Interesting historical read on Islam- very long

I posted the first few paragraphs but this isn't the whole article. It was so long.  It is the Ashura Philosophy. It goes into the history of the Ashura, Iman Hussein, and it did give me some insight as to "why". I left the background out because that would take up another 20 or so paragraphs. I will post the link if you want the rest.

"In Islam revolutions as well as political and social movements throughout history have carried messages and ideals which have been usually limited to specific time, place and circumstances.

But the uprising of Imam Hussein (AS) and Karbala brings everlasting messages for the entire humanity. The ideals of this glorious and unique uprising are shining like a bright light for mankind showing the way towards prosperity in life and salvation in the hereafter. The emphasis is on freedom in Islam.

Imam Hussein (AS) in his statements stressed that the reason for his uprising was to revive the lofty teachings of Islam and the genuine practice of the Last Messenger of Allah Hazrat Mohammad (blessings of Allah upon him and his Household).

Among the teachings of Islam are attention to social supervision in the community, invitation to good and abstention from corruption and selfishness. During his travel from Medina to Mecca and thence to Karbala, Imam Hussein (AS) worked for the revival of religious teachings.

The Imam reminded people that a Muslim or even a non-Muslim should not yield to hegemony or oppression. Actually, this is considered one of the important principles in the Imam's uprising.

According to Imam Hussein (AS), a human being enjoys status and dignity and his high human value should never be undermined. In the viewpoint of Islam, human beings, particularly the faithful, enjoy high dignity and honor. In part of Sura Munafiqun, Ayah 8, the Holy Koran says:

'And to Allah belongs the might and to His Messenger and to the believers.'

For this reason, Imam Hussein (AS) does not accept the trampling of people's dignity and honor by the corrupt regime of the libertine Yazid ibn Mua'wiyah.

All Muslim scholars stress the dignity of the human being and say that a true believer submits to God alone. Imam Ali (AS) says: 'Do not be the servant of anyone since God has created you free.'

Of course one should not think that the freedom desired by Islam is the uninhibited animal freedom preached by the liberal democracy of the West. In the western liberalist thought, since human being and his freedom are the axis of all things, individuals can do everything for their interests even though the moral and human values are trampled. But in Islam, freedom is not uncontrolled.

This freedom has been defined within the framework of high religious teachings and values that guarantee the interests of human being.

The freedom desired by Islam liberates the human being and causes his growth and sublimity. Thus, it rids the human being from the obstacles that prevent his or her moving toward perfection.

Selfish and oppressive governments are also considered among the obstacles in the growth and sublimity of human beings and people's deliverance from the hegemony of such governments is among the objectives of Islam. Imam Hussein (AS) thus defended freed om with emphasis that the community should be led by a pious leader and not any wicked or selfish persons.

The Imam confronted the despot Yazid for his open corruption and incompetence. The issue was so important for the Imam that although he could have saved himself by compromising with the oppressive government of Yazid, he rose up for the interest of Islam an d Muslims and sacrificed his life and that of his near and dear ones so that humanity could have an eternal model.

Thus, the movement of Imam Hussein (AS) is not confined to his times. It is for all eras and every place. The Imam explicitly said: 'I did not rise for rebellion, but for reforming the Ummah of my grandfather and my father.'

The negation of oppression and campaign against it has a special status in the views of Imam Hussein (AS). According to the Imam, one should neither yield to oppression. In the Holy Koran God has several times censured oppressors and warned them of divine punishment. Opposition to oppression and rebellion is not confined to local despotism, but the aggression of an alien country and occupation of a country by foreigners are a double oppression towards which one cannot be indifferent.

According to Imam Hussein (AS), any kind of oppression, whether local or foreign, should be resisted. In Sura Nisa, part of Ayah 141, the Holy Koran says: 'And Allah will by no means give the non-believers a way against the believers.'

Thus, not only military hegemony but even economic and cultural domination of infidels over Muslims is rejected and unacceptable. In this way, the school of Islam and Imam Hussein (AS) teach Muslims not to submit to colonialism and foreign occupation and to fight the aggressive occupiers. Now in the Islamic world, attention to the liberating guidelines of the Ashura uprising is well felt. The people in some Islamic states, under despotic governments have lost their freedom and some others like Iraq, Afghanistan and Palestine are under the occupation of America and the Zionist regime.

Under such circumstances, adherence to the liberating teachings of Imam Hussein (AS) in countering oppression and defending human dignity and honor can guide Muslims towards real freedom from local dictatorship and foreign occupation. Among the other lessons of Karbala uprising is that one should properly know his enemy to find the right way of countering him.

The statements and letters of Imam Hussein (AS) show that he w ell knew his enemy Yazid and his followers and was fully aware of their evil intentions. For this reason, the Imam's movement was not a blind uprising that ended with his martyrdom. It was t o be an eternal movement inspiring all generations to come.. . ."

"... This is the peak of truth and courage. Imam Hussein (AS) exposed himself and his family to history's greatest tragedy in order to deliver humanity and keep human conscience awaken till the Day of Resurrection. In other words, whoever deviates from the path of the immortal martyrs of Karbala has no conscience.

An Arab poet says: "When a soul is great, the body has no choice other than following the soul. But small souls chase the wanton pursuits of their wayward bodies and since this makes them drift away from logic and intellect, they succumb to any mischief and commit any crime.'

It is in this way the epic of Karbala does not come to end with the martyrdom of 72 individuals. It is everlasting. For this reason, Karbala has continued to act like a catalyst in every age, era and geographical place. Today it is commemorated even in t he remotest corners of the globe. The memory of Imam Hussein (AS) and his companions is not only alive but also invigorating, to the extent that a Hindu named Purshotam Dass Tandon has said: I am aware of the significance of commemorating this great tragedy. The self-sacrifices and the high objectives of Imam Hussein (AS) revived humanity and upgraded the level of thinking of humanity. By commemorating this tragedy, we safeguard the spirit of freedom.

Moreover, Mohandas Gandhi who launched his famous non-violence movement to free India from British colonial rule, said that he learned to struggle against oppression from Imam Hussein (AS). In fact, it was Karbala that inspired him to strive for the libe ration of his country.

The Father of the Islamic Revolution, Imam Khomeini who scared the daylights out of Global Arrogance and all evil powers including America with his resolve, used to say that whatever Iran possesses it is because of Imam Hussein and Karbala. He said the people of Iran should always commemorate the mourning months of Muharram and Safar."