In the name of Allah
“Symbol
and symbolic outlook to Ashura event in the time of Globalization”
Adel Sarikhani
Study
of symbols has been given a great importance the last century. Sciences like
literature, art. Mysticism and religious identify the symbols. Symbolism school,
starting in the late 19th century in Europe, was based on symbolic
attitude to the world and the self. The study of symbols is in both
scientifically valuable and artistically joyful. Since it plays an important
role in the recognition of symbols, emotions, feeling and imagination.
reidentification of symbols is, in fact polishing the remained thoughtful
works of the ancients. The researcher’s job is greatly like an archeologist
who transfers the archeological objects, after excavation and revamping, to the
museum, so that it will be even appreciated, to the common people. Symbols
represent the story of the ancient opinions about the self, world and so on. And
when the human succeeds in finding and identifying them would find out the holy
and hidden chain in the collective unconscious mind, which links him to the
past. The least benefit of this discovery is that it would prevent the
development of the feeling of disintegration from the existence and nature,
confusion and futility. Carl Jung says: It’s a grave mistake to put cultural
symbols, aside justifying that they are rationally weak, symbols and believing
in them, are crucial base of our mind and will form vital necessary forces in
making the society. Ignoring these symbols would impose an irretrievable loss,
since these symbols can rouse deep emotional reactions in the human.
What
is a symbol?
There
is not any unanimous, comprehensive, and unquestionable definition of this term
and it varies from signs to metaphor, like dark jail, which represents a
sorrowful heart. Jung more simply and clearly defines: It is a phrase, a name or
even a picture that might represent a familiar thing in daily life which, in
addition to its common and clear meaning has implicit meaning too. Human life
has been full of symbols so that some have defined human as an animal that
mostly uses symbol. It should be mentioned that human nature naturally inclines
to symbols. Symbols, through their characteristics, are different from signs
in” Holiness”. This holiness is so important in the structure of symbols and
it differentiates from signs; Red light, for example, is a stop sign but not
“holly” It is just conventional; but flag of a country, though conventional,
represents the national identity of the people of that country and therefore it
is holly respectable. The source of “holiness” of symbols and emotional
relations of human to them were elucidated in 16th century. Emanuel
Sidenburg, the Swiss religious leader and correspondences theorist, believed
that visible facts of the world are symbols for visible spiritual world. But in
Europe, in 18th century, because of the scientific, experimental
prosperity, positivism philosophy of August count and literary schools such as
realism and the likes, there was a controversy and in fact immaterial and holly
issues were unwelcome. But the poets, philosophers and mystics influenced the
emotions and feelings through imagination and, to some extent, succeeded in
directing toward the very truth of human in the age of machine. Symbolic
imagination plays an important role in the mitigation between the machine
civilization on the one hand and human emotions and spirituality on the other
hand. Some western scholars believe that the only way to balance the west
machine civilization and humanization it is the familiarization with emotion
filled life of eastern art and culture. With respect to the above-mentioned
introduction and great importance of symbols in the world it is good to look at
them from Islamic perspective, as it is compatible with the human nature.
There
are many cultural symbols on Islam one, which is Ashura event. Imam Hussein, the
Islamic side of Karbala happening, symbolizes his movement as “I have not
moved for rebel and uprising nor on the basis of caprice nor for putridity and
cruelty, but to reform the nation of my ancestor (peace be upon him).I want to
command good deeds and prohibit bad deeds and follow the way of my ancestor and
father(Imam Ali). The influence of symbols on people’s deeds and ideas are
more than the mere speech. There are many books especially Holly Qoran emphasize
on the imitation of symbols such as Abraham, Asie(Pharaohs wife)Mary(Maryam)and
her son and Mohammad particularly in beliefs and actions.[1]
Qoran
emphasize on symbols specially common symbol for all and says:” O followers of
the Book come to and equitable proposition between us and you that we shall not
serve any but Allah and(that) we shall not associate aught with him, and (that)
some of us shall not take others for lords besides Allah; but if they turn back,
then say; Bear witness that we are Muslims”.
There
are many symbols in Qoran.We point only some of them:
1-Jesus:
about 93 verses of Qoran has spooken about him and said:(We may make him a
symbol to men and a matter which has been decreed. So she conceived him then
withdrew herself with him to a remote place. And the throes(of child
birth)compelled her to betake herself to the trunk of a palm tree. She said: Oh
, would that I had died before this…Then (the child) called out to ber from
beneath her; Grieve not, surely your Lord has made a stream to flow beneath you.
And shake towards you the trunk of the palm-tree, it will drop on you fresh ripe
dates…and she came to her people with him they said; O Mery surely you have
done strange thing…but she pointed to him. They said: How should we speak to
one who was a child in the cradle? He said: Surely I am a servant of Allah: He
has given me the Book and made me a prophet.(Qoran 19-21,31)
2-Mary-
We made her and her son symbols for the nations(Qoran 21-91)
3-
Muhammad- Certainly you have in the Apostle of Allah(Muhammad)an excellent
symbol, for him who hopes in Allah and the latter day and remembers Allah
much.(Qoran.33-21)and so on
Symbols
are also influential in the adjustment of both normal and abnormal different
individual and social behaviors. So in Islamic and Iranian culture, there are
different national and religious symbols, the most important of which is Karbala
event and its martyrs especially Imam Hussein (as). Having a close look at the
Iranian behavior, one can envisage the integration of ever lasting event of
Karbala and it’s the very life, of Iranian Muslims; cultural and religious
celebrations during the year in Moharam and Safar; in particular, substantiates
the claim. There are, of course, many massages of Imam Hussein (as) symbols
still not applied in our life.
Some
of symbols integrated in the behavior of Imam Hussein’s followers are:
Bravery, freedom, patience, manliness, loyalty, and helping the oppressed,
martyrdom seeking, sincerity, justice seeking, reform, peace and supporting the
religion. Although there have been numerous books and articles on the symbols of
Ashura, and in some cases distorted, we would try to investigate the effect of
Ashura pattern in Iranian culture and the role it can play in globalization.
That is the secret and symbols of Karbala event among the Muslims are
considered. Finally, the role of Karbala symbols in the peace process, freedom
and international security would be discussed.
