From “The Uprising” to “The Revenge”
Summary of the lecture: Professor Raefipoor
In intellectual fields of the world today, there are a few thoughts which work like a system. That means, it can answer many questions. But Islām and specially Shia, have provided a system in which, it can bring a suitable answer for all the questions.
To examine Ashura Movement, it needs to examine two movements:
1. Banu Umayyah: the movement which was opposed to Imām Huṣayn (pbuh).
2. The movement of Imām Huṣayn (pbuh) and his goals for uprising.
Banu Umayyah movement:
Umayyads, from the beginning of Islam, had planned to appoint one of themselves to the caliphate. They were originally from Jewish tribes of Medina. The traces of their conspiracies, can be seen in all the events and intrigues, during the history of Islām; from martyrdom of the Prophet’s (pbuh&h) father and grandfather, to martyrdom of Ahl Al-Bayt (pbu th). Mind That, His Majesty Amir al-Mu’minin, after being attacked by Ibn Muljam, stated: “I swear the Lord of the Ka’ba, I was saved. Arrest the Jewish woman’s son (Ibn Muljam)!”
Also, in Āshurā Prayer, it reads:
This is the day (the day of ‘Ashura), which Bani Umayyah rejoiced upon. (And is the day when the) the Liver Eater’s son (the son of Hind b. Abu Sufyān), Mu’āwiya and his son Yazīd); the cursed son(s) of the cursed held a celebration. There, by ‘The cursed son(s) of the cursed’, it means Mu’āwiya. But Mu’āwiya was killed, ten years before ‘Ashura.
On the other hand, ‘Ashura exactly coincided with Yom Kippur of Jews. It is the holy day of Jews, in which Jews celebrate it.’
The movement of Imām Huṣayn (pbuh) and his goals:
First, in the time of racism, his goal to up rise was beyond clans and tribes. That is why it influenced many cultures. Further, his movement was beyond political reasons. He intended to reform the community, based on the principle of Islām.
Besides, his uprising provided true definitions for both words “War” and “Peace”. It taught us that the word “Peace” is not against “War”, but it is against “Corruption”. So Based on the beliefs of Shia, they sacrifice their lives to save Islām. The destruction of the accursed lineage of the Umayyads and the influence of the Jews on Islām, was possible just by Aba abdillah (pbuh); As After the ʿĀshūrā, the Umayyads never had a good day.
Moreover, he delivered his last message through his uprising. That means, he cleared his goals for the ones who were in the opposite front; he introduced himself and warned them about the after- effects of slaying him. So, there remained no excuse for them to not know him.
Imām Huṣayn (pbuh) turned his uprising to a symbol for the right front. Any uprising under the effect of his movement is victorious. And anyone against it, would be in vain.
The uprising of Imām Huṣayn (pbuh) separated the right from the wrong, for always. Therefore, by the criteria of Imām Huṣayn (pbuh), one can weigh many [current] movements.
Also, following his uprising, there provided an opportunity for religious discourses. Before that, it was prohibited to narrate any Hadīth from the Prophet (pbuh&h) and Imām ʿAlī (pbuh). And some people such as Ibn Ziyād and others, had started to narrated [fake] Aḥādīth from the Prophet (pbuh&h) and Imām ʿAlī (pbuh).
- Reviving the Prophet’s and Imām ʻAli (pbu th)’s names and words
The uprising of Imām Huṣayn (pbuh) revived the memories and narrations of the Prophet (pbuh&h) and Imam Ali (pbuh).
After Imām Huṣayn (pbuh), Ishmaelites met the same fate as Israelites. Ignoring their prophets (pbu th) by Jews, they distorted their religion, and finally ended in slaying their prophets (pbu th). That is how, they were accursed.
Likewise, the Islamic Ummah didn’t accept and ignored Alī ibn ʾAbī Ṭālib (pbuh)’s Islamic guardianship; though, he was an infallible Imām! Then, they distorted the religion. Lastly, this distortion led to beheading their Imām of Time [Imām Huṣayn (pbuh)]. And they have been accursed too.
- Manifesting behavioral effects of some sins
The uprising also manifested behavioral effects of some sins. For instance, the consequences of some sins like profiting and eating Haram, had better be proven for some people, through behaviors:
مُلئَت بُطونَکُم من مال الحرام… …
“You have earned and eaten Ḥarām1! That is why, you cannot hear your Imām of Time [Imām Huṣayn (pbuh)]’s message!”
