Laying the Foundations for the Political Project of the Household of the Prophet (P)

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Laying the Foundations for the Political Project of the Household of the Prophet (P):


The example we want to highlight is in the numerous traditions that the Infallibles (P) have been spread to refuse the unjust authority and to declareits illegitimacy. They elaborated its risks on the religion and the interests andrights of the nation. They called for the eradication of this great wrong and the restoration of the right to those who deserve [the Caliphate]. They created a state of upheaval, mobilization and turbulence for a large segment of the nation. They founded for cases of mutiny against the authority, too. Additionally, there were also armed revolutions that resulted against the unjust regimes.

There are other benefits, for these narrations, in providing evidence for those who do not believe in the existence of a political project for the Imams. When they, i.e., the Infallibles criticized the authorities, that meant they had an alternative. If they wanted to oust an existing status, there must be an alternative to substitute its absence. Perhaps, this notion might be logical for many rebels, particularly those who are educated.


Otherwise, the hopes of the rebels would have been doused.In fact, we heard that some of the rebelsheld the sloganof the satisfaction of the Prophet’s Household (P). Some of the Imams’ followers demanded them to revolt; however, they would explain to them that when they did not revolt, it was because people were not ready, and not because they do not believe in political authority.

Imam (P) would welcome such a rebellious spirit for some of the children of the nation. He really wished it would last. Ibn Idriss narrated in Mustatrafat as-Sarair citing the book of Abi Abdullah al-Sayari([1]) about a man who said, “Someone mentioned at the seating of Abi Abdullah (P) a man who revolted, and he was a member of the Prophet’s household. He said, “I am still prosperous with my followers as long as that rebel from the Prophet’s household keeps revolting. I wished he had revolted, and I was supporting his family on his behalf.””([2])

In my opinion: The prosperity that [the revolution] left him and his followers can be imagined in a number of directions:

1-  Because these revolutions remain a flame igniting objection against injustice and corruption and seeking to change.

2-  They also prevent the authority from going further in perversion and despotism fearing the discontent would increase.

3-  Because they get the unjust busy enough to leave the right and the rightful [rulers]. It may convince some unjust rulers that the approach of the Household of the Prophet (P) is not a jeopardy to their rule. Therefore, they might be less unjust and oppressing.

4-  In addition to the hope these revolutions made in the souls of the oppressed and the deprived people to establish the right and justice.

Therefore, the Imam (P) never stopped these risings or stood against participating in Jihad. He never put them down aslong as the result was in favor of the religion and Muslims. In a long narration in which Imam Sadek (P) mentions theconditions for anyone participating in Jihad, he says, “We would never say “do not participate in Jihad” to anyone wanting Jihad, while different from our description of the conditions that Allah stipulated the believers and fighters to have. However, we say, “We taught you what Allah has stipulated from the people participating in Jihad,to whom he gave a pledge and bought their souls and money for Heavens. A man must repair the underperformance he knows in himself. Indeed, he must compare these to the conditions Allah stipulated. If he sees that he has completed them, and they are completed in him, then he would be among those whom Allah permitted to conduct Jihad. Otherwise, if he refuses and wants to be a fighter with the persistence tocontinue committing sins and forbiddance, and he wants to fight recklessly without sight and facing Allah with ignorance and untrue narrations, I swear, the traditions have said that Allah supports this religion with people who have no shares. A man should be god-fearing and he must be aware not to be one of them. Allah has made it clear, and you have no excuse to be ignorant after this elaboration. There is no strength save in Allah. He suffices us, and we trust in Him. Our destinies shall be to Him.([3]) The Imam expresses that he does not object [Jihad] in general; however, he calls them, in view of his function as a source of enlightenment to people, to do what should be done.

 

 

 

 

 



([1]) Nagashi said about Sayari that he was weak [to refer to] and that his faith was corrupt He described his narrations as being bad with many cut links in them. Ibn al-Ghadairi described him as weak and worn out. He also said he was a fanatic and perverted. However, the writer of Mustadrak tried to prove his trustworthiness by the abundant [citation] of Kulaini and others from him.

([2]) Wasail Shia: Book of Jida; Chapters of Jihad against the Enemy; Chapter 13; Section 12.

([3]) Wasail Shia: 11/28; Book of Jihad; Chapters of Jihad against the Enemy; Chapter: 9; Section: 1.