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Moral Features of Imam al-Husayn s (A.S.) Uprising
By: Ayatullah Shaheed Sayyid Muhammad Baqir al-Hakim
In the previous discussions on the cultural aspects of building a virtuous community, I have dealt with the issue of Imam al-Husayn’s martyrdom from the cultural, ethical, and doctrinal viewpoints. Under this title, I will attempt to study the moral features of this uprising in a methodical way.
The following spiritual and moral features are found in Imam al-Husayn’s uprising:
Clash between Right and Wrong
The issue of Imam al-Husayn’s martyrdom is the clearest representation of the conflict between right and wrong and belief and disbelief with regard to the extreme deviations that eventually led to unbelief and vacated the Islamic concept of its actual components within the Muslim community. The issue also depicts the incontrovertible situation of the righteous party who were exposed to this great injustice, irresponsible behavior and disgrace because of their principled stand.
Imam al-Husayn’s situation and attitude to this clash is incontestable and agreed upon by all Muslims without exception despite the political and cultural efforts the Umayyad rulers and their followers exerted to disfigure the great uprising and paint the position of Yazid and the Umayyad ruling authorities with a color of religious legality.
Also, they made other attempts to keep the public silent and made them surrender to the unjust rulers and submit to their rule by presenting themselves as religiously legal authorities. This culture spread among the public after the ruling authorities despotically controlled and dominated the Islamic homeland.15
Hence, the issue of Imam al-Husayn’s martyrdom has survived as a signpost which directs towards true guidance those who stray off and wander in the murk of distortion and deception and from which the strivers, revolutionists, and freedom fighters obtain accurate potential, power, and determination.
Moral Values
Imam al-Husayn’s historic uprising and then martyrdom upholds all human and moral values. It therefore embodies a school of genuine Islamic teachings.
The secret of the endurance of this great uprising in influence and interaction lies in its tremendous moral content, which is compatible with basic human nature. The uprising of Imam al-Husayn ('a) embodied dignity, decorum, self-esteem, courage, altruism, kindness to everyone including enemies, steadfastness on principles, and endurance in misfortunes, pain, and difficulties.
It also demonstrated exertion of all possible efforts to guide and save the lives of the people as well as maintain an ideal relationship with one’s relatives, friends, and followers and the leadership, the community, and other people of different nationalities. In fact, representatives of other peoples and nationalities stood by Imam al-Husayn (‘a) and suffered part of his astounding tragedy.
When put into practice during times of tribulation and colored with blood and sacrifice, these values and ideals attain a special significance that is different in profundity, rank and level from all other values and ideals when raised as mere cultural slogans.
The Massive Dimension of Sacrifice
Imam al-Husayn’s uprising is distinguished by its high rank and massive magnitude of sacrifice for the sake of Islam and the Muslim nation. Besides giving up his soul and wealth as well as the souls of his sons, brothers and companions, Imam al-Husayn ('a) sacrificed other family members and his women exposing them to the ordeal of captivity and aggression.
However, Almighty Allah protected them and saved them from the consequences and other tragic ramifications of captivity.
Moreover, Imam al-Husayn (‘a) sacrificed himself and the group of virtuous, righteous, and honorable scholars and individuals who stood with him. Each one of these companions could have become a great school of knowledge and ethics or a prominent guide and instructor of the Muslim community.
When facing such perils in the conflict against unbelief and deviation, one might hang back or choose to keep silent and surrender because the conflict would require a massive amount of sacrifice. Throughout history, many people who had good intentions, sound ideas, and clear prospects stopped, developed reservations, or failed to carry on their conflicts against injustice because of the massive pressure of the enemies.
This fact was visible in the responses of some virtuous personalities during the time of Imam al-Husayn (‘a). Some advised the Imam (‘a) not to head for Iraq, such as Muhammad ibn al-Hanafiyyah, ‘Abdullah ibn Ja‘far, and ‘Abdullah ibn ‘Abbas who were the closest to him (‘a) and shared his views about the ruling regime. However, they did not agree with his views about self-sacrifice and altruism.
Clarity in Seeking the Truth
Imam al-Husayn’s uprising and martyrdom contrasts the fairness and truth of his own stance and the injustice with which he was treated. At the same time it reveals the falsity and viciousness of the party led by Yazid. Due to this clarity, feelings were shaken and the way was opened before the Muslim nation to aggressively participate in this tragedy and its objectives.
This clarity was one of the main objectives that Imam al-Husayn (‘a) planned in his uprising. He (‘a) paved the way for his uprising through dexterous informative work, powerful political speech, efficacious interaction with the masses and by adopting the preferable approach to the prerequisites and needs of that stage of Islam.
