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Khomeini Politics, Husayni Politics

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Mahdi Hadavi

The movement of Abu 'Abd Allah (A), in comparison with other uprisings such as that of Abdullah ibn Zubayr, was distinct in three areas: means and methods, ideals and goals, and achievements and results.
Imam Husayn (A) chooses ways that ordinary people cannot fathom because they do not consider his ways compatible with politics and cleverness. His conducts in the first meeting with the ruler of Medinah, in his exit out Medinah and in Mecca all highlight this difference. The Master of Martyrs (A) in his encounter with the enemies constantly invited them to truth and strove to revive their dead conscience. Even when he realizes that they do not have any faith in religion, he tries to arouse their sense of humanity by invoking honor and conscience and even Arab nationalism.
Imam Husayn (A) was martyred on Ashura but the Ashura of the year 61 was immortalized and the barren land of Karbala became the archetypal land: "All days are Ashura and all lands are Karbala". Imam Husayn (A) became the source of inspiration for all the struggles for truth and justice, which occurred after him in the history of Islam. "God's pulsating blood" entered the body of Islamic Ummah.
In all phases of his movement from the Provincial Association affair, and the White Revolution, to the Khordad 15, and the Islamic Revolution of 1979, Imam Khomeini remained a true pupil of the school of Master of Martyrs (A). His movement was permeated with Husayni politics, the politics of dignity and Sincerity.
Husayni politics have special features that make it distinct from other politics: striving in the path of Allah, putting trust in God, fulfilling the duty, staying on the right course and never deviating, guiding those who are lost, straightforwardness and preparedness to die.

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The Everlasting Uprising

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Muhammad Reza Hakimi

On of the basic characteritistics of great messages is their quality of separating the right from the wrong in all their different manifestations. When truth is eclipsed as a result of prevailing circumstances and causes, when things are performed by using the name of truth, and when some persons exploit this word, the forces of truth are continuously marginalized and wrong proliferates. And if truth is dethroned from its great and luminous citadel and falsehood takes control, what value remains left for mankind?
Here it is that the great messengers and the illuminators of centuries and ages do not sit idle. They rise for removing the blackness of falsehood so that the brightness of truth may spread again and shin upon all the quarters of human life and brighten the intellects, resuscitate the souls and convert the low animal life into sublime human life.
From the beginning of the Umayyad rule in Damascus, all the necessary steps had been taken apart from all that which the Umayyads had done during the past and which is well known in history - so that truth may fall from its high citadel, its splendor may be destroyed, and eventually falsehood may hold sway and bring back with it the culture of Jahiliyyah, thus ushering the victory of the Umayyah clique. Yazid's usurpation of the Khilafat Which was achieved through plotting, threats and money of the Umayyad court at Damascus and by massacring great Islamic personalities and possibly with the involvement of the Byzantine whose rulers were sworn enemies of Islam and Qur'an - this was the major reason for the occurrence of this great tragedy i.e. bringing down truth and replacing it with falsehood, and obliterating Qur'anic Islam and bringing back the pagan Sufyani Jahiliyyah...
A tragedy of this proportion has not taken place in the history of mankind wherein we find a person like Yazid ibn Mu'awiyah sitting in the place of the Last Messenger Hadrat Muhammad Ibn Abdullah (S) to whom the Holy Qur'an was revealed, and ruling over them as the Khalifah of the Prophet of God (S) with the claim of representing the Qur'anic government and executing the Qur'anic rules, and determining, in the process, the fate of Islam and the Muslims. A lowly inconsequential creature was taking the place of the perfect human being of all times; a Satan was sitting in the place of the reciter of Qur'anic verses and the proclaimer of monotheism, justice and goodness; an abject and degenerated black spot was taking the place of the sun illuminating the horizons of transcendence and awareness; an admixture of pagan misguidance replacing the pure rays of guidance... And it is obvious what the consequences of this great degradation would be: The destruction of all the traces of Qur'anic upbringing and the prevalence of the base customs of the Jahiliyyah.
In such times - times in which values were declining and the achievements of jihad and martyrdom were diminishing - where was the point in living and keeping quiet in that destructive Yazidi rule and in that atmosphere of immorality, degradation and elitist deception of the polytheist of pagan times... who shouted into the ears that

(The Hashemites toyed with the government)? And who was it to be who was to raise the flag of the bright sun and flood the high peaks of the Qur'anic skies with light? Should Husain (A) be alive while Islam is dying? Should the son of Ali (A) and Fatimah (A) retain his life while the Qur'an is divested of its spirit? How could this be possible? The Egyptian scholar Shaykh Muhammad Muhammad Madani rightly observes that a voice from within continuously kept calling Husain (A) that: 0 son of the Prophet, you are the combatant of this combat! And the Imam of martyrs himself said.

