The Path of Living According to the Principles of Hussein in Today’s Battle of Ethics and Unethical Behavior
Written by Hujjat al-Islam Abd al-Hossein Khosropanah, a member of the Faculty of Philosophy at the Research Institute
Living in a way that reflects the spirit of Hussein brings insight, understanding, and awareness. Without this, merely being a cleric or wearing religious garb cannot make one insightful. For instance, the Muslim community understood the Prophet Muhammad (PBUH), yet they abandoned Imam Hussein (AS). Why? Because they lacked insight. Nu’man ibn Bashir was a companion of the Prophet (PBUH), but after the Prophet, he became the governor of Kufa and later the representative of Muawiya and Yazid. Did he not know who Imam Hussein (AS) was? Indeed, he did know, but because he lacked insight, he acted in this manner. Therefore, immersing oneself in the teachings of Imam Hussein (AS) brings insight. If today we witness numerous victories in various fields, it is because we breathe in the teachings of Imam Hussein (AS), and the leaders of the Revolution are disciples of that great Imam (AS) and possess contemplation. Hence, understanding the teachings of Hussein is necessary and essential.
The Pillars of the Teachings of Imam Hussein (AS)
The teachings of Imam Hussein (AS) consist of five essential pillars: knowledge, insight, perspective, character, and action based on the principles of Hussein. Accordingly, if someone possesses only one of these pillars, their understanding of the teachings of Hussein will be incomplete. For example, General Qasem Soleimani embodied all five of these pillars. Knowledge of Hussein is distinct from belief in Hussein. Some have knowledge and insight into Hussein but lack the perspective of Hussein, and their perspective diverges from the teachings of Imam Hussein (AS). For example, in the case of Martyr General Qasem Soleimani, this issue is clearly evident. Soleimani managed a vast international army and was a senior military commander of the Islamic Republic of Iran, considered an international general, so much so that the world’s superpowers took him seriously.
Repeatedly, all security agencies held meetings to plan his assassination, even leading the president of a superpower to convene with various security agencies worldwide to strategize his killing using drones, helicopters, and the most advanced military and security equipment. It has been reported that this great man did not look down on the people but would sit and play with the children of martyrs. He did not say: “I am the senior military commander of the world who will forget the families of martyrs,” but rather, with the same divine perspective of Hussein, he cared for the families and children of martyrs, even showing kindness to those who did not appear religious. This divine perspective was as valuable to Soleimani as the one he held on the battlefield. To the extent that protecting the life of Christians, Sunnis, Shiites, and followers of other religions was the same for him, as humanity had dignity for him, and this is the result of the same divine perspective derived from the teachings of Hussein.
The Hussein like Character
The virtues and the avoidance of vices demonstrate the existence of the character of Hussein. For instance, sometimes a person may show humility towards others, but inwardly, arrogance and jealousy prevail. This condition indicates a flaw in the individual’s character. Sometimes, a person might claim to be a loyalist with their words but is not loyal in their heart and soul; this reflects their character. Many individuals wrote to Imam Hussein (AS) asking him to come to Kufa, and hundreds of tribal leaders signed letters.
However, when Ibn Ziyad arrived in Kufa, they retreated from their position. How can it be that the tribal leaders, each with more than a hundred warriors around them, suddenly retreated from their stance? The issue is not just fear of Ibn Ziyad; rather, it concerns their character. The concept of loyalty had not penetrated their beings; they only presented themselves as loyalists with their words, but their actions were otherwise. Meanwhile, Wahb was not a loyalist in words and heart but became one after meeting the Imam.
The character of John, the servant of Imam Hussein (AS), with Ali Akbar, and also the character of Habib ibn Muzahir with Wahb, was reflective of the principles of Hussein. Chanting the slogans of Hussein is good and valuable, but these slogans should penetrate the heart. Hence, character is a matter of the heart and inner self, and everyone knows to what extent they possess the character of Hussein.
