Man and Universe [Electronic resources] نسخه متنی

That was the regular policy that Imam Ali pursued. But he never accepted
any post under the Caliphs. He did not consent to be a military commander,
the governor of a province, the Amir of Hajj, nor did he accept any other
such appointment for its acceptance would have meant the renunciation
of his own well-established claim. In other words, the acceptance of an
official post would have been something more than mere cooperation and
preservation of Islamic unity. Although he himself did not accept any
post, he did not prevent his relatives and friends from accepting such
posts, because that did not mean the endorsement of the Caliphate.

Imam Ali's behaviour in this respect was very graceful and a sign of his dedication to the Islamic objectives. While others divided, he united; while others tore apart, he patched up.

Abu Sufyan tried to take advantage of the displeasure of Imam Ali. He
pretended to be a well-wisher of him and tried to wreak his own vengeance
by showing respect to the Holy Prophet's legatee, but Imam Ali was shrewd
enough not to be hoodwinked by him. He with his hand struck Abu Sufyan's
chest as a sign of rejection of his offer and turned him away. (See Nahjul
Balagha, Sermon 5

Abu Sufyans and Hayy ibn Akhtabs are always busy with their evil designs. Hayy ibn Akhtabs' finger can be seen in many happenings. It is the duty of the Muslims, especially the Shi'ah to keep Imam Ali's traditions in this respect before their eyes and not to be deceived by Abu Sufyans and Hayy ibn Akhtabs.

These were the objections of those who oppose the question of leadership and this is our reply to them.

What is amazing is that some other people raise objections quite contrary to these objections. This group wants the question of Islamic leadership to become rather a regular pursuit. It wants this question to be discussed in season and out of season and repeated like a slogan. But this group is not interested in its being dealt with in a scientific and instructive way. It wants to keep the feelings strained, but is not interested in satisfying intellectual quest or sharpening wits. And that is what the enemy wishes. Otherwise if the question is discussed in a learned manner, there is no reason why it should become a pursuit?

- Leadership, Imamat, Dialectic, says: "One of the important questions concerning leadership and Imamat, especially the Islamic conception of Imamat is: What is the role of the so-called intellectual? Is his duty and responsibility merely to depict the inequities and inequalities, awaken the consciousness of the exploited classes and inculcate the existence of real class contradiction in the mind of the deprived masses? Is it true that once the masses become conscious of the existing contradictions, society moves forward -automatically and dialectically"

The fact is that above all other things society needs leadership, guidance
and Imamat. Development is not the essential result of the contradictions.
Development is not possible without guidance and leadership. Dr. Ali Shari'ati
in the last pages of his booklet, Wherefrom to Begin has elaborately
discussed this question under the heading, Responsibility and Mission
of an Intellectual. He says: "Briefly the responsibility of an intellectual
is to transmit the inequities within society to the self-consciousness
of the people of that society. Then society performs its own movement."

Anyhow, after a few lines he makes some remarks, which are contrary to the above statement, and support society's need of guidance and leadership.

Dr. Shari'ati says: "It has been supposed that from the point of view of leadership an intellectual has no responsibility. Dialectic contradiction chooses its own way. An intellectual's duty is confined to portraying contradictions and rousing the underprivileged classes against the ruling classes.[25]" But only after a few lines he talks of "determining a solution and the common ideals of society and of inculcating zeal and a sense of common faith ...." These remarks are contrary to the theory that society performs its own movement. When Dr Shari'ati speaks of dialectic corollary of the triangle of thesis, anti-thesis and synthesis and of compulsory development, he is consistent, but when he makes his subsequent remarks, he speaks against his own postulates.

)Thus they divert the movement from its right
course, preserving its shape and appearance but altering its content and
nature. As most people are only superficial observers and prone to take
things for their face value, they remain happy and satisfied, for they
find the externalities safe to the utmost extent. They do not realize
that the fundamentals have vanished. It is here that mature thinking and
deep observation are required. When Imam Ali said: "In every generation
we have irreproachable successors who defend us against the deviation
of the fanatics and the pretensions of the liars", he might have
referred to the Holy Imams themselves or to the honest scholars who keep
a watch on the people's belief in the Imams. It may be mentioned that
struggle against innovations in religion is not confined to those cases
in which a law is openly violated or something that has nothing to do
with religion is intentionally introduced into religion. Sometimes people's
way of thinking in regard to religion is so perverted that they begin
to have aversion to right thinking. What we mean to emphasize is that
there is no fear of any harm being incurred by Islam from outside the
Muslim world. The Quran says: "Those who disbelieve have now
despaired of doing any damage to your religion. Therefore do not fear
them; but have fear of Me." But there exists a definite threat
to Islam from inside. In this connection the greatest threat is posed
not by those who commit abominable sins out of lust etc., but by the hypocrisy
of those who are afraid of opposing Islam openly. They wear a mask of
Islam on their face and try to achieve their nefarious ends under the
cover of Islamic way of life, a very heavy cover indeed. They devoid Islam
of its content, leaving intact its shape and appearance by changing its
courseand its goal and altering its meaning.[26]
The simple-minded Muslims must be aware of the fraud of this group.

[24] Please refer to our footnote of the booklet, Wherefrom to Begin, page 39.

[25] In one of his footnotes on the booklet, Wherefrom to Begin, page 39.

[26] In his papers on "Alteration of the Quran"
the author says that distortion of meaning indicates the retention of
the wording of the Quran, but expounding it wrongly as, according to a
well-known story Muawiyah did when he misinterpreted the wording of the
prediction regarding the death of Ammar ibn Yasir. Another case of the
distortion of meaning is the misinterpretation of the verse: "There is
no hukm (decision, judgement) except by Allah." (Surah
Yusuf 12: 90) On the basis of this verse the Khawarij raised the slogan:
La hukma illaillah (There is no decision except by Allah). Commenting
on this slogan Imam Ali said: "Right words, wrong meaning". (See
Nahjul Balagha, Sermon 40).
This intentional or unintentional misinterpretation was disastrous and
caused so much damage in the history of Islam. Another case is the misinterpretation
of the tradition: "If you know (Allah), do whatever you like."