ISLAMIC POLITICAL THOUGHT

ADF 4053
SEM 7 (2017/2018)

LECTURERS NAME: DR ROSLIZAWATI BINTI MOHD RAMLY

TITLE: THE CONCEPT OF IMAMAH ACCORDING TO SHIITE SECT
TUTORIAL GROUP: TAD7

STUDENT NAMES MATRIC.NO

1. NUR FATIN BT MEGAT AHMAD 1142758
2. NUR FAZILAH BT SAMSUDDIN 1142759
3. ANIS SHAZALINA BT RAZALI 1142760
4. NURAFIQAH BT ZAINUL ABIDIN 1142765
5. SITI NORSHAHIDA BT ABDULLAH 1142766
6. NUR ASHIKIN BT MOHD FAUDZI 1142767

1
CONTENT

NO. TOPIC PAGE

1. INTRODUCTION 3
2. THE CONCEPT OF IMAMAH 4-5
3. SHIA ZAIDIYAH 5-7
4. SHIA IMAMIYAH 7-9
5. SHI'A ISMAILIYAH 10-12
6. THE VIEW SUNNI SCHOLARS ABOUT THE 13-14
THEORY OF IMAMAH IN SHIITE
7. CONCLUSION 15
8. REFERENCES 16

2
Introduction

The word Shia basically means partisans. They started after death Muhammad and were
composed of people who separated from the following of the three successors of Muhammad.
The early Shia were a very political group who believed that Ali had the right to the caliphate
immediately after the death of Muhammad. They emphasized not only Alis relationship to
Muhammad but also the old tribal concept of ahl al bayt (people of the household), the family
from whom the chiefs of the trible were chosen. Today, historians and scholars of Islam views
the founding of the Shia as an important schism in Islam1 which has survived from the early
period of Islamic history in the Seventh C. to contemporary times.

In its process of formation and growth, the Shia have developed certain doctrines that were
to have repercussions on Islamic society as a whole. Of the Shia doctrines, the concept of the
imamah stands out as significant for, while it constitutes a fundamental difference between the
Shia and the majority of the Islamic community, it also gave rise to cleavages and divisions
among the Shia. It is because of the resulting effects on the Muslims that the concepts of the
imamah merits study. This topic focus on the concept of the imamah as espoused by the different
groups of the Shia.

In this topic, also explain about the groups of the Shia. First, shia Zaidiyah, one of the
Shia sect is still growing up until now. Second, Shia Twelve Imam, explain the history about the
Twelve Imam. After that, this topic also explain the Shia Ismailism, its a branch of Shia Islam.
And lastly, discuss about the views of Sunni scholars about the theory of Imamah in Shiite, how
the Sunni Scholars see the concept of Imamah according the different groups of Shia.

1
Fazlur Rahman, Islam (New York: Doubleday,1996, p,207

3
Background of Shia

The word of Shie'ah or Shi'ah is a singular Arabic noun - means to broadcast

spreading. Besides it is also known as group, party, sect and supporter. In the another book, it is
mentioned that Shi'ism is a group of Muslims who believe that after the death of the Prophet
(peace be upon him) who will be the head of the world is Ali2. Shi'ism is a school of Islam that
believes that Ali bin Abi Talib and his descendants are priests or religious leaders and people
after the Prophet Muhammad and according to al-Shahrasthani, Shias are those who support it
Ali in particular, they believe in leadership and Khalifa Ali with a clear3 .

The Concept of Imamah

Al-Imamah in terms of language means leadership, Imam means leader 4 . Generally, Al-
Imamah is a leadership has a form of meaning with amirul mukminin and khalifah that is a
highest position in a country. The concept of Imamate as defined by Sunnite and Shi'ite scholars
from a theological (Kalami) perspective is given below is Shams al-Dln al-Isbahanl al-Ashari a
famous Sunnite scholar says: Imamate is a position of succession to the Prophet entrusted on a
person for the establishment of religious injunctions and the preservation of social order. As
such, it is obligatory for every person to follow this person. The issue of Imamah is by far the
most serious. It is in fact quite within the limits of reason and logic to say that the question of
Imamah is the root of all Sunni-Shia differences.

