|
His Eminence, Imam Ali (a.s) saved Islam
Source: Understanding Karbala, By: Allamah Sayyid Saeed Akhtar Rizvi
His Eminence, ‘Ali (a.s) always endeavored to make the people realize what a terrible mistake they had committed by accepting others as their religious leaders. This mode of action was not for any selfish gain but for the sake of Islam which by being usurped by incapable characters was being necessarily becoming distorted. When after the second caliph, ‘Ali (a.s) was offered the post of caliphate subject to the condition that he would continue the practice of the former caliphs, he rejected the offer immediately. Because accepting this condition would have implied his approval to the illegal caliphates of the former caliphs.
After the third caliph when people petitioned him to accept the caliphate he agreed only with the condition that he would re-establish the Islam of the Prophet’s time. He thought that he would have the opportunity to purify Islam from the innovations that had crept into it and distorted the pristine principles of faith. (Refer to Nahjul Balagha and its various commentaries)
However the justice and equity of His Eminence, ‘Ali (a.s) tasted bitter to the transformed Muslim leaders. They had become accustomed to preferential treatment. And they disliked that anybody should change the unjust system. If it were not true, what was the reason that Talha, Zubair and Ayesha raised the banner of revolt against His Eminence, ‘Ali (a.s)? While during his brief reign he only tried to establish the system that existed in the Prophet’s lifetime.
The view of the Muslims regarding the social principle had undergone such a change that they could not bear these corrective measures that he, ‘Ali (a.s) had taken to reestablish them. (Nahjul Balagha, Al-Istiab (Published with Al-Isabah) Vol. 3, Pg. 47, Tarikh Tamaddun Islami, Vol. 4, Pg. 37)
Battle after battle was waged against him. And ultimately he was martyred in the Kufa mosque while he was praying. And in this way the Muslims lost the sole opportunity through which their society could have been reestablished on the ethical, social and economical justice of the Islamic principles.
Imam Hasan (a.s) stepped forward to help
Imam Hasan (a.s) (who was the divine representative after the martyrdom of his respected father), realized that the ailment of the Muslims has reached such a stage that no hope of cure remained. Dishonesty had become their faith, treason was their loyalty, and wealth their sole beloved and selfish gain their only aim. Now it was almost impossible that a divine government could be established among them.
Now the most important question before Imam Hasan (a.s) was how Islamic principles could be safeguarded? The former rulers had changed the faith in the superior authority of the Prophet into faith in the supreme authority of the rulers. They had gained from this wrong belief and departed from the world, but they left behind Islam fraught with utter confusion and perplexity. To allow this wrong notion to continue was the greatest danger to Islam. Now, when it was no more possible to establish a divine government, the only option was to tell the people that worldly rulership and religious leadership were not same but different things. And that the responsibility of the defense of religion and its leadership is entrusted by Allah. It is not rulership, that is bestowed by people. The aim was that people should realize that religion is not tied to a crown and throne (kingship).
Religion is separated from leadership
After His Eminence, ‘Ali (a.s), only Imam Hasan and Imam Husayn (a.s) could perform this function. They were having innumerable merits, not from the people and army but from the Almighty Allah. According to the statement of the Holy Qur’an, both of them were sons of the Messenger. Love and affection towards them was obligatory on the Muslims. They were purified of all defects and no error was possible from them. They were the chiefs of the youths of Paradise. Their obedience was incumbent upon the people because they were Imams, whether they be sitting or standing; that is whether they make peace or war.
The gist of the matter is that their authority was absolute in every circumstance, because their Imamate was not based on political power. Therefore, depending on the exigency they could reject rulership and also oppose the rulership of that time.
That is why the beloved sons of ‘Ali and Fatima (a.s), with the absolute authority bestowed on them by Allah and the Messenger, chose such a way that the religion was forever emancipated from the terrible clutches of the despotic rulers. Firstly, Imam Hasan (a.s) abandoned political power and showed that his religious position and post was not needful of and dependent on temporal rulership.
The greatest benefit of this step of Imam Hasan (a.s) was that the point of view of the Muslim community regarding the connection between rulership and religious rulership began to undergo a change, as would become clear later on. Muawiyah tried his best to change many principles of Islam but he failed in his endeavor. If the same changes and innovations had taken place during the time of the first three caliphs, the Muslim community would have accepted them as they accepted some other innovations.
However, now Imam Hasan (a.s) had entered the picture. And this wrong notion was destroyed that religion is the handiwork of rulership. That is why Muawiyah could not succeed much. Rather, today there are even some Sunni people who are not prepared to accept him as a caliph.
|
