History of Shi'ism: From the Advent of Islam up to the End of Minor Occultation

History of Shi'ism: From the Advent of Islam up to the End of Minor Occultation 16%

History of Shi'ism: From the Advent of Islam up to the End of Minor Occultation Author:
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History of Shi'ism: From the Advent of Islam up to the End of Minor Occultation
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History of Shi'ism: From the Advent of Islam up to the End of Minor Occultation

History of Shi'ism: From the Advent of Islam up to the End of Minor Occultation

Author:
Publisher: ABWA Publishing and Printing Center
English

1- This book is taken from www.al-islam.org.

2- We have edited and put it in several formats for easier access and free download.


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2

References

1. See Sayyid Ja‘far Shahidi, Tarikh-e Tahlili-ye Islam ta Payan-e Umawi {An Analytical History of Islam till the End of the Umayyad Rule}, 6th edition (Tehran: Markaz-e Nashr-e Daneshgahi, 1365 AHS), vol. 2, pp. 137-138.

2. Shaykh at-Tusi, Ikhtiyar Ma‘rifah ar-Rijal (Rijal Kashi), researched by Sayyid Mahdi Raja’i (Qum: Mu’assasah Al al-Bayt at-Turath, 1404 AH), vol. 1, p. 237.

3. Ibid., p. 218.

4. Ibid., p. 222.

5. Ibn Wadhih, Tarikh al-Ya‘qubi, 1st edition (Qum: Manshurat ash-Sharif ar-Radi, 1414 AH), vol. 2, p. 171.

6. Bihar al-Anwar, vol. 46, p. 357.

7. Abu’l-‘Abbas Ahmad ibn ‘Ali ibn Ahmad ibn al-‘Abbas Najashi, Fihrist Asma’ Musanfa ash-Shi‘ah (Rijal Najashi) (Qum: Islamic Publications Office affiliated to the Society of Teachers of the Islamic Seminary in Qum, 1407 AH), p. 10.

8. Ibn Shahr Ashub Mazandarani, Manaqib Al Abi Talib (Qum: Mu’assasah Intisharat-e ‘Allameh, n.d.), vol. 2, p. 129.

9. Muhammad Husayn Muzaffar, Tarikh ash-Shi‘ah (Qum: Manshurat Maktabah Basirati, n.d.), p. 122.

10. Jabir ibn ‘Abd Allah al-Ansari narrates: “A number of the various tribes of Yemen came to the Holy Prophet (S). The Messenger of Allah (S) said: ‘There shall be a softhearted people with strong faith Mansur (one of the companions of Imam al-Mahdi (‘a)) along with seventy thousand from whom shall rise up to help my successor and the successor of my executor of will {wasi} even while their swords carried (diagonally across the body) with the staple of palm-tree!’ They asked: ‘O Messenger of Allah! Who is the executor of your will?’ He retorted: ‘It is he to whom God, the Exalted, ordered (the people) to hold fast when He said, “Hold fast to the rope of Allah and be not divided among yourselves” (Surah Al ‘Imran 3:103).’

They asked: ‘O Messenger of Allah! Tell us what this ‘rope’ {habl} is.’ He said: ‘This rope is exactly the statement of God when He says, “…save (where they grasp) a rope from Allah and a rope from men” (Surah Al ‘Imran 3:112). The rope from Allah is the Qur’an while the rope from men is the executor of my will!’ They asked: ‘O Messenger of Allah! Who is the executor of your will?’

He answered: ‘It is he about whom God, the Exalted, says, “Lest any soul should say, ‘Alas, my grief that I was unmindful of Allah’” (Surah az-Zumar 39:56).’ They inquired: ‘What is this command of God?’ He responded: ‘He is the executor of my will and the guide of the people toward me after I depart!’

They said: ‘O Messenger of Allah! By He who has sent you down in truth! Point him to us as we are indeed eager to see and know him!’ He said: ‘God has appointed him for the faithful. If you would look at him with the vision of the heart, you shall know that he is indeed the wasi {executor of will} just in the same manner that you recognized your Prophet.

Thus, go and check within the ranks of the people in the mosque. Anyone who shall draw your hearts toward him is the wasi; for, God, the Exalted, says: “So incline some hearts of men that they may yearn toward them” (Surah Ibrahim 14:37).’

As such, Abu ‘Amir Ash‘ari from the tribe of Ash‘ariyyin, Abu ‘Izzah Khawlani from among the Khawlaniyan, Uthman ibn Qays from Banu Qays, Gharyah Dawsi from the tribe of Daws, and Lahiq ibn ‘Alafah rose up and they checked the ranks of the people in the mosque. They took ‘Ali (‘a) by the hand and presented him to the Holy Prophet (S) and said: ‘O Messenger of Allah! This is the person who drew our hearts toward him and inclined toward him.’

The Holy Prophet (S) said: ‘All praise is due to Allah! You recognized the executor of will of the Prophet even before seeing him.’ So, the Yemenis wept and said: ‘O Messenger of Allah! We looked at the people, but our hearts did not get calm with them; when we saw him our hearts experienced tranquility as if we have seen our respective fathers’.” Muhammad Husayn Muzaffar, Tarikh ash-Shi‘ah (Qum: Manshurat Maktabah Basirati, n.d.), pp. 124-125.

11. Tarikh al-Ya‘qubi, vol. 2, p. 132.

12. Shahab ad-Din Abi ‘Abd Allah Yaqut Hamawi, Mu‘jam al-Buldan, 1st edition (Beirut: Dar Ihya’ at-Turath al-‘Arabi, 1417 AH), vol. 3, p. 158.

13. Ibid., vol. 7, p. 161.

14. Tarikh al-Ya‘qubi, vol. 2, p. 197.

15. Ibid.

16. Abu Ishaq Ibrahim ibn Muhammad Thaqafi Kufi, Al-Gharat, trans. Muhammad Baqir Kamare’i (n.p.: Farhang-e Islam, n.d.), pp. 325, 331.

17. Tarikh al-Ya‘qubi, vol. 2, p. 199.

18. ‘Abd al-Hamid ibn Abi’l-Hadid, Sharh Nahj al-Balaghah (Cairo: Dar al-Kutub al-‘Arabiyyah, 1961), vol. 2, p. 17.

19. Al-Gharat, p. 333.

20. Ahmad ibn Yahya ibn Jabir Baladhuri, Insab al-Ashraf, researched by Muhammad Baqir Mahmudi (Beirut: Manshurat Mu’assasah al-A‘lami Li’l-Matbu‘at, 1394 AH), vol. 3, p. 161.

21. ‘Ali ibn al-Husayn Abu’l-Faraj al-Isfahani, Maqatil at-Talibiyyin (Qum: Manshurat ash-Sharif ar-Radi, 1416 AH), p. 435.

22. Tarikh ash-Shi‘ah, p. 132.

23. Mu‘jam al-Buldan, p. 162.

24. Tarikh al-Ya‘qubi, vol. 2, p. 150.

25. Mu‘jam al-Buldan, p. 161.

26. Ibid.

27. Insab al-Ashraf, vol. 2, p. 126.

28. Rasul Ja‘fariyan, Tarikh-e Tashuyyu‘ dar Iran az Aghaz ta Qarn-e Hashtum-e Hijri, 5th edition (Qum: Shirkat-e Chap wa Nashr-e Sazman-e Tablighat-e Islami, 1377 AHS), p. 71.

29. Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah, vol. 3, p. 198.

30. ‘Izz ad-Din Abu’l-Hasan ‘Ali ibn Muhammad Abi’l-Kiram Ibn Athir, Asad al-Ghabah fi Ma‘rifah as-Sahabah (Beirut: Dar Ihya’ at-Turath al-‘Arabi, n.d.), vol. 3, p. 258.

31. Tarikh al-Ya‘qubi, vol. 2, p. 189.

32. Insab al-Ashraf, vol. 2, p. 262.

33. Sayyid Husayn Ja‘fari, Tashayyu‘ dar Masir-e Tarikh, trans. Sayyid Muhammad Taqi Ayatullahi, 9th edition (Tehran: Daftar-e Nashr-e Farhang-e Islami, 1378 AHS), p. 125..

34. ‘Ali ibn Husayn ibn ‘Ali Mas‘udi, Murawwij adh-Dhahab, 1st edition (Beirut: Manshurat Mu’assasah al-A‘lami Li’l-Matbu‘at, 1411 AH), vol. 3, p. 73.

35. Tarikh ash-Shi‘ah, p. 67.

36. Abu Muhammad ‘Abd Allah ibn Muslim ibn al-Qutaybah, Al-Ma‘arif, researched by Tharwah ‘Akkashah, 1st edition (Qum: Manshurat ash-Sharif ar-Radi, 1415 AH), p. 214.

37. Fakhri has narrated that Muhammad ibn ‘Ali said to his supporters and campaigners: “But there are Shi‘ah of ‘Ali ibn Talib in Kufah and its districts. The people of Basrah gave their loyalty to an ‘Uthmani group, but the people of Mesopotamia were not yet Muslims then. The people of Sham would not recognize anyone except the descendants of Abu Sufyan and not obey anyone except Marwan. But the people of Mecca and Medina were more on following the line of Abu Bakr and ‘Umar. Therefore, it should not be forgotten that from among the people of Khurasan there were many individuals who were active, pure-hearted and had peace of mind. They were neither inclined to this group nor that group, and neither did they adhere to the different sects nor attach to peity. Ibn Tabataba, Al-Fukhara fi Adab as-Saltaniyyah (Egypt), p. 104.

