The Thirteenth Chapter:
The Secret and Concealing Organization
What is the mean of organization exactly? It is obvious that its meaning was and should not to be an organized and ordered party of its current meaning -that is a set of organized cadres, and regional and urban commanding etc.-The meaning of organization is a population of people who have a common goal, and would perform several works and duties in relating to a center, palpitating heart and commanding brain, and had have some kind of relationships, and closely and familiar feelings.
This group was in the time of Ali (Peace Be Upon Him) -in the interval of 25 years betweenSaqifah
and Caliphate- the very specific companions, who despite the legal and public demonstrations against the Caliphate setup, believed that the ruling is right of the best and most devotees Muslim -i.e. Ali bin Abi Talib (Peace Be Upon Him)- and did not forget the specification Ali from the Prophet as His successor, and have declared frankly also, on the early days afterSaqifah
, their own disagreement with the winners of Caliphate and loyalty to Imam. Afterwards, although a great benefit (Maslahat
) has invoked Imam to be silent even cooperate with early Caliphs, so they were laid in the normal and ordinal process of Islamic society, but never lost their correct view and aspect and also recognition, and always remained the followers of Ali. And for this reason, got correct the name of "Ali's Shia" and became popular with this intellectual and practical orientation. The famous and honorific figures like Salman, Abuzar, Ubay bin Ka'b, Miqdad, Huzaifah and … are in this group and account.
Historical evidences approved that this group used to preach always among the people the thought of Shia -belief in the compulsory obedience and following of Imam as the intellectual leader and also political statesman- with the methods of expedition and wisdom and increase gradually on their account. This is alike what regarded as a fore-part of obligatory (Wajib) for establishing Alavi Government.
Since Believers' Leader(Amir al-Mumineen)
got government in 35th year, only those who had believed in the Imamate and Government according to the standards of Shia and accepted Imam firmly on behalf of those standards, were the very group of Shia i.e. direct and indirect trained and educated in the school of Imam during the last twenty and some years. Other people -majority of people- even lived in the realm of Imam’s leadership and going forward practically in the dimension of Shia thought, But they did not have the intellectual and spiritual belongings which carry them in the horizon of Shia organization.
Having this dual attitude in the proponents of Imam, the too many different actions of Muslims of those days towards His Excellency, that some bodies like Ammar, Malik Ashtar, Hijir bin Adey, Sahl bin Hunaif and Qais bin Sa’d on one side and others like Abus Musa Asha’ri, Ziad bin Abeeh and Sa’d bin Waqas are justified and interpreted. It should be accepted that even the first applying for creating Shia organization is done in this meeting, the pattern and bases of that is anticipated and predicted early times ago in a prophecy of Imam Ali bin Abi Talib to His close supporters and devotees.
After the occurrence of Imam Hassan’s peace, a very important ploy is done that is the spreading of Shia thought and reintegrating this correlated and familiar group which could have more motivation and dynamism now under tyrannical domination of Amavi Ruling and its pressure. Such is forever that asphyxia and pressure instead to be the element of coherent forces’ rupture (discontent) under pressure, caused to be the more enjoinment, firm and comprehension of those forces.
For this reason, after the occurrence of peace, a group of Shias in the commanding of Musayyab bin Najabah and Sulaiman Bin Surad Khozae’y went to see Imam, -while He returned newly from Kufa and made city His intellectual and political sector once again- and proposed to recover military forces, control Kufa and attack on the Syrian Army. Imam took the hands of both commanders, invited His private room, convinced them with the points whose quantity and quality are unknown to be the wrongness of this planning, and when they returned to their supporters and fellow-travelers, informed them that military operation is negated, should return Kufa and deal with their own works.
Seen these evidences, Hussein -the contemporary intelligent Arabic historian- believed that the first corner stone of Shia political organization has been rooted in very day and in that council when these two famous figures of Shia met Imam Hassan and delegated.
“When you lose me, will see a lot of events that you wish to die. Injustice, enmity, monopolization, demoralization of divine right and dangers on life; when it happened so, just save yourselves in a form of group through a divine relation, and don’t be scattered. Choice the way of resistance, prayer -remembering God-, andTaqiyyah
(Reservation) -concealment- and know that God angers on to be variant behaviors of His followers. Don’t pass away from the right and owner of that. Because everyone who choices another instead of us, will lose world and depart while he his sinner.”
This saying where Imam drew and traced clearly the most difficulties inUmavi
period, and ordered to make an organized and harmonized circle, is one of most attractive documents relating to Shia Part. And this pattern is actualized and objectified in meeting of Imam Hassan with two selected commanders of Shias. Without any doubt, all followers and Shias did not have any information about this extra-intelligent planning. The reason of some objections and protests of lovers on His Excellency was this point, but an answer perhaps several times was used to listen with this content that “what do we know? may be that is for your test and exam and -for your enemy- it is something decay able benefit.”
And this indicates and points out to very politic and planning.
During Mua’wiya’s 20 long years tyrannical government, according to what the detrimental events mentioned by the historians about the propaganda method against Alavi by him in all around and regions of country -as cursing on the Believers' Leader(Amir al-Mumineen)
became a normal and ordinal tradition- and not being any apparent and open activity by Imam Hassan and Imam Hussein (Peace of God Be Upon Both of Them.), the existence of such integrity and organizing make possible to progressing the thought of Shia and increasing the population of Shiaa in all over Hijaz and Iraq.
