Table of Contents
The sacrifice of Sayyidush Shohdah, Imam Husain (a.s.), and his loyal companions (a.s.) in the barren plains of Karbala stands unparalleled in the history of humanity and the world. The question arises: why did Imam Husain (a.s.) take this step, the outcome of which he knew from the very beginning? His grandfather, the Final Prophet (s.a.w.a), had long foretold that this path would lead not only to his own painful martyrdom but also to the martyrdom of individuals of every age, even the six-month-old infant, and to the agonizing captivity of his household.
Below is a brief overview:
Jahiliyyah is not confined to a particular historical period that has ended, never to reappear; it is an attitude, a mentality. Whenever the essential conditions are fulfilled, it resurfaces and arises mightier than before.
The Holy Quran defines Jahiliyyah as follows:
‘Is it then the judgment of (the times of) ignorance (Jahiliyyah) that they desire? And who is better than Allah to judge for a sure people?’ 1
Every civilisation, culture, society, or practice that stands in opposition to the creed of Tauheed is Jahiliyyah. During the Umayyad era, which was founded in Saqifah, Jahiliyyah manifested in a new form. While the masses adopted the outward appearance of Islam, their inner selves were entirely permeated with Jahiliyyah. The struggle of Islam was not against ignorant individuals but against the doctrine of Jahiliyyah itself; frequenting mosques is one thing, but eradicating the veneration of entities other than Allah from the heart is quite another.
Islam entails total submission to Allah and His commands. It requires disavowing the sovereignty of all, except Allah. The denial of divine commands began at Saqifah and reached its peak with Yazid. While earlier the Creator was forsaken, here it was the denial of Allah.
If one looks at Islamic countries today, it becomes evident that the prevailing laws are neither Islamic nor Quranic. Un-Islamic laws are enforced in the name of Islam; on the one hand, some mosques are masterpieces of magnificent architecture, yet in their very vicinity, the markets of wine and gambling thrive. Non-Islamic customs and traditions are more widespread than Islamic culture.
In the time of Imam Husain (a.s.), the situation had deteriorated to such an extent that Jahiliyyah was being enforced in the name of Islam, in a manner that, had it continued, would have, within a short time, left no trace of true Islam. The orders of every ruler were proclaimed as ‘Divine Decree’. The martyrdom of Imam Husain (a.s.) drew a clear line, establishing that the injunctions of a ruler, along with his character and conduct, were his own personal actions; they bore no connection to Allah.
A major issue with ordinary people is their ‘superficial thinking’. They are distracted by outward appearances and remain unaware of what lies beneath. This weakness has appeared in every generation; when confronted with superficial displays, they fail to reflect upon the guidance of the true Imam (a.s.). The wars of Siffin and Nahrawan, and the treaty of Imam Hasan (a.s.), stand as obvious proofs of this.
Were the general public to focus on this truth, society’s trajectory would shift. For the ruler of the time to be a performer of salat, an observer of fasts, and a pious and ascetic person is one matter. Yet, the enforcement of Divine and Islamic laws in his kingdom is a separate issue altogether. A ruler may be a Muslim himself, but if the laws of his kingdom are un-Islamic, then those laws are the laws of Jahiliyyah. Even in such circumstances, the Ummah must use its intellect more than its eyes, and its insight more than its sight. It becomes even more critical when the ruler of the time openly mocks Islamic beliefs and teachings. The Umayyad rulers didn’t feel obliged to implement Islamic teachings, either personally or socially. In the name of Islam, the Umayyad rulers were systematically mocking Islamic beliefs and teachings, and indeed explicitly denying them. Those who claimed to be part of Islam, and who were respected due to it (Islam), remained silent spectators. Their silence stemmed from the fact that their personal interests were safeguarded under that system. However, Imam Husain (a.s.), who was born in the lap of Islam and faith, who was raised in the household of Quran and Hadees, could not bear to see the teachings of Islam being trampled. He was the heir to the teachings of one hundred and twenty-four thousand Prophets (a.s.) and Messengers (a.s.), and the righteous and the martyrs. How could he watch these pure teachings be destroyed? Especially at the hands of those whom the general public perceived as Muslims?
