Explanation To the Belief of Mahdism in Shia Imamia

E. Not a Correct Analysis

The religious matters are viewed from both a material and political dimension. For instance, they say that the Shia did not see things to their advantage, therefore they refused to yield to the caliphate and choose a different way.

The prime error that entails several other subsequent errors is that they do not consider Shiasm a religious reality or an entity of a belief. They regard it as a political phenomenon. The writer says that it gathered support as people joined the movement even though at times it was given different names. The name of AFILUL BAIT (The Prophet's household) gave them a push.

As time advanced they too advanced. But this theory is wrong. The existence of the Shia belief has no relation to any historical episode. The writer considers historical events as a proud for the birth of the Shia thought.

Likewise the Sunni. The writer struggles his way through such blunders till he reaches the occultation (the disappearance) of the twelfth Imam, Mahdi. Amidst the conditions and circumstances he sees the gleam of reason. The mist rises and he sees the light!

There has always been this fact - that people will mingle in political events or take no part in the governmental posts, or oppose openly, or flouting a proposal, or scouting an idea. But, in no way could this have a link will a religion, as a religion can not be founded or established or propagated on such a ground.

According to some narration, the disappearance of Mahdi happened in order that some could avoid the obligation of yielding to his authority. However, such a thing has happened, has taken place, has occurred. It is a fact. It is a reality. It is a tyrannical conjecture or a wounding lies, that the Shia had no other way but to switch their belief in such an event after the death of the eleventh Imam, Hasan Askari.

One, who is a stranger to religions, is totally ignorant to the realities of the invisible or unseen world, who has seen only matter or any other tangible thing; he wants to see, justify and even interpret the religious matters, no matter of its magnitude, and then decide or pass judgment. Every thing he thinks is the effect of a cause or a policy in a political class. Similar is the argument of Marxists too. Such should be, because of no acquaintance, no awareness.

From the ancient times they have questioned, because they want to see the matter and they have rejected, because they know not of anything or something beyond. Ulterior dimensions are sealed to their sight. It would be accepted if he shouts that he has seen; but, no, the cry of a blind has always been that he has DISCOVERED.

Of course, such type of analysis we see runs in all religions, true or otherwise. Such analysis is only workable in religions, which are not true because there is no other way.

The viewpoint of the Sunni is vague. According to them there was no text nor was there a religions basis. The appointment of Abubakr to the caliphate was the consequence of the turmoil and confusion among Muslims that followed the death of the Prophet (SAW). A gathering took place at SAQIFA and to avoid a conflict or a civil disorder or any other danger it was important that Abubakr be appointed. Abu Bakr too in his turn with the same intention appointed Omar.

Omar created a six men committee to decide after his death. These events were influenced by outside causes and which were gestant with historical aspects too. But political ends supervised and exercised guidance upon them.

In the light of these analysis's it is acceptable that the governments that came into being after the Prophet (SAW) were absolutely due to the causes and effects which were never religious. But with regards to the Shia belief, these interpretations are not true nor are they acceptable because they believed in Imamate as they believed in the prophet hood. Their belief was in that which was a reality and their religion was a fact. They did not go beyond that.

F. To support the Leadership of AHLUL BAIT (Members of the Prophet's house) A religious Fundamental

In this chapter the writer has composed comments which history and traditions reject. Documentary evidences and historical events repudiate his conclusions.

For instance, says he: "The support to the leadership of Alavees was at first not on the basis of any planning..." The fact is opposite. The religious basis pushed the people to the support of the Alavees. Those who opposed the events took place at SAQIFA and consequently rejected the authority of Abu Bakr, did so on a religion ground. Else, there was no other motive. The Prophet's (SAW) words, his recommendations in this respect stood obligatory to them for their obedience.

People embraced the Shia faith only on a religion basis. The motive was religion. The instigation was the obedience to the Prophet (SAW). One has to refer to the books "Reality of Shiasm and its principles" (ASL AL-SHIA WA ASOOLOHA), "The History of Shiasm" (TAREEQ AL-SHIA) and "Shiasm in History" (AL-SHIA FIL TAREEQ).

To become convinced of the facts. The speeches of Ali Bin Abi Taleb compiled in NARJUL BALAGHA (the tone of eloquence) throw light on this fact that the position of ARLUL BAIT (Members of the Prophet's House) was that of leadership morally and materially. The angle of government is subordinate to it.

The writer in this chapter gives this opinion that it was exaggeration that gave shape to Imamate and brought forward the belief in the guardianship of Ali Bin Abi Taleb. Why in this respect and in this particular regard has he not studied or searched or collected the sayings of the Prophet (SAW).

