I
ntroduction
Estrangement of Imams have never been reached to an end all over their period, rather all centuries long, and it is possible disregarding other profound dimensions to say that the historical alienation ofthese magnanimous people continued to a certain extent. Undoubtedly, any written materials and scripts which were being recorded in these centuries, they have valued uniquely for the reason that they managed to keep the collections of narrations which were about the biography of these estimable to be the remembrance of future generation. However, an element (Hot political combat) which is making up the outspread-life of guidance of Imams (A.S) during 250 years long, in the midst of Qu’ranic verses and traditional narrations and biographies in consideration of knowledge and spiritual aspects are missing.
The Imam’s life-style for us should be our role model and effective lesson not only valuable and magnificent memoirs, but, without considering their political-strategy and the features we cannot gain anything from them: meaning that it is important to look into their way of living. Personally, I’m interested in this post and I have found that their way of living arouses and holds my attention. And it is not bad to say that this notion for me developed during the year 1350, the period of baleful and affliction and affection to difficulties. Though, being that this great combats were done in position of sacrifice the propagation of the oneness of God and his kingdom, I became concerned but one point which just came abruptly into my realization was the life of these infallibles in addition to its wide disparities -in such a way that others in some areas of this biography have felt inconsistence- has continual progression and it is all the way starting from the year of tenth and eleventh hijr to 250 and having a continuance reaching to 260 - which is where the first minor absence began (Hidden from public view) - where the time of Imams (A.S) finalizes.
These infallibles are one, with one similar characteristic and personality. And none can dare to doubt that they are in sighting to one destination and target. Therefore, for us instead of working out separately or one by one on Imams biography as such; Imam Hasan Mujtaba (A.S) on his side, Imam Hussein (A.S), and finally Imam Sajaad (A.S) on his side as well - so that on certain occasions or in certain cases soaked into great dangerous due to the presence of apparent differences and disagreement in the biography of these three Imams - importantly, let us assume that someone has existed to 250 years, and in the year of eleventh of Hijrat, Steps has laid out in a way and traversed up to the year of 260 Hijir, which will consequently, allowing a reader to understand the movements of this great and inerrant man. Every man who luxuriates his intellect and wisdom in within a long-term movement, he will finally gain tactics and options in his movement. In some occasions the movement can be postulate, hasty and slowly and sometime it might be plaudit and wise to retreat, but the same retreat, in terms of the people who are familiar of his knowledge and intellectual and also his ambitiousness, this state is regarded as a foreside step. In this view, the life of these Imams;The Believers’ Leader and Chief (Amir al-Mumineen
), Imam Mujtaba, Hazarat Abi-Abdillah with the eighth Imam (A.S) -reaching to 260 years- it is a continuance movement. This is what I came to realize that year and I entered in their biography research, I took another look once more, and the more I proceeded, the more the idea was confirmed. By considering the point that the continuance life of these holy and inerrant Imams (A.S) aside has political aspect, it is important to take an independent special topic into a consideration, Insha’Allah, in the incoming sessions I will plunge into these matters perfectly.