Therefore
we will speak here about those who affected a unique event on the face of the
globe, a great tragic occurrence that has served as a lesson for all-all ages
and lives- an incomparable fact and an overwhelming source of advice and
admonition. Spiritual and worldly people alike would see such an event only but
once, for never again will heaven and earth witnesses such a panorama.
This
survey of the unique symbolic of Imam Husain is analytical in essence. The
purpose of this essay is to give a qualitative rather than quantities account.
It has dealt with the causes, policy and results of this eternal revolution.
This is done in the hope of unveiling the startling aspects of the revolution's
message which is often neglected in its traditional commemoration.
This
article tries to answer the following questions:
In being confronted with this event, many questions need to be answered. First,
why did this movement take place? What
are the basic symbols of Karbala event? What effects can these symbols induce in
human life? Can it help the globalization? What are the effect of these symbols
in Iranian and eastern culture?
The
answers of the above questions are by no means easy, because they involve
analysis of the prevailing conditions before and after the revolution. Indeed
comprehensive answers would require volumes in order that one may be satisfied.
Not to mention the stormy and turbulent events of
the time, which add
substantial difficulties in the way of objective research work?
To
understand Imam Husain's personality and the collective culture of the society,
the symbols of his movement and a summary of Islam's view of life is necessary.
Islam's
quality, liberty, justice and fraternity conferred equal rights of citizenship
on the rich and the poor, the black and the white, the Arab and the non-Arab.
This message of Prophet Muhammad was
spread to every nook and corner of the world.
Therefore
Islam is a philosophy of life. It gives reasons and a set purpose for living.
Furthermore, it defines the best ways to secure progress and happiness. This is
done by elevating the spiritual side and satisfying the material needs of
people.
Islam
considers man as a viceroy of God on earth (Qoran2-30). This status is a fine
one, but it is also critical for the requirements must be satisfied. Thus, he is
in an envied position, and consequently his acts and behavior are expected to
conform to the high level he is occupying. The Islamic concepts and laws are
inseparable parts of the Islamic ideology. They are the practical expression of
Islam in society and life in - general.
These
concepts and laws are essentially concerned with harmonizing people's
relationships among themselves, with other beings, and above all with the
Creator. The basic Islamic outlook to this life is that of an introductory
course. This worldly life is viewed as a prelude to another eternal life.
Therefore, this world is a preparatory stage for people in order to attain the
spiritual level which permits them to enter Paradise. Hence, success and failure
are not measured with this worldly or materialistic supremacy. The Islamic
measure differs from materialistic standard by accounting for the life
hereafter. The satisfaction of God is the sublime aim which surpasses all other
inclinations and wishes. This is by no account neglecting materialistic
supremacy, but putting it in its rightful place. It is with the satisfaction of
God that Muslims seek materialistic supremacy.
WHO
IS IMAM HUSAIN?
Imam
Husain's life and status in the Islamic history are formidable. He was one of
two sons of Imam Ali and Fatimah, the daughter. of the Prophet Mohammad. His
father, Imam Ali, was openly declared by the Prophet as the Commander of the
faithfulls. Needless to mention his knowledge, bravery, steadfastness,
brotherhood to the Prophet, justice and piety. Fatimah was the
dearest daughter to her father. Al-Tirmidhi narrated through Usamah ibn
Zaid that the Prophet said 'The dearest member of my family to me is Fatimah"
.She was declared by the Prophet as the master of all women in the whole world.
She and her husband were members of the family who were signified for their
qualities and roles.
They
are examples of interest to Muslims, men and women. Their role was an extension
of the Prophet's role in the sense of leading the great cultural transformation
from the darkness of an infidel's culture to the brightness of
Heavenly light.
Thus
the Prophet once declared, "Husain is of myself and I am of Husain, O, God
be pleased with those who please Husain”. This declaration came from a
responsible wise leader, the Prophet of God who would never commit a mistake
during the performance of his Prophetic task. He was delivering the Islamic
Message and informing people of those who will act as springs and guardians for
this Message in the future. The Prophet of God made another statement which
leaves no doubt of Imam Hasan's and Husain's role. He said "Hasan and
Husain are the masters of youth in Paradise". This was presented as a
credential to the Muslim nation in order to hold firm to their leadership. At a
certain time the Muslims at Madina felt the Islamic Message's glory and good
results. So that they intended to reward the Prophet for his effort in guiding
them. The gift they presented to the Prophet was some gold which they had
collected. The Prophets answer came in the following verses which were revealed
during this incident. "Say: 'No reward do I ask of you for this except
being kind to those of kin" (23/42). Al-Kashaaf narrated that when this
verse was revealed, people asked the Prophet "O Prophet of God, who are
these of kin which this verse makes their respect obligatory upon us?" The
Prophet answered, "They are Ali, Fatimah, and their two sons".
However, this did not imply disrespect for other Muslims, companions or the rest
of kin to him. Looking objectively at the message of the verse it will indicate
first of all reluctance to accept material reward. If a reward was not suitable
then it cannot be restricted to material only. Hence, the verse was indicating
respect to some specific people, not because they are his relatives as such. But
the real reason behind this respect was to safeguard the Islamic Message. The
role they assumed to play in the Islamic history required such respect in order
to enable them to perform their task. This implies those who dislike Islamic
conduct and life. Jabir narrated that the Prophet in his speech after performing
the last pilgrimage, said, "O people I am leaving the book of God and my
family (Itrah) for guidance. If you hold fast to them, surely you will never go
astray". This Hadith was narrated through some twenty different sources of
trusted chains of narrators. Muslim in his Sahih quoted some of them. The last
few Hadiths are impressive in many respects. First they were narrated by
different sources of different inclinations which add to them extra weight.
Secondly the same content of all indicates the consistency of the event. Imam
Husain as already stated, was one member of the family of the Prophet. He was
brought up in the Prophetic guidance where he received the direct concern of the
Prophet. The ideal atmosphere where he had grown up with his grandfather,
father, mother and elder brother was the highest level ever attained. Thus he
acquired wisdom, generosity, bravery, piety and letters. Fie occupied
outstanding posts during his father's reign in the Islamic State. During the
terror and corruption which swept the Muslim World at the hands of the Umayads,
he was the sole hope of the Muslims to restore the establishment of the Islamic
laws which would bring them prosperity, peace and happiness of the two worlds.
