Beliefs of Ibn Sabaʼ and his Deviation

After discussing the prominent and most trusted scholars of the Shia, we will discuss the most crucial beliefs held by Ibn Sabaʼ, which he propagated amongst his followers and called others towards. Thereafter, these beliefs filtered down into the various sects of the Shia. The reasons for discussing the beliefs of this Jewish personality in light of their own books and from the mouths of their own infallible Imams are the following:

Their belief in the ‘ismah (infallibility) of the Imams renders all narrations attributed to them intrinsically authoritative, without the requirement that such reports be traced back to the Messenger of Allah salla Llahu ‘alayhi wa sallam, as is the case within the methodology of the Ahlus Sunnah wa l-Jama’ah.^[1]
They claim that since the Imams are infallible according to them, there is no room to doubt what they say.^[2]
Al Mamaqani says, “Every single one of our ahadith have emanated from one of the infallibles.”^[3]
As far as the compilation of al Mamaqani is concerned, it is one of the most important books on al Jarh wa al Ta’dil to the Shia.

After examining these opinions, which force them to accept the narrations from these authors, we mention the most detrimental beliefs propagated by Ibn Sabaʼ.

1. Al Wasiyyah: He was the first person to claim that the Messenger of Allah salla Llahu ‘alayhi wa sallam made a bequest of leadership in favour of Sayyidina ‘Ali radiya Llahu ‘anhu and that he is the Khalifah of the Ummah after him through divine revelation.

2. He is the first person to dissociate from the ‘enemies’ of Sayyidina ‘Ali radiya Llahu ‘anhu, as conceived by him, expressing hostility towards them and declaring them to be disbelievers.

The proof of him having made these claims is not taken from Tarikh al Tabari or from the chain of Saif ibn ‘Umar, but from what has been narrated by al Nawbakhti, al Kashshi, al Mamaqani, al Tustari, and other Shia historians.

Al Nawbakhti writes:

وحكى جماعة من أهل العلم من أصحاب علي عليه السلام أن عبد الله بن سبأ كان يهوديا فأسلم ووالى عليا عليه السلام وكان يقول وهو على يهوديته في يوشع بن نون وصي بعد موسى على نبينا وآله وعليهما السلام بالغلو فقال في إسلامه بعد وفاة النبي صلى الله عليه وآله في علي عليه السلام بمثل ذلك وهو أول من شهر القول بفرض إمامة علي عليه السلام وأظهر البراءة من أعدائه وكاشف مخالفيه

A number of scholars, from the companions of ‘Ali ‘alayh al Salam, have concluded that ‘Abdullah ibn Sabaʼ was a Jew, who embraced Islam and expressed love for ‘Ali ‘alayh al Salam. Prior to embracing Islam, he claimed that Yusha’ ibn Nun was the one to whom leadership was bequeathed after Musa ‘alayh al Salam. After embracing Islam, he expressed the same regarding ‘Ali ‘alayh al Salam after the demise of the Messenger of Allah salla Llahu ‘alayhi wa sallam. He is the first person to voice the belief of the Imamah being compulsory for ‘Ali ‘alayh al Salam, dissociating from his enemies and showing hostility towards them.

He writes further:

فمن هنا قال من خالف الشيعة إن أصل الرفض مأخوذ من اليهود

It is from here that those who oppose the Shia say that the fundamental beliefs of Shi’ism were taken from Judaism.^[4]

At this point, we wish to shed light on the belief of Wasiyyah, which was propagated by Ibn Sabaʼ, in light of the Torah, Deuteronomy:

I will raise them up a Prophet from among their brethren, like unto thee. [Deuteronomy 18:18]

Also:

The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. [Deuteronomy 18:15]

Al Nawbakhti writes while discussing the followers of Ibn Sabaʼ:

أصحاب عبد الله بن سبأ وكان ممن أظهر الطعن على أبي بكر وعمر وعثمان والصحابة وتبرأ منهم وقال إن عليا عليه السلام أمره بذلك

The companions of Ibn Saba’, who was among those who openly cursed Abu Bakr, ‘Umar, ‘Uthman, and the Sahabah, absolving himself from them. He would say that ‘Ali ‘alayh al Salam ordered him to do this.^[5]

3. ‘Abdullah ibn Sabaʼ is the first person to proclaim the divinity of Sayyidina ‘Ali radiya Llahu ‘anhu.

