The Twelfth Chapter: Imam Sadiq
When Imam Baqir left this mortal world, the conditions and circumstances changed for the benefit of Prophet's Family due to a lot of activities done during the time of Imam Baqir himself and Imam Sajjad. I disclose for you the plan of Imam Baqir and Imam Sadiq that was of course one of the secret matters on that time of those secrets as you listened that it is said that like Jabir Bin Yazid Ja'fi who was one of those who hold secrets and everybody who disseminates our secret, may Allah curse be on him and etc. Those secrets if anyone would disclose them, the curse of God was on the discloser, I would like to disclose them but there is no problem to disclose today but it is the duty of people to know that what Imam did want to do. The plan of Imam Sadiq was that after the departure of Imam Baqir, he would organize and set the stage fora public uprising and overturn the government ofBani Umayyah
-that used to change the ruler every day. That represents the ultimate weakness ofBani Umayyah
's setup and system. The aim was to get forces to Madina from Khorasan, Ray, Isfahan, Iraq, Hijaz, Egypt, Morocco and across the Muslims habitant regions and areas that the party network of Imam Sadiq -i.e. Shia- was spread and deployed everywhere and Imam to have the military expeditions (campaign) toward Damascus and overturn (overthrow) the government and raise himself the flag of Caliphate and come to Madina and operate the government of Prophet. This was the plan of Imam Sadiq.
Therefore when it is talked in the presence of Imam Baqir on the utmost days of His life and asked that "who is the Upriser of Muhammad's Household[Qaim-e- Ahl al-Bait]
"?. His Excellency glimpsed on (looked at) Imam Sadiq saying that I presumably see He is the Upriser of Muhammad's Household[Qaim-e- Ahl al-Bait]
. Of course, you know that the Upriser of Muhammad's Household[Qaim-e- Ahl al-Bait]
is a general name and title not specific and peculiar name i.e. not only the mane of Guardian of Time (A.S)[Walli-e-Asr (Salawat-ul-Allah Alaih)]
. The Guardian of Time (A.S)[Walli-e-Asr (Salawat-ul-Allah Alaih]
is the last Upriser of Muhammad's Household[Ahl al-Bait]
, but all those who did uprising from Muhammad's Household[Ahl al-Bait]
along with the time- either acquired victory and success or not- are the Upriser of Muhammad's Household[Ahl al-Bait]
and the narrations which say that when our upriser does uprising, he will do these and those works, will create this welfare and comfort, and will spread the justice, its meaning was not only the Excellency of Guardian of the Time (Hazrat-e-Walli-e Asr)
on that time. Its intention was one who does uprising from Muhammad's Household[Ahl al-Bait]
that he supposed to carry in being the government of right and justice, when he rises up, he will do these works and it was right. And it was supposed that Imam Sadiq be the Upriser of Muhammad's Household[Qaim-e- Ahl al-Bait]
of that time. Imam Sadiq had gotten the Imamate in such situation and condition.
Imam Sadiq (A.S)was the man of struggle and swordplay; the man of science and knowledge and the man of organization (administration) and establishment. But all of you have heard a lot about him being the man of science and knowledge; Imam Sadiq's lessons assembly (agora and circle) and educational field whom he carried in being were matchless in the history of Shia Imams' lives either before or after Him. The whole right remarks and words of Islam and the pure doctrines and concepts of Qur’an which became distorted through the self-interested people, spoilers or ignorant ones, Imam Sadiq (A.S) expressed all of them in the correct way and this caused the enemy to feel threatened by him. But you have heard very little about him being the man of struggle. Imam Sadiq (A.S) was busy in an extensive and gradual struggle; struggle for grasping and seizing the government and power, and carrying in being the Islamic and Alavi government i.e. Imam Sadiq (A.S) was making ground to wash out and eradicateBani Umayyah
and instead of them, carry on power the Alavi government that is the righteous Islamic government. This is clear point in the life of Imam Sadiq for someone who paid attention well and studied it fine.
