Misunderstanding of Imamate as the barrier of the implementation of lifestyle of Imam Reza

Abstract
Only the path of the happiness of the society is to act to the orders of Quran and trains of Ahle Beit (peace be upon them) and to found lifestyle according to them. To achieve this exalted purpose will face to the different barriers of foundation, knowledge and reaction such as the imperfect recognition of the trains of Imamate and its components. The current situation of Islamic societies proves this claim. The misunderstanding of the conception of Imamate , ignoring its main mission, guiding human through remarks and behaviors, the misunderstanding the main components of Imamate such as affection, miracle, greatness, intermediate, visiting holy shrines and …are considered as the most important barriers of the implementation of Islamic lifestyle generally and the lifestyle of Imam Reza and Imamate specifically. We can have two interpretations from these two interpretations from each conception: preventive and distorted interpretation whose result is laxity and disappointment, but the result of right interpretation is hopefulness, freshness and progress. In this article, it is an attempt to explain about these two interpretations from Imamate and its components, to recognize right interpretation from wrong one and to mention the results of both of them.
Introduction
Since we believe that only the path of the happiness of the society is to recognize the trains of beliefs and moral trains of the religion and the way of the life of the prophet (peace of Allah be upon him and his descendants) and Ahle Beit (peace be upon them), scholars and the dignitaries of the religion have tried a lot to guide people to these trains and the implementation of the lifestyle according to the guidelines of the dignitaries. In spite of the fact that a lot of activities have been done, the scholars and dignitaries of the religion have recommended to act according to the values of the religion and a lot of costs have been spent in order to modify the culture of the society and in order to reconstruct their lifestyle according to the foundations of Islamic patterns, it seems that these attempts have not been successful as it is expected or these have not had expected results. Looking at the way of the life of people and the kinds of its harms prove this claim. Moreover, it should be said that as time is elapsing, some religious forms are getting more such as the attendance of people in holy shrines, holding religious ceremonies and … However, cultural severe invasion and preaching of the enemy, deviations and moral problems of the society will not only decrease, but they are also increasing. We do not want to ignore the danger of enemy and their attempts;
''مَنْ نامَ لمْ یُنَمْ عَنْه''
First of all, we should recognize and solve problems into our society. If we consider some social disorders such as lack of veil of woman, the weakness of the pillars of family, addiction and …as the cultures of invasion, how can we modify social misbehaviors such as lack of work consciousness, laxity, laziness, disorder, lack of respecting the rights of others, ignoring driving rules and …
If such problems are not from our society, where are they from? Is it possible to say that they have observed these affairs on the face of it and they have enforced us to ignore them without our will and volition?
In the opinion of the writer of the article, if we believe that most of these disorders are from cultural invasion and the conspiracies of enemies, we should find solutions into the society and to deal with them, we should improve the moral foundations of the society and remove our weak points with recognizing them in a right way. The right recognition of the position of Ahle Beit (peace be upon them, knowing their orders and the way of their life and acting them are only the path of the happiness of the society, the implementation of Islamic lifestyle and only path of survival of cultural problems and …incomplete and unstable understanding from the position of Imamate and role of Imam in the society will not lead us to our purpose as the greatest barrier in the path of foundation of Islamic lifestyle and will cause that Islamic nation moves toward their ideals slowly and they present a useless way from the school of Ahle Beit (peace be upon them).
Tyranny that is imposed on the Islamic nation by persons that pretend to be Muslims is due to lack of inappropriate understanding of the religion generally and the position of Ahle Beit (peace be upon them) specifically. Of course, some persons believe that they have followed a right way and their action is as it is expressed in the following verses
''قُلْ هَلْ نُنَبِّئُكُم بِالْأَخْسَرِينَ أَعْمَالًا''
''Say: "Shall we tell you of those who lose most in respect of their deeds''
''الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا''
''Those whose efforts have been wasted in this life, while they thought that they were acquiring good by their works''.
1. Lack of appropriate recognition from the position of Imamate
One of very important and critical matters related to beliefs is belief in the necessity of the existence of innocent Imams (peace be upon them) in the world. According to the narrations of Ahle Beit (peace be upon them), '' the earth will not be empty of hojjat of God whether it is clear or hidden;
''و لا تخْلوا الارضُ منْ قائمٍ مِنّا ظاهرٍ او خافٍ''
At the beginning of the creation, God considered Adam as his successor and he stated
''وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ۖ قَالُوا أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ''
''Behold, thy Lord said to the angels: "I will create a vicegerent on earth." They said: "Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not''.
Since then other prophets did their mission as the caliph of God on the earth. After the prophet of the Islam (peace of Allah be upon him and his descendants), innocent Imams (peace be upon them) are and have been the hojjat and caliph of God on the earth.
