History of Islamic Theology

HISTORY OF ISLAMIC THEOLOGY
Bismillahir Rahmanir Rahim
All praise is due to Allah, we praise Him and seek His assistance and guidance. We repent unto Him and seek His protection against the evils of our souls and that of our bad deeds. Whomever Allah guides none can mislead, and whomsoever He misleads none can guide. I bear witness that there is none worthy of being worshiped except Allah, alone without partner, and I bear witness that Muhammad is His servant and messenger. May Allah's peace and blessings be bestowed upon him and his pure family and noble companions.
((O ye who believe, fear Allah as He ought to be feared and die not except as Muslims))
((O mankind fear your Lord who created you from a single soul, and from it its mate and from the two of them scattered many males and females, fear Allah in whose Name you beg one another, and (be mindful of) your kinship, most certainly Allah keeps a watch over you)).
((O ye who believe, fear Allah and say that which is straight (and true), He will correct, for you, your deeds and forgive your sins, whoever obeys Allah and His messenger has certainly succeeded a great success)).
As a new member of this forum, I have taken time observing the different write-ups from fellow brothers in the NMN, and was waiting for the time it will be ripe to start writing on issues that will be of benefit to all – both religiously and in their various fields of endeavour, issues that no muslim living today can afford to be ignorant of, if he really wants to succeed in life and his role as a vicegerent of Allah on earth; and issues which unfortunately nobody seems to be turning attention to, much-less writing about.
Suddenly, a can of worms was opened and the entire forum changed into a 'battle-field' on the issue of Mahdi and later ended in a debate on fundamental differences between Sunna and Shi'ah.
But let it be understood clearly, right from the on-set, that I am totally opposed to the debate. And to me, the articles written on the Mahdi and subsequent rejoinders to it, are not worth our precious time for several reasons, some of which are that some of the write-ups – especially of the person proposing the Shi'ite Mahdi, lack any scholarship and academic values, for it is clear that it was copied from a book authored by someone else, although he does not even have the courtesy to acknowledge the author. Of course this is a serious crime in academic cycles known as plagiarism. This fact is vividly clear to anybody who reads the said articles, for example at certain instances it states: '…as you would come to see in this book …'! And at other instances a reference is made to a footnote but no trace of it is found, whereas in other places the footnotes carry references to the translator - of course none of us needs him to copy and force it down our throats and expect us to swallow it - hook, line and sinker – we can always go to any bookshop and buy the books and see for ourselves.
In addition, even the source from which he copies lacks any authority because it contains multiples of errors, misrepresentations and distortions of facts. For example, in the first article alone, there are more than a dozen things attributed to Allah, the Prophet e and the authentic books of Sunnah which are but mere fabrications as you will come to see in this article (or may have already noticed). In fact some of these may negate one's faith such as saying (about the Mahdi) : "during this period, the people could refer their problems to him and receive his replies through his vicegerents" and that "for the ultimate salvation of mankind, he is the Pole Star of hope on which the gaze of humanity is fixed" (compare this with the Christian belief in Jesus!!). Of course there is no need to mention the absurdities he wrote and claimed to be a definition and description of Ahlus Sunnah.

On the other hand, the idea that there are authentic traditions of the prophet, if taken literary, will contradict the Qur'an and history etc, is wrong and apparent to anybody who has the least understanding of the science of Hadith and explanations of the experts in this field. It is not by rejecting the authentic ahadeeth of the Prophet that we establish the fallacies contained in Shi'ism, and particularly in the concept of their Mahdi.
Thus let it be clearly understood that the coming of Mahdi, Isa (A.S.), Dajjal and other unseen prophecies are unquestionable facts established by the Qur'an and the authentic Hadiths.
((لو لم يبق من الدنيا إلا يوم لطول الله ذلك اليوم ، حتى يبعث فيه رجلاً مني أو من أهل بيتي ، يواطئ اسمه اسمي ، واسم أبيه اسم أبي ، يملأ الأرض قسطاً وعدلاً كما ملئت ظلماً وجَوراً)) أبو داود والترمذي وأحمد والطبراني في الكبير والصغير وأبو نعيم في الحلية .
((Even if nothing remains of this world except a day, Allah will prolong that day till he sends in it a man from my progeny or from my family (Ahlul-Bayt). He will bear my name, and the name of his father will be the same as the name of my father. He will fill the world with justice and equity as it has been filled with injustice.)) Reported by Abu Dawud (2/207), and also Tirmizi, Ahmad, Tabarani and Abu Nu'aim.
And that these issues are in no way contradictory nor in any disagreement with any text of the Qur'an, but rather those doubting them are either ignorant of the authentic view or have misconceptions about them – of course water may taste bitter to a feverish person – but who is to blame? The Prophet e said "The cure of ignorance is to ask" (those who know).