But a lot of people did not listen the third dimension; the man of organization. Imam Sadiq (A.S) had created a magnificent organization of believers to Him and devotees of the movement of Alavi government throughout the Islamic world running from farthest of Khorasan and Transoxania to the North of Africa. What exactly is organization? That is when Imam Sadiq intends to reveal what the people should know, His representatives all over the horizons of Islamic world say for their knowledge. i.e. they collect from all over places the funds and budgets for managing the great political struggle of Ali's Household(All-e- Ali)
i.e. His delegates and representatives should be present in all cities for the followers of Imam Sadiq refer to them and ask His Excellency about their religious duty and also political duty. The political duty is the same as religious duty in being obligatory performance. One who is necessary obedience and guardian of affair(Walli-e-Amr)
, this religious and Islamic judgment (Fatwa
) according Prayer, Charity (Zakat
), Fasting, other obligations are similar his political judgment (Fatwa) and political order about Jihad, political relationships, interior relationships of country and all issues; all of them are obligatory obedience. Imam Sadiq has carried in being such huge organizations and with these organizations and help of people who were in these organizations were struggling against the setup ofBani Umayyah
. Of course, the adventure (story) of Imam Sadiq is so important and instructive, because He struggled againstBani Umayyah
for ten years and other long period againstBani Abbas
. While His victory onBani Umayyah
had become assured and certain,Bani Abbas
appeared as obstructive and opportunist flow and grasped the status, after that Imam Sadiq struggled against both ofBani Umayyah
andBani Abbas
.
Tabari- the famous historian- has mentioned things that His Excellency fought againstBani Umayyah
in early ten years. In this period the struggle of Imam Sadiq was frank, clear and apparent, i.e. there was not any kind of covering,Taqiyyah
(Reservation) and concealment. The reason was that the Caliphs ofBani Umayyah
were busy that they didn’thave time to seek Imam Sadiq and His Shias (followers) for violence;… So Imam Sadiq did need to have concealment. … Imam Sadiq would go to Afarat among the huge crowd of people on Arafah Day and stood up- where this wooded came from? From all round the Islamic world; Africa, Middle East, Hijaz, Iraq, Iran of those days, Khorasan, Afghanistan of those days, Eastern Turkistan- there were pilgrims from all over the place. If you explode a bomb here, you could have exploded the entire Islamic world. If you spoke out one sentence, its like you have talked to a global media networking. Imam Sadiq came in this crowd and announced explicitly (frankly) and formally that O the people! The legal and right ruler is no body except Ja'far bin Muhammad and not Abi Ja'far Mansoor. Imam mentioned the reason also, but not theological and rational argument, because the people of those days didn’t have patience clearly in this mob to listen this kind of argument, but Imam mentioned another kind of argument, because Mansoor Abbasi and this setup pretend to convince the people that they are the successors of Prophet, also forged from themselves a relative chain, would say that we are the offspring of Abbas. They have two kinds of ancestry dynastic chain, used one of them once and another one once other time.
One of them was such that they said we are the offspring of Abbas, the paternal uncle of Prophet and after Prophet's departure from the mortal life, the Caliphate was forBani Hashim
and Abbas amongstBani Hashim
was one who was elder than all other members and so-called mellower than others. So, Caliphate after Prophet was for Abbas, after him it will reach to us because we are the offspring of Abbas. This was one claim. They used to speak about another ancestry dynastic chain also. Used to say that we are the offspring of Ali Abbasi, Ali bin Abdullah bin Abbas. It was correct that they were the grandson of Ali Abbasi or sons of Ali Abbasi; and he was the disciple of Muhammad Hanafia.And Muhammad Hanafia is the son of Imam Ali bin Abi Talib(Amir al-Mumineen)
and he is the son in law of Prophet. The Caliphate reached to Ali after Prophet, from Ali it reached to Muhammad Hanafia - not Hassan and Hussein- and from Muhammad Hanafia reached to the son of Abdullah bin Abbas - that he is our grandfather- from Abdullah to us, so we are the Caliphs.
