To know the mainstream culture of looking forward to the Emergence (1)

The mainstream culture of looking forward to the Emergence, in the lifestyle of holy Prophet [Muḥammad (pbuh&h)] and infallible Imāms (pbu th):

When prophet Muḥammad (pbuh&h) began his prophetic mission, God made his mission to establish the universal government of Islām.

Here, we want to review the progress of the Prophet (pbu th)’s movement; from the time his mission “establishing such a government” began, until now.

The progress of Prophet (pbuh&h)’s movement:

Mecca:

Prophet Muḥammad (pbu th)’s movement began from Mecca with the attempt to establish the initiating government. [But] establishing a government requires manpower; so, in order to train the manpower, the Excellency started to preach and guide.

For the first step in the formation of the government, His Excellency ran a secret movement. Later, when the news of his movement leaks to the public, the Prophet (pbu th) made it public too. And then he looked for the talented young, so that he could establish the government, with their help.

Despite his 13-year endeavor, the Prophet (pbuh&h) didn’t succeed in establishing the government in Mecca. And under the difficult conditions there, he was forced to immigrate to Medina.

The progress in his majesty Imām Alī (pbuh)’s movement:

The biggest problem that Imam Ali (pbuh) had faced, was the lack of human resource. Therefore, to establish the Organization of Shiite, his majesty trained human resource for 25 years. But, this organization developed along with the organization of hypocrisy.

[However], Amīr al Mu’menīn ʿAlī (pbuh) could re-form the initiating government and hold power, after 25 years. But, [even] during his majesty’s 5-year sovereignty,  due to the fights and Shiite intimidating activities by hypocrisies, some renegades were found as well. [Hence], Imām Ali (pbuh) couldn’t continue his activities.

Finally during [the chaos] of Al-Taḥkim[1] and the formation of Khawārij[2], his majesty became a martyr. Well, it was an end to his new government.

The progress in his majesty Imām Haṣan (pbuh)’s movement:

The conditions for Imām Hasan (pbuh), were far harder than for Imām Alī (pbuh). The human force who had been trained during Imām Alī (pbuh)’s [sovereignty], had been identified during the inspection and were killed by Muʿāwiya. Yet, the few ones who remained alive, tried to defend the life of the Imām (pbuh).

On the other hand, Muʿāwiya was planning to run a nuisance in which, by means of assassinating a few remained helpers of the Imām (pbuh), he killed Imām Haṣan (pbuh) by infiltrators.

He could call himself “the revenger for the Imām (pbuh)’s blood”. That nuisance was very much harder than the nuisance by ʿUthmān.

But Imām Haṣan (pbuh) took two actions, both to counter the nuisances by Muʿāwiya, and to the lives of his Shiites:

[First] “Made a treaty” (with Muʿāwiya). [Second] “Did the doctrine of Taqiya[3]”.

The progress of his majesty Imām Ḥusayn (pbuh)’s movement:

Muʿāwiya had trained Yazīd to overthrow Islām. [So,] Yazīd had become a political, clever, aggressive and also corruptted person, who had military skills.

But Imām Ḥusayn (pbuh) took two actions; both to prevent overthrowing Islām: [First, was] to revelate against the corruption of Banū Umayya and Yazīd. And [second] was to combat the disinformation mainstream, made by Banū Umayya who wanted to show Uthmān as an oppressed person.

Due to getting bothered by Uthmān’s assassination, they did based on “the oppressor becomes the oppressed and vice versa”. [by spreading fake news and concealing the truth].

But someone should have revealed the truth, for the people to recognize the real oppressed one and follow the righteous; the righteous Imām (pbuh).

[Yet,] Imām Ḥusayn (pbuh) combatted their [Umayah]whole 40-year disinformation activities; by tolerating thirst in Karbalā, his martyrdom and his state of being oppressed. Also, he could clarify the truth forever.

From that time on, wherever people recall “being oppressed”, his majesty’s name comes into minds.