As a result, the Muslim community asked the Imam (‘a) to take the leadership and confront the despotic rulers. Public support was gathered by educating and spiritually arousing the masses to respond to the Imam’s uprising. Although the people did not have enough willpower, courage, and determination to participate in his revolutionary action, they believed in the validity of the objectives and motives of the uprising.
Undoubtedly, the clarity of objective in the uprising of Imam al-Husayn (‘a) was obvious but the Muslim nation had cold feet and responded to his calls for uprising with dejection and betrayal. These two factors had a great impact on stirring up the moral spirit of the virtuous community whose members felt sorrow, pain, and regret and vowed to do something lest such a painful encounter take place again.
It was improbable that those who had committed the sin (of abandoning the Imam (‘a)) would feel sorry and regretful. What was possible was that all those who could comprehend and apply the incident to their lives would understand this aspect and feel sorry and regretful for having missed contributing to the Imam’s uprising. Maybe they would not allow the political conditions of their own time to descend to such level of lowliness and retardation and thus avoid falling in the same trap in which the others had fallen or face the same fate the others had faced.
Multifaceted Tragedy
The tragedy of Imam al-Husayn (‘a) has multifaceted misfortunes including crimes like the following committed by Yazid’s followers:
(1) They brutally killed Imam al-Husayn’s sons, brothers, cousins and children, including infants and adults.
(2) They also killed many leaders, chiefs, scholars, young and old men, women, friends and followers of Imam al-Husayn (‘a).
(3) His family members and those of the martyrs were subjected to plundering, robbery, captivity, and mayhem.
(4) Psychological and physical torture, material and mental aggression, that took various forms, was inflicted on the bereaved members of his (‘a) and the martyrs’ families.
These excesses supplied Imam al-Husayn’s great uprising with a spiritual and moral momentum.
Determination for Martyrdom
Imam al-Husayn’s group of active supporters was fully determined to attain martyrdom and sacrifice everything for the sake of the matter and question, and were prepared for the consequences even if they had to face them seventy times. This was the state of Imam al-Husayn (‘a) and his devotees who knew the consequences and the fact that their uprising was not powerful enough to overthrow Yazid’s ruling regime.
In conclusion, the martyrdom of Imam al-Husayn (‘a) and his followers came after their determination to achieve martyrdom. This fact gives their martyrdom a spiritual level difficult to imagine. Generally, martyrdom that is determined and chosen bears great spiritual and moral fruit.
Heir of the Divine Message and the Messenger (S)
Imam al-Husayn (‘a) was heir to the divine message of Islam and the Messenger (S) who nurtured him in childhood. He was also of Allah’s Messenger (S) who showed deliberate care towards the sons of his daughter Fatimah (‘a) and cousin ‘Ali ibn Abi-Talib (‘a) in order to heavily burden Muslims’ consciences when this son would be martyred. Imam al-Husayn (‘a), together with Imam al-Hasan (‘a), Lady Zaynab and Lady Kulthum (‘a)—his brother and sisters—represented the remaining offspring of the Holy Prophet (S).
The Tragedy and the Morale
Fifth Feature: In addition to their sacrifices and emphasis on self-sacrifice by bringing to the fore the issue of Imam al-Husayn’s uprising and martyrdom, the Holy Imams (‘a) confirmed that their followers will be exposed to various sorts of tribulations and ordeals.
In this respect, Sharif al-Radhi (the compiler of Nahj al-Balaghah) has recorded that when Sahl ibn Hunayf al-Sa‘idi passed away in Kufah immediately after his return from the Battle of Siffin, Imam ‘Ali Amir al-Mu'minin ('a) was visibly grieved because he was one his best friends. He (‘a) said: Even if a mountain loves me, it will definitely collapse.16
Explaining this word, Sharif al-Radhi states that ordeals pounce upon one who loves Imam ‘Ali ('a) and afflict him with various sorts of misfortunes. Such ordeals attack none but the pious, upright, well-chosen, and good people. Similar to this meaning is another maxim of Imam ‘Ali in which he says: Whoever loves us, the Ahl al-Bayt (‘a), must ready himself for poverty with which he must dress himself.17
Moreover, trials and tests are among the inevitable necessities of true faith, since they measure the degree of faith one has.