They have made a dynastic ancestry chain this way and it convinced the people of those days; because the level of their thinking was low and shallow. For this, when Imam would stand up in that mob stating the correct chain of Imamate;
ایها الناس ان رسول الله کان الامام
(O the People! The Holy Prophet of Allah was Imam)
The Prophet himself was Imam, i.e. He was the leader and guide of society.
ثم من بعده علی بن ابی طالب
(After Him, Ali Bin bin Abi Talib)
It was the very logic of Shia; then Hassan, then Hussein, then Ali bin al-Hussein, then Muhammad bin Ali and then I am. Introduced himself as Imam and it needed a lot of bravery. It is not a normal word, not just simple one, it was the biggest announcement of disagreement; Imam Sadiq used to do this in the latter period ofBani Umayyah
. But not in the period ofBani Abbas
, use to perform withTaqiyyah
(Reservation) and concealment; the reason was thatBani Abbas
uttered the slogans and remarks (expressions) of Ali's Household(All-e-Ali)
, their features are alike Ali's Household(All-e-Ali)
but performances and actions are similar withBani Umayyah
.
In the period ofBani Umayyah
Ruling, the struggle was that way; in the period ofBani Abbas
- that was longer- the struggle was done in a concealing and hiding way andBani Abbas
was that astray and deviation movement which used the chance from revolution, i.e. they have deviated the revolution which was carried by Imam Sadiq and this was the danger for all revolutions forever. The correct line of revolution which is compatible with the standards (criteria) and principal rules replaces sometimes its chance with the mistaken, deviant, vicious and invalid front with right slogans; this is what people should be aware and care. People of those days did not care and were not aware; for a long times, perhaps thirty or twenty years, the people of remote regions -after snapping the government throughBani Abbas
-imagined that this the output of their own struggles and fighting for Ali's Household(All-e-Ali).
They supposed that it is the government of Ali's Household(All-e-Ali)
and they did not know that the rulers were imposters.
Imam Sadiq (A.S) passed two steps in this period; first is from 148th year to the Mansoor's Caliphate, this is one period that the era of comfort and easemen. What became known for the contention and involvement betweenBani Umayyah
andBani Abbas
is this era. The time of Imam Baqir was not so. Imam Baqir's time was the era of the power and force ofBani Umayyah
's and Hisham bin Abd al-Malik who was said about his:
و کان هشام رجلهم
He was the ironer and the biggest personality ofBani Umayyah
after Abd al-Malik. Hence, there was not any kind of contention that would cause to be chance for Imams in Imam Baqir's time. But in the time of Imam Sadiq coinciding with the period of claiming throughBani Abbas
slowly and spreading their invitation, the culminating uprising of Alavi Shia was in the thorough out of Islamic world.
… When Mansoor grasped the power, of course the conditions became difficult, and the lifestyle of the Imam returned to the way of life of Imam Baqir similarly, asphyxia and suffocation is all where, on that time Imam is exiled several time to Hirah, Rumailah, and some other places. Mansoor called Imam several time to presence. One he said:
قتلنی الله ان لم اقتلک"
"
(May Allah kill me if I don’t kill you!)
Once he sent a message to the ruler of Madinah:
"أن احرق علی جعفر بن محمد داره"
(to burn on the home of Ja'far bin Muhammad)
to burn and fire His home. And His Excellency came in the center of fires and presented an extravagant demonstration saying:
"أنا ابن ارعراق الثری"
(I am the son of the veins of earth.)
And it beaten and overturned His opponents more, and the actions of Mansoor towards His Excellency Sadiq was so crucial and obdurately.
