A BRIEF LOOK AT THE WORD

‘SHIA’
ITS MEANING, ITS HONOR, AND THE PROOFS FOR IT
WRITTEN & COMPILED BY ABDULLAH ALI JONES

In the name of Allah, the most beneficent and most merciful…

We ask that He the almighty grant peace and blessings upon The Prophet Muhammad ibn Abdullah
and his holy family the Ahlul Bayt.

INTRODUCTION
Asalaamu Alaikum Wa-Rahmatullahi Wa-Barakatahu, I give thanks and praise to Allah who is the master
of the universe and all the worlds who granted mankind the mercy of true guidance through His
Messenger (saw) and the righteous family who have preserved these teachings and taught them to us
through speech and example.

Titles, labels, names, categorization are all things mankind fears with it comes to the matters of religion.
Many make the excuse that such fear is due to negative effects of those things listed; such as division,
intolerance, supremacy, and so on. There is a second camp however that believes that the fear of these
things have very little to do with unity or tolerance, rather the fact that many of us would have to face the
realities about ourselves and those who we hold dear.

The word ‘Shia’ is one of these titles, labels, and categorizations most feared from all camps, as it
represents something different to each. When title and label’s true meaning is finally learned, those who
fail to be counted within its category only increase in their fear; but not fear of division and mistreatment
rather fear of the almighty god Allah and His infallible judgment.

What I hope to do within this brief booklet is to scratch the surface of controversy that surrounds this
word ‘Shia’. I will break it into three segments….

• The Concept of Shia In Al-Quran

• The Hidden Truth of The Bakri (i.e. Sunni) Texts In Regards To The Word ‘Shia’
• The Concept of ‘Shia’ As Explained By The Ahlul Bayt (as)
• Conclusion
The purpose of each segment will be to prove our position with the proofs related to the audience we are
addressing. The primary focus of this booklet is both the Bakri (i.e. Sunni camp) and the followers of the
Ahlul Bayt (as), so proof from both sets of texts will be provided.

I ask that all readers seek to understand, learn, and widen their grasp of this subject and do all with a clear
and open mind. Indeed all truth and good things is from Allah, and all evil and wrongdoings are from our
own actions.

- Abdullah Ali Jones

THE CONCEPT OF ‘SHIA’ IN AL-QURAN

As I mentioned in the introduction, the purpose of each of these segments is to prove our position based
on the proofs related to the segment. It is only fitting that we begin with the greatest of all proofs, the
infallible word of Allah the almighty Himself, Al-Quran.

However before we get into the proofs themselves we must first state what our position is so we know
what we are proving. The reality that comes with the word ‘Shia’ is that it is an all encompassing word
for one who has become an exceptional ‘follower’ of their assigned ‘Prophet’, ‘Messenger’, and (or)
‘Imam’. It is neither a sect nor a break off of a much bigger sect, rather a status the true believers of Al-
Islam reach through ritual and spiritual purifications based on the guidance and way of their respective
Prophets and Imams. This has been the tradition of Allah’s religions and its followers from the very
beginning throughout the very long line of Prophets. All of this shall be proven.

This sets up perfectly our first segment as we deal with the proofs from Al-Quran. When Al Quran is
brought into this discussion you will notice there are ‘two camps’, both of which turning to the word of
Allah as an evidence for their position.

• The first camp proclaims that Al Quran warns the people of labeling themselves as ‘Shia’, that
the use of this word in Al-Quran is of a negative context and spoken ill of by Allah the almighty.
Thus those who use the word ‘Shia’ in a positive context and as an honorable label have gone
against Al-Quran and rebelled against Allah.
• The second camp proclaimed that Al Quran does not use the word in a general sense, but rather
uses the word ‘Shia’ in Al Quran in two different contexts, with two different grammatical make
ups, and two different meanings dealing with two completely different subject matters. Thus the
word can be used, as it has always been, in a positive context for those who have earned it.

