We have often found a particular doctrinal division within...

We have often found a particular doctrinal division within the development of a single religion founded upon the basis of some difference in the definition of the tenets of that religion without there being two equal doctrinal divisions according to numbers. Yet they may be equal according to their purity of origin and equally expressive of the religion, while differing as regards to its basic character.

Thus it is not in any way permissible for us to construct our conceptions of the internal doctrinal divisions within Islam, of the Shi'a and others, according to numerical strength. Similarly, it is not permissible for us to link the birth of the Shi'a presentation of Islam in the development of Islam with the birth of the word 'Shi'a' or 'Shi'ism' ( al-Tashayyu' ) as a technical term or a special name for a clearly defined group of Muslims.

The birth of technical terms is one matter and the growth of conventions and presentations is quite another. Even if we did not find the word 'Shi'a' in the normal language used during the lifetime of the Prophet, may Allah bless him and his family and grant him peace, or after his death, this would not mean that the Shi'a presentation of Islam and its attitudes did not exist.

It is in this spirit that we must deal with the question of Shi'ism ( al-Tashayyu' ) and the Shi'a, and answer the two following questions: a) how did Shi'ism come into existence, and b) how did the Shi'a appear? How Shi'ism came into existence As for the first question, we can regard Shi'ism as a natural consequence of Islam, and as a representation of the presentation of Islam which it was obliged to attain if it was to protect its healthy growth.

We can in fact infer a logical inference to this presentation of Islam from the faith which the Prophet commanded, according to the nature of its formation and the conditions which surrounded it. The Prophet was assuming the leadership of a revolutionary faith, and inducing radical transformations of the customs, structures and concepts of society.

The path for such a task of transformation was obviously not a short one, but was rather long and protracted because of the vast spiritual divisions between jahiliyyah and Islam. The faith which the Prophet practiced had to begin with the jahili man and raise him to new institutions, thus converting him into an Islamic man who could carry the new light, and uproot the trunk and roots of jahiliyyah from his heart and mind.