The Additional Drive for the Scholar’s Assumption or Impact on the Authority

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The Additional Drive for the Scholar’s Assumption or Impact on the Authority:


This is discussed regardless of the scholars’ enablement of the authority or their impact on it in one way or another in addition to their assumption of the leadership. This provides a new drive for their performance of this divine function in a number of ways:

1-  The proverb says, “People follow the religion of their kings.” Many people pursue a collective behavior represented by following the authority and embracing its way of life. The authority might impress them. Alternatively, they might think that the authority controls the world. Imam Hussein (P) describes them, “They are the slaves of this world. Religion is but something they chew and turn to attain their livelihoods.” They see that their living is in the hand of the authority, particularly when it has the strength and influence in the livelihoods of people and their social and cultural situations.

When the authority is righteous and when it invests this strength for enlightenment and reform, it would be a main cause of the righteousness of the nation. This is one aspect to understand the Prophet’s tradition, “There are two groups among my nation that when they are righteous the nation would follow the path of right otherwise the nation would be corrupt: The scholars and the princes.”([1])

2-  Controlling theauthority provides new opportunities for reform and establishing the right and eradicating the wrong through exploiting media and educational institutions, and establishing the rehabilitation centers. There is also the benefit from the military, security, and intelligence powers. There would also be courses to rehabilitate the person and the community within the state.

3-  The influence of the scholar over the authority in some way provides a broad range to establish a righteous hierarchy of leaders, employees and administrators, which would eradicate the wrong from its roots. The gaps of corruption and perversion would be limited. The government would be concerned with establishing the right and reforming people. Righteousness would include at its widest the whole structure of the state even the small units reaching all of the members of the community.

4-  There is a number of sharia rules that may not be established only with the capacity and control over the authority. This would be completed through being in authority and ruling over the society such as establishing punishments or the implementation of consequences and binding the opponents to abide by the right. There is also the legislation of sharia compliant laws, preventing oppression and public violations, maintaining the interests and rights of people and the fair distribution of fortunes, mineral resources, and land improvement, etc.

In fact, the influence of the political power of the leaders of Islam over its prevalence and the righteousness of the nation needs no evidence. There are indeed many historical examples. We can notice that Islam and Shia were prosperous when the Prophet was politically comfortable. In Mecca, he was disempowered; only a few number of people believed what he called for during thirteen years in the city. However, when Madina was open for him, and he led them, Islam prevailed over the Arabian Peninsula and reached the outskirts of Persia and Byzantium within a few years.

The golden age of Shia was in the time of Sheikh Mufid, Sayyed Murtada, and Sheikh Tousi. It was simultaneous with the rule of the Buyid Dynasty that followed the Shia faith. When the sectarian Seljuks ousted the Buyid rule, there was sedition and assaults. Sheikh Tousi left Baghdad and escaped to Najaf, and that was when the prosperous Hawza got dispersed.

 

 

 

 



([1]) Qualities (Khisal): 32, Chapter of Both (Ithnain), Section 12.