But to say, as the Shi'ites will want us to believe, that Mahdi is existing in occultation for almost 1200 years and other such fairy tales, is but a mockery of Islam and is far from what Islam refers to on Mahdi, although this issue will be dealt with at an appropriate time in sha Allah.
Now let it be understood that the Mahdi issue is neither the right topic to start with nor is it the bone of contention between Shi'ah and other muslims. And as stated earlier the so called 'debate' on certain issues between Shi'ah and Sunnah is a complete waste of time, a complete waste of efforts and a misplacement of priorities out of which no fruits will come. I am sure those sincere minds like that of Br. Sulaiman Aremu and others will agree with me, especially after following the debate to where it stands. My reasons for rejecting this kind of debate are :
1. That the sources of the Shi'ites are totally different from those of other muslims, both in Creed and Jurisdiction, because the book in which every muslim's belief is built, that is, the Qur'an is doubted by the twelver Shi'ites. The Sunnah believed in by the muslims is not accepted by the Shi'ah except a tiny fraction thereof, and consequently they have other sources that are unique to them among all muslims, some of which are : sayings of their Imams, Al-Jafr, Mushaf-Fatimah, and scriptures revealed to their Imams, and other sources of deriving jurisdiction.
2. As a result of what is mentioned in No. 1, the Shi'ites differ from all muslims in their fundamental articles of creed which are unique and peculiar to them from the time of those disputes that occurred in the early centuries of Islam, and are never in agreement with any of the muslim sects on these particular issues. How can it be possible now in the fifteenth Islamic century that such agreements be reached through debates like this, where most – if not all - of the audience as well as the participants are not equal to this kind of task. By this I mean :
3. Most of the subscribers in this forum are not known to be specialised in Islamic studies, but rather they are a group of respected and honourable Nigerians, with keen interest in knowing and practising Islam, and some civilised intellectuals educated in various professions (may Allah reward all of them with paradise). Although that does not mean they are ignorant of Islam, but we should know that issues of this nature should not be regarded like current affairs where everyone has what to say, professionals and lay men alike.
4. Debates like this – if there is any need of it - should be between experts from both sides in a separate forum, that is on private e-mail addresses, the result of which will later be made known to the NMN and its members. And the medium of communication should strictly be the language in which original Islamic books are written, that is the arabic language, to avoid misapprehensions that really occur in translations.
5. Brothers should not waste their talents debating upon some topics selected by the Shi'ites intentionally to create an amount of doubt in the minds of muslims as regards their sources. For one thing many do not observe is that Shi'ite attacks on the Sunnis is mostly – if not always – on either the authenticity of the Qur'an, that is by reminding you that this Qur'an was collected and written in the final form of a book in the time of the first caliphs, Abubakar, Umar and especially in the reign of Uthman in which it was compiled and distributed to all muslim countries – or the authenticity of the Sunnah and that is by making you believe that the Sahaba through whom we received the whole of this religion are infidels, not trustworthy etc., the result of which is either a total negation of anything narrated by them or at least doubting its authenticity. This I will discuss in more detail- in sha Allah - under the topic of the Shi'ites stand on the Sahaba, and their concept of 'ismah (infallibility) of the Imams.
6. The best thing therefore is for the muslim ummah to know who these people are, what they carry with them as religion, where they are heading to, what their creeds and beliefs are built on, who their predecessors are after alienating the companions of the prophet e, are they true lovers of the Ahl-Bayt etc.

Thus by virtue of my specialisation, I have a humble contribution to make in this field, in the form of objective and fair research. I had done a detailed research on the various sects in Islam and their historical origins, both existing and those that have died out with the passage of time, and I was intending to present a brief summary of this research to my fellow brothers in this forum, when the issue of Shi'ism came up. Thus I have decided to start by giving a detailed discussion on Shi'ah right from the time of its conception and delivery up to its present day manifestation, in an objective and scholarly manner, vowing not to mention anything believed by the Shi'ites but from their authentic books generally accepted and recognized by their mullahs. Later on, in sha Allah, I can go back to other parts of the topic in a series of articles. This, I believe, will be more useful to members who really want to know.

