The Islamic revolution is an outcome of those thoughts and visions that were present with Imam (r.a.) which means those which gave Imam a prestige in thoughts and superiority on the basis of which Imam became successful; and was able to deliver the greatest achievement of entire history. It is necessary to understand these thoughts because in order to understand and follow the revolution man should first understand those thoughts and visions. This is because it is possible that someone who considers himself connected and related to this revolution might not be acquainted with the depth and expanse required to understand the religion due to which he remains disconnected from revolution.

Affairs to which remaining associated is Obligatory

It is necessary to be associated with those affairs with which the Holy Quran has ordered us to remain connected and associated. And in fact those who disconnect or disassociate from these affairs are cursed by Allah:

 وَيَقْطَعُونَ مَا أَمَرَ اللّهُ بِهِ أَن يُوصَلَ
...and cut asunder that which Allah has ordered to be joined ...
Surah Raad - 25

This means the things which Allah has ordered us to remain connected they disconnect their relations with them.

In most cases the scholars and commentators have classified this verse specifically to صلہ رحمی (goodness with relatives). صلہ رحمی means remaining connected with near ones, kin's and relatives and relationship with them should not be cut asunder; whereas the verse has no specific indication of this type which can inform that the intention is relatives. As a last or the lowest personification (Misdaq) of the verse we can say that it is intended towards relatives but the tone of the verse is absolute which implies to remain connected with everything that Allah has ordered to remain connected with

مَا أَمَرَ اللّهُ بِهِ أَن يُوصَلَ

If breaking ties with relatives is prohibited than that is also under this context which means those things which Allah has ordered to remain connected is forbidden to cut ties with them or disconnect with them and Allah has cursed such persons. Thus good relationship with relatives is one of the personifications (Misdaq) of this and severing ties is a sin but there are many other more important personification of this verse present the disconnection from which is ordered to be prohibited for man. Like first of all man should establish his relationship with Allah, his Prophets and the Imams appointed by Allah. All these are the personification (Misdaq) or attestation  of مَا أَمَرَ اللّهُ بِهِ أَن يُوصَلَ which means Allah has ordered to remain connected and associated with them and not to severe ties with them. From amongst these personifications or attestations are also the revolutionary changes of our current era that is the Islamic Revolution is also one of the attestations of مَا أَمَرَ اللّهُ بِهِ أَن يُوصَلَ

The causes for severing of ties

There could be many causes for severing of relationship but the most signification amongst these is non acquaintance. Like man at times is disconnected from one of his relatives because at times he does not recognize is near one or does not know that he is amongst my relatives; and if he gets acquainted with him he establishes relationship. Man is a stranger and solitaire in many things and hence keeps himself away from those because he does not counts them amongst أَن يُوصَل (those with whom relationship has to be established). Similarly it is possible that due to lack of recognition and unacquaintance man disconnects himself from Islam and Religion just like majority have broken their relationship with religion. This also comes under the same context of severing ties and similarly if a person keeps himself aloof from religious reformatory changes and revolution then this also comes under the category of severing ties and the same condemnation and curse which was on others by Allah applies to this person as well.

There are also certain causes for distancing and severing relationship with Islamic revolution amongst which one of them is man being non acquainted with the visionary fundamentals and basis of this revolution on which the entire building of this revolution has been constructed. This acquaintance and recognition is also essential so that we can establish relationship with those things which are must to remain connected with thereby obeying the command of Allah (as in the verse). It is possible that man can become a personification or example of this verse وَيَقْطَعُونَ مَا أَمَرَ اللّهُ بِهِ أَن يُوصَلَ (i.e. those who severe ties) and he also gets counted amongst the same category of persons. This is because majority of individuals who have severed relationship with this revolution is because of non acquaintance with fundamentals and foundations of Islamic Revolution irrespective of that person being in Iran or outside or in the Islamic Seminary or outside. It is not necessary that one who lives in Islamic seminary would be definitely acquainted with this Revolution. Thus we should try to get acquaintance with the visionary fundamentals of this great religious and Islamic revolution.