He never failed the Muslims, but acted as expected of a great idea logical
leader and discharged his duty to the best.
Imam
Hussein introduces his movement as symbol inspired from the prophets’ ways and
fact-seekers. In the history of Imam, many anticruelty movements have come to
fruition. This is definite in Muslims perspective. More interestingly, some of
non-Muslims westerner and easterner also confess the issue: Mahatma Gundy
says:” I carefully studied the life of Imam Hussein, the supreme martyr of
Islam and sufficiently looked at Karbala pages; If India wants the victory it
should peruses Imam Hussein”. Charles Dickens also says:” If Imam Hussein
aimed at worldly desires I do not understand why he took his family for the sake
of Islam.” An English orient list says: “ the best lesson I get from Karbala
is that Hussein and followers highly believed in Allah; they, through the
action, clarified that numerical superiority in confrontation of virtue with
evil is not important. What astonishes me is the victory of Hussein though with
minority.” Edward Brown says:” can one find a heart that would not feel sad
when talking about Karbala? Even non-Muslims cannot deny the purity of the
spirit that managed the war. Washington Erring the American historian says: “
Imam Hussein could save his life by submission to Yazid’s willpower but the
responsibility of the movement leadership did not let him identify Yazid as a
caliph. He was ready to accept any difficulty in order to save Islam from the
hand of Baniomaiah. Under the hot sun and drain of Iraq, Hussein’s spirit is
ever lasting. Oh the hero, the symbol of bravery, oh Hussein”. These are just
some of the words about the great event of Karbala.These angelic figures,
seventy two in number, under the leadership of Husayn(a) pitched the camp of
magnanimity, honor and faith and constancy in the arena desert of Karbala. They
were human in body but angels in soul.
those
who in watering the tree of religion, in preserving the culture of Divine unity,
and in safeguarding the efforts of the previous prophets and saints with an
unspeakable zeal, shed their precious blood in Jihad for the cause of Allah.
The
Prophet(s) said to Fatima(a), the paragon of virtue and the mirror of the divine
attributes for all ages, that the companions of Husayn(a) were like stars in the
sky. They competed with one another in sacrificing their lives for their leader.
Their graves, would be in the heavens.[2]
Ashura
(tenth day of Muharram)
Before
dawn on the day of Ashura (the tenth day of Muharram, the first lunar month of
the Muslim calendar) the Imam (a) had a revelatory dream. He said he saw a pack
of rabid dogs attacking him and among them was a dog spotted like a leper, which
was the (fiercest of all. Shimr who eventually personally killed the Imam(a) was
a leper. In a second dream he saw his
grandfather, the Prophet(s) who told him that he would soon be joining the
divine folk. And so, his dream came true on that very day of Ashura.[3]
The
first dream depicted the true nature of the enemies of the Imam (a) and the
second depicted the divine certificate of merit given to him by the Messenger of
God(s).The battle of Karbala was the human conflict between truth and falsehood
where although the disbelievers had apparently won the day in reality it was the
believers who were victorious. Worldly people are egoists and divine personalities are
God-fearing and annihilated in Him. Divine people resonate with the melody of
truth while those whose hearts are blind sing the song of fancy. The pious
destroy the abode of the body to build the mansion of the soul.
But to become lion-hearted, godly men, you must first learn good manners.
Imam Husayn's companions were all distinguished and pious personalities. Those
in the Caravan of Light knew well that their journey would end up in paradise,
thanks to their devotion to their leader for the cause of Allah.
WHO
IS YAZID?
Yazid
was the son of Muawiya ibn Abu Sufyan, from the family of Umayyah, one of
Quraish's families. Abu Sufyan was acting as the chief adversary in the
infidel's campaign against Islam. Muawiya's mother,Hind, ate the liver of Hamza,
the Uncle of the Prophet becasue of her burning hatred and beasthood.
Muawiya
too was an active opponent to Islam. Indeed, Abu Sufyan's family was performing
the strategic, financial and boosting morale in the infidel's campaign against
the Muslims. Their efforts, wealth and diplomacy were of great burden on
preventing the spread of Islam among Arab tribes. Time had lapsed and Mecca was
suddenly besieged with enormous forces of the Muslims. The unbelievers at Mecca
were struck with seeing the Muslim fighters who had caught them unprepared.
Thus, the infidels had no choice but to abandon their arrogance which had
prevented them from accepting Gods sovereignty. During this incident, historians
recorded some peculiar stories about Abu Safyan's family. However, there is one
thing certain that they accepted Islam unwillingly, and they were treated in a
special way for that. For instance, they were given extra donations in order to
gain their hearts towards Islam. But whether this generosity had any influence
to produce a change in their materialistic thinking is a different matter.
Indeed subsequent events revealed no change in their way of thinking and life.
Yazid was brought up in a family whose atmosphere was electrified with emotions
of its dead who fought Islam.
However,
Yazid had some unique qualities in the adverse sense. He was known as a playboy
during his youth. Historians recorded him being drunk, committing adultery and
in general leading a very corrupt life. Some even quoted Yazid saying, "The
family of Hashim staged a play to get a Kingdom. Actually there was neither news
from God nor a revelation".
How did Muawiya ascend the ruling
stage, and claiming the succession of the Prophet? What has happened to the
dynamic forces which had awakened the world? The Prophets voice had not yet died
away regarding the responsibility of Muslims. He once said, "He who sees a
cruel governor, violating Gods laws, breaking His Covenant, acting in contrast
to the Tradition of the Prophet, doing mischief and intruding upon peoples
rights, then does not try to change that governor through action or speech, God
has promised him a suitable place in Hell".
We
all may wonder over the causes of deviation which led to this deplorable
situation. We know for sure that Islam is a perfect and practical religion.