Safvan Bin Yahya says that I heard that Imam Reza (peace be upon him) stated
'' إنَّ الارضَ لا تَخلو مِنْ أنْ یكُونَ فیها إمامٌ مِنّا''
Imam Sadeq (peace be upon him) states
''واللهِ ما تَركَ اللهُ عزَّوجلَّ الارضَ قَطُّ مُنذُ قُبِضَ آدمُ إلا وَفیِهَا امامٌ یُهتَدی بهِ إلی اللهِ عزَّوجلَّ و هُوَ حُجَةُ اللهِ علی العِبادِ منْ تَركَهُ هَلَكَ و مَنْ لَزِمَهُ نَجا حَقاً عَلَی اللهِ عزَّوجلَّ''
Since the purpose of the creation of human is his real perfection, growth and happiness. In this path, human needs a program and a pattern that guide him or her in the area of reality and the life. It is clear that when human can achieve real happiness, he or she recognizes this pattern in a right way and tries to arrange his or her behaviors actions according to it.
After Amir Al-Momenin (peace be upon him) complains about indecent persons that resort to Imamate, he depicts the position of Imamate in this way with clear and beautiful statements
''و هوَ یَعلَمُ أَنَّ مَحلِّی مِنَها محَلُّ القُطبِ منَ الرَّحَی''
All individual and social movements should be formed according to the thoughts of Imam and all people should compare their behaviors and actions according the norms of Ahle Beit (peace be upon them). In another statement, Imam Ali (peace be upon him) introduces Ahle Beit (peace be upon them) in this way
''لا یُقاسُ بآلِ محمدٍ (صلی الله علیه و آله و سلم) مِنْ هذهِ الامةِ احدٌ و لا یُسَوَّی بِهِمْ مَنْ جَرَتْ نِعْمَتُهُم عَلیهِ اَبداً هُمْ اَساسُ الدِّینِ و عِمادُ الیَقینِ إلیهِم یَفِی‌ءُ الغَالی و بِهِمْ یَلحَقُ التّالی و لَهُمْ خَصائِصُ حقِّ الولایةِ وفیهمُ الوصیةُ و الوِراثةُ''
'' No one is compared to the dynasty of mission. Persons that were grown up by the blessings of Ahle Beit of prophets will not be equal with them. Ahle Beit of the prophet (peace be upon them) are the basis of the religion and permanent pillars. A persons that has hastened should come back them and a person that has moved slowly should join them because the features of the right of guardianship devote them and the will of the prophet (peace of Allah be upon him and his descendants) toward the caliphate of Muslims and the inheritance of mission belong them''.
In another statement, Imam Ali (peace be upon him) introduces Ahle Beit (peace be upon them) as persons that guide human toward true path and Allah
''إنّما الائمةُ قُوّامُ اللهِ علی خَلْقِهِ و عُرفاؤُهُ علی عِبادهِ و لا یَدْخُلُ الجَنَّةَ إلا منْ عَرفَهُم و عَرَفوُهُ و لا یَدْخُلُ النارِ إلا منْ اَنكَرهُمْ وأَنكروُهُ''
'' Imams are the guardians of God for his creatures and introduce God for his persons. A person will not enter the heaven, if he or she does not know Ahle Beit (peace be upon them) and they do not know him or her as a person that has obeyed them. A person will enter the hell if he or she denies Ahle Beit (peace be upon them) and they do not know him or her as a person that has obeyed them ''.
Imam Reza (peace be upon him) states
''إنَّ الامامةَ زِمامُ الدّینِ و نِظامُ المُسلمینَ و صَلاحُ الدُّنیا و عزُّالمؤمنینَ إنَّ الامامةَ اُسُ الاسلامِ النّامِی و فَرعُهُ السّامِی... یدعُو إلی سَبیلِ ربِّهِ بالحِكمةِ و المَوعِظَةِ الحَسنةِ و الحُجَّةِ البالغةِ... الدّالُّ عَلَی الهُدَی و المُنجِی منَ الرّدَی الامامُ... الامامُ الامینُ ‌الرّفیقُ و الوالدُ الشّفَیِقُ و الاخُ الشّقیقُ و مَفزعُ العِبادِ فی الدّاهیةِ''
''Imamate and leadership are the rein of the religion, organize the affairs of the Muslims and follow the benefits of worldly affairs and greatness of Muslims. Imamate, the basis of the Islam, has grown up. In other words, what can meet individual, social, material and spiritual needs of human is only Imamate. Imam Reza (peace be upon him) wants to make us understand that Islam without Imam has no growth and it will decline''.
According to what was expressed, the basic role and mission of Imam is to guide human that will be showed in two ways: a) the right explanation of the trains of beliefs and religious trains and preventing from distortion and misunderstanding them; b. Presentation a practical pattern from a person that believes in the trains of beliefs and good Islamic features, is loyal to the rules of the religion for persons that want to be guided and become complete Hojjat for opponents. Quran says in order to explain this role of the prophet (peace of Allah be upon him and his descendants)
''لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا''
''Ye have indeed in the Messenger of Allah a beautiful pattern (of conduct) for any one whose hope is in Allah and the Final Day, and who engages much in the Praise of Allah''.