The need for studying the thoughts of Martyr Mutttaheri and need for revival of thoughts of Martyr Arif Hussaini

The historic message delivered by Imam Khomeini (r.a) on the occasion of the martyrdom of the respected Martyr Arif Hussaini was on one hand a message of awakening, alertness and an instruction to the Pakistani nation to remain prepared but on the other hand Imam (r.a) has also issued certain revolutionary verdicts and rules in this message which till date have remained forsaken and obsolete. One of the causes behind this forsaking and remaining unconcerned is our unawareness about the basis of these rules and instructions of Imam (r.a). We are not aware about the foundations on which they were issued. This one and half page message has almost thirty axial points and everyone of this needs a separate discussion. One of the axial point which Imam expressed in this statement was related to "Revival of the thoughts of this Martyr". Though the same sentence was delivered by Imam before also for the thoughts of honoured martyr, martyr of Shiite, Marty of Pure Islam Ayatullah Murtaza Mutttaheri (r.a). Imam said: "I counsel and inherit to all my youths and every human being and I desire that they should come forward to read and study the thoughts of this Martyr". The difference between both the statements is that for Martyr Mutttaheri he instructed the youths to come forward and study his thoughts whereas for Martyr Hussaini he did not ask to read but instead instructed to revive the thoughts of this Martyr. Both these interpretations contain a deep fact and reality in their respective positions. This implies that the thoughts of Martyr Mutttaheri are alive , they are not obsolete and forsaken, they are available in public and people are acquainted with these and the only need is for its addressee's to come and accept it. This means some people have delivered their duties and now there is a need for those who are in need of these thoughts to come forward read, understand and accept these thoughts. Whereas for Martyr Hussaini he said that this respected persons thoughts should be revived. This again means that the stage which the thoughts of Mutttaheri have covered is not yet covered by the thoughts of Martyr Hussaini and it is in need of revival. These thoughts despite of the orders by Imam (r.a) are forsaken till day and the reason behind this is that those fundamentals are still not manifested to us on whose basis Imam gave this order for revival of these thoughts. This is because we took this as a routine talk and an ordinary thing just like the phrase "Revival of thoughts" is used for every tom , dick and harry even though they don't possess even an iota of thoughts. We kept this message also under the same context and this is the reason that we kept an order of the leader which was completely for us inside a cupboard and never tried to understand it. The reason for all this is because the fundamentals and the basis on which this message was issued has not been understood by us, the fundamentals of these thoughts are non acquainted to us  and this is why this Message of awakening has not been digested by us till date.

The Recognition of the "Type" for Islam

The first basis which Imam always kept in consideration in his life, thoughts and visions ; and on whose basis gave instructions to study and revive the thoughts of these martyrs and the basis of this mentioned in this "Message of Awakening" was that; It is the duty and responsibility of religious schools, scholars and seminaries that they should lift the curtain from this reality that two contradictory thoughts or ideologies cannot exist in the same school and this should be the basis to look with a new vision towards Islam and try to recognize the "Type" of Islam we are following. Imam was strictly following this principle in his life and used to order others also that you have different forms of Islam in front of you which you should leave and start to recognize the Pure Islam in a fresh way. Imam (r.a) himself did this and thereby rejected blind ancestral Islam, customary Islam and other common forms of Islam keeping the true Islam in his vision. Thus on this basis only Imam divided Islam into two categories.

1. Islam-e-Naab-e-Mohammadi (The Pure Islam of Prophet Mohammed (s)

2. Islam-e-Americi (Islam of America)

It is essential to open up this expression as to what was the reason for Imam to say that we should try to recognize Islam in a fresh way from the very beginning, which means Why Imam (r.a) had so much emphasis on this point that Islam should be searched again? It is a natural affair that from the land and era where Islam originated and started its journey; and has reached us in this era, on this land then in this journey Islam gave birth to many revolutions but at the same it also got affected by many things. In order to understand this expression let us look at an example quoted by Quran.

