Origins of the Shia Sect

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Origins of the Shia Sect

Post by fake » Wed Nov 24, 2010 7:17 am

Origins of the Shia Sect

Jews of Yathrib

Prior to the advent of Islam, the Arabian Peninsula was inhabited by various warring tribes. Due to their lack of unity and their incessant inter-tribal warfare, the Arabs were a backwards race with few cultural achievements and very little military power. The motley Arabs were trapped in between two regional super-powers; to the West was the powerful Roman Empire and to the East was the mighty Persian Empire, and both would terrorize neighboring Arab provinces at will.
It was then that a Prophet arose by the name of Muhammad, who unified the various Arab tribes under the banner of Islam. The Islamic ethos shattered the Jahiliyyah concept of Assabiyyah (tribalism/bigotry) and unified the Muslims under the newly defined concept of the Islamic Ummah. The Prophet unified the city of Yathrib (Medinah) which was a hotbed of inter-tribal warfare.

The Jews of Yathrib feared the unification of the Arabs, because they used to play on the differences between the various groups. The Jews thus conspired with a group of people, the Munafiqoon (the hypocrites), who claimed to be Muslim but were really disbelievers. Their leader was a man named Abdullah ibn Ubayy ibn Salool. This was the first attempt of the Jews to subvert Islam from the inside, using Abdullah ibn Ubayy and his lot to create schisms within the Ummah. (The Jew by the name of Abdullah Ibn Saba would use this same technique to create schisms within the Ummah.)

First, the Prophet unified the city of Yathrib (Medinah) and he expelled the conspiring Jews. Then, he conquered Mecca and set about unifying all of Arabia. The Prophet sent invitation letters to the nations of the world, inviting them to the Call of Allah.

The Persians

The Persian King, Chosroes, tore up the letter and declared that he would never follow the lowly Arabs. The Persians considered themselves a superior race. Theirs was a nation of racial haughtiness and supremacism. They were not willing to submit to the way of the inferior Arabs, nor were they ready to accept the radical Islamic call for racial equality.

After the death of the Prophet, Caliph Abu Bakr quelled the apostate tribes in the Wars of Riddah (Apostasy), and he thereby maintained the unity of the Arabian Peninsula. Two years later, Umar bin Khattab assumed power and at this time, the Islamic nation-state was coming of age. Border skirmishes between Rome and Persia eventually erupted into all-out war.

Under the guidance of the Commander of the Faithful Umar, the Muslim armies defeated Rome and blitzed across Persia, dealing both empires a crushing blow. The Persians, with their haughty attitude of superiority, were sourly humiliated. The Muslims took the Persians as POWs (Prisoners of War), and the once mighty Persians were forced to work as slaves for a fixed term of punishment.


The defeated Persian governor and former military commander, Harmuzan, was brought before Caliph Umar. Umar said to the defeated Persian:

“Harmuzan, we Arabs are the desert-dwellers you considered too lowly for even fighting with. We used to get licked by small columns of your troops. Now you see your King’s throne and crown lying at our feet while he is running about places to save his life. How did that happen?”

Harmuzan replied:

“Sir, then it used to be a war between the Persians and the Arabs. Now you have your God with you.”

In another narration, Harmuzan declared that before it was merely the Arab forces against the Persian forces, and the Persian forces were stronger. But now it was the Arab forces and Allah, and it was impossible to defeat both at the same time. It was thus that Harmuzan and his Persian confederates realized that the power of the Republic of Medinah lay in its religious beliefs. To destroy the religious beliefs of the Muslims would be to destroy the Muslims.

Harmuzan was to be executed for war crimes by Caliph Umar, but he saved his life through an ingenious trick. He asked for water to drink, and requested Caliph Umar for a reprieve for his life until he could finish his drink of water. Umar granted him this request, and upon this, Harmuzan spilled the water on the ground. Because he was unable to drink the water, therefore technically his royal reprieve would never lapse. Caliph Umar upheld his word, and thereby pardoned Harmuzan.

Assassination Plot

Harmuzan “converted” to Islam and moved to Medinah, whereupon he planned the Persian revenge on the Arab Muslims. Harmuzan blamed the Commander of the Faithful Umar for the downfall of the Persian Empire, and it was thus that Harmuzan hatched the plan to assassinate the Caliph.

In Medinah, Harmuzan became close companions with a staunch Christian named Jafeena Al-Khalil. Jafeena was a political pawn of the Roman ruler and had served as an official in Damascus, Palestine and Heerah; the defeat of Rome by the Muslims left its mark on Jafeena who–like Harmuzan–swore revenge. The third partner was a Jew by the name of Saba bin Shamoon (whose son would be Abdullah Ibn Saba, the notorious founder of the Shia movement). Saba despised the Muslims who had expelled the Jews on charges of conspiracy. All three of these individuals–Harmuzan the Zoroastrian, Jafeena the Christian, and Saba the Jew–belonged to peoples who had grievances against the rise of Muslim dominance.

They hired Feroz Abu Lulu, a Persian, who had recently been captured by the Muslims as a POW; he was a slave under a Muslim master. Abu Lulu stabbed Umar bin Khattab to death. A day before Umar had been assassinated, Abdur Rehman-–Abu Bakr’s son-–had seen Abu Lulu standing with Harmuzan and Jafeena. The three men were whispering to one another. As Abdur Rehman passed by, the three got startled and a double edged dagger fell to the ground. Abdur Rehman would later confirm that this was the same dagger that killed Umar. The murder of Umar was thus instigated by a coalition of a Roman Christian, a Jew, and a Persian Zoroastrian. It should be noted that the Prophet had prophecized that the Christians, Jews, and pagans would always be united against the Muslims.

