi Tabaqat al-Shi'a, p. 11.
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the Companions (of the Prophet) were unbelievers.' The Sunnis said: 'All the Moslems who heard and saw the Prophets were just.
"As for us, we think that the mere companionship (with the Prophet), though excellent quality is not enough for justice. Thus, the Companions were similar to the other men. There were just men among them. They were their great figures and their scholars. There were aggressors, criminals, hypocrites, and unknown ones among them. Hence, we regard their just ones as proofs, and then we follow them in here and in hereafter.
"Some of the Companions mutinied against the trustee and brother of the Prophet, may Allah bless him and his family, (i.e., Ima`m 'Ali). Among them were b. Hind, b. al-Na`bigha, b. al-Zarqa`', b. 'Aqaba, b. Arta`t, and the like. We do not respect such companions. Besides their traditions are worthless. We give no answer about the unknown (Companions) till we understand their affairs. This is our view concerning the traditionalists from the Companions. The Book and the Sunna are between us. They indicate this view. It is also mentioned in detail in the principles of jurisprudence.
"However, the Moslem majority (jimhu`r), went too far in glorifying those whom they have called Companions. Hence, they have become immoderate when they have regarded the strong and the weak ones from the Companions as proof. They have followed every Moslem who heard from the Prophet, may Allah bless him and his family, or saw him. They rebuke those who oppose them in this excessiveness.
"They blame us when we refuse to accept the traditions of many Companions. That is because we openly criticize such Companions or say that they are unknown. (We do that) to carry out the religious duty that urges us to purify the religious matters and to look for the authentic traditions of the Prophet.
For this reason they doubt us, accuse us of what they say. All that is out of ignorance. If they resorted to their reason and depended on the rules of science, they would know that there was no proof for the justice of the Companions. If they consider carefully the Holy Koran, they would find it full of mentioning the hypocrites. It is
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sufficient to read the Sura of al-Tawba and al-Ahza`b.
1
The view of Ima`m Sharaf al-Din represents deep thinking and original evidence. For the Shi'a do not behave emotionally towards the Companions (of the Prophet). Rather, they consider carefully their deeds. So, they admire the Companions who contributed in building Islam and stood firm before the events that troubled the Moslems very much after the death of their Prophet. Moreover, the Shi'a pay no attention to the Companions who deviated from Islam and showed enmity towards Allah and His Apostle. Among them were al-Hakam, Marwa`n b. al-Hakam, al-Walid b. 'Aqaba, Dhi al-Thidya, Tha'laba b. Ha`tib, and the like.
The Attitude of Ima`m al-Ba`qir
towards the Companions
As for Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, he honored and respected the good Companions (of the Prophet). Meanwhile he disdained the bad ones from them. Concerning slandering them, the Ima`m
reported many traditions on the authority of the Prophet, may Allah bless him and his family. He also mentioned the fabricated traditions that praised them. That is as follows:
1. He, peace be on him, reported on the authority of 'Abd Allah b. Abi Na`fi', on the authority of Abu` Hurayra, on the authority of Allah's Apostle, may Allah bless him and his family, who said: "On the Day of Judgment, a group of my companions will come to me. However, they will be dismissed from (the sacred) waters (of Heaven). So, I will say: My Lord, they are my companions. However, He will say: 'You do not know what they had done after you. They had retreated (from their religion).
2
Traditions similar to this are numerous. Among them is what Ahmed reported in his Musnad on the authority of 'Abd Allah b. Mas'u`d, on the authority of the Prophet, may Allah bless him and his family, who said to his Companions: "I will be before you at (the
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1. Al-Muraja'at.
2. Al-Ma'rifa wa al-Tarikh, vol. 1, p. 360.
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Sacred) waters (of Heaven). I will be disputed for groups (of my companions). However, I will be overcome. Hence, I will say: O My Lord, they are my companions. Thus, He will say: 'You do not know what they had done after you.'
1
Al-Tirmidhi reported on the authority of the Prophet, may Allah bless him and his family, who said: "Men from my companions will be taken to the right and to the left. So, I will say: O My Lord, they are my companions. Thus, he will say: 'You do not know what they had done after you. They retreated (from their religion) when you left them.' Hence, I will say as the good Servant said: 'If You torture them, they are Your servants.
2
2. Ima`m al-Ba`qir, peace be on him, told some main Companions (of the Prophet) about the traditions which were fabricated at the time of Mu'a`wiya, who entrusted some committees to fabricate traditions to praise some companions and to defame the 'Alids. Aba`n asked the Ima`m to mention some of the fabricated traditions. Thus, the Ima`m, peace be on him, mentioned some of them as follow:
"The two lords of the old men of Heaven are Abu` Bakr and 'Umar.