The Holy Quran with a very precise and fine example has solved big difficulties of mankind amongst which are the issues of fate and destiny, creation of man, distribution of sustenance as to why some are given more and some less, issue of Divine Justice, issue of goodness and evil and many other fundamental issues. Every issue amongst this is so significant that if handed over to a learned person or a philosopher he would have written several volumes of book on these and even then he would not have been able to work out a satisfactory and convincing argument. But the Quran expressed the same in form of a very simple sentence and example which even a simple minded person can easily understand and for which there is no need for logic, sciences and philosophy. The Holy Quran said:

One who comes to purify man, man adulterates it

 َنزَلَ مِنْ السَّمَائِ مَائً
Surah Raad, 18

The explanation of this Quranic parable is when water falls from skies it is pure and clean (with this example Fate and Destiny or recognition of truth and falsehood can also be understood). Here we have only aspect in consideration that the water falling from sky is pure and clean. This water than comes to human settlements, population, our homes and then it purifies our dress, utensils, body and entire environment. If this water was not there than our faces, dresses and even our personality and environment would have been something different. All this purification and cleanliness is due to water whereas this water has come from the heavens to purify the people living on earth. Allah knew that they are impure and adulterated hence in order to purify them he sent down water; water demonstrated its effects and purified everyone. It is evident that this water is not for one settlement or town only thus it passes through one town and turns towards other town. But you can see when this water came to your town what was its colour, smell and taste and now when it has left your town after purifying and cleansing the town it is of what colour, smell and taste? You can see the same in your home; when you open the tap clean and pure water comes out which purifies and cleanses you, your face and dress but when it is leaving your house in what form it is? How much difference now? Purifiers are always of this sort; the water got your effects and was also effective on you which means its effects which was to purify it gave to us and we became clean and purified; but all the impurities of our body, attire and even our environment was transferred to water and now when it is leaving us it has become stale, with bad odour and no one wants to go near it, not even ready to look at it. People are now securing their body and skin from this water while passing near it whereas this is the same water when it descended was absolutely clean and pure. But since it has come for purification it is essential that it gets affected and it is not possible that it does not gets affected.

Effectiveness of Islam and other civilizations on each other

In the same way Allah has descended religion, Shariah, Islam just like water for spiritual purification. This is really like rain from Allah (s) for human being and just like water it is absolutely pure and it is a truly pure Islam. Islam also came to human settlements and towns purifying it more than water would do. Islam purified human thoughts, beliefs, practices, life and there was no dimension of man left which was not purified by Islam. But man did the same with Islam as well what he did with pure and clean water. But when water descended it was something and when it left it was something else similarly when Islam passed through our minds it was effective on it and purified it but at the same time it also got affected by different minds. In fact it would be appropriate to say that the human minds always tried to take less from Islam and gave it more; the way we take less from water and give more impurities to it. Thus the minds for whose purification Islam had come already had many things already present inside it and all these were then transferred inside Islam by man.

Difference between Following Islam and Islamisation

Islamisation is a terminology which is very common amongst writers and speakers these days and is a very beautiful terminology for expressing our message. Ameerul Momineen (a.s) was once questioned whether Bani Umayyah accepted Islam? He (s.a) denied and rejected this and said that you should not say about them  اسلموا (i.e they accepted Islam) but instead say استسلموا '' استسلام  which they means Islamized their previous ways and trends. The meaning of Islamising is to keep something as it is and just apply a colour of Islam on its exterior, paste a label of Islam on it  and then say that this is an Islamic work. This means the work which was done before under some other name is now done under the name of Islam and this is what people did. They did not leave their existing culture, civilizations and customs but instead Islamised it. Since cultures originated from religions of forefathers and forsaking religion of forefathers is very hard and tough hence they are Islamised whereas the religion which Quran has severely condemned is the religion of forefathers. The religion of blind following and memorization is also similar; the religion of memorization is the religion which the hypocrites used to infuse in the minds and the religion of blind following is the religion of forefathers which people have kept secured. There were many faces of religion of forefathers which were very difficult to forego and this was the biggest difficulty in front of Prophets also that people were not ready to leave the religion of their forefathers.

