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As we all know that the scholars have addressed the meaning of "the other" in Imam Hussein's speech, from several point of views; such as psychology, sociology, philosophy, and science of criticism, which qualifies it (the concept of " other ") to be more studied and addressed , specially the relationship based on the dissection and textual analysis sides , where there is a widening of criticism concept , more than the distinction between the good and bad. The meaning of "discourse" was already clarified at the beginning of this research , and how its concept has been graded , where it was just a discourse synonymous at the beginning, even by referring to some long articulations with singular objects, to its understanding in light of the knowledge dimension of "Michel Foucault", which was a complex net of cultures over how to produce the discourse; where all these merits are available at the product of Imam Hussain discourse , that it was multi themes one , full of political , religious and social visions, it has reprimand, censure and exposure properties; where all of these themes were moving in light of the "other" meaning, represented by the contra duality, including: life and death, time and space, the individual and the group and the friend and enemy; where Imam Hussein reflected his vision of life and death, that life was as a tedious, and death is happiness; and the holy presence of other spatial meaning in his speech represented by Mecca, Kufa and Karbala, where he divides himself among the current place and where he reached , and the favored place to go or to reach to , and the future one ; all these themes of the " other " come through different forms , solely or in group ; as a friend or enemy ; the single friend as a man or woman such as " Umm Kulthum " and " Ahlulbait women " , and the single enemy such as: " Mua'awiyah " and " Yezeed " , or through a group of them , such as: the enemies and adverses , where he dealt with them according to the situation; where if necessary to reprimand , he reprimanded them ; and acted as it was required and necessary to do with his enemies. Addressing the " other " came through many lingual phrases and words which belonged to the authority enjoyed by Imam Hussein as an infallible imam who is aware of his recipients or hearer from the cultural point of view and their background , and also from the idiosyncratic configuration point of view , for that reason , his lingual phrases and words came as arguments aiming the persuasion of his hearer who disbelieve him, and he used both types of verb (the command and past) , (the appeal, and question) , (the negative and limitation) , and (the present participle and gerund), beside using the other linguistic particles, which envisaged many purposes in his speech with the " other " , including: the care and guidance, justice for Ahlulbait , the recovery of their Imamate, the application of the Sunnah, respecting the holy Koran, the organization of society, expose the spoilers, and other purposes.
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