Explanation To the Belief of Mahdism in Shia Imamia

19. Discrepancy in the Date of Birth of Mahdi =============================================

The difference in the date of birth of the twelfth Imam is of very little vaniance comparing to that of the other Imams. Some narration says the date of Mehdi's birth is at parity with the number of letters in the word NOOR that is light according to the 'ABJAD' calculations. The more acceptable statement is that of MR. Fazl Bin Shazan, coeval with Imam Hasan Askari, who indicates 255.

The 12th Imam birth was surrounded by conditions not usual or normal. His absence was more than his appearance. His father, Imam Askari allowed only a few chosen associates of his own to see his son and become blest by his appearance. His short absence commenced as soon as he became Imam. In his absence he appointed deputies who were his agents. This was immediately after the death of his father Imam Hasan Askari.

20. The Issue of absence or occultation is a reality and not a theory or a fancy:

The writer has this to say. The atrocities of Bani Abbas towards the progeny of Ali and the sons of Imam Jafer Sadiq had created unrest and confusion as well as the problem of succession to Imam Hasan Askari (260, 874 AD). At Samerra there rendered elements and factors, which as a result brought on the theory of the Imam's occultation.

However it was not a theory but a reality, a fact, a truth. It was written in books before Imam Hasan Askari had become Imam that the twelfth Imam would take shelter in absenting himself and that he would take refuge in his own disappearance and that for his safety he would resort to his own occultation under God's command. Some took advantage of the opportunity. Jafer claimed that he was the awaited one. People did not believe him because of his reputation. The hers' claim further strengthened the belief of the Shia in the Imamate of Mahdi. Their trust nullified the false claims.

What we can understand from the writers tone, is that in a sense from the time of Imam Sadiq and onward the term IMAMAT did not carry any political meaning, that is, IMAMAT was bleak of political platform and barren of political performance. The Imams and their followers remained safe to a certain extent.

The writer should know that the Imams possessed the combined offices, that of political leadership and that of the religious one. Both the Imams and the Shias knew that the Imams held both offices. In addition, the Shia views them as the sole heirs of the Prophet.

The rulers of Bani Abbas were no more than the robbers and confiscators of their right and what belonged to them. The rulers too were alive to this fact that they were transgressers and trespassers to that which was not theirs. Time and again Mansoor, Haroon, Mamun, and other rulers had acknowledged the fact that the religious position was not theirs to hold, nor that of the political position. They were only occupants while the right was that of the Imams.

21. BELIEF IN A REDEEMER:

In the view of the writer the belief in a redeemer is merely a Shia belief which was rendered advantageous to Bani Abbas as well. As the Sunni school of thought emerged, they held on to this belief which at times was to their interest. This belief of a redeemer was that of all Muslims. Who actually was and is this Redeemer? This stood the dispute that divided the opinion among Muslims.

Bani Abbas tried to show that the Redeemer was one from them. They could only try when there existed a general belief. Itself is a good proof that the Muslims commonly were holding this belief without any reservations. Mansoor tried to introduce his son Mohammad Bin Abdullah as the Redeemer. For this purpose he gave him the title of MEHDI. The efforts in this field regardless from where it came from did not succeed, because the people did not approve of their reputation for such a post.

22. IMAMAT OF IMAM MOSA BIN JAFER:

The writer writes that there was a dispute about who would succeed as imam. He twists and turns the understanding of the reader and tries to make the subject as much murky as possible. Dispute is a common thing to occur when a matter happens to be of importance. The more important the matter the more deeper the dispute. The outcome is important. The Imamate of Kadum took its seat in the hearts. A general love surrounded him and a certain respect was rooted in the hearts, which received him. His succession became authentic and legitimate by his own life, which was in the eyes of the people. His straightforwardness, simplicity,

truth, humbleness, worship, piety, generosity, and charity, all these qualities gave the proof of his right to succession and his deseruation to be the Imam-His death in the prison which was obtained by means of poison, left far reaching effects on the regime of Haroon.

Shafeyee, the founder of the Shafeyee sect among Sunnis left Baghdad in protest for Egypt. All have praised the personality of Imam Kadum. Similarly the death of Imam Reza which too was by poison and likewise the death of Imam Jawad which too was by poison. The martyrdom of these Imams left a very bad reflection on the regime of the day. Another blunder of the writer is that he consider Imam Hadi and Imam Hasan Askari to have had witnessed the total downfall of the Bani Abbas dynasty. The fact is that the collapse of the Bani Abbas dynasty took place in theera of Mostasam,

as he was killed by Halako in the year 656 Hijra. So, in the time of these two Imams the Bani Abbas dynasty was fast going down, and the military officers were handling the installation of a caliph and again dismissing or discarding him.

