تويت
Abstract
After the demise of the Prophet, the Imams and their followers, the Shi‘as were continuously oppressed by the usurpers of the government. In this political climate, the Shi’as—under the Imams’ overt and covert guidance—objected to the usurping regimes through either a) uprising and martyrdom or b) migration. In these migrations, women along with men were remarkably present in the political and social arenas, as they played a crucial role in conveying the Shi’a message and transferring their money to the Imams.
Lady Ma’sumah was among the women who—following the forced migration of Imam al-Ridha in the time of al-Ma’mun’s rule– migrated from Medina to Iran on the pretext of visiting Imam al-Ridha. In this article, after reference to general reasons for her migration, fourteen reasons for her migration to Qum— the centre of Shi’ism—are mentioned. Qum is currently the largest centre for dissemination and propagation of Shi’ism in the world owing to this blessed migration.
Introduction
Lady Fatima al-Ma‘sumah was at the peak of existential perfection and at the height of the manifestation of God’s beauty. Her spiritual and divine character was a perfect example for those who hope in the mercy of God on the Day of Judgement, and a clear role model for those who seek to reach spiritual excellence, and conscious growth. She struggled tirelessly in the way of God and knew her time requirements, migrating in the way of God to support wilayah and raising people’s awareness of the Ahlul Bayt’s teachings. She began her historic migration from Medina to disseminate the hadiths of her revered grandfathers and disclose the Abbasid oppression until she, not having seen her brother, passed away in Qum, making her holy shrine a ****ter for all Shi’as and an active centre for the dissemination of Shi’a culture.2
This article addresses the political and social conditions of the time of Imam al-Ridha and the reasons for Lady Ma’sumah’s migration from Medina to Qum-Iran. It examines the Shi’as’ conditions and migration as a method of protest to the status quo (the usurping Abbasid rule) and to investigate the role of Lady Ma’sumah as a migrant and its underlying causes.
Migration
One way the Shi’a protested to the unjust governments was through migration. Due to the increased persecution of the Shi’as, especially the Ahlul Bayt and their offspring, negative publicity against the Ahlul Bayt, as well as arrest, torture, exile and imprisonment of lovers of the Ahlul Bayt,3 and the plunder of wealthy Shi’as’ property, they decided to migrate from their homeland.
In the Arabic language and literature, hijrah and muhajirah, both mean migration or leaving one’s homeland. According to Majma’ al-Bahrayn, “Whoever leaves his hometown to seek knowledge, perform hajj, or to live in a city where he obeys God but is separated from worldly issues, has migrated to God and His Messenger.”4 Thus, as for the migrant, it was reported, “The migrant is somebody who abandons whatever God has made haram for him, abandons falsehood, and becomes truth-seeking. Whoever eagerly embraces Islam is called the migrant.”5
In Islam, migration is traced back to the time of the Prophet Muhammad and Muslims’ migration to Abyssinia.6 It continued in the time of the Imams as an effective strategy to save the Shi’as’ lives and spread Shi’ism. Also, the migration of the Prophet Muhammad from Mecca to Medina paved the way for the establishment of an Islamic government and the spread of Islam.
During the Imamate of twelve Shi’a Imams, considering the rule of usurpers and their crackdown on Shi’ites and Imams’ offspring, the Shi’a resorted to migration as an effective means of performing their duties. They usually migrated to secure places or remote impassable mountainous areas to be immune from the government, to teach Islam, and to highlight the unjust practices of the government through migration to the intended areas, thus fulfilling their socio-political duty.7
The Imams approved of migration, especially under the Abbasid rule, which aimed to put the Shi‘as under pressure and persecute them, and which spread suppression and hypocrisy in society.8 According to Imam al-Ridha, “The one who migrates to another land for the sake of his religion, although as short a distance as one foot, will enter Heaven and accompany Prophet Muhammad and Prophet Abraham.”9
The Alawid migration to Iran
The government continuously persecuted the Alawids and Sadat; if they protested to maltreatment, they were prosecuted on the slightest pretext and suspicion. To escape from the adverse political and social situations, to secure their lives, property and honour, and to fulfil their duties, the Shi‘as migrated. Iran was always a safe land to Sadat.
Since the first century A.H., the Shi‘as migrated to Iran,10 and their migration accelerated in its second half. After migration to Iran, a large number of Alawids dwelled in different cities and areas such as Qum, Rey, Isfahan, Gorgan,11 Aweh, Kashan and Sabzewar12 and settled there next to other Arab tribes. The Shi’as propagated the true Shi’ism13 there, and this has always been welcomed by Iranians.
