After the victory of the Islamic Revolution in Iran, IMAM KHOMENI looked toward the Muslim community at large, encompassing every Muslim across the globe in his calls for a Muslim awakening. The focal point through which he called for Muslim Unity was by rallying Muslims of all schools around the fate of AL_QUDUS (Jerusalem) – the first of the two Qiblas (direction of prayer) and the third-most sacred sanctuary of the Muslims.
While Arab nationalists had fought Israel under the banner of pan-Arabism in the years preceding the victory of the Islamic Revolution, one defeat after another had brought the Arab and general Muslim morale to an all-time low. Neither was palesteine liberated, nor were the Arab countries safe from future aggression. With the Islamic Revolution in Iran came a sense of hope for the revival of something better, something that would transcend the bounds of nationality and ethnicity – this something was the familiar-by-name, forgotten-in-essence religion of Islam.
It was no longer an Arab-Israeli conflict alone. It was no longer a fight solely to liberate the Arab land of Palestine. With the calls for Al-Quds Day, the conflict was confirmed to be a Muslim-Israeli conflict on one level, but was also branded as an Oppressed vs. Oppressor struggle on a universal level.
‘Al-Quds Day is an international day and not a day that is only related to Al-Quds (Jerusalem) – rather, it is a day in which the oppressed confront the arrogant oppressors. It is the day in which (the Muslims) must rise up to save Al-Quds and save our Lebanese brothers from this oppression. It is the day in which we must free all the oppressed ones from the shackles of the arrogant oppressors.’ (Imam Khomeini on August 16, 1979)
The Application
While some Muslims around the world hold processions to demonstrate solidarity with the oppressed on Al-Quds Day, there are still many – specifically in Muslim countries – who let Al-Quds Day pass by as if it were any other day. In IMAM KHOMENI's vision, ‘those who do not participate are the ones who oppose Islam and are in agreement with Israel.’
Practically, this makes sense as implied by the narration from the Holy Messenger Muhammad (peace be upon him and his progeny):
‘If one amongst you sees an evil (committed), then (s) he should change it with his/her hand; if (s) he cannot, then with his/her tongue; if (s) he cannot, then with his/her heart – and that is the weakest of faith.’
If an opportunity to denounce evil comes up and a person does not attempt to participate in denouncing it in any way, shape or form, then it seems clear that such a person is in opposition to Islam.
Participating in Al-Quds Day may mean different things for different people, depending on their circumstances. For example, a person who is being bombarded by oppressors day-in and day-out may have the duty to take up arms and resist the aggressor. At the opposite end of the spectrum, one who is incapable of doing anything tangible to confront oppression should at least condemn the acts of injustice in his/her heart.
Each person, in his/her position in life, should uphold the principles represented by Al-Quds Day. Proponents of justice spanning the ages have underlined the need to challenge the oppressor – though this challenge may take different forms and manifest on various levels.
Allah the Wise has made it known to us clearly in the Holy Quran that we are the ‘best of peoples’, in that we enjoin the good, forbid the evil, and believe in Him. Once we deviate from these virtues, however, we are no longer the ‘best of peoples’ being referred to in the verse: ‘Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. If only the People of the Book had faith, it was best for them: among them are some who have faith, but most of them are perverted transgressors.’ (3:110)
Imam Ali(AS) said:
Give to your fellow believer your blood and your property and to your enemy your justice and fairness.
And how could he bear the responsibility of the leadership and its affairs if he was at this age?
Indeed, Imam al-Reza (A.S.) always confirmed that the Imam after him would be his son, Muhammad Taqi al-Javad (A.S.), and the one who was most qualified.
Ibn Qulawaih, on the authority of Kulaini, on the authority of Hussein bin Muhammad, on the authority of Khariani, on the authority of his father, said:
"I (i.e. Khayrani’s father) was standing in front of Abul-Hassan al-Reza (A.S.), in Khurasan. Someone asked him: "My master, if something happens, to whom authority will belong?"
"To Abu Jafar (al-Jawad), my son," he replied.