Today, the modern day Shia venerate Abu Lulu, and they call him “Baba Shuja-e-din” which can be translated as “Honored Defender of Religion.” These Shia have a shrine erected for this murderer, located in the Iranian city of Kashan called the Abu Lulu Mausoleum wherein he is buried. The Shia travel from far distances to pray inside this shrine, and many of the Shia fast on the day that Umar was killed, and even pass out sweets. Feroz Abu Lulu is one of the venerated founding figures of Shia ideology; the same people who conspired to kill Umar were the ones who planted the seeds of the Shia movement.

Ubaidallah’s Revenge and Uthman’s Decision

Umar’s son, Ubaidallah, was infuriated by the murder of his father. Ubaidallah killed both Harmuzan and Jafeena. Ubaidallah was thus charged with murder and brought to the court of the new Caliph, Uthman bin Affan. Ali bin Abi Talib, Uthman’s vizier, advised that Ubaidallah should be executed for murder because there was not enough evidence to convict Harmuzan and Jafeena of any crime. Furthermore, reasoned Ali, extra-judicial vigilante justice was not permitted in Islam; Harmuzan and Jafeena should at least have been entitled to a fair trial and-–if found guilty–-be executed by none other than the state.

However, the other Sahabah–-including Amir bin al A’as-–differed with Ali’s position , because they sympathized with Ubaidallah , who was the son of the great Umar . His father had just been murdered in cold blood, and so they wished that Ubaidallah be forgiven due to the fact that he was acting out of distress. Caliph Uthman thus ruled that Ubaidallah must pay blood-money. But because Harmuzan and Jafeena had no relatives, Uthman declared that the blood-money should be given to charity and the Baitul Mal. However, Ubaidallah was unable to pay the blood-money due to lack of funds, and so it was that Caliph Uthman paid this money out of his own pocket.

This was one of his first acts as Caliph, and the conspirators (in particular Abdullah Ibn Saba’s father) viewed Uthman’s decision very unfavorably. It was in this atmosphere that Uthman bin Affan came to power, and the machinations of the conspirators continued in full force. Ubaidallah had killed Harmuzan and Jafeena, but Saba bin Shamoon remained alive. His son, Abdullah Ibn Saba, “converted” to Islam and he would uphold the task of destroying Islam from within.

The fact that Uthman showed mercy upon Ubaidallah angered Saba bin Shamoon and his son, Abdullah Ibn Saba. These two men looked sympathetically towards Ali, due to the fact that Ali had taken a harsh stance towards Ubaidallah’s actions. It was thus that Abdullah ibn Saba “converted” to Islam and founded the Shia sect, calling the masses to adore Ali and agitating them against Uthman. It was Abdullah Ibn Saba’s propaganda against Uthman that helped fan the flames of civil discontent and caused the people to rise against the Caliph. And so it was that the Saba’ites (followers of Abdullah Ibn Saba) assassinated Uthman.

Uthman’s Caliphate

The murder of Umar by the Persians created an air of rebellion of suspicion. Under the rule of Umar, the Islamic state expanded far and wide, but the conquered people posed the constant threat of rebellion. Despite these amazing victories for the Muslims, it turned out to be that the management of these vast territories became a more difficult task than conquering them. During Caliph Uthman’s rule, the Islamic empire had grown so large that it was crushing itself under its own weight; the state was experiencing grave financial troubles.

Caliph Uthman was faced with the management of these conquered peoples who were by nature rebellious and unruly. He had the task of appointing governors as well as tax collectors; Caliph Uthman, an Umayyad, trusted very few people and rightfully so considering the atmosphere of civil discontent at the time, not to mention the assassination of Umar by the conquered Persians. So it was that Uthman appointed his family and friends to government positions. For example, during his reign, Uthman’s cousin Muawiyyah remained the governor of Syria.

Ali acts as Vizier of the Caliph

Many poor Bedouins felt that the Uthman’s policies were tilted in favor of the Umayyad elite. They wrongfully accused Caliph Uthman of nepotism. (Today, the Shia also accuse him of this. The irony should not be lost that the Shia are the ones who said that the Prophet Muhammad believed in nepotism, by restricting the Caliphs in the Ahlel Bayt only.)

The Bedouins found a spokesman in Ali. Ali prevented these Bedouins from resorting to violent rebellion and to instead use peaceful negotiation. As the Vizier and top advisor of Caliph Uthman, Ali had the ability to bring the case of the Bedouins to the Caliph, and by doing so, he brought these Bedouins to the negotiating table instead of the war table.

The Partisans of Ali

Ali’s supporters were a myriad of disenchanted people, some of whom had grievances with Caliph Uthman. These became the “Partisans of Ali” or the Shia’t Ali. (It should be noted that this is not the same group as the Ithna Ashari of today. In fact, the truth is that the Ithna Asharis did not exist back then, and the doctrine of Ithna Ashari Shi’ism would only emerge centuries later.) Indeed, these Partisans of Ali were simply recently converted Bedouins as well as conquered Persians. They were not a religious sect, but rather a political party. The term “Shia’t Ali” was not used to denote a distinct religious sect; in fact, the partisans of Muawiyyah would be called “Shia’t Muawiyyah.”

Within the Partisans of Ali were a myriad of different groups; many of which were Bedouins who had just recently converted from a Mushrik faith, as well as recently conquered Persians who clung to their Zoroastrian ways. They were weak in faith, ignorant, and barbaric. Both the Bedouins and the Zoroastrians were accustomed to their former pagan beliefs and had a difficult time adjusting to Islam, and often-times they would mix Islam with pagan thought.