When Prophet Ibrahim (a.s) questioned the idol worshippers on what they were doing? Whom they were worshipping? What kind of lords these are? their reply was that this is the religion of our forefathers. The communities of Prophet Moosa, Isa, Saleh and other Prophets said the same that this is the religion of our forefathers and we follow the religion of our forefathers. In fact the Messenger (s.a.w.s) was also given the same reply that idol worship is our forefathers religion and a religion of blind following. Now when the rainfall of Islam came down as a flood then there was no one to resist it hence they had to submit. But there were very few who really became Muslims most of them Islamised their cultures. They accepted Islam by outward but did not forsake what they have been doing previously instead preserved those things in the name of Islam now. All the customary rituals of the people of Hijaz and Arabs were hardly forsaken in fact majority of them were Islamised. The rituals which came into existence on the basis of ignorance were now preserved under the name of Islam. When Islam came on the land of Persia they also did not forego those things which they had inherited from their forefathers. The best example of this is Eid-e-Norouz (21st March) which was non Islamic before but was later Islamised. Though it is evident that the proofs and justifications required to Islamise something are acquired later hence Islamising something does not faces much difficulty.

The culture in Indian Subcontinent and the reverse effect on Islam

In this way Islam started capturing towns after towns, cities and settlements and every settlement gave something to Islam amending it thereby Islamising their cultures. Islam then reached the land of India. When Islam reached the Indian continent whatever little was left in adulterating it was also fulfilled here. This is because the Culture in India was ancient and very highly historical. The Indian cultural heritage was very rich in all aspects hence when Islam came to other cultures they gave something and took also a lot from Islam but when it came to India this culture took very little from Islam but gave maximum. This means whatever was present with them was Islamised. Thus all the customs, rituals, thoughts and visions present prior to Islam were all Islamised. The areas and communities which Islam captured continued this treatment at a social level though at individual level also the same happened with Islam.

Giving to Quran rather than taking from it

Today if someone wants to prove something from Quran or wants to deny something under the light of Quran than it is not that he questions the opinion of Quran on the subject but instead imposes his views and opinion on Quran and expects the Quran to speak everything in accordance with his views and instead he accommodates his views under Quran. Instead of coming towards Quran and taking something from it, he comes to Quran with a preoccupied completely full mind and empties it on Quran. We don't need any evidences or proofs on this point because this is very clear and axiomatic. Thus if you look at all different opposing sects and schools of thoughts they are all inferred from Quran. If you ask the Extremist he says Quran is saying this, the conservatives are also presenting Quran as a proof. Everyone is giving proof from Quran whereas there is not even an iota of contradiction and differences in Quran.

 َلَوْ کَانَ مِنْ عِنْدِ غَیْرِ اﷲِ لَوَجَدُوا فِیہِ اخْتِلاَفًا کَثِیرًا
If Quran was from someone other than Allah that there would be contradictions in abundance.
Surah Nisa-86

The Quran is from Allah hence not even an atom size contradiction is present in it. The Quran has denied any contradictions then how come opposing and deficient differences are being benefited from Quran? One who is going towards East is also certifying his path from Quran whereas one going towards West is also authenticating the righteousness of his direction from Quran. The reason behind this is that truth was not taken from Quran instead all rituals, customs, cultures and civilizations were imposed on Quran and then after Islamising them claims were made that Quran is also saying the same which we are saying. It is exactly like what Saamri did who told Bani Israel that I am not telling you something new; this calf which I have introduced to you is the same  God of Moosa which Moosa could not find but I have founded. Thus every land at social as well as individual level  amended something to Islam. Even today if we fiddle our minds we will find that many things are present in it, our minds are of full of illusions, imaginations and different types of mischief's and innovations (Biddah) and we want to preserve all these in the name of Islam. These are the inheritances of our blind following and forefathers religion which we want to protect under the shadow of Islam and Quran.

