A Replay To Belief of Mahdism in Shia Imamate

Traditions That Are Told About the Imamate of Thirteen Ones

In our article “JILA AL-BASAR LE MAN YATAWALLA AL-AIYEMME AL-ISNAESHAR” (glisten of sight to one who yields to the twelve Imams) we have dealt over this subject. The traditions that indicate that there are thirteen Imams are not authentic ones. The narration should be constant, that is, heard by many; hence, told by many or circulated mouth by mouth. Such narration of any tradition is gestant with credibility. If it is told by one person it does not stand credible.

When the Prophet (SAW) spoke, he spoke among his associates or in a gathering or amidst a few people. So, his conversation was heard by more than one man; and accordingly narrated by more than one. If a tradition is narrated by only one source and there is no second to it; it is void of any authenticity. This is a standard or a law for gaining certainty about the issue pertaining to belief and other religious matters. On the other hand, the traditions that indicate the number of Imams as twelve are many and related by several and told by various sources.

In the book MASNAD of Ahmad al-Hanbali there are above thirty sources mentioned having had heard from the Prophet (SAW) the number of Imams to be twelve. Muslim in his “SAHEER” quotes eight sources who have related the traditions indicating the number twelve. In the Shia books there are hundreds of sources who have mentioned the Prophet’s sayings the traditions, that fix the number of twelve. Besides, the sources form the man of good reputation. There remains no doubt in the authencity of the very subject. However the traditions or tradition quoting the number of Imams to be thirteen has been invented. Since it is a lie it is dismissed.

29. SALEEM RELATES NEWS:

What is attributed to Saleem does not exist in his (SALEEM’S) book. Saleem is reported to have narrated that the Prophet (SAW) had told Ah Bin Abi Taleb that he and twelve ones from his progeny are the rightful and legitimate Imams. The very authentic copies of the book of SALEEM BIN QAIS mostly possessed by scholars do not have what it is alleged to him. What the book of Saleem Bin Qais carries is the various narrations of several sayings of the Prophet (SAW) all to the effect that the Imams are twelve and their names starting from Ah Bin Abi Taleb down to Mahdi are indicated. This book came into being in the first century of Hijra and remains till now well credited and well trusted. The names of the twelve Imams were mentioned at a time when they were not yet born. So what is a false accusation or an unfounded allegation merely attributed to Saleem Bin Qais is only a matter of prejudice, to obfuscate the very subject and infuscate the understanding.

It is common practice to fabricate a fiction and then set out in conquest of a writer who may transact this counter note on his credit because of the customers who bank in him their trust. Better than Saleem Bin Qais they could not have found. As his notes are plenty, one counter can easily be mixed therein. If at all it is deducted, a general clamor would stout that it is Saleem’s; since Saleem’s would obtain currency and circulate from hand to hand. Such a fraud is also played with Abi SAHAL NOUBAKHTI. This silly trick has persisted deliberately. Writer should have checked them. Translators also proved negligent in this respect. Anyway, we should pronounce here that such a stratum will not be of benefit to any nor will it serve as a religious cause nor will it advance any religion forward. It would only create a mist on the understanding of readers. The root of belief in a ‘MEHDI’ is also to be found in the Tora and that of the Bible prior to Islam. Any literature that could be traced in the distant past will say something of this kind. This is the pedestal of the Divine Religion.

30. TITLES OF THE TWELFTH IMAM:

The writer sees everything from a material aspect. He has not yet reached a destination. Everywhere he stops and wanders again and says something in the pain of fatigue. Moslems believe generally in Mahdi; it is a political belief. The Shia believes in Mahdi particularly; it is a political effect. What is a belief? He has several titles such as MEHDI, REDEEMER and etc.; they are invented by history. Let him at least for once tell something of sense. Any link with the world, the other one, is out of question to the writer. He compares natural phenomenon with religion. The moon, earth, sun and animals all appear and disappear in a cycle, come and go; likewise religion too is to him. He wants to reach a religion after having lost the religion. The world that is next, the self that is in a man, the ulterior influence of invisible on visible, the unseen on the seen, the spirit and its environment, the soul and its surroundings; all these things carry no sense to him. What holds a matter matters to him.