23. The appearance of the Imam and his administration of Justice worldwide.

That the Imams through their own agents or elements acquired information and knowledge current with the affairs of their time is not to be debated.

However, the writer claims that they became aware of the fact the an Alawi Imam by the name of Mahdi would come, and that he would not be able to stop the flow of events due to the severe corruptness in general. Therefore says the writer, they decided to postpone the reappearance of the "Awaited One" indefinitely. Yes, the events had become such, however the writer fails to understand that the reappearance of the twelfth Imam was not postponed by Imam Hadi nor Imam Askari, for they had no such power.

It was a Divine secret in which only Allah himself knew and planned. According to various narrations, those of Shia and those of Sunni, nobody knew nor does know the person who is to appear and when he will appear. Even the Imams, except Mahdi himself, knew not the specified man. It is a Divine responsibility. And, it is in Divine hand. Its knowledge is with God.

It's delay or its urgency is the concern of God. The writer fails to dig any deeper. For it is the insight that probes and opens the horizons of a vast sight to see. What we know is that which the Prophet (SAW) and the Holy Quran has taught us.

That is a redeemer will come to rescue the world from tyranny and to spread therein justice is a promise committed by God to mankind; and it has been foretold by the Prophet. But no one is competent to set its timing. It is not a human programme. Hence, it is not for human to decide. When one can not decide he can deny. Here denial is not important, because to deny facts does not uproot them.

24. The House of Ali and Motawakkel

Alhamdolelah, the writer, sees and accepts the cruelty, and tyranny of Motawakkil. He says without reservation; and this is, indeed, appreciable. In the court, Motawakkil became upset, very much so that he wept under the crushing strokes of his soul. The writer attributes his inner disturbance to the recitation of Quranic Verses. He is wrong. Imam Hadi spoke to him in poetry. Because part of the verse has been translated from Arabic to English, some of the beauty has been lost;

"Over the peaks of mountains, guarded they lived; Never saved them the peaks they were deceived."

25. 'TAQIA' A strong command from the Divine in the Holy Quran:

Again the writer goes astray. "Why do not you fear them a dread?" "Lo, he who hates him and his heart is satisfied with belief." These are the Verses of the Quran. It pertains to Ammar to conceal his faith. To conceal one's faith or to hide one's religion if the conditions demand so; is God's order. To avoid danger in any respect, either to life, property, reputation, or to personal prestige one should conceal his true belief.

Reason and logic says so. To do otherwise is wrong as it is to expose one to danger. The writer says that the Shia invented TAQIA in order to protect themselves against the Sunni who were a majority and also from the rulers who were too Sunni. So under the pretext of TAQIA. The writer is short o of knowledge in this subject. As we pointed out earlier it is a clear commandment from God. To obey God is not wrong.

26. THE FIRST WRITER WHO WROTE THE BOOK ABOUT THE OCCULTATION:

The Imam's scholars have classified political and social grades. From Qulaini to Tosi Nomani who are regarded as some of the first ones to write about the absence of the Imam. Prior to them there was a group of doctors who dealt with this subjects and wrote books. Fazl Bin Shozan (died in 260) and still farther back there were Abrahim Bin Husham Abil Fazl Al-Nasheri and others constitute a class of writers.

Imamate Of Two Brothers

Imam Hasan (AS) and Imam Hussain (AS) were two brothers and at the same time Imams. In that period and age both were Imams one obeyed the other; the younger brother obeyed his elder, as he became Imam. Imam Hasan (AS) actually held the political authority as well as the religious one. He administered social affairs and held the government over them.

Imam Hussain (AS) had no say as long as his brother Hasan was alive. The writer now tries to establish a link on this precedent and suggests that the Imamate was of Abdulla Ajta instead of Mosa al-Kadum or to the both of them and similarly to Jafar brother of Imam Hasan Askari. The office of Imamate is Divine. As such, the Imamate is not dependent on our pleasure. It is not our right to suggest one for the Imamate or not to approve the other's.

When Mosa al-Kadum became Imam, Abdullah goes out of question. Likewise Jafar is not Imam because Hasan Askari is the Imam. The Imamate of Hasan and Hussain can not be a base for any who happens to be a brother of the Imam to become Imam. To avoid such a kind of mischief or this type of interpretation the Prophet (SAW) in his life time had repeatedly disclosed the names of the Imams individually. He had even specified the characteristics of them. So, that no doubt nor suspicion would remain.

