Teosofi Paper

INTRODUCTION TO ISLAMIC THEOLOGY: SYI’AH

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Firna Nahwa Firdausi (210103110088)

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INTERNATIONAL CLASS PROGRAM

ELEMENTARY SCHOOL TEACHER EDUCATION DEPARTMENT
FACULTY OF TARBIYA AND TEACHER TRAINING
UNIVERSITAS ISLAM NEGERI MAULANA MALIK IBRAHIM MALANG
April, 2022
 FOREWORD

By mentioning the name of Allah SWT, the most merciful and the most merciful,
we would like to express our gratitude for the presence of Allah SWT who has given us
the blessing of being physically and mentally healthy so that we can complete this paper
on “Kharijite and Murji'ah Schools.

We have compiled this paper to the maximum extent and have received assistance
from various parties so that it can facilitate the making of this paper.

Despite all that, we are fully aware that there are still shortcomings in terms of
both sentence structure and grammar. Therefore, with open arms we accept all
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Finally, it is hoped that this paper can provide benefits and inspiration for the
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Malang,09 April 2022

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 Table of Contents
FOREWORD ………………………………………………………………………………………………………………………………….. 2

A. INTRODUCTION ............................................................................................................................ 4
B. PAPER QUESTION ......................................................................................................................... 4
C. PAPER PURPOSE ........................................................................................................................... 4
DISCUSSION............................................................................................................................................ 5
A. The Background of the Emergence of Shia…………………………………………………..………… 4
B. The Shia Group and The Basic Teaching Of Shia .......................................................................... 6
1. Shia Ghulat ................................................................................................................................. 6
2. Shia Imamiyyah ........................................................................................................................ 6
3. Syi’ah Zaidiyah .......................................................................................................................... 9
REFERENCES........................................................................................................................... 10

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 Chapter I

INTRODUCTION

A. INTRODUCTION
Islamic history records that until now, there are 2 kinds of major sects in
Islam. Both are Ahlussunnah Wal Jamah (Sunni) and Shia. It is also undeniable
that these two major schools of theology are often involved in violent conflicts
with each other, as we can now see in countries such as Iraq and Lebanon.
Apart from the relationship between the two which is often not
harmonious, Shia as a theological school is interesting to discuss. Discussions
about Shia have been put forward in various opportunities and means. This paper
is no exception. In this Shia school of thought, we will discuss about the Shia flow
of knowledge which consists of understanding, history, figures, teachings, and
Shia sects. Hopefully this simple paper can provide a complete, objective, and
valid picture of Shi'ism, which in turn can enrich our horizons as Muslims.

B. PAPER QUESTION
1. What is Shia?
2. What are the Shia Group and How the teaching?

C. PAPER PURPOSE
1. To analyze the definition of Shia.
2. To knowing the group of Shia and the basic teaching

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 Chapter II

DISCUSSION
A. The Background of the Emergence of Shia
Etymologically, Shia are supporters or defenders1. The word Shi'a in Arabic
has actually been contained in the Qur'an, Surah ash-Shaffat verse 83 and al-Qashah
verse 15. Shia in Surah Al-Qashah, for example, is given the meaning of
following/follower by Suyuthy in Tafsir Jalalain. Furthermore, the word Shia can
also be interpreted as a fanatical follower as stated by ibn 'Assyria.
Terminologically, the word Shia is given to a group that supports Ali bin Abi
Talib. As the definition of Terminology from Taba'thaba'i which states that the term
Shia is a group of followers of Ali bin Abi Talib2. The Shia believe that Ali is the
friend who is most entitled to continue the leadership of the Prophet after his death.
Shi'ites are said to be Ali's fanatical followers because apart from Shi'ites there are
also groups supporting Ali but not as fanatical as Shi'ites.
There are several related opinions about the origin of the emergence of the
Shi'a sect, namely:
1. The first opinion states that this sect emerged simultaneously with the birth of
the Khawarij after the tahkim. Based on this opinion, the emergence of Shi'ism
actually occurred at the end of the reign of Uthman bin 'Affan after the tahkim
process involving Ali and Muawiyyah. The results of the tahkim involved 2
groups, namely the Khawarij (who opposed Ali) and the Shiites (who were
with/followers of Ali)3.
2. The second opinion, the background of the emergence of Shi'ism is the
leadership of Ali as a substitute for the Prophet. For this motive, leadership
becomes one of the important beliefs among them later. This Shia is believed
since the time of the Prophet, namely after his death. The root of the problem is
who deserves to replace the Prophet and become Caliph for Muslims. According

