Examining the “Ma Ishkal” Narration in Recognizing Divine Proofs

Dar al-Hidaya :One of the key references used by the Ahmad Ismail Basri sect is the “Ma Ishkal” narration, which they attempt to exploit in order to extract their self-made law for recognizing divine proofs. This article critically analyzes the claims of this movement.

Article Contents:

• The Claims of the Followers

• Response to the Doubt Regarding the Law of Recognizing Divine Proofs

  • The emergence of Sufyani in the year of Imam Mahdi’s (AS) uprising

  • Who are the 313 individuals?

  • Continuation of the narration

  • Admission of the followers

  • The claim of allegiance between Rukn and Maqam

  • Response to the deception of the followers

  • Who is the one receiving allegiance?

• Who fills the earth with justice and equity?

  • Continuation of the narration

  • Other versions of the narration

  • Further continuation of the narration

  • The necessity of following the proof

• The Heavenly Call in the Narration

  • The emergence of the Qa’im in the narration

  • Ahmad’s admission regarding the Heavenly Call

• Doubt and Response Regarding the Two Parts of the “Ma Ishkal” Narration

The Claims of the Followers

The claimants argue that the “Ma Ishkal” narration establishes a general law for recognizing divine proofs, which consists of the will, weapon, and flag of the Messenger of Allah — all of which, they claim, are in the possession of Ahmad Ismail.

Response to the Doubt Regarding the Law of Recognizing Divine Proofs

First, it must be said that this narration specifically refers to Imam al-Asr (AJ) and does not establish a general rule for all divine proofs. Our reasons for this interpretation are as follows:

1. At the beginning of the narration, it is reported that Imam al-Baqir (AS) tells Jabir:

“Remain in your place and do not act until you witness certain signs occurring in a single year.”

The Imam then describes the events of the year of the reappearance, indicating that the narration specifically concerns Imam al-Zaman (AJ).

The Emergence of Sufyani in the Year of Imam Mahdi’s Uprising

Nu‘mani, citing Muhammad ibn Muslim, narrates from Imam al-Baqir (AS):

“The Sufyani and the Qa’im will rise in the same year.”
(Al-Ghaybah, Nu‘mani, p. 267, Hadith 36)

After mentioning Sufyani’s emergence, the narration refers to the earth swallowing up Sufyani’s army (Khasf Bayda’), an event described in numerous narrations as a definitive sign of the reappearance of Imam Mahdi (AJ).

“Before the rise of the Qa’im, five inevitable signs will appear: the Yamani, the Sufyani, the heavenly call, the slaughter of the Pure Soul (Nafs Zakiyya), and the earth swallowing up (Khasf Bayda’).”
(Kamal al-Din wa Tamam al-Ni‘mah, Vol. 2, p. 650)

Who Are the 313 Individuals?

Muhammad ibn Muslim narrates from Imam al-Baqir (AS):

“Our Qa’im will be victorious through divine terror and aided by divine support. The land will be conquered for him, and its treasures will be revealed. His rule will extend from the East to the West, and Allah will establish His religion through him, even if the polytheists detest it.”
(Kamal al-Din wa Tamam al-Ni‘mah, Vol. 1, p. 330)

Admission of the Followers

Interestingly, even Ahmad Ismail Basri and his followers cannot deny that this narration refers exclusively to Imam Mahdi (AJ), since Ahmad Basri himself admits this in his book “Sarghardani” (p. 83–84).

The Claim of Allegiance Between Rukn and Maqam

The followers of Ahmad Basri claim that the narration about allegiance being pledged between Rukn and Maqam refers to Ahmad himself. They cite the following hadith:

Hudhayfah ibn al-Yaman narrates that the Messenger of Allah (SAW) said:

“He mentioned the Mahdi, saying: He will be given allegiance between Rukn and Maqam, and his name will be Ahmad, Abdullah, and Mahdi — these are his three names.”
(Al-Ghaybah, Al-Tusi, pp. 454, 470)

Response to the Deception of the Followers

1. The names “Ahmad” and “Muhammad” are common to all the Imams (AS):

“I was with Imam al-Sadiq (AS) when Imam al-Kazim (AS) entered. Imam al-Sadiq (AS) addressed him as ‘Ahmad.’ I said: ‘May I be your sacrifice, but his name is something else!’ Imam al-Sadiq (AS) replied: ‘Rather, his name is Ahmad and Muhammad.’”
(Bihar al-Anwar, Vol. 26, p. 1)

2. Imam Ali (AS) also stated:

“O Salman, O Jundab! I am Muhammad, and Muhammad is me. I am from Muhammad, and Muhammad is from me, for we are all one. The first of us is Muhammad, the last of us is Muhammad, the middle of us is Muhammad, and we are all Muhammad. Do not differentiate between us.”
(Bihar al-Anwar, Vol. 26, p. 1)

3. Other narrations confirm that the name “Muhammad” is used instead of “Ahmad”:

“I heard the Prophet (SAW) mention the Mahdi, saying: He will be given allegiance between Rukn and Maqam, and his name will be Muhammad, Abdullah, and Mahdi.”
(Al-Khara’ij wa al-Jara’ih, Vol. 3, p. 1149)

Who is the One Receiving Allegiance?

The one receiving allegiance between Rukn and Maqam is Imam al-Mahdi (AJ), son of Imam al-Hasan al-Askari (AS).

“It is as if I see the Qa’im standing between Rukn and Maqam on the day of Ashura, a Saturday, while Jibra’il (AS) calls out in front of him: ‘The allegiance belongs to Allah!’ He will then fill the earth with justice and equity as it was filled with oppression and tyranny.”
(Al-Ghaybah, Al-Tusi, p. 453)

Conclusion

This detailed response demonstrates that the “Ma Ishkal” narration refers exclusively to Imam al-Mahdi (AJ) and does not establish a general law for recognizing divine proofs. The claims made by Ahmad Ismail Basri and his followers are baseless and deceptive, misapplying narrations meant solely for the awaited Imam.