By analyzing initially the proofs of the first camp, we can then move towards the reality which is within
the second camp. So let us do that now. The first camp turns to the verse in Al Quran located in chapter 6
verse 159 in which Allah the almighty says,

“Indeed, those who divide their religion and become sects, you are not with them in anything. Only
their affair is with Allah. Then He will inform them of what they used to do."
The reason for their turning to this verse is because their claim that the word used for ‘sects’ is in the
original Arabic text of Al Quran the word ‘Shia’. However there is an interesting grammatical error in
saying that this is the general usage of the word ‘Shia’ throughout Al Quran. This is because the word
used here is the Arabic word ‘Shiya’an, which is a accusative masculine plural indefinite noun. How is
this an error? If we were to look at the evidences presented by the second camp, where the word ‘Shia’ is
also used in Al Quran we can see where the grammatical error in the first camp’s argument surfaces.

Allah states in chapter 37 verse 83,

“And most surely Ibrahim was among the 'Shia' of him (i.e. Nuh)."

And also He the almighty states in chapter 28 verse 15,

“And he Musa went into the city at a time when the people of the city were not watching, so he found
therein two men fighting, one being of his 'Shia' and the other being of 'his enemy'. The one who was of
his 'Shia' cried out to him for help against the one who was of his enemy.”

The word used here is not the same word used in chapter 6 verse 159, rather a completely and totally
different grammatical make up all the way down to its very spelling. The word used here rather than
Shiya’an is the word ‘Shiatihi’, which is a masculine singular possessive pronoun.

So we see in chapter 6 verse 159 the word being used is Shiya’an, a plural noun. While the word being
used in the two other verses mentioned is Shiatihi, a singular pronoun. There are a couple points to be
made based upon this,

• Firstly, we see the context and scenario of each verse is completely different. The verse 159 in
chapter 6 is an accusative statement made by Allah in a negative context towards those who
divide themselves from the main body of the believers. While the verses in chapter 37 and 28
mentioned are not accusative, but spoken in third person recalling a particular event having to two
with ‘Prophets’ and ‘their followers’.
• The Prophet Ibrahim (saw) was a ‘Shia’ to The Prophet Nuh (saw) as he came to establish the
laws that the people had abandoned in their worship of the idols. So we have to ask those who
claim the ‘Shia’ are those who break away from the main body of the believers to form their own
separate heretical group, can The Prophet Ibrahim (saw) be categorized in this same manner? Is
Allah stating he broke away from the teachings of those who came before him (i.e. Nuh) or rather
establishing that which has been passed through them and throughout the line of Prophets?
• The verses regarding The Prophet Musa (saw) allow us to peer deeper into the illogic of the first
camp’s argument. Allah the almighty does not refer to the man who called out for The Prophet
Musa’s (saw) help as simply ‘Musa’s Shia’ but rather He the almighty states, 'hadha min Shiatihi'
or ‘he is of his Shia’. So there is a collection, or group, of people being referred to herein the
verse rather than simply the man himself. If this word were of the same context and meaning as
the first camp claims using the verse 159 in chapter 6 then why did Allah the almighty not use the
same ‘plural’ context of the word Shia which is Shiya’an as used in chapter 6 and rather stuck to
the usage of the singular word ‘Shiatihi’? This is because the word used in chapter 37 and chapter
 28 is not only grammatically different from the word used in chapter 6, but its Quranic definition
takes precedence over its linguistic definition. This is the why the title of ‘Shia’ is not one of
heresy, but of honor and value as it was one of the words revolutionized within Al Quran so that
the people understand the value and honor of what it entails.

So we have proven within this first segment that the claims of the first camp hold no value in the light of
Al-Quran despite the fact they to use it as a reference. The grammatical make up of the verses that deal
with the word ‘Shia’ in Al-Quran is important to note. Allah uses the title of ‘Shia’ in Al-Quran in a
positive manner in referring to those who were followers of The Prophets and remained steadfast upon
their guidance and way.