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Shi'ah and Sunni Modernists

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Muhammad Hakimpur

Modernism among the Shi'ah and Sunni thinkers and writers does no have a long history and its beginning goes back to the period of Sayyid Jamaluddin (1254 - 1314 H). This movement initially concerned itself with issues like the need for reviewing religious thought and providing an empiricist interpretation of the Qur'an and religious ideas, but gradually, its domain increased and the forgotten dimensions of Islam, such as its political and social ideas, were included in its purview.
The presenting of Islam as a socio-political ideology by turning towards it in a proper and conscious manner by the modern thinkers, resulted in their coming into contact with the Movement of Ashura, and they found in it all the conditions they required for activating the political conscience of the Islamic societies.
Jihad and martyrdom are both necessary and powerful tools for entering in total conformation with internal despotism and external imperialism, and the modern reformers could only import them from the culture of Ashura to the culture of present day Muslims.
In the last fifty years Ashura took the form of a comprehensive and powerful socio-political ideology, and this can act as a catalyst for bringing the Shi'ahs and Sunnis nearer to each other and for developing a single strategy against the enemies of religion.
Among the Shi'ah modernists can be named Allamah Sayyid Muhsin Amin Amili, Ustad Shahid Murtaza Mutahhari, Dr. Ali Shari'ati, Ayatullah Salehi Najafabadi, Dr. Sayyid Ja'far Shahidi, Dr. Sayyid Husain Muhammad Ja'fari, and finally, Imam Khomeini (R). Among the Sunni modernists are, Abdul Rahman Sharqawi, Abbas Mahmud al-Aqqad, Ibrahim Abdul Qadir Mazeni, Dr. Ta-Ha Husain, Muhammad Kamil aI-Banna, Khalid Muhammad Khalid, Sayyid AIi Jalal Husayni, Muhammad Ghazali and Dr. Muhammad Iqbal Lahori. These Shi'ih and Sunni modernists have to their credit multifarious and varied works possessing the following features:
1.Emphasis on an analysis of Ashura by narrating its events.
2. Emphasis on power of the Movement of Ashura and on utilizing it for strengthening the followers of Imam Husain (A) against the enemies.
3. Emphasis on the socio-political, and even anti-class dimensions of this Movement.
4.Possessing a strong socio-political spirit.
5. Attention towards the major generalities of the event and not towards minor details.
6. An inclination towards a logical interpretation of the issues involved in Ashura.
7. Countering the mythical and baseless beliefs.
8. Possessing a comprehensive social perspective.
9. Great emphasis on the elements of the Movement of Ashura, especially the element of martyrdom.
10. Showing concern in analyzing issues and narration concerning Ashura.
11. Inclination towards natural and scientific analysis of the events of Ashura.
12. Emphasis on presentability.
13.Instrumentalism.
But attention should be paid that the thirteenth item does not apply to all modernist works, and only some modernist works-Specially those of the Sunni writers - possess this peculiarity.

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Imam Husain ibn Ali (A) in the Mirror of Poetry

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Sayyid Ali Reza Hijazi

By Abu Abd Allah (A) that he said: "Whoever recites a couplet about Husain (A) and cries and causes others to shed tears, he and they will enter paradise."

1. The title of the article is Husain ibn Ali (A) in the Mirror of Poetry, and although the characteristic of every mirror is to reflect all the attributes and qualities of the object, the size of the mirror of poetry seems to be too small and paltry for the grand stature of Imam Husain's (A) virtues. A mirror of the size of the universe and the kingdom of God is required for reflecting even a part of the greatness and status of Imam Husain (A).
2. 1 do not intend to mention in this small article the eulogies and elegies which the poets have composed about Imam Husain (A), and surely, neither am I capable of doing so; rather the purpose is to present samples from poets of various periods so that the impact of the culture of Ashura on Persian art and literature is better highlighted.
3.For the sake of acquaintance with the poet's environs and his social and political milieu from the point of view of their impact on his poetry, the conditions of the Shi'ahs, political and social transformations involving them, and their social position in each period have been summarily discussed because by focusing attention on these factors the stature of the poet and his poetry can be better visualized.
4.The earlier poets have been introduced chronologically while those of the later period have been discussed alphabetically. The earlier poets have been arranged century-wise in order of their year of death and till the end of the 13th century Hijri and beginning of the 14th century their number has come to 72, which is the number of Imam Husayn's (A) companions. More then 250 contemporary poets of repute (14th and 15th century) who have composed eulogies and elegies of Imam Husain (A) have been introduced and the sources of their poems have been listed at the end of the article and from each one an example has been provided.
5. This article, after the foreword, has been divided into two parts.
Part I: The period of poets
Part II: The poetry of the poets
In the first part a reply to the question, why the earliest elegy about Imam Husain (A) in Persian belongs to the 4th century, has been provided, and the factors which were responsible - from the time of the martyrdom of Imam Husayn (A) up to the 4th century - for no work reaching us, have been discussed. Later we have analyzed the problems of the Shi'ahs from the beginning to the 4th century and the setting in of better conditions and changes in their political fortunes which took place during this century. We have also found out that the earliest elegy of Imam Husain (A) in Persian was composed by Kisa'i Marwazi in the 4th century. Then we have discussed the position of the Shi'ahs and the policy of the Abbasid caliphs towards them from the 4th to the 7th century Hijri. Alter this we have enquired about the new experiments in the field of composing religious elegies during the Seljuk period, and have gone on to discuss the conditions of the Shi'ahs in the 8th and 9th centuries Hijri, describing in the process the period of the Timuris during the 9th century Hijri. The zenith of eulogy and elegy compositions reached during the Safavi period has been narrated.
In the Second part, a selection of poems of poets - from the beinning to the present day - has been presented. After the first Husayni poet who was Kisa'i Marwazi, follow Nasir Khusro in the 5th century and Sana'i, Qawami Razi, Anwari and Zahir Faryabi in the 6th century. In this manner, till the end of the 13th century 72 poets who have composed eulogies and elegies on Imam Husain (A) have been named, and the impact of the culture of Ashura on their poetry is visible and obvious.
At the end a complete list of names of these Husayni poets has been provided with the names of earlier poets being provided in chronological order along with the year of their death, and the namees of contemporary poets being provided in alphabetical order. A bibliography of the works of contemporary Husayni poets containing information on countless source references on this topic is also given.
The biographies of renowned poets along with an explanation of poetic terms and sources of their allegories and verses alluded to have also been provided. Here it has to be acknowledged that the growth, blossoming and enrichment of Persian literature, at least in the area of elegies, is indebted to the impact of the culture of Ashura and the uprising of Imam Husain (A), and this fact can he clearly discerned from the couplets and poems of poets.

