Political Thought in the teachings of Imam Reza (AS) (1)

Leadership period of Imam Reza (AS) has features from two different directions in the field of political thought which distinguish it from earlier periods. One of this two directions is depending to achieve the quality of the Caliphate that has converted this period to the unstable period. Although achieving caliphate was not new with the overcome with anger and earlier and at least two caliphates means Umaviyeh and Abbasiyeh caliphate had overcome with war, But occurring a disagreement in the Caliphate family and fighting brother with his brother to achieve the caliphate, It means the war between Mamoon with his brother Amin on the Caliphate history was something new. In addition to that before Dominance of Mamoon, The caliphate of Amin was not very stable state and once he was deposed in favor of his uncle in the year 196 Q.
The second characteristic that distinguishes the era of Imam Reza (As) from its previous periods was to create the translation movement and the rising wave of familiarity with the non-Islamic cultures; Phenomenon that was exposing Muslims to science and the experience of other countries in various fields, including politics and statesmanship. However, we know that from earlier decades people like Abdullah bin Muqaffa Whether with translation of some effects from Pahlavi era or writing a treatise like Resalat Alsahabeh and AlDorat Alyatimah, Were looking into it that learn the Iranian statesmanship culture to the Arab Abbasid rulers and Of course people under their command. At least due to the support that Iranian people do from the Abbasiyeh caliphate and rulers knew that their caliphate is due to Iranian uprising, attention of the Iranian political and statesmanship skills gradually increased for Abbasiyeh caliphate and since the war of Amin and Mamoon, Mamoon was more support from Iranian people, This caused that the thinking of that that time in the field of Iranian politics, from political action until political thought, make it more visible. It is not unlikely if it is told that some of the Iranian minister of that time and the head of them, Barmaki family had an effective role in the expansion of Iranian political thought in the Islamic world. It is in this direction that some analysts like Demiri Gotas expressed that the period close to the time of Imam Reza (AS) is the period of spread of Iranian ideology in the field of Islamic thought.
This which the Imam Reza (AS) in an unprecedented way among the all Imams Shia (As) – for any reason- accepted to be conditional Minister for the Abbasid Caliph Mamoon, Of course his political behavior is In the attention of anyone who is interested in political thought, But regardless of what is seen in his behavior, During his sayings and teachings we can see guidelines and explanations, Which focuses on aspects of political thought and in fact, he has answered the needs of the Muslim community in their time.
Like the previous Imams, Imam Reza (AS) in place of the Imam and leader of the Shia and of course his followers, from the aspect of political positions, he was moderate between Zaydiyeh and the majority of the people of tradition. Imam Reza (AS) as fathers was not as the same as the leaders of the Zaydiyeh in the way to follow for uprising and departure to act anti-government and efforts to establishment the state, and also he was not as the same as the majority of the people of tradition who they believed that we must respect to every good or detrimental governance that with any tricks gained the power. But reaching to an intermediate compromise on this issue, requires the accurate seen on this problem and provide a perceived formulation which can also regulate the political behavior of the Shia.
It is to achieve this intermediate compromise that in the teachings of Imam Reza (AS), two types of obedience have been separated: the obedience of a person who following of him that God has determined it as a necessary duty, and the obedience of a person who following of him arose from the necessity of the nation's interests. It should be noted that the concept of obedience is not allowed and has made from the departure; only two modes are possible, or obedience to the one who is religiously obligatory, or if it is not obligatory and caused that use from the other people right- that naturally is- would be unlawful. If an obedience is legitimate, but the government and the office is not legitimate, Should be noted that has been discussed in the legitimacy of the origin of the rule, and its performance, this has been said in details in his teachings that when foundation of policy is legitimate that leader of that government return to the Imams of Shia (As).