THE HIDDEN TRUTH IN THE BAKRI TEXTS

The truth is often hidden in plain sight. This has been the case regarding countless issues that separate the
Bakri (i.e. Sunni) sect from actual Al-Islam, where the reality and the evidence for it sits in clear view
within the very texts of the Bakris themselves. This particular subject is no different as we will see.

I have collected and compiled various forms of evidence for the followers of the Bakri sect from their
own texts that affirm the reality of honorable title ‘Shia’ and the manner in which it was used by The
Prophet Muhammad (saw) and his followers. This will require me to do very little writing of my own
views, because if the Bakri sect truly reveres their scholars and ‘Ahadith’ as they claim they will accept
the truth when it is presented to them. If not then indeed whoever has chosen the path of misguidance,
Allah will not intervene in their choosing of such a path for those who have rejected what is in plain sight.

The Prophet Muhammad (saw) said to Imam Ali (as)

"Glad tiding O Ali! Verily you and your companions and your Shia (followers) will be in Paradise."

This Hadith is located within the Bakri (i.e. Sunni) compilations and books:

• Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, Pg. 655

• Hilyatul Awliyaa, by Abu Nu'aym, Vol. 4, Pg. 329
• Tarikh, by al-Khateeb al-Baghdadi, Vol. 12, Pg. 289
• Al-Awsat, by al-Tabarani
• Majma' al-Zawa'id, by al-Haythami, Vol. 10, Pg. 21-22
• Al-Darqunti, who said this tradition has been transmitted via numerous authorities.
• Al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami , Ch. 11, Section 1, Pg. 247

The Prophet Muhammad (saw) said,

"The Shia of Ali will be the real victorious in the day of resurrection."

This Hadith is located within the Bakri (i.e. Sunni) compilations and books:
 • Al-Manaqib Ahmad, as mentioned in:
• Yanabi al-Mawaddah, by al-Qundoozi al-Hanafi, Pg. 62
• Tafsir al-Durr al-Manthoor, by al-Hafidh Jalaluddin al-Suyuti, who quotes the tradition as
follows: "We were with the Holy Prophet when Ali came towards us. The Holy Prophet said:
He and his Shia will acquire salvation on the day of judgment."

It is narrated by Ibn Abbass that,

When the verse "Those who believe and do righteous deeds are the best of the creation (Al-Quran,
98:7)" was revealed, The Messenger of Allah (saw) said to Ali: "They are you and your Shia." He
continued: "O Ali! (On the day of Judgment) you and your Shia will come toward Allah well-pleased
and well-pleasing, and your enemies will come angry with their head forced up.” Ali said: "Who are
my enemies?" The Prophet (saw) replied: "He who disassociates himself from you and curses you. And
glad tiding to those who reach first under the shadow of al-'Arsh on the day of resurrection." Ali
asked: "Who are they, O the Messenger of Allah?" He replied: "Your Shia, O Ali, and those who love
you."

This Hadith is located within the Bakri (i.e. Sunni) compilations and books:

• al-Hafidh Jamaluddin al-Dharandi, on the authority of Ibn Abbas

• al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, pp 246-247

Also the same Hadith is narrated in Al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, Section 1, Pg. 246-
247 stating The Prophet Muhammad (saw) said,

"O Ali! (On the day of Judgment) you and your Shia will come toward Allah well-pleased and well-
pleasing, and there will come to Him your enemies angry and stiff-necked (i.e., their head forced up).”

The Prophet Muhammad (saw) said,

"The first four individuals who will enter the Paradise are me, you, al-Hasan, and al-Husain, and our
progeny will be behind us, and our wives will be behind our progeny, and our Shia will be on our right
side and in our company."

