NOTE: I had written this article before the conflict in Iraq took a turn and a section of majority Shi'ites plunged into a direct confrontation with the coalition forces.
Cleric Moqtada Sadr's Mahdi Army has taken a stand against the coalition forces in Najaf. It is important to note that any further escalation of the current Shi'ite conflict or subsequent liquidations of Shi'ite leaders/Clerics could only result in producing martyrs.
An untold number of citizens might die, thus threatening the success of the rebuilding of Iraq.
This article outlines the origin of power for the Shi'ite Clerics as well as the supreme position that the hidden Imam Mahdi holds within the Shi'ite belief. Shi'ites are majority both in Iraq and Iran. Iran is already ruled by Clerics. Iraq is very likely to follow the suit.
Zia Mian
IN THE last article (Sunday Gleaner, March 28, 2004) I narrated the legend of the contrived 'earthly paradise' that the Old Man of the Mountain (Hasan ibn al-Sabah b. 1052 A.D. d. 1124 A.D. as he came to be known by the Crusaders) had established in a mountain hideaway (Fortress of Al-Amut in Syria c. 1090 A.D.).
This 'earthly paradise' was complete with all conceivable luxuries and sexually accomplished women (an epitome of debauchery).
The paradise was readily accessible through secret mountain tunnels specially dugout to shorten the journey. The Old Man transported the drugged and comatose young men to this 'paradise' (for a one-night stand only), to embed in them the belief that the God had chosen them to have a glimpse of what He would bestow upon them if and when they achieved the martyrdom (noble death) while fulfilling the commands of the Old Man. In today's Najaf, the followers of Moqtada Sadr (Mahdi militia) also long for this martyrdom.
The Old Man of the Mountain indeed controlled the gate to this heaven.
Following a secret visit to the 'paradise' the young recruits went under rigorous training regimen to wage a relentless 'holy war' or 'Jihad' on those who were averse to the Old Man's political aspirations. Ibn al-Sabah's frame of mind had nothing to do with the Islamic teachings.
As a matter of fact, his modus operandi was an anti-thesis of Qur'anic Islam or 'Shari'ah' (Law). Notwithstanding, the Old Man was profoundly influential in changing the course of later day political history.
According to the political theories of the Orthodox Shi'ites, the institution of 'Imamate' (temporal and spiritual leadership), rests on three basic precepts:
"Tthe divine right of the descendants of Ali [cousin and son-in-law of Muhammad - pbuh] to succeed to the Imamate
The sinlessness of all the Imams, and
The return of Mehdi, the Twelfth Imam" (A History of Muslim Philosophy, ed. M. M. Sharif, Karachi Pakistan 1983).
The melitia of Moqtada Sadr is named after the Twelfth Imam, Mehdi or Mahdi.
DIVINE RIGHT
The first precept implied that the election of anyone other than the descendant of Muhammad (pbuh), to lead the Muslims is 'sinful' and un-lawful. Muhammad's (pbuh) descendants through Ali (by virtue of his marriage to the Prophet's daughter, Fatima) had a divine right to command and rule the Faithfuls.
Conceivably this precept had its origin in the 'divine right' of kings that was used by the Persian (Iranian) supporters of the House of Ali to propagate and politically control Imamate.
It is interesting to note that the third Imam (Husayn) was actually married to an Iranian, the daughter of the last Persian King. All Imams' thereafter descended from her (a source of manipulation for the political control of Islamic Empire within the Arab and Persian - Iranian - rivalry).
The second precept implied that, "Once we accept that the Imams are divinely ordained to rule the Faithful, we must accept the fact that State as envisaged by the Shi'ite theologians is a
theocracy of the most rigid sense of the word, in which the ruler - a temporal head as well as religious chief cannot be deposed even if he palpably commits sins and crimes of a most serious nature.
This logical conclusion was accepted by the Isma'ilites specifically and categorically, although the Orthodox Shi'ites contented themselves with saying that it is not possible for the Imam to commit a sin or a crime--" (Sharif op. cit.)
It is, therefore, not conceivable that the followers of a clergy would turn him over to an enemy without fierce fight.
Sharif concludes that, "In theocracy as envisaged by the Shi'ites, the Caliph who is also Imam can neither be deposed nor interfered with in any matter of administrative or religious nature. From the purely political point of view, this theocratic state has elements of stability and strength which are peculiarly of its own, but it may not appeal to those who believe that sovereignty vests really in the people and negation of the right to depose, irrespective of the fact whether the ruler is just or unjust and cruel, is contrary to all principles of equity and justice..."