The Saba’ites

The Zoroastrians (of the defeated Persian Empire), the Christians (of the defeated Eastern Roman Empire), and the Jews (who had been expelled by the Muslims) grieved for the old days. In their private counsel, these defeated elements had reached the conclusion that it was not possible to fight Muslims on the battlefield. Therefore, they resolved to sow the seed of discord amongst Muslims, using the model of the Jews of Yathrib. The Prophet had called the Muslims to unite under the banner of Islam and the Quran; the disunited Arabs had unified and defeated their enemies. Thus, these conspirators decided to undo this process; they reasoned that to remove the Muslims from Islam and the Quran would also cause disunity and weakness.

The first step of these conspirators was the assassination of Umar. Umar’s son Ubaidallah took revenge and killed Jafeena the Christian and Harmuzan the Persian. It was then that Ali ibn Abi Talib demanded that Ubaidallah be given the death penalty for murdering Umar’s assassins. Abdullah Ibn Saba, whose father had been a companion of Jafeena and Harmuzan, thus took a liking for Ali and declared himself a Partisan of Ali. Ibn Saba carried a grudge against Umar-–it had after all been his father responsible for Umar’s death; he also carried a grudge against Uthman who pardoned the killers of his father’s companions.

Abdullah Ibn Saba saw an opportunity to exploit the disunity of the Muslims during the time of civil unrest during Uthman’s Caliphate. Ibn Saba “converted” to Islam, and tried to gain a following amongst Ali’s more extreme supporters. These followers of Ali were using him in their appeals to Caliph Uthman. They were already upset with Uthman and thus they were the perfect target audience for Ibn Saba who would convince them of Ali’s superiority over Uthman.

Ibn Saba first called the masses to show their love and devotion to the Ahlel Bayt (Prophetic Household). He then started claiming that none could excel the Ahlel Bayt in status. When he gained some popularity at this, he boldly claimed that Ali was the most superior person after the Prophet. When he saw that some of his followers had indeed believed him, he confided in them that Ali was in reality the appointed successor of the Prophet, but that the Three Caliphs had usurped this right from him. Ibn Saba then unleashed a campaign of vilification against the Sahabah, and he is the first to start the practice of Tabarra, or ritualistic cursing of Abu Bakr, Umar, and Uthman. He then told his staunch supporters that Ali had powers above those of a normal human being.

To appeal to the recent Persian converts, Ibn Saba infused Zoroastrian beliefs into Islam. The Zoroastrians believed that God’s spirit was in their Chosroes (king), and that this spirit moved from one king to another, through his descendants. Ibn Saba declared that the divinity of Imamah also moved from one Imam to another through the descendants of Ali. Many of the exaggerations in Shi’ism in regards to the powers of Imams take their inspiration from the Chosroes.

Ibn Saba’s ideas appealed to the pagan side of the new converts from amongst the Beduins and Persians; these pagans were accustomed to worshipping idols and people, so the exaltation of Ali appealed to them. Eventually, Ibn Saba would take it to the ultimate extreme and he applied in full force the concept of the Persian Chosroes, declaring Ali to be Allah incarnated.

Up until then, Ali had not paid much attention to Ibn Saba’s antics, but once he heard of this news, Ali was furious. Ali threatened to burn all of Ibn Saba’s followers (called Saba’ites) to the stake including Ibn Saba; Ali asked them to repent and he would eventually exile them to Mada’in (modern day Iran) when he was Caliph. But the Saba’ites adopted the concept of Taqiyyah (lying) and Kitman (hiding one’s faith); this allowed the Saba’ites to avoid detection from the authorities, infiltrating the ranks of the Shia’t Ali. Ali, who before becoming Caliph spent most of his time in Mecca and Medinah, remained oblivious to the Saba’ites who were mostly in Iraq (i.e. Kufa), Persia, and Egypt.

With the practise of Taqiyyah and Kitman, the Saba’ites functioned much like a secret society or cult, such as the Free Masons, Illuminati, and other clandestine organizations. The Saba’ites operated under a strict code of secrecy and hid their identities for fear of reprisal from the government. This created a situation such that the authorities could not clamp down on the Saba’ites due to their elusiveness, and the secret society continued to grow in numbers and fill the ranks of the Shia’t Ali, without even Ali’s knowledge.

The Saba’ites were the originators of the Shia faith. Generations later, these Saba’ites would branch out into the various Shia sects we know of today: the Druze, Bohras, Nizaris, Zaydis, Jarudis, Sulaymanis, Butris, Ismailis, Kaysaniyyas, Qaddahiyyas, Ghullat, Aga Khanis, Ithna Asharis, Usoolis, Akhbaris, Shaykis, and so on.

Saba’ites Organize Attack on Uthman

It should be noted that these Saba’ite Bedouins were only one segment of the Shia’t Ali; they were an extremist fringe group. With the goading of Abdullah Ibn Saba, the Egyptian Bedouins (led by the Saba’ites) were planning on rebelling against Caliph Uthman. But news of this imminent treason by the extremist wing of the Shia’t Ali reached the ears of Uthman . Caliph Uthman thus ordered the Egyptian governor to preemptively take action against the malcontents. But when the Eygptian Bedouins found out that the governor was to punish the malcontents on orders of Caliph Uthman, Abdullah Ibn Saba convinced the Bedouins to siege the Caliph’s home in Medinah.