God summons people to order the prophet (peace of Allah be upon him and his descendants) and Imams (peace be upon them);
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ ۖ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا
''O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination''.
First, Quran orders to believers to obey God. Then it orders to obey the prophet (peace of Allah be upon him and his descendants) that is innocent and the righteous representative of God on the earth. In the third stage, it orders to obey Imams that come from Islamic society and guardian the religion and the world of people.
It is clear that If a person does not recognize the role and position of Ahle (peace be upon them) and their main and basic mission that is to explain right religion and to present practical pattern and imagines that luminous personalities spent all of their life worshipping and fighting in the path of God and tolerated the difficulties of the life so that they could be the atonement of the sins of the nation, he or she will have no need for worshipping and Jihad in order to gain the satisfaction of God because he or she imagines that all of his or her past and future sins will be forgiven and his or her happiness will be guaranteed.
2. Lack of right recognition of the components of Imamate
Apart from the right recognition of the role of Imam in the theoretical and practical guidance of the nation, the right recognition of the components of Imamate such as guardianship, affection, miracle, greatness, resorting, intermediate, endless knowledge and …are necessary for understanding the right position of Ahle Beit and following them. It is clear that lack of inappropriate and incomplete understanding of these features will not only lead us to our destination, but they will also have consequences.
The most important features of Imamate, lack of understanding them prevents from the implementation of Islamic lifestyle, will be discussed.
a. Misunderstanding from the conception of affection
Unfortunately, nowadays, roles and important missions of Ahle Beit (peace be upon them) are paid less attention by persons that claim to have special respec for them and the important duty of believers related to observing their rights is only the expression of affection verbally.
There are a lot of narrations about affection and friendship toward Ahle Beit. The prophet (peace of Allah be upon him and his descendants) does not want reward from people for his mission;
''وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً ۚ فَإِن طِبْنَ لَكُمْ عَن شَيْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ هَنِيئًا مَّرِيئًا''
''And give the women (on marriage) their dower as a free gift; but if they, of their own good pleasure, remit any part of it to you, Take it and enjoy it with right good cheer ''.
''قُلْ سِيرُوا فِي الْأَرْضِ ثُمَّ انظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ''
''Say: "Travel through the earth and see what was the end of those who rejected Truth''.
''وَيَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ مَالًا ۖ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۚ وَمَا أَنَا بِطَارِدِ الَّذِينَ آمَنُوا ۚ إِنَّهُم مُّلَاقُو رَبِّهِمْ وَلَٰكِنِّي أَرَاكُمْ قَوْمًا تَجْهَلُونَ''
''And O my people! I ask you for no wealth in return: my reward is from none but Allah: But I will not drive away (in contempt) those who believe: for verily they are to meet their Lord, and ye I see are the ignorant ones''.
''يَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ أَجْرِيَ إِلَّا عَلَى الَّذِي فَطَرَنِي ۚ أَفَلَا تَعْقِلُونَ''
''O my people! I ask of you no reward for this (Message). My reward is from none but Him who created me: Will ye not then understand''.
''قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِلَّا مَن شَاءَ أَن يَتَّخِذَ إِلَىٰ رَبِّهِ سَبِيلًا''
''Say: "No reward do I ask of you for it but this: that each one who will may take a (straight) Path to his Lord ''.
The prophet (peace of Allah be upon him and his descendants) announces the reward of his mission affection toward Ahle Beit (peace be upon them);
''ذَٰلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ۗ قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ ۗ وَمَن يَقْتَرِفْ حَسَنَةً نَّزِدْ لَهُ فِيهَا حُسْنًا ۚ إِنَّ اللَّهَ غَفُورٌ شَكُورٌ''
''That is (the Bounty) whereof Allah gives Glad Tidings to His Servants who believe and do righteous deeds. Say: "No reward do I ask of you for this except the love of those near of kin." And if any one earns any good, We shall give him an increase of good in respect thereof: for Allah is Oft-Forgiving, Most Ready to appreciate (service)''.
One of the greatest benefits of Shias is that we should follow these trains of Quran that have been formed based on affection, but we should consider two points: 1. affection to Ahle Beit (peace be upon them) that is in the reward of the mission of the prophet (peace of Allah be upon him and his descendants) will be in the favor of the lovers of Ahle Beit (peace be upon them);
''قُلْ مَا سَأَلْتُكُم مِّنْ أَجْرٍ فَهُوَ لَكُمْ ۖ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ''
''Say: "No reward do I ask of you: it is (all) in your interest: my reward is only due from Allah: And He is witness to all things''.
2. The sign of affection toward Ahle Beit (peace be upon them) is to obey them and the claim of affection toward them without obeying their orders is not acceptable because God states
''قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ''
''Say: "If ye do love Allah, Follow me: Allah will love you and forgive you your sins: For Allah is Oft-Forgiving, Most Merciful''.
