Imam Hussain (a.s.) has been the source of much interest for scores of writers and researchers. His revolt against the autocratic rule of Yezid, of the Umayyad dynasty, has been a particular magnet for this flurry of writing However, there remains a vast area yet to be discovered about this great revolutionary, not least because he so closely emulated his father, Imam Ali (a.s.) and his grandfather - Mohammad, the Prophet of Islam (s.a.w.). In this regard, it is worth noting that, in his praise, the Prophet said, Hussain and I are one. In this booklet, the author discusses Imam Hussains revolt in brief as he had already examined the revolt in great detail in his monumental work The Hussaini Epic - al-Malhamal Hussainiyyah. The author differs with the arguments of mainstream biographers and historiographers. Though this does not mean that we must agree with every detail he has put forward, the opinions expressed in this text are novel and worthy of pondering. And despite the brevity of the booklet, the approach is far from ambiguous; it is direct, clear and to the point. Thus, reading the booklet will, no doubt, serve in some measure to get to grips with the subject matter of Imam Hussains revolt. A rising that has been a symbol of Shiism and Alawite gallantry and a bravery that has characterised this Muslim School of Thought, ( 06 ) i.e. the followers of the Progeny of the Prophet (s.a.w.). We take pride in presenting this great work of the martyr Murtadha Mutahhari about the life and sacrifices of the Lord of martyrs Imam Hussain (a.s.). This is also a manifestation and recognition of the played Hussaini rising in supporting the ummas work with sublime principles for which the Imam laid his life. In the end, I pray to Allah, the Most High to bestow success on us all and guide us to that which is capable and worthy of bringing us closer to Him. Translators Note ( 07 ) In undertaking the translation of this booklet Haqiqatun Nandhal Hussainiya, The Truth About Al-Hussains Revolt, by Martyr Ayatollah Murtadha Mutahhari, I have been keen on conveying the meaning to the English reader in standard English from the Arabic text that was translated from Farsi by Sadiq al-Baqqal. I hope I have succeeded in this task. I also hope that this translation will benefit People who are interested in acquiring knowledge about Islamic topics. It is noteworthy, however, that the booklet is a transcript of a sermon/lecture the late author had delivered in gatherings held in Tehran for the annual commemoration of the martyrdom of Imam Hussain (a.s.). Thus, the reader may come across some repetitions that are typical of the style of delivery, although I have done my best to minimise these to a level that, I think, is acceptable. Where I thought the meaning of the text would be enhanced or rendered more intelligible, I have put the additional words, which do not constitute part of the original text, between square brackets, thus [j. I did the same with other pieces of information I have provided that are, in my judgement, beneficial to the reader. On certain occasions, I felt the need to keep the Arabic word, which I enclosed between these ( ) brackets, alongside its English equivalent, so as to reinforce the meaning. ( 08 ) In this translation, I relied on the Arabic edition, published by the International Relations Division, Organisation for Missions (Bunyad Bithat), Tehran, Iran. Finally, I have thought that the reader might benefit of some other aspects of the story of Imam Hussains (a.s) martyrdom, especially those dealing with the universal dimension of his message. Thus, I have chosen excerpts from the Introduction to Sunshine at Midnight (The Karbala Epic), a rhymed version of the story of Karbala in English, by the late S.A. Mahdi, 1985. You will find these passages under the Introduction. Introduction Hussain - the Universalist ( 09 ) It is in the very nature of great reformers that they belong to everybody, everywhere. Hussains noble deed is so relevant to the entire human race that I am sure there is a far bigger audience waiting for him somewhere than the one he already has. All that is required is to draw peoples attention. Contemporary society, irrespective of race and religion, would do well to have a closer look at the Hero of Karbala as his message transcends the barriers of caste creed, race and religion. Advocates of human rights, sociologists, reformers, theologians, all included, will find delightful wisdom, sweet instructions, and a meaning suited to their mind, in his story. His message is certainly not an exclusive preserve of any particular group. It embraces the entire human race. It was not a power struggle. Hussain persistently and explicitly expounded, What matters to me is to correct not conquer - An affirmation that he would die in the firm belief that a despots idiosyncrasies could never be an effective instrument of religious policies. Yezid