3
"The angels talk to 'Umar."
"The Angel teaches 'Umar.
"Tranquillity comes out of 'Umar's tongue.
"The angels feel shame of 'Uthma`n.
Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, mentioned more than one hundred fabricated traditions. The people regarded them as true while they were false.
4
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1. Ahmed , Musnad, vol. 5, p. 231.
2. At-Turmidhi, Sahih, vol. 2, p. 68.
3. The tradition is fabricated, for it opposes the tradition successively reported on the authority of the Prophet, who said that al-Hasan and al-Husayn are the two lords of the youth of Heaven. Imam al-JAwad was asked about this tradition, so he said: By Allah the old people in the garden are not old. Rather, they are young",
4. Hayat al-Imam al-Hasan, vol.2, pp. 168-169.
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The Shi'ite Political Thoughts
The Shi'a have adopted political thoughts since the beginning of their history. Among them are political justice, social justice, human rights, abolishing racial discrimination, and the like.
The Shi'ite political thoughts depend on Islam which came to spread pure justice, to develop life, to educate man and to prosper his life. Now, we will talk briefly about some of the Shi'ite political thoughts. They are as follows:
Economic Welfare
The Shi'a believe in the necessity of preparing economic welfare for all people. They regard poverty as a social disaster. So, they think that poverty should be removed from the community by all means. Islam urges Moslems to do that. For this reason, Abu` Dharr, the great Moslem leader, revolted against the Umayyad government that deprived the Moslems of their wealth to spread poverty among them. In this connection Abu` Dharr said his immortal words: "I wonder at the one who does not find his daily-bread and does not come out drawing his sword.
The Umayyad government was unable to bear Abu` Dharr. For he inflamed the feelings and sentiments of the people. He provoked the people to revolt against the Umayyad governments. Hence, the Umayyads banished him to al-Rabadha, a desert in Saudi Arabia (al-Hija`z). There he suffered from poverty and hunger. However, the gold of the earth was in the hands of the Umayyads.
Among the original objectives of the revolt of Ima`m Husayn, peace be on him, was that he wanted to save Islamic economy from the Umayyads. Noteworthy, the Umayyads played with Islamic wealth. They used it to satisfy their desires and to support their influence and government. However, Islam orders the rulers to take care of state properties. It orders them to spend such money on developing the public life of the individual and society. Moreover, it prevents them from spending money on the projects that harm the Moslems.
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Abolishing Racial Discrimination
Islam has abolished racial discrimination since the beginning of its history. It has regarded it as a social necessity of which life is in need. For racial discrimination shows that the society is backward.
In this connection the great Prophet, may Allah bless him and his family, said: "An Arab is not preferred to a non-Arab nor is a white (person) preferred to a black (person). You all belong to Adam, and Adam belongs to earth."
In his political commandments to Ma`lik al-Ashtar, Ima`m 'Ali, the Commander of the faithful, peace be on him, said: "People are two kinds. (They are) either your brother in religion or the like of you in creation." The Ima`m, peace be on him, carried these words of his completely when he became caliph. He divided gifts equally among the Arabs and the non-Arabs. He did not preferred the Arabs to the non-Arabs. So, the non Arabs followed him, loved him, and sacrificed their souls for him.
Spreading Justice
Islam has taken care of spreading justice among people. For example, the great Prophet, may Allah bless him and his family, spread all the concepts of justice among the people. Ima`m 'Ali also did that when he became caliph. He speared no effort to establish political and social justice. He treated both his relations and others with justice. During his time, the people confirmed his just practices. Islamic history is full of his just acts. Hence, political and social awareness has prospered throughout history.
Revolt against Oppression
The revolt against oppression and the oppressive is among the basic principles of the Shi'a. For this reason, the main leaders of this Shi'ite sect revolted against the Umayyad and the Abba`sid governments. Ima`m 'Ali, the Commander of the Faithful, peace be on him, was the first to revolt against them. Then his sincere student, Abu` Dharr al-Ghifa`ri, the Companion of Allah's Apostle, may Allah bless him and his family, revolted against them, too.
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When Ima`m 'Ali, the Commander of the Faithful peace be on him, became caliph, his government assumed the crucial affairs of the community. It also took care of justice, fairness, and welfare.
