The Major Occultation and Our Responsibilities
The series of divine messengership that commenced from Hazrat Adam (a.s.) till the Holy Prophet Hazrat Muhammad (s.a.w.a.), was completed on the 28th Safar, 11 A.H. Thereafter, the chain of prophethood was replaced with that of Imamat that was openly announced in Ghadeer-e-Khumm. Where the Holy Prophet (s.a.w.a.) handed over the Islamic Ummah to Ameerul Momineen Ali Ibn Abi Taalib (a.s.), marking the commencement of a new chain of guidance in Islam. This new series traversed eleven stages till it reached Imam-e-Asr Hazrat Hujjat Ibn al-Hasan al-Askari (a.t.f.s.) who was born on 15th Shabaan, 256 A.H. At the age of four, he lost his noble father, after which he went into occultation on divine command. Now, he was in touch with only a few of his reliable, special deputies who conveyed his messages and orders to his followers and the responsibility of guidance continued through these esteemed personalities. This chain of special deputyship continued till the year 329 A.H. during which there were four special representatives who were famous as "Nawwaab-e-Arb’a" and this period became famous as the era of Minor Occultation. After 329 A.H. a new form of occultation started that became known as the Major Occultation in which Imam-e-Zamana (a.t.f.s.) announced the termination of special deputyship. Now the heavy responsibility of Islamic laws and injunctions rested on the religious jurists and scholars who will acquire the laws with their efforts and hard work and inform the Shias. The latter, in turn, by acting on these edicts and orders will express their love and obedience towards us.
THE ERA OF THE MAJOR OCCULTATION
During the major occultation, the apparent and general possibility of a direct meeting with Imam-e-Zamana (a.t.f.s.) came to an end, but the fulfillment of Islamic obligations and duties continued. Just as, after the demise of the Holy Prophet (s.a.w.a.), prophethood was terminated, but the medium of acquiring the religious laws viz. the Holy Quran and the Ahle-Bait (a.s) remained. This was so to enable the Muslims could gain access to the knowledge of the divine laws through them and act on them. Imam-e-Zamana (a.t.f.s.) has ordered that during the occultation, the duty of the scholars and jurists is that they try to make the people aware of the laws of Islamic Shariah. The period of major occultation is not of frivolity and uselessness. In fact, it augments our religious responsibilities, because when the Imams (a.s.) were present, they bore the entire burden of divine answerability. At least psychologically, the Shias did not feel much of a load. But during his occultation, it is our duty to see to it that his religion remains safe and to express our love for him by performing our religious obligations. The scholars and jurists have explicitly stated that "Awaiting" does not imply idleness and despair and that everyone should wait for that time when the world is fraught with oppression and tyranny and Imam-e-Zamana (a.s.) arrives to cleanse it and fill it with justice and equality. Such a view stinks of ignorance and absolutely against Islam because Islam is not a religion of despair and inactivity. Awaiting implies that a person strives to protect Islam during the period of occultation and sees to it that his efforts don’t go in vain. When our attempts and endeavor begin bearing fruits, only then will somebody emerge from the veil of occultation to announce his revolution and ensure complete security for Allah’s religion. The opinion of some that during the major occultation we should wait for the world to be replete with oppression and tyranny and even pray for the same so that Imam-e-Zamana (a.s.) reappears is absolutely wrong and meaningless. For, Islam demands the performance of duties and does not tolerate indifference in face of oppression and injustice. It is our duty that we refer to the learned scholars and be attached to them because they are well informed of religious laws and are the interpreters of Imam-e-Zamana (a.s.)’s likes and dislikes. Only through them can we know the Islamic injunctions, thereby paving the way for performing our duties. This action is called as Taqleed (imitation).
