Response 2: Imam al-Hussain (a) rose only after Mu’awiyah threatened his life and at the request of the Ummah to depose a tyrant
The premise of the argument ‘Karbala was a political struggle’ suggests that Imam al-Hussain (a) rose for personal reasons, primarily his desire to recapture temporal leadership, be it because he felt it was his right or he was more qualified. As demonstrated above, though it was his right given the conditions of the peace treaty, and though he was more qualified, as per the verse elevating his status above the worlds, neither of these were motivating factors, rather it was only when the Muslim Ummah demanded from him to bring about a just government did he act.
Imam al-Hussain (a) had seen the fervour of the early Muslim community but also the corruption and inertia creep into it at other times. Despite the Prophet Muhammad’s (s) command to the army of Usama bin Zayd to leave weeks ahead of his death, certain individuals disputed with the Prophet (s). Al-Bukhari mentions, “The Prophet appointed Usama as the commander of the troops. The Muslims spoke unfavourably about Usama.” Imam Ali (a) encouraged his army, on the verges of victory, to defeat Mu’awiyah once and for all, but found them making excuses to which he retorted, “If I call you to fight them in the summer, you would say it is too hot and if I were to call you to fight them in the winter, you would say it is too cold.” He also saw his brother’s army decimated by trickery and bribery, only to disband, leaving Imam al-Hassan (a) with no choice but to abdicate.
Wary of the Muslim’s selective commitment to social justice, Imam al-Hussain (a) tried many ways to bring about change without an uprising. Imam al-Hassan (a) was killed in the year 50 A.H. whilst the movement of Karbala occurred in 61 A.H. Had Imam al-Hussain (a) sought power, he would have risen immediately claiming his right to Caliphate. Rather, during these ten years, the Imam (a) resorted to quietism, correspondence, sermons, bridge building and teaching.
Mu’awiyah then sought to guarantee the rule of Banu Umayyah by forcing the allegiance of Yazid on the Muslims. He summoned to Mecca Imam al-Hussain (a), Abdullah bin Zubayr, Abdul Rahman ibn Abi Bakr and Abdullah ibn Umar and told them, “If one of you speaks a word to refute me, I will not say a word in reply against him but that the sword will be place over his head.” He then called his security chief and said, “Put two guards, each having a sword, over each of these. If any of them utters a word to refute me, strike them with the swords.” Mu’awiyah then emerged with the captive leaders of the Muslim community, ascended the pulpit and said, “These are the leaders and prominent personalities of the Muslim community, such that nothing can be accomplished without their participation. They have expressed their willingness to give allegiance to Yazid.”
Upon Mu’awiyah’s death in 60 A.H. the Muslim community became appalled at his broken promises, threats and his appointment of Yazid, a person completely antithetical to the values of Islam. The Muslim’s all but came together in demanding Imam al-Hussain (a) lead a revolution and bring about a just government to once again realise the Islamic principles. In the year 60 A.H., Imam al-Hussain some 12,000 letters from across the Ummah, at times from individuals and at others as petitions filled with names offering allegiance. Imam al-Hussain (a) then journeyed to Mecca for the Hajj where he was met with delegates from every region of the Ummah begging for him to uprise.
It was only when he received the letter of his ambassador Muslim ibn Aqeel that the once capital of the Ummah, Kufa, had pledged no less than 18,000 swords to this end, did Imam al-Hussain (a) choose to embark on this mission. This movement was therefore a manifestation of the verse, “Let there arise out of you a group of people inviting to all that is good and forbidding evil. And it is they who are the successful” (Qur’an 3:104). The movement was a response to the demand of the Muslim community for justice and righteousness.
