After Imam Ali (AS) was martyred, Imam Hassan (AS) took over as his successor who like his father fought against Mu’aviah but he couldn’t defeat him because his army was not sufficiently loyal. His reliable followers were inadequate and he feared that they could be killed in the battle. Thus, Imam Hassan (AS) made a peace treaty with Mu’aviah, under the duress against his own will. 

Mu’aviah became the Caliph under specific circumstances. For instance, he wasn’t allowed to choose the next Caliph and his son (Yazid) couldn’t be his successor. On the other hand, when Mu’aviah died, Imam Hussain (AS) was opposed to and fought against Yazid and he and his followers were brutally martyred. Both Imam Hassan (AS) and Imam Hussain (AS) had few collaborators/ associates/ helpers; however, this did not stop him from protesting against Yazid and his tyranny. 

One of the most controversial questions about Imam Hussain (AS) is that why he did not make peace with Yazid just like his bother did with Mu’aviah? 

The Wrong Belief

It is worth noting that it would be so irrational to think that Imam Hussain (AS) had a different disposition from Imam Hassan (AS), for example one was more of a diplomat while the other was more of a fighter. In fact the objective conditions at the times of two Imams were rather different hence, their approach apparently differed. 

1.    Mu’aviah was willing to make peace with Imam Hassan (AS) but Yazid wasn’t like his father. Mu’aviah did not want to fight against either Imam Hassan (AS) or Imam Hussain (AS) and they were not prepared to do so. Once the governor of Medina wrote to Mu’aviah that Hussain (AS) does not want to take over the kingdom for now but he may do in the future. Mu’avia wrote to the ruler:
Leave Hussain (AS) and do not bother him because we don’t want to conflict with him while he is in peace with us (1)

On the other hand, when Yazid became the Caliph, he ordered the  governor of Medina to make Imam Hussain (AS) to either obtain the oath of loyalty (to the Caliphate of Yazid) or failing that, kill Imam Hussain (AS), cut off his head and send it to Yazid.

2.    In public Mu’aviah was, at least superficially, a pious person who would not commit sins or harm innocent people. Sometimes even the followers of Imam Ali (AS) had doubts about the impiety of Mu’aviah. While Yazid had no reservations, he would commit sins in public including drinking wine, playing with dogs and monkeys and etc. As in  this regard Imam Hussain (AS) said:
Yazid is an alcoholic person and kills innocent people and does sins in public, so a person like me wouldn’t accept a person like him as their king (2)

3.    Mu’aviah was a very powerful king with strong army but Yazid was not as clever and strong.

4.    The loyalty of many of Imam Hassan’s (AS) followers was questionable.   Some abandoned him and some others tried to kill him or even surrender him to Mu’aviah. But the companions of Imam Hussain (AS), as he himself said, were of a better and more loyal caliber. (3)

5.    Mu’aviah was among the companions of the Prophet (PBUH) which earned him the respect of Muslims in general whereas Yazid was not a companion of the Prophet (PBUH) was so important to Muslims in that time and people would respect him so much. But Yazid wasn’t a companion of the Prophet. 

6.     Mu’aviah’s sister (Um Habibah) was the Prophet’s wife. Since the prophet’s wives are called ‘’the mothers of the believers ‘’; therefore, Mu’aviah was called “the uncle of the believers”. Yazid, however, did not have such status.

7.    Although he did not meet any of his commitments that he had already made, Mu’aviah could say that he is legally the caliph because of the peace agreement between him and Imam Hassan (AS) because Yazid could not claim such legitimately. 

Imam Hussain (AS) and respect to the Peace

Some people think that Imam Hussain (AS) didn’t agree with his brother in making peace with Mu’aviah however because of his respect for his brother, he observed the peace treaty and did not oppose Muaviah. However, this view about Imam Hussain is not right.

If we assume/Supposing that Imam Hussain (AS) did not actually agree with his senior brother, he could fight against Mu’aviah; because, the latter broke his agreement that he had made with Imam Hassan (AS), when he made his son, Yazid, his successor and Imam Hussain (AS) had no agreement with Muaviah however the circumstances of Imam Hussain were unsuitable for an uprising against Muaviah.