To begin with, what are the political-combat and the acute political battle which are being proportioned to Imams (A.S)? The intent is that; the struggle of infallible Imams (A.S) were not just based on theological knowledge and rational dialects such as; rational dialects that you see during this era of Islamic history like Mu'tazilites and Ash'arites and the forth.The aim of Imams (A.S) from these informative meetings, lesson and expression on discourses, quoting education to people and Islamic laws exposition, was not because that the school of Jurisprudence and Theology was depending on them; to a way that they could a hundred per cent prove their idea to their opponents, but the matter was more than this. The same thing applies to the armed fights such as; in the period of the Zaid and his colleagues, so as Banil-Hasan and the other from the family of Ja'far(A.S) and the likes, in the life history of Imamshadn’t have such what is seen.As might be expected, in general again they were not committing mistake, far more, they could fall onto mistake in terms of the absence of penchant to armed combat.Some of them they were putting integral furtherance, and also participating on deploy [I wish someone from the family of prophet (s) came out for justice, I would take care of his family well being]
. Giving honor and financial assistance, giving accommodation and even in the hiding state and the like. But from their chain as we know, none of them could go for armed combat with the view of Imam and respected man. The political-combat, not the first one nor the second, is refers as the struggling with only one political goal. And what is that political goal? It is the establishment of Islamic State and in our term is the; Alawite regime. Imams (A.S) from the moment when the Prophet (S.A) deceased up to 260 year, they were figuring of laying down and establishment of the kingdom of God among the Islamic societies, this is part of initial claims. But we cannot say that they wanted only to establish the Islamic State on their period -meaning each and every Imam laying down in his own time- ; there were differences in accordance to terms or time like the medium and long-term portrayal as well as short-term period of time. For instance in the period of Imam Mujtaba (A.S), according to my point of view questing in the constructing Islamic State there was a limited time. Imam Mujtaba in response to the question of the man -Musayyab bin Najaba and others- whom were saying to Imam that; why you are silent? he was saying: [I do not know -maybe it is a trial for you and an enjoyment for a while
]
and during the time of Imam Sajad (A.S) in my regard, there was a medium term, when it comes to this turn, all available references and contents related to this I will explain them thoroughly. In the time of Imam Baqir (A.S) there is much probability that this regime had short-term. From there, after the martyrdom of eighth Imam, there are a lot of suggestions about long-term, for when? There were different occasions, but, it was always there. This is what it called Political-engagement.
All the works of Imams (A.S), except the spiritual obligations that has inter-connection to the personal matters towards God -between God and him- which is lesson, discourse, knowledge, theology, educational arguments, political arguments, proscription, advocating other group and rebound the other. So that, they consequently establishing the Islamic State, these are part of allegations.1365/4/28
Were Imams (A.S) fundamentally had typical political living or not? or were they just been a group of educatees or just people who believe and help to spread the doctrine of another (adherent), or putting away their own enthusiastic or, only teaching the regulation of prayer, Zakat, Hajj, Islamic ethics and morals, gnosis, fundamental religion principles and lecturing lessons? Or no, except what have been explained and became widely known and passed on, it is one of the targets in the life of Imams (A.S) and precisely that is a very political life we are talking about - this is the foremost point which needs to be taken into highly consideration. This issue would have been better to be elaborated reasonably and widely if there were enough time. I am going to point out the fundamental objections so that those who have fervency of tracing the matter, they will go for further reading in historical books and going through into tradition quotes, from there it is going to be understood how reality was the life of Imam Mussa bin Ja'far(A.S) or our other Imams which is up to now unknown, unsaid and incognito. Imams (A.S) after felt that, they were within the perimeter of Imamate and so Ahlul-bayt, and that the target of the prophet has not been fulfilled [..and to purify them, and to teach them the book and wisdom
]
. and from the time they came to understand that the establishment of Islamic System, is the same as to institute the Islamic World Regime which is relevant to what the prophets wanted to do in the emergence of their mission that was totally forgotten, and that the fields for Imamate and prophecy were monopolized by; kingships, Leakages, dictatorial regimes, Caesars, Alexanders kingships, the ranking of tyrants and other Ruffians of the time in the name of succession in the family chain of Bani Umayyah and Abbasi came in charge in such a way that, they made an effort to bring their own exegesis and commentary, and hypnotizing people under insidious activities so thatthey could achieve their agendas, just in aftermath of their realization to the Imams (A.S) plot.
When I am saying Imams (A.S), I mean the whole chain of them fromThe Believers’ Leader and Chief (Amir al-Mumineen
)to Imam Askari(A.S), I have repeatedly said that the life of Imams (A.S) have lasted 250 years and it is being assumed to be one’s life expectancy- 250 years old person- and they are not segregated ((All of them are one light))
. Anything which was said or an action Pursued by each and every one of these Imams (A.S), actually the same implementation also have presented by the rest of Imams (A.S). A person who has existed such 250 years, the entire work accomplished in the 250 years long, it is a duty of one an intended goal, done with different tactics.