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The Sublime Gnosis of Imam Khomeini:
A Gleam of the Husayni Gnosis

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Izad-panah

The Holy Qur'an and the Noble Prophet (S) which are the perfect mirrors of the Divine Names and Attributes have been manifested through the process of love and spiritual influence in the chosen friends (awliya-e-khass) of God. This continued till when the manifestation of these Divine Names of God reached Imam Husain (A). Since the manifestation of the Divine Names through the awliya of God is dependent upon the level of cognition, the loftiness of the spirit, and the love of the awliya, consequently, a person who acquires higher knowledge and develops greater love can become the mirror of the awliya of God. Imam Khomeini (R), since he was at the zenith from the point of view of knowledge and love of God and the leader of the Martyrs, it is obvious that he be the best mirror for reflecting the various facets of Imam Husayn's (A) personality. For the same reason the works and thoughts of this great man have been transformed into marks of honour of Husayni gnosis. Similarly, these qualities have been reflected in the spotless mirror of the spirit and the personality of the sincere and spiritual companions of Imam Khomeini, the God-seeking warriors, and the generation of the Islamic Revolution about whom it should be said:

On the battlefield of love, the warrior
Of the progeny of light and race of Zulfiqar

Therefore, dissolving in the gnosis of Imam Khomeini (R) is a bridge for dissolving oneself in the Husayni gnosis, just as Imam
Khomeini (R) who had annihilated himself in the personality of Imam Husayn (A). The present article intends to prove that:
Imam Khomeini, in the domain of theory as well as practice, brought into being a new gnostice school which should be named the Sublime Gnosis, just like Mulla Sadra, who by joining together the Qur'an, the gnosis and the intellect, laid the foundation of Hikrnar-e-muta 'aliyah (sublime metaphysics). Imam Khomeini (R) on the basis of Imam Husain's (A) gnosis and centered on the Holy Qur'an and the path of the Infallibles (A), profundity and intellection, concurrence with society and politics, deep love for God, and a gnostic zeal brought into being a new gnostic path which from the viewpoint of highlighting some peculiarities and laying a new foundation for some principles, is, when compared to the existing gnostic paths such as the Malamatiyeh, Qadiriyah, Naqshbandiyah, Moulaviyah, and even the paths of Sadr al-Muta'allihin and Mulla Husain Quli Hamdani, a distinct path. Despite this, it develops a close affinity with Hikmat-e-Muta'aliyah from the angle of attention paid to reason and the Qur'an, and with the path of Moulavi from the viewpoint of the harmony between love, intellection and relative attention given to valor. Similarly, from the view point of its centering on the Thaqalayn (the Holy Qur'an and the Ahl al-Bayt (A)), it is nearer to the late Mulla Husain Quli's path. This path also has a close affinity with the viewpoint and thought of Hakim Abul Qasim Firdawsi regarding the importance of valour and its connection with gnosis and society. Irrespective of these similarities, the gnostic path of Imam Khomeini, because of its greater access to the fountain of the Qur'an and the school of thought of the Ahl al-Bayt(A), possesses a kind of comprehensiveness and perfection not visible in the other paths. Therefore it can be said that Imam Khomeini (R) has embarked upon a great renaissance in the world of Islamic gnosis (irfan) both in theory and practice.
The present article has for acquiring the knowledge of Imam Khomeini's gnostic path, divided the discussion into four parts. First, a brief introduction of the major Gnostic paths is given, and then the characteristic features of the gnosis of the Qur'an and the prophet (s) have been glanced at, and in its light the gnostic principles of the Leader of the Martyrs have been discussed. Eventually an explanation of the five principle characteristics of the Sublime Gnosis of Imam Khomeini in the light of the gnosis of Imam Husain (A) is attempted. Finally we come to the conclusion that the path of Imam Khomeini is the zenith of the development process of Islamic gnosis which through out the past centuries has been in the midst of contention concerning its acceptance and rejection and has touched both its zenith and nadir during this period. Imam Khomeini(R) towed this stormstricken ship - which had faced the storms for centuries - to safety with the aid of Husayni gnosis, and with the guiding light of Misbah al-huda, ensured the safety of its passengers. Surely the zeal of Khomeini is a spark of the tire of Husayni gnosis, and in the same manner, the zeal and valor of the companions of Imam Khomeini are a ray of the burning gnosis of the Leader of the Revolutionaries.

