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Foreword
The Author andthe Book
Imam Sayyid Muhammad Baqir al-Sadr, the author of this
study, was a reverent scholar and one of the most eminent jurists of our time.
He struggled diligently in the way of God; his devotion to Islam was complete
to the point of martyrdom, which he finally attained in 1979.
An endless source of learnedness, his genuine gift, he was
unrivaled in the study of legal principles and jurisprudence. Imam al Sadr was
a rare mind in the area of logic and the logic of inquiry, and sought to renew
Islamic thought in the face of contemporary intellectual challenges in
philosophy, economy and sociology. By setting forth his theses, observations
and positions, he helped to establish firmly the Islamic School. He refurbished
theological studies, enriched knowledge of the Qur'an and secured the pillars
of a sober scientific method in every subject he took up through his pen.
In the probing study of Shi'ism before us, Imam al-Sadr
brought to bear a sedate, scholarly method supported by that impeccable logic for
which he is so well known. At every step, he has the depth of a skilled expert
who knows from the very outset how to take the reader wherever true logic
dictates. He handled this weighty subject with concision in a way unmatched by
anyone, thanks to his strength of argument, compactness, evenness and subtlety
of expression, to say nothing of the sheer elegance of his presentation. This,
despite the number of points and allusions made. These may be perfectly
comprehensible to cultured or attained persons, but less so to those
inexperienced in this kind of extended theological inquiry. The allusions are
not easily understood by those uninitiated in the area of debate and
argumentation, or who have never before had to deal with either Prophetic
traditions (hadiths) or historical events.
In view of the significance of the subject matter, style and
treatment, it is regrettable that this study has not received the attention it
deserves. Nor has it been properly edited and commented on, for proper guidance
through all the evidence invoked. We have yet to be enlightened on its
references or the context of its arguments - which should reveal to the
reader the soundness of the logic and leave him or her reassured, in turn, as
to the logic of their soundness.
This study was originally written in Baghdad in 1970 AD/1390
AH as a preface to a book by Dr. Abdullah Fayyad entitled History of the Imamites and Their Shi'ite Predecessors, and
published in Baghdad by Matbaat Asad. The first independent edition was
published in Cairo in 1977 AD/1397 AH, under the supervision of Mr. Talib al-Husaym
al-Rifai. [1] In the same year, but just earlier, it was also published
in Beirut by Dar al-Taaruf lil-Matbuat. These two editions,
however, have failed to measure up to their goal, since there was little effort
to edit or accurately to determine the text. Neither are the Prophetic
traditions expounded nor the texts properly supported, to say nothing of the
many printing errors. Nevertheless, the Cairo edition is provided with Mr. al-Rifais
helpful comments; it is also the more precise of the two, having fewer errors.
The two editions have different titles - the Cairo going by Shi'ism, an Authentic Phenomenon Within the
Call of Islam, [2] the Beirut by A Study Concerning Guardianship. [3]
The result was that there arose a need for this study to be
given the attention it rightly deserved in terms of textual editing, exactness
and commentary. I have made every effort to determine the precise expressions
by benefiting from the editions just mentioned, with a view to the necessary
corrections. As to the title, I have heeded the view of the eminent Ayatullah
al-Sayyid Mahmud al-Hashimi, who suggested to me that it be The Emergence of Shi'ism and the Shi'ites. It
was the most appropriate one.
Finally, I have seen it fit to append another scholarly
study, adhering to the very same sober method he used, to this solid research
by the late Imam al-Sadr. I hope to analyze something to which he pointed
without much elaboration, instead relying on its obvious sense on the
assumption that it has been related by several transmitters and handed down
through many biographical works: namely, the intellectual and moral preparation
for Imam Ali's spiritual leadership (imamah) and political succession (khilafah) to the Prophet.
Concerning thePresent Edition
First of all, only printed copies, together with the preface
in the introductory section of Dr. Abdullah Fayyad's History of the Imamites and Their Shi'ite Predecessors, have been
available to me. But since the Cairo copy that came out under Mr. Talib al-Husayni
al-Rifa i's supervision is the better and more accurate one, I have
basically relied on it. In order to determine the text and to rectify the
errors and whatever seems doubtful, I have referred to the other two editions,
that of Beirut and that of Baghdad (the one included in the introduction to Dr.
Fayyad's book).
Secondly, I have devised a new layout for the study; it is
now divided into an introduction and two chapters. The first chapter is
entitled "What is the origin of Shi'ism?" - exactly as
the author wished by way of presentation. I broke it up into three discussions.
The first deals with what the title it carries says, "The First Path -
Denial," that is, "Neglecting the Succession." This title
appears in the Cairo edition. The Second Discussion deals with the path of
affirmation, epitomized by the consultative system. The Third Discussion
presents the affirmative path, exemplified by the preparation and investiture
of whomever was to lead the Ummah,
or the community. The second chapter is called "How did the Shiites
become Shiite?" It, too, is divided into three discussions. The first is
concerned with the two principal trends that accompanied the development of the
Ummah; the second with
intellectual authority and guidance; and the third with the issue of spiritual
and political Shiism.
Thirdly, I have consulted those references given by Imam al-Sadr,
and have been able to establish the specific texts he relied on. I have,
therefore, indicated the volume of the Tradition source left out, along with
the page numbers. All told, twenty-three references were given. I have
attached the word "Imam" to them, thereby retaining the original text
written in the notes and distinguishing them from my own comments.
Fourthly, with respect to those texts which Imam al-Sadr
does quote or refer to, I have sought to provide the source, based on the
information he gives. I have also made available the references to the dyat of
the Qur'an and to the Prophetic hadiths.
Fifthly, wherever needed, I have documented the views and
ideas evoked by the Imam.
Sixthly, in order to clarify the objects of discussion, or
to reinforce through evidence and proof, I have in many cases made the
appropriate comments.
I implore God to render pure this work before Him. Praise be
to God, Lord of the World.
Editor
Dr. Abd al Jabbar
Sharrarah
[1] By Dar Ahl al-Bayt, Matabi al-Dajawi,
Abidin.
[2] Al-Tashayyu
zahirah tabi'iyyah fi itar al-da'wah al-islamiyyah
[3] Bahth
hawl al-walayah.
