A Replay To Belief of Mahdism in Shia Imamate

H. Imam Jafer Al-sadiq and Religion

The prime factor for the disappointment of the Shia was the lack of a uniform or coherent ideology; and this continued to be so till the time of the great Imam of the Shias, Jafer al-Sadiq. This is what the writer says.

We do not know what he actually means. If he means, positively, that the uniform ideology of Shia as it was, the friends and the supporters of AHLUL BAIT (The Prophet’s Household) had not known it or were not aware of it or had not recognized it correctly but they were made acquainted with it by the Imam Al-Sadiq. And that he, Imam Al-Sadiq, subsequently due to the awareness, which he had brought about amongst them, could establish that great school of knowledge, which educated the people with the true Islam to follow Ali and his offspring, the AHLUL BAIT, was its reality and entity. In his time, Al-Sadiq’s, the knowledge was spread and made within the reach of all those to whom mattered the facts. Many misconceptions. Wrong conclusions, and mistaken ideas about Islam that were propagated earlier were revised for the people reputed, rescinded, repudiated and retained only realities. This was a great achievement.

Now, if the writer means, negatively, that Imam Jafer Al-Sadiq was the inventor of the ideology; it is not true.

Who was he to invent one? The ideology of Shia is what Islam is. From the very beginning, from the days of the Prophet (SAW) it was at a uniformity. The Prophet’s words his sayings and his addresses had already made it clear.

The passage of time had no bearing on them. It was in itself complete and consummate. The Shia ideology was the element that made the propagation perfect. The events which occurred, in themselves carry the element of truth, goes a long way to establish the truth of this ideology and manifests the mistaken aspect of the opponents and adversaries. The behavior and the conduct of Bani Ommiya, who led the government in their hands, itself gave the awakening to the people. They as successors to the Prophet (SAW), adopted wicked ways and deeds which made the people hate them because their actions were not coherent with the seat of the Prophet they had occupied. The more they hated them the more they pondered the position of ARLUL BAIT (The Prophet’s Household members). There was not the remotest resemblance with the teachings of Islam. Soon it became obvious that the leadership must go to its rightful owners, those of the ARLUL BAIT. The very difference in the mode of life of the Members of the Prophet’s household and that of the caliphs of Bani Ommiya was quite open to the observation of the people, it brought the Shia ideology closer to their hearts.

4. The Shia and the meaning of Mahdism:

As he earlier proceeded, here too he proceeds on the same basis of the materialistic aspect. The historical causes, social trend and the political ground to him is the reason for the belief of the Shia in Mehdism. Political defeats and victories, in his view, have a part in the build up of this belief. It is quite easy to deny what is not seemed or to doubt what is not found in a material search. In religions studies a belief is a fundamental. First to avoid the belief and then to search is to first become blind and then to set out on sightseeing. In such a way even the prophethood and even the presence of God can be discussed in order to deny or can be put to question so as to obviate its credibility. To believe wrong could be the consequence of social causes or of the illiteracy. The real belief is above these things because it is in the root of human nature. There were many who claimed to be Mehdi. Their claim did not gain ground because they were after a political end. These interpretations, deviations and analysises do not touch the root but show the prejudice.

God, revelation, and prophet hood is a fact; there is a motive in man to accept this fact. Since it is so, on the other hand, persons have lied and have claimed to be God or a prophet.

Between those two can there be a parallel?

The matter of Mehdism was told by the Prophet (SAW). His associates and companions heard it. It is a fact foretold by the Prophet (SAW). Here it attains authenticity. It has been utilized for personal gains towards a political end. But it is not true that this issue was the product of events which later took the shape of belief and immuned its object with a sin, that is, ‘MASOOM’ Events, happenings or incidents sometimes guide a man towards truth. For example, Abraham, the prophet, that great believer in the oneness of God, educated the people to believe in one god in a very odd and at the same time very effications way. As the night fell and the stars glittered, he said it is god. When it disappeared he was disappointed and said, “I do not like that which vanishes.” He made it clear that the star is not god. Then in the next stage the moon ruled the sky with its serene and silent light. Abraham said; “This is god.”

