Lesson 002 - Name and Definition [Rejectionist Creed]
Reading time: 18 - 30 minutes
In the Name of Allaah, the Most Beneficent, the Most Merciful
City ISoc never fails to deliver! As promised, this is the second lesson exposing the creed of the raafidaah in totaility inshaaAllaah. The next two lessons will revolve around historical accounts of their religion inshaaAllaah.
The term shia or tashayyu or mushaya’a in the language revolves around the meaning of:
If you examine the linguistic meaning of the term shia which centres upon following, giving aid and allegiance; if you focus on this meaning and examine various shia groups which carry the title of shiaism, you will find that it is incorrect and invalid to be called shia from the linguistic term, because they are not followers of the household of the prophet (saaws) in reality; rather they are in opposition to the way of the household of the prophet (saaws). Therefore even in the linguistic aspect the term does not fit.
This is really what appears to be the point which Shareek bin ‘Abdullaah – the tabi’ee – when he was asked who is better “Aboo Bakr or ‘Alee”, he said “Aboo Bakr”. The one who asked him the question said, “You say this while you are a shia?” He said, “Yes. Anyone who does not say this then he is not a shia. By Allaah! ‘Alee took up this pulpit and said, “By Allaah, the best of this Ummah after the prophet (saaws) is Aboo Bakr, then ‘Umar.” So how could we turn down and reject his saying and belie him. By Allaah, he (’Alee) was not a liar.”
This statement by ‘Alee ibn Aboo Taaleeb (ra) which this tabi’ee mentioned was traced back to ‘Alee by more than eighty different chains of narrations, that he stood on the pulpit in Koofaa, Iraq and said the aforementioned. This is mentioned by al-Bukhaari and others. Not only that, this is even quoted in the books of the “shia” like the book known as “Talhiyatul Shafee” [vol.2 pg.428]. So this Imaam, the tabi’ee noticed that the one who is not a follower of ‘Alee does not deserve the title of at-Tashayyu, because the meaning of shia in reality is that of al-mutaaba’a (i.e. following) and that’s why some of the Muslim Imaams prefer to call them ar-Raafidaah (i.e. the rejectionists).
This has been mentioned in the books of the Salaf – al-Baghdaadee, al-Isfarinee, as-Saksaki, Aboo al-Hasan al-Iraaqee and many others.
Even the followers of the household of the prophet (saaws) in truth who were called the “shia” in the beginning preferred to abandon this title, when this title was carried as a distinctive mark of the people of innovation who opposed the true path of Ahl al-Bayt, they the early followers preferred not be called “shia”.
The early “shia” abandoned this name when it became the title and the mark for the raafidaah and the Isma’ilites, and they called themselves then Ahl as-Sunnah wa’l-Jamaa’at. This is from the linguistic aspect.
So in summary even from the linguistic meaning it is in direct opposition of those latter ones who called themselves shia while they are in reality the rejectionists.
The term “Shia” In the Qur’aan
The substance “shia” came in the great Book of Allaah in twelve places and the people of Tafseer mentioned that the term “shia” in the Qur’aan came from four angles:
1) To refer to sects. From that are the saying of Allaah (swt):
“Verily, those who divide their religion and break up into (shia’an) sects (all kinds of religious sects), you (O Muhammad SAW) have no concern in them in the least. Their affair is only with Allâh, Who then will tell them what they used to do.”
[Al Qur’aan – Soorah al-An’aam (006:159)]
“Indeed, We sent Messengers before you (O Muhammad SAW) amongst the (shia’i) sects (communities) of old.”
[Al Qur’aan – Soorah al-Hijr (015:010)]
“Verily, Fir’aun (Pharaoh) exalted himself in the land and made its people (shia’an) sects, weakening (oppressing) a group (i.e. Children of Israel) among them, killing their sons, and letting their females live. Verily, he was of the Mufsidûn (i.e. those who commit great sins and crimes, oppressors, tyrants, etc.).”
[Al Qur’aan – Soorah al-Qasas (028:004)]
“Of those who split up their religion (i.e. who left the true Islâmic Monotheism), and became (sects, [i.e. they invented new things in the religion (Bid'ah), and followed their vain desires], each (shia’an) sect rejoicing in that which is with it.”