So, he is altogether on quite a different track, which never joins the straight path of belief. He displays a series of historical events as his discoveries. He has assorted the events, adjusted the episodes, rejected and accepted some while misplacing others in an order prove his point. When he offers his cargo he misleads the customer. The titles such as MEHDI, GHAYEB, HUJJAT which are rooted in the Quran and transplanted in the Prophet’s sayings are regarded by him as the names that came into being due to certain incidents or events in history.

Had he cared for traditions he would have come to know that the titles ‘AL-QAYEM’, ‘HUJJATULLAH’, ‘KHALEEFATULLAH’, ‘AL-MENDI’ belong to the twelfth Imam. But the language of tradition is strange to him nor is he familiar with the tone of the Prophet (SAW).

In some time or some era one title might have been widely spoken. Again in certain conditions some other title might have given more consolation or satisfaction to the people. For this reason some among the titles of the twelfth Imam are more famous. We observe this in the names of God also. AL-SHAFI, AL-SALAAM, AL-HAHZ, AL-RAHMAN, AL-REZZAGH are more uttered. The personal circumstance has a bearing on this as one resorts to a particular tribute or quality moves them to the other. But this could not mean that God was lacking those qualities in ancient times and got them as time progressed. Such results are the natural outcome of the analysis done on the basis of matter. Therefore, the very method of analysis, that is, the material one, is wrong and will lead one astray. The belief in God is the consequence of a centipede of things and a train of suppositions. Before that, there was no belief in God. Likewise, the qualities which are the names of God. This is the result of a materialistic view of the things. Finally, one has to deny all God and prophets. Such a result of such a wrong method of analysis can not convince one nor could it be justified in rejecting God. It will not succeed to shake the belief of a believer.

The moment Mahdi came into being the titles were fixed to him because of the qualities he possessed. Mehdi the rescuer, fixed one, good doer, master of the command, master of time, master of age, and master of moment is he. Each of those titles reflects a particular dimension of his personality and of his task. The possessor of those titles is the twelfth Imam. Mahdi is the same twelfth Imam and the 12th Imam is the same Mahdi that the scholars of Sunni have acknowledged. Abu Davood is one of them. He in his book “AL-MEHDI” says that the twelfth Imam is the seal of the Imams.

31. THE TITLE “AL-QAYEM”

Although the writer’s uproar, this time he quotes page 282 from the book “GHEEBAT” (absence) of Tosi that, “QAYEM means he will upraise after meeting his death.” About this sufficient explanation Tosi has provided; “but to deal this subject we first should necessarily speak of the Imamate.” As the ramification is getting wider we shall speak about the Imamate only briefly because its short summary suffices to take in the details.

Imamate in Shiasm is based on the Holy Quran. There are numerous traditions of the Prophet that support the establishment.

1. Imamate is a Divine obligation. Persons competent enough become the choice of God. They are vested by God with this mission. God’s choice of the person to this office is pronounced to the people by the Prophet at God’s desire.

2. The prime and the supreme condition for an Imam that qualifies him to be the Imam is his infallibility, that is, immunity from sin or wrong doing, and his superiority in knowledge with the others so that all could obey his instructions and follow his guidance. Khaleel Bin Ahmad narrates a description of Imam by Ali Bin Abi Taleb: “All need him while he needs no one. This is an indication that he is the Imam of all.”

3. The earth can not be without an Imam or the Authority of God. Everyone should know and recognize the Imam of his time. If he dies without knowing his Imam, he has died as though in ignorance.

4. Imams are twelve as per the sayings of the Prophet.

5. All the Imams are from the Prophet’s House. They do not exceed twelve including Ali. According to the Prophet’s words, repeatedly said, they are at parity with the Quran and as heavy (important) as the Quran itself. They never part with the Quran. They remain always associated with it.

6. All Imams individually possess the worldly and the spiritual leadership. The only thing that they do not share nor possess is the prophet hood, which was terminated at the Prophet himself. NAHJUL BALAGHA describes them as God’s Authority over His creatures. They are the boat of safety. They are the refuges for the nation. They are the guards to protect the people from divisions and deviations. He who does not recognize them and they do not recognize him shall not enter heaven. He who denies them and they who denies him shall enter hell.”