Ali did not take part in the siege, nor did he approve of it. In fact, Ali sent his own sons to protect Caliph Uthman, and he even offered 500 men to protect Uthman . How is it then that the Shia claim that Ali hated Uthman when he sent his own beloved sons to defend him and to prolong his Caliphate? Indeed, Ali did not support the Saba’ite Bedouins who favored Ali over Uthman-–much like Ali would not support the modern day Shia today. The modern day Shia can never explain why Ali did not raise his sword against Uthman, and they can only say that perhaps he was preventing bloodshed. But then why was Ali ready to shed blood in the defense of Uthman? Truly, the Shia cannot explain this: a man does not send his sons to defend a tyrant. If a Sahabi sent his son went to defend Yezid whom the Shia consider a tyrant, it would be the Shia who would be the first to condemn this Sahabi!

Ali’s Caliphate

In any case, Uthman was assassinated by the Saba’ite Bedouins. Once Uthman was slain, the Shia’t Ali urged Ali to become the next Caliph. Ali, however, did not approve of the actions taken by his extremist followers and he asked his Shia’t Ali to find someone else to be Caliph. Ali became reclusive and shunned his followers severely. This is recorded in Nahjul Balagha, which the Shia consider one of the most authentic sources of Ali’s lectures.

Nahjul Balagha, Sermon 91

When people decided to swear allegiance at Amir al-mu’minin’s hand after the murder of Uthman, Ali said:

“Leave me and seek someone else. We are facing a matter which has (several) faces and colors, which neither hearts can stand nor intelligence can accept. Clouds are hovering over the sky, and face are not discernible. You should know that if I respond to you that I would lead you as I know and would not care about whatever [anyone else] may say. If you leave me, then I am the same as you are. It is possible I would listen to and obey whoever you make in charge of your affairs. I am better for you as a counselor than as chief.”


However, the people pushed him and finally Ali became the Fourth Caliph. If Ali had really been appointed to the Imamah by Allah, then why would Ali have refused this appointment at first? Why would he dislike a position that was supposedly granted to him by Allah? If Imamah was destined for him, why is Ali claiming that he wasn’t even going to be the Caliph until the people put him up to it? We see that Ali says the following in Nahjul Balagha.

Nahjul Balagha, Sermon 205

Ali said:

“By Allah, I had no liking for the caliphate nor any interest in government, but you yourselves invited me to it and prepared me for it.”


Battle of the Camel Instigated by Saba’ites

There was a public demand for Ali to find the killers of Uthman, especially since it was known that the killers were part of the Shia’t Ali. However, Ali found himself too busy preventing a civil war to invest time and resources into finding the killers, so he planned on delaying it. This angered many people who wanted justice immediately. They found a spokeswoman in Aisha, the Prophet’s widow. She sympathized with the people who wanted to find the killers of Uthman.

The reality is that both Ali and Aisha had equally convincing arguments. On the one hand, Ali wanted to delay spending time and resources to find the killers because he had to prevent a civil war. On the other hand, Aisha cannot be blamed for feeling hurt and loss at the murder of Uthman, and surely the murderers should be brought to justice! Aisha went to see Caliph Ali in order to resolve the issue peacefully through arbitration. She feared that if she did not intercede on behalf of the malcontents by convincing Ali to find the murderers, they would rebel against Caliph Ali. She thus adopted the Sunnah of Ali: it had, after all, been Ali who would take the case of the people to Caliph Uthman in order that their demands be heard.

Both Aisha and Ali wanted to resolve the issue peacefully. However, the extremist portion of the Shia’t Ali [i.e. the Saba’ites] that were responsible for the murder of Uthman did not want Aisha to convince Ali to prosecute the murderers, since of course it was they themselves. So these Shia’t Ali decided to attack Aisha’s contingent thereby provoking a counter-response. Soon, Ali and Aisha found themselves in a battle that nobody even knew who started it. This was the Battle of the Camel, and both Ali and Aisha found themselves enmeshed in a battle that they did not want to fight.

Aisha’s contingent was defeated. She apologized to Caliph Ali for the trouble she had caused, and Ali forgave her and safely returned Aisha to her home. Both Ali and Aisha are considered Sahabah, and this is a shining example of how although Sahabah get into disputes, they can resolve them in a civil manner. Aisha had the humility to apologize despite the fact that she really didn’t do anything wrong, and Ali had the nobility not to hold any ill-feelings towards her and to walk her safely home.

During this chaotic time of civil war, all of the Sahabah were being pulled and manipulated by their ardent followers, many of whom were rabble-rousers like the followers of Ibn Saba in the Shia’t Ali. In the confusion of all of this, the Sahabah found themselves facing a civil war, despite the verse in the Quran which stated that the Ummah should remain united. It was a sad time in the history of Islam, with great Sahabah fighting other great Sahabah. But it should be remembered that the Battle of the Camel was concluded with the eventual reunification of Umm al Mu’mineen Aisha and Amir al Mu’mineen Caliph Ali.

Battle of Siffin and the Saba’ite Revolt Against Ali

However, Uthman’s cousin Muawiyyah was not pleased with this outcome because Ali still did not prosecute the criminals within his own ranks. Muawiyyah was a blood-relative of Uthman and he was very upset that the murderers were not apprehended. Muawiyyah , then the governor of Syria, refused to recognize Ali, and he demanded the right to avenge Uthman’s death. In what was perhaps the most important battle fought between Muslims, Ali’s forces met Muawiyyah’s in the Battle of Siffin.