A lover tries to do any actions that his or her beloved person wants as the author refers to this matter;
''تَعصِی الإله و تُظهرُ حُبّه*** هذا لعَمرُكَ فی الفِعالِ بدیعُ
لو كانَ حُبُّك صادقاً لاطعتهُ*** إنَّ المحبَّ لِمَن یُحِبُّ مُطِیعُ''
'' You commit sins as you express affection toward God! If your affection were sincere, you would obey God because a lover obeys his beloved creator''.
It seems that there are rights for Ahle Beit (peace be upon them) in narrations and they have been emphasized such as guardianship, resorting to them, respecting them, peace be upon them, remembering them, remembering their sufferings and …People should pay attention to the role of Ahle Beit (peace be upon them), should use their guidelines and should consider the way of their living as a pattern. Hence, we should be careful that some features of Ahle Beit (peace be upon them) should not be influenced others due to our misunderstanding and opportunism. Moreover, with regarding the rate of the importance of religious orders, they are divided into vajeb (obligatory), mostahab (recommended) and mobah. Some features of Ahle Beit (peace be upon them) have more importance than other features. Generally, some of them have the role of prelude. For example, according to verses and narrations, we believe that according to the will of God, Ahle Beit (peace be upon them) have the ability of munificence and there is no question about it. Can this feature be used regularly? Or is its use limited to specific and exceptional cases as the last means in defending the religion?
We believe that answering this question influence our point of view toward Ahle Beit (peace be upon them) and lifestyle. If we consider the use of Ahle Beit (peace be upon them) from this feature as an important and independent factor in solving material problems of the society, we will believe that there is a special factor for solving material difficulties apart from other factors and the problems will be solved through the wonderful power of Ahle Beit (peace be upon them) without tolerating difficulties and troubles. If we achieve this belief that the use of Ahle Beit (peace be upon them) from this wonderful and exceptional power is not to solve the difficulties of people, but they use it as the last way in order to defend the reality of the religion, we will choose another way for solving our difficulties.
We will analyze miracle and munificence so that the answer of the question can become clear.
b. Misunderstanding from the conception of miracle and munificence
According to the verses of Quran and narrations, the prophets of God could bring miracle and Imams (peace be upon them) had munificence. But the basic question is '' what was the purpose of miracle?'' To answer this question, we should specify the conception of miracle?
The conception of miracle and munificence
Miracle is a wonderful affair that is appeared from a person that claims to be a prophet with the will of exalted God and it is considered as the sign of verity of prophets. The purpose of prophets from miracle was to prove their claim and people believed in them, followed their trains and achieved happiness.
The word '' munificence''
Basically, the word '' munificence'' means greatness and spiritual greatness and as an expression, it means wonderful affairs that the prophets sent in order to prove their prophecy and it was called '' miracle''. Such affairs from Imams were called with the word '' munificence'' because it showed their dignity and greatness in the presence of God. Therefore, Abi Basir asked from Imam Sadeq (peace be upon him)
''لِأیِ عِلّةٍ اعطَی اللهُ أنبیائَهُ و رُسُلَهُ و أَعطاكُم المُعجِزَةَ''
Imam Sadeq (peace be upon him) answered
''لیكونَ دلیلاً علی صِدقٍ مَن أتی بهِ و المُعجِزةُ عَلامةُ للهِ لا یُعطیها إلا أنبیائَه و رُسُلَهُ و حُجَجَهُ، لِیُعَرفَ بهِ صِدقُ الصّادقِ مِن كِذَبِ الكاذبِ''
'' It can be the sign of verity of a person that has brought it and miracle is a sign from God and God does not grant it to anyone except prophets and messengers and purpose is that true remarks of honest persons can be recognized from false remarks of liars''.
Purpose of miracle
The documents of Quran and narrations and historical reasons show that at first phase, prophets tried to guide people with logical reasons. Then if these reasons were not accepted by people due to their stubbornness and the invitation of prophets was rejected by them, they would use this wonderful power in order to prove the verity of the religion of God with getting permission from God. Hence, according to what was expressed, it turns out that
a. The purpose of miracle was to prove prophesy, to introduce the prophets of God and to complete hojjat for people and not to provide means for entertainment and not to disorganize the common system of cause and effect.
b. Miracle is an exceptional affair in the system of the world. Hence, it was done by prophets in rare cases and whenever people would like, miracle was not implemented by prophets. But miracle is done by the will of God and when it is implemented, God willed. When God recognizes that the implementation of miracle is needed and useful.
c. Historical documents show that the purpose of these miracles was to defend the religion as the last means and it was not supposed to be used in order to solve daily problems of people. Some of these historical documents include:
1. Some of these miracles were not related to solving daily problems of people.
2. In some cases, with these miracles, some problems were solved. For example, the sheep of an old woman produced milk and a blind person gained his or her eyesight. These cases were as minor as they could not have any effects on solving main problems in the society, if it was supposed that a problem was solved, why couldn't main problems be solved? Especially, it was expected from rulers and governments that solved main problems and treated public sufferings not minor cases.