According to The Quran and Imamah by Abu Muhammad al Afriqi, Imamah is about
leadership of the Ummah after the demise of Rasulullah salla Llahu alayhi wa sallam. The Shia
believe that just as Allah chose Muhammad salla Llahu alayhi wa sallam as His Messenger to
mankind, he chose and appointed a line of twelve men to succeed him as the leaders of the
Ummah in all matters, spiritual as well as temporal. The first of these leaders, or Imams as they
are called, was Ali ibn Abi Talib radiya Llahu anhu. He was succeeded by his eldest son
Hassan, and he by his brother Hussain. After Hussain the Imamah continued in his progeny until
the year 260AH, when the twelfth Imam, a child of five, disappeared upon the death of his
father. He is believed to be the Awaited Mahdi who will return from occultation to establish

2
Christopher M. Blanchard. 2010. "Islam: Sunni and Syi'ah. Conggressional Research Service
3
Hajah Noresah bt. Baharom. 2007. Syiah. Selangor: Dawama Sdn.Bhd. p.p 1560.
4
. 2014. : . 353.

4
justice upon the earth. To these twelve men from amongst the family of Rasulullah salla Llahu
alayhi wa sallam alone belongs the right to assume leadership of the Ummah5

Lastly, the concept Al- Imamah through Shia is a progressive and revolutionary leadership that
contradicts other political regimes to guide crowds too fostering society on a firm and solid
foundation which will lead to awareness, growth and independence in making decisions 6 . The
Shia think of it as Priesthood in this area very important because it concerns the principle of
religion and determines one is a status as a Shiite follower or not.

Shia Zaidiyah

One of the Shia sect is still growing up now is Shia Zaidiyah. Shiism Shia Zaidiyah is
attributed to Zayd ibn Ali Zainal Abidin bin Hussain bin Ali ra7, the fifth priest in the hierarchy
Zaidiyah Imamat. Zaidiyah Shiites tend to be moderate in the face of dilemmas caliphate of Ali
ibn Abi Talib and the three caliphs before assessing his, as priest mafdhul Afdhal. He was a
brave, knowledgeable, respected society and abandoned in championing his preaching. He had
close relations with Washil bin Atha' and often exchanged thoughts with Abu Hanifah Iraq 8. He
once opposed the Umayyah by mobilizing his supporters among the people of Kufa. Finally, he
was killed in battle against Yusuf ibn Umar, the governor by the Caliph Hisyam for the area of
122H. After he died, his son Yahya bin zaid replaced him as Imam. He's like his father a brave
man and a hero of the war, had the toughness in the struggle to enforce his faith.

The Concept Imamah in Shia Zaidiyah

5
Abu Muhammad al Afriqi. 2014. The Quran and Imamah. Mahajjah Institute. http://mahajjah.com/shia-beliefs-
quran-imamah-abu-muhammad-al-afriqi/.
6
Ali Syariati. 1992. Islam Madzhab Pemikiran dan Aksi, Mizan. Bandung. p.p 67
7
Ali Musthafa al-Ghurabi, Tarikh al-Firaq al-Islamiyah wa Nasyat al-Ilm al-Kalam Ind al-Musliminp. 289
8
Abu Zahrah, Tarikh al-Madzhibp.61

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Shiah Zaidiyah is a sect of syi'ah who rejects the statement that Imam was handed over by the
Messenger of Prophet has been mentioned by names and people. The testament is real is it only a
feature. From these feature it is known that Ali was the one who should be the Imam to be Imam
after the Prophet Saw because these features are not available to others. These features require
that the priest derived from Bani Hasyim, shaleh, taqwa, alim and generous and seeking his right
of office9. Then after the death of Ali bin Abi Thalib, the condition of an Imam must be from
descendant Fathimah binti Rasulullah saw.