7. The Imams were introduced before hand by the Prophet (SAW) who disclosed their names and specifications individually. Each Imam has introduced the following one his successor indicating his name and his person.

These are the fundamentals of principle belief. There is no likelihood, no possibility for any mistake or confusion in the order and the person of the Imam, because of the precautions already taken by the Prophet (SAW) in his time in disclosing their names individually. Also each Imam pointed out to the people his successor (the next Imam). One should take these matters into consideration if he were to know something of the Imamate. For a believer who acknowledges God and the Next world the ground is reason on which the pillars of belief rest. These fundamentals are irrefragable and incontrovertible because they are supported by the Quran and the constant circuit of the Prophet’s traditions.

This subject that the IMAMAT is a Divine obligation has been established by the Quran and the tradition that took the wing of constancy. Dr. Allama Hilli in his book “TWO THOUSANDS” (ALFAIN) has brought forward two thousand arguments and evidence to prove this subject only. Basically this subject springs from TOWHEED (oneness of God) and it is the oneness of God that gives origin to this subject. Imamate is so basic and so fundamental that it is deeprooted in Towheed. Towheed is the essence of Islam. And, it is this Towheed that establishes Imamate thereby making it obligatory upon all Muslims. The importance of Imamate is reflected form this where we suffer:

“To Him is the Command and to Him is the order and He is the Sultan and He is the Ruler and He is the Guardian and He is the cognizant of the interests of the creatures. There is no order nor is there a dismissal to any one without Him.”

The matter of immunity from sin gives strength to this subject besides the superiority of knowledge. The Quran here says: “He who guides to the truth more deserves to be followed; he who does not guide should be guided.” The Imam should necessarily be infallible. Reason requires so. Dr. Allama Huh has established this fact through two thousand arguments. One many refer to book ALFAIN.

There should be God’s Authority over the earth. “To each nation there is a leader.” “And we have reached the word to them.” “A day (in which) we call every people with their Imam.” These Quarnic verses with due consideration to their interpretation and the sayings of the Prophet thereon prove that the earth can not be empty of an Imam. The books, those of Sunnis, Shias, Zaidias, and those of Imamias all say collectively the same. There is uniformity of opinion at this point. TAZ-KARAT AL-HOFFAZ of the Sunnis has acknowledged the necessity of the presence of an Imam on earth. Whether the Imam is hidden or apparent, concealed or absent or open he is there as should be.

In the book SAWAYEQ and other books of Sunni scholars a long statement of Imam Zainulabedeen is narrated. The Imam in his long statement says that the earth can not remain without an Imam from the House of the Prophet (SAW). If there happens to be any word coming to this fundamental it is worthless and groundless.

Imam Zainulabedeen says in his supplication in his SAHEEFA SAJJADIA: “O, God, you have supported your religion in all times by the Imam whom you made a banner to your servants and a tower in your dominion after making his rope to reach yours and you made him a medium to your paradise. And obedience to him you made obligatory. And you warned about disobedience to him. To carry on his orders, you ordered; and to stop at what he stops the action, you commanded. No advancer advances from him nor does a delayer lag behind him. He is the Fortress of seekers and the cave of believers and the path of adheres and the worth of the worlds.” In this supplication the Imam is well sketched. The states and the station of the Imams is made clear. Shiasm can be observed in this supplication. After all these discussions it is a wonderful thing to say “The upraising of QAYIM after death was acknowledged earlier but later on this thought was rejected by scholars.”

Any thought in a Shia atmosphere if expressed by the Prophet (SAW) and Ali Bin Abi Taleb and all other Imams are a fixed truth. Any other thought contrary to it is of no credit and is void of truth. In an analysis some seek to find out a trifle and enlarge it magnifying it in order to avoid the truth or to reject the fact. Some non-Muslim Islamic scholars have done this to serve their venom. It is not our point to overlook the loophole. What we say is, do not overlook the important ones. One should examine and compare both and see which one is acceptable.