WHY I DECIDED TO WRITE ON SHI'ISM

My reasons for making this detailed and objective research on Shi'ism are so many but I will mention only 27 of them.
1. A great number of muslim scholars' are of the opinion that Shi'ism has some Jewish origin. They assert also that Shi'ite beliefs and creeds are but a sandwitch of ancient polytheistic religions of Persia and Zoroastrianism.
2. Shi'ites multiple standards, as observed by researchers, in almost everything they believe in. For example, whereas they build most of their beliefs on the concept of allegiance to the Holy Prophet and his noble family (Ahl-Bayt), neutral minds find 'Imam' Khomeini's remark on the Prophet e to be utterly incredible. Commenting on Allah's saying in Suratul Ma'idah : 3 : ((This day, I have perfected your religion for you, completed My Favour upon you, and have choosen for you Islam as your religion)), Khomeini said : 'It is clear that had it been he (the Prophet e) has conveyed the issue of 'al-Imama' exactly as ordained by Allah, and exerted all efforts to this matter, all these disputes and conflicts and wars in muslim countries wouldn't have erupted, and there wouldn't have been any difference of opinion on religious fundamentals and lesser issues'.()
3. The Shi'ites' consider all the wives and companions of the Prophet e as infidels except for a handful.
4. Many of them are of the view that the Qur'an as it is existing today is not more than a third or so of what they termed the 'original' and that they are the only people who have it with them as it was revealed.
5. They reject a vast majority of the traditions of the Prophet
6. They consider Alhasan ibn Ali ibn Abi Talib t and his descendants as nonentities despite the Shi’ites’ claim that they love Ahlul-Bayt.
7. They claim that their Imams have positions that are superior to those of prophets and choosen angels.
8. The entire muslim ummah differs with Shi'ah on fundamental issues.
9. Their belief in Taqiyya.
10. Their strong enmity to all muslims save shi'ites.
11. Their reliance on books that completely negate and contradict mainstream Islam.
12. The propaganda being spread that there is no significant difference between the Shi'ah and the Sunnah.
13. The open enmity displayed to the enforcement of Shari'ah Law in some Nigerian states.
14. The Shi'ites, despite their 'call for unity of the Ummah' were the first to cause division among the muslims in Afghanistan immediately after the muslims succeeded in kicking out the Russian troops; Just as they were the first to condemn the present Taliban government.
15. None of the righteous prodecessors (as-Salaf As-Salih) has ever been found to be among the Rafidees (twelver Shi'ites).
16. The growing impossibilities of a complete and final unity between the Shi'ites and the rest of the muslim ummah.
17. That nobody accepts Shi'ism as a creed except one who is ignorant of its tenets or one who has ulterior motives or a hidden agenda.
18. They spread fornication in the name of Mut'ah.
19. The Shi'ites are among the most active groups in terms of propagating their beliefs.
20. That several people are either being misled or confused by them.
21. People observe that many a dedicated brother or sister, completely turns a real 'fasiq' on embracing Shi'ism.
22. Several scholars of the early generation such as Shafi'ee – may Allah have mercy on him – have warned us that the Shi'ites are the worst liars.
23. That of all muslims, the Shi'ites are the least in terms of understanding texts and their context as contained in the Qur'an and prophetic traditions.
24. The conspiracies of several prominent Shi'ites against Islam and muslims, since the early days of Islam and how they connived fully in destroying past Islamic governments.
25. That the issue of Shi'ism is threatening the existence and progress of our beloved forum by dividing the members into camps and diverting all our attentions from issues of equal or more importance.
26. That none has written on this topic in the manner and approach I have taken.
27. That this issue like others of its kind, can only be tackled by those who have deep knowledge of Islamic teachings from its original sources and who have researched deeply into the different sects in Islam, in addition to being fair and just, without bias or bigotry.
((فاسألوا أهل الذكر إن كنتم لا تعلمون))
(Then ask those who know if you know not) Al-Nahl : 43.

Needless to mention, by now some of my readers will have been angry with me, others dumbfounded and yet others may have completely belied all what I have said, whereas others may even accuse me of ignorance, fabrications or injustice. But I can only say to them, do not rush into conclusions, but follow my write-ups and you will see for yourself all that I have mentioned about Shi'ism and its followers is only a tip of the iceberg, that is why I do not need to re-emphasise these facts as they speak for themselves and I have hundreds of reasons and proofs from popular Shi'ite books and scholars on all that I have said, ranging from books over ten centuries old to those published in this 15th century of the Islamic era.