The progress of his majesty Imām al-Sajjād (pbuh)’s movement:

Before it (Imamate) came to Imām al-Sajjād (pbuh), the basic pillars of Shiite’s organization had been completely collapsed. Imām al-Sajjād (pbuh) was the most political Imām of the Shiite. In his 35-year Imāmate of his majesty’s Imām al-Sajjād (pbuh), not only the organization of Shiite was reformed and strengthened, but also his Excellency ran an undercover mainstream in Umayyad caliphate sovereignty. Thereafter, the caliphate system could not overthrow Islām in any ways.

Briefly, his majesty Imām al-Sajjād (pbuh)’s main activities were: [First,] to train forces and penetrate in the government; military and cultural field. And [Second,] to increase the affection of Ahl Al-Bayt (pbu th) between people.

The progress of his majesty Imām Baqīr’s (pbuh) and Imām Sadīq (pbuh)’s movement:

These two noble Imāms (pbu th), began a widespread scientific movement through Shiite’s organization. The aims of their movement were “to train Faqīh[4] and scholar”, and also “to turn the atmosphere of Mecca, Medina, Kūfah and Shām to an Islāmic seminary”.

[But] on the opposite side, Abbāsid did not remain silent. They turned their approach toward scientific and cultural [fields] too. [Yet,] the four schools of Sunnah, formed at that time. [There] to combat more sectarianism, Shia scholars penetrated in the Caliphate system.

The main activities of the undercover Shiites in the Caliphate system, were to prevent more deviation of Caliphate sovereignty, and to plan for extension and promotion of Shiite.

The progress of his majesty Imām Kāẓim (pbuh)’s movement:

Imām Kāẓim (pbuh) helped the Shiite find positions, so much that [even] Harūn’s minister became one of Mūsā ibn Jaʿfar (pbuh)’s Shiites! When Harūn found out the Shiite organization had developed, he sent his majesty Imām Kāẓim (pbuh) into prison, to break the Imām (pbuh) and [his] Shiites’ relationship. But he couldn’t make that. Finally, Harūn sent the Imām (pbuh) to the state prison. Then after [he] martyred his majesty, this connection cut off forever.

The progress of his majesty Imām Rīḍa (pbuh)’s movement:

In his [Imām Rīḍa (pbuh)] time, the Shiite Organization was faced with a problem. It was restricted to Iraq and Medina. [So,] as long as the restriction remained, the Shiite organization didn’t manage to develop.

[On the other side], Maʾmūn summoned Imām Rīḍa (pbuh) to Tūs, to identify backbones of the Shiite organization and keep his majesty under the control. [There] his majesty had to accept the succession. [But,] the Imām who was aware of the intrigue of Maʾmūn, accepted the offer under the condition of no interfere in installations or discharges. Because through firing and employment by his majesty, the backbone of the Shiite would be identified and then murdered.

So, the Imām turned the threats into opportunities. Hence, the Shiite organization began to develop and spread in Iran. The Shiite started to preach [the people], wherever they go. This caused the expansion and spread of Shia.

Therefore, the restriction of the Shiite to Iraq and Medina was broken. On the other hand, since these people were linked to the successor, no one could hurt them.

“Aḥmad ībn Mūsā (Gbh)[5]” and “Fatīma al-Ma’sūma[6] (Gbh)” were of the most effective people, in spreading Shia in Iran.

[Mind that,] by the blessed presence of Imām Rīḍa (pbuh), Iran gradually became the base of Shiites.

The progress of his majesty Imām Zamān (mgehr)

After Imām HaṣanˊAskarī (pbuh)’s martyrdom and [then] beginning of the Minor Occultation, the Shiite organization faced a serious problem, i. e the lack of commander. [There], his majesty Imām Zamān did not let this problem damage the Shiite organization, so he immediately proceeded to introduce The Four deputies[7]. By introducing the four deputies, the Imām (mgehr) created a 69-year opportunity. And in this 69 years, he linked the Shiite organization to the Faqīhs[8] and transferred the commandery to them.

Imām Zamān (mgehr)s’ intention, was to transfer the responsibilities to Guardianship of the Faqīh.

In his letter to Ishāq ibn Yaqub, His majesty Ḥujjat stated: “ … within the happened incidents, refer to the narrators of our Hadiths.”

The large number of Faqihs, the easy access to them, the ability to Taqiya[9] and [hence] to save their lives; were the main reasons for the people to refer to.