The moon too disappeared. Abraham again became disappointed and said that he could not love what does not stay. Then in the day when the sun shone brightly, Abraham said; “This is god.” But in the evening the sun too disappeared. Here Abraham shouted; “The sun is not god. I worship the God who never disappears.” Yes, incidents can lead to facts. But the truth of a belief is never the effect of a cause and nor is it a second grade fact.

If we persist in our denial under some pretext or the other, the philosophy of true religions and their schools shall confront us. As time lapsed people became more ardent towards Ali and his offspring, and the Shia ideology penetrated deeper and deeper into the hearts; this we can say as a fact. But that the very ideology, the very religion, the Shiasm, the occultation of Mahdi, all was a consequence of events or a product of age or a built up structure, is wrong to say and not correct. It purports to say that evidence matters not. The Prophet (SAW) had more than once told about the twelve Imams. He had foretold their names individually. He had also prognosticated (predicted) the conditions that would prevail in that time of each one of the twelve Imams.

He foretold all these details when at the time only three of the future Imams existed. All heard this and recorded it. Along the passage of time the Imams too ended at twelve as the Prophet had foretold. As such there remains no margin of doubt nor room to surmise. No one can say that it was made-up. Anyone with some information of history and a scant knowledge of traditions and a fundamental knowledge of Islam will not believe what the writer has argued. For example, the Prophet (SAW) had predicted that Ammar would be martyred. In fact, Ammar was killed by Mawiya. There are several such examples.

Then, what is correct to do? To lie aside such method of analysis and to search the tributes and particulars of Mehdi in traditions and the narration that have descended to us so as to find out whom these qualities correspond and specifications apply to. Destinations are pawned in the right roads. A journey is in the mortgage of a path. If the path is wrong the journey shall ever wander. 5. Mahdi, a term and a sense, and the false claimers:

The word MAFIDI means one who is guided. Anyone guided by God is Mahdi. The word is common and general in its sense. According to the sense that this word reflects, all the apostles, messengers, and prophets of God were - the guided ones. If we term the Prophet (SAW) himself and Ali Bin Abi Taleb and every other Imam as ‘Mahdi’ we have not committed a mistake. Of course, all of them were guided ones; so they were Mehdis.’ Even this word (MAHDI) can be applied to those who were taught in the schools of the Prophet or the Imams. For instance, the companions of Imam Hussain or of any other Imam or the particular ones among the Shia or any other Shia who attained the guidance or were guided to the path if called ‘Mahdi’ it is not an exaggeration. But, all know that it is confined and limited to one. When the Prophet (SAW) disclosed the tidings he did not mean it in a general sense. His words specify a particular one as he says to his daughter, Zehra (AS); “Mahdi is from your sons; give the tidings.” “AL-Mahdi is from my sons.” “AL Mahdi is from the sons of Fatima.” So, this is a title or a distinction for one particular person, extra ordinarily dear to the prophet (SAW) who has kept the members of his house and the Muslim in waiting for him.

The word ‘Mahdi’ embraces a range of sense that could be extracted from guidance. To show the way, to take to destination, or any other thing to which guidance could be applied; is among the meanings. This word also applies to other than human. The Quranic verse says: “Our Lord who bestowed to every thing its creation then guided.” In the research of this word it appears that it has been applied only to those whom God has guided and whose guidance overflows in him. He has consumed the guidance to the extent that he can show the path to others. The guidance has so overtaken him that he becomes a prism reflecting it from every angle. His conduct, his character, his behavior, his word, and his life as a whole become a beacon for others to be followed. In such a sense this word is generally applied to the apostles of God and the Imams. As per the traditions that abound in this respect, Mahdi is the very same one whom the Prophet (SAW) has identified as having every good quality. He is the Redeemer from God and to do justice to all is his task, other synonyms too are his titles.