Islam needs a Recognition of "Type"

Imam Khomeini (r.a.) witnessed that Islam in regards to both time and era has come to us after a long journey of passing through and purifying several generations, various cultures, societies and settlements. As a result of this it has been affected by all these hence there is a need now for its purification; thus Islam itself is in need for purification. This statement of Ameerul Momineen (a.s) is pointing towards the same:

لبس الاسلام لُبسَ الفر ومقلوبا

A time will come when the attire of Islam would be worn upside down and this era of ours is the one which is a perfect resemblance of this saying. Thus there is a need to make this upside down dress straight. This is the same point which gives birth to imagination of revival and Islam in a new way. It is said that a reviver is born in every century and this concept gets birth from there that Islam needs a reviver in every century. Revival means purification of Islam from an ancient memorized, blind following and forefathers inherited Islam. It is required to separate divine heritage from human heritage and purify religion from all impurities making it absolutely pure.

Recognition of Islam and Distance between Individuals

This was the reason on whose basis the thing which was adopted by Imam (r.a) as his first fundamental which is Recognition of "Type" of Islam and from here we see a big gap between two groups.

One is that group which is in pursuit of true Islam by Recognition of its "Type".

Second is the group which is moving forward by Islamising issues.

Thus to say that such individuals would have also brought a revolution if they would have got an opportunity is not true and not even accepted by these persons themselves. This is because their Islam is not a creator of Revolution, it does not brings change, it does not confronts anyone, in fact their Islam testifies everything and it delivers lessons of accepting everything. As against this the true Islam gives an invitation for submitting only in front of Allah. Thus there was a need to find this true Islam and the first step for this is to make people realize that Islam needs a Recognition of "Type". The one who takes this step (means realizes that Islam is of different types) will overcome other stages also but those who are not willing to leaving a blind following religion; those who on one side portray themselves as followers of Moosa but also carry with them idols of Saamri, one one hand are claimants of following the idol breaker Ibrahim but on the other hand are trying to understand the Revolution of Ibrahim through the religion of Azar; this is a contradiction and Imam (r.a) says that it is a duty of seminaries to clarify and express as to why this is happening? First we should understand this contradiction and then manifest it to others that this is a contradiction and there are two different contradictory ways out of which one is the right path and then we should identify the right path.

The speciality of Martyr Mutttaheri's works

Imam Khomeini (r.a) has emphasized this point in different words and in several interpretations that Islam needs a Recognition of its "Types" and then ordered us to keep this thought alive. The question is why did Imam r.a) invited everyone to read the thoughts of Martyr Mutttaheri ? The reason is that Martyr Mutttaheri has overcome the stage of purifying Islam. There is a big difference between Martyr Mutttaheri and others; he is really Mutttaheri (means purified). He is himself pure and has also purified Islam and this was the responsibility of seminaries which he himself did. Martyr Mutttaheri did not follow the religion of forefathers; the libraries were full with books from past writers so what was the need for Martyr Mutttaheri to add few more books? The answer is that this was required because there is a need for purification; there is a need for recognition of types of Islam, there is no need to corner the contradictions thus Martyr Mutttaheri delivered this dangerous obligation. This is the reason that Imam introduced the works of this Martyr as the source for his fundamentals. This means if it is questioned as to where we can acquire the thoughts of Imam (r.a)? The answer is that one of its sources (not complete source) are the write ups and speeches of Martyr Mutttaheri because Imam (r.a) has said that whatever this Martyr has written each and every sentence of his is worthy of pondering.

The eminent personality of Martyr Hussaini

For Martyr Hussaini Imam's view was that though the service by pen of Martyr Hussaini was not much and even in regards of knowledge grading he was lower than Martyr Mutttaheri but this great Martyr by his actions did all that which Martyr Mutttaheri did with his pen. Thus we can say that the direction of the steps of Martyr Hussaini and the pen of Martyr Mutttaheri are the same because every statement released by the pen of Martyr Mutttaheri had the status of a manifesto for Martyr Hussaini. Thus for both of them Imam (r.a) said that their thoughts should be kept alive. What is the different between them and others? There were many other individuals that too many were disciples of Imam (r.a) but he did not took the name of any one because this unique speciality of purification that is estimation of "Type" (of Islam), the recognition of pure Islam in which there is no form of adulteration was only found in these two. Thus Islam purified them and they returned this favour by purifying Islam. Thought both of them had a different style but the purpose was same.