[Al Qur’aan – Soorah ar-Room (030:032)]
2) To refer to family and lineage.
“And he entered the city at a time of unawareness of its people, and he found there two men fighting, - one of his (shee’atihi) party (his religion - from the Children of Israel), and the other of his foes. The man of his (own) (shee’atihi) party asked him for help against his foe, so Mûsa (Moses) struck him with his fist and killed him. He said: “This is of Shaitân’s (Satan) doing, verily, he is a plain misleading enemy.”
[Al Qur’aan – Soorah al-Qasas (028:015)]
3) al-Millah – a people of a particular inclination in religion.
“Then indeed We shall drag out from every (shee’atin) sect all those who were worst in obstinate rebellion against the Most Beneficent (Allâh).”
[Al Qur’aan – Soorah Maryam (019:069)]
“And indeed, We have destroyed (ash-yaa’kum) your likes, then is there any that will remember (or receive admonition)?”
[Al Qur’aan – Soorah al-Qamar (054:051)]
“And a barrier will be set between them and that which they desire [i.e. At-Taubah (turning to Allâh in repentance) and the accepting of Faith etc.], as was done in the past with the people (ash-yaa’ihim) of their kind. Verily, they have been in grave doubt.”
[Al Qur’aan – Soorah Saba'(034:054)]
“And, verily, among (shee’atihi) those who followed his [Nûh's (Noah)] way (Islâmic Monotheism) was Ibrâhim (Abraham).”
[Al Qur’aan – Soorah as-Saaffaat (037:083)]
4) The dissenting desires (al-Ahwaa l-Mukhtalifah)
“Say: “He has power to send torment on you from above or from under your feet, or to cover you with confusion in (shia’aan) party strife, and make you to taste the violence of one another.” See how variously We explain the Ayât (proofs, evidences, lessons, signs, revelations, etc.), so that they may understand.”
[Al Qur’aan – Soorah al-An'aam (006:065)]
Some even added a fifth aspect:
5) al-Ishaa’a (i.e. spreading something) [check ayaa]
“Verily, those who like that (the crime of) illegal sexual intercourse should be (tashee’a) propagated among those who believe, they will have a painful torment in this world and in the Hereafter. And Allâh knows and you know not.”
[Al Qur’aan – Soorah an-Noor (024:019)]
These are the words “shia” and the meanings under context in the Book of Allaah (swt) and in no way denote the known “shia” sect. This is a matter which is obviously realised. However we find that with some of the shia, they have an inclination to refer to the Qur’aan in a deceptive way and interpret some of these terms which we have mentioned as evidence for the validity of the existence of their sect and they make a distorted interpretation of the Book of Allaah (swt), making the Verses bear that which they do not. As an example, what came in their books of Tafseer, “and verily amongst those who follow his way was Ibraheem [037:083]”, they said that “verily Ibraheem is from the (shia) followers of ‘Alee” as came in Tafseer al-Burhaan by al-Bahraanee, Tafseer al-Qummi, Bihaar al-Anwaar by al-Majlisi, Safeenat al-Bihaar by al-Qummi, Majmaa’ al-Bahrain by at-Turaihi!
They even distorted that Ibraheem (as) is a follower of ‘Alee while this Verse refers to Ibraheem (as) being on the path of Nooh (as) as related from the Salaf (see Tafseer at-Tabari, Tafseer ibn al-Katheer, Tafseer al-Qurtubi, Tafseer ibn al-Jawzi and so on). So the best of messengers after the prophet (saaws) is made to be a follower amongst the Shia of ‘Alee. We seek refuge with Allaah from this wickedness. This is a matter known to be false even by necessity let alone intellectually and historically. So whoever fabricated this is rather someone who does not know how to fabricate!
Not only that, this interpretation is the one which fits the context of the Verses, because the Verses which came before were regarding Nooh (as).
“Verily, he [Nûh (Noah)] was one of Our believing slaves.
Then We drowned the other (disbelievers and polytheists, etc.).
And, verily, among those who followed his [Nûh's (Noah)] way (Islâmic Monotheism) was Ibrâhim (Abraham).”
