08 September 2019 - 08:32
News ID: 446912
A
The Head of the Islamic Research Centre of the Iranian Parliament:
Hujjat al-Islam Moballeghi said, “The benefit of social interpretation of Ashura activism is to ‎take a scientific view of the uprising of Imam al-Husayn.”‎

RNA – Speaking to a group of Iranians in Greece at the Consulate of the Islamic Republic of ‎Iran in Greece on the occasion of the first ten days of Muharram, Hujjat al-Islam Ahmad ‎Moballeghi said, “This view can explain many of the invisible angles of this movement for the ‎generations of today who carry new perspectives and possesses new needs.”‎

The head of the Islamic Research Centre of the Islamic Consultative Assembly referred to ‎the centrality of the “element of consciousness” in the formation of activism and said, ‎‎“Activism arising from awareness on the day of Ashura can be divided into three parts: the ‎very conscious focus of the Imam on his position, the conscious focus on the position of ‎the opposite side and the conscious focus on the emerging positions on day of Ashura.”‎

He said that Imam al-Husayn’s conscious activism arises from his status and said, “On the ‎day of Ashura, Imam al-Husayn focused on his two statuses – namely his religious and ‎attributed statuses.”‎

Hujjat al-Islam Moballeghi said, “On the day of Ashura, Imam al-Husayn focused strongly on ‎two positions – being a Master of the Youth for Paradise and being a (grand)son of the ‎Messenger of God – and carried out his divine activism by focusing on his statuses (which ‎was understood for the people gathered).”‎
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Noting some of the key objectives were behind this active activism on Ashura, the member ‎of the Assembly of Experts said, “These objectives include explaining the deep philosophy of ‎the ‘act of accepting humiliation’ (which formed the basis of the uprising) and inciting human ‎and Islamic consciences through paying attention to the depth of the ongoing tragedy, ‎protecting the Ahl al-Bayt as the red line of the Messenger of Islam and religion and ‘building ‎an Islamic society on the basis of correct status,’ and not the distortion of statuses.”‎

He said that according to the Holy Quran, the Prophet Muhammad’s red line was his Ahl al-‎Bayt‏ ‏and added, “Imam al-Husayn witnessed the breaking of this red line and that led to him ‎being murdered.”‎

Hujjat al-Islam Moballeghi stated, “Therefore, Imam al-Husayn focused on emphasizing this ‎red line and institution in order to prevent its continuation in history. If this trend continued, ‎the Prophet’s red line would have been broken forever and the name and memory of the ‎Prophet of Islam itself would be minimized after some time.”‎
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He noted, “The problem that existed that during that era was that on the one hand, false ‎statues were formed, and on the other hand, the system of human expectations of these ‎statuses was diminished. By focusing on his social-religious status and the negating the false ‎statuses of Ubaydullah ibn Ziyad [the Umayyad governor of Basrah, Kufah and Khorasan] ‎and Yazid ibn Mu’awiyah [the caliph of the Umayyad caliphate], Imam al-Husayn sought to ‎establish society on three paths – to correct and strengthen correct attention to the statuses ‎and to present the framework of this attention, to strengthen the activities from the origin of ‎these status and to correct the system of the expectations of these statuses.”‎

Rasa News Agency

‎112/973‎

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