The Imam first dies and the upraises. This is contrary to the fundamental. The earth in that case would remain without an Imam, which is not possible. The age of the Imam is lengthy as his occultation too. If we accept his death first and then his becoming a redeemer, we have to reject what the Prophet (SAW) and Ali (AS) and the other Imams have told us. A narrator by the name of Mosa Bin Sadan Hannat (whom is not regarded as a man of reputation) quotes another man by the name of Abdulla Bin Qassim. Abdulla Bin Qassim was called ‘the her’. Such a man can not be trusted. This liar hero quotes his source as Abu Saeed Qurasani. Abu Saeed Qurasani’s whereabouts are not known. Besides this, there is not other source to have had told the same thing or a similar one to it.

If we look at the word QAYIM we understand it to mean that an upraising is ahead, and this Imam is to be the doer or possessor of that ‘QIYAM’. An upraising which is to be against the political conditions and religious perversion and social depravations of that time. He will uproot every root of tyranny and fill the world with justice. Generally the word ‘QIYAM’ (upraisal) is contemporary with surmise. All Imams were QAYIM that is ‘responsible’. But each of them was in accordance with the conditions of his time. The situation he was in was one concerned to him. But in a broader view and a broader sense this title QAYIM is particular to Mehdi because the QIYAM is going to be a wider, universal one not confined to a specified time and place. His QIYAM (upraisal) will embrace the conditions of individual, social, political, and economical ones. The application of this title brings to mind that of only the 12th Imam and no other one.

Saddookh has narrated a tradition. His source is Kamaluddin. Kamaluddin narrates that he (Kamaluddin) heard the 9th Imam, Mohammed al-Taqi (A.S.) say: “The Imam after me is my son. His word is my word. His order is my order. To obey him is to obey me. The Imamate will run to his son, Hasan Askary. What he says is to be obeyed. His word is his father’s word. His order is the order of his father.” Then he became quiet. Kamaluddin asked; “Oh, son of the Prophet of God! Who is the Imam after Hasan?” The Imam wept. Then he said; “Imam Hasan Askari’s son, AL-QAIYM AL MONTADER.” Then Kamaluddin asked; “Oh, son of the Prophet of God, why is he called ALQAYIM?” The Imam answered; “Because he will bring an upraising.” Kamaluddin asked; “Why is he called the awaited one?” The Imam replied: “Because there will be an absence that wilt be very long. Faithful ones will await his appearance. Those who have doubt will reject him. Those who believe in him will be redeemed.”

In another source “MA’ANI AL-AKHBAR”, the same is also mentioned.

Some have indicated other reasons too for his title ‘QAYIM’. One is that he will appear and raze a war against tyranny with his sword. Now, for his other title, Mahdi, there are several interpretations. AL-MEHDI is as independent a title as is AL-QAYIM. One whom God has guided is called Mahdi.

According to predictions, the reforms and the deeds that Mahdi will perform will suit the title AL-QAYIM. It is also known that these titles, “AL-QAYIM” and “AL-MEHDI” were heard from the Prophet’s mouth. There is no sense in arguing that one title is superior to the other. Both belong to one and both were given and pronounced by one.

32. MAHDI AL-ANAM THE TWELFTH IMAM:

The writer in this chapter has written what reflects his prejudice or ignorance. The Imam will appear; the Imam will rescue the world from tyranny; all this imagination is the product of the last decades of Bani Ommiya’s rule. The tyranny of Bani Ommiy’s government invigorated this belief more deep. But in no way did it create this supposition or this fancy as the writer says. It is as old as Islam itself The Prophet (SAW) himself had disclosed MEHDISM and told the people what we now know. It is a promise given by the prophet (SAW) and as is known, the Prophet (SAW) did not utter out of his own desire or lust. It is God’s word and Divine Revelation from which he speaks. So, it is a promise given to us by God through the Prophet (SAW).

The writer says that the title of MEHDI was given to rescue the Shia from dullness and hopelessness. To inject them with ray of hope or a beam of anticipation towards a better future. As we have repeatedly said it is a reality. The title has nothing to do with the disappointment of a man or a group of men. The title does not add anything to the personality of the Imam. His responsibility is already foretold by the Prophet (SAW). The Shia did not invent anything so far as religion is concerned. The title MAHUI is also acknowledged by Sunni scholars. It was heard on the tongue of most well known Sunni authorities. As such, it seems that it is the writer who is trying to invent something at this stage.

33. MIRACLOUS BIRTH AND THE DATE:

It is not bad to give a summary about the event of Mahdi’s birth. The birth of Mahdi the son of Imam Hasan Askari is recorded by historians as being a simple event.