 

 

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1-Al-Taḥkim: Or the Arbitration is a historical event concerning the Battle of Siffin. In this event, Abu Musa al-Ash’ari was elected as the representative of the army of Kufa [army of Imām Alī (pbuh)] and Amr b. al-As as that of the army of Syria [army of Mu’awiya], and they decided to judge according to the Qur’an.

2-Khawārij: were members of a sect that appeared in the first century of Islam during the First Fitna [first intrigue], the crisis of leadership after the death of Prophet Muḥammad (pbuh&h). It broke into revolt against the authority of Imām Alī (pbuh) after he agreed to arbitration with his rival, Mu’awiya, to decide the succession to the Caliphate following the Battle of Siffin.

3-Taqiya: In Islam, Taqiya is a precautionary dissimulation or denial of religious belief and practice in the face of persecution

4- Faqīh: is an Islamic jurist, an expert in fiqh, or Islamic jurisprudence and Islamic Law.

5-   There is a funerary monument and mosque in Shiraz, Iran, housing the tomb of the brothers Ahmad and Muḥammad, sons of Mūsā al-Kāẓim and brothers of ‘Alī ar-Riḍā (pbuh). Ahmad was on his way to Khorasan to join his brother Reza (the 8th Imam of Shia). But he was killed under Maʾmūn (the Abbasid caliph) command in Shiraz. Queen Tashi Khātūn ordered to build a mosque and theological school in the vicinity of the tomb, so the tomb became a pilgrimage center in the 14th century.

6-   She is well known as Fatima al-Ma’sūma (Gbh) is the daughter of Imam al-Kāẓim (pbuh) and sister of Imam al-Riḍā (pbuh). She is one of the famous Imamzadas. In 201/816, she traveled to Iran to visit her brother, Imam al-Riḍā (pbuh), in Tus. However, she passed away in the middle of the way due to an illness and was buried in Qum. She has a great and special position in the Shi’a tradition. It is narrated that the reward of the Ziyarah of her shrine is Paradise. Shiites have built a structure over her grave which is known as the Holy Shrine of Lady Fatima al-Ma’sūma (Gbh). In traditional texts, it has been narrated that except for Imam al-Riḍā (pbuh) of course, none of Imam al-Kāẓim ‘s children were at the level of Lady al-Ma’sūma (pbuh). Shaykh ‘Abbas al-Qummi believes that Lady Ma’sūma is the most virtuous and respected lady among the daughters of Musa b. Jaʿfar (pbuh). Imam Khomeini has paralleled the position of Lady Fatima al-Ma’sūma (pbuh) with that of Lady Fatima al-Zahra (pbuh) in a forty-four-line poem.

It has been reported that once a group of Shi’a entered Medina to ask Imam al-Kāẓim (pbuh) some questions. At the time, the Imam was on a trip outside of Medina; therefore, Fatima al-Ma’sūma (pbuh) wrote the answers to their questions on a piece of paper and handed it to them. On their way back, they encountered the Imam (pbuh) outside of the town. When the Imam saw their questions and the replies given by Fatima al-Ma’sūma (pbuh), he said: “May her father be her sacrifice” repeating it three times.

[hence] to save their lives; were the main reasons for the people to refer to.

7-         The Four Deputies or Agents, were the four individuals in Twelver Shia Islam who served as messengers between the community and the Hujjat-Allah al-Mahdī (mgehr), the twelfth and final Imam, upon his going into the Minor Occultation.

1/a-  Abu Muhammad Uthman ibn Sa’id al-Asadi.

1/b- Abu Jafar Muhammad ibn Uthman al-Asadi.

1/c- Abu al-Qasim al-Husayn ibn Ruh al-Nawbakhti.

1/d- Abu al-Hasan Ali ibn Muhammad al-Samarri.

8-         Faqīh is an Islamic jurist, an expert in fiqh, or Islamic jurisprudence and Islamic Law.

9-         It is an Islamic term referring to precautionary dissimulation or denial of religious belief and practice in the face of persecution. This practice is emphasized in Shia Islam whereby adherents are permitted to conceal their religion when under threat of persecution or compulsion. However, it is also permitted in Sunni Islam under certain circumstances. * [In simple words it is allowed only if, the person is under special urgent condition. Due to its long provision, please have further study about it.]