In case, Mukhtar or any other bestowed this title on Mohammed Hanafia is only to seek blessing out of it, and not in a trust that he was Mahdi. There were reasons for the upraisal of Mukhtar. Important of them was that Maitham Tammar in prison had informed him that he would escape from the prison of Ibn Ziad and that he would take the revenge of Imam Hussain’s blood and that Ibn Ziad would be killed by him. The upraisal that developed was on the ground and the pretext of revenge for the bloodshed of Imam Hussain. This pretext brought together all those who were ashamed of their participation against Imam Hussain and, therefore, they wanted to amend their mistake or purge the stain from their record.

They thought it obligatory on them to join the movement against Bani Ommiya. For this very reason Bani Ommiya could not crush the movement. Mas’ab on behalf of his brother Abdullah, who regarded himself a caliph, fought with Mukhtar and defeated him. Abdullah Zubair after the martyrdom of Imam Hussain took the issue of Imam Hussain’s blood as a pretext. The martyrdom of Imam Hussain was the greatest weak point of Bani Ommiya. This shows how distant they were from Islam.

Indeed, this fact can not be denied that the title of Mehdi was misused. Under this brand personal interests have had been transacted. The writer has elaborated what we too admit, that is that the occultation of Mahdi and his reappearance again stood for some to take an undue advantage. Some claimed that Mohammed Hanafla would take reappearance. For the first time a trade was established with the capital of this belief. But the belief remains in its original entity. It is an evergreen, which never looses its leaves, but is forever green. The prophet (SAW) first talked about it. Ali Bin Abi Taleb has also spoken on it. Mawiya too, according to the book “MALAHEM WA FITAN” is reported to have discussed this issue with Abdullah Bin Abbas. He on his part regarded Mahdi to be from Bani Ommiya.

In any case, it is not new that there have been persons who claimed themselves to be Mahdi and even a prophet. There have also been some that have claimed to be god! In our age we of different movements, human rights, justice, democracy, social equality and so forth. These are the ladders for some climb to their political ends. In the past the belief of Mahdi too has served a ladder for many who have aspired a political elevation or a social altitude, to attain a station higher than others.

Anyway, these claims did not fool the people because they were fully aware that the qualities Mahdi has these claimers have not. Generally the term of Mahdi remained open. Although Shia and non-Shia know the family root of Mahdi, There are some who still believe those claiming to be Mahdi even though Imam Mahdi’s background is well known. Likewise, such allegations with regards to Mohammed Hanafia do not establish that Mehdism is a recent product. This belief is coeval with Islam. This belief held such a strong hold on the people that they became to enthusiastic, too zealous, and too staunch towards it. They were ready to welcome and embrace him who could rescue them from tyranny and deliver justice. Therefore, the claims although met the acceptance of the people. In some cases, this claim furnished an avenue for various revolts and scattered upraising.

6. BELIEF OF THE MAFIDISM OF IMAMS:

The writer’s claim is groundless as he says that all the Imams since the victory of Abbasies were regarded as Mahdi and that their death was not taken for granted and that their return was held in a constant expectation and a fervent anticipation. Yes, there was one incident in which the seventh Imam, Mosa Bin Jafer, died in prison where he was being held by the orders of Haroon al- Rasheed. Some refused to acknowledge him dead. They consoled themselves by fancying Mehdism in him, which naturally entailed a waiting for his reappearance.

In their grief they imagined that he would soon reappear. It is likely that some mischievous elements might have injected such a pang into their minds. There were very few who went wrong; and the wrong itself was so evident that it could not deceive many more. The Shia believed in the demise of the Imam, from Ali to the eleventh one Hasan Askari. Why not take evidence from history. Later those few who had believed in Imam Musa Bin Jafar’s reappearance realized their mistake and acknowledged his death. In the case of the sixth Imam Jafer al-Sadiq, he himself time and again declared that he was not Mahdi the awaited one. The qualities of Mahdi he had repeatedly disclosed.