This Hadith is located within the Bakri (i.e. Sunni) compilations and books:

• Al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami , Ch. 11, section 1, p246 (Also quoted by
Tabarani from this reference)

These are only some of the proofs for the usage of the word ‘Shia’ in the Bakri (i.e. Sunni) texts that
affirm its honorable status and all encompassing nature. Even Sunni scholars found strange ways to deal
with these proofs until as of recently when such evidences were abandoned and hidden in plain sight. The
Bakri (i.e. Sunni) scholar Ibn Hajar rights an interesting commentary on the Hadith mentioned narrated by
Ibn Abbass, which is a demonstration on how the early Bakris (i.e. Sunnis) would deal with the chaos that
followed the demise of The Prophet Muhammad (saw) and the oppression of the Ahlul Bayt (as). He
wrote in Al-Sawa'iq al-Muhriqah, Ch. 11, Section 1, Pg. 236,

“The Shia of Ali are the Ahlus Sunnah since they are those who love Ahlul-Bayt as Allah and His
Prophet ordered. But others (i.e., other than Sunnis) are the enemies of Ahlul-Bayt in reality for the
love outside the boundary of law is the great enmity, and that was the reason for their fate. Also, the
enemies of Ahlul-Bayt were al-Khawarij and their alike from Syria, not Muawiyah and other
companions because they were Muteawweloon, and for them is a good reward, and for Ali and his Shia
is a good reward!”

We see the typical illogic of the Bakri (i.e. Sunni) sect in dealing with the history, but we also see a
revered Bakri (i.e. Sunni) scholar used the word ‘Shia’ in a positive and honorable context.

So in ending this segment we have established these proofs and the realities along with them. That the
usage, honor, and high status of the word ‘Shia’ is used throughout the Bakri (i.e. Sunni texts) and even
later mentioned by their most influential scholars; all the while we see a total absence of the word ‘Sunni’
from any Bakri Hadith or even Quranic verse for that matter. It leads us to question how can the Bakri
(i.e. Sunni) sect label those who refer to themselves as ‘Shia’ as deviant or even disbelievers and declare
the usage of such a word as a heretical or deviant act.

THE CONCEPT OF ‘SHIA’ AS EXPLAINED BY THE AHLUL BAYT

For many this segment would seem hardly necessary as the purpose of it is to address those who consider
themselves as ‘followers of the Ahlul Bayt’ and would be categorized by outsiders as ‘Shia’. So I would
like to explain the necessity of mentioning the proof that will be established and for having this segment.

The followers of the Ahlul Bayt (as) have historically suffered from two social related illnesses, arrogance
and the lack self confidence. These diseases run not amongst the religion of Al-Islam itself, but rather the
followers of it.

The disease of arrogance infects those who would have abandoned the religion, but not the title. This is
not to say they are outside of the fold of Al-Islam, but surely they rest upon its borders. They have left
behind the ritual practices as well as the spiritual. They downplay and belittle crucial aspects of our
beliefs and rituals like prayer, hijab, growing of the beard, etc. Despite all of this they will still refer to
themselves not only as mere Muslims, but also as ‘Shia’. They do without understanding what such a title
entails, what it requires, who truly has earned such a name and the right to be called it.

The disease which is just as deadly is the lack of self confidence and is even more dangerous to us today
as it grows more prevalent among the new generation of the youth. These are those who warn others of
using any title other then ‘Muslim’ regardless of what Al-Quran, The Prophet (saw), and the Ahlul Bayt
(as) have stated. They ignore the reality that the title of a ‘Muslim’ is only the first step in Al-Islam as one
most grow as they become a true follow, a true believer, a ‘Shia’. These are the people who meet
compromise with open arms and play host and hostess to those who have historically been our enemies
not by political means, but divine means.

Both of these illnesses and those infected with them must take a look deeply at the proofs that will be
presented, see what the Imams (as) have said in regards to this matter. Now if I were to quote for you all
of the Ahadith in regards to this matter it would make the book to lengthy then I have intended for it to
be, rather I wish to quote for the readers one particular Ahadith which is truly all encompassing when it
comes to this subject and is narrated by Imam Hassan al-Askari (as), the 11th Imam, in Bihar Al-Anwar
Vol. 65 Pg. 154-163 Narration 11. With the Hadith he (as) quotes in 11 statements his predecessors and
our Imams (as) in regards to this noble status as ‘Shia’ and what it truly means to be one.

