The Editorial: The Qur’anic Principles of the Husaini Movement

The Husaini uprising and the Ashura movement are among the most important historical issues that have always been the focus of attention of Muslim scholars and researchers throughout the world's history, especially in the history of Islam. Much discussion has taken place around them, and many books, treatises, and articles have been written about them. In this particular era, numerous analyzes and sermons are being conducted regarding this matter. However, the subject of the Ashura uprising is of such greatness and importance that it still requires analysis and investigation into many aspects of this eternal movement.
Shiite scholars maintain that the saying, action, and conduct of the Infallible Imam (peace be upon them) constitute an authority; for they are based on divine and Qur’anic foundations and teachings. The Noble Qur’an, as the constitution of the individual and social life of Muslims, has clearly delineated the course of their lives. Accordingly, there is no doubt that Imam Husain ibn Ali (peace be upon him) based his movement on the teachings of the Noble Qur’an, considering the status of this heavenly book in the lives of Muslims, his great uprising commenced in the light of the teachings of the Book of Revelation.
If we were to conduct a comprehensive analysis of the Ashura movement of Imam Husain (peace be upon him) and examine the statements and bequests of that courageous Imam from the first day of his departure until the moment of his martyrdom, we would clearly see the effects of Qur’anic teachings within it and realize the truth that the Ashura movement is, in reality, a pure mirror reflecting the teachings of the Holy Qur’an. In the following, we briefly refer to some of the Qur’anic foundations of the Ashura movement, which can serve as a model for the followers of the Qur’an, the Ahl al-Bayt (peace be upon them) and all free people in every place and time.
The First: Preserving and Reviving the Religion of Islam
One of the most important and greatest foundations of the Ashura movement was the preservation and revival of the Islamic religion. Imam Husain (peace be upon him) entered the field of battle based on the command of God, Who said: "Fight them until persecution is no more, and religion becomes exclusively for God"[1] to eliminate the sedition of the evildoers and the enemies of the religion, and for the sake of reviving and preserving the religion of Islam. The basic principle of this movement, according to the noble verse, is the defense of the interests of God's religion and the exaltation of the word of God the Most High. He, the Exalted, said: "Fight those who do not have faith in God nor believe in the Last Day, nor forbid what God and His Apostle have forbidden, nor practice the true religion..."[2]. Although this verse was revealed regarding the People of the Book, it undoubtedly applies to the likes of Yazid and his followers.
When Imam Husain (peace be upon him) saw that Yazid, despite calling himself a Muslim and even the Caliph of Muslims, in reality did not believe in Allah or the Last Day and had no connection to Islam; for he makes lawful what Allah and His Messenger (peace be upon him and his family) have made unlawful and does not adopt the pristine religion, it was necessary to stand against him; so that the word of truth might be manifested over the word of Yazid, and the religion of Islam would be revived. On the Day of Ashura, the Imam (peace be upon him) alluded to this point during a short poem:
"If the religion of Muhammad would not be rectified ** Except by my killing, then O swords, take me."[3]
The Second: Seeking Reform
Reform is the opposite of corruption, as mentioned in the Qur’an: "When they are told, ‘Do not cause corruption on the earth,’ they say, "We are only reformers."[4] It becomes clear from the verses of the Noble Qur’an that the motivation of all the prophets of God (peace be upon them) and His noble servants, and their basic goal in inviting [people], is reform on the material and spiritual level of human life. It has been narrated in the story of Prophet Shu'ayb (peace be upon him) that he said: "I only desire to put things in order, as far as I can, and my success lies only with God. In Him alone I have put my trust, and to Him I turn penitently"[5].  Likewise, it is narrated in the story of Prophet Musa (peace be upon him) that when he intended to go to Mount Tur, he made his brother Harun his successor and said to him: "Be my successor among my people, and set things right, and do not follow the way of the agents of corruption"[6].
Based on these noble verses and the objectives of the divine prophets (peace be upon them), Imam Husain (peace be upon him) made the reform of the nation a foundation for his uprising; where he announced this principle explicitly at the inception of the Ashura uprising, through his will to Muhammad ibn al-Hanafiyyah: "I did not go forth out of arrogance, nor for vanity, nor as an oppressor, nor as a transgressor, nor as a corrupter, but I went forth seeking reform in the nation of my grandfather."[7]
In another sermon, Imam Husain (peace be upon him) mentioned the foundation of the Ashura movement, pointing to the dimensions of the reforms he aspired to: "O Allah, You know that what happened from us was not competition for power... but to restore the landmarks of Your religion, to manifest reform in Your land, so that Your oppressed servants among Your worshipers may be secure, and so that Your obligations, Your traditions, and Your laws may be acted upon."[8]
It can be deduced from these statements by Imam Husain (peace be upon him) that he adopted an important and fundamental principle of the Noble Qur’an—namely, the reform of the nation—as a pillar of his uprising, and he persevered on this principle until the very end.