Among Zaidiyah syi'ah emerges the term imam afdhal and imam mafdhul. The priest who
is afdhal is the priest meeting the requirements set by Zaidiyah, this is the priest the best. While
afdhul priest is a priest who does not can fully meet the predetermined requirements syi'ah
Zaidiyah. Caliph Abu Bakr, Umar bin Khattab, and Uthman ibn Affan are as the believers belong
to mafdhul 14. Ali bin Abi Thalib is an example from the priest who is afdhal.

The concept of Zaidiyah's in Imamah tends to be democratic and rational. This is evidenced
by Zaidiyah's rejection against the concept of imam mahdi al Muntadzar, different Shi'ah 'Itsna'
asyariyah who accepts of concept the absence of a priest's absence. For Zaidiyah influential
clerical group which can cancel or set a decision can only choose a priest, if the priest is present
in the middle- in their midst. In front of them that is the prospective imam to be demonstrating
his ability to assume the priesthood duties. Therefore an absolute imam candidate must exits10.

After Zaid, Syiah Zaidiyah broke into three group, Jarudiyah, Sulaimaniyah, and Batriyah 11
Jarudiyah is the follower of Abir Jarud Ziyad bin Abi Ziyad. The concept Imama this flow
violates Zainal bin Ali's opinion as teacher and their priests. According to this flow, the Prophet
Saw has set Ali bin Abi Thalib as the Caliph who would replace him, by explaining its properties
and signs though without mentioning his name. Therefore it is entitled being priest is Ali.
Besides, Sulaimaniyah was the follower of Sulaiman bin Jarir, conception His imams are
relatively similar to the views of Zaid bin Ali's priest. They admit the Caliph Abu Bakr and
Umar as priests the elected community of Muslims based on ijtihad, though the ijtihad is wrong,
they are not at the level of fasiq. Lastly, Shalihiyah and Batriyah, are the followers of Hasan bin

9
Al-Syahrastani, Al-Milal wa al-Nihal, Jilid II. (Libanon: Dar al-Surur,1948),h.249
10
Ibidp.86-87
11
Musthafa Muhammad al-Syakiah. Islamp.255

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Shaleh and Katsirun Nawaal-Abtar. They are has the same imamah concept with Sulaimaniyah.
The difference lies in the judgment of the heathen Usman bin Affan, in this case they judge
Usman from two angles. Firstly if saw Usman as one of the ten best friends and second, if we see
Usman from in terms of leadership.

Shia Imamiyah: The History of the Shia Imam Twelve

The most distinguished group of shiah fractions is the Shi'ah Imam Twelve (al-Ithna
'Asyariyyah) or known as Imamiyah / Jaafariah. The majority of Shiites who make up 90% from
the Iranian population. Hizbollah movement in Lebanon also is of Shiite Imam Twelve. And this
is the biggest Shi'ite groups currently contributing about 80% of Shi'ites in the world. From the
descendants of Saidina Ali, the Shiites placed them as 12 imams of the ranks. The names of
Twelve Imams are Ali bin Abi Talib, Al-Hasan bin Ali, Al-Husain bin Ali, Ali Zainal Abidin bin
al-Husain, Muhammad al-Baqir bin Zainal Abidin, Jaafar as-Sadiq bin Muhammad al-Baqir,
Musa al-Kazim, Ali ar-Ridha, Muhammad al-Jawad, Ali al-Hadi, Al-Hasan al-Askariy and last
Muhammad al-Mahdi.

