Chapter 1: The Emergence of Shi'ism
Preliminary Remarks
With respect to the first question - "What is the
origin of Shi`ism?" -one may safely regard Shi'ism as a consequence
that is natural to Islam, representing a thesis whose realization is imperative
for the Call (or Mission of Islam [9]) if the latter's sound progress is to be
assured.
It is possible for us logically to infer this thesis from
the Call of Islam, led by the Prophet, because its formation was natural and
due to particular circumstances. The Prophet had put into practice a
revolutionary leadership, and drove for a comprehensive change of society, its
conventions, structures and ideas. But the road to such a change was not to be
a short one. It was long, extending the length of that deep spiritual chasm
separating pre-Islam from Islam. The calling pursued by the Prophet had
to begin with the man of pre-Islam in order to create a new being out of
him; it was from the pre-Islamic world that the man of Islam would issue,
carrying the new light to the rest of the world. This Mission had to extirpate
every last root and vestige in him of pre-Islam. [10]
Within a short period of time, this remarkable leader was
able to make quite amazing progress in the drive for change. But this drive had
also to continue its lengthy path even after his death. The Prophet had known for
some time that his term was nearing an end. He openly announced it at the
"Farewell Pilgrimage." [11] Death hardly took him by surprise. That
means that he had ample opportunity to ponder the fate of the Mission beyond
his lifetime, even if we disregard the element of a liaison with the hidden
world, or for that matter the direct Grace of God evinced by the Message
revealed to him. [12]
In the light of this, we may note that the Prophet had
before him three possible paths to choose from with respect to the future.
First, the path of denial; second, the affirmative path (for example,
consultation); third, appointment. [13] These will constitute the three
discussions to be taken up below.
Chapter 2: The First Discussion
Denial: Neglecting the Question of Succession
[14]
Based on such an attitude, the Prophet would have assumed a
stance of denial with respect to the Mission of Islam, being content to pursue
his own leadership role and to direct the Mission only while he lived. He would
thus have abandoned it to circumstance and chance. But such a position of
denial cannot be assumed for the Prophet, because it would have to arise from
one of two issues that fail to apply to him.
First Issue
This consists of the belief denial and neglect cannot affect
the fate of the Mission, and that the Ummah that would soon inherit the Call of Islam was capable enough to
assume the responsibility of protecting it and ensuring against its distortion.
In fact, this belief has absolutely no basis. Rather, the
pattern of events was such as to point to something else. This is because the
Call - being from the outset a mission for revolutionary change aimed at
constructing an Ummah and at
eradicating every root of pre-Islam from it - would become exposed
to the worst dangers if the stage were suddenly voided of its leader, or
abandoned by him without any prearrangements.
Firstly, there are the inherent dangers engendered by trying
to confront this vacuum without any advance planning, and by the urgent need to
take a makeshift position while still under the massive shock of having lost
the Prophet. If the Messenger had abandoned the stage without planning the
course of the Islamic Mission, the Ummah would for the first time have faced the responsibility of managing
the most serious problems of its mission without a leader but brandishing not
the slightest prescription. The situation called for immediate and swift
application - despite the gravity of the underlying problem -
because a vacuum cannot persist. [15] Indeed, a hasty measure was taken at a
moment of shock for the Ummah, reeling
as it was from the loss of its leader. This was the shock which, by its very
nature, was to upset the course of thinking in Islam, leaving it in such
disarray that its effects induced a well-known Companion to announce that
the Prophet neither has nor will die. [16] But such a measure could not but
entail danger, with the most undesirable consequences.
