TEHRAN -- Recent research 
published in the quarterly journal Studies in the History of the Islamic World reveals that Western Orientalists, particularly from Germany and England, have succeeded in politically and socially analyzing the Ashura movement. 
Although their understanding of the spiritual dimensions of this pivotal event is limited, these studies have positively contributed by introducing a wealth of literature on Ashura and emphasizing the need to rediscover Shiite identity.
The study, conducted by Mohsen Sheikh al-Islami, Amir-Teymour Rafiee, and Hassan Ghorayshi Karin, undertakes a comparative examination of the political stances held by German and English Orientalists regarding the event of Ashura. 
It also analyzes the intellectual foundations and practical approaches of these scholars. Using analytical and interpretative methods, the research seeks to answer how these Orientalists have politically viewed the Battle of Karbala and to what extent their analyses are grounded in deep intellectual understanding.
The central hypothesis posits that despite their extensive scholarly background and access to Islamic studies centers, many Orientalists tend to overshadow the religious and spiritual dimensions of the Ashura uprising by focusing solely on political and historical analyses.
One of the most significant milestones in Western Shiite studies was the Strasbourg Conference of 1968, where European scholars of Islam seriously and systematically engaged with Twelver Shiism for the first time.
Following the Iranian Islamic Revolution, Western scholars’ attention to the role of Ashura, Muharram, and Safar in motivating revolutionary sentiment and transforming religious thought into political activism intensified. Some Western thinkers concluded that Imam Hussein’s uprising was the starting point of a profound conflict between authentic Islam and the corrupt Umayyad rule—a conflict deeply embedded in religious justice and faith.
German Orientalists studying Islam and particularly Shiism have adopted varied approaches toward the Ashura event. Their analyses are often secular, historicist, or occasionally poetic. Below are brief profiles of some prominent German scholars:
Engelbert Kaempfer (1651–1716): One of the earliest Orientalists to write about Ashura, Kaempfer relied on Persian sources like Maqtal al-Shuhada by Mulla Hussein Kashifi. His work is descriptive but lacks in-depth historical or theological analysis of Imam Hussein’s objectives.
Ferdinand Wustenfeld (1808–1899): A specialist in Arabic literature, Wustenfeld introduced Ashura into German academic discourse by publishing a version of Maqtal al-Husayn by Abu Mikhnaf. Although valuable, his work remained influenced by Sunni sources and lacked profound insight into Shiite culture.
Theodor Nöldeke (1836–1930): One of the most important German Orientalists who addressed the Karbala uprising in his works. He adopted a historical viewpoint and famously compared Imam Hussein to Jesus Christ in his sacrifices.
Despite their detailed and documented research, German Orientalists’ secular and external perspectives often prevented a full understanding and accurate reflection of the religious depth and faith-based nature of the Ashura movement.
Martin Hartmann (Marbin): Praised Imam Hussein’s departure from Mecca to confront Yazid as the act of a man embodying the highest human emotions, believing his sacrifice would bear lasting fruit and serve as a guiding light for future Muslims.
Like their German counterparts, English-speaking Orientalists primarily studied Ashura from historical, political, or sociological angles, often neglecting its spiritual and theological aspects. Some key figures include:
Dwight M. Donaldson (1884–1976): In his well-known 1933 book on Shiism, Donaldson used diverse historical sources, including Shiite and Sunni texts, to describe Ashura. However, his analysis was limited by an insufficient grasp of Shiite doctrinal foundations, reducing the event to a political conflict and overlooking its divine and spiritual dimensions.
Edward G. Browne (1862–1926): In his literary history of Iran, Browne highlighted Ashura’s impact on shaping collective emotions, social fervor, and anti-authoritarian movements in Iran. He regarded Ashura as a profoundly emotional and symbolic event that strengthened the spirit of sacrifice, resistance, and protest among Shiites.
Thomas Carlyle: The English philosopher observed that the greatest lesson from Karbala is Imam Hussein and his loyal companions’ steadfast faith in God. Their example proves that in the conflict between right and wrong, numbers do not matter.
Several shortcomings characterize Orientalists’ treatment of Ashura:
Lack of Source Criticism: Orientalists tend to accept texts at face value without rigorous critique of the historical documents.
Neglect of Shiite Primary Sources: There is often insufficient reliance on authentic Shiite texts, leading to incomplete interpretations.
Confirmation Bias: Researchers often seek to validate their preconceived notions rather than uncover objective truth.
Moreover, Muslim and Shiite scholars themselves have responded in varied ways to Orientalist narratives—some fully accepting, others entirely rejecting, and a third group adopting a critical yet constructive stance. This diversity has prevented a unified viewpoint from emerging.
Since the mid-20th century, Shiite studies in the West have evolved into a serious academic endeavor. Orientalists have managed to politically and socially dissect the Karbala uprising and to some extent recognize its spiritual impact.
Positive outcomes of these studies include introducing abundant literature on Ashura, emphasizing Shiite identity rediscovery, pioneering new research methodologies, and generating innovative perspectives on Imam Hussein’s teachings.
To prevent misinterpretation and distortion by Orientalists, the best strategy involves publishing scientific works in various languages, conducting meticulous scholarly critiques, actively participating in international conferences, combating exaggerations, and highlighting the positive contributions of Orientalist scholarship.
This approach not only enriches global understanding of the Ashura movement but also honors the profound legacy of Imam Hussein (AS), whose martyrdom continues to inspire the hearts of believers worldwide.