SHIA THOUGHT, ON DIFFERENT SOCIETIES AND GOVERNMENTS

Taqavi · July 3

What impact has Shia thought, had on different societies and governments?

Throughout history, Shia thought has had a great impact on various societies and governments, and some of these governments have been influenced by this thought, such as: the Fatimids in Egypt, the Idrisids in the Islamic Maghreb, the Adil Shahis, the Nawabs of Oudh in the Indian subcontinent, the Buyids, and the Safavids in Iran.

At times, this influence has been significant enough to legitimize the Shia sect; the founder of the Idrisid government, Idris ibn Abdallah, was a descendant of the Alawite Sayyids. He participated in the Battle of Fakh and survived that battle and fled to the Maghreb[1] (Morocco and a part of Algeria) where he presented himself to the Berber tribe, who pledged allegiance to him. The neighboring tribes also accepted him, and he took the allegiance of the Abbasids from them, establishing the first Alawite government in the Maghreb.[2]

While there are differing views among historians on whether the Idrisids were Shia,[3] Zaidi, or Mu'tazili,[4] it is evident that Shia thought had a high degree of influence on them. (The Idrisid government had controll Morocco and parts of Algeria for nearly two centuries before ultimately being overthrown by the Umayyads in 375 A.H.)

Another Shia government that came to power was the Fatimids in Egypt. Abu Abdullah Shia, a missionary of the Ismaili sect, traveled from Yemen to the Maghreb to promote the Ismaili sect. He preached to the tribe of Katama, whom he was familiar with from Makkah, and had recited the virtues of Ahl al-Bayt to them,[5] and he rebelled against Aghlabian and won over them. Abu Abd Allah Shi'i also established a new government by defeating Bani Madrar and Rostami from the Khawarij governments and conquering the city of Sijilmasa, and with the release of Obaidullah Mahdi from prison, he chose him as the caliphate[6] and the Fatimid government began its work.

During their rule, Shia rituals were revealed and on the Day of Ashura, markets were closed, and people mourned. On this day, people also visited the tombs of the Imams' descendants like Umm Kulthum (daughter of Imam Ali (AS)) and Seyida Nafiseh (a descendant of Imam Hassan Mojtaba (AS)) to mourn. [7] So, the Fatimids and their government promoted the Shia slogan and the love of the ahl Bayt (AS) in the land under their rule.

Another Shia government that took power was the Buyids, Ahmad bin Abu Shuja'ah, entered Baghdad on 11 Jumadi al-Awwal 334 A.H. and took power and received the title of "Moez al-Dawlah" from the Abbasid caliph (Mostakfi Ballah). He gained control over the caliph. After twelve days, he blinded him and removed him from power, and promoted Fazl bin Muqtadar to the caliphate under the name of "Al-Mati' lellah."[8] During their rule, the Shiites enjoyed great freedom,[9] and the Shiite scholars had a special dignity.[10]

The Adil Shahis were another Shia government established by Yusuf Adil Shah, who initiated his rule by legitimizing the Shia sect. Shia followers had special freedoms during his reign, and in the era the government tried to promote Shia, it must be said that Shia had a high influence in their government system,[11] which strengthened and influenced Shia thought in Indian society.

The "Odeh" government was another government that raised the science of Shiism, and during their rule, the mourning assembly of Imam Hussein (AS) was held, and they promoted the advancement of science and knowledge in the region.[12]

The Adelshahs government coincided with the powerful Safavids, a Shiite regime. After conquering Iran, the Safavids established Shiism as the state religion, with Shah Ismail promoting the Twelve Imams (AS) in his sermons.[13]

These examples demonstrate the significant influence of Shia thought on various governments and societies, evident in the presence of Shia communities in regions like the Indian subcontinent and the love and affinity for the Ahl al-Bayt (AS) in regions where Shia presence is limited.

[1] . Al-Kamil fi al-Tarikh: Ibn al-Athir, Az al-Din, vol: 6 p: 93.

[2] . Diwan al-Mubtada' wa al-Khabar fi Ayyam al-Arab wa al-Ajam wa al-Barbar: Ibn Khaldun, vol: 4, p: 11.

[3] . Dawlat al-Tashayyu' fi Bilad al-Maghrib: Najib Zubeib, p: 100.

[4] . Madhhab Adrisiyan (Article): Hadi Alamzadeh-Ali Abangah, p: 98.

[5] . Al-Kamil fi al-Tarikh: Ibn al-Athir, Az al-Din. vol: 8 p: 31.

[6] . Ibid. vol: 8 pp: 49-48.

[7] . Al-Mawazah wa al-A'tibar bi Dhikr al-Khutat wa al-Athar: Al-Maqrizi, Taqi al-Din. vol: 2 p: 329.

[8] . Al-Kamil fi al-Tarikh: Ibn al-Athir, Az al-Din. vol: 8 pp: 450-451.

[9] . Wafa'at al-A'yan: Ibn Khallikan. vol: 1 p: 407 / Al-Kamil fi al-Tarikh: Ibn al-Athir, Az al-Din. vol: 8 p: 542.

[10] . Al-Kamil fi al-Tarikh: Ibn al-Athir, Az al-Din. vol: 9 p: 189.

[11] . Tashayyu' dar Hind (Article): Zabit, Hamidreza, p: 93-96.

[12] . Talifat Shia dar Shibhah Qarrah Hind (Article): Sadeqi, Mohsen, p: 33.