[Al Qur’aan – Soorah as-Saaffaat (037:081-083)]
The term “Shia” In the Sunnah
The term “shia” in the purified Sunnah of the prophet (saaws) came to mean al-I’tibaa’a (i.e. following) as in the hadeeth reported by Imaam Ahmad (r) about the man who was known as Dhul Khuwaysira at-Tamimi - the first rebellion, the first Kharijee, the one who was the originator of the khawaarij sect, who told the prophet (saaws), “Be just o Muhammad!”. So the prophet (saaws) said about this man, “He will have shia (followers) who will be excessive in the Deen to the extent that they will get out of it”.
‘Abdullaah bin (Imaam) Ahmad (r) said, “With this hadeeth there are other narrations carrying the same meaning and they are authentic”. Ahmad Shakeer (r) said that its isnaad is authentic. Ibn Aboo al-‘Aaseem mentioned it in the book of as-Sunnah. Sheikh al-Albaani (r) mentioned that its isnaad is Jayyid (good) and its men of narrations are all trustworthy.
Aso in the hadeeth which was reported by Aboo Dawood concerning those who denied the Qadr (i.e. pre-decree) and in it the prophet (saaws) described them as, “They are the shia (followers) of the Dajjal”.
The “shia” here are therefore are synonymous to the company, the followers and also those who give help, aid and allegiance.
Regarding the usage of the term “shia” to refer as the shia of ‘Alee, all the narrations that exist are weak or fabricated, meaning those came to indicate that the term “shia” means to follow ‘Alee.
For example the “hadeeth”, “I sought Allah’s forgiveness for ‘Alee and his shia (followers)”. This is a mawdoo’ hadeeth.
Also the “hadeeth”: The prophet (saaws) is reported to have said said, “The example of myself is like the example of a tree, I am its root, ‘Alee is its branch and the shia are its leaves.” Ibn al-Jawzee (r) mentioned it in al-Mawdoo’at. Imaam Shawkaanee (r) reported it in the fabricated narrations.
Likewise the “hadeeth”, which the prophet (saaws) is reported to have said to ‘Alee (ra), “You and your shia (followers) are in Jannah”. This hadeeth is fabricated. Imaam ibn al-Jawzee (r) tabulated it in the fabricated narrations and Imaam adh-Dhahaabee (r) in Mizan al-I’tidaal. Also Imaam ash-Shawkaanee (r) reported it in the fabricated narrations.
Now the term shia and its meaning in the so-called books of “hadeeth” of the twelver Imaamite shia. In their books which they attribute to the messenger of Allaah (saaws) and to ‘Alee, al-Hasan and al-Hussain (raa) and the rest of their twelve Imaams; the term shia is repeated as a terminology standing to distinguish their sect, their creed and their Imaams, where they claim that the messenger (saaws) was the first to implant the seed of tashayyu and he nourished it until it grew as in the books of Usool al-Kaafi; even to the extent that they put narrations which indicate that the term “shia” - as a distinctive mark for their sect - was known before the message of the messenger (saaws). There came in their books of narrations the interpretations which we came across earlier concerning Ibraheem (as) that he (as) is from the shia of ‘Alee.
Not only that, it is reported in their books that Allaah (swt) took the covenant of the prophets (as) and their word to give allegiance to the reign of ‘Alee as mentioned in Tafseer al-Burhaan by al-Bahraanee. Not only that, it is stated in Usool al-Kaafi [vol.1 pg.437] – which is a major reference of the sect – that the reign of ‘Alee is written in all of the prophet’s (as) records!
The Term “Shia” In Islaamic History
In the early Islaamic history, the term “shia” carrying its pure linguistic meaning (i.e. following, giving aid and help) was used purely to mean following and giving help. In fact we find in the document of judgement which took place between ‘Alee and Muawiyah (raa), the term “shia” came to carry this meaning – followers and giving help – where the followers of ‘Alee (ra) were referred to as the Shia of ‘Alee and the followers of Muawiyah (ra) were referred to as the Shia of Muwawiyah. Therefore this term “shia” was not specific to the followers of ‘Alee.
In fact in this document of judgement – tahkeem – between them it stated, “this is the agreement between ‘Alee ibn Aboo Taalib and Muawiyah ibn Aboo Soofyan (raa) and their shia (followers).”
