Sublimity of Imam Khomeini's (R)
Viewpoint regarding Ashura in Comparison
with the Conflicting Theories of Modern Psychology
Rawshanak Khudabakhsh
Ordinary man, when he comes face to face with death, reacts mentally and psychologically in a particular manner. This general reaction involves, in stages, a feeling of shock and surprise, showing obsequiousness and agreeability towards someone who one imagines can possibly save him, a feeling of melancholy, and fifthly, surrender. But we do not find any of these stages in the companions of Imam Husayn (A) on the day of Ashura. Neither has a state of shock been reported concerning those who were left after this great event. Signs and psychic reactions like fear and tension during the evening of Ashura, or for that matter, a state of psychic, emotional, mental or behavioral agitation, have not been narrated regarding these persons. The question in this regard is, why did these psychic and behavioral disturbances not occur?
In the first place: It should be accepted that the behaviour of some individuals is not subject to the general laws and findings of psychology. In this regard, applying one of the dominant suppositions of psychology without profoundly studying its actual application and without giving proper attention to its reliability, is something senseless and not worth mentioning.
In the second place: It should be remembered that an emphasis on correlating the behaviour of Imam Husayn's (A) companions with one of the standards of modern psychology amounts to losing ones bearings and giving principality to modern science; and this is one of the curses of westoxication and modernism.
In the third place: The death of Imam (A) and his companions was not an ignorant and sudden death. It was a death freely chosen and opted for, and was therefore accompanied by a peace of mind. Contrarily, the present day man does not desire death, and that which is principal for him is to fly from it.
Finally, the methodology of Islamic thought in all its branches should be bound by Revelation, and accordingly, the discussion should be theological (kalami) and gnostic (irfani). In this stage, the possibility of a rational and logical discussion is further reduced because here the talk is about love and union by returning back to Him.
Political and Social Foundations of
the Movement of Ashura
Muhammad Sadiq Najami
The doctrinal, political and social bases of the Movement of Ashura from the viewpoint of Husayn ibn Ali (A) can he divided into three major parts: deviation from wilayah (the rule of the Imams (A)), neglect of the most important political factor i.e. execution of Islamic laws, and the sorry state of the leaders of the Islamic society.
Husayn ibn Ali (A) delivered a sermon two years before the death of Mu'awiyah during the Hajj season to a congregation of more than a thousand Islamic personalities, and in his history and vibrant speech he alluded to the above mentioned fundamental principles and factors.
This sermon has a special significance because Imam (A) asked those present to give ear to his words and memorize them, and those who could write were asked to record the sermon and propagate it in their cities as the greatest message of the son of the Prophet (S).
In the first part of the sermon, Imam (A), after enumerating the remarkable qualities of Ali (A), goes on to discuss the issue of wilayah (rule of the Imams (A)) wherein the authority (of the wali) is greater than the power of a person over himself, and emphasizes that all the activities of the Islamic society must he performed as per the Divine Law.
The second issue and political foundation of the Movement of Karbala is the negligence of amr bil-ma'nuf (commanding good) and nahy anil-munkar (prohibiting evil) as a political factor for executing the laws of Islam. That which is noatable in the pronouncement of Imam (A) is the delineation of the broad dimensions and the wide connotations of the concept of amr bil-ma'ruf and nahy anil-munkar, and more importantly, the practical side of this politically critical issue i.e. confronting the tyrants, restoring the rights of the oppressed, annihilating oppression and wrong doing, and upholding justice in society.
The third factor in the Movement of Ashura and one which forms a major part of the sermon, and is from the social viewpoint an effective motive and basis for this movement, is the sorry state of the leaders of the people and the religious personalities, and their lack of sense of responsibility vis-a-vis the Islamic society.
The subject of the sermon reflects the intention and determination of Imam Husayn (A) for staging an uprising, and he himself explicitly mentions this at the end of the sermon. The Imam (A) states: O God, you know that our purpose is not to vie for power or to acquire the transcient things of the world. Instead we deaire to show (The people) the contours of Your religion, to introduce reform in the Islamic society....
Ashura as the basis of the Iranian Revolution
Internal and External Ramifications
Dr. Syed Anwar Husayn
The Revolution of 1978-79 that transformed Iran from a worst form of monarchy into an Islamic State had a two-fold significance, Internally, it heralded an unprecedented victory of people power based as it was on a rock solid ideological foundation of the spirit of Ashura. Externally, the new state along with its new ideological foundation and structure appeared to be a challenge to the existing world order based on a patron-client relationship between the West and the Third Word. Indeed, the emergence of the Islamic Iran, with all its ramifications, symbolized a strident protest by a Third World Muslim country to Western domination; and therein lies the major significance of the Revolution.
