Political Components in Imam Ridha's Lifestyle | ||
Political Components in Imam Ridha's Lifestyle
Jalal Derakhsheh and Seyed Muhammad Mahdi Husseini Faegh Imamah is one of the most original and important belief principles of Shiism and makes up its political thinking's base. Thus, directing the society, based on the Infallible Imam's viewpoints and attitudes, to reach individual and social bliss and happiness has been emphasized in the Shiism's belief literature. In the same direction, extraction of political components is among the fundamental imperatives which must be considered before reaching such bliss. This article tries to analyze political components of Imam Ridha (AS), which are rooted in the revelational principles and must be considered as a basis to adjust social and political relations of a society, through scrutinizing his biography and lifestyle. The results of this study will show that the politics, in Imam Ridha's lifestyle, covers some certain principles such as rejecting sovereignty of tyrant and forbidding any cooperation with oppressors, prudent dissimulation, expediency, negative fight along with other political practical considerations.
Prelude Years of Imam Ridha's (AS) Imamah are treated as very sensitive era in Shiism's political history. Many years after Imam Ali's government, Shiites finally found themselves in a situation in which the time caliph proposed caliphate and primogeniture to the Imam. Imam Ridha's (AS) positions against this proposition include lessons on the Shiism political thinking. Imam's positions and approach in facing with three Abbasid caliphs, Harun, Amin and Mamun, implies the fact that Imamah strategy is a unified strategy and apparent differences in infallible Imams' lifestyle is due to applying different tools and means. In this regard, we need to consider Imam's positions against political issues before and after becoming the heir apparent. In fact, his lifestyle makes it clear that Shiism political thoughts are arranged based on the Infallible Imam's sovereignty and it is just him that can organize the sovereignty and direct the Ummah to the right way. It must be noted that the political thinking of Shiism never has been silent, even when the Infallible Imam has not been the main decision maker of the society for reasons, but it has proposed solutions whose main feature was temporality and tentativeness and dealing with them does not mean that the fixed and principal positions must be undermined or weakened; because Shiism has some consistent and stable principles on governance and politics and always waits for an ideal government. In analyzing various political components in Imam Ridha's biography, it must be considered that taking apparently different positions in various caliphs' (Harun, Amin and Mamun) eras has been made for a general strategy, Imamah strategy.
Theoretical Issues Political Thinking Referring to jurisprudential, theological (Kalami) and traditional (Hadithi) issues along with the political issues is unavoidable when one deals with the political lifestyle of Infallible Imams. In such cases, regarding the unavoidable domination of religious approach on political approach, some believe that there is not any political concept in Shiite Imams, especially after Imam Ali (AS) time, so opening a discussion under the title of "political lifestyle and thinking" is futile. Through two main approaches, we can answer to such doubts and questions: First, demonstrating a political dignity for lifestyle and thought of Imam based on a conceptual framework, Imamah Paradigm. Principally, according to the Shiism political thinking, "policy" is continuance of mankind guidance towards good, virtue and bliss and it is evident that following Ahlul Bait (AS) is the sole way to achieve redemption. Second: Political thinking and using politics is evident in Infallible Imams' attitude even if you do not believe in the Imamah Paradigm. As many western scholars have declared, the long distance between politics and governance and certain principles such as ethics, virtue and justice; as it is said that many current problems must be searched in the fundamental changes and developments in political area. Regarding the many crises in ethical, economic, social, etc. areas, the contemporary political thinkers introduce the redefinition of politics and returning norms to policy level as the sole way to revive humanity and human society. In this way, the Infallible Imams’ thinking, given its richness in terms of norms and even conditional, epistemological and functional indications, is categorized among the best types of political thinking. Later in this article we well shed more lights on this discussion through explaining about the political life of Imam Ridha (AS).