The important fundamental point in Imam's thoughts

The important point which became the foundation of Imam's thoughts which triggered the change in thoughts and from where Imam separated his path from others thereby manifesting his estimations of different "Types" of Islam which ended with this great revolution was the relationship which Imam established between himself and the nation (Ummah); though the type of relationship which he established was very different from other types of relationships. It was not that the circumstances became suitable for Imam hence Imam came forward and took advantage from these circumstances and this was a natural change which was continuously ongoing and when this reached its limits it was naturally going to result into a revolution which happened; hence even if Imam would not have been there then also Revolution would have taken place. This is not true instead the reality is that Imam prepared the ground for revolution; he prepared the tools, means and entire atmosphere by his own hands and changed the colour of everything.

Imam made "Wilayat" as the axis of this Revolution

The recognition for "Type" of Islam gave the platform to Imam for introducing Religion as a Religion revolving in the orbit of "Wilayat" (Guardianship) and said that the foundation and axis of Religion is "Wilayat". This is an achievement of Imam that he established religion on the axis of "Wilayat" and got the attention of people towards this fundamental element and he took his steps on this basis only. Many other methods were adopted by others; some tried to establish religion on the basis of worship, some declared trading as the basis, some something else and some others desired to establish religion on the basis of something else but Imam established the entire religion, the collection of Principles (Usool) and Practises (Furoo). This orbit of Wilayat and axis of Wilayat mandated the change of everything.

Historical relationship of Scholars with people and their categories

Ayatullah Jawwadi Amouli is a very precise recognizer of Islam and also a recognizer of Imam (r.a) i.e. he keeps a precise and analytical view about both Imam and the path of Imam. This respected personality mentions that if we look at the historical changes and specifically the quality of relationship between the scholars and people we see that there was a period when the relationship between scholars and people was that of a narrator of tradition (Hadith) and listening audience. This means the scholars would narrate traditions as narrators, would deliver speeches and sermons by reciting the sayings of Imams (a.s) and the duty of people was to just listen and shake their heads. This was a relationship of narrator and listener; an Islam of narration of traditions (Hadith) and Islam was just confined to speaking and narrating sayings. This relationship remained alive for several centuries and no change took place in this because a narrator means one who gives information; the job of narrator is to deliver news and information for something which has happened in past and the duty of people is to listen. The scholars kept on narrating for centuries and the audience kept on listening. No change comes in place by just informing and listening.

The cause for birth of "Akhbariat"

The narrator died after continuously narrating and the audience died after just listening and no revolution took place. This relation gradually took an extreme form and slowly transformed itself into "Akhbariat" thereby giving birth to this sect which came and even denied the primary source of religion. The Akhbari scholars told people that our task is to narrate traditions (Hadith) and your duty is to listen; pondering over its content is neither your duty nor ours; Quran should be completely removed out of lives because we can read Quran but we don't have the rights to understand anything from Quran. The Character of Prophets and Infallible Imams (a.s) were completely removed from life, intelligence and relying on intellect was also completely removed from life. Their message was that our duty is to narrate and your duty is to just listen. This is what is Akhbariat.

