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Role of Religious Deviation in Leading to Karbala (Part 1)

imam hussein (a.s)

The Islamic community in the year the event of Karbala- took place had greatly differed from that in the last year of Prophet’s life. The trend of deviation had been however gradual, according to many of researchers, the basis thereof was established from the first years after the Prophet’s departure. The foregoing deviations were in such a way that the politicians could avail themselves of them to not only delude the people but also justify their despotism.

The ones who played a crucial role in the origination and the development of such deviations were the Umayyads. The power notably secured by Yazid revealed the fact that never ever had the Umayyads believed in a genuine Islam and their belief was merely a covering people had spread in order to justify and concede their sovereignty.

Having accused the Umayya of oppression and enmity,[1] Imam Hussein (A.S) had described them as those who “obey Satan, disobey Allah, propagate misdeeds, disregard Allah’s specified rules and also encroach upon Bayt al-Ma-l (public treasury)”‌.[2] In addition to creating corruption and ignoring divine limits, they had distorted a large number of religious concepts and misused them. Here let’s discuss a few of them which had impacts in the course of Karbala- according to historical evidence.

Obedience to Imams, the necessity of Community and unlawfulness of breach of allegiance was three common political terms used by caliphs. It may be claimed that the above-mentioned terms could have guaranteed the base and the persistence of the caliphate. Anyhow, these three terms were right principles among the religious, political and Islamic concepts of which observing for the sake of the community was reasonably incumbent.

Obeying an Imam denotes obeying the ruling system. The question raised is that to what extent the ruler should be complied with. Is it imperative that a just Imam be followed or an unjust monarch ought to be obeyed too?

Upholding Community implies avoiding disturbance or taking no action to undermine the unity or pave the ground for the emergence of a shaky Islamic community. The considerable question is whether silence should be kept before despotic monarchism or a libertine ruler under any circumstances; in other words, should any objection be suppressed relying on the fact that it spoils “Community”‌ and causes “disunion”‌?


References:

[1] al-Futuh, vol.V, p. 137

[2] Ansab al-ashraf, vol.III, p. 171; al-Futuh, vol.V, pp. 144-15; Tarikh al-tabari-, vol.IV, p.304; elsewhere, Imam had stated, الا ترون أن الحق لا يعمل به وأن الباطل لا يتناهي عنه Not you see how the gospel is not practiced but the credal error is endlessly practiced?

Tarikh al-tabari-, vol.IV, p.305; Ibn ‘Asa-kir, Tardjamat Imam Hussein. 214. Also Imam had said, فان السنة قد أميتت وان البدعة قد أحييت The Prophet’s Sunnah is dissolved while heresies are revived Tarikh al-tabari-, vol.IV, p. 266


Source: An extract from 'History of the Caliphs' by Rasul Jafarian


Other links:

What is Ashura?

Muharram the Month of Mourning

History of Holy Karbala

Imam Hussein’s Sermon at forenoon of Ashura

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