But let it be understood that, these writings and any other subsequent ones were never intended to be used in defaming or discrediting any person or groups, nor are they aimed at exposing the creed of anybody to any undue criticism, rather the aim is to explain truth and its proofs as a part of the burden placed upon us - that is to explain Truth and Guidance and warn against Falsehood and Misguidance:
((ليهلك من هلك عن بينة ويحيى من حي عن بينة)) (الأنفال :42 )

Following are the topics I intend to discuss in subsequent articles:
1. Definitions and usages of some terminologies mainly : Shi'ah, Ahlus Sunnah, Nawasib, Ahlul Bayt etc., and - as a starting point – the concept of Taqiyyah to the Shi'ites.
2. Genesis of Shi'ism
3. Sects and branches of Shi'ism
4. Their beleifs concerning Islamic sources (Qur'an, Hadith, etc)
5. Problems and calamities brought to the Islamic Ummah by Shi'ism
6. Fundamental beliefs (and articles) of the Shi'ah faith.

CONCLUSION
This introductory article discussed
· How fruitless it is to waste time in debating between the Shi'ites and the Sunnis.
· The Mahdi foretold by the Prophet e is different from the Shi'ites' Mahdi.
· The only solution to this issue is to go into a detailed study of the genesis, conception and birth of Shi'ism.
· 27 reasons why this topic needs to be discussed and studied and why there is always a conflict between Shi'ites and other muslims.
· Why I chose to start writing on Shi'ism before other sects .

My next article will in sha Allah address the following issues :
1. The rules and guidelines that I will observe in all my writings and the pattern of my writing.
2. Nomenclature: definitions and usages of some terminologies such as Shi'ah, Ahlus Sunnah, Nawasib, Ahlul Bayt etc.

May Allah show us the truth and give us the means to follow it and let us identify falsehood and stay away from it. Ameen.

May Allah's peace and blessings be upon his Prophet Muhammad and his noble family and companions.

Wassalamu alaykum wa rahmatullahi wa barakatuh,



Abubakar Muhammad Sani
Department of Islamic Theology
Faculty of Da'wah and Usuluddin
Islamic University of Madina



HISTORY OF ISLAMIC THEOLOGY II
All praise is due to Allah, Lord of the worlds, may His salah and salam be upon His prophet r, his noble family and companions y.
Assalamu Alaykum wa rahmatullah,

In my previous article I discussed the following:
· The fruitlessness of Shi'ite-Sunni Debate.
· The only correct approach to a delicate issue is to go into a detailed study of the genesis, conception and birth of the different sects in Islam, based on fair and unbiased researches from original sources,
· Several reasons why there is always a conflict between Shi'ites and other muslims and why I chose to start writing on Shi'ism before other sects.

Now here is a general format on which I plan to present this write-up :
· It is going to be fair and objective, free from injustice or bias. Making references to books internationally acknowledged by all to be the sources for the issue under discussion (quoting Shi’ite-sources on issues regarding them, history books on historical issues etc). Of course this is an essential characteristic of academic researches; which will give credit and value to the write-up and without which there will be a question mark on its sincerity; And for ease of reference and further reading.
· I will rely on explanations and Quotations from major Shi’ite books since their clergy know better than any other followers what is meant by them{ولا ينبؤك مثل خبير} This will also confirm that these beliefs are still hailed and believed by the Shi’ites and have not been abrogated.
· I will quote some sayings of Islamic scholars other than the Shi’ites, in order to buttress the point and prove the fact that what was said by genuine scholars are not mere fabrications, since these are people who co-existed with the problems caused by these sects and know better; And to allow the reader to compare and contrast between the different sects in all issues to be discussed; And since these scholars are the ones who thoroughly know Islam and have the authority to explain it,
· True Islamic views on the issues raised as contained in the Qur’an and authentic traditions of the prophete will be brought to light so that the reader may not be left in darkness; To give him the chance to decide for himself and because I regard it a religious obligation to do that. Allah Ta’ala says:
((((وإذ أخذنا ميثاق الذين أوتوا الكتاب لتبينه للناس ولا تكتمونه ...
“(And remember) when Allah took a covenant from those who were given the Scriptures to make it known and clear to mankind, and not to hide it...” Ali Imran: 187.
Further more that will make all realise Islam’s completeness and perfectness; ((إن هذا القرآن ليهدي للتي هي أقوم ...))
“Verily, this Qur’an guides to that which is most just and right...” Al-Isra’: 9.
May Allah safeguard our faith, show us the truth and give us the courage to follow it no matter how bitter it may be, ameen.

