According to the second definition...

According to the second definition, al- shiubi is he who regards the Arabs and those other than them as equal. Ibn Abd Rabba maintained this definition in his al-Aqd al-Ferid, saying: Surely, al- shiubiya are the men of equality. The modern writers have differed over defining the meaning of al- shiubiya.

Al-Adawi has maintained that al- shiubiya has been derived from al- shiub, meaning the return to the past of peoples, vainglory throughout geographical and historical fanaticism, leaving the Arabs message aiming at creating new society evaluating man according to his work and service.[3] As for al-Duri, he believes that the concept of al- shiubiya is complicated, that the [1] Al-Keshi, Rijal, p. 172. [2] 'Aqidat al-Shi'a, p. 163. [3] Al-Mujjtama' al-'Arabi wa Munahadat al-Shi'ubiya, p. 12.

secret movements that affected Islam, did to demolish the Arabic, Islamic supreme authority or to demolish Islam or the trends that tried to destroy Islam from inside are called al- shiubiya.[1] Kurd Ali sees that al- shiubiya are the people who show fanaticism toward the Arabs and prefer the non-Arab to them.[2] This is the meaning of al- shiubiya in the viewpoints of the linguists and the modern writers. They all have not agreed on a certain definition for this word. B.

Its Beginning According to the historical inquiry, this destructive movement started at the time of the Second Caliph (Umar b. al-Khettab), to the extent that he was the victim of it. That was when he was assassinated by Abu Lulua as a result of the conspiracy among those forces who harbored malice against him. As for the factors of its beginning, they resulted from that the supreme authority did not treat the Arabs and the non-Arabs equally in rights and duties.

For the Second Caliph gave a religious verdict that none of the non-Arabs had the right to inherit except those who were born in the Arab land.[3] He also harassed them through taxes. Moreover, through his money policy, created classes in Islam. For example, in giving, he preferred al-Badriyyin[4], and the Emigrants to the Ansar (the Supporters). This required classifying the people according to the tribes and their lineage.

So the genealogists became active to record the lineage and classifying the tribes according to their origins. Of course, this made the non-Arabs hate the Arabs and look for their defects. Uthman, the Third Caliph, also followed this policy.