The Third: Enjoining Good and Forbidding Wrong
The Qur’an has regarded enjoining good and forbidding wrong as among the attributes of the Islamic nation, even describing it as the "best nation"; where God Almighty said: "You are the best nation ever brought forth for mankind: You bid what is right and forbid what is wrong and have faith in God"[9]. He also considered the reason for the destruction and extinction of previous nations to be the forgetting of this important obligation, saying: "Why were there not among the generations before you a remnant of the wise who might forbid corruption in the land…"[10].
By examining the history of the Ashura movement and reviewing the sermons and bequests of the Master of Martyrs (peace be upon him), we find that he adopted "enjoining good and forbidding wrong" as the principle of his uprising from the beginning; where he alluded to it in his will: "I did not go forth out of arrogance... I intend to enjoin good and forbid wrong, and follow the conduct of my grandfather, the Messenger of God, and my father, Ali ibn Abi Talib"[11] and also when bidding farewell to the holy shrine of the Messenger of God (peace be upon him and his family): "O Allah, I love good and detest wrong, and I ask You, O Possessor of Majesty and Honor, by the right of the tomb and he who is in it, that You choose for me what is pleasing to You and Your Messenger."[12]
The Fourth: The Permanent Triumph of Truth over Falsehood
From the perspective of the sublime teachings of the Noble Qur’an, truth is the victor and falsehood is the defeated always. God has clearly announced the victory of truth over falsehood always by saying: "Indeed, We hurl the truth against falsehood, and it crushes its head, and behold, falsehood vanishes"[13]. He also said: "And say, 'The Truth has come, and falsehood has vanished"[14].
Likewise, the Noble Qur’an promised the believers that God's victory is with the believers in confronting falsehood, in this world let alone the Hereafter, and they will inevitably triumph over falsehood, by His saying: "We shall indeed help Our apostles and those who have faith in the life of this world and on the day when the witnesses rise up"[15].
The Master of Martyrs (peace be upon him) believed in the reality that falsehood in the cosmic system is always perishing, even if it is outwardly strong, unlike truth which is always firm and stable even if it is outwardly weak. The Imam (peace be upon him) used these Qur’anic verses as a foundation for his movement, and from the beginning of his uprising, he declared that his movement was a victorious movement; for he believed that there is no defeat where there is truth and faith, and the believer is never defeated. The Imam (peace be upon him) explicitly stated the principle of his uprising in a letter to the Banū Hāshim, saying: "In the name of Allah, the Most Gracious, the Most Merciful. From Al-Husain ibn Ali ibn Abi Talib to the Banū Hāshim. Now then, whoever of you joins me will be martyred, and whoever lags behind will not attain the level of victory and peace."[16]
It becomes clear from this statement of Imam Husain (peace be upon him) that despite his knowledge of his martyrdom, he considered the inevitable victory to be his share and defeat to be the share of the enemy in any case.
The Fifth: Steadfastness on the Path of Truth
The Noble Qur’an has described those who have made steadfastness a pillar of their lives as follows: "Those who say, 'Our Lord is God,' and remain steadfast, they will have no fear, nor will they grieve"[17], and described those who convey the divine messages thus: "…such as deliver the messages of God and fear Him and fear no one except God"[18].
The Master of Martyrs (peace be upon him) aimed to establish the truth and abolish falsehood; for the Imam (peace be upon him) consistently relied on this important principle in his sermons and statements during the movement of Ashura, remaining steadfast upon it and explicitly declaring: "Do you not see that the truth is not acted upon, and that falsehood is not restrained?"[19]He resisted in this manner until he was martyred, without abandoning it.
The Sixth: Rejection of Humiliation
From the perspective of the sublime teachings of the Noble Qur’an, the crown of glory and honor belongs exclusively to God the Exalted; for God says in His decisive Book: "All honour belongs to God",[20] and likewise, He says: "Whoever seeks honour, [should know that] honour entirely belongs to God"[21]. Since the Messenger of God (peace be upon him and his family) and the believers are the friends of God and His successors on earth, God has bestowed upon them a great share of glory and honor; where He says: "Yet all might belongs to God and His Apostle, and the faithful, but the hypocrites do not know".[22] On this basis, it is never permissible for believers to accept humiliation and abandon the glory and honor bestowed upon them; rather, they must avoid any act leading to humiliation and everything that touches their human glory and honor, and they must not allow anyone to insult their dignity.