Political Condition of Imam Ridha’s Era Imam Ridha (AS) was contemporary with three Abbasid caliphs (Harun al-Rashid, Amin and Mamun). In general, the political situation and Abbasid caliphate during Imam Ridha’s lifetime had been accompanied with many tumults and turbulences. Very large territory of Muslim lands and emergence of uprisings and movements against the Abbasid government such as uprising of Yahya bin Abdullah, development of the first independent Shia government, namely Idrisids, development of semi-independent government of Aghlabid dynasty, fall of Barmecides, rebellion of Hamza Khareji and rebellion of Khorasan people and similar crises prevented the caliphs from direct confrontation against Imam; but they never stopped torturing, killing and exiling Shiites. Among all Abbasid caliphs, after Mansur, Harun al-Rashid can be treated as the most brutal and relentless ruler against Shiites and Shiite Imams (AS). It was in his era that Alavids felt an unbearable oppression and pressure, as Shiites experienced very difficult condition when Imam Kadhim (AS) was martyred by the Caliph’s mercenaries. The Abbasid Caliphate system was about to kill Imam Ridha (AS) after killing his father; however, after killing Imam Kadhim (AS), to avoid an unbridled wrath and rebellion of Alavids, Harun al-Rashid decided to release oppression and pressures against Shiites. However, it must be said that the condition was so harsh that Imam Ridha (AS) had no choice but following prudent dissimulation (Taghia). This condition did not change after death of Harun and during the five-year caliphate of Amin and it was even exacerbated by struggles between Amin and Mamun to reach the Caliphate of Abbasids. In this time, Shiites found an opportunity to promote Shiism principles and doctrines and they made a very strong communicational network. Finally, when Mamun defeated his brother, Amin, and took the position of throne-holder of Abbasid Dynasty, the whole condition for Shiites was changed and they started a new era in their history. As Mamun proposed Imam Ridha to become his heir apparent and the next Caliph of Muslims. Mamun found a new way and consideration to confront Imam Ridha (AS) and his followers, something which was unprecedented and maybe despite its acceptable appearance, it was the most hazardous measure to undermine the Shiism organization. Mamun proposed Imam Ridha (AS) to become his heir apparent or next caliph of Muslims for the following reasons: High popularity of Imam for Iranians, quenching rage of Alavid uprisings across the whole Islamic territory (in this time, Zeid bin Musa bin Jafar in Basra and Ahwaz; Ibrahim bin Musa bin Jafar in Yemen; Hassan Aftas in Mecca and Muhammad bin Salman in Al-Mada’in fought against the Abbasid caliph), charging with err the Shiism claim on illegal nature of Omayyad and Abbasid caliphates and legitimizing the Abbasid caliphate, questioning Shiism beliefs on unauthorized nature of any cooperation and working with the oppressive rulers, controlling Imam as the most important pivot of fighting against the government, estranging people from Imam, divinzing the Abbasid government. As Shahid Mutahhari says, Mamun is the most knowledgeable caliph or even Sultan in the world (Mutahhari, 2011: 177). Hence, he used very wise tools to confront the Imamah current; as even today the reason of some of his actions are unknown. Political positions taken by Imam Ridha (AS) were different during government of the three mentioned caliphs because of what was mentioned earlier in this article. Imam was living in Medina before becoming crown prince and when Harun al-Rashid was Caliph; so he used to follow the prudent dissimulation principles, but we have not enough accounts and documents on these years. When Harun al-Rashid died in the tenth year of Imam Ridha’s Imamah and the struggles between Amin and Mamun to be caliph was started and the whole Muslim lands suffered from insecurity and riots, Imam Ridha found an opportunity to train, guide and treat Shiites more than ever. In post-Harun years, despite Harun’s consideration to avoid any disputes between his sons, the struggles between Mamun and Amin for becoming caliph became so harsh and sever. Exactly in this time, Alavids found an opportunity to rise against the ruling system and they take advantage as much as possible of this situation. Several movement were arranged in this time and as the available documents indicate Imam never supported them deliberately and even rejected invitation of some of them to join the movement. Analyzing the actual and real nature of these movements, their slogans and leaders and Imam’s positions against such movements makes clear a great and important part of fundamental principles of Shiism political thinking. After defeating Amin, Mamun, who was aware of the risk of the mentioned condition, invited Imam Ridha to come to Marv with the aim of quenching the Alavids’ uprisings and other reasons mentioned already. Eventually, Imam had to move to Marv, where his political movement changed. Refusing Mamun’s invitation for several times, moving to Marv alone and without bringing his household, his sayings when he said goodbye to his Family, events occurred in his way from Medina to Marv, His staying in Neyshabur and other encampments, visiting Shiites in the path of Marv all include certain messages for Shiites. Imam’s political positions culminated with Mamun’s proposition to transfer the caliphate or heir apparent. Imam’s responds and positions in this period of time and after accepting the proposition include the fundamental principles of the political thinking of Shiism Imamah. Here we refer to some of principles that can be extracted from his biography: demonstrating the principle of Imamah, Imamah position and natural and divine consistency of Imam to lead a Muslim society, the necessity of protecting Imamah dynasty and guidance way against the dissidents, following the principle of prudent dissimulation, enjoining what is right and forbidding the evil, the necessity of preserving Islam’s pillars, paying attention to the Muslims general expediency, following negative campaign, the condition of working or fighting with the a tyrant ruler, prioritizing the target over the mean, perspicuity and honesty in politics, paving the way for movements against the tyrants, covert and overt supports of sociopolitical illuminating movements, demonstrating the usurping nature of Abbasid caliphate, transferring political insight etc. (Derakhsheh, 2012: 8-11). Later in this article, some not all of these principles are described.