Al-Haakim bin Aflah (r) said, “And I draw the attention of Aa’isha not to say anything regarding these two shia”, meaning the shia of ‘Alee and the shia of Muawiyah (raa). In fact this is part of a lengthy hadeeth in Saheeh Muslim under the chapter of Salaat al-Layl [vol.2]. Shaykh al-Islaam ibn Taymiyah (r) mentions this text to conclude from it a significant historical proof that the term shia was not particular to ‘Alee at that time as in his book Minhaj as-Sunnah [vol2 pg.67].
In fact in the book of at-Taareekh (history), Muawiyah (ra) said to Busr bin ‘Arta’ah when he sent him to al-Yemen, “Go until you reach Sana’a, for there we have shia (followers)”. This is mentioned in Taareekh al-Ya’qoobee [vol.2 pg.179].
Therefore at that time the terminology of “shia” was not indicative of the followers of ‘Alee alone. This is up to and in that time only. However the actual emergence of the usage of this term to refer to the sect that existed from after that time up till now and the beginning of the distinction to carry this name, occurred after the death of al-Hussain (ra). Al-Mas’oodi said in his book Murooj adh-Dhahab [vol. 3 pg.100], “In the year 65 (AH) the shia began to get established in al-Koofaa and the emergence of the movement of at-Tawwaabeen and also the movement of al-Kaysaniah began and the shia sect (as it exists now) began to emerge and the foundation of its sect began to be established and became disctinctive with this name.”
Therefore it becomes clear that the title of shia was a title referring to any group which goes and give allegeiance and support to its leader, despite the claim by some of the shia who try to ignore this historical fact and claim that the shia were the first to carry this name of shiaism from the Ummah, as al-Qummi in his Maqaalat [pg. 15] and they forget that Muawiyah (ra) also referred to his followers using the term shia.
The actual historical fact mention that the term shia was not particular to the followers of ‘Alee except after the death of ‘Alee (ra) as mentioned by some or after the death of Hussain (ra) as mentioned earlier.
Therefore the definition of the term of shia is particularly linked to their stages of development especially the development of their creed, that is because it is noticed that the creed of the shia and their thoughts is in continuous change and development.
The tashayyu in the first generation is different from that which took place later. That’s why in the early generation, no one was called a shi’ee except the one who placed ‘Alee before Uthmaan (raa) and they used to say “shi’ee” (the one who put ‘Alee before Uthmaan) and “Uthmaanee” (the one who put Uthmaan before ‘Alee). So therefore in accordance with this, the term shia in the first generation were used for those who put ‘Alee before Uthmaan only. Even those who were called shia were from the Ahl as-Sunnah, because the matter of Uthmaan and ‘Alee is not from the fundamental matters whereby one declares the other to be in opposition in the Deen – the one from the fundamental matters is the matter of khilaafah. That’s why some of the people of Sunnah differed in terms of Uthmaan and ‘Alee (raa) after they agreed giving the reign first to Aboo Bakr and to ‘Umar (raa) – they differed as to who would be better, Uthmaan or ‘Alee. Some put Uthmaan and kept silent, and others put ‘Alee after Uthmaan and kept silent, and others put ‘Alee before (Uthmaan) and others did not indulge totally, but afterwards the whole matter settled to give Uthmaan the reign as Shaykh al-Islaam asserted in his book Majmoo’ al-Fataawa [vol.3 pg.153] and also Hafiz Ibn Hajaar (r) in Fath al-Baari [vol.7 pg.34]. That’s why Shaykh al-Islaam mentioned that, “The early shia at the time of ‘Alee used to give preference to Aboo Bakr and ‘Umar.” as in his book Minhaj as-Sunnah [vol.2 pg.60]. And we know about Shareek bin ‘Abdullaah who was known for his tashayyu but what kind of tashayyu? He mentioned that those who preferred ‘Alee over Aboo Bakr and ‘Umar, he considered that to be an opposition; that anyone who carries this title to be a “shia” and prefers ‘Alee over Aboo Bakr and ‘Umar, he made it known that ‘Alee (ra) stood on the pulpit in Koofaa and declared the best of the Ummah after its prophet (saaws) as Aboo Bakr and ‘Umar (ra).