The Shia say that Ali fought Muawiyyah for denying the Shia concept of the Imamah, and that Ali was the first Infallible Imam. And yet the Shia’s own books say that this was not what the Battle of Siffin had to do with, but rather it was purely political as opposed to religious. Ali clearly said in Nahjul Balagha:

“In the beginning of our matter, the people of Syria [Muawiyyah’s forces] and us met. It is obvious that our God is one, our Prophet is one, and our call in Islam is one. We do not see ourselves more in faith in Allah or more in believing His messenger than them, nor they do. Our matter is one, except for our disagreement in Uthman’s blood, and we are innocent from his murder.” [Nahjul Balagha, vol.3, p.648]

So it was that the Shia’t Ali met the Shia’t Muawiyyah. Caliph Ali’s forces were decimating the forces of Muawiyyah. It would have been a decisive victory for Caliph Ali, but the Shia’t Muawiyyah used a rouse to fool the Shia’t Ali. Muawiyyah’s Syrians adorned the tips of their swords with pages from the Quran. This confused the Shia’t Ali, who did not want to bring harm to the Quran.

The Shia’t Ali stopped fighting due to this trick, and the Shia’t Muawiyyah asked for a cease-fire and to resolve the issue through arbitration. Caliph Ali, being the noble man that he was, agreed to vote (use Shurah) for who would be Caliph. This greatly upset a contingent of his ardent followers, the Saba’ites, who did not agree that Ali should use arbitration. The Saba’ites had been convinced by Abdullah Ibn Saba that Allah had appointed Ali as Caliph. So they accused Ali of going against the Will of Allah by resorting to negotiation on the matter. How could there be negotiation on a matter that is decreed by Allah Almighty?

A portion of the Saba’ites defected and turned against Caliph Ali. They declared vociferously: “No rule but to Allah!” These defectors came to be known as the Khawaarij, which literally translates to “those who go out” or “those who secede.” For so long, these people had been the most ardent supporters of Ali, calling themselves the Shia’t Ali and the Lovers of Ahlel Bayt, but look now where their doctrinal innovation had taken them. They defected against the very man they had claimed to follow!

This event in Islamic history is one that the Shia of today cannot explain away. They try to hide it under a rug, since it shows the falsity of their beliefs. The Khawaarij, former Saba’ites, were of the same belief of the Ithna Ashari Shia today, namely that Allah had appointed Ali to be Caliph. And yet, Ali agreed to arbitration with Muawiyyah. The million-dollar question, asked of course by the Khawaarij: how could Ali agree to arbitration if it was a matter decreed by Allah?

How could Ali agree to negotiation on this matter if Allah Himself had chosen Ali to be this supposed “Infallible Imam”? Would Prophet Muhammad agree to arbitration and negotiation on the matter of his Prophethood? So why would Ali arbitrate and negotiate on the matter of his Imamah? In matters decreed by Allah, there can be no negotiation! For example, we cannot negotiate on the matter of eating pork or Salah, since these matters are already decreed by Allah.

This event proves without a shadow of doubt that Ali was not divinely appointed by Allah nor by His Messenger, since he agreed to arbitration and agreed to Shurah (consultation) to decide who would be the Caliph. This proves that what the Ahlus Sunnah believes is correct: namely that Shurah is the way to elect a leader, much like how Abu Bakr was selected.

The Shia belief system is diametrically opposed to the very Ali they claim to follow, and soon will they also be faced against Ali, much like the Khawaarij (former Saba’ites) would turn against and face Ali; Ali is he who denied all claims of divine appointment and of Infallible Imamah. Ali denied this to the Saba’ites, the Khawaarij, and he will also deny this to the Shia of today, whose faces will be turned black on the Day of Judgement for their exaggeration and lies, where they will be grouped together with the people who defected against Ali, namely the Khawaarij. There is no plausible explanation that the Shia can give to the million-dollar question: why did Ali agree to Shurah? It is indeed a slap to the face of the Shia faith.

Ali Murdered by Saba’ites

In any case, the Khawaarij turned against Caliph Ali and killed him. So it was that Muawiyyah became the fifth Caliph. The irony should not be lost that the Shia are the ones who killed Ali allowing Muawiyyah to be the Caliph, and now look at the Shia today lamenting about Muawiyyah stealing the Caliphate! There can be no denying that the Saba’ites and the Khawaarij are the fore-fathers of Shi’ism, since the Shia today hold the same opinion that Ali was divinely appointed and thus arbitration (i.e. with Abu Bakr or Muawiyyah) cannot be accepted.

After Ali’s death, the Khawaarij went back into hiding, using Taqiyyah (lying) and Kitman (hiding). Abdullah ibn Abbas, the Prophet’s cousin, persuaded many of them to reject the Khawaarij doctrine, and so many of them did reject it, although most of them continued to hold onto their Saba’ite Shia beliefs.


This article has traced the origins of the Shia, which date back to the assassination conspiracy of Umar by the Persian Harmuzan, the Christian Jafeena, and the Jew Saba. The latter’s son, Abdullah Ibn Saba, would carry on his father’s work by adopting the subterfuge tactics of the Jews of Yathrib. Ibn Saba was successful in weakening the Muslims from the inside by creating the Shia sect. Throughout its turbulent history, the Shia (who originated from the Saba’ites) have spread Fitnah to every corner of the Muslim world.

These Saba’ites had killed Uthman, attacked Aisha, and killed Ali. They had also supported Umar’s assassin Abu Lula. They would betray Hasan and eventually they would lead Hussain to his death and then later Hussain’s grandson would also die from the betrayal of the Shia defectors. The ancestors of the Shia were a hate-mongering people, responsible for creating disunity and disarray amongst the Muslim Ummah. Today, this tradition lives on in the Shia, who carry on the practice of Tabarra, cursing and insulting the pious pioneers of Islam, rabble-rousing and trying to create hatred and disunity amongst the believers.

