MARTYRDOM OF HADRAT IMAM HUSAIN (RDA)

 

MARTYRDOM OF HADRAT IMAM HUSAIN (RDA)

Dr. Muhammad Aziz Ahmad

The Glorious Qur'an states: "And who can be better in Deen than he who submiteth his countenance unto Allah, and is sincere and followeth the faith of Ibrahim, the upright." Thus, the spirit of sacrifice in the Way of Allah was Manifested by Hadrat Ibrahim (AS), but it found its culminating point in the Martyrdom of Hadrat Imam Husain (RDA). It is the most unique phenomenon in the history of Islam that grandson of the Prophet himself should lay down his life and all that was dearest to him, in defence of the noble faith, in the preservation of the ideal of right against wrong and in the maintenance of the Rule of Divine Law. The Holy Qur'an, the supreme guide to mankind, says:

"Thou art the best Ummah raised up for the benefit of humanity: you enjoin the Right and forbid the Wrong." (3: 110)

It has been wrongly asserted by some non-Muslim writers that the Tragedy of Kerbala was the outcome of a struggle for political supremacy. Nothing can be more misleading than this statement. The story of Kerbala has to be related in a nutshell so as to bring out the essential facts which are bound to reveal the truth in contradistinction of the above misconceived theory.

Hadrat Imam Husain (RDA) held an esteemed position in the House of the Prophet (ﷺ): he was the grandson of the Prophet (ﷺ), son of Hadrat Ali (RDA) and Hadrat Fatima (RDA), daughter of the Prophet and brother of Hadrat Imam Hasan (RDA). His characteristic personality is, however, revealed through the study of the Prophet's saying in relation to him. The Prophet (ﷺ) said, "Husain belongs to me as I belong to him." Addressing his daughter, Hadrat Fatima, the Prophet (ﷺ) said "Do not let Husain cry, it hurts me those who love Husain love me." Prophet prayed to Allah thus: "Husain is very dear to me keep him endeared to you, love them who love Husain."

On the authority of Hadrat Umm-e-Salmah (RDA), it is related in the "Khazinatul Asfia" that one day it so happened that the Prophet (ﷺ) returned home very late in a perturbed state of mind and with something in his hands. Hadrat Umm-e-Salmah (RDA) enquired about it. The Prophet (ﷺ) replied, "I was led to a place in Iraq, which is named Kerbala and this will be the spot of Husain's assassination and that of other relations of mine. I have brought from there some earth strewn with blood, keep it carefully." Hadrat Umm-e-Salmah preserved it in a bottle and watched it every day till the evening of the 10th of Muharram when the red earth turned into red blood. She realised that day and hour Hadrat Imam Husain attained Shahadat Uzma. Such was the Divine Will and such was the significance of Destiny. Fate has been described in Ahadith as the Knowledge of everything and every happening which the Almighty possesses as the Creator of the world. Responsibility, however, rests with the doers of actions. Accordingly, cruel deeds would not be pardoned by Him, nor the reward of the sufferers can ever be lessened.

TRAGIC TALE

As a matter of history, after the Shahadat of Hadrat Ali (RDA), Hadrat Hasan (RDA) was selected 'Amir by an overwhelming majority of the Muslim, but a group of people remained hostile to it. Hadrat Hasan, however withdrew from the contest in favour of Hadrat Mu'awiya (RDA) in the best interests of the Muslims Ummah. Curiously enough, 'Amir Mu'awiya (RDA), during his last days, nominated his own son, Yazid, as his successor. As Yazid occupied the Masnad of Khilafat, he called upon all the people to offer Bai'at to him.

This enraged many pious people. How could Hadrat Imam Husain (RDA) accept the leadership of a ruler like Yazid whose sinful conduct and unspeakable character did not entitle him to hold such an eminent position in the Muslim community? When the Governor of Medina, Walid bin Atbah asked Hadrat Imam Husain to offer Bai'at to Yazid, the latter naturally refused to do so. Plans were already finalised in Damascus to assassinate Hadrat Imam Husain (RDA). He had no other alternative than to save Medina from bloodshed. While leaving Medina, he went on reciting a verse from the Holy Qur'an: "And there came a man from the farthest end of city running. He said, O Musa! the chiefs are taking counsel together concerning thee that they might slay thee: wherefore go forth then, verily, I am unto thee of the admonisher. So he went forth from thence fearing, and looking about. He said, my Lord! deliver me from the wrong-doing people." (28:20)

Hadrat Imam Hussain (RDA) then advanced towards Makkah but he soon realised that Makkah would become the scene of bloodshed. With a group of some 72 people, he started on his journey towards Kufa. On the way, he met Hur, the leader of an army of one thousand, who confronted him and would not let him proceed further. Thereupon, Hadrat Imam Husain (RDA) addressed him thus: "We had received letters and messengers inviting us to this place. If you do not like this we can retrace our steps." Hur refused to accept the authenticity of the letters and asked him to accompany him to Ibn-e-Ziad. Hadrat Imam Husain refused. Hur did not listen to him but surrounded him on all sides with his troops. A fierce battle ensued and at length on the 10th of Muharram happened the greatest tragedy of Kerbala and the greatest Shahadat of Hadrat Imam Husain (RDA) and his dearest ones.

It is apparent from the above that Hadrat Imam Husain (RDA) never claimed Khilafat for himself, but he refused to offer Bai'at to the sinful and treacherous Yazid. He did not go to fight by himself, but was invited by the inhabitants of Kufa for consultation. The battle was thrust upon him is spite of the fact that he was prepared to return. He fought with a small band of 72 persons against a well-organised army. Under these circumstances, it can very well seen that Hadrat Imam Husain (RDA) did not fight any battle for political supremacy. The real problem pertained to the institution of Khilafat and its succession.

MOMENTOUS CAUSE

Let us have a look at the system followed in the selection of the first four Caliphs. Hadrat Abu Bakr (RDA) was nominated by a single voice—that of Hadrat 'Umar (RDA). Others followed him and offered Bai'at. Hadrat Abu Bakr (RDA) proposed the name of Hadrat 'Umar (RDA) as his successor, which was accepted by all the rest. Hadrat 'Umar (RDA) by his will appointed a council of six to select his successor. Hadrat 'Usman (RDA) was consequently selected. After the Shahadat of Hadrat 'Usman (RDA), both the Muhajirin and Ansar requested Hadrat Ali (RDA) to assume the charge of Khilafat at first he refused but later accepted it on their insistence. The principles embodied in the selection of the first four Caliphs were: (1) only the elders and not the whole Millat took part; (2) there was nomination and acceptance, Bai'at' (3) only elders of piety, experience, knowledge and service could be considered for this high office; (4) the reigning Caliph may nominate a successor in his lifetime or (5) appoint a council to nominate his successor; (6) there was no question of hereditary succession or of blood relationship, and (7) the matter was decided on grounds of seniority in age, good and virtuous conduct and services to the Millat.

It is quite obvious that none of the above established principles were followed in the nomination of Yazid. This is the main reason why Hadrat Imam Husain (RDA) did not accept his nomination.

 

Now, what is the lesson of kerbala? Deen is the basis of political authority and its violation results in tyranny and destruction. Without Deen, there is neither peace not comfort in this world and no khair (good) in the world to come.