38. Maqatil at-Talibiyyin, pp. 424-431.

39. Insab al-Ashraf, vol. 3, p. 233.

40. Abu Ghalib Zurari, Risalah fi Al A‘yan (Isfahan: Matba‘ah Rabbani, n.d.), pp. 2-18.

41. Fihrist Asma’ Musanfa ash-Shi‘ah (Rijal Najashi), p. 230.

42. Ibid., p. 232.

43. Ibid., p. 39-40.

44. Mu‘jam al-Buldan, vol. 2, p. 340.

45. Shaykh al-Mufid, Al-Jamal, 2nd edition (Qum: Maktab al-A‘lam al-Islami (Publication Center), 1416 AH), p. 279.

46. Insab al-Ashraf, vol. 2, p. 237.

47. Al-Gharat, p. 166.

48. Sayyid Muhsin Amin, A‘yan ash-Shi‘ah (Beirut: Dar at-Ta‘aruf Li’l-Matbu‘at, n.d.), vol. 1, p. 590.

49. Murawwij adh-Dhahab, vol. 3, p. 109.

50. Batra’ is the feminine form of abtar which means ‘defective’ and ‘incomplete’. According to the hadith, every statement which does not begin with the name of Allah is called abtar {defective and incomplete}. Since Ziyad began to deliver the said sermon without invoking the name of Allah, it became known thereafter as batra’.

51. Tarikh-e Tahlili-ye Islam ta Payan-e Umawi, p. 156.

52. Abu Ja‘far Muhammad ibn Jarir ibn Rustam Tabari, Tarikh al-Umam wa’l-Muluk (Beirut: Dar al-Qamus al-Hadith, n.d.), vol. 6, p. 132.

53. Maqatil at-Talibiyyin, p. 292.

54. aq-e Kisra: the most famous construction that the Sassanid kings&T built and it is rumored that this palace was built by Khosroe I and still others believe that it was one among other palaces built by Shahpur, the first Sassanid king. {Trans.}

55. Mu‘jam al-Buldan, vol. 7, pp. 221-222; Murawwij adh-Dhahab, vol. 1, p. 267.

56. Murawwij adh-Dhahab, vol. 3, p. 109.

57. Mu‘jam al-Buldan, vol. 7, pp. 222.

58. A‘yan ash-Shi‘ah, vol. 1, p. 25.

59. Tarikh ash-Shi‘ah, p. 149.

60. Kird-‘Ali, Muhammad. Khatat ash-Sham, 3rd edition (Damascus: Maktabah an-Nuri, 1403 AH/1983), vol. 6, p. 246.

Lesson 20: The Shi‘ah-Populated Places during the Second Century Hijri

At the beginning of the second century AH, Shi‘ism extended beyond the frontiers of the Arabian Peninsula and Iraq as it encompassed the entire Muslim domain. In view of the scattering of the Shi‘ah and ‘Alawis in the Muslim territories, this matter can be discerned. From the time of Hajjaj ibn Yusuf, the migration of the Shi‘ah and ‘Alawis to the other regions had begun.

These migrations were further expedited during the second century AH with the beginning of the propaganda and movements by the ‘Alawis. After the failure of the uprising of Zayd in Kufah, his son Yahya along with a number of his supporters went to Khurasan.1 After him, the uprising of ‘Abd Allah ibn Mu‘awiyah, a descendant of Ja‘far ibn Abi Talib at-Tayyar, covered the regions such as Hamedan, Qum, Rey, Qirmis, Isfahan, and Fars, and ‘Abd Allah himself lived in Isfahan.

Abu’l-Faraj al-Isfahani says, “The notables of Banu Hashim went to him and he designated each of them to rule over a district. Even Mansur and Safah (who later became the first two ‘Abbasid caliphs) had connivance with him and this continued till the time of Marwan Himar and the emergence of Abu Muslim.”2

During the ‘Abbasid period, the ‘Alawi movements always emerged, one definite consequence of which was the scattering of the ‘Alawis in the different regions. For example, after the uprising of Muhammad Nafs az-Zakiyyah during the reign of Mansur and his defeat, the descendants of Imam al-Hasan (‘a ) were scattered in the different places. In this regard, Mas‘udi thus says:

The brothers of Muhammad ibn ‘Abd Allah (Nafs az-Zakiyyah) were scattered in the different places. His son, ‘Ali ibn Muhammad, went to Egypt where he was killed later. His other son, ‘Abd Allah ibn Muhammad, went to Khurasan and from there proceeded to Sind where he was killed. His third son, Hasan ibn Muhammad went to Yemen where he was put behind bars and passed away while in prison. His (Nafs az-Zakiyyah’s) brother, Musa, went to Mesopotamia.

Another brother of Nafs az-Zakiyyah, Yahya, went to Rey and from there he proceeded to Tabaristan. Another brother of his, Idris, went to Maghrib. Yet another brother, Ibrahim, went to Basrah where he formed an army composed of men from Ahwaz, Fars among other cities, but his uprising ended in failure.3

Although most of them were pursued by the ‘Abbasid agents and were unable to€ remain in one place and were later killed, their impact remained. Sometimes, their children lived in those places. For example, ‘Abd Allah, son of Muhammad Nafs az-Zakiyyah, as narrated by Mas‘udi, was not able to remain in Khurasan and thus, he went to Sind.4 Yet, the author of the book,Muntaqilah at-Talibiyyin , narrates that the son of ‘Abd Allah, Ibrahim, remained in Khurasan and had two sons named Qasim and Muhammad.5

Similarly, there was a group in Transoxiana which was tracing itself back to Irahim ibn Muhammad Nafs az-Zakiyyah.6

Now, we shall survey the condition of the cities and regions in which the Shi‘ah lived in large number during the second century AH.

a. Khurasan

At the beginning of the second century AH, the movement of the campaigners of Banu Hashim7 commenced in Khurasan and many people there embraced Shi‘ism. Ya‘qubi narrates,

When Zayd was martyred, the Shi‘ah in Khurasan were in great commotion and expressed their faith in Shi‘ism. The preachers were openly stating the atrocity and tyranny of the Umayyads against the descendants of the Prophet (S).8

It remained so until such time that Yahya ibn Zayd went to Khurasan and lived there in disguise for sometime. And when he rose up, many people gathered around him.9 Mas‘udi narrates, “On the year when Yahya was killed, every infant that was born in Khurasan was named Yahya.”10

Of course, due to the presence of Zaydis and ‘Abbasid campaigners, Shi‘ism of the people of Khurasan had more Zaydi and Kaysani color. This is particularly true in view of the fact that in the beginning, the ‘Abbasids laid the foundation of their legitimacy upon the succession of Muhammad ibn ‘Ali to Abu Hashim, son of Muhammad al-Hanafiyyah. As Abu’l-Faraj al-Isfahani writes in describing ‘Abd Allah ibn Muhammad al-Hanafiyyah:

He is the same person whom the Shi‘ah of Khurasan were thinking to be the heir of his father whom they thought was the Imam. His heir in turn was Muhammad ibn ‘Ali ibn ‘Abd Allah ibn al-‘Abbas while Muhammad ibn ‘Ali designated Ibrahim as his successor. In this manner, succession among the Abbasids was institutionalized.11

The Khurasanis had always been supporters of the ‘Abbasids, and when the dichotomy between the ‘Alawis and ‘Abbasids occurred, they sided with the latter. For example, during the battle against Muhammad Nafs az-Zakiyyah most of the ‘Abbasid soldiers were Persian-speaking Khurasanis.

Abu’l-Faraj al-Isfahani narrates:

When Khudhayr Zubayri, one of the commanders of Muhammad Nafs az-Zakiyyah, was coming to the battlefield from Medina, the Khurasanis were saying in Persian, “Khudhayr amad; Khudhayr amad ” {Khudhayr came; Khudhayr came}.12

b. Qum

Qum has been one of the most important Shi‘ah-populated cities since the second century AH. This city, apart from being founded after the advent of Islam, has been founded by the Shi‘ah and Shi‘ah resided in and populated it from the very beginning. It is Shi‘ah Imamiyyah that has always been there without experiencing any deviation. Not only haveSinyan ever lived there but also theGhulat did not find their way there, and even if they had, the people would have rejected them.13 Many of the people there used to come to the pure Imams (‘a ) to learn from these great personages, always maintaining contact with their Imams.