This type of relationship also got transformed and a new change took place. Some people came and changed this relationship of speaker and listener into Marajae (Religious Referral Jurist) and follower (Muqallid). This means the listeners who were just listening to scholars before now started to also follow scholars and with this the process of research (Ijtehad) came to life. The relationship of scholars with people changed and this type of relationship also remained alive for centuries but this relationship also did not achieve anything major. In this phase the elderly scholars attempted to establish Research (Ijtehad) as the axis of relationship and told people that your duty is only to follow us (Taqleed). They were Mujtahid's (Researchers) and these were followers (Muqallid) and this relationship is ongoing since centuries till date. Even if today we leave them on their own they will keep on moving without bringing any revolution. It is not that revolution did not take place in fact Mujtahid (Researchers) and followers (Muqallid) both together cannot bring any revolution because a follower (Muqallid) can even continue on the Taqleed (Following) of a dead Mujtahid so how can this follower (Muqallid) and a dead Mujtahid bring a revolution? This is because Taqleed has a special circle and a specific type factor due to which no practical steps (revolutionary) can be taken. As it was mentioned before that first we should recognize in which category we are placing Imam (r.a) and ranking him to see who he is? Whether he should be ranked with narrators, or companion of Akhbariat or he should be in the ranks of Mujtahideen (Researchers)?

The relationship of Imam (Leader) and Ummat (nation)

Imam Khomeini (r.a) saw that this type of relationship between people and scholars is not sufficient because this is not a true and realistic relationship. The reason for this is that Scholars are the inheritors of Prophets. The relationship between the Prophet and people is not that of narrator and listener and neither it is that of Mujtahid and Muqallid. Was the relationship between the Messenger (s) and people of this sort? It was not like this and neither the relationship of Imam Ali (a.s) and people was of this type that Imam Ali (a.s) would recite the traditions of Prophet (s) and people would sit and listen as carriers of traditions; and neither was His (a.s) relationship of that of Mujtahid and Muqallid. Imam (a.s) identified and informed people that the type of relationship that invent a revolution and due to which the scholars and people together can change the entire world is not this but instead that of Imamat (Leadership) and Ummat (nation) whose axis is "Wilayat" (Guardianship). Thus Imam did not extend his relationship with people on the basis of Marjai'yat saying that I am your Mujtahid or Mufti (one who issues religious verdicts (Fatwa)) and you are my followers. Imam was in fact tired of this relationship and several examples for this are present. Imam never presented himself as a Marja and neither did he ever pampered any of his Muqallid but on the other hand he was ready to kiss the hands of a Crusading (Mujahid) Baseej (voluntary servants of Revolution). He used to himself say that I am prepared to kiss the hands of a Baseej youth. He is not even ready to serve tea to the Muqallid visiting his home to pay Khums (tax) and he in fact left him on his own. Who is this person who has brought a paradigm change in relations and made "Wilayat" as the axis and orbit. This was Imam (r.a) who established relationships in the orbit of "Wilayat". This is how instead of relationship of narrator and listener or Marajae and Muqallid the relationship of Imamat (Leadership) and Ummat (nation) got established.

If this relationship would have come into existence in the era of Infallible Imams (a.s) the situation would have been very different but the difficulty was in the type of relationship. Imam and nation were both present but the difficulty was in the type of relationship between them. The insane people could not establish the relationship of leadership and nation with the Imams (a.s) and even today our relationship with the Infallible Imam (a.s) is not that of Imam (Leader) and Ummat (nation) instead it is of different type just like Respected teacher (Ayatullah Jawwadi Amouli) has mentioned. If the respected teacher was acquainted with our society (Indo Pak) he would have added one more type of relationship which is of Sage (Peer) and "Mureed" (crazy disciple) that is present between Scholars and people at many places. This type of relationship also cannot bring any revolution because with this Sage and disciple relationship the Sage can only fill his stomach and take care of his living but cannot bring a revolution. The relationship of Prophet and people was also not that of Sage and disciple whereas in our region this type of relationship is promoted and even the relationship with Infallibles is also attempted to brought in this category. This relationship can also not bring any change instead a revolution comes into existence only when everyone together brings forward a nation (Ummat) and such an Ummat should come into existence which is obedient to Imam and can establish the relationship of Leadership amongst them and Imam. The Imam (a.s) appointed by Allah is in no need of Muqallids and neither does he need crazy disciples or blunt listener of traditions. Imam needs an Ummah (nation), obedient beings and Shia (those who walk on the footsteps of Imam). If this kind of relationship would have been established in the era of Imams (a.s) then a revolution would have taken place in the era of every Imam (a.s).

