صراط عشق صراط عشق
During his life especially after nomination as Deputy to the Calif, Imam Ridha (A.S.) showed a clear picture of necessity of using the moral-based methods in politics. Politics in Sira (traditions) of Imam Ridha (A.S.) contains principles such as negation of tyrant sovereignty and prohibition of cooperation with them, dissimulation (Taqia), expediency, and nonviolence – besides the other political considerations.
Imam Ridha (A.S.) accepted the Abbasid Caliph’s role of Crown Prince, and in an historic and unrepeated opportunity in the political scene, conversed with the religious leaders. This incident, which according to many of the Abbasid family figures, could remove the power out of their hands, and according to a number of devotees, was an affirmation of the reign, is worthy of consideration from various aspects.
As far as Imam Ridha (A.S.) as the learned man of the Prophet’s (PBUH) household, decided to respond by recalling the presence of the truthful Joseph in the Pharaoh’s reign, he obliterated the doubt from minds. The Imam used every occasion to state the truth, expressing his dissatisfaction, and even used the opportunity of his prayers to reveal the truth, saying: “O’ Lord, you know that I accepted the position of crown prince unavoidably and with reluctance, so do not reprimand me as you did not hold your Prophet Joseph accountable for the acceptance of Egypt’s reign”.
Imam Ridha (A.S.), was the paradigm of truthfulness, patience, unpretentiousness, clemency and forgiveness. As for his behavior with the poor, the slaves, the servants, and the destitute, he was humane in the deepest sense of the word. He looked on them as his co-religionists, brothers in humanity. Piety was his standard for judging himself or other people. The Imam (A.S.) emphasized the great humane and moral value of brotherhood and the preservation of man’s rights and dignity.
Imam Ridha (A.S.) took an influential step to resolve differences among religions and pointed out the present weaknesses in the distorted religions. He can be identified as one of the figures who were pioneers in the practice of dialogue among religions in Islamic Society. The great examples of such dialogues are his debates with Jathliq, Rasoljalut, Hebaz, Umran Sahebi and some other scholars of other religions.
The time of the Imam, peace be on him, is famous for the debates and arguments which spread among the great figures of religions, of Islamic schools, and of others. Applying correct practices in disputes is more effective and influences the minds and hearts of people; but incorrect ones make the opposite site of the debate more determined and fanatical in his wrong beliefs.
Accordingly, the Quran advises people to follow best practices in disputes and Imam Ridha (A.S.) has also utilized these practices and insisted on rational, emotional and argument aspects. In these kinds of disputes, insulting and blaming the religion and beliefs of the other side is not allowed. Imam Ridha (A.S.) utilized mutually acceptable beliefs of religions including Monotheism and Prophethood. In these disputes, there is no place for prejudice, militancy, self-esteem and persuasion of fame-seeking while “wise short saying and avoiding complicated saying” has highly been recommended.
Imam Ridha’s (A.S.) period was one of the most challenging political and cultural periods. Division in the Abbassid government, conflict between Amin and Ma’mon, Alawians’ uprising, and Imam’s being invited to Khorasan needed Imam’s special decision to counter the crises. Imam’s being invited to Khorasan and offering him heir to Caliphate was one of the unprecedented events during the Abassid’s era and was a turning point in Shia’s history.
The issue of heir to Caliphate and Imam’s (AS) presence in Khorasan called for special political measures on the part of Imam (AS). Imam’s (AS) cultural mission was realized in the form of debates, which made his measures against the most intelligent Abbassid Caliphate, Ma’mon, effective.