1- Ali Zainal Abidin, Muhammad al-Baqir

One of them is Saidina Husain's son, it is Ali Zainal Abidin bin Husain bin Ali, (658M - 713M),
but not seen as an enemy to the Umayyad leader. There is no history that says he has different
beliefs or ideologies with his companions. He was ascetic scholar, and his sons Muhammad al-
Baqir (676M - 743M) and Zaid is very high on their piety and devotion. In terms of faith and
juristic them also cooperate fully with the scholars of the prophet Muhammad. If there is any
difference then Zaid's opinion on Ali bin Talib is more important to be the Caliph of Abu Bakr
as-Siddiq. Zaid recognizes the advantages of the three former caliphs, but he argues Ali is more
afdhal. He also argues "should" appoint khalifah among those who are less affirmed. Thus he did
not deny the Caliph Abu Bakr, Umar and Usman. Some of his followers asked his opinion about
Abu Bakr and Umar. So Zaid prayed for God to give grace to both of them. Some followers
disagree and then they split from being Zaid followers. This group is known as ar-rafidhah as
they reject the leadership of Abu Bakr and Umar and dismiss Zaid's opinion on the leadership of
the two figures. And from this group became the pioneer of the Mazhab al-Ithna 'Asyariyyah,

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known as the largest Shia sect, Imamiyah. In this history of why the Sunnis held Shia al-Ithna
'Asyariyyah as the tribe of ar-Rafidah.

2- Jaafar as-Sadiq

The term Jaafariah used is derived from the name Jaafar ash-Sadiq, which is the sixth Imam.
Jaafariah is always used to show the al-Ithna Asyariyyah, to distinguish between Shi'ah
Ismailiyah and Zaydiyah.

3- Musa al-Kazim

148H Jaafar as-Sadiq passed away. He left the prince named Musa al-Kazim (745M - 799M).
His mother named Hamidah Khatun. He was born during the upheavals between Umayyad and
the Abbasiyyah. He is also known as Abu al-Hasan. Musa al-Kazim was also a pious man and
was imprisoned during the government of Abbasiyyah.

4- Ali bin Musa ar-Ridha

Musa al-Kazim died in 183H by leaving several children. Among them are Ali bin Musa ar-
Ridha (765M - 818M). During the Caliph al-Abbasid era, al-Ma'mun, he wanted to calm the
situation by appointing Ali bin Musa ar-Ridha as the son of a crown. This appointment has led to
widespread opposition among 'Abbasiyyin (caliph's family). But Ali ar-Ridha suddenly died. The
Talibiyin accused al-Ma'mun of killing him. So once again raised the rebellion on Abbasid rule.
But there is not one of the many reasons that has become the cause of the faith which turns into a
sect of Shi'ism now. Until that time, they have not yet taken and hold on to their own sect called
the Shia Mazhab. Only those that existed at that time were political moves aimed at gaining
power and opposing the government on the grounds of leadership must be from ahlul bait. And
also does not involve theological reasons as dominated by Shiites now.

5- Muhammad al-Jawad, Ali al-Hadi, Al-Hasan al-'Askariy, Muhammad al-Mahdi

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After the death of Ali ar-Ridha, his son Muhammad al-Jawad (810M - 835M) appeared. Then
Muhammad al-Jawad died killed in 220H. His son, Ali bin Muhammad al-Hadi, also appeared
(827M - 868M). Ali was also later killed in 254H. His son al-Hasan bin Ali (846M - 874M)
emerged with the title of al-'Askariy. He died suddenly in 260H. He had no children except a
five-year-old man, named Muhammad who was born in 868M. The situation is getting
complicated when the little kid also died suddenly. This situation makes rebel factions split into
several very large groups. Each group is different from each other from all angles: ideology,
jurisprudence and theology. Moreover, Shia al-Ithna 'Asyariyyah believes these 12 Imams are
the heirs of Prophet Muhammad. These Imams are said to be maximized and preserved from
error and sin. They also believe that a young child (12th Imam), Muhammad bin al-Hasan al-
'Askariy is not actually dead. He was even in hiding on a hill. And he's still alive today (now
over 1,000 years old). And one day he will return to rule the world called al-Mahdi al-Muntazar.
It has been mentioned earlier that Shi'a Itsna 'Asyariyah believes that Imamah (leadership) of
twelve priests has been appointed through nash wa-l-washiyyah (written scripts and wills). This
belief is then the basis for conception and other beliefs. In other words, the concept of Imamah is
a central concept in the thinking of Shi'a Itsna 'Asyariyah, while the other conception is a
supportive conception which is the implication of the main conception, ie Imamah.