7. The Sons of Imam Hussain; the Reason for their coming to front:

The sons of Imam Hussain came to be noticed not because of Imam Hussain’s compaign against tyranny but due to their own ability and capacity. In knowledge, in practice, in endurance and partitude they stood perfect, each in his time and age. No other one than they were more befitted to the leadership. The nine sons, one after the other, from Zainulabedeen to the twelfth one Mahdi became Imams due to their own deservation. Of course the sacrifice done by Imam Hussain and his martyrdom at Kerbala enhanced the popularity of his sons. God too as a reward to his martyrdom settled the Imam hood in his progeny. As the Quranic Verse says: “Indeed, God purged Adam and Noah and the progeny of Abraham and the house of Omran over the worlds;" it can be deduced that the same might have been the Divine intention with regards the turn of Imam Hussain; “God knows as how and where to house His Mission.” 8. The title of MEFIDI is applied on all the Imams:

As we said earlier this title in its general sense is also applied on all the Imams; on Imam Hussain and so forth. The traditions also indicate that all the Imams are Mahdi: However there was only one whose particular qualities and condition pointed to, and that was the twelfth Imam.

9. The Shia Doctrine and Ideology:

The writer says that the conflicts, which confronted Bani Ommiya, provided the opportunity for the Imams to prescribe a doctrine and arrange an ideology framing, its rules and regulations. He says that under the supervision of Imam Baqer and Imam Jafer al-Sadiq an ideology for a sect of Imamia was arranged. If the writer means to say that the ideology of Imamate or Shiasm was invented by the sixth Imam, he was mistaken or he is deliberately telling what is not true. Shiasm is in the womb of Islam; and, hence, delivered only by the Prophet (SAW). The sayings and the Lectures of Imam Ali in NAHJUL BALAGHA point to this fact.

Imam Baqer and Imam Sadiq only explained its aspects and dilated its corners and expounded its angles to the people. In other words they brought to attention what had been neglected and re-established what had been ignored. Indeed, the sense of Shiasm became complete in their times. Deviations were steered to the fight direction and the extreme ideas were nullified by their teachings. This ideology proved to be a right one and made it clear that it was the same in which Islam proposes or points to. They also made it known to the people that only an Imam was competent enough to give interpretations, fix the limits or expound the boundaries.

People too acknowledged that their knowledge was a Divine deposit with them; and the vast hidden meanings of the Quranic literature was made known only to them. People also experienced that no scholar among them equaled or stood parallel to them. But, the writer has acknowledged the unique and the elevated position of Imam Zainul abedeen. This means that the similar position of the other Imams could easily be proved. In support of this we can refer to the book “AL-BA’ETH AL-HATHEETH” written by Ahmad Shaker in which he says that the most authentic and creditable narrations are those narrated by Imam Zainulabedeen, Imam Mohammed Baqer, and Imam Jafer al-Sadiq.

With regards to the fact that the Imams were the speaking Quran the writer says that this belief was invented during the time of Imam Baqer. He should know that it was not an invention. It was told by Imam Zainulabedeen, Imam Hasan, Imam Hussain, Imam Ali and finally the Prophet himself. The Imams were introduced as equal the Quran, parallel with the Quran. If the Quran is a book, they are its utterance. If the Quran is Divine they too are Divine figures. What they say and what they practice is within the frame of the Quran. Their deeds correspond to the Quran and do not contradict it. In other words they are as sacred as the Quran. Why should we doubt it?

10. Support to the Imams:

Either the writer has not understood the events or evil intentions are his. When a mischief is made deliberately it is with a preplanned design. He says that Imam Baqer and Imam Sadiq at various intervals were invited by the people to revolt against the governments of the time. Both the Imams in their respective periods did not accept the invitation. They, the Imams - each in his time, knew that the support of the people could not be relied upon because their support did not go beyond the terrestrial government. The Imams knew that the people desired the regime to change hands from the Abbasies to the Alavies.