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The Concept of Martyrdom in Islam and Christianity: A Comparative Study

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Abul-Fazl 'Izzati

The sacrifice of life, although respectable in itself, is not by itself sufficient to define that which is characteristically humane. The sacrifice of life that is characteristic of the human being is one which is based on faith in the truth. Many of the contemporary systems of law consider such a sacrifice to be legitimate.
Great human beings consider the sacrifice of life to be proper only for the sake of spiritual goals. Of course, it is not to be imagined that spirituality is confined to official religions. However, they have employed the term "martyrdom" to describe this kind of self-sacrifice.
The term 'martyr' in Christianity means witness which is the same as the meaning of shaheed in Islam. This is a Greek word which has the same meaning. At first it was used in relation to Jesus by the Apostles.
In Cristianity martyrs are divided into three categories:
1. The martyrs by decision, faith, and action. It is those who accept death awaringly in their defense of religion and their faith.
2. The martyrs by decision and faith but not by action. It is those who participate in the defense but escape death.
3. The martyrs who did not choose death voluntarily and awaringly but who were killed for their faith.
In Catholic literature, the martyrs had precedence over the saints and were considered perfect examples of Christianhood.
On this basis, Islam and Christianity employ similar terms with a common meaning for martyrdom and in practice this concept and phenomenon in the Christian culture has much similarity with Shi'ite Islam in particular.
A comparative study of the history of martyrdom in Chrisrianity and Islam reveals that Christian martyrs embraced death for the sake of preserving their faith, whereas most of the martyrs of Islam attained martyrdom for the sake of establishment of justice and truth. Moreover, martyrdom in Christianity predates the establishment of Christianity as an official creed and a world religion, whereas in Islam its emergence was subsequent to the formation of Islam as a complete social, political and religious order. Perhaps that is the reason why martyrdom does not possess any role in contemporary Christianity, whereas it has preserved its significant intact until the contemporary era.
Futhermore, martyrdom has solely an ideological significance in Christianity, whereas it has also a legal dimension in Islam. In Islam the mujahid lives for securing a sacred goal and attains immortality by attaining this goal. That is why the shaheed is immortal.

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Principles of the Methodology for Studying the Movement of Ashura & the Imam's (A) knowledge of his Martyrdom

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Muhammad taqi Ja'fari

The boat of human salvation passes over a holy drop of tear which is shed for Imam Husayn (A). Ashura is a great event in the history of mankind and for properly understanding and correctly judging it, it is necessary to have sufficient knowledge of its history and the unchanging general principles governing it, and the ability to derive the real taste of these principles and values. But sadly, researchers and those who analyze history have not identified its importance because only by understanding all the dimensions of the event of Karbala is it possible to learn about its causes, its various facets, the historical factors and contemporary events connected with it, and the necessity for reviewing the personal beliefs of the researcher.
Apart from this, in this historic event, on one side (the side of Imam Husain (A) and his companions) we find pure truth and on the other side (the side of Yazid and his followers) pure falsehood. In such a situation it seems impossible for a researcher to remain neutral.
Whether Imam Husayn (A) knew that he would be martyred in this great uprising? Some are of the view that initially he did not know, while others say that the Imam (A) was aware of it. That which is known is that there are numerous instances of the Holy Prophet (S) and the Infallible Imams (A) giving news of the unseen. Regarding the second view the following two questions arise: After possessing the foreknowledge of martyrdom is it reasonable to take such a step? How can the knowledge of being killed in an event be in consonance With the activities and thoughts of that event which are concerned with life and achieving a goal in it?
The knowledge of a realized individual about his remaining alive for a specific period or his knowledge of his death or martydom at a point of time, is not that absolute knowledge (ilm-e-mutlaq) which is exclusively possessed by God.
With the above mentioned possibility in mind, the knowledge of Imamate (the Divine knowledge of God which is alterable through bada') foresaw that Islam was in danger of being destroyed by some ungodly and anti-human forces. Even though giving his life (martyrdom) was also Imam Husain's (A) desire. but it is obvious that the desirability of martyrdom is after the stage of achieving the goals of the uprising which were achieved with his (A) being alive.

