The Development of

Shiite Political Thought

From Alshora

to Wilayat Al- Faqueeh

Introduction

The Shiite political thought has, for long centuries, been closely associated with the theory of (Imamah). This theory limits the right to Khilaphah (caliphate - or succession of the Prophet in governing the Islamic Ummah) - and the leadership of Muslims to (Ahlu Al- bayt) or the family of Prophet. It also rejects (Shora)- consultation - as a way to elect the Imam. This is because The Imamah Theory stipulates in The Imam: inerrancy [Through the protection of God] , and the appointment by Allah (be He exalted) Himself.

The Imami Shiites have separated into Two main sects: The Ismailes, who ruled in North Africa for centuries, and Ithna-Asharies (The Twelvers) who believe in the existence of the Twelfth Imam (Mohammed bin Al-Hasan Al-Askari) and his occultation since the middle of the third century Hijri until now. As a result of limiting the Imamah to the Twelfth Inerrant and absent Imam and waiting his reappearance, the Ithna Asheria thought as been characterized by political isolationism and absolute negativism, This was until the emergence of the theory of (the general deputation of jurisprudence on behalf of the Imam Al-Mehdi or the Twelfth Absent Imam) and it's subsequent development into Wilayat Al-Faqeeh (the rule or govermentship of the faqeeh or jurisprudent). There in the Shiite thought managed under the leadership of Imam Khomieni to establish an (Islamic Republic) in Iran at the end of the 14^th century Hijri. Although the Shiite thought does not consider the faqeeh inerrant, Imam Khomieni gave the ruling faqeeh in his capacity as deputy of the inerrant Imam, absolute role or government and all the authority and powers of the Imam and the greatest Prophet. He also considered the Wilayat as a branch of Wilayat Allah (God), and allowed him to overstep the proper bounds of authority of the constitution and exceed the will of the Ummah (the people).

This was what motivated me to carry out an evidential, inferential and jurisprudential review of the theory of (Wilayat Al-Faqeeh which I used to believe in before, and re-examinate it again. Some partial details had accumulated with me over which I was in disagreement with Imam Khomieni such as dividing the powers and jurisdiction, separation of powers and basing on the theory of Wilayat-Al Faqeeh on Shora (election) and the will of the Ummah. Before embarking and on writing my research in it's finalized form, I deemed it appropriate to write a historical introduction for it. One which would cover the history of the Marjiia ( the religious authority institution represented by the high ranking Ulama) since (the Major occultation) or the final disappearance of the 12^th Imam from everybody after his earlier (Minor occultation 260h-329h) during which he used to appear to some followers. This was to be through studying old jurisprudential books and the history of scholars so that I may be able to see who amongst them believed in the theory of Wilayat Al-Faqeeh and how did that reflect on the political stand and what they did or didn't.

Suddenly, I discovered that in the past, Ulama did not believe in the theory of Wilayat Al-Faqeeh, or rather the did not know it at all. More over, some of them like, shiekh Abdul Rahman bin Quibah, shiekh Al Sadooque and Allamah Al Hilley, wrote to refute it when it was advanced by the Zaydiies as a way out of the crisis of the occultation, and the first to write about it was shiekh Al naraqi (in awai`d al ayyam) some 150 years age.

I also found that previous Ulama were believers in the theory of (awaiting the absent Imam) and prohibited political activity, revolution or the establishment of government and discharging it's duties during the time of occultation. This was due to the lack of fulfillment of the two conditions of inerrancy and appointment by God in the Imam.

In the past, I used to get into conflict with some ulama who prohibited political activity or even getting close to it. I also used to listen to some shiekhs` reiterating the well known hadith: (every banner raised (in revolt or revolution) before the appearance of Al Mehdi, is a banner of mis-guidance and he who it belongs to is a Taghut idle or anything which is worshipped by Allah). But I used to consider this hadith as doubtful in authenticity and unimportant. I was not aware of the depth of the negative thought which was casting its shadows up on the Hawza (the seat of Institution of teaching Shiite thought and religious studies), and how deep rooted in its history it had become, and what brought philosophy it had acquired.

Here I wonder to myself if the theory of Wilayat Al-Faqeeh is somewhat recent development and was not known to past Ulama, what I wonder, had (The 4 privy deputies of the Absent Imam) left to Shiites in for the period of his major occultation as regards political thought ?

There ,upon , I decided to study the period of the (Major occultation) and the attitude ,stances and thought of the (Four deputies of Imam Al Mahdi).

I found that they ,to , were believers of the theory of (Waiting ) and kept their distance from political activity. This added to my perplexity.

I also discovered during my research historical doubts and question marks about the validity of the claims of(The four deputies as being the special deputies of the absent Imam Al Mahdi. Also they were amongst more than twenty (deputies) who made such claims, and shadows of doubts and dishonesty where cast upon all of them. I did my utmost to understand what had Imam Al Mahdi left us a legacy to the Shiite by way of a political system in his absence? Had he ever made any references to that system or anything of the sort? Or had he left them wondering aimlessly? Why hadn't he specified explicitly the (Mahrjiia) or general deputation or Wilayet Al Faqueeh or Shora and why had he not spoken about the necessity of the establishment of a Shiite state during the time of occultation? And why did those Ulama adhere to the theory of waiting.

