One of the questions that arises about Imam Hussain’s (AS) movement, which is of great importance especially in the modern days, is whether he desired to form an Islamic community, and if so whether the people willingly wanted to accept his leadership or not. In other words, did Imam Hussain (AS) actually want to rule over the Islamic community? Did he seek power? Did people join Imam Hussain (AS) of their own free will or they were forced, enticed or threatened to do so?  The answers will reveal the core message of Imam Hussain (AS)’s revolution for us today.

Did the Infallible Imams Long for Leadership?

To answer these questions, we should first find out what the idea of the infallible Imams (AS) was about power. If we carefully look at their lives, we will come to know that they did not struggle for power nor did they have a craving to attain it. At the same time, though, whenever there was a public demand to govern over people, they did not refuse that request. Power or governing a community in the infallible Imams’ eye is nothing but a duty to serve people, protect their rights and bring justice among them.

They considered power as the means of reviving and expanding the divine goals and principles and preserving the moral values. So having political power was not of inherent value to them. You can see the proof in the following account:

“This world of yours is no better than the sneezing of a goat to me.” 

After the death of the third caliph, Uthman, the crowd of people rushed to Imam Ali (AS) and asked him to take up the reins of government. But Imam Ali (AS) replied: “It is better for me to be your vizier and advisor rather than a ruler… leave me and go to others” [1]. In fact, if it was not for the sake of justice and people’s frustration and call for help, Imam Ali (AS) would have never accepted to be the ruler, as he said: “In my view this world of yours is no better than the sneezing of a goat” [2]. 

Or in another occasion, he said to one of his companions that his worn-out patched shoes were dearer to him than ruling over people unless for the fact that he may establish right and ward off wrong [2].

Imam Hussain’s (AS) Attitude toward Leadership (Political Power)

Imam Hussain (AS) had the same attitude toward power as his father. He did not seek a leadership role unless for the sake of eliminating injustice and corruption from the community. And that’s why Imam Hussain did not take the oath of allegiance to Yazid, the ruthless caliph of that time.

Clearly, it is every individual’s duty to fight against oppression and injustice in society. In other words, standing against tyranny is a moral and virtuous act in itself that is not entirely dependent on the companionship of others. However, when it comes to the issue of gaining power or accepting people’s leadership to fight against tyranny, the morality and value of this uprising depend on whether the leader is merely seeking reformation, or he struggles to gain supremacy over people. Such arrogance in leadership, in the latter case, can be eliminated by the presence of people.

Democracy is a Two-Way Street

When people of Kufa heard Imam Hussain (AS) had not pledged allegiance to Yazid’s government, they got impressed and sent thousands of letters to Imam Hussain (AS) asking him to go there and serve as their leader to fight against the tyranny. He did not take their request for granted nor did he accept their invitation right away. Instead, he decided to send his representative, Muslim ibn Aqil, to them to confirm their loyalty. That’s because in Islam the relationship between people and the government is a two-way street. On one way is the voting public -those who decide who becomes their leader and have to be loyal to him- and on the other path is the government, who also needs to be loyal to people and care about their well-being. And this is one of the important aspects of democracy in its true sense of the word.

Here another aspect of Imam Hussain’s (AS) movement is revealed which is beyond the mere fight against oppression: the necessity which made Imam Hussain (AS) decide to take power, i.e., people’s will and invitation. 

Imam Hussain (AS) Accepted People’s Request

Imam Hussain (AS) thought it was necessary to accept the people’s leadership because they had asked him to do so. 

If Imam Hussain (AS) had sought supremacy, he would have accepted people’s leadership at any cost. But he fulfilled what God told him in the Holy Quran:

“Do not be like those who left their homes vainly and to show off to the people, and to bar [other people] from the way of Allah” (8:47)

He also said: “Indeed, I have not risen to make mischief, neither as an adventurer nor to cause corruption and tyranny. I have risen solely to seek the reform of the Ummah of my grandfather (PBUH&HP)” [2].

