The Tragedy of Karbala

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As this week sees Muslims worldwide observing 'Muharram' — the first month of the Islamic year that begins on a note of sorrow — the tragedy surrounding the martyrdom of Imam Hussain (AS) on the 10th day of this month reinforces powerful and enduring messages. Hawting, Gerald R. (2000). The First Dynasty of Islam: The Umayyad Caliphate AD 661–750 (2nded.). London and New York: Routledge. ISBN 0-415-24072-7. Indeed,” he answered and she made him take an oath. When he swore (not to do) that, she told him. He went to bed without saying anything. Once again he demanded safe passage to a peaceful place from the enemy, however they insisted he pledge allegiance to Yazid first. Despite the grave danger that lay ahead, Hazrat Imam Husain (ra) offered the Zuhr prayer and it was right after this that an intense battle ensued in the plains of Karbala.

Kennedy, Hugh (2023). The Prophet and the Age of the Caliphates: The Islamic Near East from the 6th to the 11th Century (2nded.). Abingdon, Oxon and New York: Routledge. ISBN 978-0-367-36690-2. These heinous acts which recoiled upon the enemy themselves and made the real position known to the people commenced from Karbala and continued up to Damascus. Yazid himself took part in these atrocities and had a share in the consequent disgrace for himself and his associates. Gölz, Olmo (2019). "Martyrdom and Masculinity in Warring Iran:The Karbala Paradigm, the Heroic, and the Personal Dimensions of War". Behemoth – A Journal on Civilisation. 12 (1): 35–51. doi: 10.6094/behemoth.2019.12.1.1005.

Those who chose to travel with him knew that once moving on with the journey, the option of returning was no longer possible. Come in,” she said and he was taken into a room in her house but not the room she used. She spread out a carpet for him and offered him supper but he could not eat. So for that reason it is not really correct to divide the Battle of Karbala into "religious" or "political" since it involved both. There were clearly matters that today would be considered "political" such as succession (that is, it was not a battle over theology) while at the same time, as the previous response emphasized, it was not a ploy for power or this sort of thing. From the accounts of the Battle of Karbala, it is clear that matters both religious and political were discussed between both sides prior to the outbreak of fighting. Tears started flowing from Hazrat Imam Husain’s (ra) eyes. Zainab (ra) also started crying. Hazrat Imam Husain (ra) told her to be patient and said, ‘One day we all have to return to our Lord. Promise by God that after my death you will not act contrary to the example of the Holy Prophet (sa). Do not defame anyone or say anything untowardly.’

On the morning of the 10 thof Muharram, the 72 devoted servants of Allah stood by Hazrat Imam Husain (ra) ready to face an army of 4,000. Before entering the field of battle, Hazrat Imam Husain (ra) raised his hands and prayed: ‘Lord, You are the One I rely on in every affliction, and You are the reliever of every difficulty; You have always been my protector and I have always submitted before You alone. You alone are the Master of all goodness.’ Paying a rich tribute to Bibi Zainab (AS) in the aftermath of Karbala, Clohessy wrote: "In spite of all she has suffered, she completes her task on a note of utter trust in the excellence and the sufficiency of God." Mourning for Husayn is considered by Shi'as to be a source of salvation in the afterlife, [107] and is undertaken as a remembrance of his suffering. [108] After the death of Husayn, when his family was being taken to Ibn Ziyad, Husayn's sister Zaynab is reported to have cried out after seeing his headless body: "O Muhammad!... Here is Husayn in the open, stained with blood and with limbs torn off. O Muhammad! Your daughters are prisoners, your progeny are killed, and the east wind blows dust over them." [109] Shi'a Muslims consider this to be the first instance of wailing and mourning over the death of Husayn. [106] Husayn's son Zayn al-Abideen is reported to have spent the rest of his life weeping for his father. Similarly, Husayn's mother Fatima is believed to be weeping for him in paradise and the weeping of believers is considered to be a way of sharing her sorrows. [108] Special gatherings ( majalis; sing. majlis) are arranged in places reserved for this purpose, called husayniyya. [106] In these gatherings the story of Karbala is narrated and various elegies ( rawda) are recited by professional reciters ( rawda khwan). [110] A zuljanah in a Muaharram processionThe barbaric treatment of the army of Yazid continued to intensify against the beloved grandson of the Holy Prophet (sa) and his family members to the extent that on the seventh of Muharram, Yazid’s forces cut off Hazrat Imam Husain’s (ra) access to water. In the scorching desert heat and without any water or provisions, Hazrat Imam Husain’s (ra) family, which included young infants, were forced to undergo intense hardship and cruelty. The Battle of Karbala galvanized the development of the pro- Alid [b] party ( Shi'at Ali) into a unique religious sect with its own rituals and collective memory. It has a central place in Shi'a history, tradition, and theology, and has frequently been recounted in Shi'a literature. For the Shi'a, Husayn's suffering and death became a symbol of sacrifice in the struggle for right against wrong, and for justice and truth against injustice and falsehood. It also provides the members of the Shi'a faith with a catalog of heroic norms. The battle is commemorated during an annual ten-day period during the Islamic month of Muharram by Shi'a, culminating on tenth day of the month, known as the Day of Ashura. On this day, Shi'a Muslims mourn, hold public processions, organize religious gathering, beat their chests and in some cases self-flagellate. Sunni Muslims likewise regard the incident as a historical tragedy; Husayn and his companions are widely regarded as martyrs by both Sunni and Shi'a Muslims.

Kennedy, Hugh (2001). The Armies of the Caliphs: Military and Society in the Early Islamic State. London and New York: Routledge. ISBN 0-415-25093-5. I did not come to you until your letters were brought to me, and your messengers came to me saying, 'Come to us, for we have no imām. God may unite us in the truth through you.' Since this was your view, I have come to you. Therefore, if you give me what you guaranteed in your covenants and sworn testimonies, I will come to your town. If you will not and are averse to my coming, I will leave you for the place from which I came to you. [36] At a time when most of the people thought that the enemy had been victorious, they introduced themselves as exalted and successful, and the proud enemy as unfortunate and disgraced, in history. Contrary to the anticipation of the people they predicted the downfall of Bani Umayya. And they swear by God that they indeed are of you while they are not of you, but they are a people who are afraid.Inspired by Rawdat al-Shuhada, the Azerbaijani poet Fuzûlî wrote an abridged and simplified version of it in Ottoman Turkish in his work Hadiqat al-Su'ada. [164] It influenced similar works in Albanian on the subject. Dalip Frashëri's Kopshti i te Mirevet is the earliest, and longest epic so far, written in the Albanian language; the Battle of Karbala is described in detail and Frashëri eulogizes those who fell as martyrs, in particular Husayn. [165] [166] If Ibn Sad and Ibn Ziyad, after the martyrdom of Imam Husayn and his companions, had even as a matter of expediency, shown honor and respect to the Ahlul Bayt of the Holy Prophet and offered condolences to them for the tragedy which had been brought about by themselves. They did not prevent the burial of the martyrs but buried them earlier than their own soldiers, and sent the Ahlul Bayt to Madina directly from Karbala with due honor and respect. Get on with your own business and don't ask me about anything,” she retorted. However he persisted until she said, “My little son, don't tell any of the people anything about what I am going to tell you.” Aghaie, Kamran S. (2004). The Martyrs of Karbala: Shi'i Symbols and Rituals in Modern Iran. Seattle & London: University of Washington Press. ISBN 978-0-295-98455-1.