4. He is the first person of the extremist Shia to claim Nubuwwah.

Proof for this: Al Kashshi has reported with his chain of narration from Muhammad ibn Quluwayh al Qummi:

حدثني سعد بن عبد الله ابن أبي خلف القمي قال حدثني محمد بن عثمان العبدي عن يونس بن عبد الرحمن عن عبد الله بن سنان قال حدثني أبي عن أبي جعفر أن عبد الله بن سبأ كان يدعي النبوة وزعم أن أمير المؤمنين هو الله تعالى الله عن ذلك علوا كبيرا فبلغ ذلك أمير المؤمنين فدعاه وسأله فأقر بذلك وقال نعم أنت هو وقد كان ألقي في روعي أنك أنت الله وأني نبي فقال له أمير المؤمنين ويلك قد سخر منك الشيطان فارجع عن هذا ثكلتك أمك وتب فأبى فحبسه واستتابه ثلاثة أيام فلم يتب فأحرقه بالنار

Sa’d ibn ‘Abdullah ibn Abi Khalaf al Qummi narrated to me — Muhammad ibn ‘Uthman al ‘Abdi narrated to me — from Yunus ibn ‘Abdur Rahman — from ‘Abdullah ibn Sinan — my father narrated to me — from Abu Jafar (al Imam al Baqir):

‘Abdullah ibn Sabaʼ claimed Nubuwwah and believed Amir al Mu’minin (‘Ali) to be Allah—Allah is far loftier than that. His claims reached the ears of Amir al Mu’minin (‘Ali), who summoned him and questioned him about his beliefs. He admitted to having these beliefs, saying, “Yes! You are Him. It has been revealed to me that you are Allah and that I am a prophet.”

Amir al Mu’minin admonished him, “Woe to you! Shaitan has deceived you. May your mother be bereaved of you! Repent!”

However, he refused. Amir al Mu’minin imprisoned him for three days, urging him to repent but he did not. Finally, Amir al Mu’minin had him burnt alive.

The correct opinion, however, is that Sayyidina ‘Ali radiya Llahu ‘anhu had him exiled after intercession was sought for him, which will be discussed in detail in Sayyidina ‘Ali’s radiya Llahu ‘anhu stance towards him. Sayyidina ‘Ali radiya Llahu ‘anhu said:

أن الشيطان استهواه فكان يأتيه ويلقي في روعه ذلك

Shaitan had led him into error, coming to him and placing these thoughts in his heart.^[6]

Al Kashshi narrated with his chain of narration from Muhammad ibn Quluwayh:

حدثني سعد بن عبد الله قال حدثني يعقوب بن يزيد ومحمد بن عيسى عن ابن أبي عمير عن هشام بن سالم قال سمعت أبا عبد الله يقول وهو يحدث أصحابه بحديث عبد الله بن سبأ وما ادعى من الربوبية في أمير المؤمنين علي بن أبي طالب فقال إنه لما ادعى ذلك استتابه أمير المؤمنين فأبى أن يتوب وأحرقه بالنار

Sa’d ibn ‘Abdullah narrated to me — Yaqub ibn Yazid and Muhammad ibn ‘Isa narrated to me — from Ibn Abi ‘Umair — from Hisham ibn Salim who says — I heard Abu ‘Abdullah (al Imam Jafar) saying while informing his companions of the incident of Ibn Sabaʼ and his claim of the divinity of ‘Ali:

When he made this claim, Amir al Mu’minin urged him to repent but he refused so he burnt him.^[7]

5. Ibn Sabaʼ was the first person to proclaim the belief of al Raj’ah (the Return) of Sayyidina ‘Ali radiya Llahu ‘anhu and the Messenger of Allah salla Llahu ‘alayhi wa sallam to this world after their demise. The first place where he propagated this belief was in Egypt.