In 82 AH when the revolt of Ibn Ash‘ath against Hajjaj was crushed and he fled to Kabul,14 a number of his soldiers were also Shi‘ah such as ‘Abd Allah, Ahwas, Na‘im, ‘Abd ar-Rahman, and Ishaq, sons of Sa‘d ibn Malik

ibn ‘Amir al-Ash‘ari, who went to the districts of Qum after the defeat of Ash‘ath. There were seven villages there one of which was known as “Kamandan”. After these brothers’ stay in this village, their kith and kin joined them and resided in all the seven villages. Gradually, these seven villages merged together and they all become “Kamandan”. Kamandan was Arabized and shortened into “Qum”.15

From then on, Qum has become one of the most important concentration centers of the Shi‘ah, and the ‘Alawis in particular, who arrived and resided there from everywhere.16 At the end of the second century AH, the arrival of Lady Fatimah al-Ma‘sumah (Imam ar-Ridha’s (‘a ) sister) is considered the turning point in the history of this city, bringing about ample blessings to it.

c. Baghdad

Baghdad was founded during the second centuryhijri , 145 AH in particular, by Mansur, the second ‘Abbasid caliph, and soon became one of the demographic concentration centers of the Shi‘ah.17

This fact was unambiguously proved in Imam al-Kazim (‘a ) burial procession. The huge number of attendants seriously alarmed the ‘Abbasids so much so that Sulayman ibn Mansur, Harun ar-Rashid’s uncle, participated in it barefooted just to appease the people.18

Baghdad was founded in Iraq and most of the people of Iraq were Shi‘ah. Although Baghdad at the beginning was a military and political city, with the passage of time the intellectual center of the Muslim world was also transferred there and Shi‘ah of the neighboring cities such as Kufah, Basrah, Mada’in among others took residence there and very quickly constituting a large population. After the minor occultation {ghaybah as-sughrah }, Baghdad became the intellectual and religious center for the Shi‘ah who flourished there by virtue of the Shi‘ah government of Al Buyah (Buyeds), until such time that Shaykh at-Tusi transferred the Shi‘ah center to Najaf.

The Shi‘ah-Populated Places during the Third Century Hijri

The geographical expansion of Shi‘ism in the third century AH can be discussed and studied in two ways; the first is through the formation of the Shi‘ah states in the Muslim territories. In 250 AH the ‘Alawis in Tabaristan formed a government.19

During the latter part of the third century AH, descendants of Imam al-Husayn (‘a ) set up a Zaydi government in Yemen. In 296 AH the Fatimid state was established in the north of Africa.20 These governments were not based on Shi‘ah Imamiyyah fundamentals, but their existence showed the extent of Shi‘ism and indicated the fertile ground for its acceptance in the Muslim territories—an opportunity which had been utilized by the Isma‘ilis and Zaydis.

The second way is through the list of regions where the pure Imams (‘a ) designated proxies. The institution of deputyship {wikalah } had been founded since the time of Imam as-Sadiq (‘a ), and during the time of Imam al-Hadi and Imam al-‘Askari (‘a ) the activity of this institution had reached its climax. The regions where the Imams’ (‘a ) deputies were dispatched

included Ahwaz, Hamedan, Sistan, Bust, Rey, Basrah, Wasit, Baghdad, Egypt, Yemen, Hijaz, and Mada’in.21

Of course, Kufah, Qum, Samarra, and Nayshabur were considered as the most important Shi‘ah-dominated cities till the end of the third century AH, and the Shi‘ah jurisprudence based on the traditions of the pure Imams (‘a ) was taught there. After the third century, nevertheless, Kufah declined in importance being gradually replaced by Baghdad, and with the arrival of the Al Buyah and the presence of distinguished figures such as Shaykh al-Mufid, Sayyid Murtadha, Sayyid Radhi, and Shaykh at-Tusi, the religious seminary in Baghdad flourished.

Regarding the Shi‘ah influence in Baghdad during the fourth century AH, Adam Mitch (?) thus writes:

But in Baghdad which was the capital of Islam in its true sense and where the waves of all intellectual currents were strong, all schools of thought had followers. Of all these schools of thought, two were the strongest and most uncompromising—Hanbali and Shi‘ah.

The followers of Shi‘ism were particularly concentrated around the market of Karakh and only at the end of the fourth, this direction to the major bridge in Bab at-Taq was also populated. In places west of Dajlah, especially Bab al-Basrah, Hashimis (‘Abbasidsadat ) constituted a strong community with intense enmity toward the Shi‘ah.

Yaqut thus writes: “The residents of the district of Bab al-Basrah, between Karakh and Qiblah, were all Hanbali Sunnis, and those on the left and western parts of Karakh were also Sunnis. But the people of Karakh were entirely Shi‘ah and no Sunni could be found among them.”

…As recorded by historians, the first time the Shi‘ah of Baghdad gathered in Baratha Masjid in 313 AH, it was reported to the caliph that a group is gathering there to collectively curse the caliphs.

The caliph ordered for it to be besieged on Friday at the time of congregational prayer, and thirty worshippers were arrested and searched. Baked clays {muhr } with the name of the Imam engraved therein were found on them… In 321 AH, ‘Ali ibn Yalbakh, the Turkish commander, ordered for the cursing of Mu‘awiyah and Yazid on the pulpits.

The public made a hullabaloo, and Barbahari, the leading Hanbali, and his supporters were identified as the ones responsible for the unrests. On account of the seditions and attitudes of the Hanbalis toward the people in 323 AH, it was ordered that two Hanbalis should not be seen together anywhere in Baghdad, and the ‘Abbasid caliph Radhi issued an order in which the offenses to be committed by the Hanbalis and their corresponding punishments were indicated.22

Lesson 20: Summary

During the ‘Abbasid period, the ‘Alawi movements constantly emerged, a definite consequence of which was the diaspora of the ‘Alawis in the different regions. As such, during the second century AH, Shi‘ism transcended beyond the frontiers of the Arabian Peninsula and Iraq.

The journey of the ‘Abbasid campaigners to Khurasan began at the beginning of the second century AH, where many people initially embraced Shi‘ism though Shi‘ism with more Kaysani influence.

Since the second century AH, Qum has become one of the most important Shi‘ah-dominated cities. This city was founded by the Shi‘ah and Shi‘ism there has always been Ithna ‘Ash‘ari Imamiyyah. Although Baghdad was the capital of the ‘Abbasid caliphate, by the transfer of Shi‘ah from the neighboring cities such as Kufah, Basrah and Mada’in, it became one of the demographic concentration centers of the Shi‘ah.

During the third century AH, Shi‘ism was extended in many regions in the Muslim territories. This fact is clearly illustrated from the list of the regions where the pure Imams (‘a ) had their representatives. It was for this reason that the Shi‘ah governments in Tabaristan, Yemen and Africa were set up.

Up to the end of the third century AH, Kufah, Qum, Samarra, and Nayshabur were regarded as the most important Shi‘ah-populated cities.

Lesson 20: Questions

1. Name the regions populated by the Shi‘ah during the second century AH.

2. In what periods did Shi‘ism in Khurasan start?

3. Which type of Shi‘ism has been in Qum?

4. How did Baghdad become one of the Shi‘ah-populated cities?

References

1. ‘Ali ibn al-Husayn Abu’l-Faraj al-Isfahani, Maqatil at-Talibiyyin (Qum: Manshurat ash-Sharif ar-Radi, 1416 AH), p. 146.

2. Ibid., p. 157.

3. ‘Ali ibn Husayn ibn ‘Ali Mas‘udi, Murawwij adh-Dhahab, 1st edition (Beirut: Manshurat Mu’assasah al-A‘lami Li’l-Matbu‘at, 1411 AH), vol. 3, p. 326.

4. Ibid.

5. Abu Isma‘il ibn Nasir ibn Tabataba, Muntaqilah at-Talibiyyin, trans. Muhammad Rida ‘Ata’i, 1st edition (Mashhad: Intisharat-e Astan-e Quds-e Radhawi, 1372 AHS), p. 207.

6. Ibid.

7. It must be noted that the term, “Banu Hashim” or “Hashimiyan” at the time also included the ‘Abbasids as they were also grandchildren of Hashim.

8. Ibn Wadhih, Tarikh al-Ya‘qubi, 1st edition (Qum: Manshurat ash-Sharif ar-Radi, 1414 AH), vol. 2, p. 171.

9. Maqatil at-Talibiyyin, p. 149.

10. Murawwij adh-Dhahab, p. 336.

11. Maqatil at-Talibiyyin, p. 123.

12. Ibid., p. 238.

13. Rijal ibn Dawud (Qum: Manshurat ar-Radhi, n.d.), pp. 240, 270.

14. Murawwij adh-Dhahab, vol. 3, p. 149.

15. Shahab ad-Din Abi ‘Abd Allah Yaqut Hamawi, Mu‘jam al-Buldan, 1st edition (Beirut: Dar Ihya’ at-Turath al-‘Arabi, 1417 AH), vol. 7, p. 88.

16. Muntaqilah at-Talibiyyin, pp. 333-339.

17. Mu‘jam al-Buldan, vol. 2, p. 361.

18. Sayyid Muhsin Amin, A‘yan ash-Shi‘ah (Beirut: Dar at-Ta‘aruf Li’l-Matbu‘at, n.d.), vol. 1, p. 29.

19. Abu Ja‘far Muhammad ibn Jarir ibn Rustam Tabari, Tarikh at-Tabari, 2nd edition (Beirut: Dar al-Kutub al-‘Ilmiyyah, 1408 AH), vol. 5, p. 365.

