سُبُّوحٌ
قُدُّوسٌ رَبُّ الْمَلاَئِكَةِ وَالرُّوحِ
Holy, Holy,
Lord of the Angels and the Spirit
The Imamiyya Shi’a, who insist that the
Prophet Muhammad was meant to be succeeded by someone
from his Ahl al-Bayt or family, namely Ali b. Abi Talib ؓ
should consider the Rawandiyya and Abbasiyya sects which claimed that the
Prophet was succeeded by his closest male
relative, his paternal uncle al-Abbas ؓ.
Like the Rawafid who disassociate from and anathemize the Prophet’s first three caliphs (successors) recognized by normative, Sunni
Islam, namely, Abi Bakr ؓ,
Umar ؓ and Uthman ؓ
the Rawandiyya likewise believed: “the community fell into unbelief after
Muhammad, the messenger of God, may God bless him and his family, by preventing
al-Abbas from assuming the imamate and they repudiate Abu Bakr, Umar, Uthman
and the rest of the companions who supported these men in what they did.” (Madelung,
Wilferd and Walker, Paul E. An Ismaili Heresiography p.99)
According to this theory, the Imamate
passed from al-Abbas ؓ
to his son, Abd Allah b. Abbas ؓ,
then Ali b. Abd Allah, then Muhammad b. Ali, then Ibrahim b. Muhammad, then the
Abbasid “caliphs” al-Saffah and al-Mansur (ibid).
The Rawandiyya are attributed to
al-Qasim b. Rawand, who formulated this theory. However, it was also
promulgated by the third Abbasid caliph: “al-Mahdi, for his part, put forth the
claim that al-Abbas has been the Prophet’s successor in more than the formal or
legal sense: al-Abbas, in fact, was the imam – the legatee of the Prophet and
his successor as the community’s guide. With such a position, the Shi’ite world
view – stressing ideas of wasiyya and imama – was not immediately renounced,
only the Alid dramatis personae were replaced by Abbasid ones: the imamate no
longer had to be derived from Ali through Ibn al-Hanafiyya and Abu Hashim, but
could directly be traced back to al-Abbas himself. The question once again
arises: if al-Abbas and his successors were the imams all along, would not the ’rightly-guided’
caliphs who actually succeeded Muhammad have been illegitimate? A group of the Abbasid
Shi’a of al-Mahdi’s time are in fact reported to have regarded the patriarchal
caliphs as usurpers, though they apparently found it politic to keep this
opinion of theirs secret.” (Religion and Politics under the Early Abbasids
p.46)
The Rawandiyya cite the Ayah of the Qur’an
as proof that al-Abbas ؓ was the rightful heir of the Prophet :
وَأُولُو
الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّـهِ
But those
of blood relationship, some of them are nearer to another in the Book of Allah
(Sura 8:75)
They also cite a Hadith attributed to
the Prophet in which he said to al-Abbas ؓ:
وَأَنْتَ عَمِّي
، وَصِنْوُ أَبِي ، وَبَقِيَّةُ آبَائِي ، وَوَارِثِي ، وَخَيْرُ مَنْ أَخْلِفُ مِنْ
بَعْدِي مِنْ أَهْلِي
“You are my paternal uncle, my father’s
twin brother, the remnant of my fathers, my heir and the best of those after me
of my family.” (Mu’jam al-Awsat of al-Tabarani)
The Rawandiyya believe that the promised
Mahdi will come from the progeny of al-Abbas.
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