References 

1.  Bihar al-anvar, Majlesi, vol.44, pg.212
2.  Maghtal al-Hussain (AS), Abd ar-Razzaq al-Muqarram, pg.129
3. Musnad al-Imam ash-Shahid, al-Atarodi, vol.2, pg.4

Dancing is a natural behavior in many cultures; a way of showing happiness or sometimes sadness. In a theory raised by me! the release of energy by moving our body is dancing. But in a theory raised by a scholar "dance refers to a rhythmic movement of the body, usually for entertainment" [1]. Now, let us take both of these definitions into consideration and see what kind of dancing in Islam is forbidden (Haram).

The General Ruling of Dancing in Islam

In the view of some Islamic scholars, it is not permissible for women to dance anywhere in any ceremony irrespective of whether it is a wedding or a birthday ceremony except for a woman's dancing for her husband.

In expanding the above ruling, it has been said that “there is no problem in dancing in itself. However, if dancing entails sexual excitation or committing a forbidden (Haram) act like listening to forbidden (Haram) music, or it is in the presence of non-mahram men, it is forbidden (Haram). And it does not make a difference as to the various types of music. Generally speaking, if dancing is done in a sexually exciting manner, and lead to the commission of a forbidden act, or involves a bad effect, or if it is happening in front of a non-Mahram it is forbidden (Haram)” [3].

If a woman dances for her husband or vice-versa, and the dancing is not accompanied by a forbidden (Haram) act, there is no problem in it [4].

Dancing in Mixed Parties

In mixed parties where men and women are sitting together, the dance of men or women in front of others is forbidden. Some think that it is OK if men dance in front of women. But in fact, it is forbidden (Haram) for a man to dance. Dance of women in front of men and any dancing which may entail a bad effect and arousal of sexual desires are forbidden (Haram). Playing music and listening to it is also unlawful (Haram) if it is done in a lahwi, enrapturing manner.

No matter if men or women who are dancing together or in front of others are of their unmarriageable kin (maḥrams) of the opposite sex. What is forbidden about dancing is general, i.e., regardless of whether it is done by a man, a woman, or in the presence of one’s marriageable kin (non-maḥram) or unmarriageable kin (maḥram) [5].

Women Dancing for Women in Small Parties, Friendly Gatherings, and Weddings

Dance of women for women is permitted (Halal) if it is not done in a sexually exciting manner and does not lead to the commission of a forbidden act, nor entails a bad effect. However, it is forbidden (Haram) to attend a dance party if it is considered as accepting the forbidden (Haram) act of others or leads to committing a forbidden (Haram) act. Otherwise, there is no harm in it. Dance of a woman for other women is forbidden if her husband does not allow her to do so. 

Some people think that the rulings of dancing do not apply to wedding parties as it is just one happy night. But there is no difference between a  wedding party and other occasions. Dancing with music is forbidden (Haram) [6].

In the case of wedding parties, the dance of women in front of women is not forbidden (Haram) under the conditions mentioned above.

Men Dancing for Men in Separate Parties or Weddings

As mentioned before, by obligatory caution, it is forbidden (Haram) for men to dance.

Dancing for fitness/ Aerobics and other sports with music

Here we discuss the point of releasing energy by moving the body. Is it forbidden (Haram)?

If the movements of the body do not meet the criteria of forbidden (Haram) dance, and if it is not accompanied by forbidden (Haram) music, there is no problem in dancing in private or in groups of women for fitness. However, we have to make sure that such dancing is not happening in front of CCTV cameras or filmed by people who may show it to non-mahrams.

Aerobics and other sports that are based on rhythmic music are permissible if the music is not forbidden (Haram). If music does not cause ecstasy, there is no objection to it. The duty-bound (mukallaf) himself should distinguish whether the music is lahwi or not [7].

Dance Teaching Centers

Establishing centers for teaching and promoting dancing goes against the objectives of the Islamic system and it is impermissible by obligatory caution [8].

References:

1. Sayyid Mujtaba Husseini, Questions and Answers by Students (Rules regarding Music), pg. 84
2. Ayatullah Makarem-Shirazi, jurisprudential expressions, http://portal.anhar.ir/node/409#gsc.tab=0
3. Sayyid Mas'ud Ma'sumi, Rules regarding Man-Woman Relationships, pg. 219
4. Tawzih al-Masail (with annotations by Imam Khomeini), vol.2, pg. 970
5. Dancing
6. dance in Islam
7. Dance
8. Dance infront of non Mahrams