Shaykh al-Kulayni, through a valid chain of authority, has reported ‘Abd al-Rahman ibn al-Hajjaj as saying that when the trials that smite the faithful believers in particular were discussed before Imam al-Sadiq (‘a), he commented as follows: Allah’s Messenger (S) was asked, “Who are the most afflicted with ordeals in this world?” He (S) answered, “They are the Prophets (‘a) and then the nearest to them descending downwardly. A faithful believer is tested according to the amount of his faith and good deeds. Those whose faith is sound and deeds are excellent will be tested more intensely than the others. Those whose faith is deficient and deeds are weak are tested the least.”18
Imam Muhammad al-Baqir (‘a) is reported to have said, Verily, Almighty Allah is attentive towards the faithful believers through calamities in the same way as an absent husband attends to his wife with gifts. He also protects them from worldly seductions in the same way that a physician protects his patient.19
Al-Husayn ibn ‘Alwan has reported that Imam al-Sadiq (‘a) said the following to Sadir: Verily, when Almighty Allah loves one of His servants, He will thrust him abruptly into tribulations. O Sadir, you and we are entering upon morns and eves with such tribulations.20
Addressing their partisans, the Holy Imams (‘a) confirmed that none deserves to be Shi‘ite except certain individuals who are ready to make such high-ranking sacrifices. They (‘a) used to test the sincerity and honesty of their true Shi‘ah (i.e. followers) through their propensities towards self-sacrifice.
Describing the righteous among his companions, Imam ‘Ali Amir al-Mu'minin (‘a) ascribed this feature to them, saying: You are the supporters of the Truth, the brethren in faith, the shield on the Day of Tribulation, and (my) trustees among the rest of the people. With your support, I strike he who turns away and hope for the obedience of he who comes forward. Therefore, extend to me your support, which is free from deceit and pure from doubt because, by Allah, I am the most preferable of all for the people.21
Similarly, many traditions have been reported from the Holy Imams (‘a) concerning their encouragement of their followers to sacrifice themselves, risk themselves, give, offer, and strive for the sake of Almighty Allah.
Let us display some of these facts, instructions, and guidelines: Abu-Jamilah has reported Imam al-Sadiq (‘a) as saying that Imam ‘Ali Amir al-Mu'minin’s precept for his companions was as follows: Be it known to you that the Qur’an is guidance during night and day and in the dim of gloomy nights, because it suffices from all fatigue and indigence. If you are afflicted with a tribulation, you must protect yourselves with your wealth, but if a catastrophe afflicts you, you must then protect your religion with your souls. Know that one who has truly perished is he whose religion has perished, and one who has truly been despoiled is he whose religion has been despoiled. Verily, there shall be no poverty after Paradise and there shall be no wealth after Hellfire whose captive shall never be released and whose blindness shall never be cured.22
Imam ‘Ali (‘a) is reported to have said: Now then, surely jihad (i.e. striving for Almighty Allah’s sake) is one of the doors of Paradise, which Allah has opened for His chief friends. It is the dress of piety and the protective armor of Allah and His trustworthy shield. Whoever abandons it, Allah covers him with the dress of disgrace and the clothes of distress. He is kicked with contempt and scorn, and his heart is veiled with screens (of neglect). Truth is taken away from him because of missing jihad. He has to suffer ignominy, and justice is denied to him.23
3. Shaykh al-Kulayni, in his book of al-Kafi, has reported on the authority of Imam al-Sadiq (‘a) that the Holy Prophet (S) said, The entirety of goodness lies in swords and under their shadows. Nothing amends people except swords. Swords are verily the keys of Paradise and Hellfire.24
Although this evaluation and comprehensive understanding of jihad has expansive denotations, the Holy Imams (‘a) did not stop at it; rather, they expounded and explained its laws and gave it more expansive significance in practical life—significance that includes honest words, distinguished behavior, and virtuous deeds.
We can observe that these high spirits of propensity towards self-sacrifice and strife for Almighty Allah’s sake are among the basic features identifying the followers of the Ahl al-Bayt (‘a). They also perpetuate this spiritual momentum in the Muslim nation to face the various circumstances to which they are exposed.
15.- Further details about this topic have been cited in some of my other studies.
16. - Nahj al-Balaghah, Maxim No. 111.
17. -Nahj al-Balaghah, Maxim No. 112.
18. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 2:6-9, H. 1. In the same chapter of this reference book, there are several authentically reported traditions demonstrating the same thing.
19. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 2:6-9, H. 9.
20. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 2:6-9, H. 11.
21. - Nahj al-Balaghah, Sermon No. 118.
22. - Shaykh al-Kulayni, al-Kafi 2:216, H. 2.
23. - Nahj al-Balaghah, Sermon No. 27.
24. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 11:5, H. 1.
The authenticity of this tradition is corroborated by other traditions that are mentioned in the same chapter of this reference book.
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