Second are the dangers emanating from a message that is not
consummated at a level that could allow the Prophet to be certain of
anticipating the actual procedures soon to be taken, and to keep within the
fold of the Islamic Call. That would not have enabled him to prevail over
latent dissensions that continued to survive in crevices deep inside the hearts
of the Muslims, which dissensions were based on the divisions between the Muhajirun (those who migrated to the
City of Medina) and the Ansar (native
Medinans); the Quraysh and the rest of the Arab tribes; Mecca and Medina. [17]
Third, there axe dangers arising from that segment of
society which passes under the cover of Islam; but against which it used to
conspire during the Prophet's lifetime. This is the group that the Qur'an
collectively calls the "Hypocrites. " [18]
If we add to them a good number of those who embraced Islam
after the taking of Mecca, who were more resigned to the new order of things
than open to truth as such, we can then assess the threat posed as all these
elements seized their opportunity for a broad initiative, doing so just when -
the stage being cleared of the leader as the custodian - a large vacuum
had existed. [19] Hence, the gravity of the situation after his departure was
not something that could have been hidden from any leader seasoned in doctrinal
matters, let alone the Seal of the Prophets. [20]
It might well be true that Abu Bakr, moreover, had no
intention of leaving the scene without a positive intervention ensuring the
future of political authority, on the argument that there was need of
precaution under the circumstances. [21] It may also be true that people rushed
to `Umar, when he was wounded, imploring him: "O Commander of the
Faithful, if you would only nominate someone." [22] This was done out of fear of the vacuum that the Caliph
would soon leave behind, notwithstanding the political and social solidity
which the Islamic Mission had attained a decade after the passing away of the
Prophet. Also, `Umar may well have named six persons [23] in his will in
deference to the latter's presentiment of danger. He must have seen the depth
of this perilous situation on the Day of the Saqifah and what Abu Bakr's
Caliphate would bring in its train, in view of its doubly improvized
appearance, since he declared that "Abu Bakr's oath-taking was an
oversight from whose evil God has shielded us." [24] Abu Bakr himself
regretted his hasty acceptance to become the sovereign as he bore the heavy
responsibility that went with it, in that he became aware of the seriousness of
the situation and the need to venture some quick solution. When he was censured
for accepting to be sovereign, his words were: "God's Messenger has died,
and the people only recently were in a state of faithless ignorance. I took
alarm that they might be beguiled, but my companions charged me with the
task." [25]
If all of the above is valid, [26] at any rate, it stands to
reason that the Prophet and exemplar of the Call to Islam would have been the
most aware of the danger of denial, [27] most perceptive and farsighted in his
understanding of the nature of the situation and the exigencies of the change
he pursued in an Ummah newly emerging from faithless ignorance, in the
words of Abu Bakr. [28]
Second Issue
The second issue which could explain why the leader would
have disavowed the fate of the Mission, or its progress, after his death goes
as follows. Despite his awareness of the danger of the situation, he did not
attempt to fortify the Mission of Islam against this danger, supposedly because
he was mindful of the advantages. And so, his only concern was to protect the
Mission while he lived in order to benefit from it and to enjoy the gains,
caring little to secure its fate beyond his own lifetime.
This explanation cannot hold true for the Prophet, even if
we should refuse to describe him as a Prophet dedicated to God through
everything connected to the Message, making him out instead to be a leader with
a message no different from any other. Yet, in the entire history of message-bearing
leaders no one matches Muhammad in his earnestness toward the Call or, to his
last breath, in his devoted sacrifice for its furtherance. His whole life proves
it. Even as he lay on his deathbed, his illness worsening, he was concerned
about a battle he had earlier planned. Preparing to deploy Usamah's forces, he
repeated: "Make ready the army of Usamah, send it forth, send off
Usamah!" as he fainted now and then. [29]
If the Prophet's attentiveness toward a single problem of
military interest relating to the Call could go to that length, as he slowly
expired on his deathbed; if knowing that he will die before plucking the fruit
of victory did not prevent him from tending to the battle; in short, if he
could maintain active interest while drawing his last few breaths of life -
how, then, could one possibly think that the Prophet did not lived through
moments of anxiety over the fate of the Call? How could he not have planned for
its welfare in the face of anticipated dangers?
Finally, there is one record in the Prophet's life, during
his last illness, which is sufficient to refute the entire case for the
"first path." It shows that nothing was more remote for such an
outstanding leader as our Prophet Muhammad than to assume the position of
denial with respect to the future of the Call, simply because of a lack of
sensitivity to the dangers or to a disinterest in its nature. This record, upon
whose line of transmission all fair-minded Muslims - whether Sunni or
Shi'i -without exception agree upon, is as follows. With certain men
present in the house where he was about to face death, including `Umar b. al Khattab,
the Prophet made a request: "Bring me the inkwell and tablet [30] that I
may write you an epistle. After this you shall never stray." [31] This
attempt by the leader - the soundness and authoritative transmission of
whose account, once again, is roundly accepted - points unequivocally to
the fact that he did reflect on the future. He saw clearly the necessity to
provide a plan by which the Ummah can be fortified against deviation and
the Mission of Islam protected from dissolution or ruin.
Hence, it is not possible to presuppose a position of denial
[32] for the Prophet.