27. Division of Groups

Regarding the Imam after the martyrdom of Imam Hasan Askari a man by the name of NOU BAKHATI had written a book under the title "HREQ AL-SHIA" (sects of Shia). This man says strange things never heard before nor will be heard anymore. A few examples of his findings: After the martyrdom of Imam Hasan Askari the Shia divided into groups and sects. They split into fourteen sects although it is not a fact he says. His book "HREQ al-SHIA" gives a wide range of sections, groups, and divisions. As one goes farther into this book he sees that the word GROUP can not be applied at all since there was none. A SECT can not be called a SECT since that SECT did not exist at all.

A DIVISION can not be named a DIVISION since there were not one or two persons who differed or said anything different. But all such trifles and superfluous conjectures have gone a great deal to give bulk to the book. In what times they existed; he does not say. What were the names of those DIVISIONS or SECTS or GROUPS; he himself knows not because he does not say. How long did they remain in their difference? Why didn't their GROUP or their DIVISION gain ground so as to attract followers? Who was their leader a chief? All these and such questions remain without answer.

There is nothing real in the hook. The great scholars Shaik Mofeed and Shaik Akbar Tosi have rejected the existence of divisions. They replied in "A story of NOU BAKHTI" it was "AL- FOSOOL AL-MUKHTARA" (The selected chapters). In a book by Shaik Mofeed he says in its second volume, "There is no sect, no group in existence. In our times till the year 372 there has been no sect other than the twelve Shia Imamia." This is an introduction for our readers to form a background for themselves, for their own judgment or opinion because the writer has brought forward NOU BAKHTI's book in his argument.

There are books written about nations, creeds, and so on. But these books were written under a prejudice of exaggeration and not on fact. Whatever one sees in print does not mean it has authority behind it therefore be accepted. History can not show any trace of any of those sects. No date can be fixed as to when; no location can be pointed to as to where; then the very debate on it is of no sense nor of any use discussing. Probabilities do not become facts. A man might have existed who deviated, divided, disgruntled, deprived, and depraved;

but surely he was not a SECT, GROUP nor DIVISION.

There is no evidence to show that Jafar had a following. There is a likelihood that political and or animosity of some might have given a wider range to Jafar. But he gained nor established a following. The only sect that was there and that is still there in spite of the ups and downs of the passage of time, regardless of the vicissitudes of political events, and despite the changes that are common to man is the sect which believes in the Imamate of the 12th Imam, son of Imam Hasan Askari. The Shia Imamia which as said, did not surrender to temptation but adhered to faith and preserved the belief, although however difficult. Great scholars appeared in this sect. A great many books have been written in this field.

Whatever differences might have happened concerning the person of Mahdi, it was not so wide as is pretended and not so serious as is said. There were no fourteen sects as is now claimed. The writer can not gather a hundred men as the followers. To tell, one can also tell that Omar caused a division or created a division among Muslims as, after the Prophet's death he shouted and clamored that the Prophet had not died.

This divided the Muslims into two groups - one who believed in the eternal life of the Prophet taking his death for his absence and the other one who believed in his death. But a lunatic opinion, single and alone, uttered with a calculated mischief aimed at a particular deliberate purpose or intention can not be a criterion on which an ideology can be rested. As soon as it is said, it is dismissed because it reflects the mind of the sayer. The sect that acknowledges the Imamate or the lmamhood of Mahdi, son of Imam Hasan Askari has existed for centuries.

From the 3rd century the sects that are mentioned in the book have had been without existence. They have vanished. They never existed. Leaving aside the alleged sects, the truth is that the Authority of God can not be absent from the earth. This authority is vested in the person of Mahdi, the Imam of our time. The Shia can not ignore the Imam. Here ends the circuit of fictious sects.

28. Books about the Sects:

"MILEL WA NAHAL" of Shahrastani "AL-FASAL" of Iban Hagam; these books speak of divisions and describe the sects or groups with full mistakes and deliberate errors. To rely on them is irresponsible because they have been written without study. Every prejudice is gratified in it and malice has taken a breath of relief as it speaks about Shia without knowledge. No information, no knowledge seems to have been necessary to write this book. Another book "AL- FARAKH BAIN ALFIREQ" and another book "AL-TAISEER" carries a theme which ignorance could be proud of. Where there is no literacy, there is fancy; where there is no information, there is imagination; and the books are written. These books are deal, thus should they be left.