To begin, he (as) narrates,

Statement One:

The Messenger of Allah said, “O Shia, Be watchful of (your duties toward) Allah! Certainly, you will not
miss Paradise even if your ugly deeds slow you down in reaching it. Hence, compete for its levels!” The
Messenger of Allah was asked, “Does anyone from the people who love you and Ali (saw) enter Hell?”
He replied, “He who befouls his soul by disobeying Muhammad and Ali (saw), falls into unlawful deeds,
wrongs the believing men and women, and violates the decreed customs of the religion, arrives filthy and
impure on the Day of Judgment. Muhammad and Ali (saw) shall tell him, “You are impure and are
qualified neither for being in the company of your (divinely) chosen masters, nor for hugging the
beautiful heavenly maidens, nor for being in the movement place of the close angels. You will not reach
what is therein unless you are cleansed from what (you have committed) herein of the sins.”Therefore,
some of those people shall enter the outer level of Hell and shall be punished for some of their sins, while
some shall be afflicted with the hardships of the Gathering Place (on the Day of Judgment) for some of
their sins. After this period, (to rescue each one of them) their masters shall dispatch a chosen one of their
Shia who shall pick them up (from Hell) just as a bird picks up the seeds.

As for those who have less and lighter sins, they will be cleansed by the adversities and tyrannies of the
rulers and illnesses in their bodies so that they arrive at their graves purified. Among them are some who
approach death while still some sins remained for them, and thus, their departure shall become severe and
they shall die so much so disgrace that most people around them shall be dispersed and they shall die in
disgrace to atone for their sins. They shall be purified when the remaining people leave them after burial.

For people who have more grave sins, they shall be cleansed by the calamities on the Day of Judgment,
and yet for worse sins, purification shall be made possible through the outer level of Hell. The latter
individuals have the most severe punishment among people who love us. They are not entitled to be
called our Shia (our followers), but they may be called our lovers, the supporters of those who adhere to
us, and the enemies of our enemies. Certainly, Our Shia are only people who (try their best to) follow us,
adopt our traditions, and take after our deeds.

A man came to Allah’s Messenger (saw and said, “O Messenger of Allah! Someone looks at the women
of his neighbor, and if an unlawful relation becomes possible for him, he does not avoid it.”The
Messenger of Allah became angry and said, “Bring him to me.” Another person said, “O Messenger of
Allah! He is one of your Shia who believes in you and Ali as his guardian and keeps aloof from your
enemies.” The Messenger of Allah replied, “Do not say he is our Shia since this is certainly a slander.
Verily, our Shia follows us and obey us in our deeds, and what you mentioned concerning this man is not
of our deeds.”

Statement Two:

Moreover, the Commander of the Believers (as) the leader of the pious, the king (Ya’sub) of the religion,
the chief of the prosperous, and the executor of the will of the holy Messenger was told, “A certain
individual has been excessive to his soul by committing deadly sins, though he is among your Shia!”The
Commander of the Believers (as) replied, “Verily, (by claiming so) one lie or two has just been recorded
for you. If this person wrongs himself by committing sins and yet he loves us and hates our enemies, then
you have committed a lie because he is only our lover, and not our Shia. Similarly, if he loves our friends
and hates our enemies and is not careless about committing any sin, it is a slander from you as he is not
unrestrained as you said. On the other hand, if he feels free in committing sins and does not love us or
does not hate our enemies, then you have committed a two-fold lie.”

Statement Three:

In another case, a man said to his wife, “Go to Fatima, the daughter of the Messenger of Allah, and ask
her whether or not I am of their Shia.” She went to her and asked her about it. Lady Fatima replied, “Tell
him if he acts upon what we have commanded and restrains from what we have prohibited, then he is of
our Shia, otherwise, he is not.” She came back and informed her husband of the reply. He cried saying,
“Woe onto me! Who then will release me from the sins and errors? This way, I will be in Hell Fire
forever because people who are not their Shia will be in the everlasting Fire.” Her wife came back and
reported to Lady Fatima what her husband has said.