The paper argues that, an ideological construction based on the spirit of Ashura was instrumental in not only bringing about the downfall of the monarchy, but also in outlining the policy-stance vis-a-vis the global system dominated by the super powers. This argument is explicated in the discussion that divides into three sections. In the first section the ideological construction and its contextual relevance to the Iranian revolution are discussed. The second highlights how the spirit of Ashura was translated into reality through the martyrdom of innumerable Iranians in effectuating the Revolution. In the third section, the Revolution vis-a-vis the world order is discussed. The final section pulls together the observations by way of conclusion.
Ashura Movement
as viewed by Sunni Denomination of Islam
Prof. Madani
1. Significance of Ashura among the Sunni Muslims:
a) Religious point of view:
A study and understanding of the concept of Ashura in pre-Karbala Muslim Society will serve to recognize the developments aftermath.
b) Historic point of view:
A study on the nature of Ashura rites being influenced by and turns towards new dimensions after the tragedy of Karbala.
2. View of Sunni Scholars (Theologians, Historians, Politicians and Sociologists) on:
a) The incident in Karbala and events leading to it.
I propose to understand the view point of Sunni Scholars and the mass opinions on the series of developments that reached momentum at Karbala, beginning from the period after the killing of Uthman. This will serve as a background to justify their views.
b) Consequences and Dimensions of Ashura Movement.
The tragedy of Karbala lead to a great deal of changes and developments in the mode of thinking pertaining to political, religious & social aspects of Muslim Ummah. This chapter is devoted to understanding generally the impact of the consequences of Karbala upon the thinking of Sunni Muslims with particular emphasis on the scholars.
3. Impact of Ashura on the social life of Sunni Muslims and contribution of Sunni Scholars towards reviving the Ashura Culture.
Ashura had tremendous impact over the social life of Muslim masses of Sunni denomination. (It must be emphasized that Yazid and his clan should never be regarded as samples representing Muslims of Sunni denomination)
A number of rites and rituals were introduced to revive the commemoration of Ashura within the Muslim Community. And Scholars who prepared materials, literatures etc., for this occasion, giving a religious significance and value, have made great contribution. (e.g.Mappiulai Lebbei AIim who composed a "Mowlud" on Imam Husayn to be recited collectively during the month of Muharram).
Special rites celebrations and rituals also were performed on this occasion.
4. Ashura, Emerging as a powerful movement:
It is a fact that the Ashura Movement played a vital role in inspiring Muslims in their struggle to establish the truth. We purpose to understand here the extent of impact the Ashura Movement had in inspiring the Political and Social movement in the Sunni world.
5. Attempts to undermine the significance of Ashura movement thus creating obstacles in the path of Islamic resurgence.
The Relevance of Karbala Today
a) In the 6th Century the stability of Islam came under threat from inside the Muslim World.
Today Iran is facing the same threat in the form of war, and economic and political embargoes. Iran within the Muslim World sprang from the same source, of animosity against whatever un - Islamic.
b) Imam Husayn (A) was determined to carry out the 'Will of God" rebuild and renew a purely Islamic society and to avoid future conflicts within the Muslim World, combined with determination not to allow the tyranny of the caliphs to develop. Men of vision were there to lead. In the late seventies, the descendent of the same family, the late Imam Khomeini had to face the same hostility and Islam had to undergo the same enmity.
c) The challenge of Today, although different, the hostilities are simply the same. There was a strong defensive element in our past actions, it is still the same today. The adversaries had been Muslims in the past, influenced by non-Muslims. Today still the Muslims attack Islamic lands flanked by non-Muslims.
d) Muslim stregth is embodied in the unity of the Ummah and the element of sacrifices as portrayed by Imam Husayn (A). Their weaknesses lie in the disunity among the Muslims, and the greed of world power and wealth, to play the part of an agent for the evil forces against Islam.
The Islamic Revolution in Iran
a) The Islamic Revolution in Iran is the culmination of the "Ashura Movement" that started with the Martyrdom of Imam Husayn (A). One of the important factors which set the Islamic Revolution apart from all other revolutionary upheavals of the present century is its deep roots in the historical past.
b) The doctrine of Imamate, the figure of Imam who is merely the successor of the Prophet, in the legislative, administrative, even military capacity, but is also in same sense an extension of the spiritual dimension of the prophetic mission.
c) Every day is Ashura and every place is Karbala. The incidence of Ashura teaches all Muslims the lesson of not compromising with the infidel rulers of the time.
Ayatullah Khomeini: The Embodiment of a Tradition
Ayatullah Khomeini is the culmination of a tradition of Shi'ite Ulama in Iran, not merely in exercising an unusually comprehensive wide and profound influence in political and social affairs, but also with respect to the purely learned dimension of the tradition. Here too he is an unparalleled figure. In order to understand the Islamic Revolution in Iran and the role played in it by the ulama particularly Ayatollah Khomeini, it is necessary to regard not merely their political theory, not merely their sensibility and strategy and their identification with popular aspirations, but also the background of cultivation of Islamic learning and piety from which they sprang.