Article Written By: Ibn al-Hashimi

"كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللّهِ وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَّهُم مِّنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ"
"Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in God. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors."

Surah:3.Al-'Imran. Ayah:110

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Re: Origins of the Shia Sect

Post by noshosh » Fri May 03, 2013 10:15 am

Dear Sir,

Your posts are very much suitable to be called as Fake as your name is also Fake.

Islam, however, was monolithic only during the lifetime of its Prophet, Muhammad, the blessed one. As soon as he died, the first crack appeared in the "monolith" of Islam. His followers – the Muslims – were polarized into two groups. In this polarization, most of his companions were on the one side and the members of his family on the other. While the members of his family were occupied with his obsequies, some of his companions were occupied in "electing" a new leader to succeed him. During the interval between his death and his burial, the latter gathered in the outhouse of Saqifa in Medina, and elected one out of themselves as the new head of the Muslim umma (community). They, then, confronted the members of the bereaved family with a fait accompli. This confrontation, most unfortunately, became a permanent feature of the history of the Muslims.

M. Shibli, the famous Indian historian of Islam, says that almost all histories of Islam have been written by Sunni historians. This statement implies that Shia scholars did not write any histories of Islam,Why not? They did not write history for an obvious reason. All khalifas, sultans and kings were Sunni. A Shia could not publish an interpretation of Islamic history that was divergent from the official interpretation, and he had no desire to perpetuate what he believed to be the distortions of truth. He, therefore, preferred not to write any history at all.

Some people have fallen victims of confusing Iran with Shia. They try to imply that Shia were persians who hated Arabs and that is why they oppose Umar and some other companions.

Iran is a country and Shia is a belief, they are two different entities! Many people are Shia but they are NOT Iranian. There are Shia in Iraq, Hijaz (Arabian Peninsula), Syria, Lebanon, and all of them are Arabs. In addition to that, there are Shia in Pakistan, India, Africa, America, and all of them are neither Arabs nor Persians.

More over all of the 12 Imams of Shia are Arabs, from Quraish and from Bani Hashim. If Persians were prejudice and hated Arabs, as some people claim, they would have chosen Salman al-Farsi as their Imam since he was a great companion of the Prophet, and respected by both Shi'its and Sunnits.

On the other hand, most of the leading Sunni Imams were Persian, such as Abu Hanifa, al-Nisa'i, al-Tirmithi, al-Bukhari, Muslim, Ibn Majah, al- Ghazzali, Ibn Sina, al-Farabi, and many others.

If Shia were all Persians who rejected Umar because he destroyed their power, then how can we explain the rejection of Arabs who were not Persians? Thus, this is an illogical claim. These people refused Umar because of his role in excluding Ali from leadership after the departure of prophet and because of the tragic disputes.

It is true that Shia whether they were Arabs or Persians or any other nationalities, followed closely Quran, and the tradition of the Prophet transmitted by his family, and refused to accept the alternatives, despite the repressive/oppressive policies of the Umayad and later the Abbasid for seven centuries. During that period, they chased Shia every where. They
killed them, displaced them, denied their rightful grants, tried to destroy their cultural and intellectual heritage, and spread all sorts of rumors about them in order to keep people away from them. The legacy of such policies is still felt up to now.

Another Wahhabi (Umayad reborn) mentioned:

All the historical records show that truely Iran was the hotbed for most of the turbulence in the Islamic history, be it the Khurramiah, the Khawarij, the Hashshasheen, the Qaramitah, and all kind of corrupted groups including the worshippers of the 12.

Pure non-sense. Khawarij appeared in Iraq. Hamdan Qarmat (the head of Qaramitah) was living in Kufah. Most of Qaramitah were from Yemen. FYI, there is no group who worship 12. This is what you have been granted by your mother's milk.

Although I do not want to favor any nationality, but the authentic Sunni
collections contain many traditions which is in favor of the Persians. I
just quote some of them here:

Sahih al-Bukhari Hadith: 6.420 Narrated Abu Huraira:

While we were sitting with the Prophet Surat al-Jumu'a was revealed to him, and when the Verse, "And He (Allah) has sent him (Muhammad) also to other (Muslims).....' (62:3) was recited by the Prophet, I said, "Who are they, O Allah's Apostle?" The Prophet did not reply till I repeated my question thrice. At that time, Salman al-Farisi was with
us. So Allah's Apostle put his hand on Salman, saying, "Even if Faith were at (the place of) Ath-Thuraiya (pleiades, the highest star), then some men or man from these people (i.e. Salman's folk) would attain it."

The next tradition right after the previous one:

Sahih al-Bukhari Hadith: 6.421 Narrated Abu Huraira:
The Prophet said "Then some men from these people would attain it."

I have to also mention that Salman was from a province inside of Iran named "Fars". It is now in the middle of present Iran. Sahih Muslim has also many traditions in this regard:

Abu Hurairah reported: We were sitting in the company of Allah's
Apostle(may peace be upon him) that Sura al-Jumua was revealed to him
and when he recited (these words): "Others from amongst them who have
not yet joined them (62:3)" a person amongst them (those who were
sitting there) said: Allah's messenger ! But Allah's Apostle (may
peace be upon him) made no reply, until he questioned him once, twice,
or thrice. And there was amongst us Salman the Persian. The Apostle of
Allah (may peace be upon him) placed his hand on Salman and then said:
Even if faith were near the Pleiades, a man from amongst
these would surely find it.

