Stage One: There is No Association between the Shī‘ism and the Ghulāt

In order to avoid instances that incorrectly introduce Shī‘ah beliefs, a non-Shī‘ah research worker should, in the first place, consider the above issue and take it for granted.

At this important and indispensable stage, we learn that there is a serious disagreement between the Shī‘ism and Extremism and that there is a wide gap between the two. In fact the Imāmiyyah’s lofty Islamic realities are completely different from the low, menial designations belonging to the perverted Ghulāt sects: “And do not mix up the truth with the falsehood.” (2:42)

At this sensitive stage we acquire knowledge of the far-reaching consequences and the greatest influence on the Wahhābism that have stemmed from the unjustified combination of the Imāmiyyah Islamic thought with that of the extremists, because they have attributed various matters to the Shī‘ahs that are totally foreign to the realities of the Shī‘ah school of thought. Thus, it is perhaps because of this particular section—presently being discussed—that “the proper method of discussion” has often been reiterated. Also, it is because of the Wahhābīs’ insufficient knowledge of this very stage that they have felt free to ascribe whatever is left from Zoroastrianism, Judaism and Christianity to the Shī‘ah school of thought, thus presenting a chaotic visage of the Shī‘ism.

I believe that the purely unblemished realities and particularities of the Shī‘ism cannot be understood without analysing this alleged Shī‘ah association. Before anything else, we have to make a distinction between the Shī‘ah profundity (of learning) and the exaggerative substance found in the Ghulāt. It is the mingling of the two that has encouraged the Wahhābīs to ascribe the Shī‘ahs with the false legends coming from the perverted Ghulāt sects.

In this chapter we extensively deal with what is, in reality, the Ghulāt belief, but has been attributed to the Shī‘ah. This stage has been titled “recognition of the Shī‘ah’s association” because the profane and polytheistic views borrowed from the Zoroastrianism, Judaism and Christianity should be totally removed from the realities of the Imāmiyyah school of thought that have stemmed from the Holy Qur’an and the lofty Sunnah of the blessed Prophet (s). Unless the Wahhābīs are freed from the nuisance of mingling the Shī‘ism with Extremism, it will not be possible to correct the methods they make use of in their inquiry into the Shī‘ism.

At this stage, we have discussed this particular problem that the Wahhābīs have and scientifically expounded the hidden causes and factors contributing to it. We should, of course, mention that both the past and contemporary Sunnīs have rid themselves of this inconvenience. That is why we see them defending the Imāmiyyah school of thought and busily defying those who are still involved in this admixture.[1]

Before the matter is brought to an end, reference should be made to a few points of great importance. The present research methodology is made up of three stages that ought to be followed in sequence, thoroughly and without the slightest modification or change. I believe that this method, if not applied in order, will not keep the basic foundations it stands on and the worthy goal it is intended for, which is correcting the way the Wahhābīs study the Shī‘ism and explaining the difference between the Sunnīs’ and Wahhābīs’ methods of investigation. Wahhābī’s literature on the Shī‘ism will certainly not resist falsifications, false statements and misconceptions, unless they follow our method of investigation.