Lady Fatima replied, “Tell him it is not so. Our Shia are of the chosen ones in Paradise. People who love
us, love those who love us, and are hostile to those who are hostile to us, and submit to our authority by
their hearts and their tongues, are not considered our Shia if they disobey our commandments and
prohibitions in other issues. Nonetheless, they will be in Paradise after they are chastened and cleansed
from their sins by afflictions and calamities (in this world), by various hardships of the Day of Judgment,
or by torment in the upper layer of Hell until we rescue them from it due to our love and transfer them to
our presence (in Paradise).

Statement Four:

In addition, a man said to Imam al-Hasan Ibn Ali (as), “I am one of your Shia!” He replied, “O Servant of
Allah! If you are obedient to us concerning our commandments and our prohibitions, then you are telling
the truth. However, if this is not the case, then do not increase your sins by claiming such a noble status
that you do not deserve. Do not say, “I am one of your Shia.” Say instead, “I am among those who adhere
to your guardianship, love you, and am hostile to your enemies.” (In this case,) you are (still) in a good
state and towards a good ending.”
Similarly, someone said to Imam al-Hussain Ibn Ali (as) “O Son of the Messenger of Allah! I am one of
your Shia!” He said, “Be mindful of Allah and do not claim what Allah considers a lie and a sin.
Certainly, our Shia are people whose hearts are free from every dishonesty, fraud, and corruption. Say,
however, I am of the people who acknowledge your authority and love you.”

Statement Five:

Furthermore, someone said to Imam Ali Ibn al-Husain (as), “O Son of the Messenger of Allah! I am one
of your most sincere Shia!” He told him, “O Servant of Allah! If you are like Abraham about whom Allah
said, ‘and verily of his (i.e., Ali’s) Shia was Abraham when he sought nearness to his Lord with a
submissive heart’ (Al Quran, 37:83-84), and if your heart is like his, then you are among our Shia.
However, if your heart does not resemble his heart which was pure from any deception and ill-will
(against the believers), then you can only be counted as a people who love us. Otherwise, if you persist on
this wrong claim knowing that it is a lie, you will be afflicted with paralysis or leprosy that will not leave
you until death as an atonement for this lie.”

Statement Six:

And in the presence of Imam al-Baqir (as) a man was arguing with another one saying, “Do not show off
to me because I am one of the Shia of the family of Muhammad (saw).” At that time, Imam al-Baqir said,
“You do not have any preference over him by the Lord of Ka’ba, while he was cheated by your lie! O
Servant of Allah! Tell me which one of these two pleases you more: When you spend your money on
yourself or when you spend it on your brothers in faith?” He replied, “When I spend it on myself.” He
said, “Then, you are not among our Shia, because we enjoy more when we spend it on our brothers.
Hence, say, “we are of people who love you and hope for salvation by means of your love.”

Statement Seven:

It was mentioned to Imam al-Sadiq (p.b.u.h.) that Ammar al-Duhni went to testify something before Ibn
Abi Layla, the judge of Kufa. The judge said, “Cease! Your testimony is not accepted since you are a
rejecter (Rafidhi).” Upon that, Ammar stood up to leave while trembling and weeping. The judge told
him, “You are a man of knowledge and Hadith. If the title of rejecter offends you, just disavow from this
sect so that you become our brother.”

Ammar replied, “It is not what you think! I am crying for myself and you. I cry for myself because by
considering me a Rafidhi, you have attributed to me a noble rank that I do not deserve. Woe onto you!
Indeed Imam al-Sadiq (saw) has narrated to me that ‘the first people who were called Rafidhi were the
magicians who, upon witnessing the signs of Moses (saw), believed in him, followed him, rejected the
command of the Pharaoh, and were patient to all that befell them. The Pharaoh called them rejecters as
they rejected his custom. Thus, the term rejecter (Rafidhi) has been used for anyone who rejected all that
Allah disliked and acted according to all that Allah commanded.’Who is like them in this era?