Sunni reference: Sahih Muslim, English version, Chapter MLI, titled as: The merit of the people of Persia, Tradition #6178 Abu Huraira reported Allah's messenger(may peace be upon him) as
saying: If the din (religion) were at the pleiades, even then a person
from Persia would have taken hold of it, or one amongst the Persian
descent would have surely found it.

Sunni reference: Sahih Muslim, English version, Chapter MLI, titled as:The merit of the people of Persia, Tradition #6177

Again, I do not intend to favor any nationality, but I merely quoted these
traditions to show the absurdity of the false aqusations against the
Muslims from Iran

The Wahhabi contributor further mentioned:
Actually most of Iran have accepted the SUnnah of the prophet and joined the Jamaah before they were forcefuly converted to Rafidhism by the Safwiyyeen, to show the extent of the strength of the fitnah in there.

Most people of Persia followed Ahlul-Bayt from the beginning of the appearance of Islam in that place, eventhough the Umayad and Abbasid oppressive governments continued to prosecute the followers of Ahlul-Bayt in Persia, Iraq, Hijaz, and other places.

No body can force a person to convert into another religion, since religion is in the heart of People and not in ID. Your logic slips away from me when I see many Arabs inside the Arabian Peninsula (what is now know as the kingdom of Saudi Arabia) are the Shia of Imam Ali (AS) despite the oppressive regimes in Hijaz since the early history of Islam. Perhaps you give me an excuse that Hijaz was a part of Iran at the time!

In writing the history of Islam, it is customary to begin with a survey of the political, economic, social and religious conditions of Arabia on the eve of the Proclamation by Muhammad (may God bless him and his Ahlul-Bait) of his mission as Messenger of God. It is the second convention of the historians (the first being to give a geographical description of the region). I shall also abide by this convention, and will review briefly, the general conditions in Arabia in the late sixth and early seventh century A.D.

Political Conditions in Arabia before Hz Muhammed (PBUH)

The most remarkable feature of the political life of Arabia before Islam was the total absence of political organization in any form. With the exception of Yemen in the south-west, no part of the Arabian peninsula had any government at any time, and the Arabs never acknowledged any authority other than the authority of the chiefs of their tribes. The authority of the tribal chiefs, however, rested, in most cases, on their character and personality, and was moral rather than political.

Since there were no such things as police, courts or judges, the only protection a man could find from his enemies, was in his own tribe. The tribe had an obligation to protect its members even if they had committed crimes. Tribalism or ‘asabiyya (the clan spirit) took precedence over ethics. A tribe that failed to protect its members from their enemies, exposed itself to ridicule, obloquy and contempt. Ethics, of course, did not enter the picture anywhere.

Since Arabia did not have a government, and since the Arabs were anarchists by instinct, they were locked up in ceaseless warfare. War was a permanent institution of the Arabian society. The desert could support only a limited number of people, and the state of inter-tribal war maintained a rigid control over the growth of population. But the Arabs themselves did not see war in this light. To them, war was a pastime or rather a dangerous sport, or a species of tribal drama, waged by professionals, according to old and gallant codes, while the "audience" cheered. Eternal peace held no appeal for them, and war provided an escape from drudgery and from the monotony of life in the desert. They, therefore, courted the excitement of the clash of arms. War gave them an opportunity to display their skills at archery, fencing and horsemanship, and also, in war, they could distinguish themselves by their heroism and at the same time win glory and honor for their tribes. In many cases, the Arabs fought for the sake of fighting, whether or not there was a cause belli.
G. E. Grunebaum

"In the century before the rise of Islam the tribes dissipated all their energies in tribal guerrilla fighting, all against all." (Classical Islam – A History 600-1258 – 1970)

"In Mohammed's Arabia there was no state – there were only scattered independent tribes and towns. The Prophet formed his own state, and he gave it a sacred law prescribed by Allah." (The Loom of History, 1958)

The population of Arabia consisted of two main divisions, sedentary and nomadic. Hijaz and South Arabia were dotted with many small and a few large towns. The rest of the country had a floating population composed of Bedouins. They were backward in the civil and political sense but they were also a source of anxiety and fear for the sedentary population. They lived as pirates of the desert, and they were notorious for their unrestrained individualism and anarchic tribal particularism.

In Makkah the dominant tribe was the Quraysh; in Yathrib, the dominant tribes were the Arab tribes of Aus and Khazraj, and the Jewish tribes of Nadheer, Qaynuqaa and Qurayza. The Quraysh of Makkah considered themselves superior to the Bedouins but the latter had only contempt for the town-dwellers who for them were only a "nation of shopkeepers."

Economic Conditions

Economically, the Jews were the leaders of Arabia. They were the owners of the best arable lands in Hijaz, and they were the best farmers in the country. They were also the entrepreneurs of such industries as existed in Arabia in those days, and they enjoyed a monopoly of the arnaments industry.

The most important urban centers of Arabia were Makkah and Yathrib, both in Hijaz. The citizens of Makkah were mostly merchants, traders and money-lenders. Their caravans traveled in summer to Syria and in winter to Yemen. They also traveled to Bahrain in the east and to Iraq in the northeast. The caravan trade was basic to the economy of Makkah, and its organization called for considerable skill, experience and ability.

Social Conditions

Arabia was a male-dominated society. Women had no status of any kind other than as sex objects.The number of women a man could marry was not fixed. When a man died, his son "inherited" all his wives except his own mother. A savage custom of the Arabs was to bury their female infants alive. Even if an Arab did not wish to bury his daughter alive, he still had to uphold this "honorable" tradition, being unable to resist social pressures.

