This is the second part of the Introduction from the book titled 250 Year Old Human by Ayatullah Khamenei. Part 3 of the Introduction will be published soon inshAllah.
Introduction [Part 2]
It is form this viewpoint that all the movements of this great and infallible person (“the 250 year old person”) will be understandable and explainable. A person in any extensive movement that has intellect or wisdom, albeit no infallibility, will possess tactics and different relevant choices. At times they might find it necessary to advance rapidly or at times advance slowly, whilst at other times, it might even be possible that they make use of a wise retreat, however, for someone that knows the reasoning, wisdom and objective of this person; they will see even that as advancement. It is from this viewpoint the life of Amir al-Momineen, Imam al-Mujtaba, Hazrat Aba Abdullah and the rest of the eight Imams till the year 260AH, is one continuous movement. This is what I understood that year and it is from this viewpoint that I entered into their lives, I looked again and the further I advanced, the more this view was reinforced. Focussing on this that that the continuous lives of these respected infallibles from the family of the Prophet (pbuh), was accompanied with a political orientation is worthy of attention as a separate chapter, and this is what I wish to attend to, by the will of Allah, I would like to express these few points with a bit more explanation and depth.
Firstly, what are we placing in relation with the Aa’ima (as) when we say political struggle or struggle that is defined with politics? What is meant is that the struggle of the infallible Aa’ima (as) was not just an intellectual, ideological and theological struggle; such as the theological struggles which you can witness from during the length of this time in the history of Islam, for example the Mu’tazali, the Asha’ara and others. The objective of the Aa’ima by these gatherings, study circles, narration of traditions, the recording of knowledge and the preaching of rulings was not just for the formation of a school of thought which proves these things a hundred percent correctly, and to persuade their opponents, (their objective) was something more. Also, they did not have an armed uprising such as that of Zayd and his survivors, Bani Hasan, some people from Aal-e-Jafar and others. However, they did not criticize (those movements) as a whole, they did criticize some of them but not because of the armed uprisings themselves, some they supported completely and some they even provided help for, from behind the front lines. Imam Sadiq a.s said: I will like anyone who revolts against those that sidelined the Aal-e-Muhammad (pbuh) and the expenses of their family will be my responsibility. However, they themselves as the Aa’ima (as) did not enter or take part in an armed struggle, according to the sequence that we understand. The definition of political struggle is neither the first (facing the challenges of misguided beliefs), or the second (armed struggle), (this is) not what is meant by a struggle with the political objective. So what is that political objective? It is defined as the formation of an Islamic Government and according to our interpretation, the Alawi government.
 Bihar al-Anwar V46 pg.172
Sayyid Ali studied in the seminary of Qom from 2012 to 2021, while also concurrently obtaining a M.A in Islamic Studies from the Islamic College of London in 2018. In the seminary he engaged in the study of legal theory, jurisprudence and philosophy, eventually attending the advanced kharij of Usul and Fiqh in 2018. He is currently completing his Masters of Education at the University of Toronto and is the head of a private faith-based school in Toronto, as well as an instructor at the Mizan Institute and Mufid Seminary.