Islam is no doubt assured of guiding the Muslims to a stable and prosperous
life. Therefore, the only possible errors are confined to the subsequent status
of the Muslims, their handling of affairs, and their conformity to the Islamic
laws; besides the 'natural obstacles encountered in the sequence of events. This
topic is so large that it cannot be dealt with in this short review. We will
have a few glances at it. It is well known that the Islamic State extended its
borders to vast areas embracing huge populations. The short time of conquest
made its cultural assimilation near to impossible. Besides the language
difficulties and primitive means of communications and propagation. Many Arab
tribes had even fought against Islam after the Prophets departure to the next
world, which were under the political influence of Islam, It is needless to say
that any real and thorough cultural transformation needs time as a basic factor.
A complete transition from one culture to another might require generations
before the new culture is firmly established. The second factor in determining
any cultural change is the presence of the ideological leadership. The kind of
leadership which has a deep insight into the message and potentially ready to
Sacrifice for its success. Naturally,, the ideological leader is expected to
conform by the messages orders otherwise, the aim of his presence would not be
realized. Some people only in Medineh had elected Abu Bakr as the successor to
the Prophet. Abu Bakr himself remarked that there
were other people who were more able than him for
the task. It is indeed eye-catching in Islamic history the many incidents
and Hadiths which encourage Muslims to follow and proclaim the leadership of
Imam Ali after the Prophet. For instance, in Tafseer Abi Is-haq
AI-Nisabouri AlThaalibi who died in 337 A.H.(916 m) gave a commentary on
the follow verse [4]He quoted from Abu Dhar AI-Ghifari
stating, "I heard the Prophet (s) with these ears or would be deaf, and saw
him with these eyes or would be blind; the Prophet once said, "Ali is the
leader of the best believers, and victor who supports him, and weak who doesn't
". Abu Dhar added, "One day we were praying with the Prophet, a beggar
had entered the mosque. The beggar was requesting people for help but none
helped him except Imam Ali. While Imam Ali was offering his prayer, he donated
his silver ring by pointing his finger to the poor man and the latter took it
filled with joy. After this incident the Prophet prayed humbly to God and
said,"O God, my brother Moses asked You, "O my God, expand my breast;
ease my task for me; and remove the impediment from my speech, so that they may
understand what I say; and give me a Minister from my family, Aaron, my brother;
add to my strength through him, and make him share my task that we celebrate thy
praise without stint,[5]
and remember thee without stint". And You answered: "Granted is thy
prayer, O Moses". "O God I am your servant and Prophet. Expand my
breast; ease my task; and give me a Minister from my family, Ali, my brother;
add to my strength through him, and make him share my task". Abu Dhar
concluded: "By God, as soon as the Prophet completed his prayer the
trustworthy Gabriel came with the following verses: "Your guardians are
God, His Prophet and the believers who pray and give alms while prostrate to God[6]
. . . . Ibn Sinan narrated this incident in Sahih AI Bukhari. Ibn Abbas narrated
this story in Asbab AI-Nuzol by Imam Wahidi. All interpreters of Kanz AI-Umaal
held the same opinion of the cause of the revelation of this.
On
different occasions, the Prophet (s) told Imam Ali, "You are to me as Aaron
was to Moses, but there is not Prophet after me”. The consistency of
narrations leave no room for doubt that Imam Ali was chosen by God and His
Prophet to be the ideological leader after the Prophet's departure. A noteworthy
point is the number and variety of people who confirmed the authenticity of
these stories. Perhaps the most outstanding occasion, which sank into people’s
memories, is the Prophet's speech during his last pilgrimage. In a large
congregation of Muslims he declared, "He whoever I am his master, Ali is
his master too. O God assists whoever supports him and disgraces those who have
enmity towards him". Indeed, these are only a few quotations which Imam Ali
had from God and the Prophet. Hence it can be safely concluded that Imam Ali's
exclusion from his assigned duty marked the first major mistake. The inevitable
consequences were a slow deviation, which ended up in a turbulent stream of
events, which no one was able to exercise control over. Abu Bakr's reign lasted
two years or so, which was an eventful epoch. Abu Bakr as the Caliph appointed
Umar ibn AI-Khattab, and the former ruled for ten years. His reign is
particularly important because of the vast changes and events which took place
during his time. The conquest of vast areas brought enormous wealth to the
Muslims. But the way this wealth was handled had created complex problems which
forced Umar to admit their grave sequences. Indeed, he tried to reform the laws
but it was too late to act for he was murdered. Umar ibn Al-Khattab was the
first person in charge of Muslim affairs to start uneven donation of rations
among Muslims. He used to prefer some people to others for various reasons which
generated social classes and sparked off enmities and rifts in the Muslim
society. The laws were not in conformity with the Tradition of the Prophet or
even with Abu Bakr's procedure. A rather serious measure taken by the Umar was
his appointment of six nominees to the Caliphate post. Uthman ibn Affan was
chosen by Abdul Rahman ibn Auf to be the next Caliph, after being turned down by
Imam Ali. His monetary policy was the focus point of resentment, because he
donated large amounts of money to his relatives while the rest of the people
were left empty handed.[7]
Indeed, the governors who were assisting in administering the country had
neither ability nor piety. It is believed that they were appointed because they
were of kin to him. [8]
These
policies were not only foreign to Islamic conduct and ideals but caused
tremendous sufferings and hardships to the majority of Muslims. Responsible
Muslims played their role in warning.Thus, the situation reached its danger
point one day and exploded which resulted in Uthman's murder. The people went to
Imam Ali (a) calling him to perform his assigned duty. But the abnormal
situations existing at the time did not make his task easy. Indeed, the very
acceptance of his duty during such situations was not healthy. Imam Ali's reply
to the Muslims was negative. He said "Leave me aside and seek someone
else….[9]
The horizons are black and gloomy while reason is rejected. You should know that
my acceptance means what I know will he applied and obeyed. I shall not conform
to ones ideas or listen to others rapprochement. On the other hand, leaving
measidmeanes I am one of you, listening and conforming to whom you have
appointed for your affairs. I am better a minister than commander for you".[10] In this speech, perhaps,
he wanted to gauge peoples interests and determination. Moreover, he showed his
disinterest for power and ruling if that means an aim by itself. But the vast
majority of Muslims was determined to see the Prophets words and will implement.
They left no choice to Imam Ali but to accept his rightful role of being the
ideological leader to the Muslim community.