However the birth is surrounded by some strange signs. The writer is not willing to see or accept the strange signs because he says that no such events were recorded. Which records he uses for his research, we do not know. An event of birth is not to be elaborated - generally speaking. Sources that are close to the house of Imam Hasan Askari (AS) should also be contacted to see what they know and have to say. Historical science has gone too flaccid as its scholars have shown prejudice in recording the events or the facts. However, facts do remain unchanged although the attitude of a historian is however changeable.

The birth of messengers is gestant with unusual events, extra ordinary. Adam’s birth for example was a strange thing. The birth of Abraham, Is’haq, Moses, and Jesus were all strange, Jesus (AS) still in a cradle spoke. All these events were super natural and extra ordinary. If these events are not historical, then the birth of Mahdi too is not one. If those events are regarded as being historical, the birth of ‘Mahdi’ too is one. The negligence of some historians do not spoil the event. As a figure of speech, no matter how many veils are hung to hide or conceal something, if a candle is placed beyond the veils even the slightest light will still pass through those veils. Often is the case that an unauthentic source says something ignorant and it becomes history; but an occurrence of importance and magnitude which took place and is told by persons of repute and renown, still is not considered history! What a portentous display of prejudice and partiality it is! The writer says that the biographies of the Imams of the Shia have been so written that they are like the stories of the SOHS. The stories of the SOFIS are far from sense and reason. The writer could have said that the biographies of the Imams are like the stories of the births of prophets like Abraham, Is’haq, Ismaeel, Moses, Jesus and Yehya. But, taste is needed to install a similitude. Delicacy is the demand, wit is the want and vigilance is the vitality, needed to bring a similarity of the same sanctity. The stories of the SOFIS are fabricated in order to attain the level of godly figures so as to make them credible. They are fake, false, and feigned. But the facts of the prophets or the Imams do not break apart by false statements as a shadow can not eradicate a light. It is the evil that proves a virtue. A dark night is the indication of a bright day, which dawns from within its folds.

The very sense the word history imparts should be defined here. Some events are perhaps narrated in the books of philosophy or medicine and not in the book of history. Although irrelevant of its place it is still history or an historical event. Whether it be the prophet of God or kings what they do goes down as history. Therefore, history can not be confined to a man or a particular group or a particular performance. As a result there is no classification or category to which certain events are regarded as historical or non historical. The writer is wrong. The birth of the twelfth Imam was history in itself as well as a historical event.

34. THE CREATION OF THE PROPHETS AND THE IMAMS:

About the creation of the Imams and the Prophets, that is, how they were created or the nature of their creation. Shias are not different with others in its conception or conviction. About the creation of the Prophet (SAW), the Sunni sect has a great deal of narration and traditions. The same Sunni sources have much to say with regards to the creation of Ali Bin Abi Taleb, Imam Hasan, Imam Hussain, and Fatima daughter of Mohammed. As to the reason of the creation of the prophet (SAW) and the Imams the Quran gives a root. “Indeed, God has chosen you and purged you and selected you over the men of the worlds.”

As for the prophet Moses the Quran says: “And, We revealed to the mother of Moses to feed him with her milk and if she happened to fear about him, throw him into the river and not fear nor grieve. We shall return him back to her and make him among the messengers.” From this we infer that the mother of Moses was informed about the return of her child back to her and that he would become a prophet of God.

In his book AL SIFWA Zaid Bin Ali Bin Hussain describes the issue of AHLUL BAIT (members of the Prophet’s (SAW) House) their being chosen ones. He lists from the Quran to support his statement. From a viewpoint of Islamic principle and belief, the extra ordinary type of creation of the Imams can not be waired of taking into consideration the miracle in the birth of Jesus Bin Maryem.

35. MEHDISM AFTER THE MARTYRDOM OF IMAM HUSSAIN (AS)

The writer concludes that because Mahdi will appear on the day of ASHORA he will, therefore, make his headquarters either in Kofa or in Kerbala. Also because Mahdi descends from the progeny of Ah his upraising too will be in Kofa and Karbala. However let us stop here and look a little closer into the matter.

