What Did Imam Hussain Fight For?

When he set out towards Kufa, Imam Hussain (p) famously stated, “Indeed, I have come out only to seek reform in the community of my grandfather. I want to enjoin what is right and forbid what is wrong.”¹ By exposing the immorality of the Umayyad leadership and making the ultimate sacrifice, he sparked a communal awakening in the community of Muslims who were seemingly in a slumber, far removed from the remembrance of God and the sunnah of the Prophet (pbuh&hp).

The Imam (p) never sought authority or position, for he is from the best of households and takes inspiration and instruction from the best of creation. His mission resembled that of his grandfather, the Messenger of God, Muhammad (pbuh&hp), who addressed the Quraysh when he stated “O my uncle, if they placed the sun in my right hand and the moon in my left hand on condition that I abandon this matter until God reveals it or I perish in it, I would not have abandoned it.”

Both the Prophet and his grandson, the King of Martyrs, had absolute conviction in God’s religion and demonstrated a level of sincerity that continues to offer inspiration to this day.

Imam Hussain (p) Fought for the Worship of God

Islam calls mankind to know and worship the Lord of the Worlds, as God says in the Quran, “We have created jinn and human beings only so that they might worship Me.”² And Imam Ali (p) reportedly said, “The first step in religion is to know God.”³ God’s representatives, both prophets and Imams (pbut), sought to support their respective communities in fulfilling their potential and increasing their awareness and consciousness of God.

During the Battle of Jamal, a Bedouin man interrupted a discussion about war by asking Imam Ali (p), “Do you say that God is One?” The Imam’s companions reprimanded the Bedouin, thinking it was a bad time to ask such a basic question, yet the Imam told his companions, “Let him speak. What this Bedouin seeks is the very thing we demand from these people whom we are fighting with.”⁴ Despite the threat of warfare, for the Imam, it was clear that an individual’s desire to fulfill their responsibility to God outweighs everything else. And we see the same approach throughout the Day of Ashura.

What separates the martyrdom of Imam Hussain (p) at Karbala from other tragic episodes in history is not only the tremendous sacrifices he made but also the Imam’s (p) unwavering conviction and submission to God. The Imam sought to protect a pure understanding of the All-Merciful Lord for a Muslim community that had fallen off of the path of Islam.

The Imam (p) made a statement about violating the sanctity of monotheism and submission to God. In the days leading up to Ashura, Imam Hussain (p) reportedly said, “Behold! These people have adhered to the obedience of the devil and have abandoned the obedience of the Most Merciful. They have manifested corruption… They have made lawful what God has made unlawful and have made unlawful what God has made lawful.”⁵

Throughout the Day of Ashura, the Imam (p) was reportedly seen invoking God and supplicating to Him. Being aware of the fate that awaited him and his loved ones, Imam Hussain (a) reportedly turned to God (swt) on the morning of Ashura, raised his hands in prayer, and said, “O Lord! I depend on You in every affliction and am hopeful of Your blessing in every hardship. In every difficulty with which I am faced, You are my only remedy and resort.”⁶

By aligning our hearts with Imam Hussain, we draw closer to God. His (p) sincerity in action continues to inspire millions of Muslims every year. So when we face challenges in life, we can look to the model of Imam (p) and similarly turn to God at every stop.

Imam Hussain (p) Fought for Justice

Believers have a responsibility to cultivate an environment that upholds justice and equity. As mentioned in the Quran (16:90), “God commands justice, doing good, and generosity towards relatives and He forbids what is shameful, blameworthy, and oppressive. He teaches you, so that you may take heed.”

Fulfilling this injunction was at the heart of Imam Hussain’s (p) movement. The Battle of Karbala was not an interpersonal, tribal conflict but rather the display of justice and value standing in opposition to injustice and corruption.

The Imam (p) reportedly referenced this when he addressed the Umayyad army on the Day of Ashura, saying “O people, I have heard the Messenger of God (pbuh&hp) say, ‘Whoever sees a tyrannical ruler—who makes lawful what God has forbidden, breaks his covenant, opposes the Sunnah of his Messenger, and oppresses the servants of God with sin and aggression, and does not then change his actions or speech—it is indeed God’s right to send him to his own place.'”⁷

Imam Hussain’s (p) stand at Karbala serves as a timeless reminder for believers that they should actively resist oppression and cultivate a just and equitable society. While time and place may differ, the struggle for justice continues today. By upholding the values Imam Hussain (p) embodied—self-sacrifice, integrity, and deep commitment to truth—we can continue to build a better world, one that pleases God.