1. Policies and principles of being leader (Imamat)

1-1 Concept of assuming to obey the Imam.
Concept of assuming to obey the Imam, simultaneously is formed with the topics of Imamate And is reflected especially in the teachings of Imam Sadiq (AS) and peak resolution of disputes are between the time of Zaydiyeh and Shiite with twelve Imam in the era of Imam Sadiq (AS). In the long Hadith that Abdulaziz bin Muslim has been quoted from Imam Reza (AS), Considerable extension of the traits and characteristics of an Imam is seen and that Imam who is introduced as a assuming to obey. In the detail speech of Imam Reza (AS) that he spoke on the occasion of properties of such Imam, he has been introduced his personality as a " Aware of the policy, assuming to obey, benevolent for servants of God and keeper of religion of God".
Immediately after the death of Imam Musa Kazim (AS) and at the beginning of becoming leader of Imam Reza (AS), Ali ibn Abi Hamzeh Batayeny who is lawyer of deceased Imam and one of the founders of Vaghefeh, specifically ask from Imam that “Are you the Imam that assuming to obey” and Imam unequivocally answered; yes. On another occasion, a person asked Imam Reza (AS) that question and because hears positive response, Once again, asks: “Does it as the same as the obedience of Ali ibn Abi Taleb (AS)" and he answers yes again.
Thus it is seen that the Holy Imam considers himself as Imam that people must obey him and apparently at the beginning of his Imamate, despite the differences that were raised by Vaghefeh, this case was clearly expressed. This clear was that some Shiites in this era was wondered because this was not the custom of the early Imams in reservation that with such clarity introduce that Imam is assumed to obey. For example, we see how Imam Sadiq (AS) in dealing with this question, as reservation, answered negative response to similar questions. However, regardless of this that Imam after crossing the crisis of starting of the Imamate to what extent has continued to appear the case, it is certainly that Shia had this belief about the Imam (AS). Davood ibn Isa ibn Ali who is a contemporary man, reminded that “this Ali ibn Musa is the person who the people of Iraq claim that he is assuming to obey.”
Concept of assuming to obey in the era of Imam Reza (AS) was the source of misunderstandings, including this that some of the opposition leaders had been rumored that Imam have claimed that "all people are our servants." and the Holy to react to this speech reminded that this never had been into the teachings of the Imams (AS) and people must only obey them so this was another interpretation of that Imam is person for assuming to obey.
In some of Hadiths of Imam Reza (AS), in addition to this that concept of Imamate has linked with some Quranic concepts, also it has been noted to some practical aspects of the Imam assuming to obey. Including of that we can point to a hadith from Imam Reza (AS) with this theme that "safekeeping is the supervision, so anyone claims it unjustly, he is disbelieved”. This Hadith in some direction refers to the verse of safekeeping and the supervision is the safekeeping that mentioned in the Qur'an which the skies and the earth and the mountains did not bear the load of that and on the other hand, in the level of expressing is that safekeeping is escrow and nor claim and claim the caliphate, in fact they unjustly have this claim.
Imam Reza (AS) in the hadith when the Mamoon offered Caliphate to him, he has pointed to this issue, that he state: “If caliphate is yours and God has put it to you, it is not permitted that takes off this cloth that God has covered and gives it to another and If you are not the caliphate then you are not permitted to invest something to me that it is not for you,”
Looking at the issue of Imamate As a safekeeping from God and reliance on the concept of Imam who is appointed by Allah, throughout history always get away Shiite from their Imam for accepting him and this was the most important aspect of the difference between Shiite and Sunni and also other Shiite Cults like the Zeydiyeh. In this regard, in the long Hadith of Imam Reza (AS), some part is devoted to the issue of denial of choosing about the Imam and it is said in that place: “appreciated of Imamate is higher than that the people with their minds could achieve it (for determining Imam)”.
In another hadith, Imam Reza (PBUH) has said: "The Perfection of religion is our supervision and acquittal from our enemy". This Hadith implicitly refers to the verse of perfection of religion and all blessings. It also emphasizes to this point that the supervision of the all Imams (AS) is not sufficient alone in the perfection of religion and should disown from their enemies; these idea are “Tavala” and “Tabara” which are over several centuries has been proposed as two minutiae of religion for the Imamiyeh Shia and also these were the two inseparable concepts.
Imams with assuming to obey always has been as a parallel flow and the earth is not empty from them even if the government was in the hands of some people who have false claims about statesmanship. In this regard, Imam Reza (AS) followed the same path that had been expressed by various imams. It also is expressed by Imam Sadiq (AS) that the earth never become vacant from the Imam. In a hadith of Imam Reza (AS), he put emphasize on the teachings of Imam Sadiq (AS) that if we do not have any Imam, the earth sinks and in another hadith, Imam Reza (AS) has told that the earth will not be empty from all of us, whether a person apparently or hidden.