Fundamental Principles Imamah Principle The most important concept in Imam Ridha’s political thinking is Imamah and wilaya. There is a guaranteed relation between Islam’s political thinking and concept of “Imamah”. Imamah is the perfect form of the religion and the pervasive growth and evolution of mankind depends on following Imam. For Shiism, Imamah is considered as one of ideological principles. Imamah, from viewpoint of ideological and cultural considerations, is one of the most original ideological principles of Islam and from viewpoint of sociopolitical considerations is a key basis for the political thinking of Shiism. Before being a theological and philosophical discussion, Imamah is something related to people’s social life; as political leadership is one of its most important features and for this reason it plays a key role in the territory of sociology, politics, laws, etc. For Islam, government is defined in the framework of Imamah. The Infallible Imam is not only people’s leader in worldly and religious affairs, but also he is the most deserved man to take the steerage of the Muslim society. However, it is necessary to keep in mind that declining the Imam’s position to governance is not righteous. According to the Islamic narrations, Imam has been introduced as the divine caliph, whereas other duties and affairs have been defined for Imams, as well. Shahid Mutahhari defines Imam’s positions through three aspects: Unconditional wilaya, authority in religious affairs and political leadership (Mutahhari, 2005, vol. 4: 850). The first and second aspects are the integral parts of Imamah, as Imam would not be considered a real Imam without them; but the third one depends on the proper condition and sometimes an Imam may live without the political leadership in his society. Therefore, political leadership is not treated as one of principles and bases of Imamah definition. As the narrations indicate, the unconditional wilaya underlies the Imamah and cannot be separated from it. It means that if Imams of Shia were not the rulers of their time, it does not affect their position and dignity; but it means that Imam is the best and most deserved option for ruling in any condition and time; because the principle of Imamah is based on the fact that Imam must guide people in both their religion and worldly affairs and governance and political power is a tool by which Imam can fulfill his duties. Hence, pointing to Imamah discussion by Imam Ridha (AS) was not only important in terms of religious considerations, but Imam intended to point to certain political principles through explaining various aspects and dimensions of Imamah and wilaya position. Such principles can be classified into three general classes: Introducing position and dignity of Imamah Imam Ridha (AS) emphasizes the fact that Imamah is an appointed and sinless position and refers to it as a gift from the Almighty God for people; because people’s mind and reason fails to choose an Imam (Tabarsi, 1403 AH, vol. 2: 433). He does not restrict himself to just point to spiritual and divine features of Imamah, but he enumerates explicitly its all political roles and functions including safeguarding borders, implementing rules and Sharia and financial management and Caliph and successor of God on the earth:
Rejecting governance of fallible people, emphasizing the usurping nature of the government and the right of Ahlul bait to govern and act as caliphs Imam Ridha (AS) says Imamah is the wilaya, so anyone who claims Imamah unjustly he will be considered pagan (Ibn Babouyeh, 1404 AH, vol. 2: 274). For government, Imam points to the necessity of government and people’s obey from their just and fair governor and leader and refers to the leader as someone in authority; moreover, Imam Ridha explains explicitly that the ruling a society is the right of Imam and nobody else is allowed, for any reason, to rule over a Muslim land. Infallible Imams of Shiism never acknowledged two parallel currents of Imamah and Caliphate at the same time and they never endorsed legitimacy of governance of caliphs. For example, when Mamun asked Imam Ridha to accept to be the next caliph and his successor, Imam questioned the basis of caliphate. Imam not only rejects the tyrant government, but stresses to fight against the enemies and says that our religion will be perfect when we acknowledge the Imamah and fight against enemies (Ibn Idris, 1410AH, vol. 3: 640). It seems that the explicit and uncompromising tone of Imam Ridha (AS) on describing the position and dignity of Imamah was amongst the reasons that convinced Mamun to kill Imam. Imam, even in the presence of Mamun, used to cry his rights and it seems that Imam preferred to put aside prudent dissimulation in Mamun’s time. By introducing the Infallible Imams as the “almighty God’s caliphs on the earth”, Imam does not acknowledge ruling of other caliphs on the one hand, and undermines the false titles of caliphs on the other hand. Because, for Shia, “the God’s caliph on the earth” is someone who has been appointed by God, so prophets and infallible Imams are examples of the divine caliphs on the earth.
Explanation of Imam’s position in the Islam’s political history Imam Ridha (AS) points to deviations occurred during early years of Islam history, after death of holy prophet (PBUH), through recalling and explaining the position and dignity of Imam to rule and somehow related the current condition of the Muslim World as the result of that initial deviation.