If one studies the incident of Karbala while keeping the conditions of that time in mind, it becomes clear that the event of Karbala is not merely a tale of sorrow, but a battle between Truth and Falsehood that remains alive even today. Not only is it alive, but it is intensely active. The tragic episodes of Karbala have stirred human awareness in such a manner that:
Steeped in the crimson tide of brave Abbas The standard of Husain defies all time Forever soaring, steadfast and unbowed
It flutters still, eternal and sublime. Even today, the effects of this event are visible in every corner of the world. Religion remains alive today through Karbala. The fundamental elements of the Husaini Uprising were as follows:
1) The Personality of Imam Husain (a.s.):
Imam Husain (a.s.) was the exalted personality leading the revolution, the one whose character was spotless and immaculate. He was the Infallible Imam for whom the Messenger of Allah (s.a.w.a) had given a guarantee: ‘Hasan and Husain are both Imams, whether they sit (peace) or stand (rise).’ At that time, many people had heard this hadees, and many had heard it directly from the Messenger of Allah (s.a.w.a). Furthermore, the lineage of Imam Husain (a.s.) possessed an eminence and superiority granted to no one else. His grandfather was the Messenger of Allah (s.a.w.a.), his mother was Fatimah Zahra (a.s.), his father was Hazrat Ali (a.s.), his brother was Imam Hasan (a.s.), and his uncle was Jafar Tayyar. He was so close to the Messenger of Allah (s.a.w.a) that the Prophet (s.a.w.a) said: ‘Husain is from me.’ Based on all these attributes, he was respected and honoured to the highest degree in the eyes of all Muslims. He was the sanctuary for all Muslims.
From a worldly perspective, he was a person of great means; otherwise, how could he have provided water to Hurr’s army of one thousand? Apart from his caravan, he possessed enough provisions to suffice for a thirsty army of a thousand. The accounts of his generosity and bounty were on every tongue. In terms of character, he was not only Infallible but also a prominent individual of Ayat Tathir and Ayat Mubahalah. No one possessed a better lineage than his, and no one surpassed him in ethics and etiquette. Those who stood against him could not even rival his slaves. All the qualities required for a universal and eternal revolution were present in him with such perfection that no one better or more exalted can be imagined. It was an essential element of the Husaini Revolution.
2) The Completion of Proof (Itmam-e-Hujjat):
All the foundations and evidence required for this revolution were present in their most complete form. The path and method chosen by Imam Husain (a.s.) were beyond imagination. The path selected by the Imam (a.s.) was the most successful, and there was no alternative to it. The letters that arrived from Kufa were not from ordinary people; they were from prominent figures in Kufa and the chiefs of tribes, people who had lived their lives alongside his noble father. In these letters, there was mention of every kind of devotion and sacrifice. They wrote: ‘The atmosphere is lush and green,’ ‘The fruits are ripe,’ All means are prepared,’ and ‘If you arrive, the armed forces are ready to welcome you.’ It was not just a few letters; history records the number as 12,000. It seemed as if every single person in Kufa had written a letter.
In this situation, if Imam Husain (a.s.) had rejected this invitation based on his family’s past experiences, everyone would have said that the Imam (a.s.) failed to take advantage of the opportunity and allowed a very good chance to slip away. Had the Imam (a.s.) been martyred after rejecting this invitation, people today would say that if he had accepted the call of the people of Kufa, he would not have been martyred. By accepting the invitation, setting out for Kufa, and sending Muslim ibn Aqeel (a.s.) as his representative, Imam Husain (a.s.) completed the proof until the Day of Resurrection, not only for the people of Kufa but for the entire world, and the treachery of the Kufans was made manifest. If Imam Husain (a.s.) had not sworn allegiance, would the Umayyads have left him alone? And if he had given allegiance, wouldn’t it have endorsed the un-Islamic Umayyad government of their religious legitimacy? In that case, all the hopes that the entire nation had pinned on a great personality like Imam Husain (a.s.) would have turned to dust, and his magnificent personality would have become like that of other opportunistic companions. The blood in his veins was in no way prepared for a life of humiliation. It was not the compulsion of inheritance but the choice of one nurtured in such an environment.
In the event of refusing allegiance, there were two possibilities:
1) The Umayyads were not prepared to leave him under any circumstances; even if the Imam (a.s.) had been holding the curtains of the Kabaah, these wretched people would have martyred him in Masjidul Haram. The impact of such a martyrdom would not have been very significant, and the killers would have disappeared among those performing Hajj and Umrah; this martyrdom would have been portrayed as revenge or family enmity.