Shia Ismailiyah

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 Ismlism in Arabic word is al-Ismliyya and its a branch of Shia Islam12. The Isml get
their name from their acceptance of Imam Isma'il ibn Jafar as the appointed spiritual successor
(Imm) to Ja'far al-Sadiq, wherein they differ from the Twelvers who accept Musa al-Kadhim,
younger brother of Isma'il, as the true Imm.

The doctrine of the Imamate in Isma'ilism differs from that of the Twelvers because the
Isma'ilis had living Imams for centuries after the last Twelver Imam went into concealment.
They followed Isma'il ibn Jafar, elder brother of Musa al-Kadhim, as the rightful Imam after his
father, Ja'far al-Sadiq13. The Ismailis believe that whether Imam Ismail did or did not die before
Imam Ja'far, he had passed on the mantle of the imamate to his son Muhammad ibn Isma'il as the
next Imam14.

Following the death in 40/661 of Ali, whom all Shiites regard as the first Imam, the Ismailis
acknowledge his son osayn as having inherited the full authority of Imamate. Although Alis
eldest son asan is also acknowledged as a successor (in most Shiite accounts), the Nezri
Ismailis regard his role as having been custodial, until such time as osayn assumed the
Imamate. Following osayns tragic death at Karbal in 61/680, he was succeeded by his son
Ali Zayn-al-bedin and then Moammad al-Bqer and Jafar al-deq who died in 148/765).
Though none of them exercised a political role, this early period is considered significant, as it is
around the Imamate that the identity of the Shiites as a group within the Muslim community
comes to be consolidated.

The Fatimid Caliph-Imams. After the death of Imam Jafar-al-deq, the Shiites became
eventually divided into two main groups. One accepted Mus al-Kem, one of Imam Jafars
sons, and these eventually came to be known as Imamis or Twelver Shiites (*q.v.), and others
acknowledged another son Esmil (q.v.) and his descendants. It is in this time that the Imamate
appeared during the rise of the Fatimids, beginning with the public proclamation in 297/909 of
the Imamate of Abd-Allh b. osayn al-Mahdi (r. 297-322/909-34), the first Fatimid caliph.

12
Spencer C. Tucker & Priscilla Roberts 2008, p. 917
13
Rise of The Fatimids, by W. Ivanow. Page 81, 275
14
Mohammad-Ali Amir-Moezzi, The Divine Guide in Early Shiism: The Sources of Esotericism in Islam, tr. D.
Streight, Albany, N.Y., 1994.

10
The group of Imams prior to this, between Esmil and al-Mahdi, are regarded as part of the
period of public quiescence and concealment (satr), as they sought to escape persecution15.

The Imamate of Shi'i Isma'iliyah

The Ismaili Shiite followers that Islam is built on seven pillars. The seven pillars are
faith, taharah, prayer, zakat, fasting, pilgrimage and jihad. With regard to the first pillar or pillar
of faith, Qadhi An-Nu'aman describes it as follows: faith in God, there is no god but Allah and
Muhammad the messenger of God, faith in heaven, faith in hell, faith to resurrection day, courts,
faith in prophets and apostles, faith in priests, believing, knowing and justifying priests of the
times.

The terms of a priest in the Ismaili Shi'ite view are as follows. Firstly, the priest must
come from the descendants of Ali through his marriage with Fatimah who later became known
as Ahlu Bait. Secondly, the priests should be based on appointment or passage. Based on the
hadith narrated Bukhori and Muslim that between Rasul and Ali is like Moses and Aaron. Next,
the priesthood falls on the eldest son. The Ismailis defined that a priest gained faith by the way of
wirathah, so, his father who became a priest appointed his eldest son. Besides that, the priest
must be maksum16 (avoided from sin and bad things). As with other Shi'ite sects, the Isma'ili
dictates that a priest must be awakened from sin and wrong. Even more than that, they argue that
even though the priest does wrong, then his actions are not wrong. Lastly, the priest must be held
by the best man. In contrast to zaidiyah, Ismaili Shia and Shiite Imami do not allow the Imam
mafdlul.