THE ISMA'ILITES
The third precept is the belief of a majority of the Orthodox Shi'ites (except Isma'ilites). This majority accepts the disappearance of the 'Twelfth Imam' (Al-Mehdi b. c. 868 A.D. and disappeared in 874 A.D.).
At the time of his designation as the 12th Imam by his father (prior to his death) and subsequent disappearance, he was merely about five or six years old. The Orthodox Shi'ites expect him to re-appear at an appropriate time (perhaps this precept was conceived to counterbalance the Christian belief regarding the return of Jesus Christ - pbuh).
Until his re-appearance, the representatives of the Concealed Imam (the Clerics and Ayatollahs) would continue to lead the Faithful absolutely, while secretly receiving their guidance from and communicating with the Concealed Imam (herein lies the source of the supreme and absolute power that the Ayatollahs and other high-up Shi'ite Clerics hold).
In the previous article we noted that the first three Imams (Ali and his two sons Hasan and Husayn, grandsons of Muhammad - pbuh) met tragic deaths.
However, it is believed that the 'Imamate' continued through a surviving child, Zain al-'Abidin (d. c. 731 A.D.) who escaped the Massacre of Karbala (the holiest Shi'ite city in Iraq).
The Shi'ite world was split during the designation of the Seventh Imam. Before his death in 765 A.D. the Sixth Imam (Ja'far) designated his son Isma'il as the next Imam. One day Isma'il was found drinking alcohol (a cardinal sin under the Islamic law). His father decided to repudiate Isma'il's designation as Imam and appointed his second son (Musa Kazim) as the succeeding Imam.
Under the provisions of the second precept, this repudiation was not acceptable and was considered unlawful by some Shi'ites.
Although their view conflicted with the 'divine right' of the living Imam, which Ja'far at that time was. However, this renege group believed that once designated, the Imam (godhead) was infallible and hence unable to commit a sin.
If he did commit an act, perceived to be a sin, the hidden meanings of that act were known to him alone and were beyond reproach. Upon the death of Ja'far (although Isma'il had died before his father) the supporters of Isma'il contested the designation of Kazim and accepted Isma'il's son (Muhammad ibn Isma'il) as the Rightful Imam (in parallel the Orthodox Shi'ites' accepted Musa Kazim and thereafter his son Ali Rida as the Rightful Imams).
The supporters of Isma'il came to be known as Isma'ilites. The Old Man of the Mountain (note that he was born and educated in Persia - Iran), Al-Sabah played an important role in the fortification and strengthening of the Isma'ilites when they further split during the 11th century.
Regarding the Old Man of the Mountain, Sharif notes that, "In order to further his own ends, he supported the cause of Nizar as the rightful Imam and the ruler of the Islamic world, and in his name took possession of many fortresses in Persia including the famous Al-Amut (the Eagle's Nest) which in due course of time became the centre of Hasan's activities.
The movement initiated by Hasan is known as 'Da'wat-i Jadid' or New Propaganda.
"The Nizari Imams of Al-Amut, beginning with Hasan Sabah, held sway in certain parts of Persia (Iran) until the Mongols killed the last Imam Khurshah in the thirteenth century. The Nizari branch of the Isma'ilites recognizes the Agha Khan as its head." The Isma'ilites had established a great Fatimids Empire in Egypt (named after the wife of Ali and the daughter of Muhammad - pbuh -, Fatima). The present day living Imam and godhead for Nizari Isma'ilites is the Prince Karim Agha Khan.
POWERFUL
Sharif also observes that "The Imam or the Head never becomes functus officio in the sense that when he is concealed, his representatives become operative and spread the light.
As a matter of fact, both sects, the Twelvers and the Isma'ilites, believe in the continuity of the office of the Imam. There can be no vacuum so far as the performance of the functions pertaining to the Imamate is concerned."
This philosophical framework explains how powerful the Shi'ite clergy is and reinforces what might be expected once Shi'ite clergy enters into struggle for power.
Their followers would readily sacrifice life to achieve martyrdom. In the next article, I will explore the philosophical developments that underpinned the Sunni belief and the later day conflicts among Islamic sects.
Zia Mian, a retired senior World Bank official, is an international consultant on information technology and energy. He writes on
issues of national, regional and international interest.
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