The Term Shi‘a in the Quran

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Does the term Shi‘a carry a negative connotation in the Quran? What are its meanings in the Quran?

The term Shi‘a in the Quran is used to signify a group or faction, as well as to mean a follower or adherent. It is employed in both positive and negative contexts. For example, Prophet Abraham (PBUH) is described as a follower (Shi‘a) of Prophet Noah (PBUH) in a positive sense. On the other hand, it is used negatively to refer to those who caused division and fragmentation in their faith.

In some verses, the term simply denotes groups or factions without any intended positive or negative connotation. For instance, past communities are referred to as Shiya‘ (the plural of Shi‘a) in the sense of groups or nations.

Linguistic and Technical Definitions of Shi‘a

Linguistically, Shi‘a means a portion, group, faction, community, follower, or adherent.[1][2] It refers to people united by a shared belief or cause.[3] The followers of the Ahlul Bayt (PBUT) are called Shi‘a because they adhere to the teachings and guidance of the Ahlul Bayt. Over time, within the context of Islamic sects, Shi‘a came to denote the group that believes in the Imamate of the Ahlul Bayt.[4] Today, Shi‘a Muslims are those who uphold the immediate succession of Ali ibn Abi Talib (PBUH) to the Prophet Muhammad (PBUH) and assert that leadership is divinely designated through explicit textual evidence (nass). [5][6]

The term Shi‘a was first applied to the followers of Ali (PBUH) by the Prophet Muhammad (PBUH) himself. Renowned [[[Sunni]] scholar Jalal al-Din al-Suyuti narrates from [[Jabir ibn Abdullah al-Ansari], Ibn Abbas, and Ali ibn Abi Talib that the Prophet, in interpreting the verse: ﴾إِنَّ الَّذینَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ أُولئِکَ هُمْ خَیْرُ الْبَرِیَّةِ﴿; pointed to Ali (PBUH) and said:

"You and your followers (Shi‘a) will be the successful ones on the Day of Resurrection".[7]

In another narration, the Prophet (PBUH) said,

"By the One in whose hand is my soul, this man [Ali] and his followers will be triumphant on the Day of Judgment". When this verse was revealed, the Companions began referring to Ali (PBUH) as "the best of creatures" (khayr al-bariyya). [8]

The Term Shi‘a in the Quran

As a Group or Faction

One primary meaning of Shi‘a in the Quran is as a group or faction, without inherently positive or negative connotations. Examples include:

  • ﴾قُلْ هُوَ الْقادِرُ عَلی أَنْ یَبْعَثَ عَلَیْکُمْ عَذاباً مِنْ فَوْقِکُمْ أَوْ مِنْ تَحْتِ أَرْجُلِکُمْ أَوْ یَلْبِسَکُمْ شِیَعاً﴿.
  • ﴾وَ لَقَدْ أَرْسَلْنا مِنْ قَبْلِکَ فی شِیَعِ الْأَوَّلینَ﴿.
  • ﴾ثُمَّ لَنَنْزِعَنَّ مِنْ کُلِّ شیعَه أَیُّهُمْ أَشَدُّ عَلَی الرَّحْمنِ عِتِیًّا﴿.
  • ﴾إِنَّ فِرْعَوْنَ عَلا فِی الْأَرْضِ وَ جَعَلَ أَهْلَها شِیَعاً﴿.
  • ﴾مِنَ الَّذینَ فَرَّقُوا دینَهُمْ وَ کانُوا شِیَعاً کُلُّ حِزْبٍ بِما لَدَیْهِمْ فَرِحُونَ﴿.

As a Follower or Adherent

The second usage of Shi‘a in the Quran is as a follower or adherent. This meaning can carry either a positive or negative implication depending on the object of allegiance. Examples include:

  • ﴾وَ إِنَّ مِنْ شیعَتِهِ لَإِبْراهیمَ﴿, here, Prophet Abraham is described as a follower of Prophet Noah (PBUT).
  • ﴾وَ دَخَلَ الْمَدینَه عَلی حینِ غَفْلَه مِنْ أَهْلِها فَوَجَدَ فیها رَجُلَیْنِ یَقْتَتِلانِ هذا مِنْ شیعَتِهِ وَ هذا مِنْ عَدُوِّهِ فَاسْتَغاثَهُ الَّذی مِنْ شیعَتِهِ عَلَی الَّذی مِنْ عَدُوِّهِ فَوَکَزَهُ مُوسی فَقَضی عَلَیْهِ قالَ هذا مِنْ عَمَلِ الشَّیْطانِ إِنَّهُ عَدُوٌّ مُضِلٌّ مُبینٌ﴿, this verse refers to a follower of Moses and a follower of Pharaoh as Shi‘a.
  • ﴾وَ حیلَ بَیْنَهُمْ وَ بَیْنَ ما یَشْتَهُونَ کَما فُعِلَ بِأَشْیاعِهِمْ مِنْ قَبْلُ إِنَّهُمْ کانُوا فی شَکٍّ مُریبٍ﴿, referring to like-minded followers.

As Division and Fragmentation

In some contexts, Shi‘a refers to division and discord in beliefs, which is condemned:

  • ﴾إِنَّ الَّذینَ فَرَّقُوا دینَهُمْ وَ کانُوا شِیَعاً لَسْتَ مِنْهُمْ فی شَیْءٍ﴿.

This usage highlights the negative implications of schisms within religious communities.

Sources

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  1. ↑ Farāhīdī, Khalīl b. Aḥmad, al-ʿAyn, ed. Mahdī Makhzūmī and Ibrāhīm Sāmirāʾī, Qom: Muʾassasa Dār al-Hijra, 2nd edition, 1409 AH, vol. 2, p. 190.
  2. ↑ Jawharī, Ismāʿīl b. Ḥammād, al-Ṣiḥāḥ, ed. Aḥmad ʿAbd al-Ghafūr al-ʿAṭṭār, Beirut: Dār al-ʿIlm li-l-Malāyīn, 4th edition, 1407 AH/1987 CE, vol. 3, p. 1240.
  3. ↑ Ibn Manẓūr, Muḥammad b. Mukarram, Lisān al-ʿArab, Qom: Nashr Adab al-Ḥawza, 1405 AH, vol. 8, p. 188.
  4. ↑ Ibn Athīr Jazrī, Mubārak b. Muḥammad, al-Nihāya fī Gharīb al-Ḥadīth wa al-Athar, ed. Ṭāhir Aḥmad al-Zāwī and Maḥmūd Muḥammad al-Ṭanāḥī, Qom: Muʾassasa Ismāʿīliyyān li-l-Ṭibāʿa wa al-Nashr wa al-Tawzīʿ, 4th edition, 1364 SH, vol. 2, p. 519.
  5. ↑ Shaykh Mufīd, Muḥammad b. Muḥammad, Awāʾil al-Maqālāt, p. 35.
  6. ↑ Shahrastānī, Muḥammad b. ʿAbd al-Karīm, al-Milal wa al-Niḥal, vol. 1, p. 146.
  7. ↑ Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr, al-Durr al-Manthūr fī al-Tafsīr bi-l-Maʾthūr, Qom: Kitābkhāna ʿUmūmī Marʿashī Najafī, 1st edition, 1404 AH, vol. 6, p. ۳۷۹.
  8. ↑ Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr, al-Durr al-Manthūr fī al-Tafsīr bi-l-Maʾthūr, Qom: Kitābkhāna ʿUmūmī Marʿashī Najafī, 1st edition, 1404 AH, vol. 6, p. ۳۷۹.
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