The Political course in the Holy Imam Jawad (AS)’s Life
The Holy Imams of
Ahlul-Bayt (A.S.), their followers, and those who supported them during
the history of Islam, represented political oppositions against the
Umayyad and Abbasid rulers, who usurped the caliphate and imposed their
tyrannical rule on the Muslims and who stayed away from the political
course, decreed by the Holy Messenger of Allah (pbuh&hh) for his
Ummah.
All the political slogans and plans, declared by Mamun,
aimed to draw the attention of public opinion and those who were loyal
to Holy Prophet’s Household [Ahlul-Bayt (A.S.)] towards him, and calm
down the Shiite uprisings. But, in spite of that, the caliph Mamun,
faced different Shiite revolutions because of anti-Islamic deeds
So, this policy did not last for a long time and, soon, the Abbasid
rulers turned to hurting and harming the Holy Imams of Ahlul-Bayt (A.S.)
and hampering them.
The Imam Jawad’s Political Role
Studying the historical documents stated by Imam al-Jawad (A.S.), on
one hand, and the attitudes held by the Abbasid authorities towards the
Holy Imam, on the other, one can understand that Imam al-Jawad (A.S.)
was at the top of secret political and ideological essence and who
practiced his activities in secret and had a leading status with a deep
impact on awakening the feelings of the people Books of traditions,
history and narrations recorded for us some of these letters dispatched
by Imam Mohammad Taqi al-Jawad (A.S.), to his companions, followers and
representatives and which portray vividly the secret political activity
of the Holy Imam (A.S.) and his companions and cause us to be acquainted
with the ideological and political situation of that age.
These letters reveal not only the existence of the deep relationship
between the Holy Imam (A.S.) and his companions and how the financial
assistance was presented to him, from different parts of the Muslim
lands to cover his needs in performing his activities, but, also, the
existence of the Holy Imam’s followers, and his sectert cultural and
political activity at that time.
Indeed, the Abbasid
authorities were watching the Holy Imam’s activities and used different
ways to hinder it and forbid it against spreading and affecting others.
Hence, these letters reveal to us the continuation of this activity and
the call in support of the holy family of the Prophet (A.S.), the
deepness of their effect, the influence of their ideological and
political tendencies, in the life of people, inspite of the terror and
dangers which surrounded them.
The Attitude of Abbasid Caliphs towards Imam al-Jawad (A.S)
Certainly, to study and analyze the attitude of the two Abbasid
caliphs, Mamun and Mu’tasim, who succeeded the caliphate after him,
toward Imam Mohammad Taqi al-Jawad (A.S.) indicates, clearly, the
importance of the leading personality of the Holy Imam (A.S.) and his
esteemed status in the hearts of the people and the inclinations of the
Ummah towards him. They considered him (the Holy Imam) as a true
representative of Ahlul-Bayt, in that period, and as a successor of his
guiding grandfathers (peace be upon them all).
Therefore, we
find that Mamun summoned the Holy Imam (A.S.) from Medina in the year
211 A.H., and then married him, to his daughter, Ummul Fadl. Because of
this marriage, Mamun involved himself in a conflict with his cousins,
the Abbasid family.
Mamun wanted to assimilate the situation
of Imam al-Jawad (A.S.) towards his collaterals and to contain his
public movements in both the ideological and political fields.
But, as we have seen, the Holy Imam (A.S.) was opposite of this. He
(A.S.) practiced his activity accurately and skillfully. The Holy Imam
(A.S.) moved in every field in which the opportunity was supplied to
him. He (A.S.) refused to stay in Baghdad in order to be far from the
siege of the authorities and their control and, then, returned to
Medina, his birth place and the residence of his fathers, a centre of
knowledge, and faith and a shelter of hearts in order to achieve the
related aims as being an Imam (leader) of the Ummah and a pioneer of the
Sharia.
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