Alhassanain(p) Network for Heritage and Islamic Thought

Book Review : An Introduction to Shia Islam: The History and Doctrines of Twelver Shiism, by Moojan Momen

A review of Montgomery Watt's book 'Islam and Christianity today', in which the author who has studied Islam for over fourty years, asks searching questions both about Islam and his own faith in Christianity.

Author(s): Ali Quli Qara'i

Table of Contents

Book Review: An Introduction to Shia Islam, The History and Doctrines of Twelver Shi'ism   3

Introduction. 3

Prophet’s Life 5

Succession to the Prophet 7

Liver of the Imamas 8

Western Critical Scholarship of Shia History. 9

References 26

Book Review: An Introduction to Shia Islam, The History and Doctrines of Twelver Shi'ism

Introduction

The book is an attempt to present a general outline of the doctrines, practices and history of the Imami Shias, or, according to the title, of `Shia Islam'. The author recurringly uses the terms `Shia Islam' and `Sunni Islam', while admitting that the Shi'ah and Sunnis “are much closer to each other than many Christian sects are”.

Then why, one wonders, we do not find Western writers talk so frequently about, say, `Catholic Christianity' and `Protestant Christianity'. The answer is that putting into circulation such terms as `Shia Islam' and `Sunni Islam' serves divisive goals and Western political interests; it is natural that in the West, where strategic priority and academic curiosity are so closely interlinked, scholars should rally to provide intellectual ammunition to safeguard the security of imperialist interests.

The book itself is intended to fill a vacuum and to attend to a field hitherto ignored by orientalist due to the formerly low strategic significance of the subject. The paucity of works by Western scholars on Shia subjects is usually attributed to neglect or their past tendency to underestimate their importance. But, possibly, it is the revolutionary potential of those teachings which has forced Western scholars to suppress their dissemination through apparent neglect. Now the main problem before the Orientals is to satisfy the curiosity of the Western audience without becoming propagandists of Shiaism.

His solution lies in partial coverage. That is, through suppressing the most positive aspects of its teachings and providing only skeletal details devoid of soul and spirit. This kind of suppressive treatment has been dealt out in the present book to the Shia and Islamic doctrine and ideal of justice, for justice, in its most comprehensive sense, along with Tawhid, is central to the teachings of the Quran, the mission of the Prophet (S), the function of the Imams, and the ideals of the Shia creed.1

The author's ambitious introduction to Shiaism begins with “An Outline of the Life of Muhammad (S) and the Early History of Islam”. The chapters which follow are:

1 . Life of Prophet (S).

2 . The Question of the Succession to Muhammad (S).

3. The Lives of the Imams and Early Divisions among the Shias.

4. Early History of Shia Islam, A.D. 632-1000.

5. Shia Islam in the Medieval Period, A.D. 1000-1500.

6. Shia Islam in Modern Times, A.D. 1500-1900.

7. The Imamate.

8. The Twelfth Imam (ajtf), His Occultation and Return.

9. Doctrines, Ritual Practices and Social Transactions.

10. Shia Jurisprudence and the Religious Hierarchy.

11. Sufism, Irfan and Hikma.

12. Schools within Twelver Shiaism.

13. The Popular Religion.

14. Contemporary Shiaism.

At the end of the book, in the appendices, follow a useful chronology of political and religious events in Shia history, a list of Shia dynasties, short biographies of prominent Shia `Ulama', notes to the chapters, which mention the author's sources, and then a select bibliography.

Prophet’s Life

The chapter on the Prophet's life, despite its brevity, is not free of speculative hypotheses and legends stated as facts. For instance, the author, states that among the [pre-Islamic] Arab tribes there were certain places that were regarded as shrines and each had a sanctuary around it and that one shrine was the Kaaba in Mecca (p. 2).

This statement, lacking historical evidence, can mislead the reader about the central importance of the Ka'bah-a shrine built by Abraham and Ismail, the ancestors of the Arabs-in the Arabia of pre-Islamic times. He cites the legend of the first revelation to the Prophet (S) on Mount Hira according to which “he fled in terror at the first revelation” and had to be comforted and reassured by his wife Khadijah (sa). The Shi'ah do not subscribe to this tale, it is not mentioned in their books, and-beside being uncharacteristic of the Prophet (S) is made further doubtful by the fact that exegetes of the Quran from the earliest times have disagreed regarding the first passage or surah to be revealed to the Prophet(S). 2

In this chapter, the author mentions the tenets of the Prophet's faith and the obligatory `ritual' duties prescribed by it. But in view of the fact that the Prophet (S) one of the greatest moral teachers of humanity-also established a state, legislated laws, organized an army, and fought his enemies, the reader should be told at least something about the characteristics of his rule and the purpose of his wars.