3. It happens that a miracle has happened, but nothing has happened. This can be the document of this claim. Whenever the religion of God and monotheistic invitation are at risk, God has removed danger with miracle. If the religion and belief of people are not at risk, such a miracle will not happen. Even if financial losses and physical damages happen, the beliefs of people will not decline, but it causes that they pay attention to the innocence of Imams and the wild behavior of enemies.
Some people imagine that miracles and wonderful affairs are the permanent mission of prophets and Imams. Unfortunately, media and some clergymen penetrate into the imagination of people with different motivations and mention strange stories and stories that they have not observed, they foster these imagination of people. As a consequence, we observe that in spite of the fact that there are magnificent ceremonies and the attendance of people in holy shrines and religious places, the understanding of people does not increase and Islamic values and Islamic lifestyle among people are decreasing and we are have only sufficed to the appearance of the matter. Basically, most of people do not know the Imams of God as patterns that we should follow their remarks and behaviors. It should be asked from pilgrims that go to holy shrines '' what is their purpose from visiting holy shrines? And what is their request from them?'' you will hear '' the healing of their patients, solution of problems and ...''. In some cases, they wish the appearance of Imam Zaman (may God hasten his advent) because they imagine that if Imam Zaman ( may God hasten his advent) appear, all of their financial problems will be solved whereas the purpose of visiting holy shrines is to remind difficulties that they endured in order to guide the society so that we can have spiritual preparation for Jihad in the path of God. Is it logical that we believe that they endured all of difficulties to modify monotheism and to put up the flag of the religion, never used their wonderful power for the comfort and pleasures of the world and we use the blessings of the religion and world with their wonderful power saying several words that we do not know their meanings?
If the appearance of some narrations expresses such a conception, it is completely clear that we should give them up and this is in contrast with other narrations. More importantly, it is in contrast with the soul of Quran. How can we believe that there are a lot of narrations about the importance of worshipping, righteous actions, infaq (charity), Jihad (war in the path of God), Shahadat (being killed in the path of God) and …and in spite of the fact that we do not pay attention to and act them, we can benefit from all of the blessings of the religion?
It may be said that since belief in the assistance of God, unseen assistances ( from God) and needs accepted by Imams ( peace be upon them) and the prophet (peace of Allah be upon him and his descendants) are considered as religious presumptions, will there be any problems that people get assistance from these factors in order to solve their problems? The answer is completely clear. There is no question about the effect of these factors on the life of human and problems and difficulties solving and it is considered as the main components of monotheism. No affairs will be done without the permission of God. But the tradition of God is that these changes and developments in the world are done through common factors;
''لَهُ مُعَقِّبَاتٌ مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ ۗ إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ ۗ وَإِذَا أَرَادَ اللَّهُ بِقَوْمٍ سُوءًا فَلَا مَرَدَّ لَهُ ۚ وَمَا لَهُم مِّن دُونِهِ مِن وَالٍ''
''For each (such person) there are (angels) in succession, before and behind him: They guard him by command of Allah. Allah does not change a people´s lot unless they change what is in their hearts. But when (once) Allah willeth a people´s punishment, there can be no turning it back, nor will they find, besides Him, any to protect''.
This tradition of God is unchangeable;
''اسْتِكْبَارًا فِي الْأَرْضِ وَمَكْرَ السَّيِّئِ ۚ وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ ۚ فَهَلْ يَنظُرُونَ إِلَّا سُنَّتَ الْأَوَّلِينَ ۚ فَلَن تَجِدَ لِسُنَّتِ اللَّهِ تَبْدِيلًا ۖ وَلَن تَجِدَ لِسُنَّتِ اللَّهِ تَحْوِيلًا''
''On account of their arrogance in the land and their plotting of Evil, but the plotting of Evil will hem in only the authors thereof. Now are they but looking for the way the ancients were dealt with? But no change wilt thou find in Allah´s way (of dealing): no turning off wilt thou find in Allah´s way (of dealing''.
The meaning of belief in the effect of calling God for problems and resorting to Imams (peace be upon him) and the prophet (peace of Allah be upon him and his descendants) is not that we resort to them instead of activities and attempts. But because our attempts and activities become effective and barriers should not prevent from their effect, we should call God and resort to Imams (peace be upon him) and the prophet (peace of Allah be upon him and his descendants). In other words, calling God for problems and resorting to Imams (peace be upon him) and the prophet (peace of Allah be upon him and his descendants) prepare conditions for the positive effects of our activities and remove barriers.
Ignoring this tradition, doing affairs through causes, will leave consequences on the life of human. On the other hand, the soul of attempt and Jihad in the path of God will be removed from the society and stagnation will be dominant on the society. On the other hand, if requests and wishes are not met, the society will feel disappointed and this causes that the main trains of the religion should be ignored.
c. Misunderstanding the conception of intermediate
In general culture, intermediate is that a person has a strong support and important political, economic, social, cultural, military and so on situation from a strong person and he or she can change his or her idea in his or her favor with a trade, can gain profits and can get rid of dangers.