The Hussein like Actions
The meaning of actions based on the principles of Hussein is that everything one does should be monotheistic. Imam Hussein (AS), after the martyrdom of his brother, did not engage in any uprising during the ten years that Muawiya was alive, and his retreat was monotheistic. Imam Hassan (AS) had periods of both uprising and retreat. Both the retreat and uprising of Imam Hassan and Imam Hussein (AS) were monotheistic. Imam Hussein (AS) would never have gone to Kufa if he were concerned about his own world.
One must align these five pillars with their personal and social life to determine how Hussein-like one is. Being and remaining Hussein-like means embracing the entire teachings of Imam Hussein (AS). If only part of the teachings is embraced and another part is not internalized, this is not truly being and remaining Hussein-like.
Hussein like Knowledge
Imam Hussein (AS) knew he would be martyred and understood that the salvation of the Muhammadan Sharia could only be achieved through his martyrdom. Yet, did Imam Hussein (AS) and his companions, who knew that their path was one of martyrdom, take this path without thought and consideration? No. The Imam employed the most precise scientific, discursive, and military strategies and, despite criticisms and warnings, took his family with him. He even took his family along different routes to carry out cultural, discursive, and communicative actions. After his martyrdom, the very critics and warners realized that if Imam Hussein (AS) had not taken his family along, the event of Karbala would have been buried in Karbala. Imam Hussein (AS) demonstrated the knowledge of discursive and military strategy through this action.
Additionally, on the day of Tasu’a, Umar ibn Sa’ad received a letter from Ibn Ziyad instructing that the attack should begin that day. Imam Hussein (AS) asked the enemy for one more night through Abbas (AS) so that he and his companions could worship that night. We all know that the Imam worshipped that night and conversed with his companions. However, he also took another military step: he ordered the tents to be brought closer together so that if the enemy set fire to one of the tents, the family could escape from another side.
Furthermore, the Imam dug a trench behind the tents and filled it with firewood. Thus, when Shimar attacked from behind the tents on Ashura and encountered the trench filled with fire, he could not advance and retreated.
The battle of Ashura lasted several hours, even though Imam Hussein’s (AS) companions were so few that the enemies could have finished the battle and the Karbala incident within an hour. However, Imam Hussein’s (AS) military knowledge made the battle protracted, and he also delivered speeches. Therefore, all military, social, and security matters require knowledge. Imam Hussein (AS) said: “The knowledge of the divine secrets is with us, the Ahl al-Bayt.” We are privy to divine secrets. The most important pillar of the Ahl al-Bayt (AS) is their knowledge and learning.
Hence, the Imam says: “Before Adam was created, the light of us, the Ahl al-Bayt, existed in the heavenly throne and taught the angels to glorify.”
The Place of Knowledge and Learning in the Teachings of Hussein
Knowledge and learning hold a special place in the teachings of Hussein. We cannot claim to be followers of the teachings of Imam Hussein (AS) if we do not possess knowledge in military, governance, security, health, and other fields. Having knowledge alone is not enough; alongside knowledge, one must also have insight and belief in Hussein.
Knowledge is a cognitive and intellectual connection, while insight is a heartfelt connection that reflects one’s belief. Knowledge is important. In a narration, Imam Hussein (AS) says: “Perfect your intellect by following the truth.” Intellect and knowledge are significant, but this knowledge must be strengthened by belief and certainty. The teachings of Hussein require knowledge, perspective, and insight. Perspective is the same as intention. Some individuals have good beliefs and knowledge but cannot make their intention monotheistic moment by moment. All actions should be for God. This is divine perspective. A person who does not have divine perspective in all areas does not have complete faith. When the Imam says: “God liberated Khorramshahr,” he acknowledges that all matters are in God’s hands. If one has divine perspective, the community understands that matters are in God’s hands and can act powerfully even in the face of the greatest sanctions.
The character of Hussein means avoiding vices and acquiring moral virtues. It is said that character is an inner matter that constitutes a person’s essence; thus, vices and virtues are inner matters. For example, Iblis was cast out from God’s presence due to arrogance, but this arrogance did not appear overnight; rather, it was an underlying jealousy and arrogance that became apparent at the creation of man. Today, we witness a battle between ethics and unethical behavior. Films are made and published on social media that promote these behaviors. Having morality and good behavior is the essence of religion and one must endeavor to achieve them.