Also Ibn Battaah reported from his shaykh known as Ibn ‘Abbas bin Masrookh, he said “Aboo Ishaq as-Sabi’ee came to al-Koofaa and Shumma bin Watiyya told us to stand to him, meet him and sit with him and so they spoke with him… so Aboo Ishaq said, “I left Koofaa and there was no one doubtings concerning the preference of Aboo Bakr and ‘Umar and to put them first and now I return to Koofaa and I hear them saying this and saying that; by Allaah I do not know what they are talking about!”
Muhibbuddeen al-Khateeb mentioned that, “This is a great historical proof in telling us about the development of tashayyu”. Aboo Ishaq as-Sabi’ee was the shaykh of Koofaa and its scholar. He was born before the khilaafah of Uthmaan (ra) and he aged until he died 127 AH and he was a child during the khilaafah of Ameer al-Mu’mineen ‘Alee bin Aboo Taalib (raa) and he used to talk about ‘Alee, “My father carried me and I saw ‘Alee bin Aboo Taaleeb giving a sermon, his head is white and beard also”. If we only knew when Aboo Ishaq left al-Koofaa and when he returned to it we would have known the time when the people in al-Koofaa used to be on the same opinion of their Imaam of giving preference of Aboo Bakr and ‘Umar (raa) and when they began to divert.
Layth ibn Aboo Sulaim said, “I met the early shia, and they wouldn’t give anyone preference over Aboo Bakr and ‘Umar (raa)”, as in al-Muntaqa’ [pg.360-361].
The early, the pure way of tashayyu, which means following and giving aid, did not continue on its purity, it began to change later, the shia became shia and it became a mask and a covering shielding under it all sorts of deviation, wrapping under it many sects, rejecting the true path of Islaam. They are the ones who are known as the raafidaah – the rejectionists - and therefore they do not deserve the description of tashayyu. Anyone who examines the development of the creed of this sect will not be amazed to know that some of the renowned figures of muhadditheen and other than the people of hadeeth, were even referred to as shia whilst being from the great Imaams of Sunnah because the tashayyu during the time of the Salaf carried an understanding other than the latter understanding and the latter development. Therefore we can understand the words of Imaam adh-Dhahabee when he was talking about the narrators who were labelled to be a shia by the muhadditheen, he said, “The bid’ah is on different levels, like the excessive tashayyu or tashayyu without excessiveness. This is abundant amongst the tabi’een and their followers despite the fact that they had deen and piety and truthfulness. If we reject the hadeeth of those, then we will reject many of the prophetic traditions and this is a manifest wrong. The greater bid’ah (of complete rejection and excessiveness in it, and belittling of Aboo Bakr and ‘Umar), respective to this we cannot take from them and there is no honour for them and the excessive in our time is the one who declares them as kaafirs and declares himself innocent of Aboo Bakr and ‘Umar and this is a misguidance.” This is in his book al-Mizan al-I’tidal [vol.1 pg.5-6] and Ibn Haajar (r) reported it in his book al-Lisaan al-Mizan [vol.1 pg.9-10]
Therefore this tells us that the tashayyu began at different levels and developed and took different stages and became different sects and so forth.
One might read in the books, the Imaamite shia claiming that they are the followers of ‘Alee, this is definitely a wrong definition, because it leads to a wrong deduction which is in opposition of the consensus of this Ummah. This deduction is that if they say that they are the followers of ‘Alee, then they define ‘Alee as a shia, that he agrees with what the shia agree with and ‘Alee (ra) is innocent of the shia claim in him and in his offspring.
Therefore it is inevitable to put a restriction in the definition, to lift any kind of confusion, it should be stated that those who claim to follow ‘Alee, in reality they are not following ‘Alee and ‘Alee’s creed is not in accordance with their creed. That’s why the people of knowledge refer to them as ‘The Rejectionists claiming to be from the shia of ‘Alee”. They are not the path of ‘Alee, they are claiming and they are ar-Raafidaah.
[Transcribed from a lesson by Dr Saleh as-Saleh (r)]
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JazaakaAllaahu Khayran. This is a wonderful series maashaAllaah. There is nothing like this on the web. I am really looking forward to the next series. May Allaah reward you greatly, Aameen!