DISPELLING OF A MISUNDERSTANDING
The truth is that Taqleed is an open invitation to adhere to divine orders as opposed to uncontrolled freedom and one’s own opinions. Therefore, in every era, some learned people, under the banner of intelligence, have opposed Taqleed. Especially today one group has raised its head who considers isolating the people from their religious scholars and jurists as their holy responsibility. Their objection is that Taqleed was not existent in early Islam. The question that arises is that what is the essence of Taqleed? What does it imply? If Taqleed means that the ignorant rely on the learned to acquire the knowledge of Islamic laws on the basis of Quran and traditions in order to act on them, then this practice has been followed at all times. And will continue to be so till the world is divided in two- the learned and the ignorant who do not possess the capability to derive the laws from Quran and traditions. And if Taqleed means something else, then it is neither connected with Islam nor has any Mujtahid ordered its practice. The second objection is that Taqleed has no base, either in the principles (usul) of religion or its fundamentals (furu’). Hence, it can only be deemed as an innovation (bid’at) in Islam. Unfortunately, these uninformed people are not even aware of the status of Taqleed in Islam. Taqleed is not a separate duty that should be enumerated in the fundamentals of religion. Nor is it a distinct creed that should be counted among the principles.
Taqleed is in fact a way to know the fundamentals of religion. That is, if somebody desires to know the method of performing namaz, fast, go for hajj, and pay zakat and intends to discharge all the aforementioned duties according to Allah’s Will and Satisfaction, then there is no other way for him to know these but through the Quran and traditions. He has to shed away all customs, rituals, family practices, etc. in this regard. Now, when he has to execute these obligations in the light of Quran and traditions, there are only two options. One, he himself acquires expertise in the above sciences or to rely on experts in these two fields. If he himself strives and struggles, then his striving will be called as Ijtehaad. And if relies on somebody else to know the intricacies of his obligations, then this practice is called as Taqleed. Taqleed is not a separate and distinct duty or worship like Namaz, fasting, Hajj, etc. Rather, it is a method to give worship its true form. For, if worship is done according to divine satisfaction, then it is worship in every sense of the word. But if somebody performs these according to his own whim and fancy, it will be considered as following the desires of the self and not divine devotion. It is for this very reason that it is a well-known fact among religious circles that worship without Taqleed is null and void. It does not mean that such action does not have any reality. It only implies that these are worth being presented in the presence of the Almighty. Because when these actions will be presented to the Lord saying that we have performed these actions in concordance with Your order, the first query that will be put to him is, ‘How did you know about this order? If you were ignorant about the laws of Quran and traditions and you also did not trust those who were well-versed with them, then it only means that you have acted according to your desire or have imitated your society and environment’. We had not granted any status to your whims and desires in religion nor did We regard the customs and rituals of your society as the Shariah. We had ordered you to acquire the Islamic laws from the Quran and traditions. And if you are not able to do so, then rely on those who can do this work. "Then ask the people of remembrance, if you know not." This intellectual and religious principle is termed as Taqleed. If somebody simply dislikes the term, then he can do away with the term and use some other word instead. Its essence is that an ignorant relies on a learned scholar and this is an Islamic action. Through it, one can discharge his religious duties according to Allah’s satisfaction. If someone turns away from it, then his claim that his actions are in agreement with divine decree will not hold water. Even if actually his deed may be in agreement because the real matter is not the physical correctness of the action but the intention, contentment and satisfaction underlying it that we are discharging our obligations as per His commands and satisfaction only to gain proximity and nearness to Him. Otherwise, without knowing the satisfaction of Allah, the intention to gain proximity to Him is nothing but wishful imagination. May Allah grant all the learned scholars of this nation to grasp the reality and the fortune to act in concordance with divine satisfaction.
WHAT DID WE DO?
The moot point is that have discharged our obligation and did we resort to Taqleed as method to get acquainted with the divine laws? As far as Indian conditions are concerned, the majority are unaware of even the term Taqleed, and those who are aware have restricted its interpretation to contact with particular individuals on occasions of marriages and divorce. The thought that Taqleed is the name of information of divine laws, is farthest from their minds and that without Taqleed all actions are rendered null and void is beyond them. Today, we perform namaz, fast and perform other good actions under influence from our parents and neighbours. Do such persons really exist among us who refer to the Tauzeehul Masaael, the book of edicts, of some Marja-e-Taqleed before doing any deed and perform our namaz and other actions in the light of their judgements? We remember the A’lam (the most learned jurist) only during controversies, when we intend to grind to dust the view of others and to establish the truth of our opinion. But, if the edict of the A’lam is contrary to our view, then perhaps his knowledge and status is in danger in our estimation!