And indeed, I cried for myself because admitting this noble title for myself passed through my mind in a
moment and I fear that Allah, the mighty and the majestic, condemns me for that, saying, ‘O Ammar!
Have you truly rejected falsehood and acted according to Our commands?’ Then, I will be considered
negligent if He overlooks me, and will be entitled to a great punishment if He questions me unless my
masters rectify it for me by their intercession. On the other hand, my cry for you was for the greatness of
your lie by calling me with other than my name, and that how your body could endure the divine
punishment for disgracing one of the most honourable names.”

Upon hearing this account, Imam al-Sadiq (as) said, “Had Ammar had sins greater than the heavens and
the earth, they have certainly wiped off from his record by uttering these words, and his good deeds have
multiplied in the sight of Allah, the mighty and the majestic, such that each one of his smallest deeds even
to the extent of a mustard seed has become a thousand times greater than this world.”

Statement Eight:

In addition, Imam Musa Ibn Ja’far (as) was told, “We were passing by a person in the market who was
proclaiming that he is an earnest Shia of Muhammad and his family, peace be upon them, and he was
hawking certain cloth for more money. Imam Musa (as) said, “One who knows the value of his soul will
not be wasted nor will he act ignorantly. Do you know whom this man resembles? He resembles a person
who claims ‘I am like Salman, Abu Dhar, Miqdad, and Ammar’ while he undervalues (people’s goods)
when he buys, and hides the defects of the merchandise before his customer (when he sells). He purchases
something (with deferred payment) for a certain price, and then overcharges an unfamiliar layman who
wants that merchandise by imposing it on him. If in any event he loses his customer, he informs the
original seller that he does not want the merchandise (that he had already bought) except for a lower price
regardless of his debit. Is he like Salman, Abu Dhar, Miqdad, and Ammar?! We seek refuge in Allah from
such an idea. However, what prevents him from saying, ‘I am among those who love Muhammad and the
family of Muhammad (saw), love people who believe in their guardianship, and feel hostile towards their
enemies’?”

Statement Ten:

When Ma’mun appointed Imam Ali Ibn Musa al-Riza (as) as heir apparent, his secretary came to him and
said, “At the door, there are some people who request to meet you. They say they are of the Shia of Ali
(as). He (as) answered, “I am busy. Dismiss them.” Therefore, the secretary dismissed them. They came
the following day saying the same thing and were treated similar to the previous day. They continued to
come at the door of the Imam’s house for two months saying the same, but he (as) turned them away
every time.

When they were disappointed from meeting the Imam (as), they said to his secretary, “Tell our master we
are the Shia of your father Ali Ibn Abi Talib (p.b.u.h.). Indeed, our enemies have rejoiced to see that you
are avoiding us. We will leave this time and will distance from our city due to the shame and humiliation
that befell on us and because we cannot tolerate the pain resulting from the rejoice of our enemies in our
city.” This time, Imam Ali Ibn Musa (as) permitted them to enter. They entered and greeted him, but he
(as) neither returned their greetings nor did he permit them to sit. While standing, they asked, “O son of
the Messenger of Allah! What is the reason for this humiliation after that harsh avoidance? How could
anyone of us live after this affliction?”
At this point, Imam al-Riza (as) said, “Recite: ‘Whatever of affliction strikes you is because of your own
deeds, and He forgives much (of the sins)’ (42:30). I followed none but my Lord, the mighty and the
majestic, the Messenger of Allah (saw), the Commander of the Believers (as), and my pure fathers after
him on this issue. They reproached you and I followed them accordingly.” They asked, “For what reason,
O Son of the Messenger of Allah?”