The speaker indicated that the age of Abu Jafar was too young. So, Abul-Hassan al-Reza (A.S.), replied: "Allah, may He be praised, sent Jesus, son of Mary, to be an apostle, a prophet, the bringer of a revealed law (Sharia), to begin (his mission) when his age was younger than that of Abu Jafar(al-Javad), peace be upon him."
Narrated Muammar bin Khallad that he heared Imam al-Reza (A.S.), saying: "When he mentioned something and, then, said: "What need have you for that? Here is Abu Jafar, whom I have brought into my meetings and whom I have made to be my successor." Then, he added: "We are the family of the House (Ahlul-Bayt). Our young inherit from our old, like one feather (on a wing) followed by the next.
Allamah Majlisi narrated, in his book "Uyoon Mu"jizat", a description of certain events of that critical period from the age of leadership, and which included the following text:
"... it was pilgrimage season. Some jurisprudents (Fuqaha") of Baghdad and other nations and their religious scholars, numbering 80, went to Medina to perform Hajj ceremonies and, then, they intended to see Abu Jafar Imam Javad (A.S.). When they reached the house of Jafar al-Sadiq (A.S.), because of its emptiness, entered it and sat on a big carpet.
"Then, Abdulla bin Musa (Imam al-Reza’s brother) came and sat at the head of the meeting. A caller stood and said: "This is the son of the Messenger of Allah (s.a.w.), therefore, whoever has any question, and he may ask him." He (Abdulla bin Musa i.e. Imam al-Javad’s nephew) was questioned about things, to which he inappropriately answered. His answers caused the Shi"a to be bewildered and grieved, therefore, the jurisprudents were confused among themselves and started leaving the pleace and telling each other that if Abu Jafar (the Imam) was present, he would have been able to answer all the questions addressed to Abdulla bin Musa.
"Then, a door was opened at the front of the meeting and Muwafaq, the Imam’s servant, entered and said: "This is Abu Jafar Imam Javad (A.S.)." All those who were present stood up, welcomed and greeted him, and then the Imam (A.S.) entered.
He (A.S.) sat while all people kept silent. Then, the questioner stood up and asked the Imam (A.S.) different questions, to which he (A.S.) answered perfectly and correctly. His answers caused those present to be happy, give thanks and praise the Imam.
They told him: "Indeed, your uncle, Abdulla, gave verdicts so and so." He (A.S.) said: "There is no god but Allah, o my uncle, Abdulla, gave verdicts so and so." He (A.S.) said: "There is no god but Allah, O my uncle! It is great to stand tomorrow (on the resurrection day) before His hands and He will say to you: "Why did you give verdicts (issue religious decrees) to My servants about things you did not know, while there was someone among people who had more knowledge than you."
Even religious scholars and jurisprudents confirmed their declaration for the Imam Javad’s being qualified with the position of leadership. The vivid declaration of Imam al-Reza (A.S.), for his leadership, and the acknowledgement of the famous traditionist, Ali bin Jafar, are, also, proofs for the Imam’s qualification for the position of leadership.
He became an Imam at the age of nine. Mamun thought that as all the rulers before him had oppressed the Holy Imams and their schemes had backfired that he would try to bribe the Holy Imams. He tried to make the 8th Imam his heir apparent and give him power and wealth but that also backfired.
He now tried to use power and wealth with the 9th Imam again but from a much younger age thinking that he would be able to influence him.
His main purpose was also to make sure that the 12th Imam (whom he knew would bring justice to the world) would be from his progeny and therefore intended to give his daughter Ummul Fadl to the Imam for a wife. Mamun still continued oppressing the family and followers of the Ahlul-Bayt (A.S.).
Mamun called the young Imam (A.S.) to Baghdad from Madina and offered his daughter. This infuriated his family (Banu Abbas). To prove to them the excellence of Imam even at a young age he arranged a meeting between Imam and the most learned of men at that time - Yahya bin Athkam, the Chief Judje of his period .
Imam (A.S.) read his own Nika (the khutba of which is used today) with the Mehr of 500 dirhams. Imam wrote a letter to Mamun that he would also give Ummul Fadhl Mehr from the wealth of Aakhira.
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