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The Aim of Islam: Unity of Ummah for Executing
God's Laws all over the World

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Sayyid Qamar Hassan Ja'frari

The mission of Islam is the same thing that is in the Holy Qur'an, this measure of Truth, revealed to Prophet Muhammad (S) and interpreted by the Blessed Imams (A). It is impossible to reach that goal as long as the Muslims are not united.
We need to introduce to the Muslim world, the real meaning of a Nehdhat (movement) which can be real model of a culture. We need to show the role of this movement in bringing about the realization of the goals of Islam. Here it is necessary to discuss the roles of the movement of Ashura and the culture of Ashura in the dissemination of the true and genuine Islam, i.e. the "pure Muhammadi Islam".

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Karbala: From a Spiritual to a Political Interpretation

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Rasul Jafariyan

The uprising of Karbala as a religious and sacred jihad and a revolutionary political movement is the most durable movement in Shi'ah political history. This revolutionary movement was launched for reviving the laws of Islam, for rectifing religious and political deviations and for replacing the Umayyad regime with the Alawi Imami government...
Throughout the arguments about Ashura, the factors responsible for a spiritual interpretation need to be identified so that a proper analysis can be accomplished.
One of the facets of the incidence of Karbala is its emotional dimension. and this speedily made room for itself in the Shi'ah society. But it has to be noted that by relying on this dimension a direct political interpretation is not possible. On the other hand, attributing a legal proof to the peace concluded by Imam Hasan (A) and particularizing the uprising of Imam Husain (A) to his own individual self, and not generalizing it, are also responsible for reducing the scope of a political interpretation of Karbala and increasing the scope of a spiritual interpretation.
In the special conditions prevailing after Ashura, the Imams (A) gave basis importance to cultural aspects, and later on, its impact on the Imamiyyah Shi'ahs was that they used to give no credence to the prevailing political set up. As a result, the Shi'ahs, despite their possessing a profound political background gradually inclined towards a gnostic interpretation, and at the same time, the meaning of the term wilayat inatead of finding application in the political sense was used in the domain of metaphysics, and the discussion on imamate was handed over to theology (Kalam), although the role of the Ghali's in this regard was also significant.
Eventually the Imams (A) are identified as political figures and are even considered among the heads of the Sufis. It should not be forgotten that the Safavis too had a sufi beginning and their government retained that sufi despite the struggle of the fuqaha remained unchanged for a length of time and never totally disappeared.
Among the other factors which encourage an apolitical interpretation of Karbala is the classification of the manifest (zahir) and esoteric (batin) and their differentiation from each other. This classification has been accepted by a large number of Shi'ah mutakallimin (theologians) and is even today a contentious topic.
As alluded to earlier, although the Safavi impact in popularizing Shi'ism was really significant, the Safavis themselves viewed it from an apolitical stand point. Despite this, Shi'ism during their period, and even later, became more social, and this was due to its closer contact and presence in the political sphere. But during the Qajar period, the government disliked the involvement of the Shi'ah ulama in politics and this led to their being distanced from it, and during the Mashruteh (constitutional Movement) this lack of political experience caused serious problems for them.
After the month of Shahrivar 1320 (Sept, 1941) and specially the change which took place in the 1940s, the political stagnation among the Shi'ahs ended, and finally the comprehensive concept of wilayat-e-faqih was elucidated by Imam Khomeini (R).

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The Philosophy of Recurrence of Mourning
Ceremonies for Imam Husayn (A)

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Muhammad Ibrahim Jannati

Holding mourning ceremonies for Imam Husayn(A) is among the most important rituals and has many religious, moral and socio-political benefits. Thus throughout history, the enemies have been against holding such ceremonies by the Shi'ahs. These ceremonies have special and unique features, among them one can mention the fact that they portray a struggle against falsehood. They also help keep the religion alive through an emotional identification with an event, thereby strengthening the morale of the followers of the Master of Martyrs. In the mourning ceremonies held for Imam Husayn, one should avoid recounting stories that have no basis in reality. Only then these ceremonies can foster a spirit of struggle, sacrifice and martyrdom. Only then these ceremonies can serve as a model for enjoining the good and prohibiting the evil. A few points need to be observed in holding mourning ceremonies for Imam Husayn (A):
• The ceremonies must comply with logic and rationality as well as authoritative religious rulings.
• The ceremonies must explicate the aims of the uprising by Imam Husayn (A).
• The ceremonies should not contain any act which might be against the rules of religion.
• The ceremonies should stick to retelling the historical facts.
One of the tools which can portray the event of Ashura in an artistic fashion is the passion play or Ta'zieyah which can be the best tool if it follows artistic methods and if it avoids going
against logic and reason, or the actual events. Of course, Ta'zieyah needs to conform to the following principles:
•Its lyrics should be rational.
Ta'zieyah must be based on reality.
•It must conform to the rules of religion.
•It must be adapted to conform to the modern mentality of today's human communities.
One of the practices that is against religious rules in some of the mourning ceremonies is Qameh-Zani, (drawing blood through cutting one's scalp with a machete), a practice which is against reason and against the manner practiced by the Imams. This practice in no way can be considered among the authentic religious rituals.
Now all the conscious orators and writers should correctly state the aims of Ashura and should elucidate for the people what arc the inappropriate conducts practiced on, and wrong notions held about, Ashura.