We should accept that the opinion of some Muslims from intermediate is not more than it. Some sucker persons with good intention and one-way attitude toward some narrations believe that they can enter the heaven and use its blessings with ignoring verses and narrations related to the necessity of attempt in the life, following the orders of God, avoiding tyranny and violating the rights of others and only attending holy shrines, donating their properties that they have gained with tyranny and in non-religious way to others and flowing drops of tears in the tombs of Imams. It is clear that this false and distorted interpretation from intermediate will not only lead to positive development in the though and action of a person, but it will also make him or her follow his or her wrong path. Moreover, it will make some persons consider intermediate polytheism with resorting to some verses, seeing some aspects and ignoring other verses and aspects and they conclude that intermediate is only the weakness of spirit of attempt, encouragement to committing sin, breaching rules and lack of responsibility acceptance.
In other words, intermediate in this conception will have some consequences such as courage in committing sins and stopping any kinds attempts in the path of the modification of lifestyle according to the moral trains of Ahle Beit (peace be upon them) because if a person and the society believe that we can resort to a force that we can suppress the anger of God or provoke his affection and mercy, it is clear that we will not need to consider following orders of God as the top of our actions in order to gain the favor and mercy of God and will not need to fulfill obligations and avoid haram affairs.
Such destructive interpretation from a hopeful topic that trains human is not only limited to the topic of intermediate, but it also includes the social conceptions of beliefs that make human become exalted and trained such as devotion, visiting holy shrines, resorting, the affection and guardianship of Ahle Beit (peace be upon them), waiting and …in the passing of time, they have suffered from this disaster, the distortion of meaning, content and instrumental use.
Intermediate in the culture of Quran
Intermediate in the conception of Quran means attempt for the establishment of desirable development of thinking and acting in a person that is in the thought of being intermediated. Hence, he or she tries to achieve exalted patterns with the modification of his or her actions and behaviors so that he or she can be intermediated and forgiven.
The consequence of intermediate with this conception and feature will not have destructive consequences such as laxity, encouragement to committing sins, breaching rules, tyranny and …that provoke the soul of hope, freshness and attempt for making up shortages. This kind of point of view toward intermediate is not only against monotheism, but is also the best exhibition of monotheism, leads thoughts toward God, request success from God and closeness toward him.
It is clear that if there is no a way to repent for persons that have gone awry and have deviated will continue to follow their wrong path because there is no way out for them. Therefore, in the training systems and scientific legislation, there is a hope for the most dangerous criminals to change their thoughts and come back right path.
The features of intermediate in Quran
The word '' intermediate'' and its derivatives have applied in Quran about thirty times. In some verses, the word '' intermediate'' in its wrong conception has been denied;
''وَاتَّقُوا يَوْمًا لَّا تَجْزِي نَفْسٌ عَن نَّفْسٍ شَيْئًا وَلَا يُقْبَلُ مِنْهَا شَفَاعَةٌ وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ وَلَا هُمْ يُنصَرُونَ''
''Then guard yourselves against a day when one soul shall not avail another nor shall intercession be accepted for her, nor shall compensation be taken from her, nor shall anyone be helped (from outside)''.
In some verses, Quran devotes the word '' intermediate '' only to God and introduces only God as a person that intercedes.
''قُل لِّلَّهِ الشَّفَاعَةُ جَمِيعًا ۖ لَّهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ ثُمَّ إِلَيْهِ تُرْجَعُونَ''
''Say: "To Allah belongs exclusively (the right to grant) intercession: to Him belongs the dominion of the heavens and the earth: In the End, it is to Him that ye shall be brought back''.
Other verses consider the intermediate of others acceptable only with the permission of God;
''اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۖ مَا لَكُم مِّن دُونِهِ مِن وَلِيٍّ وَلَا شَفِيعٍ ۚ أَفَلَا تَتَذَكَّرُونَ''
''It is Allah Who has created the heavens and the earth, and all between them, in six Days, and is firmly established on the Throne (of Authority): ye have none, besides Him, to protect or intercede (for you): will ye not then receive admonition''.
''وَلَا تَنفَعُ الشَّفَاعَةُ عِندَهُ إِلَّا لِمَنْ أَذِنَ لَهُ ۚ حَتَّىٰ إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُوا مَاذَا قَالَ رَبُّكُمْ ۖ قَالُوا الْحَقَّ ۖ وَهُوَ الْعَلِيُّ الْكَبِيرُ''
''No intercession can avail in His Presence, except for those for whom He has granted permission. So far (is this the case) that, when terror is removed from their hearts (at the Day of Judgment, then) will they say, ´what is it that your Lord commanded? ´ they will say, ´That which is true and just; and He is the Most High Most Great''.
