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Reference
1. Book reviews. Harvard University Press. The Failure of Political Islam. Oliver Roy translated by Carol Volk. http://www.hup.harvard.edu/reviews/ROYFAI_R.html. [Accessed 28th March 2005]
2. An example of this is General Pervez Musharaf's call for an 'enlightened moderation' to deal with, in part, sectarian problems in Pakistan. For details: A Plea for Enlightened Moderation. Pervez Musharaf. Full text of speech published in the Washington Post. Tuesday, June 1, 2004. http://www.washingtonpost.com/wp-dyn/articles/A5081-2004May31.html.
3. This article considers only the Shi'a twelvers, being the largest Shi'a body historically.
4. An example of one such tradition cited by the Shi'a is Ibn 'Asakir's quote of Jabir ibn Abdullah: "We were present in the company of the Holy Prophet when Ali came towards us. Seeing Ali the Prophet said: 'I swear by Allah the Almighty, who is the Master of my life, that he (Ali) and his Shi'a shall be successful on the day of judgement.'"
5. Mu'awiyah ibn Sufyan was the governor of Syria under the first three heads of state after the death of the Prophet (pbuh) and was related to and from the same tribe-Banu Umayyah (Umayyads)-as Uthman ibn Affan, the third head of state.
6. AH, Anno Hegira, refers to dates in the Islamic calendar, which dates back to the Prophet Muhammad's journey from Mecca to Medina to assume authority in the new Islamic state. Where AH is not explicitly used in this article, it refers to a Christian Era (CE) date.
7. Mu'awiyah demanded that Ali apprehend the assassins of Uthman, before he would recognise Ali's authority
8. Najeebabadhi, A. S (2000). The History of Islam. Dar us-Salam. Volume 1, pp 509. Revised by Mubarakpuri, S. R.
9. Najeebabadhi, A. S (2000). The History of Islam. Dar us-Salam. 2000. Volume 2, pp 109. Revised by Mubarakpuri, S. R.
10. Ibrahim ibn Abdullah ibn Hasan ibn Hasan ibn `Ali ibn Abi Taalib assumed the lead of the campaign after his brother, Muhammad Nafs Dhakiyyah, was killed by al-Mansur for undertaking a similar campaign. Numani, S (1988). Imam Abu Hanifa: Life and Work. Khitab Bhavan: India. pp 41 -43
11. Tehrani, M. Hadavi (2004). The Theory of Governance of the Jurist (Wilayatal-Faqih). London: Islamic Centre England. pp. 70.
12. A recent example of the exposition of this belief is in a speech given by Abu Mus'ab al-Zarqawi on 6th April 2003 entitled "From Abu-Mus'ab al-Zarqawi to the nation of Islam", the majority of which was dedicated to an attack on the Shi'a.
13. Hourani, A (2002). A History of the Arab Peoples. Faber & Faber Ltd. pp 257-258. & Zaloom, A. Q. (2000) How the Khilafah was destroyed. London: al-Khilafah publications. pp. 5 -12
14. Khomeini, R (1970). Governance of the Jurist, Islamic Government. Tehran: The Institute for Compilation and Publication of Imam Khomeini's Works. pp 16-17
15. To quote Ayatuallah Khomeini, "After the death of the Most Noble Messenger, none of the Muslims doubted the necessity for government. No one said: "We no longer need a government". No one was heard to say anything of the kind. There was unanimous agreement concerning the necessity for government.
There was disagreement only as to which person should assume responsibility for government and head the state. Government, therefore, was established after the Prophet, both in the time of the caliphs and in that of the Commander of the Faithful; an apparatus of government came into existence with administrative and executive organs." Khomeini, R (1970). Governance of the Jurist, Islamic Government. Tehran: The Institute for Compilation and Publication of Imam Khomeini's Works. pp 20
16. Marjah (pl. marjiyyah). A marjah is the highest authority on religion and law for the Shi'a and a source of emulation (marjah taqleed). Every Shi'a, generally, is required to follow one marjah and his Islamic opinions and views, and to whom questions are deferred.
