منصب ‏پذیری و همکاری با حکومت‏‎ ستمگر در سیرۀ سیاسی امام صادق(ع)

گزاره‏‎های متفاوتی در منابع روایی و تاریخی دربارۀ همکاری با حاکمان ستمگر و به تعبیری پذیرش پُست و مقام از سوی آنان وجود دارد. به‌رغم گزارش‏‎هایی که بیانگر نهی از همکاری با حکومت است، برخی صحابیان امام صادق(ع) با خلافت عباسی در زمینه‏‎های مختلف همکاری داشته‏‎اند و از سوی دستگاه خلافت، مناصبی مانند حاکمیت، قضاوت و خزانه‏‎داری را عهده‏‎دار بوده‏‎اند. پرسش‏‎های متعدد شیعیان از امام(ع) دربارۀ منصب‏‎پذیری و همکاری با حکومت، نشان از فضای عمومی حرمت‏‎شماریِ همکاری و در مواردی نیز بیانگر تمایل برخی شیعیان به همکاری است. نوشتار حاضر با رویکرد تاریخی و بر پایۀ گزارش‏‎های موجود، با تکیه بر بیان مصادیق، توصیف و تحلیل و نیز بهره‏‎مندی از منابع مختلف و تحقیقات جدید کوشیده است به این پرسش پاسخ دهد که همکاری با حکومت در سنت و سیرۀ سیاسی امام صادق(ع) چه جایگاهی دارد. یافته‏‎های تحقیق نشان می‏‎دهد همکاری هدفمند در چارچوب ارزش‏‎های دینی نه‌تنها منعی ندارد، حتی در مواردی سفارش شده است. گویا حرام‏‎پنداریِ همکاری و منصب‏‎پذیری، افزون بر فرقۀ خوارج، از سوی زیدیان نیز تبلیغ و تاکید می‏‎شد؛ زیرا آنان باورمندان به قیام مسلحانه در هر شرایطی بودند. امام صادق(ع) با انتخاب راه میانه و اعتدال، همکاری سودمندانه را برای شیعه برگزید تا هم شیعه را از خطر انزوا دور نگه دارد و هم از تقویت‏ ستمکاری پرهیز داده باشد.

acceptance of officials and cooperation with the oppressive government in the political path of imam sadiq (as)

abstractthere are different propositions regarding the cooperation of the shia with the oppressive rulers, especially the acceptance of positions by them. this cooperation was significantly manifested during the abbasid period. in this regard, the purpose of the present historical study was to investigate the acceptance of officials and cooperation with the oppressive government in the political path of imam sadiq (as). despite the reports that indicated the prohibition of cooperation with the government, some of the followers of imam sadiq (as) cooperated with the abbasid caliphate in various fields and held positions, such as governing different regions, judging, and keeping treasury. the abbasids were not sensitive to these collaborations as long as their government was not threatened. for example, abdullah bin senan was trusted by the shiites and was as the same time among the financial and military officials of the abbasids. it seems that the sanctity of any kinds of cooperation and acceptance of office, in addition to the kharijites, was strongly emphasized and propagated by the zaidis in favor of the armed uprising. they objected the imam (as) and wanted to know why he was interacting with a government that he considered invalid. the many and numerous questions of the shias from the imam (as), as well as the narrations from him about cooperation, showed the contrast of different approaches during the period of imam sadiq (as).introductionwriting independent treatises on the subject of cooperation from the middle of the 4th century onwards shows the importance of examining the role of imam (as) in that tense atmosphere. it seems that the ‘essay on the acts of the sultan’ [resaleh fi amal al-sultan] written by muhammad bin ahmad bin dawud qomi (368 ah) (najashi, 1416 ah, p. 384) is the oldest work in this regard. saduq’s ‘the book of sultan’ (381 ah), boshanji iraqi’s (lived 400 ah) ‘the book of the acts of the sultan’ (najashi, 1416 ah, pp. 390, 68), and seyyed mortaza’s ‘mas’alatha fi al-amal with the sultan’ (see: seyyed mortaza, 1405 ah, vol. 2, pp. 89-97) have examined cooperation with the government from a jurisprudential point of view. this issue is still discussed by jurists with different views. the emergency view of sheikh mofid, the esteemed view of sheikh tusi, and the respectful view of sheikh ansari are the most important views in this regard.among the new studies, in an article called ‘politics in the thought and behavior of shiite jurists of the al-buyeh era’ (published by tehran university faculty of literature and humanities quarterly, no. 182, 1386, pp. 62-39), esmail hasanzadeh (2007) considered expediency as one of the foundations of the political thought and behavior of the jurists of baghdad school in the era of al-buyeh, justifying the theory of the permissibility of cooperation with the government. hasani nasab (2018) also accepted the same trend and with the hypothesis that sheikh mufid was the first shiite scholar, who considered cooperation permissible due to the rise of al-buyeh and influenced the thinking of the jurists of baghdad school. in this regard, he wrote an article entitled ‘cooperation with sultans based on the scholars’ views about the thoughts of imamiyya’, which was a case study of baghdad school’ (daulat pzohohi, vol. 19, pp. 55-79). a hypothesis that was not documented by historical evidence stated that at least ahmad bin muhammad isa ash’ari (died in the 3rd century ah) and his father cooperated with the sultan and held their status and dignity with him (najashi, 1416 ah, pp. 82 and 338). in the book of al-nawader (1408 ah) ahmad ash’ari also narrated from imam baqir (as) that “there was no need to the sultan” (p. 163). the studies conducted showed that the subject in question, despite the background of jurisprudence studies, did not have a background with a historical perspective in the realm of the tradition and political life of imam sadiq (as). thus, the purpose of the present historical study was to investigate the acceptance of officials and cooperation with the oppressive government in the political path of imam sadiq (as)materials and methodsthe present study was based on the historical approach by using the existing statements and events and relying on the expression, description, and analysis of the characteristics of biographical studies. upon benefiting from various sources in the early, middle, and late centuries, as well as using new studies, it was tried to answer this question: what is the place of cooperation with the oppressive government in the political path of imam sadiq (as)? it is worth mentioning that the historical approach in biographical studies does not necessarily mean exclusive or maximum use of historical sources.discussion of results and conclusionsthe research was organized based on the two axes of cooperation and relationships in the light of agency. it was found that imam sadiq (as) did not choose the method of coercion and isolation, nor did he choose the method of emotional struggle and sanctions of cooperation, nor did he allow cooperation with the illegitimate government to be unrestricted in the tense conditions of his era, while rejecting excesses. therefore, by choosing rational moderation, relying on custom and rationalism within the framework of religious teachings, he linked the acceptance of official and beneficial cooperation based on the surrounding conditions and time requirements, as well as individual’s ability and capacity. he denied a one-dimensional view in this regard. in this way, he forbade some to cooperate, but accepted the conditional cooperation of others; on the other hand, he ordered some to accept cooperation and gave orders to the governors. such a way of life was based on active presence in the social arena to advance religious goals and not being digested in the majority’s intellectual flow, which kept shia from the danger of isolation, but distanced from sects such as kharijites and zaidis, this showed that targeted cooperation was recommended in some cases.