During his short-term government, the Ima`m created genuine awareness in the souls of his followers. Such awareness moved them to revolt against the tyrannical rulers. So, Hijr b. 'Adi, the great leader, and his companions revolted against Mu'a`wiya However, the central government in Ku`fa was unable to bear the violent attacks of Hijr and his companions. Hence it arrested them, and then it sent them to Syria. There, at the Marjj of Adhra`', they were executed. They died martyrs for their great Islamic message that came to spread justice and to establish fairness among the Moslems.
Then, Ima`m Husayn, peace be on him, the grandson of the great Prophet, may Allah bless him and his family, raised the flag of the revolt against the tyrannical ruler of his time, Yazid, the grandson of Abu` Sufya`n, the mortal enemy of Islam.
However, the great Ima`m (al-Husayn) died martyr for social reform and distributing the blessings of the earth among the poor.
With his immortality, the father of the free (Ima`m Husayn) has changed the face of Arabic and Islamic history. He has made the Moslems refuse the life of abasement and lead the life of glory and honor. For them, he has opened doors to glory and struggle. Hence, his grandsons and the grandsons of his brothers have led many revolts against oppression throughout Islamic history. They have raised the mottoes of justice and fairness among Moslems.
Al-Wardi said: "The Shi'a were the first to hold the revolutionary Islamic views against oppression. The essence of revolt lies in their theories. The Shi'a believe in the Ima`mate. This belief move them to criticize and oppose the ruling class throughout history. It also make them think that every government is usurping and oppressive except when an infallible Ima`m assume it. Hence, the Shi'a always revolt (against
governments).
1
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1. Wa'z al-Salatin, p. 293.
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The Shi'a led many revolts during the Umayyad and Abba`sid regimes. For they wanted to destroy all kinds of oppression and corruption through achieving social justice in the earth. So, the Shi'a is the best of all Islamic sects and doctrines in striving for the word of truth and justice in the earth.
Boldness and Intrepidity
The leaders of the Shi'a were full of boldness and intrepidity. So, they were not afraid of any government. They did not submit to any tyrannical ruler. Rather, they resisted bravely all the oppressive rulers throughout Islamic history. For example, b. Marja`na ('Ubayd Allah b. Zyya`d) killed the Lord of the youth of Heaven (Ima`m Husayn), peace be on him. He rejoiced at murdering him. Then he cursed him and his father (Ima`m 'Ali) before the people. Among the people was 'Abd Allah b. Afif al-Azidi, the companion of Ima`m 'Ali, peace be on him. He was blind then. Thus, he stood in front of b. Marja`na and shouted: "O enemy of Allah, you are the liar and your father and the (man) who appointed you and his father. O Ibn Marja`na, you kill the sons of Prophets and take the place of men of truth on the pulpit.
Another example of the brave Shi'ite leaders was al-Kumayt b. Zayd al-Asadi. He was so great a poet that he resisted the Umayyads through his poetry. He cursed them openly. Hence, the Umayyads persecuted him. They imprisoned and tortured him. However, he went on spreading his beliefs and
principles.
Among those who supported the truth and disdained the Umayyads was al-Farazdaq. That was when he praised Ima`m Zayn al-'Abidin, peace be on him, and dispraised Hisha`m b. 'Abd al-Malik, who ignored the
position of the Ima`m and said that he did not know him. Al-Farazdaq said to him:
This is he whose ability the valley of (Mecca) recognizes, and whom the (Sacred) House recognizes (as do) the sanctuary and the area outside the sanctuary (al-hill).
This is the son of the best of Allah's servants. This is the pure pious man, the pure eminent man.
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Your words, Who is that?, do not harm him. The Arabs and the non-Arabs know him whom you deny.
So, the Umayyads imprisoned and tortured him.
Hisha`m b. 'Abd al-Malik disdained the great martyr, Zayd b. 'Ali, peace be on him. So, the latter revolted against the former.
During the Abba`sid era, a poet appeared. The poet was one of the brilliant Arab poets. He was Di'bil al-Khuza`'i. He sacrificed his life for Allah. He was indignant with the Abba`sid regime, which was as oppressive as the Umayyad. He satirized al-Rashid, al-Amin, al-Ma'mu`n, al-Mu'tasim, and Ibra`him b. al-Mahdi. He said: "I have carried my piece of wood on my shoulder for forty years. I have found none to hang me on it.
Indeed, the history of the Shi'a is full of heroic attitudes, revolts against oppression, indigence with tyranny, and struggles for the rights of the persecuted.
1
The Shi'a faced Troubles
During those times, the Shi'a faced many troubles and hardships. For the Umayyads punished and tortured them severely. They treated them cruelly. They persecuted them officially during the Umayyad government.
Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, reported the troubles and hardships the Shi'a faced during the time of Mu'a`wiya. He said: "Our Shi'ites were killed in every city. The hands and the legs were cut off out of
accusation. Whoever loved and followed us was imprisoned or his property was plundered or his house was demolished.
2
The Ku`fan Shi'ites faced much more troubles and hardships than the other Shi'ites. The great poet 'Abd Allah b. Amir, known as al-Abli, described his troubles and hardships out of his love for the members of the House (ahl al-Bayt), peace be on him. He said:
They made me homeless when I praised 'Ali.
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1. Hayat al-Imam Musa bin J'afar, vol. 2, p. 182.
2. Hayat al-Imam al-Hasan, vol. 2, p. 357.
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They thought that such praise was a dangerous illness in me.
Ima`m Abu` Ja'far (al-Ba`qir) was asked: "What is your situation?"
All the people are safe because of Allah's Apostle, may Allah bless him and his family while I am afraid because of him," Abu` Ja'far, peace be on him, replied.
1
When al-Mughira had died, Mu'a`wiya appointed Zyya`d b. Abih as governor over the Shi'a. Zyya`d deviated from his religion. Hence, he was indignant with the Shi'a. Thus, he cut of their hands and their legs and knocked out their eyes. He pursued them every where and hanged them on the trunks of the date palms.
2 Generally speaking, he committed the following crimes against the Shi'a:
1. He demolished their houses.
2. He refused to accept their testimony.
3. He imprisoned them.
4. He murdered them.
The historians said: "Al-Fadl b. Dukayn became a Shi'ite. His son came to him weeping. Dukayn asked his son: 'What has made you weep?' 'Father,' the son replied, 'the people say that you have become a Shi'ite.'
3
The Umayyads punished severely those who were accused of Shi'ism. The historians said: "Ibra`him b. Hirthima came to Medina. One of the Alids came and greeted him. So, Ibra`him said to him: 'Go away from me. If the Umayyads saw you greeting me, they would kill me.'
4
Moreover, the Umayyads ordered their governors to kill the babies who were named 'Ali. When 'Ali b. Raba`h heard of that, he was afraid. So, he said: "May Allah curse those who called me 'Ali." Then, he called himself 'Ulay.
5
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1. Mizan al-I'tidal, vol. 4, p. 160.
2. Hayat al-Imam al-Hasan, vol. 12, p. 356.
3. Tarikh Baghdad, vol. 12, p. 351.
4. Ibid, vol. 6, p. 127.
5. Tahdhib al-Tahdhib, vol. 7, p. 319.
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Precautionary Dissimulation
The Umayyad and Abba`sid governments went too far in troubling and killing the Shi'ites. Hence, the Ima`ms of the members of the House (ahl al-Bayt), peace be on them, legislated precautionary dissimulation, which means "Concealing the truth, concealing the belief in it, hiding (beliefs) from the non-Shi'a, and leaving supporting them. For that harms religion and the world."
1
The Ima`ms legislated precautionary dissimulation to prevent the blood of the Shi'a from being shed. For the Umayyads and the Abba`sids regarded shedding their blood as lawful.
The Ima`ms ordered the Shi'a to use precautionary dissimulation as a basic rule for political and social behavior. Had it not been for this rule, the Umayyads and the Abba`sids would have destroyed all the Shi'ites.
The Ima`ms of the members of the House (ahl al-Bayt), peace be on them, strongly ordered their followers (Shi'ites) to conceal their beliefs and love for them. For they feared for their lives. In this connection, Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, said: "Taqiya or precautionary dissimulation is my religion and the religion of my fathers. He who has no taqiya has no faith.
2
This wise plan protected the doctrine of the members of the House (ahl al-Bayt), peace be on them. Had it not for it, the Umayyads and the Abba`sids would have removed the traces of their doctrine. In this connection, Shaykh al-Tu`si said: "No sect was troubled as the Shi'a. They suffered from fear all the time. So, they cleaved to precautionary dissimulation (taqiya).
3
The Shi'a were politically aware when they resorted to precautionary dissimulation. With that they were able to protect their beliefs from their strong malicious opponents.
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1. Al-Mufid, Sharh 'Aqa'id al-Saduq, p. 66.
2. Wasa'il al-Shi'a.
3. Talkhis al-Shafi, vol. 1, p. 59.
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The Unity of the Shi'a
Some authors said that the Shi'a were distinguished by a general unity at the time of Ima`m Abu` Ja'far (al-Baqir), peace be on him. There was no ideological differences among them during the time of the Ima`m. Rather, these differences took place after his death.