2-1. Right of all Imams (AS) in the state

Existence of two parallel flows of Imamate and Caliphate would be quite tolerable if it had been thought that the religion must be ceded to the Imam and the government must be ceded to the Caliph. In those days none of these sides of the conflict were not known any limitation for themselves and others. As far as returning to Shiite belief, except in the case of Imam Ali (as) and Imam Hassan (AS), who were among the twelve leaders, Caliphate had been taken and the legitimacy of the rule of the Caliphs Never was accepted until it can be said the distinction between Imamate, Means the Government of the Imamate as spiritual leaders in the religious affairs has been accepted. The claim of leaders rather on the position of the Caliphs was an ongoing claim.
On the other hand, the caliphate was a religious leader in its nature and in the depth of interpretation, Successor of the prophet, means the "Caliph of the Prophet" had been hidden. This is true that the Sunnis, even on the first caliphs, did not discriminate the spiritual status that Shia believed about their Imams. The Sunnis assumed them as a character of the land, But in this land receiving of the caliphate and still was hidden a form of religious leaders and the spiritual position and Caliph was not diminished at a normal King. On this basis we can say that among the challenge between the two institutions Imamate and Caliphate, a division of duties and also tolerance of other institutions in parallel was not accepted by the Imams (As) and also by the caliphs.
By focusing on the Razavi era, despite the proposed of Mamoon about the conditional government and acceptance of that by the Imam Reza (AS), also this challenge was observed among Imam Reza (AS) and Mamoon. Mamoon was seeking that reduces the position of the Imamate until the level of Caliphate and Imam Reza (AS) was seeking that with reservation behavior protects the institution of Imamate against Caliphate. We are talking about a single condition which was closed with two different understanding and two different targets and has a different meaning for each other.
After them, it should be pointed to a Hadith about the right of all Imams (AS) in Government in the teachings of the Razavi, In which, Imam Reza (AS) returns to the first of Islam and Has investigated this right in the events of that period. Including we must speak on the speech of Imam about the plurality of difference in the Imamate topic and During that, according to tenor states that the Imam Ali (AS) is successor of the Prophet (PBUH) and caliphate is his right. Even when he is asked about two caliphs after Prophet (PBUH), Imam Reza (AS) did not use any violence word about them and criticize them by these speech that our mother Fatima Zahra (AS), while died that was angry against them. About Imam Ali (AS) in the Hadith of Imam Reza (PBUH), His acceptance to participate in the Omar’s six-member council to determine the next caliph, which leads to the selection of Osman, Imam Ali (AS) was reluctant to accept. Again we encounter the phrase that without inflicting directly, has criticized performance of early Caliphs.
When the interpretation of Imam Reza (AS) about the early Caliphs compared with Caliphs in the time of Imam Reza (AS), Appears that he how much tolerate with caliphs about the speaking of the early Caliphs and also in speaking of the Caliphate in his time has had the frank dialect and sharp criticism. The peak of this criticism can be found in the words of the Imam, which has told to the Shiites in Iraq: “You are in Iraq and see the actions of the Pharaohs and you are witness how the God has given them deadline”. Return to the words of the Imam, Still Caliphate is integral from the Imamate. We must point the speech of Imam Reza (AS) when he accepted the conditional government, where has been interpreted the Caliphate as great Emirate, Where he states: "he puts his condition on me and big Emirate, if I stay after him." In another part of his speech reminds in this connection that Mamoon has known a right of all Imams that his father had not known it. In fact, after this action, a right that has been returned to the rightful owner.