Intermediate in the point of view of Ahle Beit (peace be upon them)
All Muslims agree with the intermediate of the prophet (peace of Allah be upon him and his descendants) because Quran expresses it clearly in spite of the fact that there are different point of views about it. The disciples of the religion of Ahle Beit (peace be upon them) believe that apart from the prophet (peace of Allah be upon him and his descendants), angels and Imams (peace be upon them) intercede according to the permission of God and their intermediate is useful to increase the reward of righteous persons and persons that repent and to survive punishment. There is no question that there are conditions for it that Imams have expressed them. This intermediate is according to the permission of God and in the area of his satisfaction and it includes persons that come back their true path in their lives after deviations and rules breaching, start their attempt for making up their deviations and sins in the thought of coming back toward God and their actions and thoughts become like persons that have interceded them; otherwise, they will be deprived of their intercede.
Imam Sadeq (peace be upon him) wrote to his companions in a detailed letter
''فاعمَلوا بِطاعةِ اللهِ و اجتَنبوا مَعاصیهُ واعلَموا اَنّهُ لیسَ یُغنی عَنكُمْ مِنَ اللهِ احدٌ مِنْ خَلقهِ شیئاً لا مَلَكٌ مُقرَّبٌ و لا نَبی مُرَسلٌ وَ لا مَنْ دُونَ ذلِكَ فَمَنْ سَرَّهُ انْ تنفَعَهُ شَفاعةُ الشّافعینَ عندَالله فلْیَطْلُبْ إلی الله انْ یرضَی عَنهُ- و اعلمُوا اَنَّ احداً مِنْ خَلقِ اللهِ لَمْ یصِبْ رِضا اللهِ إلا بِطاعتهِ و طاعةِ رَسُولِهِ و طاعَةِ وُلاةِ امرِهِ منْ آلِ مُحَمَّدٍ (صلی الله علیه و آله وسلم) و مَعصِیتُهُمْ مِنْ مَعصِیةِ الله''
'' Act the orders of God, do not disobey his orders, and none of persons, angles, morsel prophets and so on, will not make you deprived of God. If a person becomes happy that the intermediate of persons that intercede in the presence of God includes him or her, he or she should search the satisfaction of God. He or she should know that he or she can gain the satisfaction of God with obeying God, the prophet (peace of Allah be upon him and his descendants) and Ahle Beit (peace be upon them) and disobeying them is disobeying God''.
It has been narrated that Imam Musa Bin Jafar (peace be upon him) stated
''إنه لمَّا احتَضَر أَبِی (علیه السلام) قالَ لِی- یا بُنَیَّ إنّه لا تَنالُ شفَاعتَنا مَنِ استَخَفَّ بالصّلاةِ و لا یَرِدُ عَلینا الحَوضَ مَنْ أدمَنَ هذهِ الاشرِبةَ، فَقلتُ یا ابَةَ و ایُّ الاشربةِ؟ فقال: كلّ مُسكرٍ''
'' I came to my father when he was dying. He stated '' we will not intercede a person that does not fulfills his or her prayers seriously and a person that is get accustomed to drinking these kinds of drinks will not join us in Kuthar Pool''. I asked '' what kinds of drinks do you mean?'' he answered '' drinks that make persons drunk''.
d. Misunderstanding the proper conception '' Ziyart '' (visiting holy shrines):
The basic word '' ziyarat'' means desire toward something. A person is called a pilgrim since he or she should turn way other persons except a person that he or she visits. Visiting Imams is called '' ziyarat'' because this action is deviation from material flow, turning away from the world and paying attention to spiritual world when he or she attends natural environment and preserves his or her body. Visiting a holy shrine from a far pace is accepted and recommended, but the presence of a pilgrim beside a tomb has its own effects. In other words, the soul of the pilgrim has special respect to the tomb and the holy shrine. Moreover, the attendance of a pilgrim in the holy shrine has spiritual and inner effects; therefore, it is recommended.