However, there are some narrations that His Excellency subservience in front of Mansoor and disgraced himself, but no one them is correct. I have myself researched on those narrations, I got that the groundwork and base is originally reach to Rabe' Hajib. Rabe' Hajib is definitely lecher (sinner) and one of hail-fellows of Mansoor. Some researchers and scholars have said idiotically that Rabe' was Shia. Which character of Rabe' was alike Shias? I researched on the life of Rabe' bin Yonus, he came out from a slavery family in the setup of Abbasi, served them, became the Hajib (Cover and Hail-Fellow) of Mansoor did a lot of work forBani Abbas
as if Rabe' was there, the Caliphate would come out from the control of Mansoor's family after Mansoor's death. Mansoor's uncles wanted to get the control. So, Rabe' forge a devise for Mehdi son of Mansoor and he imparted Mehdi to Caliphate. Afterward Fazl bin Rabi' we see who is the son of this person. No! This family was ones loyal and devotee toBani Abbas
, and no kind of affectation towards the Household of Prophet(Ahl al-Bait)
and what were forged through them were lies and false and the forging was to oppress and smear His Excellency in the mind of Islamic society of those days and introduce him as one who disgrace himself in front of Caliph to know other people their duties not on behalf of Him. Anyway, the confrontation between Imam Sadiq and Mansoor was so intensive and it concluded to the martyrdom of Imam Sadiq in 148th year after Hijra.
I got the important and significant schema and diagram of Imam Sadiq's as it related to the special viewpoint as following:
Expression and Preaching for the Issue of Imamted.
Preaching and Explanation of Religious Orders according to Shia Jurisprudence and also the Interpretation of Quran on the Base of Shia Perspective and Sight.
Existence of Hidden and Concealing Politico- Ideological Organizations
The Righteous Leader, P 67
The Invitation of Imam Sadiq to Imamate
Now we returned to the main topic; i.e. Imam Sadiq same like other Imams of Shia, the magnificent stanza of His invitation is the topic and subject of Imamate. For proving this historical actuality, the most decisive document is the abundant narrations where the proclaiming of Imamate is narrated clearly and frankly by Imam Sadiq.
As I will explain, Imam was seeing himself during publishing and preaching this content on a step of struggle that He should directly and clearly negate the rulers of the time and introduce himself as the right and real owner of Guardianship(Wilayat)
and Imamate; and principally this act would happen only when He has done all former steps of struggle successfully; the political and social consciousness came in being in a comprehensive crust and level; the readiness is potentially felt all over places and regions; the ideological bases are created in a considerable set; the necessity of righteous and just government has been proved for a major sets of people and at last the leader has decided firmly for a conclusive struggle. Without these, propounding the name of a certain person as rightful Imam and statesman of society is a hurried and worthless action.
Another point that should be considered is that Imam sometimes did not only prove His Imamate but mention with His name the names of other righteous Imams and His antecedents, and in fact He propounded the chain of the Imamate of the Prophet's Household (Ahl al-Bait) as connected and inseparable. This action with attending to the thought of Shia that denies all former unjust and non-right statesmen and counts them as tyrant(Taghout)
, and it can be a markof a continuum and connection of Jihad and struggle of Shias of this time to the passed away times and eras also. In fact, Imam Sadiq (A.S)with this expression counts His Imamate as a necessary result which depends on the predecessors' Imamate and carries it out from its being non-precedence, baseless and rootless situation and connected His chain to the Holy Prophet through a trustful and doubtless channel. Now look at some instances of the method of invitation of Imam:
The most interesting narration I noted is narrated by Amr bin Abi al-Miqdam which draws a wonderful scene. On 9th Dhul-Hijjah -Day of Arafah- a huge number of people gathered in Arafat for performing the special rites of the day and the general representatives of all over Muslims habitant regions, from farthest of Khorasan to the coast of Meditarian are present there. One timeous word there can have the role of the most comprehensive networking mass communications in those days. Imam brought him there and delivered a message.(The narrator) Says: Imam stood up on the center of mob and delivered his message as loudly as possible -with crying as it should resonate and spread in all over Islamic world through the listeners - three times. He turned his face to another side and spoke out that message three times. Once again, turned to another side and cried and shouted three times for that message (three times). Thus, Imam repeated twelve times this saying. The message was performed in this passage:
”ایها الناس! ان رسول الله کان الامام و ثم کان علی بن ابی طالب ثم الحسن ثم الحسین ثم علی بن الحسین ثم محمد بن علی، ثم “
“O the People! The Holy Prophet of Allah was Imam, after him the Imam is Ali bin Abi Talib, then al-Hassan, then al-Hussein, then Ali bin al-Hussein, then Muhammad bin Ali, and then….”