17. It is important to highlight that the context of the discussion here relates to the period of the ghaybah, i.e. the absence of the 12th Imam. Pre-ghaybah, whilst the Imams where still present, some of the Imams were proactive in holding power to account, others were rulers such as Ali and Hassan, others attempted but failed to seize power whilst others such as Husain's son, Zain ul-Abidin, preferred seclusion. Regardless of their stance, the Shi'a believed these Imams were the rightful heads of state. With the onset of the ghaybah when the community was left without a guide, the Shi'a attitude was one of awaiting the return of the twelfth Imam and approached power and rule with caution given Shi'a thought at the time held that only the Imams could rule. It was political minimalism in the ghaybah period therefore that Shi'a scholars began to eventually challenge.
18.Vaezi, A (2004). Shia Political Thought. London: Islamic Centre England. pp 79 & Tehrani, M. Hadavi (2004). The Theory of Governance of the Jurist (Wilayatal-Faqih). London: Islamic Centre England. pp. 71
19. Abdul Mo'men, Dr M. S. (2003). Towards an Understanding of the Shiite Authoritative Sources. Translated by Abdelazim, R. A. 10 September 2003. http://www.islamonline.net/English/artculture/2003/09/article03.shtml [Accessed 1 April 2005]
20. An example of this is Mirza Hasan Shirazi's ruling on tobacco in December 1891 after its production and marketing had been made the monopoly of a British company. See: Khomeini, R (1970). Governance of the Jurist, Islamic Government. Tehran: The Institute for Compilation and Publication of Imam Khomeini's Works. pp 76
21. This is known as 'Wilayat al-Mutlaqa' or absolute governance. It allows the jurist to assume all temporal functions of the twelfth Imam during his absence.
22. Khomeini, R (1970). Governance of the Jurist, Islamic Government. Tehran: The Institute for Compilation and Publication of Imam Khomeini's Works. pp 19
23. Tehrani, M. Hadavi (2004). The Theory of Governance of the Jurist (Wilayatal-Faqih). London: Islamic Centre England. Translated by Pirnajmuddin, H.
24. Aziz, T.M. (Spring, 1993). The Role of Muhammad Baqir al-Sadr in Shi'a Political Activism in Iraq form 1958 to 1980. International Journal of Middle East Studies. Vol 25, No 2.
25. Ibid.
26. Nabhani, T (2002). The Ruling System in Islam. 5th ed. London: Al-Khilafah Publications. pp. 55-62.
27. Farooqi, S. Taji (1996). A Fundamental Quest. London: Grey Seal. pp.31 & T. M. Aziz. Baqir as-Sadr's Quest for the Marja'iyya. http://www.geocities.com/Athens/Cyprus/8613/marj.html. [Accessed 1 April 2005]
28. Farooqi, S. Taji (1996). A Fundamental Quest. London: Grey Seal. pp.31
29. Nabhani, T (2002). The System of Islam. London: Al-Khilafah Publications. Article 4, pp. 116.
30. Nabhani, T (2002). The Ruling System in Islam. 5th ed. London: Al-Khilafah Publications. pp. 271.
31. An example of this is the tradition recorded in the collation of al-Bukhari. Volume 5, 445.
32. Numani, S (1988). Imam Abu Hanifa: Life and Work. Khitab Bhavan: India. pp 28
33. Nabhani, T (1995). al-Shaksiyyah al-Islamiyyah. Beirut: Dar al-Ummah. 4th ed. Volume 2
34. Khomeini, R (1970). Governance of the Jurist, Islamic Government. Tehran: The Institute for Compilation and Publication of Imam Khomeini's Works. pp. 8.
35. Ali, M A (2000). Sectarian Conflict in Pakistan A Case Study of Jhang. Colombo: Regional Centre for Strategic Studies.
36. Vaezi, A (2004). Shia Political Thought. London: Islamic Centre England. pp 79
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