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

The Islamic community is divided into two main branches: Shiism and Sunniism. 

One of the significant differences between these groups lies in the concept of “Imamate”. Imamate is a religious doctrine embraced by Shiite Muslims, which asserts that after the holy Prophet (PBUH & HP), Allah almighty did not leave his servants without guidance. According to Shiite belief, the holy Prophet (PBUH & HP) designated successors who would guide the people, interpret the verses of the Quran and propagate the teachings of Islam. The number of these successors are 12 and they all are the descendants of the Messenger (PBUH & HP). The hadiths of the Prophet (PBUH & HP), accepted by all Muslims for their authenticity, confirm the existence of these successors.

Twelve successors 

According to a hadith narrated by Sunni recorders the Prophet (PBUH & HP) stated:

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

The narrator says that after that, the Prophet said something that he didn’t hear so he asked his father what did the Messenger say and his father replied: “the Prophet said that they all are from Quraysh, the tribe of the Prophet. (1)

The holy Prophet (PBUH & HP) also said:

Indeed, I leave you two kinds of successor: one is the Book of Allah (The Quran) and the other one is my household. And indeed, they do not depart from each other until they meet me near the Kother pool [on the Judgement Day]. (2)

These reliable hadiths clearly show that the successors of the Prophet (PBUH & HP) are twelve men from his family.

The names of the twelve Imams on a tablet

There is a hadith narrated by the Shiite hadith recorders that mentions the names of all these successors. This hadith provides valuable insights into the Shiite Imams. 

Imam Sadiq (AS), the sixth Shiite Imam, narrates that his father, Imam Baqir (AS), once asked Jabir ibn Abdullah al-Ansari (one of the Prophet’s most important companions) to recount the story of the tablet he had seen in the hands of Lady Fatimah (AS), the beloved daughter of the Messenger, and tell him about the things that was written on that tablet. 

Jabir said “I swear to Allah, once during the Prophet’s lifetime, I visited the house of lady Fatimah (AS) to congratulate her on the birth of her son, Hussain (AS). Then I saw a green tablet on her hands, which I assumed to be made of emerald and it had white text resembling the light of the sun. So, I asked her what it was and she replied, ‘This is a tablet that Allah has bestowed upon my father, containing the names of my father, my husband, my sons and the successors of my father who are my descendants. The Messenger gave it to me to cheer me up.’” 

Jabir further added, “Your mother gave it to me, and I read it and copied it on another tablet.” Imam Baqir (AS) then asked “Can you show me your copy?” and Jabir replied “Yes.” 

The text was as follows:

In the name of Allah, the most Compassionate, the most Merciful.

This is a writing from Allah, the Almighty, the Wise, to Muhammad (PBUH & HP), His Prophet, His Light, His Messenger, His Mediator and the Guide to Him. The Trustable Spirit [Gabriel] has brought it from the Lord of the people. 

O Muhammad! Respect my names and be thankful of my gifts and do not deny my favors. Indeed I am Allah and there’s no deity but me. I am the annihilator of the oppressors and the helper of the oppressed and I am the Judge of the Judgement Day. So I punish the ones who desire the kindness of the others or dread the justice of others with a punishment I punish no one alike. Then worship only me and trust only on me. 

Indeed, I sent no Prophet whose time came to end except that I chose someone as their successor and I made you better than all the prophets and made your successor better than all the successors. And kindly gave you your two grandsons: Hassan (AS) and Hussain (AS). 

Then I chose Hassan as the repository of my knowledge after his father [Imam Ali (AS)] and I chose Hussain as the source of my revelations and made him a great one by giving him martyrdom and I made his destiny with salvation then he is the noblest martyr and the highest-ranked among all martyrs… 

Afterward, Allah almighty proceeds to mention all the successors of the Prophet (PBUH & HP) in this lengthy text as follows:

Ali (AS) the son of Imam Huassain (AS), also known as Sajjad, Muhammad al-Baqir, Jafar as-Sadiq, Musa al-Kazim, Ali ar-Ridha, Muhammad al-Javad, Ali al-Hadi, Hassan al-Askari. And the last of them is Imam Mahdi (AS), the savor of all Muslims. (3) He is still alive and will appear again in the future alongside Jesus, establishing justice on Earth full after it has been plagued by tyranny and oppression. (4)

All Shias believe that these twelve men are the successors of the Prophet and after the Prophet (PBUH & HP) they all came and taught people the teachings of Islam but the last of them is now alive and unknown by people. All Muslims, whether Shiite or Sunni, share the belief that Imam Mahdi (AS) will eventually emerge as the ruler of all the entire Earth, bringing justice to prevail. The Holy Quran says:

Certainly, We wrote in the Psalms, after the Torah: ‘Indeed My righteous servants shall inherit the earth.’ (21:105)

Resources 

1. Sahih al-Muslim, Muslim an-Neishaburi, vol.3, pg.1452
2. Musnad Ahamd, Ahmad ibn Hanbal, vol.35, pg.512
3.  Al-Kafi, Sheikh Koleini, vol.1, pg.528
4.  Al-Kafi, Sheikh Koleini, vol.1, pg.338