became too big for his boots and assumed the characteristics of a despot who, almost as a condition of his position, made boastful and frivolous claims that he alone could lead the nation [ummah]. ( 10 ) Hussain was, however, committed to redeeming Islam and maintaining the faith intact. He hoped that matters would improve and kept a low profile to preserve amity. He had a clear choice: stand aside and let Yezid act according to his whims; (and thus join in and implicitly justify his abominable escapades) or counter his devious bluster. Hussain had to decide: to take the situation in its stride as a price worth paying for the status quo; or view it as an ominous foretaste of the consequences of the extensive damage done by the far-reaching anti-Islamic activities of Yezid, the mammon of unrighteousness, whose lust for power prompted him to beat the nation into the mould he favoured. He and his profane crew conspired to scuttle the ship of Islam by worse than heinous deeds, violating the aims for which Islam was born. Hussain had no desire to live under such a corrupt Caliph. He wanted to act as quietly and as spontaneously as possible so as to limit the possibilities of an open clash with the Calip. But Yezid bargained hard. Hussain could not take his effervescent nonsense perpetually and did what was right. If the moral standards of human behaviour were as high as they were in the person of Hussain the world would be a better place to live in, is the obvious inference. His incredible cool and superhuman moral courage to achieve his mission stirs our deepest emotions. His exemplary conduct, throughout, and ( 11 ) adorable conscience tore Yezids monstrous designs to shreds. The virtuous people will continue to do their duty to maintain righteousness in this world and in this they are entitled to universal recognition and support. Hussains acceptance of persecution in the cause of humanity was most convincing and moving proof of Gods immanence in men. He was a man par excellence who maintained the highest standards set by the martyrs and heroes of all ages. With a courage that was more than human he managed to leave a message for the entire world, Do not submit to exploitation, of any kind; maintain a tenacious grip on veracity; better die with honour than live in shame. He surely deserves universal recognition. He is an immortal heir of universal praise. More than Fourteen hundred years have passed but the memory of that adorable hero, who resolutely faced the soul-searching trials and tribulations, has not diminished. On the contrary, it has grown in intensity. Imbued with exemplary fortitude, moral fibre and aplomb, Hussain has emerged as the most revered and meritorious martyr the world has produced, who established the highest standards of excellence of which humanity prides itself. * Excerpts from the Introduction to Sunshine at Midnight (The Karbala Epic), a rhymed version of the story of Karbala in English, by the late S.A. Mahdi, 1985. The Truth About Al-Hussains Revolt ( 12 ) In the Name of God, the Compassionate the Merciful Different phenomena vary as to their realities. Similarly, every uprising or revolt is unique as to the truth/s underlying its eruption [and eventual success or otherwise]. In order to understand a particular matter, or a state of affairs, you should know the deeper reasons underling its existing form and the characteristics that gave it that specific appearance. You should also be conscious of the material causes of that matter, or issue, i.e. its constituents or ingredients. In other words: 1. The forces/causes that produced the revolt or uprising, which signify its truth are called the causes at work. 2. The nature of the revolt and its goals represent its intents and purposes. 3. The actual action plan, implementing it, and all what goes with it represent its material causes. 4. The end result that the revolt has come to produce represents its overall picture. [Applying these parameters], was Imam Hussains uprising a result of an angry outburst? ( 13 ) Islam is different from some other movements for change or reform that took place as a result of certain circumstances that in turn led to eruptions. Dialectics, for example, encourages heightening disagreements, inciting discontent, and showing opposition even for genuine reforms in order to bring things to a head on collision, i.e. an explosive revolution, not a conscious one. Islam does not subscribe to these types of revolutions. The history of most Islamic revolts or uprisings speaks of the rationale behind such revolts, in that they came as a result of a complete understanding of the status quo they were determined to change. Thus, Imam Hussains revolt was not a result of an angry outburst, prompted by the pressures exerted by the Umayyad rule, especially during the reigns of Muaawiyah [the founder of the dynastic rule], and his son, Yezid. Rather, it was