The Objective of Imam Husayn's (A) Uprising

The Objective of Imam Husayn's (A) Uprising

Murtaza Yousufi Raad

After an analysis of the various stages of this uprising, from its inception to its conclusion, we find that its objective was to direct mankind on the road to real felicity.
The viewpoint of Islam concerning the essence of man, his position in the scheme of things, and his real life and death, all reflect the intrinsic presence of purposefulness and a varioed special potential in him.
That which Imam Husayn (A) was after, was the development in man of a divine concept of his own felicity. The Imam (A) sought the honour of all mankind, and by his own blood he taught them this lesson. He also defined life and death on the basis of this criterion. These qualities, as the analysis of history shows, have, from their very inception to their final crystallization, and finally their performance in various ways, been clearly elucidated.
Since the objective of Imam Husayn (A) has from the very beginning been the felicity of man, both individually and socially, he has throughout the sermons he has given laid emphasis on the concept of government and the leadership of the society, because accepting the authority (wilayat) of the Imams (A) is accompanied by the deliverance of mankind, while rejecting it amounts to its death in the real sense.

The Imam (A) proves in the message of the uprising that the higher levels of human life involve sacrifice, honour, love and reaching the level of wilyat. And considering that these life-giving qualities belong to all human beings, and not just to a people belonging to a particular place or time, every individual who cultivates these qualities will have an eternal life, a life which bestows upon man and the society a perpetual change and development.

Justice: The Forgotten Legacy of the Prophets
During Umayyad Rule

Ghulamhusayn Zargar-nezhad

The epic of Ashura in Ninavah, by nature, was a replay of a struggle which took place, seventy six years prior to that event, with Prophet Muhammad (S) and the Makkan aristocracy as its main contenders. This struggle, which began in the aftermath of the Badr War, mirrored the archetypal intransigence of the aristocracy against all the divine prophets as much as it mirrored the uncompromising attitude of all the divine prophets in their resolve to change the relations of oppression and establish a system based on justice.
The rulers that immediately succeeded Prophet Muhammad (S) did not strictly follow the example set by him. In many areas, especially in economic areas and the egalitarian principle of Islam, the successors to the Prophet (S) made their own extrapolations which were most of the time against the very views held by Prophet Muhammad (S). To put it mildly, due to their lack of clear understanding of the social principles of Islam, little by little, a prosperous and leisure-loving class emerged which during the rule of Uthman called the shots within the Islamic Ummah.
After Uthman, this "new class" stood as a bulwark blocking the initiatives of Ali Ibn-e Abi Talib (A).
The first address delivered by Imam Ali (A) after he became the Caliph stressed the necessity of changing the social relations that had emerged during the Uthman rule. He especially stressed that the egalitarian policy as practiced during the time of the Prophet(s) had to be re-established.
But the martyrdom of Imam Ali (A) in Kufa mosque put an end to the serious efforts for changing the situation for better. The very Muslims who abandoned Ali (A) in his fight to revive Islam of the Prophet Muhammad (S) would abandon Imam Hasan Mujtaba (A), and in actuality, they did so.
After the death of Mu'awiyah, the pressure was mounted on Imam Husayn (A) to enter a covenant with Yazid. This led to the final confrontation between the Heir of the Prophets, or the Heir of Justice, with the heir of oppression and aristocracy in Karbala. This confrontation forever tied the name of Shi'ism to the concept of justice.
When Imam Husayn(A) talked of the abandoned Ma'ruf (good deed), he meant that justice was abandoned, and in its place evil emerged. With his Ashura, Husayn (A) succeeded in stemming the root of the very evil that his father, Imam Ali (A), tried to eradicate but failed and finally lost his life.

The Episode of Karbala & The Uprising of 15 Khordad: A comparative study

Abbas Zaari'