Had he too heard as others had heard directly from the mouth of the Prophet (SAW) would have never told what is false and would have respected the truth. Since history has recorded every word uttered by the Prophet (SAW) he could have made himself acquainted with the Prophet's trend or tendency. But the writer appears to be prejudice; not willing to take his look beyond the angle he has chosen. Since l0 A.D writers have collected the sayings and the conversations and the speeches of the prophet (SAW); all point to the way Shiasm and all indicate what an established fact Shiasm is.

To turn a blind eye to all these and to say that till the tenth and twelfth century there was no sign of the Shia belief, is not only injustice but a shere lie. The blood that was shed prior to this period of those who were Shia by Ziad and his like is also neglected and ignored. Why were they martyred?

They adhered to this belief. Such a type of research into the history of Shia the writer has made and with such an outlook he has emerged that one can not but doubt his honesty and fear his intention which is full of venom.

Since the beginning, the Shia have acknowledged, the Imamate. "OULIL AMR" (Master of command) he attributed to the twelve Imams individually. It is an irrefragable fact that ever since the beginning the Shia has had a religions fundamental. Denial of this fact is to deny the existence of historical personalities. To reject is to admit.

Sometimes the writer says that Shiasm from the very beginning was a party, which stood opposing the Sunnism. How wrong he is! The very Islam in its pristine purity and in its virgin originality is the Shiasm - Committed to the sayings of the Prophet (SAW) and adhered to the text. On the other hand, Sunnism came into being in the periods subsequent to Islam and subject to the circumstances that were forced into existence immediately after the Prophet's death.

The text was not important to them. It was a party created to oppose a prescribed program of Islam. It was a party only to impede the progress of Islam. In order to not hurt the feelings of our Sunni brothers we will not go further. It was a deliberate creation to stop the current of a religion; up not be stopped, to divert its flow; or if not, to deviate the people and to confuse the thing for them.

Finally we should pronounce that party which balanced the text of the Prophet's words and that of the Quran in the scale of interests, fostered its own conclusions against the authority of the Prophet, and preferred its own interpretation to justify its ends. This was a particular class grouped together with a deliberation; as the time elapsed, their scholars who were courtiers worked out an ideology to it. Theirs is an invention and Shia's is the religion.

G. Many Mistakes:

The writer has made so many mistakes that to point them out one by one is indeed a great task.

For instance, one is this. Re says that the radical Shias, as he has them termed, who believed in the armed upraisal, were too lavish in attributing extraordinary tributes to Imam. To give him information we would like to comment here:

Those who had insisted on an armed upraisal were the Shias of the Zaidi sect. They thought that the Imam should carry a sword and he should carry the armed upraisal. Unlike the Shia, that is common Shia, they had some particular specification and tributes for the Imam, which was special to themselves.

The revolution that took place against Bani Ommaiya can not be attribute to any group among the groups of Shia. The atrocities committed by them and the cruelties, which they showed against the people of the Prophet's House (AHLULBAIT) constitute the real reason, the cardinal cause and the fundamental factor of their downfall.

A general tumult and a common turmoil had already emerged every where and had established a ground of uncertainty. The situation was that of excitement either to deliver a revolution or to lead people to revolt. As is usually the case every opponent tried to gain benefit of the situation. Of course, the most zealous of all was the ZAIDAIA faction.

Besides, there was also another faction by the name of BANI ABASS who considered themselves heir to Ali Bin Abi Taleb because of the link to Abu Hashim Abdulla Bin Mohhamad Hanefi.

In these groups and factions there was, indeed, one who had the right to the leadership and to whom the leadership had been offered however he rejected the offer. He was Jafar al-Sadiq, the sixth Imam.

This policy which he adopted and practiced was what the Prophet (SAW) had fixed for him, was to the greater interest of Islam. The Islamic justice, the Islamic teaching were promoted by not accepting the political leadership. He re-opened the school for lessons long forgotten and corrected those, which were wrong.

The flurry settled down and the turmoil ended as the government of Bani Abbas came into being. They came as one should have come. The ground itself paved the way for an armed revolt; they did not pave the way for the armed upraisal. All counted the armed revolt effective but the Zaidi faction thought that the armed revolt effective but exercised by the Imam. He who does so is the Imam, no matter whether he comes out a victor vanquished.

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 prophet hood 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 Mahdi. 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, Abraham9 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 lay aside such method of analysis and to search the tributes and particulars of Mahdi 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 Mehdi. 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 Fatimah."

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 over- flows 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.