20. Jalal ad-Din ‘Abd ar-Rahman Suyuti, Tarikh al-Khulafa’ (Qum: Intisharat ash-Sharif ar-Radi, 1411 AH), p. 524.

21. See Sayyid Majid Pur Aqa’i, Tarikh-e ‘Asr-e Ghaybat (Qum: Markaz-e Jahani-ye ‘Ulum-e Islami, n.d.), p. 19.

22. Adam Mitch, Tamaddun-e Islami dar Qarn-e Chaharum-e Hijri {Islamic Civilization in the Fourth Century Hijri}, trans. ‘Ali Rida Dhakawati Qaragzelu (Tehran: Mu’assaseh-ye Intisharat-e Amir Kabir, 1364 AHS), pp. 85-86.

Lesson 21: Shi‘ism among the Different Tribes

Basically, ‘Ali (‘a ) had more Shi‘ah and sympathizers from the ‘Adnanis from among the Qahtani tribes, and Shi‘ism among the Qahtanis had enormously expanded. The main Shi‘ah who constituted the historians and soldiers of the Commander of the Faithful (‘a ) were Arab tribes from the south (Yemen) and Qahtanis. For instance, the Imam (‘a ) thus said in Rajzi, one of the battle arenas in Siffin:

أنا الغلام القرشي المؤتمن الماجد الأبيض ليث كالشّطن

يرضى به السّادة من اهل اليمن من ساكني نجد و من اهل عدن

I am a Qurayshi youth—trustworthy, great, pure, and like a lion—with whom the distinguished men of the people of Yemen from among the residents of Najd and ‘Aden are pleased .1

Similarly, after the demise of the Prophet of Islam (S), most of ‘Ali’s (‘a ) supporters among the companions of the Prophet (S) wereAnsar who were Qahtani in origin, and constituted most of those who accompanied ‘Ali (‘a ) from Medina up to the Battle of Jamal.2 In the same vein, when Imam al-Husayn (‘a ) set off toward Kufah, ‘Abd Allah ibn al-‘Abbas said to him:

If the people of Iraq like you and want to assist you, you write to them, “The enemy shall expel you from your city. Then, you come here.” Instead, you move toward Yemen where there are mountains, strongholds and forts that Iraq does not have. Yemen is a vast land and your father have Shi‘ah there. You go there and then send your preachers to the neighboring places to invite the people to come to you.

The companions of Imam al-Husayn (‘a ), with the exception of Banu Hashim and some Ghaffaris, also belonged to Yemeni tribes.3 As Mas‘udi has said, “From among the companions of the Prophet (S), only four persons attained martyrdom at the lap of the Prophet (S) and these four were from theAnsar .”4

The descent of theAnsar to Yemeni tribes is also obvious.

In contrast, the chiefs and nobles of Quraysh were hostile to ‘Ali (‘a ) and his descendants (just as they were hostile to the Prophet (S)), while the sympathizers of the Imam (‘a ) among them were few. Even the tribes that had close relations with the Quraysh, such as the tribe of Thaqif and the people of Ta’if who were supporters of Mu‘awiyah during and after the Battle of Siffin, had always been in the ranks of those who opposed ‘Ali (‘a ).

For example, when Mu‘awiyah dispatched Busr ibn Artat to pillage the cities of Hijaz and Yemen, as Busr was approaching Ta’if, Mughayrah ibn Shu‘bah went to welcome him, saying: “May God give you pleasant reward! I heard the news of your harshness toward the enemies and benevolence toward the friends.” Busr said, “O Mughayrah! I want to put pressure on the people of Ta’if so as for them to pledge allegiance to the Commander of the Faihtful Mu‘awiyah.” Mughayrah said, “O Busr! Why do you want to do to your friends what you did to your enemies? Do not do it lest everybody turned into your enemy.”5

There were also very few besides the Banu Hashim from among the Quraysh, such as Muhammad ibn Abi Bakr and Hashim Mirqal, who were on the Commander of the Faithful’s (‘a ) side although from among the clans of Quraysh and opponents of ‘Ali (‘a ), there were also some who accompanied him. For instance, Khalid ibn Walid was one of the Commander of the Faithful’s (‘a ) adversaries, but his son, Muhajir ibn Khalid was among the soldiers of the Imam in the Battle of Siffin. Another case is that of ‘Abd Allah ibn Abi Hudhayfah, Mu‘awiyah’s maternal cousin, who was one of the sincere Shi‘ah of ‘Ali (‘a ), and in the end attained martyrdom at the hands of Mu‘awiyah’s agents.

‘Ali (‘a ) had followers and supporters from among all the Yemeni tribes such as the tribes of Kindih, Naka‘, Azd, Juhaynah, Himir, Bujaylah, Khath‘am, Khuza‘ah, Hadhramut, Mudhhaj, Ash‘ar, Tay, Sadus, Hamdan, and Rabi‘ah.6 But among them, the two tribes of Hamdan and Rabi‘ah were leading.

The Hamdanis who embraced Islam during the time of the Prophet (S), through ‘Ali’s (‘a ) efforts, had always been sympathetic to him, and were considered as among the Imam’s sincere Shi‘ah. Mas‘udi says, “During the Battle of Siffin, not a single person from among them was in the army of Mu‘awiyah.”7

Regarding Hamdan, ‘Ali has said:

ولو كنت بوّاباً على باب الجنّة لقلت لِحَمْدان أدخلوا بسلام

If I were the gatekeeper of paradise, I shall say to the tribe of Hamdan, “Enter in peace!” 8

Mu‘awiyah held a great grudge against the Hamdanis. One day during the Battle of Siffin, he went to the battle arena and recited this poem:

لا عيش الاّ فلق الهام من أرحب و يشكر شبام

قوم هم اعداء اهل الشام كم من كريم بطل همام

وكم قتيل و جريح ذام كذاك حرب السّادة الكرام

I shall not live unless I rip the heads of those of (the clans of) Arhab, Yashkar and Shabam (from the tribe of Hamdan).

They are people who are enemies of the people of Sham. So many of them are great, heroic and brave men.

So many they have killed, injured and handicapped. Yes, such is the battle of the gallant noblemen.

Then, by reciting this epic verse:

اللهم رب الحلّ والحرام لا تجعل الملك لاهل الشام

O Lord of hall and haram! Do not bestow the rule to the people of Sham,

Sa‘id ibn Qays Hamdani attacked Mu‘awiyah while holding forward his spear, and Mu‘awiyah fled from him toward the center of the army of Sham. And he sent Dhu’l-Kala‘ (one of the commanders of Sham) to confront Sa‘d ibn Qays and the ensuing combat lasted till night. In the end, the people of Sham accepted defeat and fled. At this juncture, the Commander of the Faithful (‘a ) recited this poem to encourage the Hamdanis:

فوارس من حمدان ليسوا بعزل غذاة الوغى من شاكر و شبام

يقودهم حامى الحقيقة ماجد سعيد بن قيس و الكريم محام

جزى الله همد ان الجنان فانهم سهام العدى في كلّ يوم حمام

Horsemen of Hamdan from (the tribes of) Shakir and Shabam do not slacken in the morning battle.

The advocate of truth and great man, Sa‘id ibn Qays, leads them. The kind people themselves shall also be protected.

May Allah grant the reward of paradise for (the tribe of) Hamdan as they are all arrows to the hearts of the enemies during battles.9

As such, we can see poems composed by the army of Sham against Hamdan especially during the Battle of Siffin. For instance, ‘Amr ibn al-‘As addressed the tribe of Hamdan on one of the days of the Battle of Siffin, saying:

الموت يغشاه من القوم الانف يوم لهمدان و يوم للصّدف

و في سدوس نحوه ما ينخرف نضربها بالسّيف حتى ينصرف

و لتميم مثلها او يعترف

It shall receive death from this tribe; one day, Hamdan is victorious while another day it is just a shell.

The tribe of Sadus is also like them; as if it is not becoming old, but we shall strike them with the sword so as to restore the condition.

We shall treat (the tribe of) Tamim in the same manner, unless they confess submission.10

A number of women of the tribe of Hamdan had also incited the supporters and soldiers of the Commander of the Faithful (‘a ) during the Battle of Siffin against Mu‘awiyah. Among these women were Sawdah Hamdaniyyah and Zurqa’ Hamdaniyyah, daughters of ‘Addi ibn Qays.11 Sawdah addressed his father saying:

شعر كفعل ابيك يابن عمارة يوم الطّعان و ملتقى الاقران

وانصر عليّاً و الحسين و رهطه واقصد لهند و ابنها بهوان

ان الإمام اخا النّبي محمّد علم الهدى و منارة الإيمان

فقد الجيوش و سره امام لوائه قدماً بأبيض صارم و سنان

Given this, Mu‘awiyah nursed a grudge against them. And after the martyrdom of ‘Ali (‘a ) they were summoned to Sham. They were asked to explain about their poems and they were reproached.12

The second Yemeni tribe which had many Shi‘ah of ‘Ali (‘a ) among its members was the tribe of Rabi‘ah. For example, in enumerating the Shi‘ah of ‘Ali (‘a ) Burqa has allocated a certain part to the companions of ‘Ali (‘a ) from the tribe of Rabi‘ah while allocating the rest of the Yemeni Shi‘ah in another part.13

When ‘Ali (‘a ) heard that a number of the tribe of Rabi‘ah in Basrah attained martyrdom at the hands of the army of ‘A’ishah, he said:

يا لهف نفسي على ربيعة ربيعة السّماعة المطيعة

I pity the Rabi‘ah, the obedient and submissive Rabi‘ah! 14

Mas‘udi also says, “‘Ali (‘a ) had many talks about Rabi‘ah and eulogies to them because they were his helpers and supporters as well as his pillar among pillars.” Among ‘Ali’s (‘a ) statements about Rabi‘ah is the poem below which he recited during the Battle of Siffin:

لمن راية سوداء يخفق ظلها إذا قيل قدمها حضين تقدماً

فيوردها في الصف حتى يعلها حياض المنايا تقطر الموت و الدّما

جزى الله قوماً قاتلوا في لقائه لدى الموت قدماً ما اعروا كرماً

واطيب أخباراً و اكرم شيمةً اذا كان اصوات الرجال تغمغما

ربيعة أعنى إنَّهم أهل نجدة و بأس إذا لاقو، خميساً عرمرما

The one who has the black banner and it is hoisted—once it is said to him to bring forward the banner,

He will then join the ranks so as to bring forth the spears for death and blood drop from them.