The paper makes a comparative study of the episode of Karbala and the uprising of 15 Khordad and in a general review of the two movements, It introduces the viewpoints offered around three axes:
1.A group considers the two movements as identical and each of them as representative of the other.
2.Another group stresses on the existence of common elements and without mentioning their points of difference considers one of them as derived from the other in content and principles, thus ultimately reaching a conclusion similar to that of the first group.
3.The view of the author, who while accepting some similarities and that too by discounting the features of one of them and considering them as derived from the other, precluded the possibility of their identity by mentioning the points of difference.
With this view, the author, while holding the outlook that no event can be capable of repetition, studies the two events with reference to their background and context, their dominant goals, consequences, while pointing out their similarities and differences.
The author expresses the belief that 'social movements manifest themselves as widespread revolutions which are at times bloody on the realization of the background of oppression in society and the appearance of a leadership appropriate to the historical, social and cultural context of a society with common cultural layers in the sphere of popular belief which bind the people to the emergent leadership'. He notes that despite the common analytic environment of similar social events, identity is impossible due to the continual social, cultural, and historical changes as well as the entry of new elements and factors in every new phenomenon.
The author devotes four sections of his paper to the general caption 'similarities', and while reviewing the characteristics of the two events, considers the background of oppression and injustice' 'religious leadership' 'religious motive in popular movements' and 'social aspect of religion' as the common points of similarity. Thereafter in another four sections of the paper under the general caption of 'dissimilarities' he considers 'the background of the event' 'goals and orientation' and 'the consequences' as the points of difference between the two episodes. From the viewpoint of its development, the episode of Karbala took place within a Muslim society in confrontation with a sovereignty that claimed to be religious and observed the outward precepts of religion. From the viewpoint of goal and orientation, the episode of Karbala had social and cultural goals besides political ones. From the viewpoint of goal and orientation, the episode of Karbala had social and cultural goals besides political ones. From the viewpoint of consequences, the confrontation was so intense as to lead to the martyrdom of Husayn ibn Ali (A). In these aspects it was completely different from the uprising of 15 Khordad.
In the concluding part, while reviewing the conclusions derived from the similarities and dissimilarities between the episode of Karbala and the uprising of 15 Khordad, the conclusion is that absence of identity between the two events, is a conclusion that is extended to a number of other uprisings and revolts that occurred after the event of Karbala. The paper on the whole contains 5 parts divided in 13 sections.

Imam Khomeini on the Necessity & Nature of Safeguardig the Rituals

Ghulamreza Zaker-Salehi

At the beginning of this paper, I have discussed the role and function of traditions in the preservation and continuation of beliefs and values in a society. After a discussion about Shi'ahs and the rituals, I will draw from the statements by the late founder of the Islamic Revolution to conclude that the rituals, as viewed by the late Imam Khomeini (R.), are "tools for continuing the movement".
Considering the mourning ceremonies for Imam Husayn (A), the paper, inferring from the statements of the late Imam (R.), shows that his approach was based on "increasing the functional value" of this tool. In this area, the late Imam (R.) has suggested two ways for bringing about a transformation:
A: Qualitative Transformation
B: Quantitative Transformation
In the area of qualitative transformation, the late Imam (R.) saw two categories as possessing the highest priority:
1.Purifying the Husayni rituals and immunizing them against distortions and superstitions,
2.Introduction and clarification of the hitherto vastly unknown dimensions of the mourning for Imam Husayn (A).
With regard to the second category, my research on the statements by the late Imam (R.) indicate that the following were the components to his strategy:
• clarification of the political dimension of the rituals, the mourning ceremonies and their function in the political mobilization of the masses,
• emphasis on the psychological aspects of the Husayni rituals, and the linkage between weeping and the epic of Ashura,
• Husayni rituals as the tool for organizing a minority against a majority, for coordination and unity,
• Increasing the functional value of this tool through the active presence of the youth.
The paper goes on to add that quantitative transformation, as viewed by the late Imam (R.), will manifest itself in three fields:
• increasing the precision and the energy,
• increasing the propagation methods,
• increasing the number of participants,

The Movement of Ashura as Viewed by Sunni Scholars

Morteza Zokayee

"Indeed the mourning for the Master of Martyrs and holding ceremonies in memory of Husayn (A) has safeguarded Islam for the past fourteen centuries."
Imam Khomeini (R.)


The bloody movement of Ashura and the martyrdom of Husayn Ibn Ali (A) and his friends have so far been viewed from different angles. Innumerable books have been written about this movement. After the Ashura of the year 61 H., Shi'ah poets, historians and scholars have written on this great event and have created many works. But as the poem says:

"Ii would be preferable to hear the secrets of the Beloved, in the words of others,"

I have decided to focus on what the Sunni poets, writers and Muhaddiths (reporters of hadith) have written about the movement of Imam Husayn (A).
I have left the analysis of the writings for another occasion and have only covered such important pieces of writing as the elegiac poem by Imam Shafi'i composed in memory of Husayn Ibn Ali (A), some shocking reports on the martyrdom of Imam Husayn (A) by Imam Ahmad Hanbal in his Al-Musnad, the report by Hilal lbn Jinaba Abdi (144 H.), the account by Muhammad Ibn Jarir Tabari (310 H.), the report by Abul-Faraj Isfahani, the report by Zamakhshari, the account by Ibn Hajar Al-Haythami (974 H.), the report by Sibt Ibn al-Jawazi (944 H.) and the account by Jalal al-Din Abd al-Rahman Suyuti (911 H.). Of course, I would like to reiterate that I do not plan to draw any inference from recounting these reports. I have left the analysis to the reader. Finally I have discussed how the great Sunni scholars have mourned the martyrdom of Imam Husayn (A) throughout history.

