It would be an absolute travesty of Muslim history to call this a Sunni-Shi’a battle. Some writers still do that, either out of lack of in depth understanding, or in a flawed effort to simplify things for a lay Western reader
Md. Zillur Rahaman: Although innumerable important events have taken place during Muharram, the first month of the lunar Islamic calendar, it is undoubtedly remembered more for the martyrdom of Imam-e-Hussain (RA) and his followers, who had gone down fighting against the forces of Yazid ibn Muawiyah at Karbala on 10 October 680 or 10 Muharram in 61 Hijri. It was on the morning of the 10th of Muharram that Hazrat Imam Hussain’s family members and followers, comprising 72 people altogether, were ruthlessly killed for refusing to swear allegiance to Yazid, the second Umayyad Caliph.
Although 10th of Muharram is commemorated more because of this brutal massacre, it is due to some other reasons as well that this day is remembered with respect the world over among the followers of all faiths and religions. It was on the 10th of Muharram that Allah had created the skies, earth, oceans and heavens and this day Hazrat Adam (AS) and Hazrat Hawa (AS) were created. Adam’s (AS) was also granted forgiveness or clemency on this day. Hazrat Nuh’s (AS)’s boat (Noah’s Ark) had come to land on this day and Hazrat Ibrahim (AS) had received the status of Khaleelullah (the friend of Allah). Hazrat Yaqub (AS) had met his son Hazrat Yusuf (AS) after 40 years on the 10th of Muharram and Hazrat Idrees (AS) was raised to the skies on this day. Hazrat Ayub (AS) had regained his health on this day and Hazrat Yunus (AS) was released from the stomach of the fish. Hazrat Dawood (AS) had sought divine forgiveness, which was granted by the Prophet’s Creator and Sulaiman (AS) was rewarded with a Kingdom on 10th of Muharram. Allah split the Red Sea so that Musa (AS) could flee, and the sea’s waters fell back down behind them, drowning the Pharaoh and his army on this day. Jesus or Esa (AS) was raised into the skies and Hazrat Muhammad (PBUH) had tied marital knot with Hazrat Bibi Khadija (RA) on this day, many years before the massacre of Karbala. It is on this day that Qiyamat or the Day of Resurrection will occur.
On every Ashura, the 10th day of the month of Muharram, many Muslims all across the world commemorate Hussain’s great sacrifice, but tragically the central message of Karbala appears to evade the broader Muslim thinking today. In Western literature and research on Islam, this episode is often viewed through the lens of certain Shi’a rituals practiced on and around Ashura.
A brief historical reference is required to understand the context of Ashura. After Prophet Mohammad’s death in 632 AD, the expansion of Islam became a global phenomenon, courtesy of a variety of means. Islam was a rising power in the world, but in the process, the fabric of Muslim society was also being transformed, as the Muslim outlook was gradually influenced by people from various cultures. New elites that were more interested in power and wealth alone started emerging as more influential, and consequently, Islam’s emphasis on egalitarianism, justice and equity started getting diluted. A deliberate attempt to imitate the dynastic empires of the Byzantines and Sasanians was obvious to many observers at the time. The distortion of Islamic ideals became a favourite pastime of Yazid and his coterie. The expansion of influence by way of the sword was a hallmark of his times.
Prior to his death, the Umayyad caliph Muawiyah had nominated his son Yazid as his successor. Yazid’s nomination was contested by the sons of a few prominent companions of Muhammad (PBUH), including Hussain (RA), son of the fourth caliph Ali (RA) and Abd Allah ibn Zubayr, son of Zubayr ibn al-Awam. Upon Muawiyah’s death in 680 AD, Yazid demanded allegiance from Hussain (RA) and other dissidents. Hussain did not give allegiance and traveled to Mecca. The people of Kufa, an Iraqi garrison town and the centre of Ali’s caliphate, were averse to the Syria-based Umayyad caliphs and had a long-standing attachment to the house of Ali (RA). They proposed Hussain (RA) overthrow the Umayyads. On Hussain’s way to Kufa with a retinue of about 72 men, his caravan was intercepted by a 1,000-strong army of the caliph at some distance from Kufa. He was forced to head north and encamp in the plain of Karbala on 2 October, where a larger Umayyad army of 4,000 arrived soon afterwards.
Negotiations failed after the Umayyad governor Ubayd Allah ibn Ziyad refused Hussain (RA) safe passage without submitting to his authority, a condition declined by Hussain (RA). The Battle of Karbala ensued on 10 October during which Hussain (RA) was brutally killed along with most of his relatives and companions, while his surviving family members were taken prisoner.
The Battle of Karbala galvanized the development of the pro-Alid party (Shi’at Ali) into a unique religious sect with its own rituals and collective memory. It has a central place in the Shi’a history, tradition, and theology, and has frequently been recounted in Shi’a literature. For the Shi’a, Hussain’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.
Imam-e-Hussain (RA), the spiritual custodian of Islam at the time, staunchly stood against this shifting tide, and his unprecedented sacrifice was intended to shake the Muslim conscience and expose the misleading path introduced in the name of Islam. It was a matter of principle for him – one of human dignity and honour. Challenging the newly introduced monarchical system of government was another important feature of this struggle. In his last sermon before departing from Madina on his journey towards Karbala, Iraq, he made clear his mission: “I seek to reform the Ummah of my grandfather.” An armed struggle for that purpose was never his intended route. He believed in conveying the message through love and compassion. It was a message motivated truly by humanity.
This was not a mere political battle, though some Muslim historians try to project it that way so as to cover up not only Yazid’s atrocities, but indirectly to defend his school of thought as well. The mainstream view, however, both among Sunni and Shi’a Muslims, is very sympathetic toward Imam Hussain (RA). It would be an absolute travesty of Muslim history to call this a Sunni-Shi’a battle. Some writers still do that, either out of lack of in depth understanding, or in a flawed effort to simplify things for a lay Western reader.
On the Muslim side, only a handful of controversial clerics project this version. Still, most Muslims shy away from digging too deep into the matter, and carefully avoid questioning the historical developments leading to the rise of Yazid.
Insightfully, the whole narrative of tragedy at Karbala would have remained unheard of without the tireless struggle of Hussain’s sister Zainab ibne Ali, who as an eyewitness of the tragedy propagated details of the event far and wide among Muslims. While in chains, she courageously challenged Yazid’s policies on his face in his court in Damascus soon after the battle at Karbala. Many Muslims — some out of ignorance and others out of bigotry — avoid appreciating the crucial role of a woman in this grand struggle. Zainab’s contribution to fighting for the essence of the Muslim faith was as critical as that of Hussain.
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; Hussain (RA) and his companions are widely regarded as martyrs by both Sunni and Shi’a Muslims.