May Allah bestow reward to the community that fought in the battle, welcomed death, and never opposed goodness.

They are the most well-dressed and beautiful-faced of people, when the voices of men at the battlefield are winded together.

I am referring to (the tribe of) Rabi‘ah. When confronting a huge army, they are brave and powerful.15

It was one of the chiefs of Rabi‘ah, Jamil ibn Ka‘b Tha‘labi who was considered one of the Shi‘ah and supporters of ‘Ali (‘a ). When he was captured by Mu‘awiyah, the latter told him: “Which blessing is greater than this that God made us prevailed over a man who within an hour killed a large number of our supporters!”16

Shaqiq ibn Thawr Sudusi also said during the Battle of Siffin while addressing the tribe of Rabi‘ah: “O group of Rabi‘ah! Once ‘Ali is killed, there will be no excuse for even a single person from you to remain alive.”17 Also, after the death of Yazid, the people of Kufah expelled the Umayyad governor from their city and wanted to install somebody in his stead.

Some people suggested ‘Amr ibn Sa‘d to be theamir . Mas‘udi narrates that at that moment, the women of Hamdan, Kahlan,Ansar , Rabi‘ah, and Nakha‘ entered the central mosque. While weeping for Imam al-Husayn (‘a ), they were saying: “Is it not enough that ‘Amr ibn Sa‘d killed Husayn and now he wants also to be ouramir ?”

With this statement, they made the people weep and persuaded them to abandon ‘Amr ibn Sa‘d.18

Lesson 21: Summary

Most of the supporters and Shi‘ah of the Commander of the Faithful were from the Qahtani and Yemeni tribes.

Among the companions of the Prophet (S), most of ‘Ali’s (‘a ) sympathizers were from among theAnsar who had Yemeni origin.

Imam al-Husayn’s (‘a ) main supporters were from among the Yemeni tribes, with the exception of the Banu Hashim and some Ghaffari men.

In contrast, the chiefs and nobles of Quraysh were inimical to ‘Ali (‘a ), and his descendants and supporters among them were very few.

Among the Yemeni tribes, the two tribes of Hamdan and Rabi‘ah were leading in Shi‘ism.

Lesson 21: Questions

1. Name the tribes in which Shi‘ism was more dominant.

2. Among the Yemeni tribes, which tribes are leading compared to the rest in Shi‘ism?

References

1. Ibn Shahr Ashub Mazandarani, Manaqib Al Abi Talib (Qum: Mu’assasah Intisharat-e ‘Allameh, n.d.), vol. 3, p. 178.

2. Ahmad ibn Yahya ibn Jabir Baladhuri, Insab al-Ashraf, researched by Muhammad Baqir Mahmudi (Beirut: Manshurat Mu’assasah al-A‘lami Li’l-Matbu‘at, 1394 AH), vol. 3, p. 161.

3. Kalbi, Jumhurah an-Nasab (Beirut: ‘Alam al-Kutub, n.d.), p. 88.

4. ‘Ali ibn Husayn ibn ‘Ali Mas‘udi, Murawwij adh-Dhahab, 1st edition (Beirut: Manshurat Mu’assasah al-A‘lami Li’l-Matbu‘at, 1411 AH), vol. 3, p. 84.

5. See Sayyid Ja‘far Shahidi, Tarikh-e Tahlili-ye Islam ta Payan-e Umawi {An Analytical History of Islam till the End of the Umayyad Rule}, 6th edition (Tehran: Markaz-e Nashr-e Daneshgahi, 1363 AHS), p. 137.

6. Ahmad ibn Muhammad ibn Khalid Burqa, Rijal al-Burqa (n.p.: Mu’assasah al-Qayyum, n.d.), pp. 37-40; ‘Abd al-Hamid ibn Abi’l-Hadid, Sharh Nahj al-Balaghah (Cairo: Dar Ihya’ al-Kutub al-‘Arabi, 1961), vol. 3, p. 193.

7. Murawwij adh-Dhahab, vol. 3, p. 99.

8. Insab al-Ashraf, vol. 2, p. 322.

9. Manaqib Al Abi Talib, vol. 3, pp. 170-171.

10. Insab al-Ashraf, vol. 2, p. 323.

11. Ahmad ibn Muhammad ibn ‘Abd Rabbih al-Andalusi, Al-‘Aqd al-Farid (Beirut: Dar Ihya’ at-Turath al-‘Arabi, 1409 AH), vol. 1, pp. 335-337.

12. Ibid., p. 335.

13. Ahmad ibn Muhammad ibn Khalid Burqa, Rijal al-Burqa (n.p.: Mu’assasah al-Qayyum, n.d.), p. 37.

14. Zubayr ibn Bakkar, Al-Akhbar al-Muwaffaqiyyat, researched by Dr. Sami Makki al-‘Ani (Qum: Manshurat ash-Sharif ar-Radi, 1416 AH), p. 159.

15. Murawwij adh-Dhahab, vol. 3, p. 59.

16. Ibid., p. 60.

17. Insab al-Ashraf, vol. 2, p. 306.

18. Murawwij adh-Dhahab, pp. 98-99.

Part 6: The Rifts within Shi‘ism

Chapter 2: Imamat - Leadership

In his papers entitled the Notes on Leadership and Administration the author has described very well the difference between Prophethood and Imamat. The first is guidance and the second is leadership. As a religious guide or Prophet is a sort of Divinely appointed guide, the same case is with a leader or an Imam. The Holy Prophet and some other Prophets have been both the guides and the leaders. But the end of Divine guidance does not mean the end of Divine leadership also.

The same notes say that Imamat and Prophethood are two different assignments and two different states. They are often separable. Many Prophets only conveyed revelations. They were not the Imams. Similarly the Imams of the Prophet's House have not been the Prophets. Anyhow, Ibrahim and Muhammad were the Prophets and the Imams both (Peace be upon them). The Qur'an says: “I am going to Make you Imam for the people.” (Surah al Baqarah 2:124 )

Our contention that Prophethood is guidance and Imamat is leadership has been derived from the Qur’an, which says: “The Messenger has only to convey the message of Allah.” (Surah al Maidah 5:99)

But we know that the duty of an Imam is to supervise, to lead and to take care of those who accept his leadership.

According to the Shi'ah belief, as Prophethood is conferred by Allah, Imamat is also granted by Him. In this respect there is no difference between Prophethood and Imamat. The distinguished Prophets have been guides as well as leaders. The end of Prophethood means the end of Divine guidance in the sense of showing the way and delivering the message, but Divine leadership or Imamat shall never come to an end.

Difference Between Guidance and Leadership

According to one definition the leader is he who makes it easy for his followers to achieve the required goal. The guide on the other hand not only shows the way, but also often provides the means of traversing it and reaching the goal.

As a matter of fact a person may hold simultaneously both the assignments of a guide and a leader, or may hold only one of them. As we have already said, Prophethood is a sort of guidance and Imamat is a sort of leadership. It is possible that one person may be both a guide and a leader. It is also possible that someone may be only a guide and not a leader like all our genuine preachers. (Those whose preaching is not proper are out of question.) They themselves stand aside and show the pitfalls to others. Their responsibility ends there. In contrast, it is also possible that someone may be a leader, not a guide. That happens when the way is known and the goal has already been determined. In this case a leader is required to awaken the dormant forces, to mobilize them and to push them forward. Similarly it is also possible that one person may be a leader and a guide both.

Imamat of the Holy Imams and the Tradition of Thaqalayn

The tradition (Hadith) of Thaqalayn is an authentic tradition reported by numerous authorities both the Shi'ah and the Sunnis. According to it the Holy Prophet is reported to have said: “I leave among you two heavy trusts: the Book of Allah and my chosen descendants.”1

This tradition has been usually used as a prelude to the narration of the misfortunes of the Holy Prophet's Chosen descendants. The preachers say: “This was the Holy Prophet's direction, but no sooner than he died. . .” This description gives the impression that the members of the Holy Prophet's House were crushed and made totally ineffective. Though it is true that their services were not utilized as they should have been, yet it must be admitted that their presence was extraordinarily effective in the preservation of Islamic heritage. Of course the then government as well as Islamic politics deviated from their original course and the members of the Prophet's House could render no service in that field, but they so protected and kept alive the spiritual heritage of Islam and the Holy Prophet, that it remained safe even after the gradual decline and extinction of the Islamic caliphate.