It was not possible to establish a rule or government of the Imamate. For example the upraising of Abu Muslim and his like to take the affairs in their own hands and to establish the government of the Imam; such a thing never entered the remotest of possibilities. In order to correct his misunderstanding we should furnish him with some explanation. Not only did Imam Baqer and Imam Sadiq refrain from undertaking the establishment of another government but all of the Imams did. Why? They knew that the support that was being offered was no more than a transaction. Bani Ommiya and then Bani Abbas had both established an example, which attracted and tempted all to taste its sweetness. Under the pretext of the caliphate they had turned it into an empire and ruled as dictators not in accordance with the Prophet’s (SAW) teachings and the Quran but in line with their own lust, desires, and sinful ways. The exaggerated show of dignity that had taken shape, indeed, was a good temptation for others. But the Imams could not go that way.

They were to help establish the government of God under the strict rules of the Quran and within the boundaries of the Prophet’s tradition. So, if any Imam accepted the support, he was to give favor in return to those who gave their support. Therefore, they refused the offer because of the unworkability of the bargain. People were not ready for the rule of Imamate because they would receive that justice had to give. For this reason Imam Ali also rejected the support offered by Abu Sufyan. The support was in anticipation of worldly gains, which contradicted the Divine justice, which was in them (the Imams). When one misses the opportunity or rejects a support he should assume something lies within and beyond one’s understanding of knowledge. The Imams have had the obligation vested to them by the Divine and prescribed by the Prophet. Each had his duty assigned according to the conditions and circumstances surrounding him at the time. As it was a Divine design so they prognosticated the advent of Mehdi whose responsibility is to establish the government of God.

11. Knowledge of the Imams about the unseen:

Sometimes even among Shia people have emerged to damage. Their ignorance acquits them of their mischief but can not prevent its effects that remain. They knew nothing about the status of an Imam. Since they knew nothing, to have them comment on the status of the Imams be an absurdity. Therefore the Sixth Imam, Jafer Sadiq, distanced himself from such people. Mohammad Bin Abi Zainab known as Abul Khattab is one of them. He has written what mostly disturbed Imam Sadiq. When one quotes such people, or their writings, as the writer has, it would have been wiser for him to check things out more thoroughly. The Imam of his time has cursed such narrators lose their authority.

When they are void of any credibility then the argument that points to them holds no water. The knowledge of the unseen is Divine. The Prophet (SAW) and the Imams were Divine figures holding the Divine office. Knowledge of God is this quality. Knowledge to the quality, of the quality, as ancient as the entity of God is to be immediate or direct without the need of a media, to be infinite and stintless, and to be the absolute is a subject which can not be dealt here; but the Prophet (SAW) Ali Bin Abi Taleb and his sons the Imams wore all gifted with such knowledge which others were not acquainted with. A rotating chain of the sayings of the Prophet (SAW) support this thing. 12. Various phases of the Deeds of the Imams:

The activities of all Imams are one and the same. According to their circumstances and the demand of that particular time they acted accordingly. So we can not frame them in the terms presently known to us such as ‘radicals’, ‘liberals’, ‘exteremists’, ‘modertes’ and so on. Each one adopted a strict policy to avoid any division among the Shias. Likewise, the Prophet (SAW) and Ali Bin Abi Taleb. Of course, we notice the actions of some as being conservative while the other’s as extremist. Their school of thought was the same although it might have posed as being different as per the circumstances of the time. They were strict followers of the instructions of the Quran such as; “Take to forgiveness, order the good and confront the ignorants.” “The good is not at equity with evil. Do what is good.” And, “Whosoever offends you, you too offend him in the same which he has offended you.” “Pity should not overtake you in the religion of God.”

In general the situation and the environmental condition in the era of the Imams caused them to act for the safeguard and protection of Islam. The Shia did adhere to the original line of Islam, which the Imams knew and defined for all. As they were better qualified to know the position and to rescue the religion from taking a different turn, they did not move an inch in their advises and admonishment; and that few were called Shia. Imam Sadiq did nothing new except that he explained and taught the religious boundaries obligations, duties etc. which was, of course, for all but only Shia acted thereon and adhered thereto.

13. Division of the Dominion of Leadership:

The writer again here too speaks wrongly. He says that in the days of Imam Sadiq the leadership split into two - that of terrestrial and the other of spiritual.