First, it is an acknowledged fact that Mahdi hails from the Prophets (SAW) House because he is the twelfth Imam. But what relation is there with Kerbala and Kofa? We can not limit his range of activity for the whole earth is in his range of activity. All predictions indicate such as we have repeatedly pointed out, the traditions of the Prophet (SAW). The writer has connected Mahdi’s appearance to the martyrdom of Hussain. This he has done deliberately so as to limit the whole issue and to prove it has a background of revenge. The writer knows very well that the Imams were all from the House of the Prophet (SAW), that is, his offspring. So, the twelfth Imam too, Mahdi. Nobody has limited Imamate to the Household of the Prophet (SAW), it is God’s design, His desire, His deed, and His determination because Imamate is His office and an Imam is His choice as to who to be and from where. Mahdi hails from the progeny of the Prophet, it is a fulfillment of a condition among the conditions concomitant with the office of Imamate. As such he should be from AHLUL BAIT (from the Prophet’s house). This ensures that all his doings and deeds will all be in the line of the Prophet (SAW) himself.

36. ABSENCE OF MAHDI:

Under this title or leading the following may be said; A. the disappearance of the Imam was an event of most importance. Shias became upset and much disappointed they were uncertain as to what would happen politically, religiously and socially. It’s far reaching effects in every as peek at every field was alarming. Some remained dumbs founded, perplexed and confused knowing not what to do. A true Shia’s concern was as to how to confront the adversary who was a staunch appetent, a Sunni, and how to protect his own strategy in that political hurricane; and to this added his worry as to how to guard an ordinary Shia whose belief was their hunt in which it was a moving object in the jungle that had engaged their arrows and could fell prey to the beast of their propaganda. The safety of a common Shia, and the danger of the security of a learned Shia was the anxiety of the hour. Although they saw themselves exposed to an ambush from behind a tree in that society, which to them had turned into a forest ruled by wild and bestial animals, yet the most learned scholars of Shia were safe in their hidings. They were armed by the Prophet’s (SAW) traditions and the verses of the Holy Quran, which had established the truth of Imamate to rescue them and to guard a common Shia against the danger.

As a result we now see that Shiasm has survived every risk of eradication. It has preserved its originality rejecting any deviation. Whose make up is her original face and whose ornaments are her natural features. Indeed, malice incited the ugly to abnubilate her beauty by any fuliginous way or to fash its admirers. But her admirers stood a grueling test and her own numinous beauty stood a palladium. However, no matter their practice the Shiasm deranged its entity. The learned ones gave refuge to the thought of the people. The NAWABS took the affairs of the Shia in their hands.

While everything was in order, the belief in the twelfth Imam was never shaken; NOUBAKHTI says that in the town of Qum, there existed a sect that believed in thirteen Imams. We have heard nothing of that kind, and know that all there believed and believe in twelve Imams. Everyone in books of narration claim that there existed scholars during the past two and half centuries to tell people about the Imamate of the twelve Imams.

Yes, a deeper look will show that a few who had turned aside from the original path in search of personal gains or to whom a deliberate deviation had taken far away from the track, later regret persuaded them and repentance returned them back to their right path and to which they adhered in fealty and stuck in faith.

B. Earlier to Ibn Babway and Nomani others like Fazi Bin Shazan (died 260) have written books about both the periods of the absence of the twelfth Imam. These books had appeared before the birth of Imam Hasan Askari. Mashikha Hasan Bin Mahboob (died 224) has also written about this subject. The writer too maintains that the two periods of the absence of the Imam has brought forward changes in the views. We should point out here that both periods were of importance and of a new kind in the history of Shiaism but not in the sense that the theme of Shiaism varied with that of the past. These two periods further cemented the faith of those who were having a pre knowledge through the sayings of the Prophet (SAW) and the Imams.

The way of installing a proof or housing evidence was at variance among the lecturers. But at the same time they all depended on the traditions, that is, the sayings of the Prophet (SAW). Side by side they used reason as well. This method of presenting or producing evidence of reason or logical proofs became wider and wider during the space of time. From the time of Shaikh Mofeed to the time of Allama Hilli and toward this method took an entity to itself. The proof for divinity, the evidence for prophet hood attained a wider range. Likewise, there is still a possibility that it may still go beyond. But the evidence of narration, that is, the narrative proofs remains what they had been because the words could be invented to install in the prophet’s (SAW) sayings.