By examining the sayings of Imam Husain (peace be upon him), it is clear that the leader of the Ashura movement acted upon this principle, namely adherence to glory and rejection of humiliation, and he built his uprising on this basis; where he said: "Behold, the illegitimate son of an illegitimate father has situated me between two options: killing and humiliation. Far be it from us to be humiliated!"[23] Rather, he considered pledging allegiance to Yazid synonymous with humiliation; where he said: "For I see death as nothing but happiness and life with the oppressors as nothing but wretchedness."[24] Thus, the Master of Martyrs (peace be upon him) regarded death with dignity as better than life in humiliation; where he said: "Death in glory is better than life in humiliation."[25]
The Seventh: Rejection of Injustice
God has forbidden believers in the Holy Qur’an to accept the rule of tyrants and oppressors, and He established in Surah Al-Baqarah (Qur’an 2) an important principle in human social relations, saying: "Neither harming others, nor suffering harm"[26]. Therefore, the Noble Qur’an commands Muslims to respond in kind to aggressors; where He says: "So should anyone aggress against you, assail him in the manner he assailed you".[27]
The Eighth: Standing Against Corrupt Regimes
God Almighty has forbidden obedience to disbelievers and atheists, as well as cooperation with the people of iniquity and disobedience in a general and absolute manner, even if the immoral person is the Caliph and the ruler; as He says: "Do not obey the faithless and the hypocrites and disregard their torments, and put your trust in God; and God suffices as trustee"[28]. He, Glorified and Exalted, severely rebuked those who submitted to the rule of tyrants and despots, saying: "Such were the people of ‘Ād: they disputed the signs of their Lord and disobeyed His apostles, and followed the dictates of every stubborn tyrant"[29], and He—Majestic and Exalted—also forbade obeying the sinful and the disbelievers; where He says: "So submit patiently to the judgment of your Lord and do not obey any sinner or ingrate from among them".[30]
The Master of Martyrs (peace be upon him) took these Qur’anic verses as the basis of his uprising; thus, he set out to rise against injustice and the oppressor and intended to overthrow the rule of the atheists. Addressing Walīd ibn Utbah before his departure from Medina, and pointing to the basis of his stand against the sinful government, he said: "O Governor! Indeed, we are the People of the Prophethood, the source of the Messengership, the place where angels descend, and the locus of mercy. Through us, God opened [His religion], and through us He will seal it. Yazid is a man who drinks wine, kills the inviolable soul, and openly declares immorality, and someone like me does not pledge allegiance to someone like him. However, let us spend the night and you spend the night, and let us look and you look, to see which of us is more deserving of the Caliphate and the allegiance."[31]
The Ninth: Reviving Human Values and Elevating Them
From the Qur’anic perspective, human beings are entities possessing dignity and enjoying inherent honor, and God Almighty has favored them over many of His creatures; where He the Exalted says: "Certainly We have honoured the Children of Adam and carried them over land and sea, and provided them with all the good things, and preferred them over many of those We have created with a complete preference"[32].
Imam Husain (peace be upon him) rose at a time when human values were being violated and trampled underfoot. On this basis, the Imam (peace be upon him) made the revival, enhancement, and consolidation of human values the foundation of his uprising. Indeed, one may hardly find a school in human history that has been able to revive human values while in the throes of trials and tribulations like the school of Imam Husain ibn Ali (peace be upon him).
 
 
[1] . Qur’an 2:193.
[2] . Qur’an 9:29.
[3] . Sayyid Ja'far, Murtada, Al-Ṣaḥīḥ min Sīrat al-Nabiyy al-A'ẓam: 3/112.
[4] . Qur’an 2:11.
[5] . Qur’an 11:88.
[6] . Qur’an 7:142.
[7] . Majlisī, Muḥammad Bāqir, Biḥār al-Anwār: 44/329; Shaykh al-Sharīfī, Mawsū'at Kalimāt Imam al-Husain:291.
[8] . Majlisī, Muḥammad Bāqir, Biḥār al-Anwār: 97/80; Shaykh al-Sharīfī, Mawsū'at Kalimāt Imam al-Husain:276.
[9] . Qur’an 3:110.
[10] . Qur’an 11:116.
[11] . Majlisī, Muḥammad Bāqir, Biḥār al-Anwār: 44/329; Shaykh al-Sharīfī, Mawsū'at Kalimāt Imam al-Husain:291.
[12] . Majlisī, Muḥammad Bāqir, Biḥār al-Anwār: 44/328; Āmilī, Mohsin al-Amin, Lawa'ij al-Ashjān fī Maqtal al-Husain:27.
[13] . Qur’an 21:18.
[14] . Qur’an 17: 81.
[15] . Qur’an 40:51.
[16] . Majlisī, Muḥammad Bāqir. Biḥār al-Anwār, vol. 44, p. 330; Baḥrāni, Abdullah. A'lam al-Imam al-Husain, p. 179.
[17] . Qur’an 46:13.
[18] . Qur’an 33:39.
[19] . Majlisī, Muḥammad Bāqir. Biḥār al-Anwār, vol.  44, p. 192.
[20] . Qur’an 4:139; 10:65.
[21] . Qur’an 35:10.
[22] . Qur’an 63:8.
[23] . Majlisī, Muḥammad Bāqir. Biḥār al-Anwār, vol.  74, p. 162.
[24] . Ibid: vol. 44, p. 192.
[25] . Ibid; Shaykh al-Sharīfī, Mawsū'at Kalimāt Imam al-Husain, p. 499.
[26] . Qur’an 2:279.
[27] . Qur’an 2:194.
[28] . Qur’an 33:48.
[29] . Qur’an 11:59.
[30] . Qur’an 76:24.
[31] . Ali ibn Ṭāwus, Al-Luhūf fī Qatla al-Ṭufūf: 17; Majlisī, Muḥammad Bāqir. Biḥār al-Anwār, vol.  44, p. 325; Al- Baḥrāni, Abdullah. A'lam al-Imam al-Husain, p. 174.
[32] . Qur’an 17:70.