In addition to the above conditions, the Ismailis believe that a priest must have knowledge
of knowledge. Knowledge here is the science of birth (exotric) and inner science (esoteric). With
that knowledge, a priest knows things that ordinary people cannot know. What is wrong in the
human view, is not necessarily wrong in the view of the imam.

15
Farhad Daftary, The Ismilis: Their History and Doctrines, Cambridge, 1990
16
Tuhfatul Murid ala Jauharah Tauhid by Syeikh Ibrahim Baijuri m/s 315

11
12
The views of Sunni scholars about the theory of Imamah in Shiite.

1- Ibn Taimiyah

Ibn Taimiyah criticized the Shiite theory of imamah, Shiite concept in imamah is said to have no
basis in quran and sunnah. He said, that imamah is source of disunity weakness Islamic
follower17.

2- Ibn Kathir

The Khalifah must be a responsible adult Muslim male, able to perform Ijtihad (independent
legal judgments), physically able, righteous, with knowledge of warfare and politics. He also
must be from the tribe of Quraysh, according to the correct view, but it is not necessary that he
be from the tribe of Bani Hashim, or that he be immune from error, as the Rafidah (Shiites)
falsely claim. It is indeed strange that according to our opponents, the appointment of an Imam is
an OBLIGATION, and that such an individual would have to implement the Islamic penal code,
forbid evil, aid the oppressed against the oppressor. Despite this immense task the fact that
(unlike Shias) they do not believe that only our Creator knows who/what is best for us they
believe that they are wise enough to select a perfect guide for themselves18.

3- Al-Asy`ari

According to al-asyari the title al-imamiyyah used to refer to imamiyyah Shiite groups
because they claim that the leadership of Sayyidina Ali is a matter of fact nas (
) . They have also been named as Shiite ar-rafidah because they
rejecting leadership (imamah) sayyidina Abu Bakr and sayyidina Umar19.

17
Ibnu Taimiyyah ,as-siasah asy-syariyyah,cairo:Dar al-kitab al-arabi 1952, m/s 181-191.
18
http://www.shiapen.com/comprehensive/imamate/sunni-doctrine.html
19
al-Asy`ari, Abu al-Hasan `Ali b. Ismail (1969), op.cit., hlm. 88-89.

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4- Ibn Khaldun

the word "al-Imamiyyah" is used to refer to the Shiite al-Imamiyyah as they include the belief in
the imam as one of the conditions of faith20.

5- Al-Qurtubi

Refer to holy Quran ayah Al-Baqarah( 2;30) :

the meaning: And [mention, O Muhammad], when your Lord said to the angels, "Indeed, I will
make upon the earth a successive authority." They said, "Will You place upon it one who causes
corruption therein and sheds blood, while we declare Your praise and sanctify You?" Allah said,
"Indeed, I know that which you do not know."21

Al-Qurtubi, as well scholar, said that this ayah(2:30) proves the obligation of oppointing a
Khalifah to pass judgements on matters of dispute between people, to aid the oppressed against
the oppressor, to implement the Islamic penal code and to forbid evil. There are many other tasks
that can only be fulfilled by oppointing the imam, what is necessary in performing is an
obligation itself22.

6- Abu Zuhrah

The concept of Shiite thought is the concept of al-Imamah. According to them, the al-Imamah is
not a matter of the problem of the ummah being handed its election to the ummah, but it is a
religion and a pillar of Islam. He should not be neglected by the Prophet S.A.W and should not
abandon his determination to the elections made by his own ummah. Even the Prophet S.A.W. is
obliged to appoint a priest to the Muslim ummah and the imams are the maxim of the small and
great sin23.