C. The absence of the Imam is reflected in a way to give an impression that to revolt against tyrant rulers is not an obligation on the people. Therefore, the scholars, that is, the Shia clergymen and their jurisprudents in association with the family of Boway did not oppose the caliphate of the Bani Abbas dynasty.

They propagated Shiasm. If the Boway family (AALBOWAY) committed atrocities, Shias had no obligation to oppose it. It was only the right of the Imams to revolt or upraise against the tyrant rulers and their governments. If the occultation of the twelfth Imam makes an upraising impossible then no upraising should take place and the concern should be only towards the protection of Shiasm. To bring down a government is the only right of the twelfth Imam.

Such an impression is quite wrong and misleading. First: Shias were in no circumstances and under no conditions obliged to bring down the governments of the Bani Abbas dynasty. Shias were and are obliged to obey the Imam. The Shia ponders, thinks and considers himself under the yoke of twelve Imams, individually and collectively. Even to this day the yoke of the Imamate of the twelfth Imam is around the neck of the Shia. Bani Abbas knew this. They knew that to bring down their government was not the responsibility of a Shia. It depended on the stand and outlook of the Imam of that time. Obedience of the Shia to their Imam, their love, affection, and faith in him was to Bani Abbas a dread and a matter to take into calculations and something to bestow consideration to.

On the other hand, the conduct, character, behavior, abundant knowledge, truth, honesty, up righteousness, straightforwardness, endurance, tolerance, forbearance, and forgiveness of the Imam was in itself an element and a factor that weakened the Bani Abbas politically, socially and morally. This the Bani Abbas well knew that they very presence of the Imam, whoever he be, was their own weak point because his existence demonstrated what he possessed and what they were deprived of. Whatever qualities and abilities they had, the Bani Abbas caliphs were short of. They lacked. The people too witnessed the same what the Bani Abbas saw. The ability of the people to judge and compare could not be taken away from them. As they compared, they hated one and liked one; they hated one and honored one; they hated one and obeyed the other.

This being out of their power, the Bani Abbas remained always uneasy, harassed, confused, and uncertain. To secure their own rescue from this harassment the easiest thing to do was to detain the very object of fear. This they did. They imprisoned the Imams. They put them under home arrest. They implied secret agents, police to keep a watch on them. They broke the link of the people with them. Motawakkal brought the tenth Imam, Ali Al-Naqi, from Madina to Samerra so that he may keep a direct watch on him and control his every movement.

In any circumstance there was never the question that the Shia would revolt. In the days of the tenth and eleventh Imams, Ali Al-Naqi and Hasan Askari, there was no probability of any such thing. It was a general belief that it was up to the Imam to decide what to do. But there was a strong belief running among Shias that each Imam did what he was under commission to do. The Prophet (SAW) had a charted and the programme by the command of God for every Imam, framing his responsibility. So, every Imam in his time acted and behaved accordingly. This secret chart was transferred from one Imam to the other. The other factor to be considered is this, that in those days conditions had become so bad and the people were in such a low mentality that there was no preparedness on their half to consume a change. In such a probability of failure it was wise to avoid the upraising. Its consequences would have been more futile and reverse rather prolific and useful.

The Bowihian’s stand did not totally discard the caliphates of the Bani Abbas dynasty although they took the helm of affairs in their hands. They installed a caliph and they even dismissed a caliph. But they did not declare their disagreement with the machinery of the caliphate. Had they done so they would have had to confront a huge front of opposition of Sunnis. A total chaos would have entailed posing a general danger to Shias. Any change in their stand would have reflected a religious basis for that change. To avoid Bani Abbas and appoint an Alawi caliph was tantamount to the continuation of the same trend.

Some say that the interests of AALBOWAY was in keeping the Bani Abbas dynasty in order to retain their own power. Anyway, AALBOWAY was neither to do nor think of any other way. This should not be forgotten that in the time of the absence of the twelfth Imam some of the Bani Abbas clan was not bad towards the Shia. They even pretended to be Shia. Naseruddin Allah was a scholar among the caliphs of Bani Abbas. He believed in the Imamate of the twelfth Imam and in his absence. He even considered himself as the deputy of the 12th Imam.