فكان يقول العجب ممن يزعم أن عيسى يرجع ويكذب برجوع محمد وقال الله عز وجل إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَىٰ مَعَادٍ ۚ فمحمد أحق بالرجوع من عيسى فقبل ذلك ووضع لهم الرجعة فتكلموا فيها

He would say, “It is strange that some believe that ‘Isa will return but they deny the return of Muhammad; when Allah subhanahu wa ta ‘ala declared, Indeed, [O Muhammad], He who imposed upon you the Qur’an will take you back to a place of return.^[8] So, Muhammad salla Llahu ‘alayhi wa sallam is more deserving of returning than ‘Isa ‘alayh al Salam.”

This was accepted from him. He invented for them the belief of al Raj’ah and they began propagating it.^[9]

If these reports of the esteemed al Hafiz Ibn ‘Asakir do not satisfy you, which he narrated in his al Tarikh, as well as many other scholars besides him, then read the reply of the followers of Ibn Sabaʼ to the one who informed them of the martyrdom of Sayyidina ‘Ali radiya Llahu ‘anhu. They said to him:

كذبت يا عدو الله لو جئتنا والله بدماغه ضربة فأقمت على قتله سبعين عدلا ما صدقناك ولعلمنا أنه لم يمت ولم يقتل وإنه لا يموت حتى يسوق العرب بعصاه ويملك الأرض

You have lied, O enemy of Allah! Even if you were to bring his brain before us, we swear by Allah, and if you brought seventy honest witnesses to testify to his death, we would not believe you. We know very well that he did not die nor was he killed and he will not die until he gathers the Arabs with his staff and takes control of the earth.^[10]

This narration was reported by Sa’d ibn ‘Abdullah al Ash’ari al Qummi, the author of al Maqalat wa l-Firaq, which is considered to be a reliable book by the Shia.

Al Nawbakhti has reported the following narration in Firaq al Shia about the followers of Ibn Sabaʼ:

أن عليا لم يقتل ولم يمت ولا يقتل ولا يموت حتى يسوق العرب بعصاه ويملأ الأرض عدلا وقسطا كما ملئت ظلما وجورا

‘Ali was neither killed nor did he die, neither will he be killed nor will he die until he shepherds the Arabs with his staff and fills the earth with justice after it was filled with oppression and injustice.

At this juncture, it is incumbent upon us to shed some light on the Shia belief of al Raj’ah.

Muhammad Rida al Muzaffar says:

إن الذي تذهب إليه الإمامية أخذا بما جاء عن آل البيت عليهم السلام أن الله تعالى يعيد قوما من الأموات إلى الدنيا في صورهم التي كانوا عليها فيعز فريقا ويذل فريقا آخر ويديل المحقين من المبطلين والمظلومين منهم من الظالمين وذلك عند قيام مهدي آل محمد عليه وعليهم أفضل الصلاة والسلام ولا يرجع إلا من علت درجته في الإيمان أو من بلغ من الفساد ثم يصيرون بعد ذلك إلى الموت ومن بعده إلى النشور وما يستحقونه من الثواب أو العقاب كما حكى الله تعالى في قرآنه الكريم تمنى هؤلاء المرتجعين الذين لم يصلحوا بالارتجاع فنالوا مقت الله أن يخرجوا ثالثا لعلهم يصلحون قَالُوا رَبَّنَا أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَىٰ خُرُوجٍ مِنْ سَبِيلٍ

The belief adopted by the Imamiyyah, which they derive from the narrations of the Ahlul bayt, is that Allah subhanahu wa ta ‘ala will return a group of the deceased to this world, in the same form as they lived previously; some of whom will be honoured and others disgraced. Superiority will be given to the adherents of the truth over the adherents of falsehood and the oppressed over the oppressors. This will all take place when al Mahdi from the progeny of Muhammad salla Llahu ‘alayhi wa sallam emerges. Only those will return who have the highest level of iman and those who exceed all limits of oppression, after which they will die. Thereafter, they will be resurrected again on the Day of Qiyamah, where they will receive what they deserve of punishment or reward, just as Allah subhanahu wa ta ‘ala has mentioned in the Noble Qur’an regarding those who were resurrected and did not rectify their misdeeds after being resurrected that they will desire to be resurrected a third time, so that they may rectify their wrongs. They will submit, “Our Lord, You made us lifeless twice and gave us life twice, and we have confessed our sins. So is there to an exit any way?”^[11]^,[12]