1 However, the Kaysa`niya, who believed in the Ima`mate of Mohammed b. al-Hanafiya, appeared during the days of Ima`m Abu` Ja'far (al-Ba`qir), peace be on him. As for the Zaydis, the Isma`'ilis, and the Wa`qifiya, they appeared after his death.
With this we will end our talk about the Shi'a and all the Islamic sects. As for the talk about the qualities of the Shi'a in detail, we have prepared a certain study a bout that. May Allah grant us success to publish it as soon as possible, Allah willing.
Scientific Life
The Arabs before Islam belonged to numerous tribes. They moved from one place to another seeking rain pastures. The majority of them led a poor desert life.
When Islam came, their life changed. They left the Bedouin life and followed the civilized life. Most of their situations then changed, too. Their tribal feelings changed into Islamic brotherhood, which had no fanaticism nor tribal customs.
When the Moslems became stable, they began spreading culture and knowledge among the people. That is because culture and knowledge were necessary for developing the society. The Umayyads paid no attention to scientific life. However, two schools were established in Medina (Yathrib), the homeland of culture and knowledge. They are as follows:
The School of the Next Generation
This school took care of Islamic sciences. As for its members, they were Sa'id b. al-Musayyab, 'Urwa b. al-Zubayr, al-Qa`sim b.Mohammed b. Abi Bakr, Abu` Bakr b. 'Abd al-Rahma`n b. al-Ha`rith b.
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1. Firaq al-Shi'a, p. 84.
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Hisha`m, Sulayma`n b. Yasa`r, 'Ubayd Allah b. 'Uttba b. Mas'u`d, Kha`rija b. Zayd.
It is necessary for us to talk briefly about the above-mentioned great figures. They are as follows:
1. Sa'id b. al-Musayyab
His real name is Sa'id b. al-Musayyab b. Hazn al-Qarashi al-Makhzu`mi. He was born two years after the caliphate of 'Umar.
2 We will mention some of his affairs:
His Scientific Position
He was one of the main scholars of his time. Qatta`da said: "I have never seen a person more knowledgeable than Sa'id b. al-Musayyab in the lawful and the unlawful.
3 Mohammed b. Sa'id reported on the authority of Makhu`l, who said: "I traveled all over the land seeking knowledge. However, I have not found a person more knowledgeable than Sa'id b. al-Musayyab.
4 Ibn al-Madani said: "I do not think that there is a person among the next generation more knowledgeable than Sa'id b. al-Musayyab.
5 Al-Layth reported on the authority of Yahya` b. Sa'id, who said: "Sa'id b. al-Musayyab was called the Narrator of 'Umar. He memorized his ('Umar's) judgments more than the people did.
6
Words similar to these have been mentioned. They showed that Sa'id b. al-Musayyab had a high scientific position, and that he was one of the excellent scholars of his time.
Sa'id b. al-Musayyab reported many traditions on the authority of Ima`m Zayn al-'Abidin. He learned from him many matters concerning the lawful and the unlawful.
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1. Abi al-Fida', Tarikh.
2. Tahdhib al-Tahdhib, vol. 4, p. 87.
3. Ibid, pp. 85-87.
4. Ibid.
5. Ibid.
6. Ibid.
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His Reliability
The biographers differed over his (Sa'id's) reliability. Some of them said that he was reliable depending on the traditions concerning him. The others slandered him and said that he was unreliable. Our master, professor al-Khu`'i inclined to stop concerning his affair. For the chain of authorities about praising and dispraising him is incomplete.
1
'Umar b. Maymu`n reported on the authority of his father, who said: "I came to Medina. I asked about the most knowledgeable of all the people of Medina. Then, I had been guided to Sa'id b. al-Musayyab.
2 This means that the Umayyad government ordered Maymu`n to go to Sa'id b. al-Musayyab, and that it took care of the latter.
Abu` Isha`q said: "At that time, the person came to ask about religious opinions. However, the people sent him from one assembly to another till he reached the assembly of Sa'id b. al-Musayyab. For they hated to give religious opinions.
3
Sa'id b. al-Musayyab was fond of love poetry. He recited it in the mosque of Allah's Apostle, may Allah bless him and his family.
4
His Death
Sa'id b. al-Musayyab died in Medina (Yathrib), in the year 94 A. H. It was said that he died in the year 93 A. H. That was during the caliphate of al-Walid. When he died, he was 75 years of age.