2) He could go to a place where his lovers were present in significant numbers. The greatest number of his followers were in Kufa and Basra; their numbers were not as high in places such as Yemen. In this situation, what place was more suitable than Kufa, from where more than twelve thousand letters had arrived, and oaths of every kind of support were being sworn? Therefore, there was no alternative but Kufa.
The well-wishers of Imam Husain (a.s.), including his brother Mohammed Hanafiyyah, discouraged him from going to Kufa based on their past experiences. Mohammed Hanafiyyah was only seeing the near future, whereas the eye of Imamat was seeing the effects until the dawn of Resurrection. For this reason, the divine vision of Imam Husain (a.s.) did not accept anyone’s advice, and today the world has witnessed how justified his decision was. Today, even after so many centuries, its effects remain fresh and powerful.
3) Objectives and Purposes
Imam Husain (a.s.) was fully aware of the treachery of the people of Kufa. The martyrdom of Muslim ibn Aqeel (a.s.) and Hani ibn Urwah had confirmed this, making it clear that in the upcoming stages would be a confrontation with the Umayyad soldiers. From the outset, Imam Husain (a.s.) had clearly stated the objectives and purposes of his revolution, and at every step from Medina to Karbala, he continued to reiterate:
By Allah, I have not set out for rebellion, nor for seeking power, nor for oppression and mischief. I have set out only to reform the Ummah of my grandfather, Mohammed Mustafa (s.a.w.a). I wish to enjoin the good (Amr bil Ma’roof) and forbid the evil (Nahi anil Munkar), and I wish to act upon the way of my grandfather and my father.’
By stating his objectives, he conveyed to the Muslim nation that living with him meant facing every kind of threat and difficulty, while standing firm against the conspiracies of the disbelievers. Imam Husain (a.s.) was not afraid of any army; he was prepared in every way, but he was not willing to give the enemy an excuse by initiating the conflict. Thus, when he encountered the army of Hurr ibn Yazid Riyahi, he said, Allah’s earth is vast; let me go elsewhere,’ but Hurr’s army did not permit it and brought him to Karbala. He continued to bear all the hardships of the journey but did not initiate the war. Upon reaching Karbala, he stated his objectives before all his kin and helpers: ‘Look, in the situation that exists, death is certain…’ Therefore, on the evening of the ninth of Moharram, he gathered everyone and delivered a sermon, informing them of the situation and saying: ‘See, the darkness of night has spread everywhere; take it as a veil. I release you from my allegiance; whoever wishes may leave.’ But no one moved from his place. All of them said with one voice: ‘If we leave you and go, what face will we show Allah and the Messenger (s.a.w.a) on the Day of Resurrection?’
After the martyrdom of Imam Husain (a.s.), his lion-hearted sister, Janab Zainab (a.s.), did not merely narrate the tragedies in her sermons; she also explained the purposes of the martyrdom. Not only did she state the objectives, but she also declared the defeat and failure of the Umayyad goal and the accomplishment of her own objective:
Yazid, do whatever your heart desires and put forth every effort, but you can never erase our message, nor can you destroy our Revelation.’
This sermon poured such cold water on all the plans from Saqifah to Syria that, to this day, this stain has not been removed from their mantle.
4) Awakening of the Conscience:
In the time of Imam Husain (a.s.), the conscience of the Muslim nation had died. Before their very eyes, truth was being trampled, falsehood was becoming common, Islamic teachings were being systematically mocked, and Allah and Revelation were being denied. No one’s life, property, or honour was safe. Let alone the general public or those living far away, even those residing in the centres of Mecca and Medina, who had attained the honour of being in the presence of the Messenger of Allah (s.a.w.a), did not feel even a stir of unease. Consciences had died to such an extent that wine-drinkers occupied the throne, and everyone remained silent; even the form and shape of prayers had been altered.
In such a state, Imam Husain (a.s.) had to grant life to these dead consciences, to awaken these sleeping people, and to create passion, zeal, and fervour within them. He had to grant a new life to a dead nation. For this purpose, Imam Husain (a.s.) adopted two paths, both of which were successful to the highest degree, so successful that their effects are as fresh today as they were yesterday:
(a) The Women and Small Children of Banu Hashim:
In this universal and eternal revolution, Imam Husain (a.s.) brought with him the most sacred women of his family and very young children, including the six-month-old Ali Asgar (a.s.). On the battlefield, and in the markets of Kufa and Syria, the captivity of the most honourable women of Banu Hashim struck hearts and jolted consciences. This scene was so heart-rending that even stone-hearted people wept bitterly. The presence of small children conveyed to everyone that these martyrs had not left their homes for worldly goals, wealth, or power. There was no fear or dread, for why else would these women and children accompany them? It delivered a message to those dead consciences:
‘Those who neglect Allah, He makes them forget their own selves.’
