salamislam

Democracy in the Light of Imam Hussain’s (AS) Movement

Democracy in the Light of Imam Hussain’s (AS) Movement

07 - Feb - 2021
Lifestyle
5
Min

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.

Democracy in the Light of Imam Hussain’s (AS) Movement

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!

Democracy in the Light of Imam Hussain’s (AS) Movement

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


Share This Article

Imam Ridha (AS)

07 - Sep - 2023 78 Read 4 Min

Imam Ridha (AS) is the eighth Shiite Imam. His original name was Ali, and his father’s name was Musa (AS). He was also known the Ra’uf Imam, which means a kind-hearted person. He was born on Dhu al-Qa’da 11th 148 H (765 AC).

Imam Ridha (AS) was the successor of his father, Imam Musa al-Kazim (AS). After Imam Kazim (AS), the Shia community faced several problems:

Firstly, a new deviated branch of the Shias emerged, called “Waghifiah”. Waghfiah believed that Imam Musa al-Kazim (AS) hadn’t died and he was still alive. They said that Imam Kazim (AS) was the promised Mahdi (AS) in Occultation and he would return one day. This rumor spread among the Shias, and many of them struggled with this test, denying the Imamate of Imam Ridha (AS).

Secondly, the situation worsened due to the belief that Imam Ridha (AS) had no living son which implied he had no successor. Those who denied the Imamate of Imam Ridha (AS) considered this as a sign that he was not a legitimate Imam. This was one of the most dangerous tests the Shias faced. 

Thirdly, during Imam Ridha (AS) time, the Shia population had significantly increased, and many Shias were engaging in conflicts with the contemporary Abbasid Dynasty government. Abbasid dynasty was consistently hostile towards the Shias, subjecting them to severe oppression, especially during time of Harun ar-Rashid, one of the Abbasid kings in the time of Imam Ridha (AS). To ensure the survival of the Abbasid dynasty, Ma’mun, the successor of Harun, attempted to gain favor with the Shias by falsely declaring Imam Ridha (AS) as his successor. This led many people to believe that Imam Ridha (AS) had a good relationship with the cruel Abbasid dynasty, causing them to deny his Imamate.

Imam Ridha (AS) successfully resolved all these three problems during his time as Imam. 

The Problem of Waghifiah 

The beliefs of the Waghifiah were actually against the hadiths of Prophet Muhammad (PBUH & HP).

They believed that Imam Kazim (AS) was the last Shiite Imam and the promised Mahdi (AS).

However, Prophet Muhammad (PBUH & HP) had foretold that there would be twelve successors (Imams) after him:

Indeed, this religion will not end until twelve successors [of me] rise among the people. (1)

Based on this and similar hadiths, Imam Ridha (AS) refuted the beliefs of the Waghifiah. 

the Son of Imam Ridha (AS)

After a while, Imam Jawad (AS), the son of Imam Ridha (AS) was born. Now people could see that Imam Ridha (AS) have a legitimate successor, and their doubts were unfounded. About Imam Javad (AS), Imam Ridha (AS) said:

No more blessed child than this boy has been born for the Shias. (2) 

The birth of Imam Javad (AS) served as a proof of  Imam Ridha’s (AS) Imamate. 

imam ridha

The secession of Ma’mun

Ma’muns’ policy concerning Imam Ridha (AS) aimed to deceive the Shias, and it did deceive some of them. However, Imam Ridha (AS) had his own strategy. Initially, he refused Ma’mun’s proposal to become his successor. Still, Ma’mun forced Imam Ridha (AS) to accept it, threatening to kill him otherwise.(3) Therefore, Imam Ridha (AS) accepted under conditions. Imam Ridha (AS) said:

I accept your proposal under the condition that I can’t command or prohibit anyone, I won’t be the Judge, I won’t appoint anyone to be a ruler or to depose one. I won’t change anything. (4)

Ma’mun accepted these conditions, but he didn’t realize that this demonstrated would Imam Ridha’s (AS) disagreement with his plan. By making this condition, accepting Ma’mun’s proposal was no different from rejecting it. After a while, Ma’mun understood that he couldn’t use Imam Ridha (AS) to deceive the Shias, so he decided to kill Imam Ridha (AS), and he did. 

Imam Ridha (AS) was poisoned by Ma’mun on Safar 30th, 203 H (818 AC).

Resources

  1. Sahih al-Muslim, Muslim an-Neishaburi, vol.3, pg.1452
  2. Al-Kafi, Sheikh Koleini, vol.1, pg.321
  3.  I’lal ash-Shara’I, Sheikh Saduq, pg.238
  4.  I’lam al-Vara, Sheikh Tabarsi, vol.2, pg.72
     


Read More

Are Muslims Allowed to Dance?

22 - Jan - 2021 20,597 Read 4 Min

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.

Image removed.

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


Read More
Category Article
Popular Article
salamislam
Category Gallery
Popular Gallery
Podcast of the week
tags