Drunkenness was a common vice of the Arabs. With drunkenness went their gambling. They were compulsive drinkers and compulsive gamblers. The relations of the sexes were extremely loose. Many women sold sex to make their living since there was little else they could do. These women flew flags on their houses, and were called "ladies of the flags" (dhat-er-rayyat).

The State of Religion in Pre-Islamic Arabia

The period in the Arabian history which preceded the birth of Islam is known as the Times of Ignorance. Judging by the beliefs and the practices of the pagan Arabs, it appears that it was a most appropriate name. The Arabs were the devotees of a variety of "religions" which can be classified into the following categories.

1. Idol-worshippers or polytheists. Most of the Arabs were idolaters. They worshipped numerous idols and each tribe had its own idol or idols and fetishes. They had turned the Kaaba in Makkah, which according to tradition, had been built by the Prophet Abraham and his son, Ismael, and was dedicated by them to the service of One God, into a heathen pantheon housing 360 idols of stone and wood.

2. Atheists This group was composed of the materialists and believed that the world was eternal.

3. Zindiqs
They were influenced by the Persian doctrine of dualism in nature. They believed that there were two gods representing the twin forces of good and evil or light and darkness, and both were locked up in an unending struggle for supremacy.

4. Sabines. They worshipped the stars.

5. Jews When the Romans destroyed Jerusalem in A.D. 70, and drove the Jews out of Palestine and Syria, many of them found new homes in Hijaz in Arabia. Under their influence, many Arabs also became converts to Judaism. Their strong centers were the towns of Yathrib, Khayber, Fadak and Umm-ul-Qura.

6. Christians. The Romans had converted the north Arabian tribe of Ghassan to Christianity. Some clans of Ghassan had migrated to and had settled in Hijaz. In the south, there were many Christians in Yemen where the creed was originally brought by the Ethiopian invaders. Their strong center was the town of Najran.

7. Monotheists There was a small group of monotheists present in Arabia on the eve of the rise of Islam. Its members did not worship idols, and they were the followers of the Prophet Abraham. The members of the families of Muhammad, the future prophet, and Ali ibn Abi Talib, the future caliph, and most members of their clan – the Banu Hashim – belonged to this group.

Education Among the Arabs Before Islam

Among the Arabs there were extremely few individuals who could read and write. Most of them were not very eager to learn these arts. Some historians are of the opinion that the culture of the period was almost entirely oral. The Jews and the Christians were the custodians of such knowledge as Arabia had. The greatest intellectual accomplishment of the pagan Arabs was their poetry. They claimed that God had bestowed the most remarkable qualities of the head upon the Greeks (its proof is their science and philosophy); of hand upon the Chinese (its proof is their craftsmanship); and of the tongue upon the Arabs (its proof is their eloquence). Their greatest pride, both before and after Islam, was their eloquence and poetry.

Abdullah was the favorite son of Abdul Muttalib. When he was seventeen years old, he was married to Amina, a high-born lady of Yathrib, a city in the north of Makkah. He was not, however, destined to live long, and died only seven months after his marriage.
Muhammad(PBUH), the future apostle of God, was a posthumous child.Shaikh Muhammad el-Khidhri Buck, professor of Islamic History, Egyptian University, Cairo, says in his book, Noor-ul­Yaqeen fi Seeret Sayyed al-Mursaleen (1953). He (Muhammad ibn Abdullah) was born in the house of his uncle, Abu Talib, in the "quarter" of Banu Hashim in Makkah, on the 12th of Rabi al-Awal of the Year of the Elephant, a date that corresponds to June 8, 570. His midwife was the mother of Abdur Rahman ibn Auf. His mother, Amina, sent the tidings of the auspicious birth to his grandfather, Abdul Muttalib, who came, took him in his arms, and gave him the name Muhammad.

Muhammad's share in his patrimony was one maid servant, Umm Ayman; five camels and ten sheep. This is proof that prophets can inherit property, and if they can inherit property from their parents, they can also bequeath property to their own children. Being a prophet does not disqualify them from receiving their own patrimony nor does it disqualify their children from receiving theirs. This statement may appear to be a non-sequitur in this context but it is not. Muhammad, the Prophet of Islam, may God bless him and his Ahlul-Bait, had bestowed upon his daughter, Fatima, as a gift, the estate of Fadak. But when he died, Abu Bakr, the khalifa, and Umar, his adviser, seized the estate on the plea that prophets do not bequeath any property to their own children, and whatever wealth they possess, belongs, after their death, not to their children, but to their umma (the people). It is a grim penalty that one has to pay in Islam for being the son or daughter of its Prophet. Everyone else in the umma has the right to inherit the wealth and property of one's father but not the daughter of Muhammad, the Messenger of God!

Amina gave her child, Muhammad, to Halima, a woman of the tribe of Banu Asad, living in the east of Makkah, for nursing. The infant Muhammad spent the first four years of his life in the desert with his wet-nurse. Sometime in the fifth year of his life, she is reported to have brought him back to his mother in Makkah.

Abu Talib, one of his sons, stepped forward and said that he wanted the son of his late brother, Abdullah, and that he had no interest in authority and power.
Abu Talib's forthright declaration clinched the matter for Abdul Muttalib. He decided to make Abu Talib not only the guardian of Muhammad but also the guardian of the clan of Banu Hashim.
Abdul Muttalib announced on his death-bed that his son, Abu Talib, would succeed him as the new chief of Banu Hashim, and that he would also be the guardian of Muhammad. He then ordered the assembly to acknowledge Abu Talib as the new leader of Banu Hashim. The latter complied, and was then dismissed.

Ok Sir I will continue the history tomorrow, i hv to leave for today Mr Fake.


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