Shi'ism and Its Types During the Early Centuries

Shi Ism in the Sense of Love of Ahl Al-bayt

There is another form of Shiism which led to allegations of Shi'i leanings due to the attachment for the Ahl al-Bayt. In this regard the preference for Ali (tafdil) might also be sometimes present, but in general an attachment is professed for the Ahl al-Bayt on account of the existing traditions which stress the necessity of loving the Ahl al-Bayt ('a), the Prophet's family. Such an inclination is also called tashayyu' by the followers of the Uthmani creed, even if there were no trace of tafdil or any other tendency in a person's religious attitude.

There is a tradition narrated from Imam Hasan al-Askari ('a) concerning the difference between creedal Shiism and Shiism in the sense of attachment and love for the Ahl al-Bayt ('a). When asked about the difference between the Shi'ah' and the 'Muhibbin' (those who love die Ahl al-Bayt), the Imam replied:

...... Our shi'ah are those who follow in our steps and obey us in all things that we command or forbid, and anyone who opposes us in many of the things that God has made obligatory is not one of our shi'ah. [^31]

Writing about certain verses of Abu Bakr Muhammad ibn Ahmad ibn Husayn Hamdan, known as Khabbaz Baldi, which indicate his Shi'i leanings, Afandi writes: "It is clear that that which can be inferred from his verses is only his love (tawalla) and attachment [for the Ahl al-Bayt], but there is no indication of hostility and disavowal (tabarra) [in relation to the caliphs] which is the main characteristic of tashayyu' (wa huwa al-'umdah fi al-tashayyu')" [^32] Shi'ism in this sense is found in plenty in the sources and here we may mention some examples of it. Perhaps the most prominent of such cases is that of Muhammad ibn Idris al-Shafi'i (150-204/767-819). Verses have been narrated from him which confirm such an inclination and it appears that he was accused not only of tashayyu' but also rafd for his religious attitude. Among his verses that relate to this topic are the following:

[they say, 'You have become a rafidi,' and I say, No, not at all. Rafd is not my religion nor my creed. But I am devoted to the best of the Imams and the best of guides, And should the love of the Wali be rafd, then indeed my rafd is ... [^33]

In other verses he declares:

When we prefer Ali we are called rafidis by the ignorant for our favouring him (tafdil), And when I mention the virtues of Abu Bakr, I am accused of nasb for my mention of virtue.

So shall I abide in rafd and nasb for the love of those two, until I am laid to rest in my grave.

In some other verses he says:

O Progeny of the Messenger of Allah, God has made your love an obligation in the Qur'an that He has revealed.

The great honour suffices you that prayers made without invoking blessings on you are invalid. [^34]

These verses disclose a kind of "tafdili rafd" in the words of Shafi'i himself.

Yet their import is are not contrary to his Sunnism (tasannun) which is something different from the Uthmani creed. At the same time certain verses have been attributed to him whose authenticity needs to be established. One of them is as follows:

Happy am I with Ali and his descendants as my Imams. [^35]

In the same diwan there are verses in eulogy of the four caliphs. [^36] Also eligiac verses about Imam Husayn ('a) have been narrated from him, among which are the following:

The earth quaked for the sake of the Progeny of Muhammad, And the mountains almost melted in grief for them. If the love of the Progeny of Muhammad is my sin, It is a sin for which I am never going to repent.

They are my intercessors on my resurrection and in the halts of the Hereafter, When my sins overwhelm me by their great number [^37] Badi Hamadani had a similar tendency and as cited by Abd al-Jalil Razi he recited the following verse at the tomb of Ali ibn Musa al-Rida ('a):

Despite my belief in tasannun, I am a rafidi in my attachment (wila) to you, And my devotion to these does not make me neglect those. [^38]

This inclination continued to grow during the 5th/11th century and afterwards, and even among the Hanbalis, who had a strong 'Uthmani bias during the 3rd/9th and 4th/10th centuries, one finds those who were strongly attached to the Ahl al-Bayt. That which is important is that this attachment opened the door to Shi'ism and it could pave the way for the spread of Shiism in the long run. Elsewhere we have discussed this issue.