When we analyse different possible relations which the...

When we analyse different possible relations which the religious beliefs and the political constitution in Islam bear to one another, we find the claims and the doctrinal trends of the supporters of 'Ali more inclined towards the religious aspects than the political ones; thus it seems paradoxical that the party whose claims were based chiefly on spiritual and religious considerations, as we shall examine in detail presently, should be traditionally labelled as political in origin.

The term Shi'a, keeping in view its historical development, must strictly be taken throughout this chapter in its literal meaning as followers, party, group, associates, partisans, or in a rather looser sense, the “supporters”.[^2] In these meanings the word Shi'a occurs a number of times in the Qur'an.[^3] In its applied meaning as a particular designation for the followers of 'Ali and the people of his house, and thereby a distinct denomination within Islam against the Sunni, the term Shi'a was a later usage.

In the infant years of Islamic history, one cannot speak of the so-called “orthodox” Sunna and the “heretical” Shi'a, but rather only of two ill-defined points of view that were nevertheless drifting steadily, and finally irreconcilably, further apart. With this meaning of the term Shi'a in mind, our main purpose here is to trace the background of this support to 'All and to investigate its origins in the Arabian society of the day in the midst of which Islam arose.

Consequently it will be illustrated how this attitude became manifest as early as the death of the . The starting point in any study of Shi'a Islam must, by historical necessity, be the nature and composition of the Muslim community which emerged at Medina under the leadership of Muhammad. This community was homogeneous neither in cultural background and traditions nor in politico-social institutions.

The unification of different people or groups of people in a new system does not imply a complete elimination or even a change in some of their deep-rooted values and traditions. It was therefore natural that certain values, ideas, and inclinations of different component parts of the Umma should reflect themselves in certain aspects of the new religious order.