1
Ahmad Atabik, Melacak Histori Syi’ah : Asal usul, Perkembangan, dan Aliran-Alirannya.FIKRAH. Jurnal Ilmu
Aqidah dan Studi Keagamaan. Vol. 3. No. 2, 2015
2
Muhammad Husain Thabathab’i. 1989. Islam Syi’ah : Asal usul dan Perembangannya. Jakarta : Pustaa Utama
Grafiti, hal 37
3
Abdul Rozak dan Rosihan Anwar. 2012. Ilmu Kalam. Bandung: Pustaka Setia, hlm 112

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 to the Shiites, the only one who deserves to replace the Messenger of Allah is
Ali, due to the Prophet's signal, namely in the hadith "Ghadir Khumm". The
hadith reads :
"‫"من كنت مواله فعلي مواله‬
Meaning: "Whoever makes Maula (his leader), then Ali is also a Maula for him.”
According to the Shia, this hadith is a reliable sign of the Prophet Muhammad
who stated that Ali was the leader of the Muslims.
The two opinions above are believed to be the history and background of
the emergence of Shi'ism. Both the opinion that states that the Shia was born during
the khulafau rasyiddin or the one who states that he was born during the caliphate
of Ali bin Abi Talib. During the khulafau rasyiddin era, Shi'ism teachings were still
in the form of doctrine and were taught in secret, while during Ali's era it emerged
as a political fiction that was more openly siding with and tended to be fanatical to
Ali's leadership.
B. The Shia Group and The Basic Teaching Of Shia
In the Shia sect there are several groups. According to Al-Syahrastani, there
are 5 major groups, namely: Al-Kinasiyyah, Az-Zaidiyyah, Al-Imamiyyah, Al-Ghulat,
and Al-Ismailiyyah. However, according to Al-Asy'ari as quoted by Nasution, they
only divide 3 groups, namely the Ghaliyah Shiites, Imamiyyah Shiites, and Zaidiyah
Shiites.
1. Shia Ghulat
This flow is al-Ghaliyyah/extreme. Ghulat according to Shia is interpreted
as anyone or any group who is excessive in their Shi'ism. given the name Ghulat
because they have the nature of Ghuluw (excessive to the limit). Some examples
of his teachings are: Ali is considered to have an equal position with God, all
friends are considered infidels, Ali himself was also attacked because he did not
struggle for power, the one who was sent by Allah as a prophet was not
Muhammad but Ali.
2. Shia Imamiyyah
Called Imamiyah because this sect argues that Ali is formally as mentioned
in the texts as the legitimate imam. Al-Syahrastani subdivided into 7 sub-sects.

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The most famous and exist today are the Shia Sab'iyyah and the Shi'i itsna
'Asyariyyah. Among the two, the one with the most followers to become the
official state school of thought today is the Shia Itsna Asyariyyah.
Shia Itsna 'Asyariyyah believe that the right to lead Muslims is an imam.
According to them the Imam is the 12th Imam, the first Imam is Ali and the 12th
is Muhammad ibn Hassan who is known as Muhammad Al-Mahdi. Meanwhile,
Sab'iyah only believed in Imam e 7, namely Ismail ibn Ja'far.
The main teaching of this school is Imamiyah. As a continuation of the main
teachings, the Shia developed the concept of Usul al-Din (the main religion),
namely:
• Tauhid (oneness of allah)
Shia believe that Allah is One, Most perfect, and has no flaws. One in
His essence, nature, and actions. The Shia claim that their concept is no
different from the monotheism concept of the majority of Muslims as well
as the Ahlussunnah. The Shia through the concept of monotheism
essentially believe that Allah is the one who has the right to be worshiped
and cannot worship anyone else.
The concept of Shia monotheism is actually also related to the actions
of Allah. Shi'ism in relation to af'al Allah is more inclined to the Muktazilah
or Qodariyah schools which state that destiny is determined by human
efforts themselves. Because according to the concept of al ba'da, humans can
intervene with God in changing the destiny that has been written by him.
• Al-‘adl
In this principle, the Shi'a believe in the supreme justice of God. An
impossibility if God does wrong to his creatures. So the bad deeds of humans
according to them are human actions and have nothing to do with God.
Because, if God wills the evil of his servant, then God is not fair. The existence
of a reward in the form of reward and punishment is another form of God's
justice.
• Nubuwwah