Defining Shi’ah and Shi’ism
The words Shi’ah, Tashayyu’u and Mushaya’ah are literally of the same root, which means “to follow, to render mutual assistance, and agree in opinion.” It also means “coming together and joining hands for a particular purpose, in the form of a party or sect”. (see Ibn Duraid : Jamharatul Lugha 3/63, and Al-Azhari, Tahzibul Lugha 3/61, and Al-Jawhari , As-Sihah 3/1240).
This word is mostly used to show dispraise of something (see Bada’iil Fawaid - Ibnul Qayyim 1/155). The word has been mentioned in the holy Qur’an 12 times, in most of which it was meant to show dispraise and blame. For example Allah Ta’ala says : “Verily, those who divide their religion and became shiya’ah (break up into sects), you (Muhammad e) have no concern in them in the least”. (Al-An’am : 159), and says : “And indeed We shall drag out from every Shi’atin (sect) all those who were worst in obstinate rebellion against the Most Gracious (Allah)”. (Maryam : 69). And He says, in another place where the word is not meant to show dispraise “And, verily, among those who followed his (Nuh’s r) way (Islamic Monotheism) was Ibrahimr” As Saffat: 83.

IDENTIFYING SHI’AH FROM SHI’ITE BOOKS
DEFINITION No. 1
Shi’ite mullah Al-Qummi(1) and also An-Nobakhtiy(2) define Shi’ah with the following words : “The Shi’ahs are the sect of Ali ibn Abi Talib, who were named Shi’atu Ali at the time of the prophet e and after it. They were known and recognized by their devotion to him and their claim of his Imamate” (Al-Maqalatu Wal Firaq p.3, by al-Qummi, and Firaqus-Shi’ah by An-Nobakhtiy p. 2 and 17).
Comments: First, this definition, despite the fact that it is mentioned in the major Shi’ite books dealing with sects, ignored any indication, and did not even allude to any of the fundamentals of Shi’ism as far as the Twelver Shi’ites are concerned, which are considered core elements of Imamiyyah and its foundation, like the issue of Nass (a clear and obvious text from the prophet e in favour of Ali and his progeny as regards the Imamah after the prophet e) and the issue of infallibility of Imams etc.
Second, the definition claims the existence of Shi’ah right from the days of the prophete; BUT this claim is devoid of any proof from the Holy Qur’an, the Sunnah, or from any true historical record. (This issue will be discussed in detail when we come to the genesis of Shi’ism in sha Allah).
DEFINITION No. 2
The Shi’ites’ most acknowledged scholar of his time, Al-Mufeed(1), suggests that the term ‘Shi’ah’ means: “...The followers of Ameerul Mu’minin (A.S) by paying allegiance to him and believing in his Imamate immediately after the Messenger e without any break, and refuting the Imamah of anyone that surpassed him in the name of Khilafah, and by believing dogmatically that he was the one to be followed by them (who surpassed him) and that he was not subordinate to any of them by way of emulating their deeds”. (Awa’ilul Maqalaat Fil Mazahibil Mukhtaaraat p. 39).
COMMENTS: First, this definition ignores any mention of the belief in the Imamah of Ali’s offspring, in spite of the fact that anyone who does not believe in this is not considered a Shi’ite.
Similarly, the last part of the definition is an indication to the issue of Taqiyyah when it refers to the fact that Ali lived under the Caliphate of Abubakar, Umar and Usman.
Three, It also contains the denial and total negation of the leadership or Caliphate of the three Caliphs before Ali t, as confessed clearly by Al-Mufeed himself in another book (Kitabul Irshaad, see page 7 of its introduction).
Four, the Shi’ites - both the earlier and the contemporaries, ignore the mention of their fundamental roots of belief in their definitions. The question to be asked here is; Why are they doing this? Is it part of Taqiyyah or do they want to prevent other muslims from knowing the true reality of these beliefs? Or is it because they are afraid that when fully comprehended many will automatically see Shi’ism as something alien to Islam.
DEFINITION No. 3
At the time when Al-Qummi, An-Nobakhtiy and Al-Mufeed neglected the mention of An-Nass (a clear text affirming the Imamah of Ali immediately after the prophet e) and the Wasiyyah (Prophet’s commandment as to the Imamah of Ali t) in their definitions, we find their scholar At-Tusiy(4) tying the description of Shi’ism with the belief in Ali t as the Imam of muslims, with a commandment from the prophet e by the will of Allah. (see Talkhisus Shafi vol. 2 p. 56).
One of the Shi’ite contemporary scholars holds the same view with At-Tusiy. Muhammad Jawad Mugniyah. He says, Shi’ah: “is the name attributed to him who believes that Ali is the Khalifah by virtue of a Nass (clear text) from the Prophete“. (see As-Shi’ah Fil Mizan p. 15)

COMMENTS: With this, At-Tusiy (like Mugniyah) excludes all the Shi’ite sects that do not profess the concept of the Nass, like As-Sulaimaniyyah and Az-Zaidiyyah. (Introduction of these sects will come in sha Allah when we discuss Shi’ite sects).