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The Messages and Achievements of the Movement of Ashura, and the Movements Inspired by It in the History of Islam and the Contemporary World

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Sayyid Muhammad Mahdi Ja'fari

Why has the movement of Ashura become so prevalent? The answer to this question lies in the special characteristics found in the movement itself. The most essential element of this movement was its struggle for truth, which has caused it to be immortal.
This movement has had diverse achievements, among them are:
•Awakening the people who have yet to become conscious
•Externalizing the forces that are dormant within
•Shaking the foundation of oppression
•Teaching not only "how to live", but also "how to die"
•Teaching lessons in" martyrdom" as the best way for exposing falsehoode
•Teaching how to reform the oppressive and corrupt entities
•Teaching the revolutionary function of "memory" and those who remind
•Keeping the religion of Islam alive
•Providing proper guidelines to all revolutions.

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The evaluation of sources and documents for Research on the Movement of Ashura:
The Case of the Maqtal al-Husayn of Abu Mikhnaf

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Hojjatollah Joudaki

Abu Mikhnafs Maqtal al-Husayn includes the events that occurred between the death of Mu'awiyah in the year 60 H. and the martyrdom of Imam Husayn (A) and the captivity of his family in the year 61 H.
This Maqtal, written two generations after the events in Karbala, is the oldest extant Maqtal manuscript.
Abu Mikhnaf's Maqtal has 112 long and short reports.
Some reports are as long as one sentence and some are a few pages.
Abu Mikhnaf's sources are of three types:
1. General and well-known historical events
2. Eyewitnessed reports on Karbala
3. Second-hand reports from the eyewithnesses who were there on Ashura.
Most of the reports are of this type.

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The institutionalization of the culture of Ashura

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Sayyid Alireza Kebari

Our Islamic nation has lived with the culture of Ashura and Shi'ism and has become familiar with the models provided by Ashura and Shi'ism. Therefore, the nation brought about the Islamic revolution in the name of Allah in order to revive the divine values. The leadership of the movement was with the Master of the Martyrs (A) and his true descendant (The late Imam Khomeini R.) who had designed the Islamic Revolution to overthrow the phoney system of monarchy. The late Imam Khomeini (R) based the revolution on the models of the revolt of Imam Husayn (A) and the divine ideals. Hence, by optimal utilization of the old institution of the culture of Ashura, he was able to lead the Islamic Revolution to victory, an institution whose efficacy was developed from the time of Hadrat Adam (A) all the way through the Seal of the Prophethood (Prophet Muhammad S) and the Shi'ite Imams (A) The reformers and the God-seeking people, keeping in mind the memory of Ashura, had generalized the extent of the activity of this institution to all the vital phases of the society, the individual and the cultural pillars.
In this paper, I will focus on the social function of the institution of Ashura which has been a source of life, vitality and dynamism in the history of Shi'ism. In addition to the influence of the culture of Ashura on the persian literature and on the idioms, parables, customs and traditions of the Islamic Iran, attention will be paid to two issues: the Islamic Revolution and the Front (The war front of the Iraqi-Imposed war) as the results of this institution, the very results that are the source of pride.

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Ashuraesque Management:
The Best Model for Development Management