Imam
Ali's Reform the
major problems which were confronted at the time were the existence of a corrupt
and incompetent administration, unjust social privileges, and wide financial gap
between the rich and the poor. Thus, Imam Ali's reforms covered these three
major fields.
1.
Administration
All
previous governors were instantly expelled from their posts.This was bitterly
taken by Quraish who were accustomed to rule and get the lion share of money and
authority It is not out of place to mention that the new governors were not only
known for their piety and good conduct, but possessed sound administrative
abilities. However, it must be taken into account that the conditions in which
they were operating and the unstable situation of that period gave them no
chance to manifest fully their talents. But, still the marks, which they left in
the society, were so deep that they survived and remembered for generations.
2.
Protection of Rights
The
rights of Muslims whether social or financial were carefully observed and
protected. Thus Imam Ali (a) declared "O people, I have the same rights and
obligation as the rest of you" Therefore, he cut the way of every intruder
who wanted to exploit his position or kinship or religious reputation. Imam Ali
again stated, "It should be known that whoever is an immigrant (Muhajir) or
a supporter (from Ansar), who accompanied the Prophet (s), and think he is
better than others for his companionship, then his goodness will be rewarded by
God in the Hereafter. Every person entitled to the same rights and obligations.
Money belongs to God, which must be divided equally among people. No one will
get a greater share than others, those pious people would get their reward in
the Hereafter'"[11].
3.
Monetary Policy
The
extravagant monetary policy of Uthman which accumulated the wealth among his
relatives and associates, had seriously imbalanced the society. However, Imam
Ali had to take some drastic measures against the existing unnatural imbalance
in the society. Thus he warned all people, "I shall follow the Prophet's
Tradition and execute whatever he had commanded, hence, every gift which Uthman
gave, or God's money which he donated will be returned to the treasury. Nothing
will cancel its belonging to the treasury even if it was married with, or
distributed in the wide country. Justice must be implemented. if someone feels
hard to accept justice then injustice is harder to accept". They was not
pleased with the new regime and worked continuously to hinder the stabilization
of the new authority. Dissents and wars were launched successively shaking the
whole State, economically, socially politically and morally. Meanwhile, the
poles of Quraish who were campaigning against Imam Ali's rule, realized that
they were fighting Islam again. it was not Imam Ali as a person they were
fighting, but it was the ideals and policies which he (a)had advocated. Thus the
Umayyad's who accepted Islam under various conditions but belief found that
their materialistic thinking cannot reconcile with Islamic values. Hence, they
decided to distort Islamic values and ideals, since opposing Islam openly was
fatal, as they had experienced previously. So Muawiya had ordered the formation
of a committee to fabricate Hadiths and distort the interpretation of Qur'an.
Five years had lapsed which were full of violent events. The battle of camel in
Basrah, Sifsin battle against Muawiya, Nahrawan batlle against Khawarij, and
many other campaigns which were continuously on the move. Thus the opposition
was able to feed unrest practically in every part of the Islamic State, which
shook the authority of the new administration. Imam Ali (a ) was murdered at
Kufa mosque, and Muawiya was given access to rule the whole country. The
circumstances in which Muawiya assumed power will be discussed later. The
following points are the main features of his rule:
1.
Authority Muawiya's Reign
Muawiya
assumed authority by sheer force. He did not hide this fact and put it plainly
in his address at Kufa. He said "O people of Kofah, do you think I fought
you to establish prayers or giving alms, ( Zakat) or perform pilgrimage?"
He continued, "I know you pray, pay alms, and perform pilgrimage. Indeed, I
fought you in order to command you with contempt, and God has given me that
against your wishes. You must be certain that whoever has killed any of us, and
then he will be killed. And the contract between us of amnesty is under these
feet of mine"[12].
2.
Terrorism
Muawiya's
rule was terror in the whole Muslim land. Sending many convoys in various
regions of the country spread this terrorism. It was narrated that Muawiya
summoned Sufyan ibn Auf AI-Ghamidi, one of his army commanders, and said,
"This Army is under your command; proceed along the river Euphrate till
Heat. Any resistance in the way should be crushed, and then invade Anbar. After
that penetrate deep into Madaain. O Sufyan, these invasions will frighten the
Iraqis and please those who like us. Such campaigns would attract frightened
people to our side. Kill whoever having different opinions from ours, loot their
villages and demolish their houses. Indeed, the War against money is similar to
killing but is more painful to their hearts". Another commander, Basar ibn
Artat, was summoned and ordered to proceed towards Hijaz and Yemen. Muawiya
instructed him, "Proceed to Madina and expel its people, Meanwhile, people
in the way who are not from our camp should be terrorized.
Islamic Concepts and Laws During
Muawiya's reign even basic human rights were denied to people. No one is free to
express his opinion. Spies were employed to terrorize people, besides the army
and police who spared no opportunity to crush people and silence their voices.
There are some documents, which reveal Muawiya"s instructions to his
governors. For instance, the following letter was addressed to all judges.
"Do not accept the witness of Ali's followers or his descendents in
courts." Another letter stated "If you have evidence that some person
likes Ali and his family, then omit his name from the rations of Zakat".
Another letter continued, "Punish whoever is suspected to follow Ali and
bring his house down" Such was the situation of Muawiya's rule. Historians
who were recording these waves to of terror described them as unprecedented in
history. People were so frightened that they did not mind being called atheists,
thieves, but not followers of Imam Ali.
3-
Discrimination
Another
facet of Muawiya's rule was the discrimination between Arabs and non-Arabs. It
is an established fact that non-Arabs during Muawiya's reign were treated as
third class citizens. Although they embraced Islam but still had to pay Kharaj
and Jizyah! Non-Arab soldiers in the state armies used to fight for bare
subsistence level.
4-
fabrication of Hadiths
Perhaps
the most dangerous mischief, which Muawiya had embarked upon, was the
fabrication of Hadiths. When he was facing Imam Ali (a) as an adversary, he
found his case a hopeless one. His past was dark and shameful, while that of
Imam Ali was glorious and shining. In order to sustain his campaign and boast
his followers, Muawiya had to attract some weak character companions, and
employed them to fabricate Hadiths. Naturally, his aim was to boast his
campaign, challenge adversaries, and legalize his claim to rule. Hadith is
considered as the second source of Islamic legislation after Qur'an. Therefore,
it was very important to divert this danger. The exposition of this trend to the
Muslims at large was very vital.