The issue of Nass is the core of the matter with Shi’ite and to which extra importance is attached plus special interest both in the past and the present as you will come to know in sha Allah.
There are other definitions to the word Shi’ah mentioned in various Shi’ite books but they hardly go beyond this scope.
DEFINING SHI’AH FROM SCHOLARS OTHER THAN THE SHI’ITES
One of the most comprehensive definitions given to the word Shi’ah is that of As-Shahrastaaniy(4) where he says : “The Shi’ite are those who followed Alit specifically, and profess his Imamah and Khilafah by virtue of a Nass and Wasiyyah either plainly or obscure, and believe that the Imamah is confined to his offspring. And that if it ever goes out to someone else, it will be rendered unjust, or that he (Ali) exercises Taqiyyah. They also profess that the Imamah is not an issue of interest entrusted to the public to choose (whom they want), where the Imam is appointed by their nomination and selection. But it is a fundamental issue and a pillar of religion, it is not permissible for the Messengers (A.S.) to neglect and ignore it, or warrant the public independent authority to it, or let go of it completely. All sects of the Shi’ites are of the opinion that specific nomination of the Imam by Nass is a non-negligeble ‘Wajib’, and that all prophets and Imams are indispensably infallible from major and lesser sins. They also profess oral, practical and determined repudiation unless in situations of Taqiyyah, but the Zaidiyyah differ with them in this opinion”. (Al-Milal Wan Nihal vol. 6 p. 146).
COMMENTS: It is obvious from this definition that all the different sects of Shi’ah except the Zaidiyyah unanimously agree that it is incumbent to believe in the Imamah, infallibility of the Imams and At-Taqiyyah. And we shall see later that the twelver Shi’ites profess other beliefs like the Ghaibat (the occultation of the last Imam), Ar-Raj’ah (the return of Ali t and some others to this world before the day of judgement), Al-Badaa’a etc.


NOTE
1. It is noted that most of the books written on sects mention, in their definition of Shi’ah Imamiyyah, that they are followers of Ali t, and this gives a negative meaning in utter disagreement with the consensus of the whole Ummah as it implies that Ali t was himself a Shi’ite and that he believed in what the Shi’ites believe in. On the contratry, Ali was far away from what the Shi’ites believe in his respect and his progeny, it may therefore be necessary to put an amount of caution towards these definitions to avoid misapprehensions. I think it is more appropriate to say that : “The Shi’ites are those who claim to follow Ali t“, because they are not his only followers, in fact some are of the opinion that they (i.e. the SHI’ites) do not follow him in reality. (See Usuul Mazhabis Shi’at al-ithnai’ashariyyah by Qafariy 1/56). Albeit, you will never find something believed by the Shi’ites alone, independent of other sects, unless you find that the Prophet e and Ali t were on its contrary.
2. The use of the word ‘Shi’ah’ in the days of Tabi’een and Atba’ut Tabi’een is different from the use of the word in later days. In the past they used the word to identify those who claim that Ali t was better than Usman t, and no more. They said : Mr. A is a Shi’ite meaning that he considers Ali higher in honour than Usman, but not Abubakr and Umar. (Al-Hurul ‘Een by Nashwan Al-Himyariy p. 179, and Al-Maniyyatu Wal Amal by Ibn Murtadha p. 81).

