If Shias are right, then why are they in minority and why do some Muslims not recognize them (as Muslims)?

Recognition of truth from falsehood is not determined by the fewness or majority of followers. Today the Muslims compared to the non-Muslims in the world constitute one-fifth or one-sixth. Idol-worshippers, cow-worshippers and all those who do not believe in the supernatural constitute the bulk of people in the Near East.

With a population of more than one billion, China is part of the atheistic camp of communism, and in India, which has a population of about one-billion the cow-worshippers and idol-worshippers are in the majority.

Majority is not the criterion of soundness. The Glorious Qur’an often disapproves majorities and praises some minorities. Here are some examples:

“And You will not find most of them to be grateful.”[1]

“Its custodians are only the God-wary, but most of them do not know.”[2]

“And few of My servants are grateful.”[3]

Therefore, a realistic person should by no means fear for the fewness of the followers of his creed nor take pride in their plentitude. One would rather light the lamp of one’s reason and take benefit from its light and radiance.

Once a man asked the Commander of the Faithful Ali (a): “How could it be that your opponents in the Battle of Jamal, who are relatively in majority, be false?

The Imam (‘a) said:

“Truth and falsehood are not recognized through the number of men. If you know the truth you can know its followers and if you know falsehood you can know its followers.”

It is necessary for every Muslim to analyze this question in a scientific and logical manner, and take the following verse as a lamp to illuminate his or her path:

“Do not follow that of which you have no knowledge.”[4]

In addition, although the Shia cannot match the Ahl as-Sunnah in number, if a precise counting is made, we will see that the Shia constitute one-fourth of the Muslim population in the world, living in the Muslim-populated parts of the world.[5] There have been famous writers, scholars and authors of literary works and treatises from among the Shi‘ah throughout history. It is worth noticing that the founders of Islamic sciences have been mostly Shia, among whom are:

• · Abu’l-Aswad Da’ili, the founder of Arabic syntax {‘ilm an-nahu};

• · Khalil ibn Ahmad, the founder of Arabic prosody {‘ilm al-‘arud};

• · Mu‘adh ibn Muslim ibn Abi Sarah al-Kufi, the founder of the Arabic etymology {‘ilm as-sarf}; and

• · Abu ‘Abd Allah Muhammad ibn ‘Umran Katib Khorasani (Marzbani), one of the forerunners of Arabic eloquence {‘ilm al-balaghah}.[6]

For more information about the number of the works written by Shia ‘ulama’ and scholars which are too many to count, one may see the valuable book, Adh-Dhari‘ah ila Tasanif ash-Shia, and for familiarity with great Shia figures, one may read A‘yan ash-Shia, and Tarikh ash-Shia for familiarity with the history of the Shia.

– taken from the book “The Shia Rebuts” by Sayyid Rida’ Husayni Nasab. Written under the supervision of Ayatullah Ja’far Subhani

Notes:

[1] Surah al-A‘raf 7:17.

[2] Surah al-Anfal 8:34.

[3] Surah Saba’ 34:13.

[4] Surah al-Isra’ (or Bani Isra’il) 17:36.

[5] For a detailed explanation, see A‘yan ash-Shi‘ah, vol. 1, bab 12, p. 194.

[6] In this regard, one may refer to Ta’sis ash-Shi‘ah by Sayyid Hasan as-Sadr.

What does “Shia" mean?

In Arabic “Shi‘ah” literally means “follower”. The Glorious Qur’an states:

“Indeed Abraham was among his followers {Shi‘ah}.”[1]

But the Muslims use the word “Shi‘ah” to mean the group of people who believe that prior to his demise, the Prophet (S) had designated his successor and the caliph of the Muslims in numerous occasions such as the day known as “Ghadir” on Dhu’l-Hijjah 18, 10 AH and in a mammoth assembly (of Muslims) he (S) appointed him as the political, intellectual and religious authority after him (S).

To elucidate, after the Holy Prophet (S), the Muhajirun[2] and the Ansar[3] were divided into two groups:

1. A group believed that the Prophet of Allah (S) did not ignore the question of caliphate and he designated ‘Ali ibn Abi Talib (‘a)—the first person who believed in him (S)—as his successor.

This group is composed of Muhajirun and Ansar with all the leading figures of the Bani Hashim[4] and a number of great Companions {sahabah}[5] such as Salman al-Farsi, Abu Dharr, Miqdad, Khabbab ibn Art, and the like. They remained firm in their belief and were called the “Shi‘ah of ‘Ali (‘a)”.

Of course, this appellation has been given by the Holy Prophet (S) himself during his lifetime to the followers of the Commander of the Faithful (‘a). While pointing to ‘Ali ibn Abi Talib (‘a), he said:

“By Him in Whose hand my life is, verily this man (‘Ali) and his Shi‘ah shall be the triumphant on the Day of Resurrection.”[6]

Therefore, “Shi‘ah” means a group of Muslims of the early period of Islam who, on account of the belief that wilayah {guardianship}[7] is based on revelation {tansisi}, are given this appellation, and this group has remained faithful to the Prophet’s Household {Ahl al-Bayt} (‘a) until today.

From this, we realize the station and position of the Shi‘ah, and in this way the groundless statement of some ignorant or spiteful concocters who claim that Shi‘ism is a product of the later periods, becomes clear. For further information on the history of the Shi‘ah, one may refer to such books as Asl ash-Shi‘ah wa Usuluha, Al-Muraja‘at, and A‘yan ash-Shi‘ah.

2. Another group believed that the station of caliphate is an electoral position. As such, they paid allegiance to Abubakr and later on, they were known as the “Ahl as-Sunnah” or “Sunni”.

The result was that notwithstanding the fact that these two Muslim sects have so many common views about the roots of religion, they have different attitudes toward the question of caliphate and succession to the Prophet. The members of each of the two groups were from among the Muhajirun and Ansar.

Notes:

[1] Surah as-Saffat 37:83.

[2] Muhajirun: a title given to the Muslims of Mecca who accompanied the Prophet (S) in his hijrah (migration) to Medina. {Trans.}

[3] Ansar: a title given to the Muslims of Medina who received the Prophet (S) and the Muslims of Mecca who migrated (hijrah) to Medina. {Trans.}

[4] Bani Hashim: a clan in Mecca to which the Prophet and his descendants belong. {Trans.}

[5] Companions {sahabah}: it refers to the Companions of the Prophet (S). In earlier times, the term was given only to his close friends who had close contact with him. Later, the term was extended to include the believers who had seen him, eventhough it was for a brief moment or at an early age. {Trans.}

[6] Jalal ad-Din as-Suyuti, Ad-Durr al-Manthur, vol. 6, on the commentary of Surah al-Bayyinah 98:7:

“Indeed those who have faith and do righteous deeds—it is they who are the best of creatures.”

[7] For further information about the idea of guardianship {wilayah} and the guardian {wali}, see Murtada Mutahhari, Wilayah: The Station of the Master, trans. Yahya Cooper (Tehran: World Organization for Islamic Services, 1982). {Trans.}

– taken from the book “The Shi’ah Rebuts” by Sayyid Rida’ Husayni Nasab. Written under the supervision of Ayatullah Ja’far Subhani