The impact of migration
The Alawids’ migration to Iran had crucial politico-social effects, even in terms of urban development and unity of people in that region. Due to their good conduct, positive effects on public opinions, and Alawid character, the Alawids very soon won the people’s support. Winning the people’s trust, they gradually became their leaders.14 They also played a key role in regional development through taking part in socio-political events, thus exercising their influence. For example, Yahya ibn Abdullah, a companion of Husayn ibn Ali (a martyr in the Fakh event) migrated to Iran and settled in Deilam after the defeat of the Fakh uprising and martyrdom of his companions.15 With his presence there, “they were convinced that he was entitled to leadership, so they paid allegiance to him. People from different cities gathered around him and gradually became reputable.”16
The migration of other Alawids to various parts of Iran, including Rey, Kashan, Qum, Gorgan and Tabarestan indicated their strong and influential presence in the regions, active in the politico-social and urban development.
The migration of the Ash’arites to Qum in 94 A.H. and their endeavor to develop it until the time Lady Ma’sumah entered it revealed their positive impact.17
Migration of women
With the advent of Islam, there appeared a new attitude towards humiliated women that was unprecedented. Through such a change of attitude towards women, they indeed became active in such arenas, having a sense of identity and independence. In the time of Prophet Muhammad, women were active, passionate and serious participants in all fields. Women’s migration to Abyssinia and Medina, allegiance to the Prophet, and war indicate events ********ed in the history of the early Islam. They also reflect Islam’s profound attitude towards women and her abilities.
In the Qur’an, like men, women are required, if possible, to migrate from the land of disbelief to the land of justice to preserve their faith and safeguard their beliefs.18 In migration to Abyssinia19 and Medina,20 women accompanied men and knowingly chose to migrate due to their sincere love for Islam and the Prophet. Despite the domination of Jahili thoughts in society, these migrations were approved of and emphasised in the Qur’an as well as the Prophet’s sayings and actions.21
Under the rule of the Umayyads and the Abbasids, the Sadats and companions of the Ahlul Bayt accused of defending wilayah and Imamate and being a Shi’a—were always persecuted by government agents.22 According to historians, 30,000 women were imprisoned during the rule of Hajjaj ibn Yusuf, who was the most bloodthirsty ruler.23
However, although the government put them under pressure and persecuted them, women not only were not intimidated but also encouraged their husbands to defend Ahlul Bayt, performing their duties best when necessary.
Political pressure on – and economic sanctions against – the Shi‘as included both women and men. At times the government inflicted such severe poverty and deprivation that under the rule of Mutawakkil, the “Alawid women sometimes did not have enough veils to recite their prayers and so shared a cover, performing their prayers in turn.”24 Under such circumstances, along with men, the women helped the Alawids in their own way. They played an important role in conveying the message of Shi‘ism. This especially increased in the era of Imam Musa al-Kadhim, who through some organisations25 welcomed women’s participation and assigned important roles to women in these secret organisations26 because women easily kept close contacts without raising the governmental suspicion. They pretended to visit their relatives, and these relations contributed to transmitting Shi‘ism messages, information, and properties.
Perhaps that is why Ma’mun attempted to penetrate into the Imams’ houses and spied on them through giving his daughters’ hands in marriage to Imam al-Ridha27 and Imam al-Jawad.28 His daughters informed him of who entered the Imams’ houses.
Political activities of Imam Musa al-Kadhim’s daughters
According to the historical accounts, Imam Musa al-Kadhim’s daughters were mostly modest, virtuous and pious jurists, Islamic scholars and hadith narrators.29 They disseminated Islamic sciences and the Prophet’s hadiths among women of Medina. A wife of Imam Musa al-Kadhim, Umm-e Ahmad, was fully trusted by him. When travelling to Iraq, Imam al-Kadhim entrusted all the trusts, informed her of his martyrdom, introduced the next Imam to him, and advised her to give all the trusts to Imam al-Ridha after his martyrdom. After the martyrdom of the 7th Imam, Umm-e Ahmad gave all deposits to the rightful Imam and introduced him to the reliable people, playing a crucial role well.30
Under the harsh and oppressive Abbasid rule, Imam Musa al-Kadhim’s daughters—each according to her abilities and duties— played important roles, delineating imamate and wilayah, and raising women’s awareness. It is noteworthy that all of them were religious scholars who endeavored to narrate reliable and ********ed hadiths on the virtues of Imam Ali and Ashura to perpetuate Wilayah, and to introduce the Imam of their time.31
Among Imam Kadhim’s daughters, Lady Fatimah al-Ma’sumah,32 like her pure forefathers and following in Lady Zainab’s footsteps, stood against threats from the tyrannical government and its pressures on the Ahlul Bayt. In addition to her narrations33 on Ghadir Khumm34 and wilayah and Imamate,35 she took a socio-political measure, accompanying her brothers in struggle against the government and choosing to migrate in protest to it and the status quo.
تعليق