Al Qummi, who is considered to be most reliable by the Shia, with his chain of narration to Abu ‘Abdullah Jafar al Sadiq, explained the meaning of the following verse to refer to al Raj’ah ^[13]:

یَّوْمَ یَسْمَعُوْنَ الصَّیْحَةَ بِالْحَقِّ ذٰلِكَ یَوْمُ الْخُرُوْجِ

The day when people shall hear the screech in truth; this is the Day of Resurrection.^[14]

The Shia have stipulated that perfect iman and complete disbelief are preconditions for al Raj’ah to occur. Al Qummi states:

عن أبي عبد الله عليه السلام في قوله تعالى وَيَوْمَ نَحْشُرُ مِنْ كُلِّ أُمَّةٍ فَوْجًا قال ليس أحد من المؤمنين قتل إلا يرجع حتى يموت ولا يرجع إلا من محض الإيمان محضا ومن محض الكفر محضا

Abu ‘Abdullah [al Imam Jafar] explained in the commentary of the verse: And [warn of] the Day when We will gather from every nation a company.^[15]

There is no believer who is killed except that he will return. Only he will return who has perfect iman and he who has complete disbelief.^[16]

The correct commentary of this verse, from which al Muzaffar substantiated, has been reported by Sayyidina ‘Abdullah ibn Mas’ud radiya Llahu ‘anhu:

هي مثل التي في البقرة كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنْتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ۖ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ كانوا أمواتا في أصلاب آبائهم ثم أخرجهم فأحياهم ثم يميتهم ثم يحييهم بعد الموت

It is the same as the verse in Surah al Baqarah: You were lifeless and He brought you to life; then He will cause you to die, then He will bring you [back] to life.^[17] All were dead in the loins of their fathers then they were removed and given life, then given death and then given life again after death [i.e. on the Day of Qiyamah].

This has been reported by al Firyabi, ‘Abd ibn Humaid, Ibn Jarir, Ibn Mundhir, Ibn Abi Hatim, al Tabarani, and al Hakim, who deemed it sahih.^[18]

It has also been reported by Sayyidina ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma:

كنتم أمواتا قبل أن يخلقكم فهذه ميتة ثم أحياكم فهذه حياة ثم يميتكم فترجعون إلى القبور فهذه ميتة أخرى ثم يبعثكم يوم القيامة فهذه حياة فهما ميتتان وحياتان فهو كقوله كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنْتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ۖ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ

You were all dead before you were created, so this was death; then you were given life, so this is (the first) life; then you will die and go to your grave, so this is a second death; then you will be brought back to life on the Day of Qiyamah, and this is the second life. These are the two lives and two deaths, and it is the same as the verse: How can you disbelieve in Allah when you were lifeless and He brought you to life; then He will cause you to die, then He will bring you [back] to life, and then to Him you will be returned.^[19]

6. Ibn Sabaʼ claimed that Sayyidina ‘Ali radiya Llahu ‘anhu is dabbat al ard (the creature from the earth) and it is he who created life and distributes sustenance.

Ibn ‘Asakir has reported on the authority of al Imam Jafar from his forefathers, who narrated from Jabir radiya Llahu ‘anhu:

لما بويع علي رضي الله عنه خطب الناس فقام إليه عبد الله بن سبأ فقال له أنت دابة الأرض فقال له اتق الله فقال له أنت الملك فقال اتق الله فقال أنت خلقت الخلق وبسطت الرزق فأمر بقتله فاجتمعت الرافضة فقالت دعه وانفه إلى ساباط المدائن

When ‘Ali radiya Llahu ‘anhu was given the pledge of allegiance, he addressed the people. ‘Abdullah ibn Sabaʼ stood up and said to him, “You are dabbat al ard.”