He expressed it manifestly in his speeches that he would accept people’s leadership only if the elites of the community were all agreed on that invitation. He repeated it once again when he was faced with Hur’s army on his way to Kufa and emphasized that the people of Kufa had invited him by sending thousands of letters and requested him to take over the affairs. He explicitly stated that if the people of Kufa regretted their decision, he would return. He did not want to impose himself on people!

People Must Also Be Loyal to Their Leader

People of Kufa had invited Imam Hussain (AS), they had chosen him as their leader. But they were too weak to stand for what they had asked for. They were threatened and enticed by the tyrant governor of Kufa and could not keep their promise. Their hearts were with Imam Hussain (AS), but in practice, their swords were against him. They left Imam Hussain’s (AS) side and so the democracy they wished for was not materialized among them.

The Last Word

Finally, in the Islamic view of democracy, there has to be a balance between the rights and duties of both people and the rulers. Otherwise, there would be a disaster.

Many times in a democratic scene, there is a ruler who oppresses a lot of people. However, in the tragic story of Imam Hussain (AS), there is a group of people who choose and invite their leader, and promise to support him but go back on their pledge and fight against him, which ultimately resulted in the martyrdom of Imam Hussain (AS), one of the most righteous people on earth.

Reference:

1. www.islamquest.net
2. www.al-islam.org

It takes courage to live in this world. Because if you are alive, then you need to take action. And for taking a decisive step, you need to be courageous. The courage to stand up for an oppressed person, the courage to stand up against discrimination, the courage to stop violence against animals, the courage to preserve the earth, or even the courage to listen to the news of genocide and wish to have the strength to do something for it.

But many of us do not take action. Or do not even care. We may be afraid or may wait for someone else to do something. Say a superman or someone beyond us. 

Many philosophers from Plato and Aristotle to modern thinkers regard courage as one of the most vital human virtues. For Plato, courage is “what allows reason to rule, both in the individual and in society.” Aristotle also believes that courage is not just about taking risks but thinking wisely in the face of danger [1]. Taking risks is courageous, but knowing why you are risking is even more critical. 

What Makes Courage Different in Islam?

Islam, also, values the attribute of courage highly [i]. In Islam courage is the result of many other virtues. Even more, the reason behind your courageous deed is of more importance than having courage in itself. In other words, you are courageous if you are taking action for the right cause. That is, what you have found belief in after in-depth and rational investigation [ii], and do not forget to be moral along the way. 

Imam Hussain (AS) Was Courageous in the true Sense of the Word Because He…

1. Stood up against What Was Wrong

Imam Hussain (AS), saw the injustice that was imposed upon the society of his time and realized how what the rulers called Islam was far from the true teachings of Islam. Oppression, tyranny, unjust use of public property, etc. made life miserable for people.

So, instead of remaining silent and doing nothing, he decided to improve the society. He practiced courage in standing up against what was wrong, and in accepting the dangers of his decision. 

Surrendering to and accepting the injustice and oppression, is considered a huge sin in Islam for someone who is capable of standing up against it and can improve the situation. That is one of the reasons why enjoining the right and forbidding the wrong (Amr bi-l-maʿruf and Nahy ʿani-l-munkar) are among the practical principles of Islam; to improve the society and bring awareness to people.

2.Took risks, but not at the Expense of Transgressing Human Values

Imam Hussain (AS) was courageous and stood up against what was wrong. But he never gave up his human virtues for the sake of furthering his purpose. In other words, for Imam Hussain (AS), “the end does not justify the means.” While his enemy was impatient to start the war, he did his best to prevent it by negotiating and bringing awareness to them [1].

He was not afraid of fighting, yet, for him starting a war with the enemy was not the end. Instead, leading them to what is right, toward a life of honor and dignity rather than humiliation and oppression, was his ultimate purpose. Imam Hussain (AS), tried to show that being just is far more important than being courageous. If everyone is just, then no right would be taken away, and you do not need to be courageous to stand up against it [iii].  

