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Ramadaniyat, the question of social impact in the hashtag Ali and the Shiites

Dealing with the nature of the critical question raised by the hashtag (Ali_ and the Shiites) in its third season and previous seasons seems difficult, not only for the general population, but also for the elites.

The question of the social and human impact of religious and humanitarian symbols should not be in the margins of our daily discussions. Nor should every attempt to search these neglected areas of our societies’ decrepit consciousness be fooled.

Effective and moral societies have never sanctified their symbols or surrounded them with the trenches of rituals and the walls of thorny beliefs, but on the contrary, where the vitality and morality of societies is directly proportional to the presence of this type of question and the seriousness of its pending.

I cannot deprive the Shiites of their great pioneering contributions to the Islamic heritage, in terms of the sciences and arts of language, or the other sciences of religion, jurisprudence, interpretation, speech, philosophy, logic, gratitude, and others.

Likewise, it is not possible to deny that all these religious sciences and knowledge are related to Imam Ali (pbuh) and the rest of the imams among his descendants, but in return the question of the social and human impact that characterized the Shiites should be asked? For example, if we take the experience of the Shiite ayatollahs in the “Islamic Republic of Iran” “She is in her fifth decade, and we will find that she is morally poor, incapable of addressing the simplest moral problems in Iranian societies, including the management of religious, ethnic and class diversity.

We also note the superiority of the Persian element over its Azeri, Baluchi, Arab and Kurdish counterparts, more than forty years after the revolution of the reference of religion and jurisprudence, the speaker and acquaintance, Ayatollah Khomeini.

The class differences are still clear between the wealthy of Shiraz, Isfahan and Tehran, compared to the Ahwaz regions, for example, despite the presence of ports and the storage of oil and gas in them.

Not only that, but the prisons of the ayatollahs are still crowded with artists, poets, writers, thinkers, and even clerics, who reject the stereotyping of Iranian society according to the ideology of Wilayat al-Faqih.

Hateful tendencies against the West and the East are still the loudest voice in the official media and decision-making centers, in addition to the widespread poverty and the feeling of deprivation, persecution and discrimination among citizens.

All this is happening at a time when all the joints of the state are led by people who were born and raised under the auspices and supervision of the Shiite ayatollahs, who have a monopoly on translating Imam Ali’s approach, thought and principles.

As for Iraq, where the age of the experience of Shiite political Islam has exceeded 16 years, official reports confirm that the governments of the Islamic Dawa Party and its Shiite allies, the sons of the marja` and their followers, spent more than a trillion dollars, but the Shiites in the central and southern regions still suffer from poverty, ignorance, injustice and deprivation .

The Human Rights Commission in Basra this week published a report confirming that the incidence of cancer in the governorate reaches 1,500 cases per month in light of the complete absence of competent specialized centers in the governorate.

Also, large demonstrations took place in the governorate complaining of the lack of safe drinking water and the loss of medicines for cancerous diseases in children’s hospitals, and in a related context, the governor of Dhi Qar (relatively small) confirms the existence of more than 200 mud schools.

All this occurs at a time when the government and parliament allocate the Shiite Endowment Office, a government institution run by a representative of the religious authorities, a financial budget equivalent to the budget of the Ministries of Health and Education, according to statements by members of Parliament.

The huge sums of money are spent on mosques, shrines, funeral processions and Hussaini rituals, without any objection or clarification from the religious establishment and its authorities.

The question of the social impact of a figure like Imam Ali (PBUH) is not a luxury, because we are not talking about the angle of a respite from popular folklore in Iraq, nor are we talking about a spiritual symbol that is invoked to ward off evil spirits and seek blessings.

We are talking about a tactical speech that outlines the rules of engagement and identifies friends and foes.

Imam Ali, who is being summoned in Iraq, is a project of governance, a way of thinking, a life system, and an ethical system, so it is our right to ask about the impact of this great imam, in a society plagued by poverty, ignorance, backwardness, driven by emotions, controlled by fatwas, controlled by militias, and its wealth was plundered by religious parties in the name of Imam Ali!

It is easy for many to say that all of these do not represent and do not represent Imam Ali bin Abi Talib! It is to my life the most ugly answer that people can be misled, because simply if all these seminaries, authorities, parties, militias, centers, institutions, mosques, turbans, preachers, preachers, poets, and chants do not represent Imam Ali (PBUH) and if all this society mired in the solution of violence, thefts, lies, hypocrisy and adultery Hypocrisy, betrayal and corruption,

Imam Ali does not represent or express it, so what is the benefit of an Imam that no one knows and has not affected by him even the most close, loving, adhering, celebrating and sacrificing for him! Then from where do all these institutions acquire their legitimacy, and why do the believers not revolt against the approach of Imam Ali, peace be upon them, or object to them in the name of Imam Ali, peace be upon him, and who are those who know the Imam and follow his approach with their names and attributes in order to get to know them and talk to them!

The matter is what it seems, as Shams al-Din Ibn al-Qayyim al-Jawzi said: If you do not know, that is a calamity, and if you know, the calamity is greater

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