‘Ali radiya Llahu ‘anhu exhorted him, “Fear Allah!”

Ibn Sabaʼ said, “You are the king (i.e. god).”

‘Ali radiya Llahu ‘anhu again warned, “Fear Allah!”

Ibn Sabaʼ continued, “You created life and you distribute sustenance.”

On this, ‘Ali radiya Llahu ‘anhu ordered him to be executed but the Rawafid gathered and submitted, “Let him be and instead exile him to Sabat al Mada’in.”^[20]

If they are not satisfied with the narration of Ibn ‘Asakir, then we will quote a few reports from their most reliable (i.e. Shia) sources.

Al Qummi reports in his Tafsir, considered to be most authentic to them:

As for the verse:

وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَابَّةً مِنَ الْأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ

And when the word [i.e., decree] befalls them, We will bring forth for them a creature from the earth speaking to them, [saying] that the people were, of Our verses, not certain [in faith].^[21]

My father has reported to me — from Ibn Abi ‘Umair — from Abu Basir who reported — from al Imam Jafar:

انتهى رسول الله صلى الله عليه وسلم إلى أمير المؤمنين وهو نائم في المسجد قد جمع رملا ووضع رأسه عليه فحركه برجله ثم قال له قم يا دابة الأرض فقال رجل من أصحابه يا رسول الله أيسمي بعضنا بعضا بهذا الاسم فقال لا والله ما هو إلا له خاصة وهو الدابة التي ذكر الله في كتابه وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَابَّةً مِنَ الْأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ ثم قال يا علي إذا كان آخر الزمان أخرجك الله في أحسن صورة ومعك ميسم تسم به أعدائك فقال رجل لأبي عبد الله عليه السلام إن الناس يقولون هذه الدابة إنما تكلمهم فقال أبو عبد الله عليه السلام كلمهم الله في نار جهنم إنما هو يكلمهم من الكلام

The Messenger of Allah salla Llahu ‘alayhi wa sallam once stood over Amir al Mu’minin [‘Ali radiya Llahu ‘anhu] while he was sleeping in the Masjid; he had made a small pillow out of a heap of sand. The Messenger of Allah salla Llahu ‘alayhi wa sallam shook him with his foot and said, “Stand! O Dabbat al Ard!”

One of the Sahabah submitted, “O Messenger of Allah salla Llahu ‘alayhi wa sallam! May we address each other with this name?”

The Messenger of Allah salla Llahu ‘alayhi wa sallam replied, “Never, by Allah! It is only for him specifically and he is the dabbat al ard mentioned by Allah in the Qur’an: And when the word [i.e., decree] befalls them, We will bring forth for them a creature from the earth speaking to them, [saying] that the people were, of Our verses, not certain [in faith].”

The Messenger of Allah salla Llahu ‘alayhi wa sallam then said, “O ‘Ali! In the final days, Allah will resurrect you in a most beautiful form, and you will have a branding iron with which you will brand your enemies.”

A person said to Abu ‘Abdullah [al Imam Jafar], “People say it is this creature who will punish them?”

Al Imam Jafar replied, “Allah will punish them in the fire of Jahannam. As for him, he will speak to them.”^[22]

Also reported by narrators considered to be reliable by the Shia from ‘Ali radiya Llahu ‘anhu:

ولقد أعطيت الست علم المنايا والبلايا والوصايا وفصل الخطاب وإني لصاحب الكرات أي الرجعات إلى الدنيا ودولة الدول وإني لصاحب العصا والميسم والدابة التي تكلم الناس

I have been bestowed with six things: Knowledge of the death of people, trials, commandments, and the decisive judgement. I am the one who recurs, i.e. returns to this world, and the bringer of victory. I am the controller of the staff, the controller of the branding iron, and the Dabbat al Ard.^[23]

‘Ali ibn Ibrahim al Qummi has reported in his Tafsir from al Imam Jafar:

قال رجل لعمار بن ياسر يا أبا اليقظان آية في كتاب الله أفسدت قلبي قال عمار وأي آية هي فقال هذه الأية أي وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَابَّةً مِنَ الْأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ فأي دابة الأرض هذه قال عمار والله ما أجلس ولا آكل ولا أشرب حتى أريكها فجاء عمار مع الرجل إلى أمير المؤمنين (ع) وهو يأكل تمرا وزبدا فقال يا أبا اليقظان هلم فجلس عمار يأكل معه فتعجب الرجل منه فلما قام عمار قال الرجل سبحان الله حلفت أنك لا تأكل ولا تشرب حتى ترينيها قال عمار أريتكها إن كنت تعقل

A person said to ‘Ammar ibn Yasir, “O Abu al Yaqzan! A verse from the Qur’an perturbs me.”

‘Ammar asked, “Which verse is that?”

The person replied, “And when the word [i.e., decree] befalls them, We will bring forth for them a creature from the earth speaking to them, [saying] that the people were, of Our verses, not certain [in faith]. Which creature of the earth is this?”

‘Ammar explained, “I take an oath by Allah, I will not sit nor eat nor drink until I show him to you.”

So, ‘Ammar went with this person to Amir al Mu’minin ‘alayh al Salam, who was eating dates and butter. On seeing him, ‘Ali said, “O Abu al Yaqzan, come.” So, ‘Ammar sat down and began eating with him.

The person was surprised by this and said to ‘Ammar after he stood to leave, “Glory be to Allah! You took an oath that you will not eat nor drink until you show him to me.”

‘Ammar explained, “I have shown him to you, if you had understanding.”^[24]

7. The followers of Ibn Sabaʼ would say that the Imams do not die but fly after their death and are called Tayyarah.

Ibn Tahir al Maqdisi writes:

وأما السبئية فإنهم يقال لهم الطيارة يزعمون أنهم لا يموتون وإنما موتهم طيران نفوسهم في الغلس

As for the followers of Ibn Sabaʼ, they refer to the Imams as Tayyarah, presuming that they do not die but rather their death occurs by them flying off into the darkness.^[25]

The scholars of the Shia themselves have used this name Tayyarah as a term for defaming a narrator. Al Tusi, who they consider to be a reputable scholar in the scrutiny of narrators, writes under the biography of Nasr ibn Sabbah:

Nasr ibn Sabbah: commonly called Abu al Qasim, from the people of Balkh, which is in Afghanistan. He met a number of Mashayikh and ‘Ulama’ of his time and narrated from them, except that it has been said that he is an extremist Tayyarah.^[26]

This very Nasr ibn Sabbah, was included by al Mamaqani amongst those “Imams” who wrote works about the recognition of narrators amongst the Shia. He adds in his comments about him:

Whoever studies the narrators closely will deduce that the Mashayikh have narrated from him abundantly, relying on his narrations, and the narrations from him have attained such a level that nothing more can be said.

Al Mamaqani has mentioned him to have written Ma’rifat al Naqilin and Firaq al Shia.^[27]

8. A group of the followers of Ibn Sabaʼ claim that the Ruh al Qudus transferred from one Imam to the next, thus believing in reincarnation.

Ibn Tahir al Maqdisi writes:

ومن الطيارة أي السبئية قوم يزعمون أن روح القدس كانت في النبي كما كانت في عيسى ثم انتقلت إلى علي ثم إلى الحسن ثم إلى الحسين ثم كذلك في الأئمة وعامة هؤلاء يقولون بالتناسخ والرجعة

A group of the Tayyarah (i.e. followers of Ibn Sabaʼ) assume that the Ruh al Qudus was in the Messenger of Allah salla Llahu ‘alayhi wa sallam just as it was in ‘Isa. It then transferred to ‘Ali, then to al Hasan, then to al Hussain, and then in turn to each of the Imams. The majority of them believe in reincarnation and the Raj’ah.^[28]

It is possible that the book written by al Hasan ibn Musa al Nawbakhti, al Radd ‘ala Ashab al Tanasukh, was written in refutation of them.^[29]

9. The followers of Ibn Sabaʼ would say: We have been guided to such a revelation which others have not received and to such knowledge which is hidden from them.