However, the Western writers in their biographical works on the Prophet (S) seldom mention the fact that the main characteristics of the Prophet's state were uncompromising commitment to justice, the supreme rule of law and the equality of all citizens before law and the rejection of any privileges based on race, color, or origin.

Justice is so important in Islam that it may not be denied even to enemies

Allah has promised to those who believe and do good deeds (that) they shall have forgiveness and a mighty reward. (5:9)

In fact the basic aim of God's sending of His prophets to humanity is held to be that men should uphold justice.

Certainly We sent Our messengers with clear arguments, and sent down with them the Book and the balance that men may conduct themselves with equity; and We have made the iron, wherein is great violence and advantages to men, and that Allah may know who helps Him and His messengers in the secret; surely Allah is Strong, Mighty.(57:25)

Fairness and justice is considered by the Quran to be a part of piety. Another important teaching of the Quran, which needs special mention by anyone attempting to introduce Shiaism, is its emphasis on knowledge, reason, and reflection.

To acquire knowledge is considered a duty in Islam and men of knowledge are considered to be the truly God-fearing and pious by the Quran (35:28). The Quran points out again and again that only those who are in possession of sound reason (ulu al-'albab) understand the inward and outward `signs' of God. In this relation, it refers to the “men possessed of

knowledge and upholding justice”( أُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ ) whom it regards, together with the angels, as witnesses to His Unity:

شَهِدَ اللَّـهُ أَنَّهُ لَا إِلَـٰهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ لَا إِلَـٰهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ ﴿١٨﴾

God bears witness-and the angels and men possessed of knowledge and upholding justice-that there is no god but He, the All-mighty, the All-wise. (3:18)

If one were asked to put the essence of Shi'ism in a phrase, one may say that it is “emphasis on knowledge and justice”. Almost everything else that is characteristic of Shi'ism is either directly related to this emphasis or derived from it. The phraseوَأُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ is important to the Shi'ah, because it represents the Prophet (S) and the Imams (as) as embodiments of knowledge and justice. A book that does not mention this basic fact neither understand Shiaism nor Shia history.

Even the doctrine of the Imamate may be said to be a 'corollary of the principle of basic importance of knowledge and justice. Justice, as defined by Imam ‘Ali (as) in theNahj al-balaghah, is putting everything in its right place. Justice, in this sense, is action, and the most proper way of acting at that.Din, or Divine Law, since it relates to the right way of living, is included injustice. Since one cannot act rightly without knowing what is the right thing to do in every case, justice is based on knowledge.

The existence of an Imam is essential because he is, by virtue of his knowledge and his capacity to uphold comprehensive justice (termed as`ismah, infallibility), the criterion of knowledge and justice and so the Proof (hujjah) of God for mankind. Without his existence God's grace to mankind would be incomplete.

We do not, of course, mean to assert that the Shi'ah in particular or Muslims in general have always and everywhere been committed to the ideals of knowledge and justice, but it appears that it is impossible to understand either the rapid expansion of Islam, or the phenomenal rise of a bunch of backward tribes from the depths of anonymity to the leadership of human civilization, or the early history of Islam, or the early history of the Shi'ah, Shiite doctrines, Shia attitudes, or even such contemporary events as the Islamic Revolution in Iran.

And many such things, without taking note of the fact that Islam has emphasized justice and knowledge more than any other religious or secular teaching before or after it. To keep Western readers in the dark on this issue and to abstain from giving Islam or Shi'ism undesirable publicity may suit Western interests, but it does not contribute to understanding, and, ironically, may lead scholarship to deceive itself, entangling it in the net of its own making.

Succession to the Prophet

Chapter 2 , regarding the question of succession to the Prophet (S), is informative. Here are mentioned ten episodes from the Prophet's life, reported both by Sunni and Shia sources, indicating, expressly for the Shi'ah, that the Prophet (S) had designated ‘Ali (as) as his successor. This is followed by ten ahadith of the Prophet (S), accepted as authentic both by Sunnis and Shias, which are considered by the Shi'ah to confirm ‘Ali's position as the Prophet's successor.

These are followed by five ahadith of the Prophet (S), reported both by Sunni and Shia sources, that indicate the preeminent station of ‘Ali (as), Fatimah (sa), Al-Hasan (as) and Al-Husayn (as) in Islam. Apart from these, the author cites three traditions reported by Shias about ‘Ali (as). Thereafter he refers to Shia interpretations of two Quranic verses (13:7, 5:5), which both the Sunni and Shi’ite exegetes agree as referring to ‘Ali ibn Abi Talib (as). This is followed by a brief description of the events of the Saqifah and ‘Ali's (as) attitude during the reigns of the three caliphs who assumed political leadership after the Prophet's demise.

Liver of the Imamas

Chapter 3 gives brief sketches of the lives of the Twelve Imams (as) and a description of real and imaginary Shia sects based mainly on the works of heresiographers.