Islam is a code of life which covers all affairs temporal and spiritual. It is not like the school of a moral teacher or a philosopher which can deliver to society nothing more than a few books and a few pupils. Islam besides being a moral and cultural school and a social and political system, is a new code of life and a new way of thinking. It practically brings new arrangements into existence. Islam preserves the spirit in the matter, the invisible in the visible, the life Hereafter in this world and finally the kernel in the husk and the husk in the kernel.

The deviation of the government from its original course rendered the institution of caliphate into mere husk. Outward formalities were kept intact, but the spirit of piety, truthfulness, justice, sincerity, love, equality and patronage of science and knowledge did not exist, especially during the Umayyad period when true knowledge was despised and discouraged.

The only thing which was encouraged was poetry, pre-Islamic customs and boasting of one's ancestry. The result was that politics was separated from religiousness. In other words those who represented spiritual heritage of Islam were not allowed to take part in political affairs and those who held political power were alien to the spirit of Islam, and carried out only its outward formalities such as congregational prayers and the appointment of the officials to perform Islamic duties.

They were caliphs and the commanders of the faithful only in name. At last even this duality disappeared and the outward formalities were also gone. Even the form of government officially became pre-Islamic. Spirituality and religiousness were totally separated from politics. From here it can be understood that the biggest blow which was dealt to Islam began from the day that religion and politics were separated from each other. Though during the days of Abu Bakr and Umar religion and politics still to a certain extent went together, the seeds of their separation were sown during that period. The things so developed that Umar made repeated mistakes and Imam Ali corrected them. Fortunately Imam Ali was his regular adviser. The separation of religion and politics being the greatest threat, the well-wishers of Islam wanted to keep them together. The relation between these two is that of spirit and body.

The body and spirit and the husk and kernel should remain united. The husk is required to protect the kernel from which it draws its strength. Islam gives importance to politics, government, political laws and jihad only for the purpose of protecting and preserving its spiritual heritage, that is monotheism, supremacy of spiritual and moral values, social justice, equality and regard for human sentiments. If this husk is separated from its kernel, the latter will be damaged and the former will become of no use.

The bold action which the Imams took was the protection of the spiritual heritage of Islam. They separated from Islam the institution of caliphate as it existed. The first Imam who took this action was Imam Husayn (AS). His uprising made it clear that Islam meant piety, recognition of Allah and self-sacrifice for His cause, not the values introduced by the Umayyad Caliphate.

Now let us see what the spiritual heritage of Islam means and how the Holy Imams have protected it. The Holy Qur’an says: “The Prophet reads out to them Allah's verses, purifies them and teaches them the Book and wisdom” (Surah Jumu'ah 62:2 )

It also says: “So that the people may establish justice.” (Surah al Hadid 57:25 )

Again it says: “We have sent you as a witness, a bringer of good tidings, a warner and one who calls to Allah with His permission.” (Surah al-Ahzab 33: 45)

The Imams first of all urged people to do what is good and abstain from that which is evil. The most extreme example of this sort of action is Imam Husayn's uprising. Secondly the Imams paid attention to disseminating knowledge. An example of this action is Imam Ja'far Sadiq's school, which produced such eminent scholars as Hisham, Zurarah and Jabir ibn Hayyan.

The same purpose was served by the Nahjul Balaghah, the Sahifah Sajjadiyah and the disputations of all Imams, especially those of Imam Riza. Above all the Imams showed practical piety, asceticism, selflessness and benevolence. They passed their nights in worshipping Allah and helped the poor and the weak. They possessed the noble Islamic qualities of forgiveness, beneficence and humility. Their very sight reminded the people of the moral and spiritual qualities preached by Islam and the Holy Prophet. Imam Musa Kazim observed vigils in close vicinity to Harun's palace. Imam Riza, when he was still the heir apparent, declared: “Allah of all the people is the same, their father is the same and their mother is the same. None is superior to others except by virtue of piety.” He took meals with the barber and the door-keeper and mixed freely with them.

The spiritual philosophy of Islam is the preservation of its moral and spiritual heritage and the retention of its kernel in contradistinction of its husk. The separation of spirituality from politics amounts to the separation of the kernel from its husk.

Imamat and Hadith of Thaqalayn

(i) The substance of this tradition is mutawatir, which means that it has been reported by numerous irreproachable authorities. Its wording may vary, but according to most of the reports it is as under: “I am leaving among you two heavy trusts: The Book of Allah and my chosen descendants. So long as you adhere to them, you will never go astray. They will not be separated from each other till they come to me at the fountain.”

Once in an article published in an issue of the magazine, Risalatul Islam, the organ of the Dar ut-Taqrib Baynal Mazahibul Islamiya this tradition appeared thus: “I am leaving among you two heavy trusts: the Book of Allah and my Sunnah.” Immediately, at the instance of the late Ayatullah Burujardi, a scholar of Qum, named Shaykh Qiwamuddin Wishnawahi wrote a treatise entitled Hadithuth Thaqalayn and sent it to the Darut-Taqrib which published it as a separate treatise.

In that treatise the sources of this tradition have been traced in the books of traditions, the commentaries of the Qur’an, biographies, historical books and dictionaries, in which this tradition has been mentioned for different reasons. For example it is mentioned in the commentaries of the Qur’an in connection with the verse: “We will dispose of you O you Thaqalayan.” and in connection with the verses of 'I'tisam' (3:103), 'Mawaddat' (42:23) and 'Tathir' (33:33). In dictionaries it is mentioned in connection with the root-word, thaqal etc.

(ii) In the Holy Qur’an the word, thaqalayn has been used to signify the men and the jinn. Let us see what it signifies in this tradition.2

In connection with the tradition there are a few points worth mentioning. The first point is: Why have the Chosen descendants of the Holy Prophet been called thaqal?

The second point is: Why has the Qur’an been called the major thaqal and the chosen descendants of the Holy Prophet the minor thaqal? Some reports have these words: “One of them (the thaqals) is greater than the other.”

The Holy Prophet was asked as to what he meant by the thaqalayn. He said: “The Book of Allah, the one end of which is in Allah's hand and the other end of which is in your hand, and my descendants who are the minor thaqal”.

According to a certain report, he added: “They are the two ropes which will not break off till the Day of Resurrection.”

(iii) The third important point in this connection is that the Holy Prophet has said that these two will not be separated. He did not mean to say that they will not part company with each other or that they will not be displeased with each other or that they will not quarrel. What is meant is that adherence to one of them is inseparable from adherence to the other. They cannot be separated by saying that the Qur’an is enough for us as Umar said in the early days of Islam or by saying that what has been reported to us from the Prophet's House is enough for us as the Akhbarists say. Incidentally some of the Shi'ah scholars are of this opinion.

(iv) The fourth point is that the Holy Prophet has guaranteed that those who really adhere to these two thaqa1s would never go astray and would not feel miserable.

The decline and deviation of the Muslims began when they tried to thrust a wedge between these two thaqals.

Now let us discuss why the law-giver has chosen to append something else to the revealed Book brought by him.

This question is related to the profundity and subtlety of the Qur’an, the law of which requires an interpreter and commentator. To illustrate this point it may be said that sometimes we import from a foreign country such simple goods as cloth, shoes or utensils. In this case we do not need any persons to come along with the goods to direct us how to use them. We can sew garments out of cloth, can use the utensils and put on the shoes. But sometimes we import a complete manufacturing plant. In that case it is necessary that some experts should come along with it to install it and operate it for a fairly long time till our own technicians are ready to operate it independently. Similarly when modern war equipment is imported, it should definitely be accompanied by technicians to teach its use.

We have heard that recently France has sold mirage aircraft to Libya, but it is said that the Libyan pilots will not be in a position to fly them at least for two years.

Hence the question of leadership in the sense of religious authority, to which the Holy Prophet has referred in this authentic tradition, is nothing but a stress on the fact that it is not enough to know Arabic in the ordinary sense to be able to interpret the Qur'an, to understand its aims and to explain its injunctions and moral rules. We know how the literal interpretation of the tradition which says that you will see your Lord on the Day of Resurrection as you see the moon when it is full, led to gross deviation and anthropomorphic conceptions.

To say that the Book of Allah is enough for us culminates in either Ash'arism or Mu'tazilaism, each of which was a heretical school of thought.