10. They would also say: The Messenger of Allah salla Llahu ‘alayhi wa sallam concealed nine tenths of revelation.

These statements of theirs were refuted by one of the Imams of the Ahlul bayt, viz. al Hasan ibn Muhammad ibn al Hanafiyyah in his treatise entitled al Irjaʼ, which has been reported from him by a number of narrators, all considered to be reliable by the Shia. He writes:

ومن قول هذه السبئية هدينا لوحي ضل عنه الناس وعلم خفي عنهم وزعموا أن رسول الله صلى الله عليه وسلم كتم تسعة أعشار الوحي ولو كتم صلى الله عليه وآله شيئا مما أنزل الله عليه لكتم شأن امرأة زيد وقوله تعالى تَبْتَغِیْ مَرْضَاتَ اَزْوَاجِكَ

Amongst the claims of the followers of Ibn Sabaʼ is, “We have been guided to such revelation which others have not received and to such knowledge which is hidden from them.” They assume that the Messenger of Allah salla Llahu ‘alayhi wa sallam concealed nine tenths of revelation. If the Nabi salla Llahu ‘alayhi wa sallam were to have concealed any verse of revelation, he would have concealed the revelation regarding the wife of Zaid as well as the verse: seeking the approval of your wives.^[30]

Al Hafiz al Juzajani (d. 259 AH) has said regarding Ibn Sabaʼ:

زعم أن القرآن جزء من تسعة أجزاء وعلمه عند علي فنهاه على بعدما هم به

He assumed that the Qur’an is but a tenth of the revelation that is with ‘Ali. ‘Ali prohibited him from this when he learnt of it.^[31]

11. They claim that ‘Ali radiya Llahu ‘anhu is in the clouds, the thunder is his voice, and the lightning is his whip. Whoever of them would hear the thunder would say, “Peace be upon you, O Amir al Mu’minin!”^[32]

Ishaq ibn Suwaid al ‘Adawi hinted towards this belief in his poem, wherein he absolved himself from the Khawarij, Rawafid, and Qadariyyah. He writes:

منهم من الغزال منهم وابن باب	برئت من الخوارج لست منهم
يردون السلام على السحاب	ومن قوم إذا ذكروا عليا

I absolve myself from the Khawarij; I am neither of them nor of al Ghazzal from them or Ibn Bab.

And from those, who when they remember ‘Ali, send salutations upon the clouds.^[33]

Sheikh Muhyi al Din ‘Abdul Hamid mentioned after this belief:

I continued seeing the children of Cairo hurrying along whenever it would rain calling out loudly, “O blessing of ‘Ali.”^[34]

I say: It is not only the children but the poets as well, regarding whom Allah has said:

وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ

And the poets – [only] the deviators follow them.^[35]

Amongst whom is the poet, Muhammad ‘Abdul Muttalib, when he wrote in the rendition, al ‘Alawiyyah, that he recited in Jami’ah al Misriyyah (1919 CE), comprising of more than four hundred stanzas. He says in his rendition:

تخوض بها المهامه والأكاما	أجدك ما النياق وما سراها
بها النيران تضطرم اضطراما	و ما قطر الدخان إذا استقلت
بها ألقى على السحب الإماما	فهب لى ذات أجنحة لعلي

I find you to be like the camels and their night journeys, traversing the deserts and hills.

What is a line of smoke, if it is no longer fuelled by a blazing flame?

Please grant me a winged conveyance for ‘Ali, so that I can reach the Imam in the clouds.^[36]

As well as many other deviant statements and views.

NEXT⇒The stance of ‘Ali radiya Llahu ‘anhu and the Ahlul Bayt

^[1] Tarikh al Imamiyyah, pg. 158.

^[2] Tarikh al Imamiyyah, pg. 140.

^[3] Tanqih al Maqal, 1/177.

^[4] Firaq al Shia, pg. 44; Rijal al Kashshi, pg. 101; Tanqih al Maqal; Qamus al Rijal, 5/462.

^[5] Firaq al Shia, pg. 44.

^[6] Rijal al Kashshi, pg. 98; Qamus al Rijal, 5/461; Tanqih al Maqal, 2/183-184.