These people had forgotten their civilisation, culture, Arab honour, zeal, and even their humanity. For this reason, Imam Husain (a.s.) addressed them, saying:
‘If in your eyes the elders are great sinners, what is the fault of these children?’ And again: ‘If you have no religion and no fear of the Hereafter, then at least be human… O shameless and dishonourable ones! Stay away from my women and my tents; do not misbehave with them.’
Even today, when the atrocities committed against these women and small children are mentioned, even stone-hearted people begin to cry. Those who advised him not to take these women and children were unaware of the goals and objectives of Imam Husain (a.s.). Every step of Imamat has eternal objectives, not temporary effects.
(b) Good Counsel and Advice:
Imam Husain (a.s.) and his loyal relatives and companions repeatedly advised the people, awakening them from the sleep of negligence and making them familiar with the truth, so that no one could claim ignorance of the situation or say they did not know whom they were attacking. Imam Husain (a.s.) repeatedly said:
‘Do you not recognise me, who I am? Am I not the grandson of your Prophet? Is there any other grandson of the Prophet besides me at this time? Why are you at war with me? Have I changed any sunnah? Have I brought about any innovation? Have I taken anyone’s rights? If you are not religious, then at least live as free human beings like Arabs…’
It has already been mentioned that these people had not only forgotten religion but had even forgotten their centuries-old Arab honour. Their conscience had completely died. Regarding such people, Imam Husain (a.s.) said:
Religion is like a taste on the people’s tongues. As long as comfort and ease are associated with religion, such people remain religious, but when faced with trials and difficulties, very few remain religious.’
These were some of the elements of the revolution of Imam Husain (a.s.) that breathed life into a dead nation and granted Islam not only a new life but an eternal one. At a time when rulers were completely erasing Islamic teachings, killing humanity, and putting consciences to death, the Imam’s action poured water over all their plans until the dawn of Resurrection and made every conspiracy fail.
By Allah, O Husain, you have done the work!
The Husaini Revolution and Our Condition
The Husaini Revolution is not a historical event or a tale of the past; it is the story of an awakened and living nation that had fallen asleep and become dead. It is the story of the unforgettable oppression and tyranny of history. Today’s conditions resemble the time of Imam Husain (a.s.): rulers have dissociated themselves from Islamic teachings, fear and terror are imposed upon the Ummah, and they are deeply drowned in personal interest. The only sign of life is the beating of the heart and the inhaling and exhaling of breath. To awaken and revive this sleeping, dead nation, there was a need for a great revolution and a loud cry that would awaken hearts and revive consciences. For this, all those elements are needed that were present in the plains of Karbala in the form of Imam Husain (a.s.), which comprise:
- A Infallible and Divine leader like Imam Husain (a.s.).
- Completion of proof in every way.
- Divine goals and objectives.
- Conscience-awakening events.
These are needed to make the deviation of rulers an unpardonable crime, to awaken the sleeping nation, to enliven hearts, and to ignite a fire which will never be extinguished. For this, there is a need for a ‘Husain’ and a ‘Zainab’, as well as helpers and supporters like the companions of Imam Husain (a.s.). In the present times, all these characteristics are not present in any one person, and the one in whom they are completely present is behind the veil of occultation due to our own negligence, ingratitude, lack of appreciation, and disobedience.
Therefore, it is necessary that blood flow from the eyes, not just tears. Let there be mention of devotion and sacrifices; let the sorrow of Karbala be mentioned in every village, every land, and every city. Let the story of Karbala be told everywhere; let the conscience be revived, let humanity be jolted, and let the voices of lamentation be raised. Every Muslim, even the one with only a little sensitivity for Islam in his heart, has the Islamic and moral responsibility to narrate the events of Karbala, so that dead consciences may be enlivened, the sleeping nation may awaken, and the ground may be prepared for the luminous reappearance of the heir of Imam Husain (a.s.), Hujjat ibn Hasan Askari (a.s.), may our souls be sacrificed for him. (The contents of this article have been derived from the speech of Ayatullah Uzma Shaheed Agha Sayyid Mohammed Baqir Sadr (r.a). May Allah elevate his rank)
- Surah Maidah (5), verse 50 ↩︎