The Imams (A.S) when they realized that the religion had stricken into alienation and that the Islamic community had not taken an effect.They eventually put the most basic aggressive measurements, as such, introducing Islamic as well as it’s teachings with total accuracy. Islam on the glance of those who were in comfort of the power throughout this extended time, it could be something bothersome. The same Islam of prophet Muhammad (s.a.w), the Islam of Qur’an, the very Islam gained from great battles like; Badr and Hunain, the Islam against idol worshippers, against discrimination, backing up the helplessness, the Islam which was not suitable for those who had excessive pride feelings, people who wanted to live as Pharaoh who was leading luxurious life such as Namrud, it was totally impossible for them to have a reassembling life to that of prophet Ibrahim and Moses (A.S). Therefore, they were enforced to misrepresent Islamic doctrines, it was impossible at once to keep Islam away from the mind of people since people had believed in Islam; they were obliged to change the initial core of Islam andempty it’s real teachings.
This is similar as you know to what you have experienced during previous regime; in accordance with the Islamic manifestations were taking place. This previous regime were not against the Islamic parades, rather, the core and meaning of Islam, crusade of Islam with the commanding of good and forbidding of evil as well as with articulation of real teaching of Islam, for what reason?. But, they were corresponding to what was not against their interest.This state or condition had taken a shape also in the successorship of Umawiyy and Abassi, so in order to allocate Islamic destination improperly, had to hire authors and rhetoricians to play their pivotal role in misinforming and diverting people from the right path. They were offering money for writing and composing narrations which could bring their glorification. It is said that, when Sulaiman bin Abdul-Malik was dead we saw books of a great scholar - whom I am not going to mention his name- being carried away by carriers away from the book shelf of Sulaiman bin Abdul-Malik. Thus, this author and the great traditional narrator who has outstretched fame in Islamic scripts had been writing about Sulaiman bin Abdul-Malik. Alright, do you expect any sort of written underestimation about Sulaiman bin Abdul-Malik? Sulaiman bin Abdul-Malik who oppresses, who drinks beer, putting Muslims and poor people under pressure, who promotes discrimination amongst the people, taking people’s properties, which Islam accepts such bad activities and actions? This great Islamic community‘s inconvenience was there during the first centuries. The Imams (A.S) were experiencing that the valuable heritage of the Prophet (s.a.w) was misleadingly articulated such as Islamic laws that were supposed to be remained all over the time for the guidance of the people. One of the foremost targets of the Imams (A.S), was to lay down the Islamic teachings accordingly and interpreting Qur’anic exegesis genuinely also puzzling out against distortion and misrepresentation of facts.
Just look at words of Imams (A.S), you will see that what is said in different places are a viewer of things that in the name of Islam, were said by scholars and tradition narrators who were belonging to systems of regime and government, were rejected by the imams and they were instead explaining the realities and Islamic laws in details as this was their great basic goal. This duty itself has political nature. This is to say that, when we know that distortion and misrepresentation of facts, is done by instigation by the kingship and caliphate and, hiring of people to write only by looking at the scholar’s manifest for wage, it is obvious that if someone acts against such misrepresentation of facts, in frankly speaking that person has made a ploy against the politics of the rulers and the kings. Nowadays, there are some hired scholars and authors by administrations in some Islamic countries writing books so that they evoke disunity among the Muslims, or, for other Islamic brethren’s faces should appear bad and ugly, and if an author in those countries comes out and writes a book about Islamic unity and brotherhood among Islamic communities, his move is regarded as a political one; but in other sense it is against the administration’s policies and agendas. One of the styles of Imams (A.S) inside their activities was, whenever they were educating the Islamic laws it doesn’t mean that by that time among the Islamic communities were not circulating. Why? It is because every corner had people who were aware of Qur’an, traditional quotes which were been narrated from the prophet (s.a.w), other narrators had thousands of Hadiths, disregarding geographical regions such as those from Mecca, Medina, Kufa and Baghdad but, entire Islamic regions -look into History- in Khurasan, where a young scholar compiled one thousand narrations. In Taberestan a great scholar had narrated thousands of Hadiths from the prophet and his companions. There were activities; Islamic laws were also being presented. The only thing which was not done was: the fully explanation about Islam in every areas and affairs within Islamic societies, this was an area which Imams (A.S) wanted to step on, this was one of the fundamental responsibilities for Imams (A.S).