They were Imām Huṣayn (pbuh)’s last words to his enemies, while they were creating noise not to hear him.
1- It is an Arabic term meaning forbidden. This may refer to: either something sacred to which access is forbidden to the people who are not in a state of purity or who are not initiated into the sacred knowledge, or to an evil thus “sinful action that is forbidden to be done”. Islamic jurisprudence, haram is used to refer to any act that is forbidden by Allah and is one of five Islamic commandments (الأحكام الخمسة) that define the morality of human action.
- Improving the intellectual level of the people
- Modeling for all members of the community:
It is possible for all members of society, to be likened to those present at the Karbalā incident. Everyone can find their own role, in this great tragedy.
- Teaching Shiites, how to be Imām Mahdi’s helper:
This uprising [Karbalā incident], taught the Shiites how to be Imām Zamān (mgehr)’s helper; you can join the Imām (mgehr) in the middle of the path, like Wahab [al Nasrani] al-Kalbi[2]. Even you can do like Ḥurr Ar-Riyahi3, who joined him at the last moment, and stock to the Imam (mgehr)’s goals.
The Holy Prophet [Muḥammad] stated:
O, Ali! People have been created from various trees [different origins]. But you and I are from the same tree. I am the root, you are the trunk, Haṣan and Huṣayn are the fruits, and our Shiites are the leaves.” (Ibn ‘Asākir, History of Damascus, Vol. 42, P. 384)
Tips related to this Ḥadīth:
*The first characteristic of a leaf; in its relation to a tree, is that the leaf makes the tree beautiful. (Addressing Shiites), Imām Sādiq (pbuh) stated,
“کونُوا لَنا زَیْنا وَ لا تَکونُوا عَلَیْنا شَیْنا”.
It means, become an ornament for us [Ahl al Bayt], do not be a disgrace for us! (Biḥār al-ʾĀnwār, Vol. 65, P. 151)
*The leaves do protect the tree. Dry trees which have no leaves or fruit, will be cut by others.
After the Prophet (pbuh&h)’s death, the Islām tree was attacked by the enemies, because it no longer had a leaf (helper). They also cut off its branches. Likewise, Our Imāms (pbu th) were often oppressed, as they didn’t have [enough] helpers!
*The higher the leaves are, the bigger and more beautiful they are; because, they are the first ones to be exposed to rain and light. Moreover, they are the first to be stricken, if any stick and stone are thrown at the tree.
~We must be first and foremost in defending this pure lineage. ~
If we just have Aba Abdullah (pbuh)’s [in our hearts] but we don’t put it into action for Imām Zamān (mgehr), we have verily done nothing special!
Also if we don’t enjoin What is right and forbid What is evil; though we have this love in hearts, this love is not of the slightest value. The requisites [above] refer to something, that was the goal of Imām Ḥuṣayn (pbuh)’s uprising. For that, he sacrificed his family and himself.
The scene of Ashura is still alive [in the history, minds, hearts…], but others play the role of Imām Huṣayn (pbuh) and Yazīd (Gdh) in their absence. Even today, the whole people can find their roles in the scene.
[It means, by obeying God Vs. Satan, the people who are alive now play their roles above.]
2-ʿAbd Allāh ibn ʿUmayr ʿAbu Wahab al-Kalbīy was one of the Companions of Huṣayn ibn Ali (pbuh), who was killed along with him in the battle of Karbalā. Wahab Al Kalbi joined Huṣayn ibn Ali in Karbalā and fought alongside him. He belonged to Al Kalb tribe majority of whom were adherents of Christianity at that time. His mother, Umm Wahab was amongst the female casualties in Huṣayn ‘s army at the Battle of Karbalā.
3-Al-Ḥurr b. Yazīd b. al-Nājīya al-Tamīmī al-Yarbūʿī al-Rīyāḥī, was the elite of Kūfah, who became a companion of Imām al-Huṣayn (pbuh) and was martyred in Karbalā. He was a good warrior. Karbala, Iraq
Prevented Imam al-Huṣayn (a) from going to Kūfah and from returning to Medina At first, he was the commander of a part of ‘ʿUbayd Allah b. Ziyad’s army in Karbalā, then he regretted his action, changed side and joined the camp of Imām al-Huṣayn (pbuh), thus gained special reverence in Shi’a tradition. He is regarded as the symbol of hope in repentance, and its acceptance that leads to eternal salvation.
Source: https://mahdi-313.ir/articles-post/from-the-uprising-to-the-revenge/