^[7] Rijal al Kashshi, pg. 99-100; Tanqih al Maqal, 2/183-184.

^[8] Surah al Qasas: 85.

^[9] Ibn ‘Asakir: Tarikh Dimashq; Tahdhib Tarikh Dimashq, 7/428; Tarikh al Tabari.

^[10] Sa’d ibn ‘Abdullah al Ash’ari al Qummi: Al Maqalat wa l-Firaq, pg. 31.

^[11] Surah al Mu’min: 11.

^[12] ‘Aqa’id al Imamiyyah, pg. 67-68.

^[13] Tafsir al Qummi, 2/327.

^[14] Surah Qaf: 47.

^[15] Surah al Naml: 83.

^[16] Tafsir al Qummi, 2/130,131.

^[17] Surah al Baqarah: 28.

^[18] Al ‘Allamah al Suyuti: Al Durr al Manthur fi Tafsir bi l-Ma’thur, 5/347.

^[19] Ibid.

^[20] Tarikh Dimashq; Tahdhib Tarikh Dimashq, 7/430.

^[21] Surah al Naml: 82.

^[22] Tafsir al Qummi, 2/130-131.

^[23] Abu Jafar Muhammad ibn Hasan al Saffar: Basa’ir al Darajat, 4/219; Usul al Kafi, 1/198; Bihar al Anwar, 26/142, 148.

^[24] Abu ‘Ali al Fadl ibn Hasan al Tabarsi: Majma’ al Bayan fi Tafsir al Qur’an, 4/234; Tafsir al Qummi, 2/131.

^[25] Al Bad’ wa al Tarikh, 5/129.

^[26] Rijal al Tusi, pg. 515.

^[27] Al Mamaqani: Miqbas al Hidayah ma’a Tanqih al Maqal, pg. 121.

^[28] Al Bad’ wa al Tarikh, 5/129.

^[29] Firaq al Shia, pg. 17.

^[30] Sharh Ibn al Hadid, 2/309. The verse is Surah al Tahrim: 5.

^[31] Mizan al I’tidal, 2/426.

^[32] Al Farq bayn al Firaq, pg. 234; Ibn Abi al Hadid: Sharh Nahj al Balaghah, 2/309.

^[33] Al Farq bayn al Firaq, pg. 234; al Mubarrad: Al Kamil fi al Adab, 2/124.

^[34] Maqalat al Islamiyyin, pg. 85.

^[35] Surah al Shu’ara’: 224.

^[36] ‘Umar Dusuqi: Al Adab al Hadith, 2/405. The poet Muhammad ibn ‘Abdul Muttalib ibn Wasil of Juhaynah. He was born in Basunah, a village of Jarja in Egypt. He studied in Al Azhar University, Cairo, and qualified as a teacher. He later became a professor of Arabic studies in Al Azhar University. He died in Cairo in 1931 CE. He was celebrated in a eulogy by more than thirty poets. (Al A’lam, 6/247.)

BACK⇒ Return to Table of contents

Beliefs of Ibn Sabaʼ and his Deviation

After discussing the prominent and most trusted scholars of the Shia, we will discuss the most crucial beliefs held by Ibn Sabaʼ, which he propagated amongst his followers and called others towards. Thereafter, these beliefs filtered down into the various sects of the Shia. The reasons for discussing the beliefs of this Jewish personality in light of their own books and from the mouths of their own infallible Imams are the following:

Their belief in the ‘ismah (infallibility) of the Imams renders all narrations attributed to them intrinsically authoritative, without the requirement that such reports be traced back to the Messenger of Allah salla Llahu ‘alayhi wa sallam, as is the case within the methodology of the Ahlus Sunnah wa l-Jama’ah.^[1]
They claim that since the Imams are infallible according to them, there is no room to doubt what they say.^[2]
Al Mamaqani says, “Every single one of our ahadith have emanated from one of the infallibles.”^[3]
As far as the compilation of al Mamaqani is concerned, it is one of the most important books on al Jarh wa al Ta’dil to the Shia.