5-
Appointing Yazid
Muawiya
was not ruling as an individual, but was representing a way of thinking
different in nature from that of Islam. However, he was not content to leave the
ruling stage without making sure that it was properly looked after. His
pragmatic and materialistic mind drove him to prepare the crowning of his son,
Yazid. Although he made many promises that he would not contemplate installing
Yazid. The conditions at the time were not suitable because still there were
Muslims who were politically conscious and wanted to see the restoration of
Islamic laws and values. Hence, Muawiya had a difficult job to perform before
leaving this world. Indeed, he tried his best for buying allegiance to his son
of Army commanders, chiefs of tribes and distinguished personalities. But his
efforts failed with many, and he left general instructions of the way to deal
with them. Imam Hasan's Policy Wars and internal strife during five long years
caused tremendous strain among people. Imam Ali's speeches at Kufa were
manifesting this phenomenon clearly. People were tired of wars, because they
were worn out economically. The murder of Imam Ali was disastrous in the
political sense. Imam Ali and Muawiya symbolized the apparent dispute between
the two parties. The murder of Imam Ali (a) gave Muawiya a stronger hand in the
political field, since his opponent had disappeared from the stage.
Muawiya
was busy preparing the installment of Yazid as his heir in ruling the Muslim
world. In writing to Imam Husain he found no pleasant answer to his demands.
Thus, Muawiya reminded his son to beware of Imam Husain. Yazid took his father's
advice and promptly wrote to his governor at Madina, AI-Waleed ibn Utabah to
secure recognition from Imam Husain. But AI-Waleed's efforts were in vain. Imam
Husain's reply was definite and direct. He said "We,
the family of the Prophet, the essence of the message and the visiting place of
angles . . . . While Yazid is a a corrupt, drunkard, murderer and fostering his
sins. A person like me cannot obey a person like him".[13]
His father arranged Yazid’s ascent to power. Thus all the power at his
disposal was transferred to Yazid. And the latter used every means to obtain
submission for his unholy policies of oppression and aggression. Therefore,
Yazid had no legal right whatsoever in his claims and demands. On the contrary,
he was responsible for many illegal demand
scorn and required punishment. The abomination changes were the cause of Imam
Husain;s symbolic revolution in Karbal.
Karbala'
proved to be the beginning of the downfall of the Banu Umayyah dynasty which had
usurped the Islamic khilafah by deceit, repression, and corruption of the Muslim
community. Though the Imam ('a) was martyred with his family and
companions, and apparently his murderers seemed to emerge winners from the
conflict, it was the martyr of Karbala' who was the real victor. The mourning
ceremonies that have been held through the last fourteen hundred years to
commemorate this most significant event in the history of Islam are generally
known as Muharram ceremonies, as they are held during the month of Muharram in
remembrance of the 'Ashura' movement. This incident has its background whose
elaborate details have been given by Muslim historians and I need not cite them
here. Briefly, it may be said that Imam Husayn's revolt, staged against the
tyranny, injustice, and repression of the regime and torture and execution of
pious Muslims, which violated the Islamic concept of a just Islamic polity and
society, was to uphold the ideals and values of Islam propounded in the Qur'an
and the traditions of the Prophet (S), to rescue the higher human values, moral,
social, political and spiritual, and to preserve the true spirit of Islam. It
was basically aimed by the martyred Imam ('a) to rescue Islam as the
message of the last Prophet, a message that had to endure, not only in the
hearts and spirits of saints but on the plane of society, and he achieved his
purpose most completely. The episode of Karbala' became the everlasting stage on
which, more than anything else, the great spirit of an Imam was put for eternal
display, not in mere words or traditions recorded in books, but against the
background of the greatest tragedy in human history and scenes of love and
loyalty, bravery and sacrifice, nobility and high spirituality, blood and
battle, and also those of treachery and betrayal, human abasement and
wretchedness, perversity and depravity. Due to his refusal to compromise with
godlessness and tyranny, all great Islamic mystics, thinkers, writers and poets,
have remembered the Imam as the symbol of tawhid,(there is no god but Allah). In
the words of the great Indian Sufi of Iranian origin, Khwajah Mu'in-al-Din
Chishti:
He
gave his life but wouldn't give his hand in the hand of Yazid (for allegiance, bay'ah)
Verily Husayn is the foundation of tawhid.
Mahmoud
Ayoub in his study of the devotional aspects of 'Ashura', Redemptive Suffering
in Islam, justifiably interprets the Imam's message to Muslims as a call for
enjoining good and prohibiting evil. In a will he made to Muhammad ibn
Hanafiyyah while departing from Makkah, the Imam declares:
Indeed,
I have not risen up to do mischief, neither as an adventurer, nor to cause
corruption and tyranny. I have risen up solely to seek the reform of the Ummah
of my grandfather (S). I want to command what is good and stop what is wrong,
and (in this) I follow the conduct of my grandfather and my father, 'Ali ibn Abi
Talib.
In
a letter that he wrote to the people of Kufah, in a short sentence he outlines
the Islamic concept of a worthy ruler:
By
my life, the leader is one who acts in accordance with the Scripture, upholds
justice in society, conducts its affairs according to what is righteous, and
dedicates his self to God. Was-salam.
Addressing
Hurr ibn Yazid Riyahi and his troops, who had been dispatched by 'Ubaydullah ibn
Ziyad, the infamous governor of Kufah, to intercept the Imam's caravan on the
way and to stop him from entering Kufah, Imam Husayn ('a) quotes this
tradition of the Prophet (s), which states the duty of Muslims vis-à-vis
corrupt and un-lslamic rulers:
O
people! Verily the Messenger of Allah (s) said: "Whoever observes a
sovereign legalizing what God has made unlawful, violating the covenant of God,
opposing the Sunnah of the Messenger of God, and treating the creatures of God
sinfully and oppressively, and does not oppose him with his speech and action,
God has a right to bring him to the same fate as that of the tyrant."