The lost link religion

Imam Khomeini (r.a) in this era was successful in bringing such a big revolution because that lost link of religion and that buried area of religion which was in quest since long was found thereby the relationship between Scholar and People found its correct type. In order to establish this relationship a very long journey was done and even today this type of relationship is indigestible for many. This is because those who had the relationship of narrators and listeners would see reduction in audience, the number of Muqallideen reduced and even for the Sage and Disciple this cannot be still resolved because this type of relationship of Imamat (Leadership) and Ummat (nation) is very bitter. Even till day "Wilayat" could not be digested by many; this is the reason that the core of Wilayat is not proven for them till date and neither will it be proved because this true relationship cannot be borne by them.

Thus it cannot be said that this Revolution was incidental or others made the ground and Imam cropped the farm. It is not like this but instead Imam is that personality who prepared the ground, sowed the seed himself, watered the crops himself and them himself cropped it. Imam did all this himself just like a Prophet who starts from ground zero. Whose prepared crop did Moosa cut? Whose sowed seed did the Messenger (s) reaped? Instead started from zero and made it reach the end.

The undesired relationship in Imam's view

Apart from this relationship Imam was tired of all other forms of relationships as mentioned before. Some individuals from our country (Pakistan) went to Imam in Najaf and said we consider you as our Marja and want to translate your Tauzeeul Masael (book of religious practical laws); Imam said are there no other Tauzeeul Masael present? You cannot see any other better work? What kind of work is this? Is this the only work left for a qualified theological student that he should translate Tauzeeul Masael? This means Imam was tired of such kind of relationships. In the advent of revolution a person came to Imam with several million Tomans of Khums and was expecting gratification from Imam because some profile temperamental Muqallids when they visit their Mujtahid with such big amounts the Mujtahids even open the doors of their cars while bidding farewell. Though he is termed as Muqallid but in reality these persons are Marja because whenever the Marja need money they refer to these persons (and Marja means referral). This tender and profile complex temperamental Muqallid came in the service of Imam, kept his money in front of Imam and Imam said fine. While leaving he complained to the office bearer of Imam that Imam did not even say thanks to me, the amount which I have given him if I would have given to someone else he would have come to drop me till my home. The office bearer came to Imam said that this person is complaining about you. Imam called this person back and now he was also happy that Imam has remembered and now he will express his gratification to me so that I will also show off my profile to him. When he went back to Imam, Imam said pick this money of yours and leave the place. He was astonished; Imam said I don't need this money of yours. First of all I am accepting your obligatory trust and taking this responsibility by becoming a trustworthy mediator between you and the deserving persons for whom this is meant for and you want to me express thanks to you as well?  Have you given this money to me? So that I can spend it personally instead you should thank me for delivering your obligation to others. Who should be expressing thanks to whom? These were reasons that Imam was not in favour of such kind of relationship. During the pinnacle of his Marjai'yat he was not behind such relationships; he never made any special arrangements for his Muqallideen and neither did give them much importance because Imam knew that these Muqallideen's are of no use, they have been ongoing since centuries but what have they done? And as against this He was prepared to walk towards a Baseej. A Baseej was whether a Muqallid of Imam or not but was a follower for sure; he was one individual from this Ummat and Imam also wanted Ummah. Thus this relationship of Imam and Ummat which could not be established due to insaneness of Ummah during the period of Infallibles was established by Imam due to which this big change and revolution came into existence. All this was an outcome of "Wilayat" being the axis and orbit of religion. Thus when "Wilayat" becomes the axis then such kind of revolution comes into existence. The relationship between Scholar and people becomes that of Imamat and Ummat (Leadership and nation) because the scholars become inheritors of Infallible Imams (a.s) and the people become nation. This is the reason Imam (r.a) asked us look at religion in a new way so that the nature of relationship with it changes.