Consider a rightful group that, despite its truth, is under pressure from the government and other social and ideological factions. At times, the government openly and at other times secretly resorts to killing and plundering them, and almost no village can be found where the government is on good terms with them. The members of society, despite occasionally looking upon them with affection, often harbor unkind feelings due to the false teachings propagated by the government and its corrupt scribes. This situation intensifies as one moves farther from the center of the Imam’s presence, especially in the wider geographic expanse of the country.
In this context, the Imam must, on one hand, propagate the religion and rightful books, as it is both his divine duty and the trust of the Prophet. On the other hand, he must protect the lives, property, and, more importantly, the beliefs of his followers, all while facing extreme pressure himself. He and his key companions are subjected to surveillance and confinement, and the government spares no effort in harassing and oppressing them. The caliph sees them as serious political rivals, and if possible, he seeks to kill them; otherwise, they are imprisoned. Scholars from other sects also view them as ideological and scientific opponents, and at the very least, they do not invite their followers to show affection for them.
Over time, through the careful efforts of the infallible Imams and their disciples, Shia Islam spread beyond the narrow confines of Kufa and reached various regions of the vast Islamic country. After the arrival of Imam Reza (peace be upon him) in Khorasan, for various reasons, the Alawite Sayyids migrated to different regions of the Islamic world, and this migration increased as the oppression against the Alawites and Shia intensified. Many Shia ” we mean true followers of the Imams; otherwise, the circle of those who love the Imams, despite the Abbasid pressures, was much larger. Imam Hasan al-Askari himself, in response to a question about the difference between Shia and lovers, said: “Our Shia are those who follow our teachings and obey all of our commands and prohibitions. Anyone who opposes us in many of what Allah has commanded is not of our Shia.” [1] went to the eastern lands, settling in cities far apart from one another. This marked a significant shift in the migration of the Shia and the expansion of the Shia community.
The spread and dispersion of Shia settlements [2] led to a problem. Over time, the need for an organized communication system was felt. This system would, on one hand, facilitate the connection of Shia communities to the Imams, and on the other hand, enable their communication with one another. This need was first felt during the time of Imam Ali al-Jawad (peace be upon him), and subsequently, a network of representation was established. This system, which relied on the appointment of “agents” by the Imams, aimed to provide necessary guidance in religious and political matters. It was a hierarchical and network-based system that covered different geographical areas. Among the appointed agents, one would be chosen as a higher-ranking official, and this hierarchy extended all the way up to the Imam himself.
During Imam Askari’s time (peace be upon him), despite the intense surveillance imposed by the Abbasid government, the communication strategy through the system of representation was pursued. The Imam appointed individuals with distinguished scholarly backgrounds, those who had a solid connection to previous Imams or him personally, and who could provide intellectual support for the Shia, as his representatives in different regions.
From the study of the Imam’s letters and communications on this matter, it is clear that these writings played a significant role in guiding the Shia regarding their religious duties. Furthermore, in these letters, the Imam introduced the agents and expressed his full trust in them, thereby reinforcing their position within the Shia community. He also clarified and communicated the hierarchical structure of the agents within different regions. If doubts arose about any agent’s legitimacy, the Imam would send a subsequent letter to address these doubts.
An important aspect of this system was the issue of corrupt agents and the self-correcting mechanism of the system. It was rare for an agent to be tempted by material wealth entrusted by the Shia, and engage in betrayal.These funds played a crucial role in safeguarding the Shia, primarily being used to support the needy and those oppressed by rulers.] In such cases, a letter would be issued by the Imam, reprimanding the individual who had strayed from the path of righteousness, and they would be expelled from the community. These letters would spread quickly among the Shia, and the traitor would immediately be rejected, thereby preserving the integrity of the Shia community and protecting them from deviation.
Another function of the agency system was to counter and control the influence of groups that did not accept the twelve Imams, such as the extremists. Extremists were individuals who exaggerated the status of the Imams, attributing divine powers to them for various reasons ranging from the pursuit of power to wealth. Some even claimed to be emissaries of the Imams. The Imams took a strong stance against these deviants.] and other deviated ideas within the Shia, especially those living in regions far from the Imam’s presence. This was critical in preserving the cultural purity of Shia Islam and preventing its followers from being tainted by misguided views. It also laid the groundwork for the acceptance of the period of occultation that would follow.
It was the creation and maintenance of these connections that revived the Shia community in the cultural and social spheres, preventing their organizational structure from weakening and their assimilation into Sunni society. Moreover, the precise communication system led to the expansion of Shia teachings in the form of hadith and theology to small, dispersed Shia communities like Kash and Samarkand. It is important to note that during this time, communication through letters was widespread and considered one of the more advanced forms of communication.
(Adapted from The Intellectual and Political Life of the Shia Imams (peace be upon them) by Rasul Jafarian, with slight modifications.)
Footnotes:
[1] (Tafseer al-Imam al-Askari, p. 316)
[2] Some of the Shia bases during Imam Askari’s time include Kufa, Baghdad, Nishapur, Qom, Abah, Mada’in, Khorasan, Yemen, Ray, Azerbaijan, Samarra, Gorgan, and Basra.