He (as) replied, “For your claim that you are the Shia of the Commander of the Believers (as)! Woe on to
you! Verily his Shia were al-Hasan (as), al-Husain (as), Salman, Abu Dhar, al-Miqdad, Ammar, and
Muhammad Ibn Abi Bakr who neither disobeyed any of his commands nor did they commit his
prohibitions of any kind. You said you are his Shia while you contradict him in most of your actions, fall
short concerning many obligatory deeds, neglect the great rights of your brothers in faith, observe
Taqiyya when it is not required, and leave Taqiyya when it must be observed. Had you said you believe in
his guardianship (Walaya), love him, love those who adhere to him, and are the enemy of his enemies, I
would not have denied your saying. However, you claimed such a noble position that if your actions do
not confirm your saying, you will perish unless a mercy from Allah rectifies it for you.” They said, “O
Son of the Messenger of Allah! We ask forgiveness from Allah and return to Him from our saying. We
say as our master taught us that we love you, love people under your guardianship, and are the enemy of
your enemies.”

At this time, Imam al-Riza (saw) said, “Now, welcome to you my brothers and my friends. Come near!
Come near!” He (saw) embraced them and then asked his secretary how many times he met them. He
answered, “sixty times.” He (saw) said to him, “Then go and come to them sixty times consecutively and
offer them my Salaam for verily their sins were wiped off by asking for forgiveness and because of their
repentance. Now, they deserve high respect due to their love for us and accepting us as their guardians.
Look into their problems and present them and their families with gifts and financial aids.”

Statement Eleven:

Imam al-Askari (as) , then, added: “Indeed, the Shia of Ali (as) are those about whom Allah, the mighty
and the majestic, said, ‘Those who have faith and do good deeds; they are companions of the Garden
wherein shall they abide forever.’ (2:82). They are those who believe in Allah, name Him by His names
and do not attribute to Him other than His names, acknowledge Muhammad (saw) in his sayings (i.e., his
Hadiths), direct themselves according to his actions, believe in Ali after him as a master, an Imam, and a
noble chief that no one in the nation of Muhammad (saw) can equate, and that his merits outweigh the
merits of the Prophet’s nation all together, and his superiority over them is like the superiority of the
heavens over earth, while (in this comparison) earth is just a tiny particle.”

“The Shia of Ali (as) are those who do not worry in the path of Allah whether death receives them or they
receive death (like in a battle). The Shia of Ali (as) are those who give their brothers ‘preference over
themselves even concerning the things that they themselves urgently need’ (59:9). They are those whom
Allah does not see them on the actions that He forbade them, and does not miss them on the actions that
He commanded them.”
“The Shia of Ali (as) are those who follow Ali’s example in honoring their brothers in faith. What I tell
you is not just my saying; rather I am relating the explicit saying of Muhammad (saw) Such is the above
saying of Allah ‘do good deeds’ (2:82), which means they fulfill all the obligations. After belief in
monotheism (al-Tawhid), prophethood (of Muhammad), and the leadership (of the Imams), the greatest
obligations are fulfilling the rights of the brothers in faith and acting upon Taqiyya before the enemies of
Allah, the mighty and the majestic.”

This is the end of the narration, what more needs to be written to explain these clear words of our beloved
Imams (as)? There is nothing needed to understand the importance, honor, and requirements for holding
such a title as ‘Shia’ to be a true follower of them (as). This is the response to those inflicted with the two
diseases mentioned, this is why many of us have no right in calling ourselves ‘Shia’ and this is the reason
why we should want to.

CONCLUSION
Not much more is needed to be said. The proofs have been established, the seeds have been planted, and
now this can be the root from which your minds can grow above and beyond. The purpose of this effort is
not for me to convince you, but provide that which is needed for you to convince yourself unforced, but
rather through true conviction.

I ask Allah to accept this effort and grant me the honor of one day being considered as a true ‘Shia’tul
Ali’! May Allah grant peace and blessings to The Prophet Muhammad (saw) and his family (as), Ameen!