Footnotes:
(1) He is Sa’ad ibn Abdullah al-Qummi. The Shi’ites hold him in high esteem. He narrated many traditions, wrote many books. He is regarded by the Shi’ites as thiqah. Some of his writings include : Al-Dhiya Fil Imamah and Maqalatul Imamiyyah. He died in the year 301 A.H. or 299.(see Al-Fihrisit by Al-Tusiy p.105, Jami’ur Ruwat by Al-Ardabiliy vol. 1 p. 255).
(2) He is Al-Hasan ibn Musa An-Nobakhtiy, Abu Muhammad, a theologian and philosopher. At-Tusiy said, remarking on him : “He was an Imamian, a good believer”. He has written many books, some of which are : Kitabul Aaraa’a Wad-Diyanaat. He died after 300 a.h. (see his biography in Al-Fihrisit by At-Tusiy p.75, and Jami’ur Ruwat by Al-Ardabiliy vol. 1 p. 228, and Al-Kuna Wal Alqaab by Al-Qummi vol. 1 p.148.
(3) He is Abu Ja’afar Muhammad ibn al-Husain ibn Ali at-Tusiy. He is regarded by the Shi’ites as ‘Shaykhul Imamiyyah’ and leader of the sect. He is the author of two of their four major books (just regarded as the six major books of hadeeth by the Sunnis), they are : Tahzibul Ahkam and Al-istibsaar. He died in the year 460 a.h. See what he wrote on himself in Al-Fihrisit p. 88-190, and see also Lu’lu’atul Bahrain by Al-Bahraniy p. 293-304, and Al-Alqaab Wal Kuna by Al-Qummi.
(4) He is Abdul Karim ibn Ahmad Abul Fathi, famously known as As-Shahrastaniy. As-Subky said : “He was a famous Imam exalted in Theology, an expert in jurisdiction and Usul. Among his books are Al-Milal Wan Nihal, Nihayatul Iqdaam and others. He died in the year 548 a.h. (see Tabaqatus Shafi’iyyah 6/128-130, Mir’aatul Jafan 3/283-290).

Wassalamu alaykum wa rahmatullah.

HISTORY OF ISLAMIC THEOLOGY – IV
IDENTIFYING THE ‘NAWASIB’

BISMILLAHIR RAHMANIR RAHIM

All praise is due to Allah, may his blessings and peace be upon his Prophet Muhammad, his noble family and companions.

One of the politically motivated denominations that came to be known in Islamic history is the Nawasib. Linguistically, the word ‘Nawasib’ in Arabic is the plural of ‘Nasibah’ like ‘Kawafir’ and ‘Kafirah’.
The word is derived from ‘Nasb’, which means setting up something erect and raising it. The arabs use the word to mean declaring hostilities, enmity, opposition or waging war against someone. (See Tajul Arus by Azzabidiy vol. 1 p. 487, An-Nihayah Fi Gareebil Hadith by Ibnul Atheer, and Lisanul Arab by Ibn Manzuur under the term n.s.b.
In the same vein, the ulama of ‘Firaq’ (those who specialize in Islamic sects) use the word to refer to anyone or group of people who opposes and exercises enmity against Ali in particular or Ahlul Bayt in general.
This meaning goes back to the time of the ‘Fitnah’ (tribulations) and disputes that occurred between the Sahabah, or to be precise, between Ali (may Allah be pleased with him) and those who rallied up with him from the Kufans and others, on one side, and Mu’awiyah (may Allah be pleased with him) and those with him from the people of Sham (a vast area comprising the present day Syria, Lebanon, Palestine and their vicinities) on the other.
Before the occurrence of this sad event there were no individual or group of people known specifically to be holding malice against or opposing Ali or any member of Ahlul Bayt, not at least under the guise of any political or religious motive.
But during and immediately after the major battles between these two parties going from Siffeen to Jamal and other minor disputes that occurred at the time, elements of enmity and hatred towards Ali and or Ahlul Bayt were manifest and began gaining ground especially among the followers of Mu’awiyah (may Allah be pleased with him).
This does not mean that Mu’awiyah (may Allah be pleased with him) and all those with him fought Ali (may Allah be pleased with him) and his people out of sheer enmity or on the grounds that the war was between believers and non-believers, but rather all believed to be subjected to a ‘Fitnah’ as the Prophet e called it before its occurrence, and all where striving in ‘ijtihad’, although definitely Ali and his party were on the right side as far as the fitnah is concerned, as will be known later in sha Allah, but fanaticism and tribal approaches obviously emanate in situations like this and definitely lead to hatred and bigotry and ends up in battles and the exchange of abusive language, as it happened in this case.
Therefore the term ‘Nawasib’ or ‘Nasibah’ refers only to those parties that hold open enmity against the Ahlul Bayt. Fairozaabaadiy defines the word by saying : ‘An-Nawasib, Nasibah or Ahlun Nasb are those who consider it as part of religious duty to hate Ali (may Allah be pleased with him). Al-Qaamuus Al-Muheet under the term : n.s.b.
Some ulama use the word to refer to ‘those who were extreme in loving Abubakar and Umar and hating Ali (may Allah be pleased with them all)’. Al-Khitat by Al-Miqreeziy vol. 2 p. 354.