We look at intellectual realm of these regions while 20 years passed from held peace. In Kufa, Shia headmen are the most popular and famous figures. In Mecca and Madina, and even some remote areas, the Shias are connected to each other like the ring of chain and know about their fellows. When one of the headmen of Shias -Hijr bin A’dey- is killed after few years, despite the strong asphyxia, Shia protested is some point of country and even a famous personal died in Khorasan in bear of fierce angry.
After Mua’wiya’s death, thousands of people write letter to Imam Hussein and invite His Excellency to uprise. After the martyrdom of Imam, thousands of people joint the revenge group and revolted against theUmavi
Government in the event of Repenters(Tawwabin)
, or militia of Mukhtar and Ibrahim bin Malik.
The researcher on history asks his if it rationale the spreading the thought and tendencies at this measures, without existence of any precise organizational activities of a united and empathy group of Shias -i.e. the organization whose creation is guessed by Imam Hussein after the peace of Imam Hassan without any interval-? Definitely, not! An organized propagation ofUmavi
dominant setup which is regulated through hundreds of judges, reciters, orators and governors, can’t be replied or even annihilate except through another organized preaching group that is regulated from a correlated, united and definitely concealing.
At near of Mua’wiya’s death, these organized activities got more account and its melody is song loudly. Until the governor of Madina as he got information about Imam’s activities, wrote to Mua’wiya: “afterwards, Umar bin Usman -respective agent- reported that some people of Iraq and other well-known men of Hijaz have relationships with Hussein and it is guess that he intends to unprise. I investigate on my own behalf and informed that He -Hussein- intent to raise the flag of oppositions. Please write down your order and view about this issue.”
After the tragedy of Karbala and Imam’s Martyrdom, the organized activities of Shias in Iraq became more orderly and motivational. And this was the influence of psychological conditions of the Shias of Kufa -who get aback under the strong strike of Caliphate setup and could not convey themselves to the battle field of Karbala on the day of Ashura- and the regret, sorrow and pain were furbishing(distaining) them.
Tabari, the famous historian of [3rd] century, writes: “that group -Shia- perpetually were collecting weapons, (fighting equipments), militia training, hiding inviting people -either Shia or Non-Shia- to revenge of Hussein. Thus groups after groups joint them and continioued till Yazid bin Mua’wiya’s death.”
The author of “Jihad of Shias (Jihad al-Shiah)” correctly writes: “the population of Shia appeared after the martyrdom of Hussein like well-formed and organized group that the political links and religious beliefs gave them an integrity and had having of aggregations leader and warrior forces, and the Repenter (Tawwabin) group is the first appearance of such group”
When we study the historical events and viewpoints of these historians, we understand, about the events in the period of Mua'wiya and likewise the occurrences held after the martyrdom of Imam Hussein, the novation of act, designing and leadership of these events were by Shias and their controlling. Otherwise there were a lot of ordinal people who accompanied Shias practically and participated in the battle fields or in the emprises which have Pseudo-Shia for the humanistic motives or discontent ofUmavi
governmental setup. So, it should be imagined that all those who have participated in the several adventures of those days and had active or normal role were Shia i.e. the organized and considered planning group.
I want to stress on a point on behalf of the above explanation is that till the respective days -i.e. after the Martyrdom of Imam Hussein (Peace of God Be Upon Him)-, the name and term of Shia like the time of the Believers' Leader(Amir al-Mumineen)
was used only for those who have a strong and specific relationship in thinking and practicing with the righteous Imam. The same group who has created the correlated organization of Shia after Imam Hassan (Peace Be Upon Him) by the order of His Excellency, and these are those who brought other ones by their own successive and deep preaching and dragged to the adventures of Shias more ones who were not similar to them in thinking and ideology. Without any doubt, the narration whom we cited from Imam Sadiq in the preface of this discourse -that He limited the Shias in four or five persons- indicates to this group. That is the consonant Shias and follower of Imams, those who have a consciously and determinant role in the motivation and progressing course of Alavi and Hashimi revolution. This group recovered its potentially elements for the hiding and apparently calm endeavor of Imam Sajjad, attracted others and spread, and as Imam Sadiq said in a narration whom is hinted to right now, the ordinal people joint it and increased. And the very group scared the chiefs of Caliphate regime through its suspicious actions in the duration of Imam Sajjad, Imam Baqir and Imam Sadiq (Peace Be Upon Them) and invoked sometimes the violent reactions of regime.
In a short passage, the name of Shia in Shiey Culture and Non-Shias' understanding and perception in the early centuries of Islam was not predicted to one who have only the love of Prophet's Household or only believed in Their legitimacy and claims -even he has not participated in the domain of activity and movement whose center point was Imam- but along with this, being Shia has an essential and necessary condition that is "intellectual and practical integrity with Imam and participation in the activities which is done by the novation and leadership of Imam for regaining the arrogated right and establishing Alavi and Islamic system in the several levels of intellectual, political, and sometimes Military." This integrity is called "Wilayat (Leadership)" in Shia Culture. In fact, Shia was a name for the party of Imamate, a party which applies some specific activities in the leadership of Imam and like other opposing parties and organizations in the age of strangulation, lived as surreptitious andTaqiyyah
(Reservation). This is the abstract and summery with a rigorous glimpse on Imams lives specially Imam Sadiq. As we said earlier that this is not something provable by explicit arguments, because it could and should not be waited for a board on the gate of a secret house, written: "here is a secret house". Although it should not be satisfied of the existence of such thing, without any determinant evidences. So, it is worthy that we rise up in the search of evidences and testimonies.
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Author: Seyed Ali Khamenei