Imam Hussain (p) Fought for Ethics

Islamic tradition calls us to be aware of the dangers of materialism and the fleeting pleasures of this world. These warnings are present in the words of Prophet Muhammad (pbuh&hp) and Imam Hussain (p).

The Prophet Muhammad (pbuh&hp) warned us about the dangers of excessive desire for worldly possessions and status, reportedly saying, “Beware of developing covetousness, for it fills the heart with excessive greed and seals the hearts with the nature of worldly love.”⁸ The hadith emphasizes contentment and moderation, which facilitate spiritual growth. It discourages us from pursuing worldly pleasures that ultimately leave us unfulfilled.

Imam Hussain (p) reportedly clarified the difference between those who genuinely adhere to religious principles and those who merely use religion for their own gain, saying, “People are slaves of this world, and religion is merely a word on their tongues. They embrace it as long as it provides them with their livelihood. But when faced with adversity, the truly pious are few.”⁹

At no time was this dichotomy between sincere and insincere Muslims more apparent than the Day of Ashura, when the Imam (p) was surrounded by an army that was prepared to violate the sanctity of the Prophet’s (pbuh&hp) family.

Imam Hussain (p) reportedly mentioned how past sins had sent the Umayyad army down a path that culminated in unimaginable oppression. He (p) reportedly called out, “Woe to you! What is upon you that you should not listen to me and hear my words? I only call you to the path of guidance… And all of you are disobedient to my command and do not listen to my words. Your bellies are filled with haram (forbidden things) and your hearts are sealed.”¹⁰

With this address, Imam Hussain (p) makes clear that their moral transgressions and disregard for his message of truth and justice have made them deaf to the truth, deaf to the message of the Prophet (pbuh&hp). He (p) informs them that their disobedience and indulgence in forbidden acts have hardened their hearts and made them unreceptive of God’s guidance.

Imam Hussain (p) Fought for the Establishment of Prayer

Even in the most trying of circumstances, on the eve of Ashura, as the enemy army was preparing for battle, the Imam (p) reportedly directed his brother al-Abbas (p) to make a request of Umar bin Sad.

“Go back to them and see if you can delay them until tomorrow,” the Imam (p) reportedly said. “Try to keep them away from us tonight so that we can pray to our Lord, supplicate to Him, and seek His forgiveness. He knows that I have always loved to pray to Him, recite His Book, and make frequent supplications and seek forgiveness.”¹¹

Later, on the Day of Ashura, in the midst of a battle, Imam Hussain (p) prioritized performing obligatory prayers with his companions and confidantes. His loyal companion, Abu Thumamah al-Saydawi approached the Imam and said, “O Abu Abdullah, our souls are your ransom! These men are approaching you. By God, you shall not be killed until I am killed before you. I long to meet God Almighty having prayed this prayer with you.”

It is reported that the Imam (p) then raised his head to the sky and said, “You have mentioned prayer. May God make you among those who pray and remember Him. Yes, its time has just set in.”¹² Tragically, Abu Thumamah, who was killed only a few moments later on the tenth of Muharram, provides us all a lesson in terms of praying at the appropriate time.

The unwavering commitment of Imam Hussain (p) and his companions to prayer, even in the face of imminent battle, serves as a powerful testament to the importance of faith in our daily lives. In these sacred nights of Muharram, let us commit to upholding our prayers, regardless of the circumstances. Let us follow the example of Imam Hussain (p) to cultivate a deeper connection with God and find purpose in our lives, even when faced with challenges.

Imam Hussain (p) Fought for Prophethood

In ziyara, we often address Imam Hussain (p) as the “inheritor of the prophets” preceding him. On one level, this can refer to the knowledge passed down through generations of prophets and then from the Prophet Muhammad (pbuh&hp) to the Imams of Ahl al-Bayt (pbut).

The Commander of the Faithful (p) reportedly said, “The Messenger of God taught me one thousand doors of knowledge, each of which opens another thousand doors.”¹³ And that knowledge was undoubtedly passed down to the Imams of Ahlul Bayt (pbut).

On a deeper level, though, this notion of inheritance speaks to qualities and characteristics along with specific roles and responsibilities. Through his efforts on the Day of Ashura, Imam Hussain (p) sought to preserve the religion and morality of his predecessors, which he now found on the brink due to the immorality of the Umayyad leadership.