There is another narration narrated by Abi al-Sabbah Kunani, where Imam Sadiq (A.S) describes himself and other Imam of Shia in such way: "We are those whom God made necessary our obedience on people, Anfal
and Safwa al-Mal is for Us." Safwa al-Mal is the things which the turbulent tyrants specified for themselves and cut the deserving hands from them, and when these arrogated things came out from the possession of beaten tyrants through the Muslim soldiers, they should not divide like other booties, because the holder may take them and give him a mendacious glory and fable pride; but they should be consign to the Islamic ruler and he will use them in the muslim public advantages. Imam introduce himself as the controller of Safwa al-Mal and also Anfal -that is the right of Imam also- and conveyed clearly that He is the current ruler of Islamic society and all these things should be in His control and hands for they will be used in the correct consumptions as He sees. In another narration, He reminds the preceding Imams with their name one by one and gives testimony for their Imamate and that their obedience is obligatory and necessary. When He reaches to His name, He kept silence. The listeners and audience know correctly that the heritage of science and government is in Imam Sadiq's control after Imam Baqir. Thus, He propounds His right of ruling and either expresses through a demonstrative tune His relation and connection to His Eminent Ancestor Ali bin Abi Talib.
There are abundant narrations like this one in the chapters of book "Argument(Al-Hujjat)
" in al-Kafi and also in the 47th volume of Bihar al-Anwar, where Imam has claimed Imamate and invited towards that either clearly or allegorically.
The another definitive document is the some proportions and evidences which mention a comprehensive preaching network of Imam in all over Islamic countries and make undoubtable the existence of thus network. These instances are so most and proved that if even there was any clear narration, it could not be an objection on the certainty of this subject. The researcher on the unwritten biographies of Imam asked himself: if the Imams of Shia did not have, in the ends ofBani Umayyah
' period, inviters and preachers in the regions and remote areas of Islamic country for preaching their imamate and take from people the promise of obedience and espouse form them? If yes, then how can be justified the signs of this organizational coalition that is clearly observed in the financial and intellectual relationships between Imams and Shia? The carrying of funds and amounts to Madina from worldwide? The considerable questions about religious issues? The comprehensive invitation towards Tashayu'? And while the matchless popularity and respect of Ali's Household(All-e-Ali)
in the important parts of Islamic country? And al lot groups of traditionists and narrators of Khorasan, Sistan, Kufa, Basra, Yemen and Egypt rounding Imam? Which powerful hand had carried all of these in being? Is it possible to guess as the automatically accidences and occurrences are the creator of these proportional and correlated phenomena?
Despite the opponent propagandas which usually being done wherever without any exception through the communications ofUmavi
Chaliphate Regime and even the name of Ali bin Abi Talib was remembered as the guiltiest figure of Islam on tribunes and sermons, is it possible without existence of a strong preaching network for Ali's Household(All-e-Ali)
to be such popular and attractive in the farthest and unfamiliar points of country that the people for mere meeting, advantage, and exposing the love and relation with them, pave the long ways and come in to Hijaz and Madina, learn the religious matters according to Shias' belief as like politic and administrate, and in the several timeswithout any impatience want to apply a military action- and in the word of narrations, uprising and wake up-? If the weapons of Shia were only in the way of proving science and piety of Imams, then why do they appeal military action?
It is possible to ask that if there was such comprehensive preaching network surely, why there is no name of that mentioned in history and is not mentioned any event of that? The answer - as we indicated early- briefly is so that the reason of this non-signing is at first should be search in the overcautious holding of Imam's followers on the valid and progressive principle of "Taqiyyah
(Reservation)" that restricted from the penetration of any strange in the organization. But the failure of Shias' Jihad (struggle) on that step and not-getting power of them are the effected of some causes and elements. IfBani Abbas
could not get power too, then, the hidden and secret endeavor and activity and also their sweet and bitter memories from the propagating activities would remain in hearts and no one could be aware of them and in result they would not be recorded in the history.