Visiting the holy shrines from our understanding toward innocent Imams (peace be upon them) in the path of spiritual movement can have a lot of benefits. The most important benefits include: the recognition of trains and gaining preparation for obeying the orders of Imams (peace be upon them). Because this matter becomes clear, we should take a look at the content of ziyaratnameh (written prayers). In these ziyaratnameh (written prayers), we attest that God is unique, consider him only useful person in the world, consider everything under his will and order and accept this reality that we attend in the presence of Imams (peace be upon them) and respect them because they are only persons that are too close to God, believe in the power and greatness of God and whatever they have belong God. Since obeying Imams (peace be upon them) is the same as obeying, disobeying them is the same as disobeying God and expressing affection to them is the same as expressing affection to God. Imams (peace be upon them) are the beloved persons of God and loving the beloved person of God is the same as loving God. Visiting the holy shrine of Ahle Beit (peace be upon them) are the effects of these affection and love. Basically, loving summons human us to move toward our beloved persons. Claiming friendship with a person is in contrast with not considering his or her interests and requests. A pilgrim remembers the attempts and devotions of Imams (peace be upon them) that been expressed ziyaratnameh (written prayers) and confesses
''فعَظَّمتُم جَلالهُ و اكَبرْتُمْ شأنَهُ و مَجَّدْتُم كَرمَهُ و أَدمَنْتُم ذِكْرَهُ وَ وكَّدْتُم مِیثاقَهُ و أحكَمْتُمْ عَقدَ طاعتِهِ وَ نَصحْتُم لَهُ فی السِّرِ و العلانیةِ و دَعوتُم إلی سَبیلهِ بالحِكمةِ و المَوعظةِ الحَسنةِ وَ بَذَلْتُم أَنفُسَكُمْ فی مرْضَاتهِ وَ صَبرتُم عَلی ما أصابَكُم فی جَنبهِ وَ اقمْتُمُ الصلاةَ و آتیتُمُ الزكاةَ و امرتُمْ بالمَعروفِ وَ نَهَیْتُم عَنِ المنُكرِ و جاهَدْتُم فِی اللهِ حَقّ جهادهِ حَتی اعلَنتُمْ دعوَتَهُ و بَینْتُم فرائِضَهُ و أَقمتُمْ حُدودَهُ و نَشرْتُم شرائِعَ احكامِهِ و سَننْتُم سُنّتَهُ و صِرتمْ فی ذلِكَ مِنهُ إلی الرضَا و سَلَّمْتُم لَهُ القَضاءَ و صدَّقتُم مِن رُسُلهِ مَن مَضَی''
'' They attest their permanence in the path of worshipping God and the tolerance of difficulties in the path of inviting human toward God and announce them that I as your pilgrim am aware of your interest in the divine ideals. Hence, a pilgrim cannot be indifferent toward these worries and wants to express to them that these exalted purposes have made you tolerate difficulties and problems, but I claim your frienship, all of my worries are my personal benefits and I am not ready to sacrifice myself in the path of your purposes and to give up my desires. Ziyarat (visiting holy shrines) is the scene of practice and preparation for selflessness not selfishness and self-egotism. Such Ziyarat is beyond physical attendance in holy places and the tombs of Imams (peace be upon them). When these effects are gained for human, this ziyarat is accompanied with the real presence of heart and persons decide to follow the path of Imams and establish their life according to their guidelines.
Moreover, this ziyarat can have other effects such as the feeling of survival, the consistency of the scientific and spiritual life of great persons, spiritual and religious relationship among present generation, future generation and past generation, remembering God, preparation for attending in the presence of God and …
According to whatever was said, if this ziyarat is done properly according to all of its aspects, it will have a lot of positive effects. But if it is done without paying attention to its necessities and components, it will not only have positive effects and will be useless, but it will also have negative consequences for persons and the society and will be preventive factor in the path of acting the orders and guidelines of dignitaries.
Unfortunately, this imagination that we can achieve ziyarat of Imams (peace be upon them) without making decision about committing sins, getting rid of the obligations of the life of Muslims and will benefit its positive effects, little by little, it has changed to a common belief in spite of the fact that some persons do not confess it and even do not express it. In fact, to test this claim, we should take a look at the clear and hidden behaviors of some pilgrims in religious places. How we can believe that a person has the affection of Imam in his or her own heart, but he or she is indifferent toward hijab and in spite of the fact they the servers of these religious places notify their misbehaviors, they insist on their misbehavior. Why won't ziyarats (visiting holy shrines) lead to the modification of behaviors? The answer is so clear; such behaviors and actions have positive contents.
Definitely, solution is not that we prevent people from visiting holy shrines like Wahhabis and close the door of these holy places, or we deny its importance. We should find solution for these problems, remind the way that Imams and prophets lived and guide people to obey them. We should accept that no attempts have been done in this path.
We are observing misinterpretations in other areas such as mourning ceremonies for Imams and …In spite of the fact that some intellectuals call out tyrannies about Ahle Beit (peace be upon them) clearly and secretly, there is not prudence about the role of these ceremonies in the presence of people in the scenes of the religion .
Conclusion
1. Misunderstanding from Imamate and ignoring its main mission, the explanation of religious trains and the presentation of a practical and successful pattern from a unitary person that follows Islamic morals and religious rules, will be main barrier in the path of the implementation of Islamic lifestyle.
2. Hope in the solution of most problems or more problems through miracle and munificence is not only in contrast with Quran and historical realities and narrations, but it also has consequences such as laxity, laziness and disappointment.
3. Inappropriate and preventive point of view from intermediate will not only help to the extensiveness of the culture of guardianship and the culture of the life Imams in the society, but it will also change to main barrier in the path of action to religious values.
4. Ziyarat ( visiting holy shrines), as the sign of affection toward the Imams of the religion, will make human ready for following the path of Imams (peace be upon him) will have other effects such as the feeling of survival, the consistency of the scientific and spiritual life of great persons, spiritual and religious relationship among present generation, future generation and past generation, remembering God, preparation for attending in the presence of God and … But if it is done without paying attention to its necessities and components, it will not only have positive effects and will be useless, but it will also have negative consequences for persons and the society and will be preventive factor in the path of acting the orders and guidelines of the dignitaries of the religion.