Negative campaign approach Imam Ridha (AS) took moderate approach in his political positions. There were radical Shiite currents in his time, including Zeidis who emphasized the necessity of armed uprising against the tyrant rulers and they inflicted armed movements depart from the condition and knowledge about their movements’ consequences and usually they doomed to defeats, which it made conditions more difficult for other Shias. On the other hand, there were other groups who considered legitimate any government based on their own references and emphasized the necessity of following them. Negative campaign, when the armed struggles were futile and impossible, was the best strategy. Imam’s negative campaign against the ruling system, especially in the story of crown prince, is explicitly evident. Here you can find a number of Imam’s actions in this regard: - Imam did not answer Mamun’s letter(s) - Although Mamun ordered Imam to bring his household, Imam disobeyed him and said farewell to his household as if he would not come back again and will not see them again. - Explicit and direct refer to the right of Infallible Imam to be ruler in his way to Neyshabur and even after visiting Mamun. - Again in Khorasan Imam did not accept the heir apparent proposition from Mamun. - Imam’s reason against Mamun’s insists was that Maman and his family are not legitimate and he is not honest in his proposition. - After accepting the heir apparent, Imam unveiled the end of this story to his close companions and even to Mamun himself.
Prudent Dissimulation Approach Although the prudent dissimulation has been established as an exclusive Shiite principle with the Shiism thinking and practice, it is not just for Shia in the Islam’s history, but it must be treated as a normal and prudent behavior any human being may show in certain condition. It is a sort of condition which is usually seen when a dominated individual or nation, who are in the minority, fails to fight directly or think that direct fighting is not good for them Derakhsheh, 2009: 199). This principle plays a key role in protecting the Ahlul bait school and has saved and rescued Muslims from their enemies. Prudent dissimulation is not a simple practice, but it is like an extensive and comprehensive coverage, including all necessary operating ingredients and parts which has succeeded to defend Shiites identity. The prudent dissimulation (Taghia) is defined as protecting yourself from harms inflicted through confirming speech or action of those who disagree with righteous acts (Sheikh Ansari, 1996: 320). In general, it can be said that prudent dissimulation is a statement of belief or action against the right in order to prevent life, financial and reputational harms, of course, without internal and intimate belief in that action.
Imam's Political Approach as the Heir Apparent (Crown Prince) As mentioned already in this article, most political positions of Imam Reza (AS) were taken during his heir apparent era. Accepting this proposition by Imam Ridha (AS) can be analyzed through various angles. Positions Imam took against Mamum mostly were based on his condition, that is avoiding any intervening in the governmental affairs; however, it has been narrated that in some cases Imam had admonished and advised Mamun. For example, with regard to the strategic and pivotal position and location of Baghdad in the time Muslim world, Imam suggested Mamun to move his capital to Hijaz (Majlisi, vol. 49: 166). When Mamun asked Imam's opinion about extension of the Muslim lands and occupying new lands and countries, Imam says that the domestic and internal problems of the Muslim world are due to presence of unqualified and undeserved people over the vital positions of the government; so, the caliph before anything else needs to organize the internal affairs of his territory and to avoid trusting in underserved people. In this case, Imam Ridha (AS) makes Mamun aware of his information and knowledge about the Muslim World and Muslim Ummag and criticizes him for his ignorance.
Conclusion With regard to the comprehensive and all-embracing definition of politics in terms of Imamah, which was proposed in this article, a great part of Imam Ridha's lifetime has covert and overt political positions and his political positions are not restrained into his crown prince era. Living in times of three Abbasid caliphs and the difference in sociopolitical condition and policies the caliph had taken against Imam has resulted in taking different approaches by Imam, hence it is impossible to determine a unique discourse for Imam Ridha's (AS) era. In Harun al-Rashid' era, Imam dealt with cultural and educational activities and tried to train his followers on political imperatives. Extensive cultural and scientific activities and training numerous pupils are among the important events of this era. Imam ordered his pupils to compile and archive the narratives. Totally, in this era, Imam's pupils have written 207 books. Hussein bin Saeed Ahwazi (30 books), Safvan bin Yahya (16 books), Muhammad bin Vaghedi (28 books), Musa bin Ghasem (15 books) are some of famous pupils of Imam Ridha (AS). As the historical evidence show, Imams activities mostly were concentrated to refine affairs and explaining cultural and political principles and he did not anything against the Harun's government. In Amin's era, apparently Imam enjoyed some more freedom in contrast to Haru's time and his activities again were concentrated on cultural and promotional fields. In Mamun's time, Imam was suggested to accept the crown prince position. There are many doubts about how Imam may play his role as Imam and ruler at the same time, especially when it is necessary to struggle with the an oppressive government. However, Imam has demonstrated that it is possible to play these two roles at the same time as best as possible.
References
| ||
Statistics View: 2,616 |
||