Indeed, these people (i.e. Yazid and the ruling Umayyads) have committed
themselves to the following of Satan, and abandoned obedience to God. They have
given currency to corruption and abolished the Islamic laws, plundering the
public treasury, making lawful what God has forbidden and forbidding what God
has permitted. And I, of all people, have a greater right to act [in accordance
with the Prophet's exhortation].
On
reaching Karbala', a point where they had been forced to discontinue their
journey and to disembark on the orders of Ibn Ziyad, the Imam stood up to
address his companions. In that sermon he declares that life under tyranny is
not worthy of man, unless the people rise in an attempt to restore the higher
values.
Don't
you see that what is true and right is not acted upon and what is false and
wrong is not forbidden? In such a situation, the man of faith yearns for the
meeting wit', his Lord. Indeed, (in such conditions) to me death is happiness,
and life under the yoke of tyrants is disgrace.
Giving
the details of Imam Husayn's refusal to accept a tyrannical and unjust ruler,
starting from his journey from Madinah to Makkah and afterwards through its
various stages until the Imam reached Karbala', the scene of his battle and
martyrdom, historians refers to verses which are said to have been recited by
the Imam on the night of the 10th of Muharram (the day of 'Ashura'):
O Time (dahr), fie on you of a
friend.How many are those you claim at the morn and eventide.Many a friend, and
many a one seeking revenge,Yet Time is not satisfied with a substitute or
proxy.Truly judgement belongs to the Glorious One; And every living soul takes
the path [of death].
It
is important to note that the Imam's address to Time inspired a number of Muslim
thinkers to propound a new revolutionary concept of Time with reference to the
Qur'anic verses in the Surat al-'Asr. The Imam did not actually vilify time, but
he condemned the time-servers. Otherwise Time, as interpreted by Iqbal, the
contemporary philosopher poet of the Indian subcontinent, is, in the light of
the Qur'an and the Prophetic traditions, an expression and manifestation of the
continuing process of God's creativity as well as the creativity of the human
being. While addressing Time, Imam Husayn ('a) indicated that man is not
a time-server but time is at the service of man. He proved by his example that
man has the power to turn the tide of time and he actually did it.
Husayn
('a) initiated a movement that proved to be an archetype representing an
eternal struggle of truth against falsehood, justice against injustice and
tyranny, human dignity against dehumanization, the revolt of the oppressed
against oppressors, and overpowering of the strong by society's weak. The
unlslamic rule of the Umayyads was challenged after him by his followers and
descendants, such as Zayd ibn 'Ali, Yahya ibn Zayd, and before them by Mukhtar
al-Thaqafi and the Tawwabin, which created a ferment that finally resulted in
the overthrow of the Umayyads and the coming to power of Banu 'Abbas, who
deceitfully claimed to avenge the martyrdom of Husayn ('a) and to
advocate his revolutionary mission.
However,
this movement continued to be inspired by the message of 'Ashura' during the
reign of the 'Abbasid caliphs and afterwards. The emergence of Shi'i Sufi
movements, like those of the Sarbidaran, the Nuqtawis, and the Mar'ashis, as
well as the Fatimi-lsmaiili sects, culminated in the victory of the Safawi Sufi
order in Iran, who made it a point that the 'Ashura' movement should continue as
an inspiring force and dynamic principle in Muslim polity and society. It were
the Safawis during whose reign the 'Ashura' commemoration ceremonies took a
particular shape.
Ritual
ceremonies of Ashura
The
remembrance of the tragedy of Karbala' as a ritual did not remain confined to
Iran and Iraq, but also influenced the socio-political and cultural life of
Muslims in the Indian sub-continent. As a result of this, in India, particularly
in Avadh, there developed a culture that was inspired by the spirit of 'Ashura'
which was all-embracing. Other Muslim sects and even non- Muslims came under the
cultural influence of this movement.
Shari'ati
and Mutahhari in particular. Imam Khumayni and other champions of the
revolutionary ideology of Islam in Iran made use of the traditional ritual 'Ashura'
ceremonies to reach the common Muslim masses for effectively conveying their
message to the grassroots of the Muslim society.
The
tragic event of the martyrdom of Imam Husayn (a) at Karbala' deeply
influenced the tide of time in various ways, in the fields of philosophy, kalam,
political thought, social reform, and cultural resurgence of the Muslim world.
In India (and also Pakistan and Bangladesh), a culture developed that was
inspired and motivated by the 'Ashura' movement. Presently one can find the
influence of the 'Ashura' movement in this region even in non-Muslim literature
and culture. Even in the so-called progressive (Marxist and modern) literature,
particularly poetry, one can find Karbala' and 'Ashura' used as metaphors to
depict the present reality. All these aspects may be elaborated in the form of a
lengthy article or even a book, but here, for the purpose of brevity, I would
abstain from going into details.
Recently, when ta'ziyyah, majalis and rawdah khwani became popular
rituals among the Shi'ah, sufis, and some other Muslim sects, gradually more and
more such descriptions were improvised and many events that never occurred were
intertwined with the historically recorded events and authentic traditions of
the Imams (a). This was done sometimes intentionally and sometimes due to
ignorance by rawdah khwans, zakirs and poets. In poetry there might be
some justification for the flights of imagination at the pretext of poetic
license, but in written prose works such mixing of myth with history and
attributing inauthentic or totally false traditions to the Imams (a) is
unpardonable. This practice was started by some professional rawdah writers with
a view to gaining popularity among naive audiences by touching their most
sensitive chords to make them weep. Mulla Wa'iz Kashifi, the author of Rawdat
al-shuhada, is severely criticized by Muhaddith Nuri in Lu'lu' wa al-marjan,
and by Mutahhari in H'amaseh-ye Husayni. Muhaddith Nuri devotes the major
part of his book to describing how sinful it is to attribute some sayings or
occurrences that have no authentic basis.
Every
religion and culture has its own myths along with its history and set of beliefs
or ideology. The myths woven together with historical facts create the ethos of
the popular Shi'i psyche. The ta'ziyah and majalis provided a basis for the
integration of the entire cosmos into the community of Imam Husayn's devotees.
