Introduction

Examining facts and gaining an accurate understanding of the teachings of different schools of thought can help address many unfounded criticisms and misconceptions. It is therefore essential to create an environment in which religious concepts can be discussed properly and rationally. In today’s world, excessive reliance on emotional appeals is no longer sufficient; rather, the fundamental principles of religion must be presented with precision, insight, and sound reasoning.

Throughout history, the discipline of Islamic theology (kalam) has fulfilled this mission by defending religion through rational and logical arguments. Fields of study such as Shi‘a studies can provide a framework in which researchers and seekers of truth develop an accurate understanding of Shi‘a Islam and its intellectual foundations. Addressing these subjects can help prevent misunderstandings, distortions, and unfounded accusations while contributing to a precise presentation of Shi‘a beliefs, ideas, and concerns.

An Overview of the Book

One of the books recently published by the Global Center for Islamic Sciences is An Introduction to Shi‘a Studies, written by Ali Rabbani Gulpaygani. The book was designed and compiled for undergraduate-level study. The publisher’s proposed syllabus covers topics such as the linguistic and technical meanings of the term Shi‘a, the origins of Shi‘ism, its sources and historical periods, and its distinctive theological beliefs. The book consists of five sections, preceded by an introduction written by the author.

Part One: Preliminary Concepts and General Principles

The first part, entitled “Preliminary Concepts and General Principles,” consists of six chapters.

In discussing the linguistic meaning of Shi‘a, the author identifies three meanings:

1. Obedience and following.
2. Support and assistance.
3. Agreement and harmony.

The author then presents several technical definitions of Shi‘ism, all of which emphasize the superiority and preeminence of Imam Ali (peace be upon him).

Drawing on Allameh Tabataba’i, the author explains that the followers of Imam Ali came to be known as Shi‘a because they rejected the caliphates of the Umayyads and Abbasids and regarded the Imamate as the rightful prerogative of the descendants of Fatimah al-Zahra (peace be upon her).

Other terms, such as Rafidah, have also been used to refer to the followers of Imam Ali. According to the author, because the Shi‘a consistently opposed and struggled against the oppressive Umayyad rulers, they were given the label Rafidi. Like the word Shi‘a, the term Rafidah has been used with several different meanings.

The book then examines the origins of the term Shi‘a, tracing its use back to the time of the Prophet Muhammad (peace and blessings be upon him and his family). The author states that the Prophet was the first to use this designation and quotes the following narration:

“O Ali, you and your companions are in Paradise; you and your Shi‘a are in Paradise.”

The author subsequently explains that although numerous Shi‘a sects emerged throughout history, many have since disappeared, leaving little more than their names. Today, the principal Shi‘a branches that continue to have followers are the Twelver Shi‘a (Imamiyyah), the Zaydis, and the Ismailis.

The next chapter discusses the history and origins of Shi‘ism. The author distinguishes among three meanings of the term:

1. Shi‘ism as the belief that Imam Ali (peace be upon him) was the immediate successor to the Prophet and that his Imamate had been explicitly designated.
2. Shi‘ism as the belief in the obligation to love Imam Ali (peace be upon him).
3. Shi‘ism as the belief that Imam Ali (peace be upon him) was superior to the other Companions of the Prophet.

The author then critically examines and rejects several theories concerning the origins of Shi‘ism that he considers historically unfounded. These include the theory attributing the emergence of Shi‘ism to Abdullah ibn Saba and the claim that the Shi‘a school of thought was established by Iranians.

This section, which is also the most extensive part of the book, goes on to explore Shi‘a history and the different periods in which the Shi‘a Imams lived under the rule of the early caliphs, the Umayyads, and the Abbasids.

The final chapter of this section examines the sources of Shi‘a religious teachings in matters of faith and religious practice. The author identifies the Holy Qur’an, the Sunnah of the Prophet Muhammad (peace and blessings be upon him and his family), the words and conduct of the Ahl al-Bayt (peace be upon them), and reason as the principal sources.

Part Two: Divine Unity and Divine Justice

The second part of the book is entitled “Divine Unity and Divine Justice.” It examines these two subjects in two chapters.

Part Three: Prophethood and the Imamate

The third part, entitled “Prophethood and the Imamate,” consists of six chapters. The author discusses subjects such as prophethood, the necessity of prophetic infallibility, and the nature and principles of the Imamate.

The Imamate is examined from several perspectives, including the Imam’s role as a moral and behavioral exemplar, his responsibility to teach religious knowledge and laws, his political and social leadership of the Muslim community, and his role in providing spiritual guidance.

The author identifies the principal attributes of an Imam as infallibility, knowledge, spiritual and moral perfection, and superiority over others.

The book then examines the textual evidence for the Imamate of Imam Ali (peace be upon him), presenting several examples, including the Verse of Wilayah, the Verse of Tabligh, the Verse of the Perfection of Religion, the Hadith of Ghadir, the Hadith of Manzilah, and the Hadith of al-Thaqalayn.

