MASHREQ-E MOUOOD
Year:2009 | Volume:2 | Issue:8|Papers Count:11

The book of Usulu Madhabal-Shia-al-Imamiyyaal- Ithna Ashariyya (Principles of the Faith of Shiites of twelve Imams) in from of both presentation and criticism, written recently by Dr. Nasser Al-Qefari is an explanatory text critiquing Shiite beliefs has been noted extensively by critics. In this book, all Shiite principles are attacked, especially the school of Mahdism. This article attempts to respond to the doubts or ambiguities raised in this book about Mahdism. In the first section of this series of articles, seventeen of the doubts or ambiguities about history of Absence school of thought, development and motives of its thought, and its founders will be quoted and debated.

According to religious pluralism, all divine and human religions and faith can be equally valid and liberating. John Hick has described and presented this belief as conflicting with exclusiveness and inclusiveness of the world of Christianity. The separation of “existence” from “appearance” and reduction of religion to religious experience and the separation of ‘oyster from shell’ of religion are the principles of Pluralism theory. Pluralism theory is also in opposition to Islamic dialectical principles. In Islam, religions are not all true, to the same extent. Islam is like a sun and other divine religions are like stars that guide only in absence of it. The truthfulness of Islam is preferred over all non-manipulated religions and the only true faith is Islam. Pluralism theory is in opposition to the notion of Mahdism in Shiism, after all. The existence of various religions in the era of Appearance does not validate religious pluralism in that period, since there is no evidence for approval of any constituents and elements of religious pluralism in attitudes of Imam Mahdi (PBUH) or his followers. Finally, the belief in a World Saviour exists in other religions and they too reject religious pluralism.

This manuscript is investigating the writings in the era of Islamic Seminary of Helle in continuation of series of articles about Mahdism.Ever since its establishment by Seif-udduleh Emir Bani-Mazid between 439 and 495 of the Lunar calendar, [around 1000 A.D], the town of Helle has been a hub of enthusiastic Shiite Faqihs (Islamic scholars), intellectuals, and poets. When the city of Baghdad was invaded by Mongol Holaku-khan troops, the town of Helle remained safe from such atrocious Mongol expansion thanks to prudence and expediency of vigilant and prudent scholars or Ulama. The safety of the town mingled with presence of famous Faqihs and intellectuals helped transfer the heart of Shiite studies from Baghdad to Helle. This seminary became the core of Shiite seminaries during 11th to 14th century A.D. The writings about Mahdism have been less in this period than before and after, even though the reign of Shiite Governments provided relative peace, freedom and dialectical doubts (ambiguities) that fueled Shiite debates. The new conversion to Shiism among Mongol governments and the necessity for publicizing and promoting the religious jurisprudence as well as intellectual and belief principles denied opportunity from Shiite scholars to focus on Mahdism. Whereas the spread of fake claimants of Mahdism and their sects made such studies an imperative. Of these, only 17 books from Shiite and 33 from general religious scholars have remained until today.

Many changes will happen during the global government of promised Imam Mahdi (PBUH) that is an all-encompassing revolution indeed.These include insurrection of social relations and security, cultural, economical and educational aspects that will be mirrored in the people’s behaviour. Imam Mahdi (PBUH) will make the ivory tower a reality in society and will transform the political, economic, social, and cultural features of society. He will establish a stance in governing that can be headed only by a saint Imam and will appoint Messiah, also a saint and messenger of God, for crafting a cabinet. The other major fine people will assume posts to serve people in this ivory tower.

Eschatology, as related to humankind unseen future with no actual news about it, has been one of the most controversial questions in religions.Although its source is not quite clear in Jewish tradition, it contains notions like Messiah, the resurrection of the dead, the future world, final judgment, Paradise and Hell. Some relate it to the effect of mixing Iranian Jewish thoughts in the days of detention in Babylon. It should be mentioned that the interrelationships between theses concepts places them in an alignment. This manuscript is a summary in the form of report from the section of God, the world, Human, Messiah (a treasury of Talmud), authored by Abraham Cohen. Talmud is a verbal source in Jewish religion that includes Jewish interpretations.

Notions regarding Eschatology, like Messiah and the resurrection of the dead, had always been adjusted with each other reciprocally. “Will” is a pivotal word and concept that underlies both of them. The resurrection of the dead is a practice of God’s will and the aim of eternal future after Appearance of Messiah that includes the resurrection of the dead. Human is activated as a mirror of God to moralize the human world. In fact, ethics is aligned with resurrection. ‘Will’ is a synopsis of rational will and rational will, according to Ebn-e-Meimun and Jewish philosophy in general and also according to Kant, is a rewording of Ethics. Summarily, Jewish Eschatology is an ethical absolution and metaphysics of ethics.Actually, having faith in Messiah is not a kind of idealism detached from historical and everyday realities that results in ethical problems (of constant delay) ! But it directly produces ethical values, and acts as an intermediary criterion for taking good measures in every situation. When humans ask how they should behave or their attitudes should be based on what criteria, messianic eschatology specifies the method and device for which it can achieve them. This concept is also mentioned by Kant in his book entitled “Religion Within the Bounds of Reason Alone”.