Researching the subject of the (Major occultation) has lead me to the subject of the (existence of Imam Al Mahdi, Mohammed bin Al Hasan Al Askari) himself. This was after I discovered, for the first time in my life, atmosphere of perplexity and mystery was surrounding this case in those days, and the picture was not clear to the Imami Musawi Shiites who were divided following the death of Imam Al Hasan Al Askari ( The 11^th Imam) without leaving an apparent son as heir. They were divided into more than 14 groups and were split in many directions.

Consequently this gave me a bigger shock and pushed me towards close examination of the subject, coupled with the determination to reach a decisive and clear conclusion and to come out of this confusion.

There I was feeling astonishment at myself and how ignorant I had been of the history of Shiism to the extent that I never heard or read about the details of the time of perplexity and the historical uncertainty about the birth of the 12^th Imam, despite the fact that I took it upon myself to propagate and spread the message to the Twelver Imami thought since my childhood. I was brought up in the Hawza and I had written many books and read many more about the Imams of Ahlul-Bayte. It was at then that I became aware of the fact that history is not being taught at all as part of the curriculum of the Hawza. All what its syllabus consisted of was the subjects of the Arabic language, jurisprudence, usul (Fundamentals, Philosophy and logic…

There is not even one lesson about Islamic History le Shiite history. In any case, researching into the existence of Imam Al Mahdi was very sensitive and carried with it great social, political and intellectual dangers. It has in it the capability to turn many things upside down and constituted a strategic juncture in my life and the life of the society which I belong to.

I could not leave the questions that faced me hanging in the air. I had to answer them with a yes or a no. I found that Scholarly, honesty and responsibility of being a man of belief dictated to me to continue my reseuntil r. I praised Almighty God again for I was in Iran, the bastion of Shiite Imami thought. I went to the libraries and bookshops of Tehran, Qum and Mashad.I did not leave a book whether old or new about the subject without reading it carefully and deeply. Instead of the doubts disappearing and the perplexity going away, the picture became more and more negative and blurred… I found that some previous Ulama stating explicitly that there were no sufficient clear cut and cationic historical evidence worthy of any consideration to prove the birth of the 12^th Imam. They were only advancing the notion of his birth through Ijtihad, philosophical supposition, guess work and conjecture!! I also found that some of the scholars of our sect explicitly stating the necessity either to the submission or resignation to the idea of the existence of the 12^th Imam, or the retraction of it, because it will cease to continue after the death of Imam Al Hasan Al Askari who die without leaving an apparent heir to succeed him in the office of Imam.

This motivated me to do a new study about the theory of Imamah itself. I discovered that this theory was manufactured by Al Mutakalimeen (philosophers) and was far from, indeed contradictory to, the traditions and authentic sayings of the Imams of Ahlul-Bayte which reject monopolizing power or inheriting it as a hereditary system. Their traditions call for electing the Imam through Shora. I have discovered during my research a close relationship between the belief in the existence of Imam Al Mahdi and the theory of ( waiting ) which used to dominate the Shiite political thought for one thousand years. It used to prohibit the political activity during (the time of occultation).

This theory was responsible for the collapse of the Shiites and their isolation throughout their history and their departure from the motion of life. And also, a relationship with (Religious Marjiia) and (Wilayat Al-Faqueeh) which gives the Religious Marjiia ( authority) or ruler absolute powers and jurisdictions similar to that of the inerrant Imam or the greatest Prophet himself, and also puts an end to the prospects of the Ummah`s participation in power and the establishment of a moderate political regime.

In this book I researched the development of the Shiite Political thought starting from the theory of Shora In which the Shiites of the first generation believed. I followed that by studying the theory of Imamah which based on the ignorance of the Imam and his appointment by God and his ability to perform miracles. This theory was born in the second Hijri century. I studied also the challenges it faced in the 2^nd and 3^rd centuries and its subsequent reaching a dead end with the death of Imam Al Hasan Al Askari without leaving behind a son as an apparent heir who can be Allah's witness on His creatures in the Hereafter.

I also examined all the proof and evidence that the Mutakalimoon and the historians offer for the (birth and existence of the 12^th Imam, Mohammed bin Al Hasan Al As Kari).These are divided into 3 main parts : intellectual and philosophical, historical and Narratory and reported. After that I studied these proofs and evaluated them to determine their validity. Then I researched the negative effects which this theory had on the Imami Ithna Ashari Shiites throughout history.

I made note of the attempts by the Shiites to escape this insoluble crisis and the jurisprudential attempts to revolt against the negative old thought.

Finally I stopped at the latest stage in the development of Shiite political thought, i.e., the stage of (Wilayat Al-Faqueeh) to reflect on its positive and negative sides. In the end I submitted the theory of (Shora) the theory of Ahlul-Bayte and the first generation Shiites, to which, I hope, the Shiite political thought will return in the future.

Indeed I think the Shiite have returned to Al Shora and rejected all the Imami thought and are not awaiting the absent Imam anymore.

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