Exploring the History of Karbala
My condolences to you on the Martyrdom of the grandson of the Holy Prophet ﷺ, his family, and companions.
Marking the Islamic New Year with a reflection on death is poignant. It’s a time to re-center and re-focus based on an understanding that Time our is limited. It’s a reminder that Allah ﷻ is the creator and governor of Time, and we are to serve on His Earth until He calls us to return to Him. It reminds us that death is the one constant of life.
In remembering death, we recall the verse, Inna Lillahi Wa Inna Ilayhi Rajioon:
“Indeed we belong to Allah, and to Him we are returning” (Surah Al-Baqarah 2:156)
We are in a continuous process of returning to Allah. Every breath we take, every opportunity, challenge, calamity, are all steps in our journey back to our Lord until our Time on this Earth comes to an end.
In fact, in the preceding verse Allah says, “And We will surely test you (all) with something of fear and hunger and loss of property, lives and fruits; but give glad tidings to the (steadfast) patient.” (Surah Al-Baqarah 2:155)
Fear itself, fear of fear, of hunger, and loss of property, lives, and the fruits of labour, are what overwhelms us. But Allah says those who remember and recite Inna Lillahi Wa Inna Ilayhi Rajioon, remind themselves that this is all about the process of returning to our Creator, and to a place of peace. This process is a means to the destination, a destination full of what is overwhelmingly absent in this transient world – Justice, Mercy, Compassion, and Love. It’s promised to us, and a promise from God is sweeter than all promises.
It was this very test of fear, hunger, loss of property, lives, and fruits that was tested on the plains of Karbala on the 10th of Muharram. On Ashura. This test was a tragedy of the senses. One that connects us to the foundations of our human selves.
The Battle of Karbala took place on the 10th of Muharram in the year 61 A.H., approximately 50 years after the death of the Prophet Muhammad ﷺ. At this time, the Muslim rulership had been transferred to Yazid, son of Muawiyah. Yazid’s rulership was filled with corruption and violence, and Imam Hussein AS son of Imam Ali ibn Abu Talib AS and grandson of the Holy Prophet ﷺ took a stand against it. Yazid was feared and hated for his violence, and knew that Imam Hussein AS was respected by society. Thus, in order to validate his methods, Yazid went to force Imam Hussein AS for his pledge of allegiance towards him. Imam Hussein AS was raised in the Household of the Prophet ﷺ and was raised on the principles of Truth, Justice, and the Right Path of Islam. After refusing to give allegiance to Yazid, Imam Hussein AS took the ultimate stance for justice on Ashura, where he and his 72 companions, outnumbered by Yazid’s army of 30,000 men, were massacred. The Battle began after the afternoon prayers – with Yazid’s army leading the attack on Imam Hussein AS and his companions. Despite having a limited number on their side, the companions of Imam Hussein AS fought valiantly. Eventually Imam Hussein AS was killed, and the bodies of the martyrs were trampled upon. This revolutionary act for Justice and to save the Truth of Islam sparks spiritual, physical, emotional, social, cultural, and political revolutions to this day.
So why is this a tragedy of the senses? Why is this a timeless tragedy that unites millions of mourners and revolutionaries every year? And yes, I intentionally use the word revolutionary to unite us all, because to commemorate the revolutionary act of Imam Hussein AS and his companions today is an act of revolutionary resistance against oppressors that wish to silence the tragedy that saved Islam.