Our twelve Imams are the Qur'anic technicians. Their knowledge does not belong to the world of senses. It is Divinely inspired or at least especially acquired knowledge. Imam Ali once addressing Kumayl said: “Knowledge with real insight came to them unexpectedly. They experienced the satisfaction of conviction. They found easy what those living in luxury considered to be difficult, and they were on intimate terms with that, of which the ignorant were afraid.” (See Nahjul Balagha, Saying 146)

Imam Ali says: “The chosen descendants of the Holy Prophet keep his trust and abide by his orders. They are a treasure of his knowledge, a sanctuary of his wisdom, an archive of his Books and a support of his religion. With their help he straightened his back and gained his composure. None from among his ummah (followers) can be compared to them. Those who received their favours cannot be equal to them. They are the basis of religion and the pivot of faith. To them return those who go astray and those who lag behind, join them for guidance and salvation. They are efficiently capable and fit for the status of leadership; they have been and are even now rightful heirs of the Holy Prophet who had entrusted them Imamate.” (Nahjul Balagha - Sermon 2)

“Through us you were guided in the darkness and were able to set your foot on the highway. With our help you came into the light of the dawn from the darkness of the late night. Deaf be the ear that does not listen to the cry (advice) of the guide.” (Nahjul Balagha - Sermon 4) (This sermon was delivered by Imam Ali after Talhah and Zubayr were killed).

“You will not be observing the covenant of the Qur'an unless you know who violated it and you will not be adhering to it unless you know who threw it away. Therefore seek this information of those who have it, for they are the life of knowledge and the death of ignorance. It is they whose judgement will tell you of their knowledge, whose silence will tell you of their speech and whose outward appearance will tell you of their inward feelings. They do not do anything that is against religion nor is their opinion divided about it. Therefore religion is their true witness and a silent speaker.” (Nahjul Balagha -Sermon 147)

(The words “that they do not do anything against religion”, indicate the infallibility of the Imams and the words, “their opinion is not divided” show that the Imams possess profound knowledge.)

“They are life of knowledge and death of ignorance. Their gentleness speaks of their knowledge and their silence of the wisdom of their speech. They neither oppose the truth (as they are infallible) nor have they divided opinion about it, (as their knowledge is sound and correct). They are pillars of Islam and the place where it is safe. Through them the truth was restored to its position, the falsehood was displaced and its tongue was cut off. They understand religion and take care of it. They do not merely hear it and pass it on. The transmitters of knowledge are many, but its adherents are very few.” (See Nahjul Balagha - Sermon 239).

“A time will come after me when nothing will be more hidden than truth and more manifest than falsehood. At that time the Qur’an and the people of the Qur’an will be the rejected outcasts. The Qur'an and its guardians (Ahlul Bayt) which are like two companions going together in the same path, will not be accommodated by anyone. At that time they will be among the people, but no one will seek guidance from them, and they will be with the people, but not really with them.” (Nahjul Balagha - Sermon 147)

Notes

1. In this connection a reference may be made to Shaykh Qawam Wishnawahi's treatise appended to Risalatul Islam and to the Biharul Anwar, an account of the Prophet's life.

2. Shaykh Qiwamuddin says that this tradition has been reproduced in Sahih Muslim, Vol. VII, p. 122, Sunan Tirmizi, Vol. II, p. 307, Sunan Abu Da'ud, Vol. V, pp. 182, 189; Mustadrak Hakim, Vol. III, pp. 14, 17, 26, 59, Vol. VI, pp. 366, 371, Vol. V, pp. 182, 189; Mustadrak Hakim, Vol. III, p. 109, Tabaqat of Ibn Sa'd, Vol. IV, p. 8; Usudul Ghabah, Vol. II, p.12, Vol. III, p. 147 and Ibn Abil Hadid.

Chapter 2: Imamat - Leadership

In his papers entitled the Notes on Leadership and Administration the author has described very well the difference between Prophethood and Imamat. The first is guidance and the second is leadership. As a religious guide or Prophet is a sort of Divinely appointed guide, the same case is with a leader or an Imam. The Holy Prophet and some other Prophets have been both the guides and the leaders. But the end of Divine guidance does not mean the end of Divine leadership also.

The same notes say that Imamat and Prophethood are two different assignments and two different states. They are often separable. Many Prophets only conveyed revelations. They were not the Imams. Similarly the Imams of the Prophet's House have not been the Prophets. Anyhow, Ibrahim and Muhammad were the Prophets and the Imams both (Peace be upon them). The Qur'an says: “I am going to Make you Imam for the people.” (Surah al Baqarah 2:124 )

Our contention that Prophethood is guidance and Imamat is leadership has been derived from the Qur’an, which says: “The Messenger has only to convey the message of Allah.” (Surah al Maidah 5:99)

But we know that the duty of an Imam is to supervise, to lead and to take care of those who accept his leadership.

According to the Shi'ah belief, as Prophethood is conferred by Allah, Imamat is also granted by Him. In this respect there is no difference between Prophethood and Imamat. The distinguished Prophets have been guides as well as leaders. The end of Prophethood means the end of Divine guidance in the sense of showing the way and delivering the message, but Divine leadership or Imamat shall never come to an end.

Difference Between Guidance and Leadership

According to one definition the leader is he who makes it easy for his followers to achieve the required goal. The guide on the other hand not only shows the way, but also often provides the means of traversing it and reaching the goal.

As a matter of fact a person may hold simultaneously both the assignments of a guide and a leader, or may hold only one of them. As we have already said, Prophethood is a sort of guidance and Imamat is a sort of leadership. It is possible that one person may be both a guide and a leader. It is also possible that someone may be only a guide and not a leader like all our genuine preachers. (Those whose preaching is not proper are out of question.) They themselves stand aside and show the pitfalls to others. Their responsibility ends there. In contrast, it is also possible that someone may be a leader, not a guide. That happens when the way is known and the goal has already been determined. In this case a leader is required to awaken the dormant forces, to mobilize them and to push them forward. Similarly it is also possible that one person may be a leader and a guide both.

Imamat of the Holy Imams and the Tradition of Thaqalayn

The tradition (Hadith) of Thaqalayn is an authentic tradition reported by numerous authorities both the Shi'ah and the Sunnis. According to it the Holy Prophet is reported to have said: “I leave among you two heavy trusts: the Book of Allah and my chosen descendants.”1

This tradition has been usually used as a prelude to the narration of the misfortunes of the Holy Prophet's Chosen descendants. The preachers say: “This was the Holy Prophet's direction, but no sooner than he died. . .” This description gives the impression that the members of the Holy Prophet's House were crushed and made totally ineffective. Though it is true that their services were not utilized as they should have been, yet it must be admitted that their presence was extraordinarily effective in the preservation of Islamic heritage. Of course the then government as well as Islamic politics deviated from their original course and the members of the Prophet's House could render no service in that field, but they so protected and kept alive the spiritual heritage of Islam and the Holy Prophet, that it remained safe even after the gradual decline and extinction of the Islamic caliphate.

Islam is a code of life which covers all affairs temporal and spiritual. It is not like the school of a moral teacher or a philosopher which can deliver to society nothing more than a few books and a few pupils. Islam besides being a moral and cultural school and a social and political system, is a new code of life and a new way of thinking. It practically brings new arrangements into existence. Islam preserves the spirit in the matter, the invisible in the visible, the life Hereafter in this world and finally the kernel in the husk and the husk in the kernel.

The deviation of the government from its original course rendered the institution of caliphate into mere husk. Outward formalities were kept intact, but the spirit of piety, truthfulness, justice, sincerity, love, equality and patronage of science and knowledge did not exist, especially during the Umayyad period when true knowledge was despised and discouraged.

The only thing which was encouraged was poetry, pre-Islamic customs and boasting of one's ancestry. The result was that politics was separated from religiousness. In other words those who represented spiritual heritage of Islam were not allowed to take part in political affairs and those who held political power were alien to the spirit of Islam, and carried out only its outward formalities such as congregational prayers and the appointment of the officials to perform Islamic duties.

They were caliphs and the commanders of the faithful only in name. At last even this duality disappeared and the outward formalities were also gone. Even the form of government officially became pre-Islamic. Spirituality and religiousness were totally separated from politics. From here it can be understood that the biggest blow which was dealt to Islam began from the day that religion and politics were separated from each other. Though during the days of Abu Bakr and Umar religion and politics still to a certain extent went together, the seeds of their separation were sown during that period. The things so developed that Umar made repeated mistakes and Imam Ali corrected them. Fortunately Imam Ali was his regular adviser. The separation of religion and politics being the greatest threat, the well-wishers of Islam wanted to keep them together. The relation between these two is that of spirit and body.

The body and spirit and the husk and kernel should remain united. The husk is required to protect the kernel from which it draws its strength. Islam gives importance to politics, government, political laws and jihad only for the purpose of protecting and preserving its spiritual heritage, that is monotheism, supremacy of spiritual and moral values, social justice, equality and regard for human sentiments. If this husk is separated from its kernel, the latter will be damaged and the former will become of no use.

The bold action which the Imams took was the protection of the spiritual heritage of Islam. They separated from Islam the institution of caliphate as it existed. The first Imam who took this action was Imam Husayn (AS). His uprising made it clear that Islam meant piety, recognition of Allah and self-sacrifice for His cause, not the values introduced by the Umayyad Caliphate.

Now let us see what the spiritual heritage of Islam means and how the Holy Imams have protected it. The Holy Qur’an says: “The Prophet reads out to them Allah's verses, purifies them and teaches them the Book and wisdom” (Surah Jumu'ah 62:2 )

It also says: “So that the people may establish justice.” (Surah al Hadid 57:25 )

Again it says: “We have sent you as a witness, a bringer of good tidings, a warner and one who calls to Allah with His permission.” (Surah al-Ahzab 33: 45)

The Imams first of all urged people to do what is good and abstain from that which is evil. The most extreme example of this sort of action is Imam Husayn's uprising. Secondly the Imams paid attention to disseminating knowledge. An example of this action is Imam Ja'far Sadiq's school, which produced such eminent scholars as Hisham, Zurarah and Jabir ibn Hayyan.