3-1: Shiite community and its materials

Shiite Imams and among them, Imam Reza (AS), in a word they are the Imams of the Muslim Ummah and in the other word are the Imams of the Shia; Imam of the nation because of the place that God had assigned it to them, and Imam of the Shia for this reason that the people follows them and had acknowledged the Imamate of them. Since the population of the Shiite community included a minority and they were not governor, Imami tribe during the early centuries and also including in the time of Imam Reza (AS) was a community with the defense policy that attempted to be survive, keep their identity and structure and they don’t have worrisome behavior that governs force to destroy them. This was the condition of reservation that in the words of former lmams had been expressed and was also seen in the words and deeds of Imam Reza (AS).
In a situation where the Imami community was facing the threat of disintegration and dispersion, in that condition they must not do reservation and Imam without reservation revealing issues; As an example we should point to the events related to the transfer of the Imamate of Imam Kazim (AS) to Imam Reza (AS) that During of it the Shiite community was exposed to such risk. As reflected in the books of knowing about cult, after the death of Imam Kazim (AS) a considerable range of his followers denied his death and they spoke about being absent; these in the history of Imamiyeh Were identified as Vaghefiyeh, knew Imam Kazim (AS) as the last Imam and for this reason for his son means Imam Reza (AS) did not give the Imamate. Some Shiite hadith suggests that a number of leaders of the Vaghefiyeh, such as Ziad ibn Marwan Ghandi and Ali ibn Abi Hamza Batayeny, In fact were the lawyers and the officers to collect religious funds for the Imam Kazim (As), perhaps for this reason, they wanted to capture the fund and refused to transfer the funds to Imam Reza (AS). Vaghefiyeh was not the only branch of Shiite and a cult like Fathiyeh that some earlier in the demise of Imam Sadiq (AS) had been come, Still had survived at the time of Imam Reza (AS) and some of their men like Ali ibn Asbab, Ali ibn Hadid and Hasan ibn Ali ibn Fazal at the age of Imam Reza (AS) were active and associated with him. In such situation that Imam Reza (AS) laid aside reservation, directly after the death of Imam Kazim (AS), without having to interpret some Hadith "He do not have any fear of the rebellious", He claims the Imamate for himself, and also introduced himself as Imam that assume to obey. Like Inevitably, This claim could widely spread, AS can be seen in the story of Davood ibn Isa ibn Ali; But the target of Imam (AS) was maintain the integrity of tribe of Shiites who believe all twelve Imams and effort was on it until the Imam’s claim about the Imamate also spread in the tribes and it was not said in the opposition parties and does not create any danger for Shiite. In the same direction that in the hadiths of the Imam (AS), He has addressed the Shiites: “you must Fear from God and do not spread our word for everyone.
About the financial institutions that especially since in the age of Imam Kazim (AS) has a special system, Imam Reza (AS) as his father, attempts in it and despite the damages that because of the defiance of some people such as Ziad ibn Marwan Ghandi and Ali ibn Abi Hamza Batayeny that was entered into this financial institutions, He measures its reconstruction. Narrations indicate that the Imam until resided in Medina and was not forced to leave this region to go to Khorasan, had tried in organizing this organization and collecting religious funds of Shiite.
Existence a financial organization along with religious leaders, Could guarantee the survival of Shiite as a cohesive community and could escape Shiites from a lot of damages that government were importing them. But the feeling that someone other than the caliph in his territory, collect the tax, was always one of the most anger action for caliphs and it is clear that the action of Imam Reza (PBUH) in this regard, to what extent it could be dangerous for the Imam. However, the reputation of Imamate claims and collecting funds from Imam Reza (AS) came to Haroun who was the caliph of Baghdad, but because the mentality of people about his behavior with Imam Kazim (AS) was still fresh, he thought that must not act to take immediate action on this issue.
Imam Reza (AS) also frequently was reviewing this mentality and was recounting Harun’s behavior with his father Included in a Hadith, he has spoken of a revenge that God will take from the ruthless who oppresses to the Imam Kazim (AS). The Imams also was reviewing the aid that God has done for the Shiite family like Bani Ashas due to their following from Imam Kazim (AS), He adds that God will defend from Imams and take their revenge.
But Imam in the condition of reservation what to do in the face of oppression of Caliphs. As mentioned in the previous Hadith that was related to take revenge of Imam Kazim (as) by the God and the help of Bani Ashas, in the words of Imam Reza (AS) cannot be seen that could expect any revolution soon that this revolution ends to this situation. In this regard, it has come in one of his prayers that God “do not provide for any of your people that overcome on their Imam and let him fight with your enemy and his enemy.so If this Imam be the Imam Reza (AS), that actually he was at the time, In fact, permission to the war and insurrection was not given to him and if it is referring to Imam Mahdi, the word was actually an invitation to wait.
Hence, the stalling policy as an internal policy seriously considered for Shiite who believe twelve Imams so that it can be investigated in the various Hadiths of Imam Reza (AS). Among these, we should particularly mention this Hadith of the Imam (AS) with the theme that “God has conclude an agreement from our Imams to wait about the vicious government and in the path of waiting and reservation policy, It is prayers and worship practices that can save believers from harm and oppression, Including in the Hadith of Imam Reza (AS) is recommended that the recitation of Tohid Surah which is one of the Quran’s chapter, creates a barrier between the individual and tyrants that protect Believer from their harm.