On the other hand, there are no historical records establishing the existence of this party bearing the banner of Nasb in later generations to this time, at least as a sect or denomination of the muslim ummah. Az-Zahaby (d. 748 a.h.) outlines that: “Nasb was a creed hailed by the people of Damascus (where Mu’awiyah (may Allah be pleased with him was governor) at one time, in the same way as Rafd (Shi’ism) was a creed hailed by them at some other time. That is at the reign of Banu Ubaid. Then later on, Nasb disappeared – Alhamdu lillah – and Rafd remained, although lightly and obscure”
But nevertheless, this does not rule out the existence of Nasb on an individual basis even in those days.

NASB ACCORDING TO THE SHI’ITES
The term Nasb, according to the Imamite Shi’ah refer to anyone who gives preference to Abubakar and Umar over Ali (may Allah be pleased with them all) and believe them to be legitimate caliphs before him. Husain Ad-Daraziy narrates from Muhammad ibn Ali ibn Musa that he said: ‘I wrote to Ali ibn Muhammad (A.S.) (asking him) about the ‘Nasibi’ : ‘Do I need more than his giving preference to the Jibt and Taghoot (a term used by the Shi’ites to refer to Abubakar and Umar) and his belief in their Imamah, to test him? The answer returned as follows : “Whoever is on this (belief) is a Nasibi” (Al-Mahaasin An-Nafsaaniyyah Fi Ajwibatil Masa’ilil Khurasaaniyyah by Husain al-Usfuur al-Bahraaniy p. 145. See also Al-Anwaar An-Nu’maniyyah by Ni’matullah Al-Jaza’iriy vol. 2 p. 307).

MAJOR NAWASIBS
Going by the foregoing definition of Nawasib as anyone who holds enmity against Ahlul Bayt, the following groups carry a large percentage of this kind of mischief:
1. The Khawarij, who openly declared Ali (may Allah be pleased with him) as Kafir.
2. Some of Banu Umayyah for tribal reasons, and for their extreme partisanship in favour of Mu’awiyah.
3. Most of the people of Sham at that time as Az-Zahaby puts it: ‘that Mu’awiyah (may Allah be pleased with him) left behind him many people who loved him and went beyond limited bounds in exalting him, either because he ruled them with incessant generousity and clemency, or that they were born in Sham and brought up to love him. (See Siyar A’alaamin Nubala’a vol. 3 p. 128).
4. Al-Kaamiliyyah – the followers of Abu Kaamil, one of the extremist Shi’ites who declared that Ali (may Allah be pleased with him) was a kafir because he failed to fight the Sahabah who did not give him pledge of allegiance.

Going by the same definition one will not exclude the Imamite Shi’ahs from deserving the title Nawasib although this is a claim they will blatantly refute. But this is undoubtful for the following points:-
1. They alienate the progeny of Al-Hasan, the son of Ali and Fatima (may Allah be pleased with them) from the Imamah because of Al-Hasan’s ceding of the caliphate for Mu’awiyah. Al-Kulaini clearly reported from Abu Abdillah that he said : ‘He who claims the Imamah while he is not worthy of it is a Kafir’. He then reported from al-Husain ibnul Mukhtar he said : I asked Abu Abdillah about Allah Ta’ala’s saying : ((And on the day of Resurrection you will see those who lied against Allah)) Az-Zumar:60. He said:‘He whoever claims to be Imam while he is not. I said : Even if he is from the offspring of Fatima and Ali? He said : Even if he is from the offspring of Fatima and Ali”. (Al-Usul Minal Kafi:The chapter on ‘Who Claims Imamah while he is not worthy of it, and he who refutes the Imams or some of them, and he who affirms the Imamah of one who is not worthy of it’ vol. 1 p. 372 the second and third narrations – Daarul Adwaa’a Beirut 1985).
2. They declare the progeny of Abbas (the Prophet’s uncle), the progeny of ‘Aqeel and Ja’afar (both sons of Abu Talib) persona-non-grata as regards the membership of Ahlul Bayt. See the numerous words of abuse they cast on them in Rijalul Kasshi p. 53 (in respect of Abbas) and Usulul Kafi vol. 1 p. 247 (in respect of Abdullah ibn Abbas).
In the next posting I will try to look at the concept of Taqiyyah to the Shi’ites in sha Allah.
May Allah guide us to the right path and make us die in it.