The same purpose was served by the Nahjul Balaghah, the Sahifah Sajjadiyah and the disputations of all Imams, especially those of Imam Riza. Above all the Imams showed practical piety, asceticism, selflessness and benevolence. They passed their nights in worshipping Allah and helped the poor and the weak. They possessed the noble Islamic qualities of forgiveness, beneficence and humility. Their very sight reminded the people of the moral and spiritual qualities preached by Islam and the Holy Prophet. Imam Musa Kazim observed vigils in close vicinity to Harun's palace. Imam Riza, when he was still the heir apparent, declared: “Allah of all the people is the same, their father is the same and their mother is the same. None is superior to others except by virtue of piety.” He took meals with the barber and the door-keeper and mixed freely with them.

The spiritual philosophy of Islam is the preservation of its moral and spiritual heritage and the retention of its kernel in contradistinction of its husk. The separation of spirituality from politics amounts to the separation of the kernel from its husk.

Imamat and Hadith of Thaqalayn

(i) The substance of this tradition is mutawatir, which means that it has been reported by numerous irreproachable authorities. Its wording may vary, but according to most of the reports it is as under: “I am leaving among you two heavy trusts: The Book of Allah and my chosen descendants. So long as you adhere to them, you will never go astray. They will not be separated from each other till they come to me at the fountain.”

Once in an article published in an issue of the magazine, Risalatul Islam, the organ of the Dar ut-Taqrib Baynal Mazahibul Islamiya this tradition appeared thus: “I am leaving among you two heavy trusts: the Book of Allah and my Sunnah.” Immediately, at the instance of the late Ayatullah Burujardi, a scholar of Qum, named Shaykh Qiwamuddin Wishnawahi wrote a treatise entitled Hadithuth Thaqalayn and sent it to the Darut-Taqrib which published it as a separate treatise.

In that treatise the sources of this tradition have been traced in the books of traditions, the commentaries of the Qur’an, biographies, historical books and dictionaries, in which this tradition has been mentioned for different reasons. For example it is mentioned in the commentaries of the Qur’an in connection with the verse: “We will dispose of you O you Thaqalayan.” and in connection with the verses of 'I'tisam' (3:103), 'Mawaddat' (42:23) and 'Tathir' (33:33). In dictionaries it is mentioned in connection with the root-word, thaqal etc.

(ii) In the Holy Qur’an the word, thaqalayn has been used to signify the men and the jinn. Let us see what it signifies in this tradition.2

In connection with the tradition there are a few points worth mentioning. The first point is: Why have the Chosen descendants of the Holy Prophet been called thaqal?

The second point is: Why has the Qur’an been called the major thaqal and the chosen descendants of the Holy Prophet the minor thaqal? Some reports have these words: “One of them (the thaqals) is greater than the other.”

The Holy Prophet was asked as to what he meant by the thaqalayn. He said: “The Book of Allah, the one end of which is in Allah's hand and the other end of which is in your hand, and my descendants who are the minor thaqal”.

According to a certain report, he added: “They are the two ropes which will not break off till the Day of Resurrection.”

(iii) The third important point in this connection is that the Holy Prophet has said that these two will not be separated. He did not mean to say that they will not part company with each other or that they will not be displeased with each other or that they will not quarrel. What is meant is that adherence to one of them is inseparable from adherence to the other. They cannot be separated by saying that the Qur’an is enough for us as Umar said in the early days of Islam or by saying that what has been reported to us from the Prophet's House is enough for us as the Akhbarists say. Incidentally some of the Shi'ah scholars are of this opinion.

(iv) The fourth point is that the Holy Prophet has guaranteed that those who really adhere to these two thaqa1s would never go astray and would not feel miserable.

The decline and deviation of the Muslims began when they tried to thrust a wedge between these two thaqals.

Now let us discuss why the law-giver has chosen to append something else to the revealed Book brought by him.

This question is related to the profundity and subtlety of the Qur’an, the law of which requires an interpreter and commentator. To illustrate this point it may be said that sometimes we import from a foreign country such simple goods as cloth, shoes or utensils. In this case we do not need any persons to come along with the goods to direct us how to use them. We can sew garments out of cloth, can use the utensils and put on the shoes. But sometimes we import a complete manufacturing plant. In that case it is necessary that some experts should come along with it to install it and operate it for a fairly long time till our own technicians are ready to operate it independently. Similarly when modern war equipment is imported, it should definitely be accompanied by technicians to teach its use.

We have heard that recently France has sold mirage aircraft to Libya, but it is said that the Libyan pilots will not be in a position to fly them at least for two years.

Hence the question of leadership in the sense of religious authority, to which the Holy Prophet has referred in this authentic tradition, is nothing but a stress on the fact that it is not enough to know Arabic in the ordinary sense to be able to interpret the Qur'an, to understand its aims and to explain its injunctions and moral rules. We know how the literal interpretation of the tradition which says that you will see your Lord on the Day of Resurrection as you see the moon when it is full, led to gross deviation and anthropomorphic conceptions.

To say that the Book of Allah is enough for us culminates in either Ash'arism or Mu'tazilaism, each of which was a heretical school of thought.

Our twelve Imams are the Qur'anic technicians. Their knowledge does not belong to the world of senses. It is Divinely inspired or at least especially acquired knowledge. Imam Ali once addressing Kumayl said: “Knowledge with real insight came to them unexpectedly. They experienced the satisfaction of conviction. They found easy what those living in luxury considered to be difficult, and they were on intimate terms with that, of which the ignorant were afraid.” (See Nahjul Balagha, Saying 146)

Imam Ali says: “The chosen descendants of the Holy Prophet keep his trust and abide by his orders. They are a treasure of his knowledge, a sanctuary of his wisdom, an archive of his Books and a support of his religion. With their help he straightened his back and gained his composure. None from among his ummah (followers) can be compared to them. Those who received their favours cannot be equal to them. They are the basis of religion and the pivot of faith. To them return those who go astray and those who lag behind, join them for guidance and salvation. They are efficiently capable and fit for the status of leadership; they have been and are even now rightful heirs of the Holy Prophet who had entrusted them Imamate.” (Nahjul Balagha - Sermon 2)

“Through us you were guided in the darkness and were able to set your foot on the highway. With our help you came into the light of the dawn from the darkness of the late night. Deaf be the ear that does not listen to the cry (advice) of the guide.” (Nahjul Balagha - Sermon 4) (This sermon was delivered by Imam Ali after Talhah and Zubayr were killed).

“You will not be observing the covenant of the Qur'an unless you know who violated it and you will not be adhering to it unless you know who threw it away. Therefore seek this information of those who have it, for they are the life of knowledge and the death of ignorance. It is they whose judgement will tell you of their knowledge, whose silence will tell you of their speech and whose outward appearance will tell you of their inward feelings. They do not do anything that is against religion nor is their opinion divided about it. Therefore religion is their true witness and a silent speaker.” (Nahjul Balagha -Sermon 147)

(The words “that they do not do anything against religion”, indicate the infallibility of the Imams and the words, “their opinion is not divided” show that the Imams possess profound knowledge.)

“They are life of knowledge and death of ignorance. Their gentleness speaks of their knowledge and their silence of the wisdom of their speech. They neither oppose the truth (as they are infallible) nor have they divided opinion about it, (as their knowledge is sound and correct). They are pillars of Islam and the place where it is safe. Through them the truth was restored to its position, the falsehood was displaced and its tongue was cut off. They understand religion and take care of it. They do not merely hear it and pass it on. The transmitters of knowledge are many, but its adherents are very few.” (See Nahjul Balagha - Sermon 239).

“A time will come after me when nothing will be more hidden than truth and more manifest than falsehood. At that time the Qur’an and the people of the Qur’an will be the rejected outcasts. The Qur'an and its guardians (Ahlul Bayt) which are like two companions going together in the same path, will not be accommodated by anyone. At that time they will be among the people, but no one will seek guidance from them, and they will be with the people, but not really with them.” (Nahjul Balagha - Sermon 147)

Notes

1. In this connection a reference may be made to Shaykh Qawam Wishnawahi's treatise appended to Risalatul Islam and to the Biharul Anwar, an account of the Prophet's life.

2. Shaykh Qiwamuddin says that this tradition has been reproduced in Sahih Muslim, Vol. VII, p. 122, Sunan Tirmizi, Vol. II, p. 307, Sunan Abu Da'ud, Vol. V, pp. 182, 189; Mustadrak Hakim, Vol. III, pp. 14, 17, 26, 59, Vol. VI, pp. 366, 371, Vol. V, pp. 182, 189; Mustadrak Hakim, Vol. III, p. 109, Tabaqat of Ibn Sa'd, Vol. IV, p. 8; Usudul Ghabah, Vol. II, p.12, Vol. III, p. 147 and Ibn Abil Hadid.


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