The Twelfth Imam
The Twelfth Imam
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Article ID: 7
Article Date: 2002-09-17
Writer: A group of religious scholars
The Hojjatieh Association is one of the active contemporary groups in the field of Mahdism with distinctive viewpoints.
The Hojjatieh Association, whose full name is the 'Hojjatieh Mahdavieh Charitable Association,' was an Iranian religious organization founded in 1332 (1953/1954) by Sheikh Mahmoud Halabi. The primary objective of this association was to confront Baha'ism and propagate Islam.
The Hojjatieh Association was initially formed with the aim of combating Baha'ism and strived to deter young people from gravitating towards this sect by propagating Islam and holding educational classes. The association gradually expanded its activities and transformed into a large organization with a substantial number of members.
Some of the association's thoughts and opinions were in opposition to the ideas of the founder of the Islamic Revolution of Iran, Ayatollah Khomeini.
After the Islamic Revolution of Iran, the members of the association were divided into three groups: some joined the revolution, some remained indifferent to the revolution, and another group joined the ranks of the opposition.
Finally, in the year 1362 Solar Hijri (1983 AD), the association officially declared its closure, stating that no one was permitted to carry out even the slightest activity under the banner of this association.
1. Factors of Formation
2. History of Formation
3. Articles of Association / Charter
4. Organizational Structure
5. Thoughts and Beliefs
5.1. Combating Baha'ism
5.2. Separation of Religion from Politics
5.3. The Failure of Uprisings Before the Advent
5.4. Non-Obligation of Jihad During the Occultation
6. The Hojjatieh Association and the Islamic Revolution
6.1. After the Revolution
6.2. Fear of Associating with the Revolution
7. Dissolution of the Association
One of the groups that has been at the center of attention in Mahdism discussions for more than half a century is the Hojjatieh Association. The background of this group's formation dates back to the currents of the 1940s to the mid-1950s in Iranian society (1941 to 1951 AD).
During this period, two major dangers emerged in the religious sphere:
First: The Tudeh Party This group was disseminating the Marxist ideology among the youth, and religious people, nationalists, and the Pahlavi regime were all engaged with it.
Second: Baha'ism In this context, only the religious people were sensitive to it. After September 1941 AD, when they became aware of its influence within the Pahlavi administrative apparatus, they began to combat it. Naturally, from the perspective of the devout, the danger posed by the Baha'is was not only no less than that of the Tudeh Party, but it even became more serious after the suppression of the Tudeh Party in the years 1953-1957. Consequently, Islamic scholars, particularly those of the Shia sect, engaged in serious struggles.
From the mid-1950s, a special religious organization emerged with the aim of combating Baha'ism in Tehran and subsequently in other cities.
The Hojjatieh Mahdavieh Charitable Association commenced its activities in the year 1332 SH (1953/1954) through the efforts of Sheikh Mahmoud Zakerzadeh Tolayi, known as Sheikh Mahmoud Halabi (1900-1997 AD), in collaboration with a large number of devout individuals who managed the association's affairs as a board of directors. Mahmoud Halabi continued his cultural activities against this sect even after the victory of the Islamic Revolution, striving not only to gather information but also to train forces to counter the Baha'is and their propaganda.
As Mr. Halabi's primary work after September 1941 was in the realm of public speaking and he had gained particular skill and renown in this endeavor, he, along with a group of religious activists from Mashhad, as well as religious associations and organizations, regularly engaged with the Baha'is.
The Association's articles of association contained principles that defined its framework of activities:
Propagating the religion of Islam and the Shi'a faith, and defending them academically;
Organizing academic and religious conferences and seminars in various parts of the country, in compliance with general regulations; Printing and distributing academic and religious pamphlets and publications, in compliance with the country's press regulations;
Establishing classes for teaching ethics and Islamic teachings, in compliance with general regulations; Creating libraries, reading rooms, and sports facilities, in compliance with the relevant laws;
Undertaking general charitable activities, providing cultural assistance to Islamic institutions, and establishing contact with international assemblies with the approval of the competent authorities, and so forth.
In the second addendum to these articles of association, it was emphasized that 'The Association shall not, under any circumstances, interfere in political matters, nor shall it bear responsibility for any type of interference carried out in political arenas by individuals affiliated with the Association.' This was the very addendum that revolutionaries, both before and after the revolution, were displeased with.
The Association had an office in every city, known as a 'Bayt' - a 'Bayt al-Imam al-Mahdi' (House of Imam Mahdi). This 'Bayt' had a responsible person, under whom three groups operated: Teaching, Research, and Guidance.
The first group was responsible for training individuals at elementary, intermediate, and advanced levels.
The second group sought to find Muslims who had converted to Baha'ism under its influence. The third group followed up on the guidance of these individuals using their specific methods.
Public lectures were also held in gatherings, mostly in homes, and famous speakers were utilized. Typically, celebrations were held on the anniversary of the birth of Imam Mahdi (AS). Most individuals who returned from Baha'ism would write a letter of repentance, the texts of many of which are kept together in the library of the Astan Quds (located in the city of Mashhad). These sessions were mostly managed by speakers who had been trained by the Association itself.
A notable point is that these individuals were laypeople (non-clergy). The Association had its own specific reasoning for this. These forces were selected from schools, and among them, Alavi School held a special place. This school, to the same extent that it was the origin of many religious figures who later actively participated in the Islamic Revolution, also provided an opportunity for the Association to select individuals from among them for its intellectual and propaganda activities.