They served as a perpetual instrument of keeping alive the memory of the tragedy
of Karbala' by all possible means.
The
other approach which made use of 'Ashura' as a vehicle of social and political
action may be reconciled with the spiritual and ritual view of the sufferings of
Imam Husayn (a) in a creative and innovative way. The Shi'i ethos is dominated
by an urge to relive the sufferings of the Holy Family (a) every year.
The Shi'ah re-enact the sufferings of Husayn (a) and his family with
renewed vigor year after year. In this enactment of reliving 'Ashura', men and
women, young and old, all participate with a unique sense of commitment and
devotion. Thus the 'Ashura' sufferings have come to occupy the very core of
their own individual existential experience. That is why poetry inspired by this
interiorized subjective experience becomes a genuine and authentic expression of
collective human suffering and attains universal validity. For the mourners of
Imam Husayn ('a), 'Ashura' is the "Eternal Now." This
experience occurs in a pure and real space time continuum, a duration that is
eternity. It transcends serial mathematical time of day-to-day life and renders
meaning and purpose to human existence.
This
experience prompts every member of the community of Husayn's devotees to
participate in jihad and a holy struggle against untruth, injustice and all
forms of repression and exploitation of the weak (mustad'ifin) by the
oppressors (mustakbirin).
Rituals are essential elements in every religion, but during the periods of
decline of a community they are taken as substitutes for the true spirit of a
faith and religion is reduced to mere ritualism. Shari'ati called the ritualized
form of Shi'i faith tashayyu'-e siyah ('black-clad Shi'ism,' that is, a
Shi'ism given to passive mourning) as against the true Shi'i creed which he
called tashayyu'-e surkh ('red Shi'ism,' the red colour symbolizing
blood, sacrifice, struggle and martyrdom), which stands for active struggle
against all that is untrue and unjust. Shari'ati and Murtada Mutahhari used the
'Ashura' idiom for awakening and arousing Iranians to the political relevance of
Muharram ceremonies, paving through their speeches and writings the ground for
the overthrow of the vicious Pahlavi regime.
I
think freedom is at the core of Imam Husayn's message. The Imam fought for
freedom of all humanity from hunger, poverty, tyranny, exploitation and
injustice. He chose death for himself as a free being and by choosing death he
chose God and His Will. In his speech delivered before his journey to Iraq he
spoke of his choice in the following words:
O
God, You knows that we did not seek, in what we have done, acquisition of power,
or ephemeral possessions. Rather, we seek to manifest the truths of Your
religion and establish righteousness in Your lands, so that the wronged among
Your servants may be vindicated, and that men may abide by the duties (fara'id),
laws (sunan) and Your ordinances (ahkam).
Imam
Husayn ('a) recited some verses in answer to Farazdaq, whom he met soon
after he started on his journey from Makkah, when he was informed by the poet
that while the hearts of the Kufis were with the Imam (a), their swords were
with Banu Umayyah. The gist of these verses is that "If bodies be made for
death, then the death of a man by the sword in the way of God is the best
choice." The choice of violent death in the way of God was not a better
choice only in the eyes of the Imam (a), but all men among his relatives
and his companions chose death in the way of god of their own free will. Death
was not forced on the them by the choice of Imam Husayn (a) either,
rather, several times, particularly on the night of tenth Muharram, the Imam
advised and persuaded them to leave him alone with the enemy. The old and the
young among his family members and companions declared that death in the way of
God was a better choice in their view. The Imam (a) blessed them with
eternal freedom for their free choice. The responses of Muslim ibn 'Awsajah, 'Abbas
ibn 'Ali, 'Ali Akbar ibn al-Husayn, al-Qasim ibn al-Hasan and others brought
tears to the eyes of the Imam (a). Not only men but also the womenfolk of
his family and those accompanying his companions offered their loyalty and
exhorted their husbands and sons to make their own free choice for sacrificing
their lives. They encouraged their men to welcome death on the day of 'Ashura'.
Women played a very important role in the 'Ashura' movement of the Imam (a),
highlighting the role and freedom that Islam has bestowed upon them.
CONCULOTION
With
respect to which afore-mentioned in previous pages, it is consulted , KARBALA
incident presents following symbols and indications to mankind:
1-
Freedom
2-
To love god (Allah)
3-
Piety
4-
Generosity
5-
To challenge crudity
6-
Justice
7-
Equality
8-
Fraternity
9-
To reform the affairs
10-
Enjoining good and prohibiting evil
Explicitly,
nowadays, if mankind wants to acquire a safe society, with no aggression and
cruelty, it is ought to look up these symbols as its patterns.
Nowadays,
some of these symbols revealed in the culture of more than one milliard
(1/000/000/000) Muslims throughout the world especially Iranian Muslims.
With
no respect to afore-mentioned messages there’ll be no hope to acquire the
emphasized Globalization in Islam.
In
the hope of that day.
1.
Qur'an Interpreted – Arberry Glorious Qur'an - Pickthall.
2.
Imam Husain's revolution (Arabic) – Muhammad Mahdi Shams AI-Din.
3.
Imam Husain's revolution (Arabic) - Abdul Hadi AIFadhli. It is a small book but
praisworthy for its quality.
4.
Sayyid Al-Shuhadaa (Arabic) - Abbas Mahmod AI-Aqqad.
5.
Batalat Karbala (Arabic) - Bint Al-Shatia
6.
AI-Muraja'at (Arabic) - A.H. Sharaf AI-Din.
7.
Al-Sharaf Al-Muabad li ali bait Muh. (Arabic) AI-Nabhani.
8.
The Light Magazine - S.S. Akhtar.
9.
Nahj AI-Balagha.
10.
Social Justice in Islam - Sayyid Qutb.
11.
Al-Tabari, op. cit., V, 419ff; al-Ya'qubi, op. cit., II, 231; al-Khawarizmi
op. cit., I, 247.
12.
Al-Tabari, op. cit., V, 435. The allusion is to Qur 'an, XXXIII, 23.
13.
Al-Shaykh al-Mufid, al Irshad, op. cit., 231.
14.
Al-Tanrihi, al-Muntakhab, 36, 76, 100, 415.
15.
Ibn Qawlawayh, op. cit., 204.