Another subject addressed in this section is Mahdism in Islam. The author discusses questions and objections concerning this doctrine and offers responses to them. The section also covers the concepts of Raj‘ah (the return of certain individuals before the Day of Resurrection) and Ghuluw (exaggeration in religious beliefs, particularly regarding the status of religious figures).

Part Four: The Resurrection

The fourth part is devoted to the Resurrection and the afterlife. In discussing intercession, the author responds to objections raised by Wahhabi scholars.

Part Five: Selected Issues of Islamic Jurisprudence

The final part of the book examines several issues of Islamic jurisprudence, including Taqiyyah (religious dissimulation under conditions of danger), religious innovation (Bid‘ah), the method of performing ablution (Wudu), prostration on earth or natural materials, the religious obligation of Khums (one-fifth levy), and temporary marriage (Mut‘ah).

Strengths of the Book

The book has several notable strengths:

1. Logical organization: Since the book was prepared as a course textbook, it benefits from a relatively coherent structure and a generally logical sequence of topics.
2. Broad coverage of Shi‘a thought: The author addresses various aspects of Shi‘a thought and its teachings, seeking to introduce a wide range of concepts and issues. In effect, the book provides an overview of many important subjects.
3. Rational and evidence-based discussion: Another strength is the effort to present and substantiate the arguments through rational analysis and credible evidence.
4. Manageable chapter lengths: The topics and lessons in each section are not excessively long, making them easier for readers to study without becoming overwhelmed or fatigued.
5. Generally sound editing: Apart from a few minor instances, the book is largely free of editorial and proofreading errors.
6. Responses to contemporary objections: In many cases, the author addresses modern questions, objections, and misconceptions directed at Shi‘a Islam.
7. Clear and accessible language: The concepts are presented in simple, understandable language, making the material accessible to its intended audience.

Areas for Improvement

Despite its generally acceptable presentation, the book has several aspects that could be improved.

1. Cover design: Although the book’s overall physical presentation is reasonably satisfactory, its cover design could have been more attractive and better executed.
2. Page layout and typesetting: The page layout requires further attention. Given the availability of modern computer-based publishing tools, the existing typesetting does not always meet expectations. For example, on pages 232 and 278, approximately half of each page remains blank even though the respective chapters have not yet concluded. Such extensive unused space appears unnecessary.
3. The list of typographical corrections: A list of errata at the end of the book identifies 38 typographical errors. Considering that such errors can generally be corrected with relatively little effort using modern editing tools, including a separate list of corrections is not an entirely satisfactory solution. Ideally, these errors should have been corrected before publication.
4. Incomplete bibliographic information: The references are arranged alphabetically at the end of the book, which is a commendable practice. However, the entries generally provide only the titles of the books and the names of their authors. Full bibliographic details should have been included. Moreover, complete publication information is not consistently provided in the main text either.
5. The absence of chapter summaries: Since the book was designed as a textbook, it would have been helpful to include a summary at the end of each chapter. Such summaries would enable students to review the material more easily and gain a clearer understanding of its central arguments.
6. The organization of the first section: The first part is entitled “Preliminary Concepts and General Principles.” However, four of its chapters—Chapters Three, Four, Five, and Six—deal with the history of Shi‘ism. These topics do not appear to fit naturally within a section devoted to preliminary concepts and general principles. It would have been more appropriate to place them in a separate section with a historical title.
7. Insufficient attention to the dynamic nature of Shi‘a thought: In view of the many developments in contemporary religious scholarship, particularly following the victory of the Islamic Revolution in Iran, greater attention could have been devoted to the enduring yet dynamic nature of Ijtihad (independent legal reasoning) in Shi‘a thought and to the role of time and place in understanding and applying religious teachings. These are particularly significant aspects of the Shi‘a intellectual tradition.
8. The absence of a concluding assessment: Just as the book begins with an introduction, it would have been appropriate to conclude it with a final assessment and a summary of the main findings.

Mentioning these points, which are not necessarily the responsibility of the author alone, in no way diminishes the value of the work or the effort invested in its preparation. Publishing books of this kind is a valuable and commendable undertaking. At the same time, many of the subjects addressed in the book require a particularly high degree of precision and careful treatment, given that its intended readers include students at the Global Center for Islamic Sciences.

It is hoped that the publication of works of this kind will pave the way for further intellectual inquiry and contribute to the continued development of scholarship in Shi‘a studies.

Footnote

1. Rabbani Gulpaygani, Ali. An Introduction to Shi‘a Studies. Prepared and compiled by the Office for Planning and Developing Educational Textbooks. Published by the Global Center for Islamic Sciences, first edition, 2003.

Source: Pazhouhesh Quarterly, Issue 6.