The role of the prophets and messengers (pbut) in many ways is to awaken humanity toward a sense of awareness and consciousness of God. The Quran states (18:56), “We do not send the apostles except as bearers of good news and as warners, but those who are faithless dispute fallaciously to refute thereby the truth, having taken My signs and what they are warned of in derision.”

The message of Islam is not limited to a particular group of people or a particular time or space. Rather, it is a universal and timeless call to submission to God. We live a life of slumber, often negligent of our purpose and responsibility on earth. Through the support of the divine representatives of God, we are drawn closer to actualizing our potential. And upon reflection on the tragedy of Karbala, we see that what the Imam (p) called for was no different.

Imam Hussain (p) reportedly called out to the enemy army on the Day of Ashura, saying, “If you have no religion and do not fear the hereafter, then be free in your worldly life.”¹⁴ This makes clear the foundational choice of humanity: adhere to moral principles or submit to our desires.

This speech was addressed to the opposing army on the tenth of Muharram and designed to motivate them to examine their respective motivations. But it also functions as a call and a wake-up call for humanity as a whole.

When the Imam (p) implied that his enemies “have no religion,” he made clear that their sins and acts of transgression have eradicated their moral compass. And they are left with only the pursuit of self-gratification with no regard for the consequences of their actions.

True faith and conviction, by contrast, provide a framework for ethical conduct and instill a sense of accountability for one’s actions. Imam Hussain’s (p) statement urges people to examine their beliefs and motivations. It challenges them to consider whether their actions are driven by genuine faith and a concern for the well-being of others or by a self-centered pursuit of worldly and fleeting pleasures.

Imam Hussain (p) fought for the sanctity of the Kaaba

Upon Imam Hussain’s (p) refusal to pledge allegiance to Yazid ibn Muawiyah, he left Medina on the final days of Rajab, in the year 60 AH. The Imam, along with his family, arrived in Mecca at the beginning of the month of Shaban. Imam Hussain’s (p) departure from Mecca for Iraq was on the Day of Tarwiya, the eighth day of the month of Dhu al-Hijjah, in the year 60 AH. In fulfilling his sacred mission, it is only natural that the King of Martyrs performed a pilgrimage to the House of his Lord in the sacred city of Mecca before the ultimate sacrifice and attainment of martyrdom on the Day of Ashura.

God states in the Holy Quran (3:97), “In [Mecca], there are many clear signs…Whoever seeks refuge therein will be protected by the laws of amnesty.” Believers recognized the sacred precinct of the Holy Kaaba as a place of refuge, yet, as the political pressure began to take hold of the city of Mecca, the Ummayds sought to violate its sanctity and slaughter the beloved grandson of their Prophet. The Imam (p), recognizing the sanctity of the space, as many historians suggest, opted to leave Mecca and direct himself, along with his family, to Iraq.

At the same time as the uprising and stand of Imam Hussain (p), Yazid bin Muawiya faced resistance from some other prominent figures who refused to pledge allegiance, (albeit not supporting the movement of the Imam). Amongst these personalities was Abdullah bin Zubair who opted to utilize the Grand Mosque as a place of refuge during Yazid’s attempt to subdue him. In response, the Umayyad army responded with violence and in 64 AH, they even used a catapult to attack the Kaaba, damaging its walls.

The signs and symbols of our religious tradition, which draw us closer to God, were magnified by the Imam (p), who demonstrates to us the care, respect, and consciousness that we should have toward them and the illumination of the values that they represent.

1. Bihar al-Anwar, v. 44, p. 329.
2. Quran, 51:56.
3. Nahj al-Balagha, sermon #1.
4. Mizan al-Hikma, v. 3, p. 1901.
5. The hadith in Arabic:
ألا وإنّ هؤلاء قد لزموا طاعة الشيطان ، وتركوا طاعة الرحمان ، وأظهروا الفساد ،
وعطّلوا الحدود ، واستأثروا بالفيء ، وأحلّوا حرام الله ، وحرموا حلاله
6. Bihar al-Anwar, vol. 94, p. 398.
7. Bihar al-Anwar, v. 44, pp. 381-82.
8. Mizan al-Hikma, v. 3, Hadith #3395.
9. Bihar al-Anwar, v. 44, p. 382.
10. Mizan al-Hikma, v. 3, Hadith #3395.
11. Bihar al-Anwar, v. 44, p. 392.
12. Sayyid Muhammad Kazim al-Qazwini, Maqtal al-Imam al-Hussain (as).
13. Basair al-Darajat, p. 322.
14. Bihar al-Anwar, v. 45, p. 51.