According to Imam Ali (AS), courage is dependent upon three virtues which complement each other. These are self-sacrifice, not bowing down to humiliation and oppression and not being after making a name for yourself [2]. In his movement, Imam Hussain (AS) exhibited all these virtues. He sacrificed his life and family, did not surrender to the injustice his enemies were imposing, and never cared about his fame but was entirely devoted to Allah’s cause [iv].  

3. Insisted on His Right Cause, not any Cause

In Islam, the intention always comes before the action. Imam Hussain (AS) knew well why he was taking action. For him, nothing was more important than Allah’s satisfaction and reviving the true teachings and peaceful message of Islam in the corrupt society of his time [v].

He was courageous for the right cause. Neither was he after usurping the throne, nor manipulating people for his own sake. In that case, he would not be courageous anymore but selfish. As Charles Dickens admitted, “If Husain (as) had fought to quench his worldly desires…then I do not understand why his sister, wife, and children accompanied him. It stands to reason, therefore, that he sacrificed purely for Islam” [6].

4. Was Cautious in his Courage  

Imam Hussain (AS) did take a risk in furthering his purpose, but he never acted unwisely and on his whim. When people sent thousands of letters from Kufa to Imam Hussain (AS), to ask for his help and declare their devotion to him, he did not accept their invitation immediately.

Instead, he first sent a representative to their city to validate their claim. Also, on the day of Ashura, despite his enemy's insistence on war, and while he was not afraid of fighting with them, he first tried to reason with them. You cannot be called courageous if you let go of your insight and wisdom and act recklessly [vi].

5. Despite His Strength was not after Making War

As said earlier, Imam Hussain (AS) was not willing to go to war with his enemy. While he was fully capable of fighting with them, and he courageously did it with only 72 people against thousands, he was never in favor of making war without any good reason. He was a courageous leader and guide, not a ruthless tyrant.

Thus, he first tried to guide his enemy toward the true teachings of Islam through speaking and reasoning, but when he saw their insistence on being ignorant, he was forced into a war.

6. Was Strong and Patient when he was faced with Difficulty

It takes courage and spiritual strength to endure the pain of losing your beloved ones. Imam Hussain (AS) lost many of his family members and friends in the battle of Karbala, including his brother and two of his sons. However, while he felt a deep pain in his heart, he never lost his control and power of reason.

And he never regretted his action, nor doubted his cause. He was sure that what he did was for the sake of Allah’s satisfaction and his movement will forever inspire those who are seeking what is right.

Notes:
[i] Imam Ali (AS) said, “Generosity and courage are great attributes that Allah bestows upon whoever He loves most and has examined before”[7]

[ii] “In Islam, faith is nothing beyond human’s reason and understanding; in other words, the axioms of this religion are the fundamental principles that are rational by themselves and can be ascertained by people’s common sense. So stepping onto the stage of this faith depends on the submission that is gained through preliminary investigation of its axioms” [5].

[iii] Imam Ali (AS) said, “ Justice is better than courage. Since if every person is just toward other people, then they won’t need to be courageous” [9]

[iv] On the cause of his movement, Imam Hussain (AS) said,“O' God! Surely you know that whatever we did was not a competition to gain worldly positions and not for the worthless physical attractions of the world. But to show the signs of religious ways and to remove corruption from your lands, so that the oppressed feel secured and act according to your traditions and rules.” [3]

[v] Imam Hussain (AS) said, “My revolution aims to reform the society and revive the true teachings of Islam.” [4]

[vi] Imam Ali (AS) said, “ negligence and not having foresight, spoils the courage” [8].

References:

1. al-Shaykh al-Mufid, al-Irshad, p.253.
2. Ibn Shu'ba al-Harrani, Tuhaf al-'uqul, p.322.
3. Ibid. p.239.
4. Ibid. p.243.
5. The Islamic Axioms
6. HUssain (AS)
7. Abd al-Wāhid b. Muḥammad al-Āmidī, Ghurar al-hikam wa durar al-kalim, p.375.
8. Ali ibn Muhammad Laithi Vaseti, Oyun al-Hikmah va al-Mavaez, p. 182.
9. Ibn Abi al-Hadid, The interpretation of Nahj al-Balaghah, vol 20, p.333.