2. Why do Shi′as not uphold the majority's sects?

Answer:

There is no proof for mandating adherence to the majority.

Shi′as' adherence, in the principles of the creed, to a sect other than that of Ashari and Shi′as' following in the branches of Islam of a sect other than those four sects, has never been due to partisanship nor fanaticism. Even it has not been because of doubting the ijtihad1 of the Imams of these sects, of their fair-mindedness, trustworthiness, integrity, or loftiness in knowledge and deeds.

Juristic proofs, rather, have mandated upon Shi′a to follow the sect of the Imams from the Household of Prophet hood, the cradle of the Message, and the place the angels frequent, the abode of revelation and inspiration. Shi′a has always, therefore, referred to them in order to comprehend all matters related to the creed's branches and doctrines, in the roots and in the bases of jurisprudence (fiqh), in the knowledge of ethics, behavior, and manners. Shi′a has done all this in accordance with the judgment of evidence and proof, following the tradition (Sunnah) of the Master of Prophets and Messengers (S).

Had the proofs allowed Shi′a to differ from the Imams of Muhammad's progeny, or had Shi′a been able to achieve nearness to Allah, Glory to Him, by following others' sects, they would then have followed in the public's footsteps, asserting the friendship, and strengthening the ties of fraternity. On the contrary, positive proofs stand in the believer's way, diverting him from following his own inclinations.

Still, the majority cannot prove that their own sect must be preferred over those of others, let alone making it obligatory. Shi′a has looked into Muslims' pretexts as one inquiring in depth with keen eyes, but they have found no proof for Sunni argument except what they mentioned of their ijtihad, trustworthiness, fair-mindedness, and loftiness.

Sunnis, however, know that ijtihad, trustworthiness, fair-mindedness, and loftiness of status are not a monopoly of them only; therefore, how, since the case is as such, can their sects be obligatory by their merely pointing them out?

I do not think that there is anyone who dares to advocate their preference in knowledge or deeds over Imams of Ahl Al-Bayt who are the purified ‘Itra, the nation's life-boats, the Gate of Salvation, the security against dissension in religion, the flags of its guidance, the descendants of the Messenger of Allah and his remnant in his nation. He (S) has said: "Do not go ahead of them lest you should perish, nor should you lag behind them lest you should perish. Do not teach them, for they are more learned than you."

However, it is the dictates of politics at the dawn of Islam. It is not right that the good previous generations adhered to those four sects, finding them the most fair and the best of sects, and that they agreed to adhere to them in every time and clime. Our predecessors, the good past generations that followed the progeny of Muhammad (S) and that, literally, constituted half the Muslim population, followed only the faith of the Imams among the descendants of Muhammad (S). They did not find for it any substitute, and they have been this way ever since the days of ‘Ali and Fatimah, when neither al-Ashari nor any Imam of the other four sects, or even their fathers, existed.2

Shi′as follow the sect of the Imams from the Prophet's Household, and the household surely know what their house contains. Non Shi′as follow the sects of the learned companions (Sahaabah) and their followers (tabi’in); so, what makes it "mandatory" on all Muslims, after those three centuries had gone by, to follow those sects instead of the one followed before them? What made them divert their attention from those who were peers only to the Book of Allah and its own companions, the descendants of the Messenger of Allah and his trustees, the nation's ark of salvation3, the leaders, the security, and the Gate of Salvation?

What caused the door of ijtihad to be shut in the face of Muslims after it had been kept widely open during the first three centuries other than resorting to reluctance, comfort, laziness, the acceptance of deprivation and the satisfaction with ignorance? Who would permit himself, knowingly or unknowingly, to say that Allah, Dignity and Glory to Him, has not sent the best of His Messengers and Prophets with the best of His religions and codes, nor has He revealed unto him His best Books and Tablets, judgment and doctrines, nor has He completed His Religion for him and perfected His blessing unto him, nor has He taught him the knowledge of the past and the present, except for the sole purpose that the whole matter would end to the Imams of those sects to monopolize for their own selves? They would then forbid all others from acquiring it from any other source, as if the Islamic faith, in its Book and tradition (Sunnah), and in all other signs and testaments, a property of their own, and that they forbade faring with it in any way contrary to their own opinions... Were they the Prophets' heirs, or had Allah sealed through them the successors and Imams, or taught them the knowledge of the past and the present, and that He bestowed upon them what He had never bestowed upon anybody else among all human beings?

No! They were just like many others, pillars and caretakers of knowledge, ministers, and callers. Those who call for knowledge are far above closing its doors against others or forbidding others from reaching it. They never curb the minds, nor confine public attention only to their own selves, nor can they seal people's hearts or make others deaf, blind, dumb, handcuffed, or chained. This can never be attributed to them except as a liar's allegation, and their own statements bear witness to ours.

• 1. . Ijtihad (Arabic اجتهاد) is a technical term of Islamic law that describes the process of making a legal decision by independent interpretation of the legal sources, the Qur'an and the Sunnah.
• 2. . Ash’ari was born in 270 A.H. and died in 320 A.H.
  Ibn Hanbal was born in 164 A.H. and died in 241 A.H.
  Shafii was born in 150 A.H. and died in 204 A.H.
  Malik was born in 95 A.H and died in 179 A.H.
  Abu Hanifah was born in 80 A.H. and died in 150 A.H.
• 3. . The Prophet said, "The parable (the example) of the People of my House (my Ahl Al-Bayt) among you is the parable of the Ark of Noah. Those who got on it were safe, and whoso remained behind were destroyed". (Sunan Tirmidhi)