20
Ibn Khaldun, `Abd al-Rahman b. Muhammad b. Khaldun (t.t), op.cit., hlm. 218
21
Holy quran , surah al-baqorah , ayah 30.
22
http://www.tafsir.com/default.asp?sid=2&tid=1561
23
Muhammad Abu Zuhrah (1980), Tarikh al-Jadal, Kaherah : Dar al-Fikr al-`Arabi, hlm. 119 dan Ibn Khaldun (t.t),
op.cit., hlm. 217.

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Conclusion

In general the Shi'ah can be categorized into two parts. The first is the moderate Shi'ah or
commonly referred to as the Shi'a mu'tadil such as the Shi'a imamiyah and the Shi'a zaidiyah, in
which case their teachings are very similar to the teachings of ahlu sunnah wal jama 'ah.
Secondly, the extreme Shi'as or commonly referred to as syiah gholwu such as syiah ismailiyah
which among his teachings is to distinguish between the outward and inward. The outward is
owned by ordinary people, while the inward is only owned by certain people, like their priests.
Until finally, their priests can interpret a law by themselves, though what they interpret is
contrary to the Islamic law. Actually the scholars of 'sunni and syiah have often held various
meetings and mu'tamar so that there is no difference between ahlu sunnah and shia, as well as to
unite the Muslims throughout the world. But this is very difficult, because there are some
ideology of ahlu sunnah that are not in accordance with the Shi'i ideology, such as the concept of
Imamah carried by the Shiites.

15
References

- Al- Quran
- Fazlur Rahman, Islam (New York: Doubleday,1996, p,207
- Christopher M. Blanchard. 2010. "Islam: Sunni and Syi'ah. Conggressional Research Service

-Hajah Noresah bt. Baharom. 2007. Syiah. Selangor: Dawama Sdn.Bhd. p.p 1560.

. 2014. : - .
353.

- Abu Muhammad al Afriqi. 2014. The Quran and Imamah. Mahajjah Institute.
http://mahajjah.com/shia-beliefs-quran-imamah-abu-muhammad-al-afriqi/.

-Ali Syariati. 1992. Islam Madzhab Pemikiran dan Aksi, Mizan. Bandung. p.p 67
-
Ali Musthafa al-Ghurabi, Tarikh al-Firaq al-Islamiyah wa Nasyat al-Ilm al-Kalam Ind al-
Musliminp. 289
-
Abu Zahrah, Tarikh al-Madzhibp.61

- Al-Syahrastani, Al-Milal wa al-Nihal, Jilid II. (Libanon: Dar al-Surur,1948),h.249

- Musthafa Muhammad al-Syakiah. Islamp.255

- Spencer C. Tucker & Priscilla Roberts 2008, p. 917

- Rise of The Fatimids, by W. Ivanow. Page 81, 275

- Mohammad-Ali Amir-Moezzi, The Divine Guide in Early Shiism: The Sources of Esotericism
in Islam, tr. D. Streight, Albany, N.Y., 1994.

- Farhad Daftary, The Ismilis: Their History and Doctrines, Cambridge, 1990

- Tuhfatul Murid ala Jauharah Tauhid by Syeikh Ibrahim Baijuri m/s 315
-
Ibnu Taimiyyah ,as-siasah asy-syariyyah,cairo:Dar al-kitab al-arabi 1952, m/s 181-191.

- al-Asy`ari, Abu al-Hasan `Ali b. Ismail (1969), op.cit., hlm. 88-89.

- Ibn Khaldun, `Abd al-Rahman b. Muhammad b. Khaldun (t.t), op.cit., hlm. 218

- Muhammad Abu Zuhrah (1980), Tarikh al-Jadal, Kaherah : Dar al-Fikr al-`Arabi, hlm. 119
dan Ibn Khaldun (t.t), op.cit., hlm. 217.

16