Another important issue was to indicating people about Imamate. Thus, Imamate is statesmanship for Islamic society. Because major and significant issues which were not ready understood amidst the Muslims were that of Imamate, and practically according to the speculation were also twisted. Who is Imam of the Islamic Society? Things reached to an extent that those who were acting irrelevant to Islamic laws publicly, shamelessly began the allegation that they were eligible to prophet successorship. There was no need to obscure things, because people were seeing on their own a drunken and an imprudent caliph standing on their front for Friday leading a prayer and praying after him. People knew that Yazid bin Muawiyah had psychological affections and a person who was practicing big sins. Concurrently, when it was said to people let us stand against this tyrant, they were saying "We have already swear allegiance to him, so there is no need to stand against him" Instantly, people were not clearly understanding the virtues and attributes of Imamate. They were thinking that it is possible for the person who has no morals and spiritual values to hold Imamate or leading Islamic society, a person of sins, misdeed, and an oppressor, who is acting contrary to the teachings of Islam and Qur’an, people were not considering this.
This was overwhelming challenge more specifically by considering the substantial polices of the system and its influence to the community, it was a very great danger in the Islamic world. From this case, Imams (A.S) knew that it is important to ponder into these two things for people.
One of these two is by saying; Imam (A.S) has such this specifications and necessities whereby Islamic leader also has its specifications too. Being inerrant, being righteous, and possessing knowledge, being with spiritual life, good conducts upon other people and good deeds towards God. Among Imams (A.S) specifications is to demonstrate the Islamic leadership to the people. Secondly, to ascertain who has such qualifications today? They were averment and introduce themselves to people; this is one of the most crucial work and political education.
If Imams (A.S) had only these mentioned works, it was enough to say that their life from the beginning to the end was political movement. Every occasion of their interpretation, and Islamic education, they could perform a political action as well. And in time when they were clarifying about Imams (A.S), again political action was in the play. This means that, Imams (A.S) their education to the people it constitutes these two specifications, tittles, and two thematic which I have explained again their life was a political life, but they did not suffice into these matters. In addition to all what explicated, Imams (A.S) at least from the period of Hassan Mujtabah onward they carried out an underground movement of political and revolutionary with the intent of sweeping and pre-empting the tyrant government. No doubts that Imams (A.S) had this movement. Unfortunately, what I am explaining is an issue which is unclear, and has not been brought into the biography books of Imams (A.S) such as; the life of Imam Sadiq (A.S), Mussa bin Ja'far and in other biography of Imams (A.S).
Although there are many evidences that prove that the Imams (A.S) were struggling to establish extensive political movement, it is still untold and unmentioned and it is a major shortcoming when trying to understand the life of the Imams (A.S). But, the reality is that the Imams had begun this movement. Therefore, ladies and gentlemen should know from this summary that Imams (A.S) since the time they were becoming successors, one of the priorities was political combat, which was a political effort of overcoming the system. This political endeavor is similar to all other endeavors which are also used by those who want to establish a system, this was also being done by Imams (A.S).1364/1/23
All these conflicts you see, which are found between Imams (A.S) and the autocrat systems were all along the period of the Imams (A.S) deriving from the same political endeavor. Those who were disagreeing with our Imams (A.S), were poisoning Imams, killing them, detaining them, blockading them, their quarrels were rotating around the government arrogations of imams (A.S). However, you see that between the invitation and propagation of Imams (A.S) the word Imam and its related issues are so wide and sensitive, thus, when Imam Sadiq wants to make assertion of Islamic sovereignty and political power he says: ((Dear people! the Messenger of Allah was the Imam)) he was standing in the midst of the people and saying; dear people! -In the crowd of people at Arafat-: ((The Messenger of Allah was the Imam)), Imam of the Community, he was the community rector, ((next was Imam Ali (A.S) bin Abi-Talib, then Al-Hasan and then Al-Husain))
up to his own. That means; entire moots with their opponents and issues about their companions and their engagements, this was the same system and autonomy and vilayat in general and Political strength on people, regardless the spiritual status.
Sometimes there were some people in a community during the time of the caliphs, who were practicing temperance, who were people of knowledge and were also well known in exegesis grounds and many others. Caliphs, not only did they respect them but also they were sincere to them. They were showing regards to them, they were approaching them and requesting some advice from them. Why? It is because these people had no any political idea, some of them were Hassan Basariy, Ibun Shubrumah and Amru bin Ubaid.
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Author: Seyed Ali Khamenei