a very well calculated move. What substantiates the position the Imam (a.s.) took in this regard was the letters he exchanged with both the men; and the sermons he gave on different occasions, especially that one he addressed the Companions of the Prophet (s.a.w.) in Mina, [in present day Saudi Arabia] with. All this evidence points in the direction of one conclusion. That is, the Imam was fully aware of what he was intending to do, viz. taking on the ruling establishment. His revolt was free from any angry reaction; rather, it was a purely Islamic uprising. Looking at Imam Hussains revolt from another perspective, i.e. the way he was treating his followers, one can only come out with one conclusion. He was determined not to let the feelings of his companions ( 14 ) run high, in a bid to avoid his revolts earning any description of an explosive one. Of this strategy was his repeated attempts to appeal to his companions to leave his company, with a view to sparing them the fate that was awaiting them all, i.e. him included. He used to remind them every now and then that they should not expect any materialistic gain in their march, other than definite death. After he commended his companions, describing them as among the best of friends, he pleaded with them one last time, i.e. on the eve of the 10th of Muharram, [62 AH, 680 CE], to leave if they so wished, making it clear to them that they would be safe, for the Umayyads were after his head alone. You can hardly find a leader who aspires to utilise the dissatisfaction of his people to push them to revolt who talks in the same way Imam Hussain (a.s.) was talking to his companions. It is true that he was responsible for outlining to them their religious duty to rise against the despotic rule, in that resisting injustice and repression is such an obligation they have to discharge, yet he was seeking that his companions would discharge their responsibility of their own accord, i.e. without coercion. That was why he reiterated to them to melt away from the battlefield under the cover of darkness because the enemy was not going to pursue them had they taken flight, nor had he wanted to force them to fight. He further advised them that he would absolve them from their oath of allegiance to him, should they have chosen to forsake him, in that he left it to their own consciences. That is, whichever way they decided, it had to be dictated by siding with the right, i.e. without compulsion, either ( 15 ) from him or from the enemy. It would be their own choice alone. However, their decision to remain with the Imam gave the martyrs of Karbala the high regard they are held with. To draw a comparison between the position taken by Imam Hussain (a.s.) and Tariq bin Ziyad in the battle of Jabal Tariq [the Rock of Gibraltar], we would say that what Ibn Ziyad resorted to of action is symptomatic of a leader with a politicians mentality, whereas Imam Hussain (a.s) was conscious not to force the fight on his comrades in arms. What Ibn Ziyad did was to burn all the food supplies save that which could sustain his troops for twenty-four hours. He then addressed them in a sermon to the effect that they had no choice but to win the battle, making it clear that if they did not win, the result would be one of two: They would either be routed by the army of the enemy or got drowned in the sea, should they have chosen to flee. In contrast, Imam Hussain (a.s.) left the choice to the small band of his followers to engage the enemy in combat or turn back, for neither the enemy nor he were coercing them to fight. Indeed, the Imams revolt had its roots in the complete understanding, by all parties of his camp, of its inevitability. Thus, it should not be described as though it were brought about by a disgruntled man. This responsible revolt had a multiplicity of factors, in that it was neither a single entity nor a single-aim movement. Supplement ( 16 ) Among the differences that exist between matters of the physical world and the social one is that in the material world minerals always demonstrate a single essence. For instance, you cannot find, as a raw material, gold and copper in a single entity. In contrast, in social phenomena, it is quite possible that a single phenomenon might demonstrate a variety of realities and essences. Man is such a wonder because he can boast several essences at the same time. Jean-Paul Sartre, [1905 - 1980], the French existentialist philosopher and writer, maintained that the existence of man precedes his essence. He is right in this part of his statement. In addition to that, man could possess different semblances at the same time. For example, he could demonstrate a semblance of an angel, a pig, and a tiger. [Existentialism is a loose term for the reaction led by Kierkegaard, against the abstract rationalism of Hegels philosophy. As against Hegels conception of `abstract consciousness within which