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Sulayman Khakban

In today's world, the development management is considered among the most important and the most sophisticated fields of the study of management because development management encompasses planning, organizing, hiring human resources, leadership and monitoring of a social system. Here, the model of management is indeed a function of the model of development. It can be a secular one or one based on divine precepts. Considering that development is the process which involves the process of thinking and acting of the indivisuals, directed towards achievement of a pre-determined goal or goals, Ashura portrays, in the best and most expressive manner, these two viewpoints:
The materialistic viewpoint and the divine viewpoint. Hence, one cannot claim that one has designed a model of development based on spirituality but, in the process of management, adopt the ways of the kings. Ashura is, therefore, a historical call to expose the evil and corrupt models of development and materialistic management in their attempt to suppress the divine values. In other words, Ashura shows the ends and the strategy of development.
If we look at Ashura from the standpoint of science of management, the colossal and indescribable power of leadership in the area of "motivation" becomes apparent. The case of Ashura's motivation is such that it has gone beyond time and space. This motivation is such that the word Ashura means the event plus the motivation. "Ashura" elicits deep emotional as well as intellectual responses. Imam Husayn had succeeded in
creating the highest type of motivation among his companion. Similarly, the late Imam Khomeini (R), tapping into the powerful energy inside the people, used this Ashuraesque motivation in motivating millions of people.
Ashuraesque motivation plays the most important role in the continuation of the revolution. "Seeking comfort" and "living a life in pursuit of luxury" are the two important signs of "reaction" and "regression to the values of Jahiliyyah". If the Ashuraeaque mitivation dies within us, it will divorce us from our ideals and true values.
Now the people and officials have two ways before them:
Either live in an Ashuraesque manner and die in an Ashuraesque manner or sink in the morass of luxurious palaces, and no longer move forward.

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The Essence of Imam Husayn's Uprising and the Distortions and Wrong Conclusions Concerning it:
Their Root Causes and Ways of Countering Them

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Muhammad Ali Khamseh and Hamid Barqi

The third Shi'ah Imam Hadrat Husain Ibn Ali(A) is the second fruit of the blessed nuptial bond of Ali (A) and the honorable daughter of the Noble Prophet (s). He was born on 3rd Sha'ban of the 4th Hijri and was named, like his elder brother, by the Prophet(S). He grew up in the loving bosom of the Noble Prophet (S) and his honorable mother Hadrat Fatimah (A), and the Prophet (S) said about him and his brother Hasan ibn Ali (A):
My two children, Hasan and Husain are the leaders (imams) of my Ummah irrespective of their controlling the reigns of power or not.
The most important incidence in the life of the Third Imam (A) is his struggle, sacrifice and martyrdom along with his children and companions in Karbala: an event which shook the mind and conscience of the people and caused the other events to be put into oblivion, and which still continues to exist and remain unforgettable in the annals of history.
The Hussayni uprising is a conscious revolution from the point of view of Imam Husain (A) as well as his family and companions. It is an Islamic Revolution and not an explosion, and is a multi-dimensional movement in which various factors are involved. These factors are: The factor of seeking allegiance (bay'at), the factor of invitation of the people of Kufa, and the factor of amr bil-ma'ruf and nahy anil-munkar (commanding good and forbidding evil). Each of these factors cast a specific duty upon Imam Husain (A), and he in turn reacted to all of them. But these three factors are not of the same importance, and each, within its own limits, adds value to the movement of Imam Husain (A).
This Divine Resurrection had some remarkable consequences such as falling from grace of the ruling clique, the occurrence of revolts and uprisings, and laying the foundation of the path of martyrdom.
The fact that numerous factors were involved in Imam Husain's (A) uprising has resulted in this event, which from the historical viewpoint does not involve any lengthy detail, becoming very complicated from the angle of exposition and fathoming its essence. This has led to its misuse, and distortions, both of word and meaning, that have taken place regarding the historical event of Karbala. Two types of factors, both general and particular, have been responsible for these distortions. Among them are: ulterior motives and enmity of the enemies, the sense of the myth present in man, and the inability to properly grasp the philosophy and purpose of Imam Husain's (A) uprising.
Accordingly, our duty vis-a-vis these distortions is to identify and counter them, and it is the responsibility of ulama and Islamic thinkers - while countering these distortions and destroying their myth, to enlighten the general public about the historical facts pertaining to it.

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The Shi'i Imams and the Movement of Ashura

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Sayyid Ahmad Khatami

"Revitalizing Ashura and its culture" was among the methods that the Imams (A) chose to ensure the survival of the school of the Prophet (S). Among these methods one can mention the fact that they exhorted the Shi'ahs to:
•make pilgrimage to Imam's Shrine, or recite his Ziyarat,
•compose poems in his memory,
•organize mourning ceremonies,
•lament over his sufferings,
•prostrate on his Torbat
Making pilgrimage to the shrine of Hadrat Imam Husayn (A) or reciting his Ziyarat is, in effect, an oath of allegiance to him.
The potency of the Ziyarat of Imam Husayn was such that the enemies of Ahl-al-Bayt alwaysopposed the visit to his shrine and on different occasions took measures to destroy it.
Imam's zyarat includes the following:
•introduction of Imam's personality,
•his role in reviving Islam,
•the nature of Ashura,
•the nature of his enemies
•homage to his loyal companions.
On the other hand, since poetry is one of the manifestations of the subtle side of the man's spirit, it can play an important role in propagating the message. The medium of poetry has been emphatically used for stating the message of Ashura. Hence, the committed Shi'ah poets have so far composed thousands of poems which have helped keep the memory of Imam Husayn's movement alive.
It has also been recommended that mourning ceremonies be held in memory of Imam Husayn (A). These ceremonies have been instrumental in reviving the path of Ahl al-Bayt who are the symbols of Islam. The red flags of Ashura that herald the dawning of the day of vengeance of the oppressed are put up in these ceremonies.
Among other methods, one can mention the fact that the Imams stressed the significance of lamentation in the mourning for Imam Husayn (A). Tears are the distillation of the most sacred, and the purest form, of human emotions. Crying for the Master of Martyrs shows the depth of devotion and love for that martyred beloved.
By prostrating on the Torbat of Imam Husayn (A), one is honoring freedom of spirit, love of God, self-sacrifice and renunciation in the path of religion. Torbat of Imam Husayn (A) calls us to compassion, mercy, kindness and love.

