Hamid Dabashi’s New Book on Shi’ism Sparks Controversy and Debate

Hamid Dabashi, a prominent Iranian-American professor at Columbia University, has ignited a significant debate with his latest book, Shi‘ism: A Religion of Protest. This work, released in the context of ongoing disappointment following the Iranian revolution, presents Dabashi’s vision of Shi’ism as a cultural response to historical grievances rather than a theological framework. Critics argue that his interpretation oversimplifies a complex tradition, reducing its rich doctrinal foundations to a narrative of perpetual resistance.

In Dabashi’s view, Shi’ism is primarily defined by its historical moments of protest, from the martyrdom of Imam Hussain at Karbala to contemporary struggles for justice. He posits that power corrupts the essence of faith, suggesting that the soul of Shi’ism thrives only in mourning and defiance. While this perspective is undeniably compelling, it raises serious questions about the accuracy of his portrayal, particularly in relation to core Shia beliefs such as divine unity, prophecy, and the significance of the Imamate. These elements are fundamental to Shia identity, providing a framework that extends beyond mere rebellion.

Dabashi’s methodology draws heavily on psychoanalysis, framing the tragedy of Karbala as a source of inherited trauma. He argues that the Shia community is trapped in an unconscious cycle of guilt and revolt. However, many scholars assert that the grief expressed in Shi’ism serves as a moral commitment to justice, rather than a psychological affliction. By neglecting this distinction, Dabashi may overlook the profound spiritual dimensions that characterize Shia practices.

The book’s shortcomings extend to its treatment of Shia scholarship and theology. Key figures such as Shaykh al-Tusi and Ayatollah Sistani are notably absent from his discourse. Instead, Dabashi opts for a focus on cultural references, including Zoroastrian imagery and Iranian cinema, which, while enriching, distract from the theological discussions that are crucial for a comprehensive understanding of Shi’ism. His assertions about the Prophet Muhammad’s miracles and early Islamic history often rely on contested narratives that clash with established Shia teachings.

Furthermore, Dabashi’s analysis predominantly centers on post-revolutionary Iranian politics, offering limited insight into the diverse expressions of Shi’ism across the globe. Communities in Iraq, Lebanon, Pakistan, and East Africa receive minimal attention, reducing their rich traditions to mere footnotes in an Iran-centric narrative. This approach fails to capture the intricate variations in practice and interpretation that characterize the global Shia experience.

Gender representation is another critical area where Dabashi’s work falls short. Central female figures such as Fatimah al-Zahra and Zaynab bint Ali play vital roles in Shia theology and history, yet their contributions are often marginalized. The spiritual landscape of Shi’ism is significantly shaped by women’s perspectives and actions, and their omission risks a skewed understanding of the tradition.

Perhaps the most contentious claim in Dabashi’s narrative is the assertion that Shi’ism collapses when it attains power. This conclusion offers a vision that contrasts sharply with the longstanding engagement of Shia scholars with issues of governance and ethics. Historically, figures like Imam Ali navigated the complexities of leadership with an emphasis on justice, a theme that continues to resonate in Shia thought today. Many jurists have sought to reconcile divine law with social responsibilities, illustrating that Shi’ism is not inherently opposed to power but seeks to sanctify it.

While Shi‘ism: A Religion of Protest contributes to discussions around the Iranian intellectual landscape and captures a sense of disillusionment, it ultimately fails to deliver a thorough analysis of the faith it seeks to represent. The work prioritizes emotional resonance over doctrinal fidelity, conflating poetic expression with scholarly rigor.

Dabashi’s intention to explore themes of protest is clear, yet his approach raises doubts about his engagement with the faith itself. To truly understand Shi’ism, one must navigate its scriptures, traditions, and the lived experiences of its followers. The essence of this faith does not dissolve in authority; rather, it strives for justice and meaning within that authority.