Imam Khomeini: Heir to the Manliness of Husayn (A)

Humayun Himmati

For a researcher who intends to study the uprising of Imam Husayn (A) academically, and seeks to analyze its many dimensions in an enlightened manner, finding a determining paradigm, a key concept, and a guide that can explain the stand, behaviour and achievement of Imam (A) on their basis, is a perceptible and undeniable need. All these contradictory judgments about the achievement of Imam Husayn(A) are born due to the lack of access to the key determinant in his (A) personality.
Words like chivalry (furusiyyat) in the sense of gallantry and braveness, or the word epic (hamaseh), despite their wide connotations are not that desired key words.
In the opinion of the writer, the uprising of Imam Husayn (A) was a manifestation of manliness (futuwwat), and therefore manliness is the key to the personality of Imam Husayn (A) and a comprehensive paradigm for explaining his stand, attitude and behaviour. Manliness is that wide concept which is capable of explaning all the activities of the Imam such as his combat, piety, sacrifice, forgiveness, anger, and all his life with all its varied and diverse incidences,
Apart from the lexicon and literal meaning of this term and its special gnostic and ethical significance, manliness in earlier times was an ethical system and a kind of code, a thing akin to Samurai, or the indulgence of knightliness, and the zealots among Jews or "AYYARANS" of the 5th century H.
That which is required in this discussion is to explain as an ethical value, as an attribute of perfection, a spiritual state and a gnostic term. The heading of this article, considering its comprehensiveness, is in fact a collection of the essential religious values, spiritual attributes and ethical qualities, and can well portray the various dimensions of Imam Husayn's (A) personality.
Imam Husayn (A) himself is a perfect example of manliness, and therefore he does not fit into the narrow definitions of manliness of sufis, malamatis, or the Christian definition for generosity.
Manliness is a word of popular use and includes the meaning of: tranquillity, dignity, piety, contentment, humility, bravery, sacrifice, patience, valor and honour. And all of these were present in the personality of Imam Husayn (A) to such an extent that they had become a part of his faculties.

The Role of Zaynab (A)
in Safeguarding the Movement of Ashura

Zahra Abadhari

From the heredity point of view Hadrat Zaynab (A) possessed the highest of stations of individual perfection and inherited personality, and from the angle of acquired traits of perfection, she was under the tutelage of the best parents: parents who were peerless both in words and deeds. Apart from this, that which she saw in practice and the events which influenced her were in no way insignificant, although remorsefully, history has not done justice and remains silent for most parts of the life of this great lady. That which mostly shines out in history is the role played by this brave lady in the Movement of Ashura and during captivity, and this relates to the last two years of her life, of which again, the last part is shrouded in clouds of ambiguity.
In the uprising and movement of Imam Husayn (A) the role of Zaynab (A) is very important, for, without it the uprising would have not yielded any results. The great wave of propagation of the enemy, the anti-value culture of the people, the long distances between the cities and the slow speed with which news used to travel, the political clout of the enemy, and the marginalisation of the Ahl al-Bayt, all these are unsuitable conditions in which Zaynab (A) has to propagate her message.
The blood of Imam (A) has an objective and carries a message, and this duty has been cast upon the shoulders of Zaynab (A). Hence, despite the above mentioned difficult conditions, the duty of propagating the message of the blood of Imam (A) and his companions, explaining the meaning of Prophet's (S) khilafat, and lifting the veil from the face of the
Umayyads, is hers.
Zaynab (A) is now supposed to stop the enemy from distorting the incidence of Karbala, and to utilize the bubbling blood of the martyrs to cut the roots of the Umayyad rule. Besides, Zaynab is also the leader of the caravan of captives and is supposed to protect the life of Imam Zayn al-Abidin (A) and look after the women and children in such a manner that a single act conveying weakness is not performed.
This heavy responsibility can only be shouldered by someone who possesses special qualities. Qualities like, profound faith, exceptional ability to give sacrifice, extraordinary patience and forbearance, knowledge and information along with eloquence, spiritual strength, self-control and sharp sightedness. All these qualities had come together in Zaynab (A).