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 The principle of Nubuwwah means belief in Allah's messengers, prophets
and apostles, to guide and preach to mankind. The first prophet was Adam
and the last prophet was Muhammad. In the concept of Nubuwwah, the
Shiites agree that all prophets are infallible/awake from committing sins
and mistakes. The Qur'an is also believed to have not changed its verses
(tahrif).
• Al-Ma’ad
The Shia believe that the last day will occur along with all things related to
it such as the day of resurrection, reckoning, heaven and hell. The difference
is, in the concept of Al-Ma'ad, those who have intercession are Allah, the
Messenger of Allah and the Infallible Imams.
• Imamah
In the Shia view, Imamat is a divine wisdom (wisdom of God). The
form of God's wisdom is to appoint a priest after the death of the Apostle.
The task of the priest is to continue the da'wah and maintain the purity of
the teachings of the Prophet. Without Imamat, perfection and happiness
live. For this reason, believing in the Imamate is an obligation.
On the basis of the appointment of this priest, the Shiites believe that
there are 12 holy people from the descendants of the Prophet Muhammad
who have been outlined by God to be priests, namely Ali bin Abi Talib, Hasan
bin Ali, Husain bin Ali, Ali bin Husain, Muhammad al-Saint. Baqir, Ja'far ibn
Muhammad, Musa bin Ja'far, Ali bin Musa, Muhammad bin Ali, Ali bin
Muhammad, Hasan bin Ali Al-Askari, and Muhammad bin Hasan. This last
name is called by the Shiites as Al-mahdi al-Muntazar.
The Shia identify the characteristics of the priest such as ma'shum
(awakening from sin and immorality). Abu Zahrah, added that an imam
must have knowledge related to Shari'ah. The knowledge possessed must
be ladunni and not ijtihadi (through effort).
In addition to the ushul al-din (five principles) above, there are other
teachings of the Shia, namely taqiyyah, raj'ah, and muth'ah.

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 • Taqiyyah is an act or act of hiding belief or faith in order to maintain
vigilance. Specifically, hiding the status of Shia in the midst of a society that
is not Shia. Hiding it serves to maintain and care for the existence of the Shi'a
sect.
• Raj’ah is a belief regarding the return of the Imam Mahdi. In addition, this
belief is also believed to be in line with the concept of reincarnation of the
12 imams after the emergence of al Mahdi al Muntazar.
• Mut’ah, Mut'ah marriage (marriage with a time limit. This teaching is not
really a matter of Shia faith, but rather Shia fiqh. Mut'ah is defined as a
temporary marriage or with a limited time/contract marriage. This
marriage according to the Shiites 'ah was lawful at the time of the Messenger
of Allah and until his death there was never a prohibition against it4.
3. Syi’ah Zaidiyah
This sect is considered the most moderate of the two previous schools. The
name Zaidiyah is attributed to Zaid bin Ali Zainal Abidin. Ali Zainal like other
Shia groups also believe in the existence of faith in Muslims. The difference is,
Zaid does not think that Ali has been deprived of his rights by Abu Bakr, Umar
and Uthman. For this reason Zaidiyah is considered the most moderate.
In the concept of Imamah Zaidiyah, the imam must be a descendant of Ali
and Fatima. In addition, the requirements that must be met to become a priest
are pious, brave, generous, and declare themselves to be priests. In addition, the
determination of the priest must also involve deliberation or direct
appointment by those who meet the requirements. If the results of the
deliberation directly select an imam who does not meet the requirements, then
the priest is still considered valid.

4
Subhan. Dialetika Sunni dan Shi’ah : Melacak Argumentasi Hukum Nikah Mut’ah, At-Turats. Vol. 5. No. 1, 2018.
Hlm 1-20

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 REFERENCES

Anwar, A. R. (2012). Ilmu Kalam. Bandung: Pustaka Setia.

Atabik, A. (2015). Melaca Historitas Syi'ah : Asal Usul, Perkembangan, dan Aliran-Alirannya.
Jurnal Ilmu Aqidah dan Studi Keagamaan, 325-348.

Tim Ahlul Bait Indonesia. (2012). Buku Putih Madzhab Syi'ah. Jakarta: Dewan Pengurus
Pusat Ahlul bait Indonesia.

Nasution, H. (1986). Teologi Islam. Jakarta: UI Press.

Rosi, R. I. (2022). Teosofi Pengantar Teologi Islam dan Tasawuf. Malang: Madza Media.

Subhan. (2018). Dialetika Sunni dan Syi'ah : Melacak Argumentasi Hukum Nikah Mut'ah. At-
Turats, 1-20.

Thabathaba'i, M. H. (1989). Islam Syi'ah: Asal Usul dan Perkembanganya. Jakarta: Pustaka
Utama Grafiti.

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