Before the revolution, the Association would send letters to some Marja's (religious authorities) and prominent figures, including the late leader of the Revolution, emphasizing the importance of combating Baha'ism and explaining their activities in this regard. They would obtain endorsements that they still cite today.
a : The main confrontation of Ayatollah Khomeini with the Association was regarding superficial and simplistic interpretations of Islam, and particularly the idea of separating religion from politics.
This group believed that engaging in politics during the occultation of Imam Mahdi was incorrect and detrimental to religion. In contrast, Ayatollah Khomeini understood religion and politics as intrinsically linked. He recalled that some people claimed their duty was no heavier than that of Imam Mahdi, believing that the sole responsibility for rectifying affairs lay with the Imam. He added that all people are obligated to revive religion and defend the oppressed.
He considered the principle of separating religion and religious people from politics and society as a colonialist viewpoint and deemed the proponents of such ways of thinking as misguided and naive.
b : The Association, based on some narrations, considered the establishment of government to be exclusive to the infallible Imams (peace be upon them) and deemed the act of establishing an Islamic government during the occultation as illegitimate and an instance of raising the banner of misguidance. Ayatollah Khomeini considered the narrations cited by this group to be weak and rejected in the face of strong evidence for the necessity of combating oppression. He believed that people have a duty to establish an Islamic government to implement religious laws, and that the establishment of government and a system is perpetual and not exclusive to the time of the advent. Furthermore, from his perspective, the theory of the illegitimacy of government during the occultation is also invalid based on reason and the Quran. Ayatollah Khomeini viewed this type of thinking as causing chaos in society.
c : Ayatollah Khomeini considered the belief of those who thought that the existence of liquor stores, corruption, and the rule of oppressors would pave the way for the advent of Imam Mahdi to be simplistic, deviant, and false. He believed that during the occultation, one should strive to implement Islamic rulings, combat corruption and sinners, and disseminate the truth.
d : The Association believed, based on historical experience, that a revolution without dependence on the West or the East would fail. However, Ayatollah Khomeini consistently emphasized a policy of 'neither West nor East' in struggle and always gave good tidings of victory, believing that by relying on the power of faith, one could triumph over all powers.
e : The Hojjatieh Association viewed taqiyyah (dissimulation or precautionary concealment of religious belief) as an absolute strategy applicable at all times and under all circumstances. They even offered a path of compromise with rulers in situations where religion itself was at risk or Islamic rituals were being destroyed. However, Ayatollah Khomeini considered the application of taqiyyah to be limited to specific situations. He believed that taqiyyah should be used in the branches of religion, not in its core principles or the very existence of Islam, and that it was forbidden in circumstances where religion was endangered.
From the general perspectives of this group, which have been alluded to, it is clear that those who insisted on its principles never established a relationship with the Islamic Revolution, as they considered this Shi'a uprising to be contrary to their views.
One of the theorists and influential figures in the formation of the Islamic Revolution states in this regard:'They prohibited struggle and believed that this struggle would lead nowhere.
The officials of the Association announced: 'Anyone who wishes to participate in political activities and demonstrations must withdraw from the Association.' During these times, many members, who were mainly followers of Ayatollah Khomeini's jurisprudential rulings, not only participated in anti-regime activities but also began intellectual confrontations with the Association, and some branched off under the title of the organization 'Abad Saleh'.
Ayatollah Khaz'ali states in this regard:'Since the issue of Baha'ism was a very important matter for Muslims, they (the Association) tried not to participate in the revolution and not to address this important issue, because they did not believe the revolution would be victorious. Association members were not permitted to be active, and the reason for this was that if individuals wanted to engage in political work, the Association's organization would fall apart, and it could no longer combat Baha'ism.
In 1983 AD (1362 SH), the Association officially announced its dissolution. In doing so, it explained that it was dissolving the Association because it did not consider itself to be an example of the words of the Leader of the Revolution.
In Shawwal 1403 AH (corresponding to mid-1983 AD), the Association, in a statement, added:'Based on our religious belief and Sharia duty, obedience to the position of leadership and Shia Marja'iyyat (religious authority), preserving the unity and integrity of the Ummah (community), observing the highest interests of the country, preventing the misuse by foreign propaganda apparatuses, and repelling the malice of the enemies of Islam... we declare that from this date, all Association meetings are dissolved, and no one is permitted to engage in the slightest activity under the title of this Association.
As mentioned, apart from propaganda work and holding some anti-communist and Marxist sessions, the Association also seriously critiqued Baha'i beliefs. Although this might have been in the form of assisting other writers, such as Mr. Mohammad Baqir Najafi in his book "The Baha'is," where he thanked Mr. Halabi for providing some documents. Similarly, Mr. Halabi himself was reportedly engaged in critiquing "Iqan," and the late Moheet Tabatabaei stated in an article: 'Mr. Haji Sheikh Mahmoud Halabi... extracted 154 grammatical errors from the text of Iqan and detailed them in his book "Comprehensive Research on Iqan."'
It should be reminded that, of course, the fight against Baha'ism during these years was not exclusive to the Hojjatieh Association. In announcements sometimes issued by Marja's, the economic influence of Baha'is was combated. In the years following the Revolution, the issue of the Hojjatieh Association continued to be relevant. Even now, nearly 24 years after the Revolution, some factions still speak of the influence of the Hojjatieh Association.