all oppositions are supposedly reconciled, Kierkegaard insisted on the irreducibility of the subjective, personal dimension of human life. He characterised this in terms of the perspective of the existing individual. Kierkegaard rejected the claim that we can look forward to a time when the different interests and concerns of people can be satisfied through their comprehension within an all-embracing objective understanding of the universe.] According to this, it can be said that social phenomena might exhibit multi-dimensional realities. Imam ( 17 ) Hussains revolt is such a multi-faceted event, not least because several factors were jointly at work to produce it. For example, there might erupt a revolt in reaction to a particular occurrence, i.e. under the spur of the moment. It might as well be a positive reaction to a certain trend and a negative one in the face of another trend. All these factors were present in Imam Hussain (a.s)s revolt, hence the description, a multi-character revolt. Historically, the first factor in the Imams uprising was the Umayyads demand of him to swear allegiance to Yezid, [their second Caliph]. In a bid to secure the following of the generality of Muslims to his son, Yezid, Muaawiyah sent an emissary to Medina to secure the pledging of such allegiance from Imam Hussain (a.s). In so doing, Muaawiyah had aimed to set a precedent for those rulers who would follow him to appoint their successors, turning the caliphate into a dynastic rule. It is noteworthy that insisting on securing the Imams swearing of allegiance meant giving legitimacy to the caliphate. What was Imam Hussain (a.s)s response to that demand? Naturally, it was turned down, not least because Hussain (a.s.) was the grandson of the Prophet (s.a.w.) and was widely known for his piety and scant regard for worldly pleasures. Upon receiving the news of the Imams rejection, the ruling establishment issued threats to him. His response was that he would rather die than endorse Yezids succession to the caliphate. Up to that point in time, the Imams reaction was of the passive type to an unlawful demand. In other words, a reaction based ( 18 ) on piety and a reality stemming from the slogan, There is no god but God, which makes it incumbent on the believer to say no to any illegitimate demand. That rejection was not the only reason for the Imams revolt. There was another issue, which demonstrated the underlying principle of his revolt; it was a positive reaction. That is, after the demise of Muaawiyah, the people of Kufa, [Iraq] cast their memories some twenty years back, i.e. to the days of the caliphate of Imam Ali (a.s.). Despite the fact that many of Alis disciples were liquidated by the Umayyad terror machine, such as Hijr bin Adi, Amr bin Hamq al- Khuzaie, Rashid al-Hijri, and Maythem at-Tammar, just to render Medina bereft of the heavyweights among the companions of the Prophet, the people called to mind how Ali (a.s.) was the example of the true Muslim and his rule a just one. Thus, they convened in Kufa and agreed among themselves to reject the endorsement of Yezid as caliph, turning their attention to Imam Hussain (a.s.) with the offer to become their Islamic caliph. They wrote to the Imam to this effect, expressing their readiness to welcome him to re-establish the Islamic rule in Kufa. Some one hundred thousand people signed those letters. As a result, those people did not leave the Imam with any choice other than to accede to their request. That was the positive reaction. In conclusion, it can be safely said that the true nature of the Imams movement was a legitimate one, in that a group of Muslims initiated the action and the Imam had to provide them with his positive response. ( 19 ) Upholding his religious obligation, the Imam had no choice but to announce his outright rejection to sanctioning Yezids appointment [by his father] as Caliph, not least for raising his pure self above that blemish they wanted to stain him with. However, had he agreed to Abdullah bin Abbass proposition to retire to the mountains of Yemen to escape the troops of Yezid, he would have secured his safety. On the other hand, he would have absolved himself from condoning the appointment of Yezid as Caliph. And yet, since the issue was one which related to the appeal to him by those hundred thousand people, he had no alternative but to agree to that appeal out of a religious obligation. That is, despite the fact that all the indications were telling him that the Kufans were not up to the task and that they were both inactive and apprehensive. Nevertheless, his sense of responsibility made it incumbent on him to respond to their call and thus provide the right answer to history. Had he chosen to ignore the plea of the Kufans, we would have stood today criticising him for not doing so.
Posted on: Tue, 04 Nov 2014 09:56:25 +0000
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