There runs a theory that no one has a right to revolt against tyrant governments during the absence of the 12th Imam. This is absolutely wrong. To upraise against tyranny in the event of possible conditions is in jurisprudence an obligation. This obligation becomes a general one in case the tyranny of a ruler happens to consume one’s property, life, or one’s honor so that all people should go to the victim’s help. To defend against a tyrant needs no sanction of a religious jurisprudent.

Defense is a sacred liability. To defend a Muslim, or to defend a Muslim society is obligatory no matter whether the enemy be an outsider or one from inside. For example the ex-shah of Iran wanted to change the Islamic identity of Iran. So to defend such a danger becomes a liability. In jurisprudence these questions are discussed, the defense or the effort to oppose the tyranny of a ruler who is not a jurisprudent or a believer. These issues during the period when the Imam is absent are decided by the Shia of jurisprudence. In the span of the absence of the twelfth Imam the tyrant governments in certain conditions become compulsory to be brought down.

D. The motive of ALLBOWAY in their upraising obviously was political

with lust for power. But it can not be waived off that originally they should have been motivated by religious matters or the atrocities committed against the Shia might have incited them to revolt against the tyrant rulers.

On the ground that their upraising was contrary to Shia religious standards we can not condemn them. There are several considerations. When their upraising had succeeded their behavior in general and that of some of them in particular was far better than all their predecessors. They even surpassed in their competency and good conduct with others. The rulers among them showed no enmity with the Shia. They were jealous and very much enthusiastic towards propagating the Shia belief and at the same time advertent enough to not encroach the Sunni sanctity.

In other words they had brought freedom for the Shia and obliterated those conditions that necessitated the TAQIA (concealing one’s belief). In any case, their policy was not to invalidate the Sunnism or to crush any other religion. They did quite the opposite to what their predecessors had done. They provided liberty for Shias and also opened avenues for them to enter any government service. AAL BABWAY nullified the previous policy for restricting Shias in every aspect of social life. So, they in fact protected Shiasm and helped it. What they gave to others by way of freedom they gave to Shias as well. Because of the equity, which they maintained with the Shia, they were accused of religious bigotry. However, we are not here to defend the AAL BABWAY>’s policies. This can not be denied that they too were a dynasty, which appeared on the political scene and became recorded in history.

They differed with their previous rulers who were Sunnis and did everything against the Shias by way of harm. One of them was Motawakkel who even tried to annihilate the Shia belief. But the BABWAY dynasty did not act to take revenge nor did they adopt any negative attitude towards the Suni. They opened opportunities of jobs and propaganda to them. They were more human comparing to their predecessors like Motawakkel, Salahuddin Ayubi and Taqhrool Saljokhi. The Babway dynasty was in fact Shia. They believed in IMAMAT and also the disappearance of the twelfth Imam. But they did not intervene nor did they interfere in religious matters. What they pondered they used to pronounce openly. The Shia clergymen coordinated with the BABWAY’s harass on the basis that, in the politics people should not take part nor they should participate in revolts against the governments. This is wrong. The Shia religion does not dictate such a thing.

If we look from a political angle, the Babways were Shia. Therefore they felt themselves secure from any Shia revolt against them. Since they were good with the Sunnis if by any case the Shia were to make any upraising it would have been crushed by the forces adversary to the Shia thought. All the political fronts of the Shias would have been lost. If Shia clergy would have revolted the result would have been the same. On the other hand, Babways had paved the way for the Shias to enter into jobs and have well stations in society. So, the Shia thought it prudent to support the BABWAY rules. In such circumstances the Shia clergy took to serve the expansion of knowledge and the propaganda of the Shia ideology and at the same time made it obligatory upon them to support the BABWAYS.

As things took shape an understanding opened its umbrella shadowing the Shias and the BABWAYS without these being a contract or an agreement. Their understanding was the result of the security which the BABWAY rulers felt at the hands of Shia, and the contemplation of the Shia clergy that the harm of a revolt would be more than the gain. To not make a movement was a religious conviction to one party while to the other a good prudent policy to honor that conviction.

In any case let us pronounce that we can not repudiate the legitimacy of their rule, at least, some of them.