4-1. Relation of the King with the Shiite community

Belief that caliph and everyone who has taken the authority from him, have relied on the wrong position and also seizure the property of people that religiously do not have right to use it, typically have faced shitte who believe all Imam with problems when they are in cooperation with the government. On the other hand, shitte who believe all Imam never act under the teachings of honorable Imams (AS) as the same as Khawarej who separated the line of Muslim community and crawl to an angle and always has been recommended to live with other people. Of course the natural result of living with people has been the exposure to friction with the government; Friction is not always in the sense of the tax Or apply oppression to them,
But sometimes they were asked from some shitte who had the honor that accept some Position of the governance and cooperate with the government. Obviously, The response of this kind that we know your government as illegitimate and we are not authorized to work with you, Could threaten that person or in general the Shiite community.
It is based on this that with the beginning of the era of Abbasi rule that has a greater spirit of cooperation with the Shiites rather than the Umaviyeh rule, the issue of "the Action of King" or accepting the position of the ruling system, has become one of the issues in the Shia society. This issue has been a matter of days at the time of Imam Sadiq (AS) and also at the time of Imam Reza (PBUH) has not diminished from its importance.
Shiite principle position, due to the lack of legitimacy accorded to the caliphs, was this action that they did not cooperate with the ruling system and this position was observed in the Hadith of Imam Reza (AS) with the intensity tone. For example, it should be noted a Hadith from the Imam Reza (AS) based on that “Getting to work with King and help him and try to remove his needs is forbidden”. In another hadith he says: "Be aware of cooperate with the King that by tis work you lose your religion. In another short term has come that if you companion with Sultan, You should be accompany with the good King.
However, as noted in the secondary and depending on the circumstances, sometimes permission in cooperation with the King is issued .Imam Reza (AS) said in some hadiths in this matter that to cooperate with the King, there is a motivation and also a benefit; motivation of cooperation was keep the blood of cooperator and fending the danger of King from the Shiite community and benefit of cooperation was this that Shiite that has gotten the position from the king could try at the same position for the rights of believers. Among this Shiites, partner with government who get permission from the Imams, have accepted the position that the most prominent figure was Ali ibn Yaghtin that different admiration has been about him, in the Hadith of Imam Reza (AS) that the condition to get permission to him was commitment to this that each Imam (apparently Shia Imam) who came to Ali ibn Yaghtin, He must respect to Imam. In the practical Lifestyle of Imam with Mamoon also was seen that Imam in the company with Caliph repeatedly prevented from killing some people.
All this teachings with all this that was level by level and also conditionality, about accepting the conditional government of Mamoon from Imam Reza (AS) was seen. In a hadith of Imam Reza (AS) is said about the admission procedure which that Imam, at the beginning, According to his sick Status refused to accept the invitation of Mamoon until Invitation was repeated and he was forced to accept. At the beginning of it, Mamoon wanted to give the caliphate to him, But Imam refused, then he proposed the conditional government and Imam said; I accept it with this condition that I do not say about true of false of a thing and do not judge and do not appointments and dismissals And I do not change anything from its first condition. In some Hadiths are come that how Imam Reza (AS) at the beginning of this proposal, warned Mamoon about the plan, But with insistence of him, Imam even faced with the threat of death. It may seem at first glance that if Imam accept it, many of people’s right were giving, but he was well aware that such a possibility will not put in the hands of Imam and practically Imam will use as a tool for purposes of Mamoon. Even in a matter which Mamoon wanted to use the influence of Imam for putting down his opposition that they were in different countries, and with the advice of Imam to the people of the cities ends the opposition, Imam Reza (AS) based on the initial conditions, Noted that he will not do this.
It is based on it that repeatedly in the words of Imam Reza (AS) is specified that the acceptance of conditional government was not except by force and under duress, As far as after returning from the reluctance and painful Friday Prayers that He was drown in sweat and dust, rise his hands to the sky and say “God, If death is good for me, so do this right now”. In different positions in the Hadith of Imam, Adoption of conditional government of Mamoon was as the same as the acceptance position by the holy Yusuf (AS) because of insistence of Dear Egypt, and in some cases has been likened with the acceptance to participating in six-member council elected caliph after the death of the second Caliph from Imam Ali (AS).