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A Brief Outline of the Plan for Compilation of an Encyclopedia of Imam Husayn (A) and Ashura

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Baha'aI-Din Khurramshahi

The compilation of reference works, especially encyclopedias, is something which is considered important nowadays. Furtunately in Iran a greater significance has come to be attached to the compilation and publication of encyclopedias during the last decade, and at the present about twenty different encyclopedias are in different stages of compilation or publication.
The advantage of reference works lies in their ability to provide concise, correct and well documented information on specialized topics. On the other hand, the biographies of great men of science and religion and particularly the biographies of the Ma'sumeen, may peace be upon them, is of greater interest to us as Shi'ite Muslims. Moreover, the revolutionary role of Imam Husain in the moral and intellectual revival of Islam and crystallization of Shi'ih ideals is of a singular significance.
In the modern era all revolutionaries have tried to lead and spiritually mobilize the people by taking recourse to the uprising of Imam Husain and offering a simple interpretation of it. This is quite manifest in the case of the Islamic Revolution of Iran. On this basis, the compilation and publication of an encyclopedia of Imam Husain and Ashura would meet the intellectual, religious social and cultural need of Iranian Muslims as well as other Muslims and Shi'is of the world.
Such an encyclopedia can either be compiled on a subject-wise basis or in the form of articles arranged alphabetically. Some of the main subject titles of this encyclopedia can be briefly referred to as follows:
1.Introduction.
2. A brief outline of the history of Islam, the seerah of the Prophet and biographies of Imam All and the Prophet's family (A).
3. A biography of Imam Husain (A) from birth until the ninth of Muharram of the year 61 H.
4.The references to Imam Husain (A) in the Noble Qur'an.
5.Imam Husain (A) as narrated in the Hadiths.
About 60 of such main topics, each of them with scores of entries under it, could be included.

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An Investigation into the Famous Motto:
"Life Is But Ideal and the Fight for That Ideal"

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Inayatullah Majidi

The phrase "Life is But Ideal and the Fight for That Ideal" has been turned into a motto. Different groups with differing ideological orientations have used this motto. We must determine whether this statement, which has been attributed to Imam Husayn (A) truly belongs to him or not. Also, we need to see if the meaning behind this sentence is in accordance with Islamic principles and beliefs.
Some believe that this sentence is not truly attributed to any specific person. Some contend that there is not any evidence for attributing this sentence to Imam Husayn (A). Some are of the opinion that this statement is definitely not a statement by Imam. Finally some have suggested that this statement belongs to one of the Egyptian writers.
What is really certain is that this statement lacks historical documentation and could not possibly belong to the Imam (A). In fact, the statement is one of the two parts of the following verse:

"In life, stand and fight for your belief (for) life is but
belief and struggling (for its sake)"

which has been attributed to Shawqi, the Egyptian poet.
Regarding the compatibility of this (verse) with the Islamic principles, there are two opinions:
1.Considering the meaning of the term "jihad" (struggle), the person to whom this statement is attributed must have meant the Monotheistic belief' by mentioning 'belief' and must have meant "religious struggle' by Jihad.
2.Considering the lexical meaning of the words "belier (Aqidah) and "struggle" (Jihad), what is meant here is the belief and struggle in their general sense, not in a specific ideological sense. But in Islam, the meaning of life is summarized in believing in the One God and the striving (Jihad) purely for gaining His approval, to the exclusion of all others and their approvals. This pure endeavor is considered "holy".

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The Culture of Ashura

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Rajab Ali Mazlumi

The question regarding the "culture of Ashura" should be asked from those who painfully witnessed what happened to the men of Ashura. Those who have just heard about Ashura are not the right persons to answer this question because they never experienced it first hand.
Those who were in the battlefield, saw themselves annihilated in the personality of Husayn (A) and kept silent.
There were also those who asked what went on with Husayn (A); they asked this question without being at all afraid of being killed or being sent to exile.
Never staying silent, never content in their silence, and never happy with the status quo, these people lamented over the separation from the beloved Husayn (A).
These people, who were left out of the scene of Karbala, were always ready to accept all manners of punishment, in every place and in every time, they cried Out...
And thus the committed literature and poetry of Ashura was born.