The Righteous Leader, P 88-95
When we talk about "Reservation (Taqiyyah)" you can ask that "Reservation (Taqiyyah)" was for the time when a tyrant government was ruling and we are hiding ourselves and did not disclose for fearing. The answer is that: No! not, the problem of "Reservation (Taqiyyah)" is for fearing.
"التقیة ترس المومن"
Trans: "Reservation (Taqiyyah)" is the spear of believer.
Where the spear is used? The spear is used in the battle field and fighting. So, "Reservation (Taqiyyah)" for fighting, because it is shield, banker, saver and spear of.
That was so on those times. When we had "Reservation (Taqiyyah)", its meaning was that when we would carry down the brunt and strike of sword on the inauspicious body of enemy as he could see neither sword and holding sword hand, and nor raising and carrying down it, but he only feel of its pain and cutting. "Reservation (Taqiyyah)" was so. Those who had "Reservation (Taqiyyah)", they do on such way. When they secretly and covering the eyes of enemies arrange something like booklet or proclaiming brochure in the hiding places with thousands of cautions and cares, that when the brochures com in the hand of public, they would wash and destroy the credit and reputation of ruling setup. This work was alike the brunt of sword when it rises, it comes downon the backbone and skull of enemy. Thus, we do "Reservation (Taqiyyah)" i.e. we did not let the enemy understand how is going on. "Reservation (Taqiyyah)" is the spear and the one who do "Reservation (Taqiyyah)" he hides himself behind the spear. This is the meaning of "Reservation (Taqiyyah)". It means now also such.
9/11/1368
Preaching and Expressing the Religious Rules according to Shia Jurisprudence
This is an explicit point of Imam Sadiq; but in some way more distinctive and clearer than what is regarded and observed in other Imams's life, as the Shia Jurisprudence is named "Ja'fari Jurisprudence" and all researchers who disregarded Imam's political activity agreed with this point that Imam Sadiq had having the most widespread and comprehensive -or one of the- scientific and jurisprudential domain of his time. Amongst them, the point which remained the most level of hiding in the views of the researchers' on Imam Life is the political and demonstrative concept and attitude of this performance and now we deal with it.
As the introductory point, it should be known that the Caliphate setup in Islam differs with other systems of government in this dimension that it is not a mere a political organization but it is a religious-political leadership. The name and title of "Caliph" for the Islamic ruler indicates to this reality that the he is more than a political leader, successor of the Prophet who carried a religion and instructor of morals and at same time He is political leader and ruler. Thus, Caliph is Islam in addition to politic, is the guardian of people in religious affairs and their religious leader also.
This definitive reality caused for this fact that after the early chain of Islamic Caliphs, the coming statesmen who had so litter knowledge about religious affairs or sometimes did not have at all, tried to fulfill this deficiency through the religious men who were dependent on government and adding the barrater Jurisprudents, Interpreters and Traditionits to their government to make this system a composite of religion and politics also.
The another benefit of the existence of jurisprudential elements in the system of government is that they could change and transform easily the religious rules on behalf of policies and interests according to the tendency and order of the tyrant and dictator ruler and then transmogrify divine rules in the veil of induction and Ijtihad (inference) -that is undistinguishable for the mob and vigor people-for the order their gods (king).
The book-writers and historians of early centuries have mentioned some awful and horrible instances of forging narrations and self-centered interpretation where most of time the ghost of political power's hands are apparent. This performance which has the form of narration and tradition in the earliest time -till the ends of first century Hijrian calendar-, has taken by and by the form of Fatwa also. Therefore there were a lot of jurisprudents who using the innovative (Bidah) methods like analogy (Qias
) and self-like (Istehsan
)
, deliver the Islamic rule according to the his own opinion -that was probably the view of ruling powers - at the ends ofBani Umayyah
's period and early duration ofBani Abbas
. They do exactly this attitude towards the interpretations of Quran. Interpretation and exegesis of Quran on behalf of self-centered view of interpreter is one those accounts which could easily the divine rules in the view of mob and cause to their belief as the interpreter -he often also wants what is the ruler's intention -wants.