AN ANALYSIS OF OUR LIVES
When we analyse our lives, our condition appears pathetic and horrific. Our ignorance and inaction is truly miserable and wretched. Thanks a million to the Almighty that the memory of Karbala still survives due to which some form of expression in religion does exist. Otherwise, only Allah knows where we would stand? But dear brothers and sisters! Keeping the incident of Karbala in the right perspective, it should be borne in mind that the religion of Islam had been completed during the life of the Holy Prophet of Islam (s.a.w.a.). Imam Husain (a.s.) had sacrificed all that he possessed at Karbala only and only for the protection and continuation of this religion. He (a.s.) did not invent a new religion at Karbala. Rather, he saved the religion of Islam which the opponents were hell bent on destroying. Now the question that arises is, ‘What was that religion that existed before Karbala whose devastation Imam Husain (a.s.) could not tolerate and for whose safety, he had to sacrifice his entire household?’ From Da’vat of Dhul Asheerah till the 11 A.H., a glance at Islam reveals the following facets: Divine Unity, Divine Justice, Prophethood, Imamate, Resurrection, Quran, Ka’bah, importance of Namaz, Fasting, Hajj, Zakat, Khums, Jehaad, etc. Yazid, the accursed, intended to destroy these very aspects of religion which Imam Husain (a.s.) saved through his sacrifices. It is our duty to consider these very principles and fundamentals as religion. For the sake of Imam Husain (a.s.), all our thoughts should focus on the protection of these because religion is nothing except them. If we are ignorant of our beliefs, have no relation whatsoever with Quran and kA’bah, and prayers and fasting have no links with our lives, then we are not connected with the religion Imam Husain (a.s.) Saved and which the Holy Prophet (s.a.w.a.) conveyed unto us by treading a path full of thorns.
No doubt, our Majaalis is a great bounty and anybody who raises objections against them or finds faults with them, certainly has some malafide intention concealed behind it. But these Majaalis are not aimless. In fact, they are the best form of religious propagation. If we don’t learn religion from these Majaalis and do not regard them as a means of communicating divine teachings, then we have indeed nullified its aim and will definitely be answerable in the presence of Imam Husain (a.s.) and the other infallible Imams (a.s.) of the Ahle Bait (a.s.). We really feel like crying for our sisters who during the entire Majlis, are either preparing food for the guests or while away their time chatting, thereby depriving themselves of the benefits of this blessed gathering. The same applies for those organisers or audiences who don’t gain anything from these Majaalis. By roaming outside the Majaalis halls, they feel as if they have done their duty and made the souls of the Imams (a.s.) happy. One should bear in mind that lighting the halls and adorning them with flowers is not the way to make the Ma’oomeen (a.s.) Happy They are needless of such things nor have they asked these from us. These are simply our emotions that we express in these ways. The Ma’soomeen (a.s.) have only demanded from us to tread the path of religion and act upon its laws, and unfortunately our negligence for these is on the rise. The greatest tragedy is that one of the main aims of these Majaalis was ‘mourning’ but that too unfortunately is being lost on us. Most of our youth are busy with making new Anjumans, indulging in factionalism and reflecting on better tilting tunes for the elegies. They think that crying in Majaalis is the work cut out for the elderly and that the love of the Ahlebait (a.s.) is only for them. Alas! Those elegies that were said with the sole aim of making people cry, have been sacrificed on the altar of appreciation and praises. In some cities, one can even hear Salawaat during these elegies. Is this the way to express our condolences for Janab-e-Zehra (s.a.)? Or does one mourn for an oppressed martyr in this manner? Even worse and shocking is that if in some city some ignorant practice is initiated, others too imitate blindly instead of criticising and rectifying them. They behave as if it’s a divine command and an order of the Prophet (s.a.)! When we talk about Taqleed of Marja’-e-Taqleed, a hundred questions will crop up and somehow the entire concept seems beyond them. But they do not hesitate at all in imitating the ordinary folks and in fact, their actions are put to use right away.