Each one separated from the other. Shias have never thought nor did they ever consider that the Imams should not possess a worldly leadership and that they are fit only for a spiritual leadership. They did and do consider that they hold both offices, that is, the leadership of worldly affairs and the spiritual leadership. Both positions are combined in their authority. Shias, therefore, regard those who seized power out of the hands of the Imams as tyrants. They could not revolt without the Imam’s permission. They took to propagate the facts. They confronted the tyrants. They acted prudently and with caution so as not to provide the slightest pretext that could result in a general massacre of Shias. Shia conduct has always been such as to make the rulers of their time sympathetic towards them.

It was unacceptable that the leadership be divided into sectors. It can be said that before the martyrdom of Imam Hussain both dimensions were combined in the leadership. For example, Omar Bin Khathab and Osman Bin Offan were regarded as such. But when the martyrdom of Imam Hussain occurred the Muslims themselves regarded the leadership as forming two separate angles, which was a result of that unique Holy war. They gave the most important one, that of religion and its issues to the Imams because they never considered the caliphs as their real spiritual leaders. They respected the caliphs as a symbol towards maintaining the unity and preserving the existing state. The advantage of the influence which the blood of Imam Hussain exercised on the preservation of Islam can not be computed neither by the Shia nor by the Sunni.

In some cases if this be said, it will sound reasonable, that the readers were satisfied that the Imam would not create a danger of upraising against them. For example, to some extent we see such a conviction in Mansoor with regards to Imam Jafer Sadiq. But, still he was not convinced because he adopted provisionary measures such as to keep a vigilant watch on the Imam and to have spies watch over him. Finally in order to relieve himself of this suspense of danger he poisoned him Imam Sadeg and ended his life. Likewise did Haroon to Imam Mosa Bin Jafer. He imprisoned him for years and finally got rid of him by terminating his life. This clearly indicates that the Shia regarded both the dimensions of leadership, of worldly and spiritual, in the person of the Imam.

The Imams were individuals who worked and toiled to the benefit and profit of all Muslims. A dead earth is brought to life by rains and the naked trees of autumn are clad by spring in a new dress of a uniform and universal green. It is befitting similitude to provide a resemblance for our easy comprehension of the task and toil of the Imams for Islam and common good to all. Therefore’ such a project could not have progressed without inspirations from the Divine or a secret plan designed and given to them by the Prophet (SAW). Why should it not be a divine decree communicated to them?

We can not find any other possibility. The best argument is to question the very performance itself. Ali Bin Abi Taleb sat home for twenty five years, Imam Hasan adopted the policy of peace, Imam Hussain did not take rest till his and his sons, nephews and friends’ blood was not shed, Imam Zainulabedeen adopted a language of supplication in his gospel “SAHIFA SAJJADIA,” Imam Mohammed Baqer and Imam Jafer Sadiq broke the beds of the fountain of knowledge which inundated all the dry lands - even the deserts, and the other Imams, each acted uniquely, independently and differently. Why? What for? Why was there uniformity in their policies or methods? They acted only on instructions beyond common vision and far from a general comprehension. Whatever their ways and whatever their methods their variety preserved the unity.

What else could one do if he were to have a treasure amidst robbers and thieves? Gangsters, spies, enemies, hypocrites, fake and feign friends, were like snakes crawling under grass: and one had to make a movement! How hard an ordeal for one not to be robbed, cheated and deceived, not be fooled and not to be bitten by the renomous snakes and cobras hidden under his paces - sometimes hissing in a friendly tone and sometimes hissing in hatred. Danger and terror waited always at the steps of the door. To call for help was to declare helplessness and encourage the enemy; and to fight was to be exposed to certain and annihilate the very signs for future generations. Still, in spite of those hardships, and regardless of those setbacks, they kept Shiasm safe and secured so that the sweet smell of the original Islam could fill the air. When a putrid stench disturbs the senses there should be an ever-fresh flower in the shape of an everlasting lili or an eternal rose to refresh the mind and redress the nerves. This flower shall ever remain reminding that a Mehdi is to come and what is taken will be returned.