Thus, the jurisprudence, narration and interpretation from the early times of Islamic periods in two general movements: one of them depends on the imposer setup of governments which would immolate most of time the realities for self-made policies and interests of government and would distort the divine rule for the lees precious matter. But the another one is a noble and honest movement that did not prefer any interest and benefit on the advantage of expressing the divine correct rules and inevitably confronted on every step with thegovernmental setup and its barrater jurisprudence. This movement probably worked as an illegal and unofficial one.
Having this knowledge, it can be understood clearly that Ja'fari Jurisprudence in contrary of the official jurisprudents' school of the time of Imam Sadiq not only a mere and simple controversy on religious belief, but exactly at the sime it had having two demonstrative contents also. First and more important: proof of not having the ruling setup's lack of religious cognition and its failing in leading intellectual affairs of people-i.e. in fact, its inability for having the status of Caliphate-. Another on is the specification the instances of distortion in official jurisprudence which is emanated from jurisprudents' self-interesting (Maslahat
) in delivering jurisprudential rules and their extra-cautions and cares for their own benefits confronting with the domination and determination of ruling powers. Imam Sadiq with spreading the scientific domain (stand), expressing Islamic jurisprudence and doctrines, and interpreting Quran in a method other than the method of the dependent on government scholars, stood upfor struggle and fighting practically. His Excellency throw from the rank all religious organizations and official jurisprudence which was the important side and angle of Caliphs' ruling, and annihilate the religious dimension of governmental setup.
We don’t have any definitive and clear document on that how much theBani Umayyah
paid attention towards the intromission of Imam's scientific and jurisprudential domain; but we can guess strong thatBani Abbas
specially Mansoor who had cunning intelligence and sharpness and for this point that he had passed his ages before his Caliphate in struggling environment againstBani Umayyah
, had informations about Alavi struggles and warriors, the high rank of Caliphate had attention towards effective role of this indirect fighting.
The enormous threatens, pressures, hardens of Mansoor for the educational and jurisprudential activities that some of them are mentioned in a lot of historical narrations, were emanated from this attention and feeling. And also, his emphasize and insisting on several times for gathering the famous jurisprudents of Hijaz and Iraq in his capital city -that is also narrated in several numbers of narrations- were emanated from very and same necessity. In conversations and educations of Imam to His followers and close ones, we can trace exactly that Imam recommended them to use the element of "Caliphs' lack of knowledge" as argument on this fact that they don’t have right to govern and rule: i.e. Imam expressly talked on what Quran and Narrations invoked him to say.
In a narration from Imam, He said:
"نحن قوم فرض الله طاعتنا وانتم تاتمون بمن لا یعذر الناس بجهالته"
(Trans:) We are those who God has made necessity to their obedience, while you obey those that people are not to be excused in front of God for their ignorance.
i.e. the people, those have gone astray for the ignorance of their unable leaders and rulers and not paved in way of God, can't excuse in the presence of God that: we did not pave the incorrect way for our own knowledge, but the rulers and leaders have dragged us towards this. Because the obedience of such leaders is a misdeed itself, so, their other misdeeds can't be justified.
This idea, that the political leadership in revolutionary society of Islam is the very revolutionary leadership and implicitly same with intellectual and ideological leadership, was exist explicitly in the prior and posterior Imams to Imam Sadiq. In a narration Imam Ali bin Musa (Reza) from His Holy Grandfather Imam Muhammad Baqir has analogizes "weapon" with the coffin in the ancestor races of Bani Israel: "the weapon now in us is alike the coffin among Bani Israel that anyone who hold it, he is Prophet -and in a narration, government-, among us, everyone who has weapon, he has leadership and ruling."- it should be paid attention to the symbolic form and the very deep concept of phrase- while the narrator asks:
"فیکون السلاح مزایلا للعلم"
(Trans: thus the weapon removes the knowledege)
i.e. Is it possible that the one who has weapon but don’t have the ideological religion?
