A Replay To Belief of Mahdism in Shia Imamate

Supplement

Second is; God creates and God annihilates. There is no complesion on the part of God. To obviate the effect or to create a cause is God’s will. Whether we agree or not will not be of any difference. Divine’s performance is not of His Mercy. God’s knowledge is not an obstruction to the flow of events. God knows, and His knowing has no negative effect on the occurrences. Similarly God knows His creation. His knowledge does not stop man from taking choice, or deprive him of the power to choose. This sense is reflected in the following couplet, which is said in reply to Khyam:

“Because Divine knowledge is disobedience; Reason rejects this pordentors ignorance.” 1

This question comes to mind even while the philosophy of ‘DADA’ exists and that is; how was it that news and events of the future were related to the prophets and our Prophet (SAW) as well?

‘Dada’ has no bearing. The unseen, foretold by the prophets or the Imams is due to the knowledge vested in them by the Divine. It is an accusation on the honesty of the prophets or Imams because what they have foretold came true. Their knowledge of the unseen is the knowledge of God given to them. They saw what they forecast to happen.

What God has informed or taught the prophets, and authorized them to tell, ‘DADA’ has no province in it. The prophet (SAW) had informed Ammar that he would be a killed at the hands of tyrants. The Prophet (SAW) had also foretold of Ali Din Abi Taleb’s assasination, the martyrdom of Imam Hussain and the events that would ensue. The Prophet (SAW) had said in advance that Fatima; his daughter would be the first one to meet him after his death.

The Prophet (SAW) had given predictions of Mahdi and his appearance. Ali Bin Abi Taleb also predicted some future happenings. Sunni authorities have all accepted these predictions given by the Prophet (SAW) himself, as well as those given by Ali Bin Taleb. We can not say that they said some thing and something else happened. There are reports and all of them untrue just like one narrated by Abi Hamza. Such fake and false reports abound in History. They can not be trusted because they are told by one person only. Had it been true others too would have reported it as they could not have remained blind to an event or deaf to a word? For instance, there was another claim reported by Omar Bin Homaq to this effect, that he had visited Ali Bin Abi Taleb and that Ali (AS) had been wounded by Ibn Muljim. He told him that he would soon leave him and that in the year seventy there would be havoc and calamity. The narrator proceeds and says that he asked Ali (AS) as to whether after the havoc there would be ease and comfort, but Ali (AS) condition worsened and he did not reply.

OmKulsoom cried. The Imam asked OmKulsom not to cry which was torture to him, and that she did not see what he had been seeing then - Angels that were in the skies and behind them the prophets and apostles who had come to receive him. And that, the Prophet had held his hands and told him to come, for it was a better place. The narrator adds that hence once more repeated his question which Ali (AS) replied that every clamity is followed by comfort and that there is ease after every havoc. He said: “God eradicates what He desires and establishes what He wants and with Him is the gist of the Book.”

As can be observed in this narration the information is watery. Nothing is said directly. The Holy Quran says; “Indeed, after every hardship there is ease.” This report has nothing to do with the appearance of Mahdi. To take this narration for something else is an exaggeration. Here ‘DADA’ has no part. There are many such narrations.

I would like to apologize from all dear reader in having dwelt over this subject too long. If any one would like to learn more about ‘DADA’ he can refer to my book ‘SIR AL-BADA’ (Secret of DADA), in which I have gone into much detail - there are other books too useful in this field. What my intention was from this discourse; was to bring to the attention of the writer and the readers that the subject of DADA is not a simple one. Such a complicated matter can not so easily be understood, and when a thing is not fully understood it is not wise to give or pass a judgment.

Likewise, without proper knowledge information and proofs it would be far from justice to accuse and attack Shiasm, and it’s school of Imamate. My point was just to make the writer understand that he has gone astray. The material advantage or political end has tempted one to say what he himself knows is untrue, to write what he himself well knows is false, to reject where acknowledgement is due and to acknowledge where it should be repelled, to create doubts if not he himself doubts in the Divinity, in the unseen causes and the invisible universe, in the purity of Imams and the prefect ness of their office, in the Absolute tributes of the Almighty shows the shallowness which is in itself a proof that there is no fish because there is no depth. The mysticism, Islamic issues and the Mahdism all should be wairell off because there is delay in the appearance of Mahdi. The writer should ponder a little and think as to where he stands in relation to his own conscience. A researcher can not believe the faith of a sect, or a religion of a multitude or trifles and superfluous ‘hear-says’. He should turn that heavy rock which is kept as a door to hide the truth, instead of sweeping the ground only to be blinded by the dust, and to say he sees only dust. This is his own failure not the religion’s shortage.

In the end the writer has dwelt on the ‘RAJ’YAT’ or ‘the return’ based very much on the narration of Mufazzal Bin Omar. Here we only suffice on three points and will not ad to the length of this article.

  1. The belief in the Imamate of the twelfth Imam, Mahdi, and in his reappearance is not concomitant with the belief in the return (RAJ’AT) of all dead ones. May be one has belief in Mahdism and not in the ‘RAJ’AT’ (the return of the dead ones). On the other hand both these beliefs have a Quranic ground and the Prophet’s (SAW) words. The Imamate of the twelve Imams and the salutary of Mahdism is a thing particular and especial that constitutes a fundamental, and forms a pillar in the principles of the religion. The two matters - Mahdism, Imamate and the ‘RAJ’AT’ have no interwoven course, nor does one depend on the other for support.

  2. ‘RAJ’AT’ that is the return of the dead back to this world is not a Shia belief or a Shia fundamental; but it is purely an Islamic issue - common to Shias and Sunnis as well. The Quranic verses predict it and in this, both sects, Shia and Sunni, equally share. “And the day we resurrect from every nation groups from those who belied our signs while they despise.” “And we will resurrect them not letting one go.” That the details of ‘THE RETURN’ was not based on authentic narration are void.

  3. The narration of Muffazzal, the base for the writer, is not trusted by many scholars and researchers in the science of traditions ‘HADITH’, that is, traditionists. Whatever the narrator has said by way of details is unfounded. The book, which the writer is depending on is a book scarcely known among Muslims. It is rarely read by any and seldom could be of use except to only a few, and those few belong to a category, which have no acquaintance with the Shia belief, ideology or Shia logic.

If the writer had read the bottom of page 53 in the first volume of ‘DIHAR’, where this narration is mentioned, he would never have trusted that narration and would never have made it the base now mentioned in his book. I pray to God the Almighty to bless the researchers and the writers in the toil of their task, and to provide them with a correct outlook, so that deliberation may not blind them nor bigotry persuades them. Indeed, to err is human. But to avoid is also in human power. We should not allow ourselves to impute others’ mistakes, deliberations or to attribute to any intention. We must follow and trust reason and not go astray, we should believe in the decency of reason and truth. too see myself very much in want in this field, I take refuge in God, seeking His help and His guidance. I should here like to offer my apologies, in case; I have been short of politeness. I bank on the funds of their understanding and their forgiveness.

**Saafi Golpayegani Qum, IRAN THE END

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