Imam Hussain (PBUH): The Global Champion against Oppression and Injustice (Part Two)
The Unique Principles and Ideology of Imam Hussain (PBUH)
Seyed Hashem Moosavi
The fourth distinctive quality that entitles Imam Hussain (PBUH) to be recognized as the champion against oppression and injustice is His (pbuh) focus on adhering to unique principles and a specific ideological framework, which has not been seen throughout history.
A detailed examination of the documented works left by Imam Hussain (PBUH), including letters, speeches, negotiations, and prayers, reveals specific principles and a unique ideology that the Ashura movement is precisely based on.
- The Principle of Freedom and Preservation of Human Dignity
The emphasis on the principle of freedom and the preservation of human dignity is evident in every word and speech of Imam Hussain (PBUH). According to Imam Hussain (PBUH), life without upholding human and moral values is not worth living at any price. He (pbuh) continually emphasized that death is far better than living under oppression and corruption with humiliation and disgrace. As he (pbuh) mentioned in one of his (pbuh)’s speeches before reaching Karbala, « فانّی لا اری الموت الّا سعادةً و لا الحیاة مع الظّالمین الّا برما» “I do not see death but as happiness and living with oppressors but as sorrow and grief.”
In his (pbuh)’s insistence on not surrendering to oppression and his(pbuh) eagerness for martyrdom, he (pbuh) has a saying that is rarely seen or heard from anyone claiming to fight against oppression and seek justice. He (pbuh) says, « خط الموت علی ولد آدم مخط القلادة علی جید الفتاة وما اولهنی الی اشتیاق اسلافی اشتیاق یعقوب الی یوسف» “Death is written for the sons of Adam as a necklace is designed for the neck of girls. And how I long to see my ancestors, as Jacob longed to see Joseph.”
In the event of Ashura, Imam Hussain (PBUH) faced two crucial issues: either pledging allegiance to Yazid ibn Muawiya, which would result in accepting humiliation and submission, or choosing martyrdom, thereby reviving the noble Islam with his (pbuh)’s blood. Imam Hussain (PBUH) chose martyrdom as the best option.
At that time, pledging allegiance meant that Imam Hussain (PBUH) would pledge allegiance so that Yazid would allow him (pbuh) to live, in other words, Imam (pbuh) would buy his (pbuh)’s life through this allegiance. However, Imam Hussain (PBUH) believed that no one other than God has the right to grant him (pbuh) the right to life, hence he (pbuh) said that pledging allegiance to Yazid is incompatible with his human dignity.
He (pbuh) loudly declared this truth: «ألا و إنّ الدعي بن الدعيّ قد ركزني بين اثنتين بين السلّه و الذلّه هيهات منّ الذلّه» “Be aware that this illegitimate son (Yazid) has left me with two choices: the sword or humiliation. And far be it that we accept humiliation.” Imam Hussain (PBUH), in explaining why he (pbuh) adopted such a harsh stance towards the proposal of allegiance to Yazid and preserving his (pbuh)’s life, reasoned, «یَأبی اللّه ذلک لنا و رسوُلُه والمؤمنون و حُجورٌ طابت و طَهُرت و اُنْوف‌ٌ حمّیة‌ٌ و نفوس‌ٌ أبیّة، لا واللّه‌ِ لا اُعطیکم‌ُ بیدی اعطاءَ الذَلیل ولاَ اَفِرُّ فِرارُ العبید‌ُ» “
God, the Prophet, the believers, the pure and purified wombs, and the zealous and dignified individuals refuse such a proposal. By God, I will not give you the hand of humiliation, nor will I flee like slaves.”
One of the notable and instructive characteristics of Imam Hussain (PBUH) in this regard is that he (pbuh) considered the preservation of moral values and human dignity not only as his (pbuh) duty but as the duty of every person who believes in God and the Day of Judgment. He (pbuh) explicitly instructed: « ألا ترون انّ الحقّ لا يُعمَل به و انّ الباطل لا يتناهي عنه فليرغب المؤمن الي لقاء ربّه محقّاً» “Do you not see that truth is not acted upon, and falsehood is not forbidden? In such circumstances, a believer must desire to meet his Lord.”
Another sign of preserving human dignity in the school of Imam Hussain (PBUH) is that in his (pbuh)’s movement and struggle against oppression and tyranny, he (pbuh) never engaged in inhumane or unethical actions like blocking water or food supplies or committing acts of terrorism, while the opposing side employed the harshest embargoes, including cutting off water to force Imam and his companions to surrender.
During his (pbuh)’s first encounter with the thousand-strong army of Hur ibn Yazid Riyahi, Imam Hussain (PBUH) had prepared water for them since morning because he (pbuh) knew they would run out of water and become thirsty. He (pbuh) gave water to everyone, including the horses, and even sprinkled water on the horses’ faces. He personally approached Ali ibn Taan Mahari, who was weakened by thirst, and gave him water.
Here, Imam Hussain (PBUH) could easily have prevented his (pbuh)’s enemies from accessing water and food, bringing them to their knees with minimal cost. However, this action contradicts the culture of Imam Hussain (PBUH) regarding human dignity. Therefore, not only did he (pbuh) not deny them water, but he (pbuh) also personally quenched the thirst of some of them.
The beautiful, instructive, and admirable point here is that no one ever heard Imam Hussain (PBUH) boast about this act of providing water on the Day of Ashura or hold it over his (pbuh) enemies, even when he (pbuh) asked for water for his (pbuh) infant son, Ali Asghar.
In conclusion, in the camp of truth, a believer has value and dignity and deserves respect based on their level of piety and commitment. We witnessed this respect and value from Imam Hussain (PBUH) during the event of Ashura.
When Imam Hussain (PBUH) called his (pbuh) companions the most loyal supporters of truth on the night of Ashura, he (pbuh) also reached the peak of this dignity on the Day of Ashura by going to the side of each martyr, holding their head in his (pbuh)’s lap, praying for them, and making no distinction between his (pbuh) own brave son, Ali Akbar, and his (pbuh)’s African servant.