And Imam replied: Not
. i.e. the ruling on society and revolutionary leadership of MuslimUmmah
should be in the hand of one who has both of weapon and knowledge.
Thus, Imam thinks on side that the condition of Imamate is the knowledge of religion and right understanding of Quran and from another side that spreading the scientific domain and gathering a wooded of eagers of religious science around Him and educating them the specific method that contradicts with the normal and official way of jurisprudence and interpretation, generally opposite of the normal religious studies of scholars, traditionists and interpreters who are dependent on the governmental setup, Imam prove practically His own religious studies and religious non-studies of Caliphate setup with all its related scholars, sign and symbol, through this way, Imam give a new dimension to His struggle by perpetual, deep and calm encounter and fighting.
As we point out before, the early rulers ofBani Abbas
who have passed, prior to get power, several years in the environment of Alavi struggles near to the followers and supporters of Ali Household(All-e-Ali)
and knew a lot of secrets and tactics of them, perceived more than their Amavi ancestors the struggling role of the discussion, debate, narration and interpretation. Perhaps for this reason, Mansoor Abbasi, among the rogue contentions with Imam Sadiq, has prohibited His Excellency to have relation with people and teaching them the religious science, and forbid people to go to Imam and to question, as according to Mufazzal bin Umar -the illustrious and well-known figure of Shia- when anyone had any problem about marriage, divorcement and so on, he could not get on the answer of His Excellency easily.
The Righteous Leader, P 88-95
The Existence of the Hidden and Concealing Politico- Ideological Organizations
Imam Sadiq could make a group of believer, scholastic, original, revolutionary, sacrificing and adventurous muslim in all over Islamic world through the extensive and comprehensive endeavor of His Fathers -i.e. Imam Sajjad and Imam Baqir, specially the ending time of Imam Baqir's life-. The followers were not only the normal people. But is does not mean they belonged to the superior caste and class, not but they were tradesmen, businessmen, servants and so on. But they were not similar to the mobs at all in the spiritual stage. There were persons whose life were summarized in their goal and school of thought, and have presence everywhere. This is a terrific point that Imam Sadiq's supporters have presence all where, not only in Madina, not so. In Kufa more than in Madina, even there were some in Syria. This is comprehensive network of Imam Sadiq. Alavi Party or Tashayu' party was the organizational network of Shia and I meant such. This is the unknown chapters of Imam Sadiq's life. This is one of the points that is stress and insist that a comprehensive organizational network or a complete party were being regulated by Imam Sadiq in thorough out the world. This is a positive and powerful point.
14/6/1359
A network that undertook the huge and useful activities in farthest remote areas and regions of Muslim country, specially sub-region of Iraq and Khorasan, about the issue of Imamate, but this is one side of that and this less than others. The subject of concealing organizations in the life of Imam Sadiq and also other Imams is one of most sensational and at same time unknown and ambiguity chapter of the adventurous life.
As we talked early that it is impossible and should not be definitive documents on the existence of such organization. It should not be expected that one of Imams or His close supporters confess frankly on the existence of spiritual-political organizations of Shia. It is not confessable. A reasonable wait is that if even enemy is informed on the existence of the secret organization and asks His Excellency or one of supporters about that, he should deny and refuse at all and call such assumption as distrust and suspect or accusation. This is usual character of secret program. Nevertheless, the researchers of Imams biographies should not accept the existence of such organizations without any convincible document and argument. They should be in search of proportions, symmetries and wombs of apparently simple events which don’t not attract normal viewer's sight but if someone deliberates and contemplates, they inform him about the lot the secret and hiding movements. If we look with this perspective on the thorough out duration of Imams' lives in the two centuries and half, the existence of an unapparent organization for and under the order of Imams will become approximately undoubted.
The RighteousLeader, P 96&97
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Author: Seyed Ali Khamenei
