The tragedy of Karbala is arguably the most shocking of atrocities in Islamic history. On the tenth of Muharram on Ashura 680 AD, the Holy Prophet’s (s) beloved grandson Imam Husayn (a), women, children and a handful of his companions were ambushed and killed mercilessly by an army of 30,000 men sent by Yazid, son of Muawiya. The army of Yazid did not spare even the six month old baby of Imam Husayn (a) depicting the event’s brutality and how the battle was one of goodness vs. evil.  The tragedy of Karbala was not an even-handed war or a squashing of a rebellion but a directed attack towards the family of the Prophet of Islam (s).

After Imam Husayn (a), his family members and 72 companions were denied water, slain and their severed heads raised on spears, the women of the Prophet’s (s) household were taken as prisoners and beaten after their tents were burned. The bodies of the noble martyrs were denied burial rites, their heads were crucified  and their dismembered bodies were trampled on by the army’s horses (41). 

As captives who were paraded for over twenty days from Karbala to Kufa to Shaam, many of the women and children died along the route due to being tortured, whipped and from severe exhaustion. Small graves were discovered by a historian on the route’s wayside (40). Sakina, the youngest daughter of Imam Husayn (a) died in the dungeons of Shaam where the women of the Prophet’s (s) household were held captive.

In a drunken state, Yazid addressed the women from the household of the Prophet (a) who were shackled together by a single rope, “If my venerable ancestors who fell at Badr fighting Muhammad had witnessed how the supporters of Muhammad’s faith were thrown into confusion with thrusts given with my spears, they would be blessing me today. The Banu Hashim played a trick to win power. There was never any wahi to them nor did they receive any revelation. Today the souls of my ancestors and friends killed by Muhammad at Badr will rest in peace!”

This is when Zainab bint Ali, the sister of Imam Husayn (a), responded,

The battle of Karbala signifies that the numbers do not matter when a cause is just, noble and true and redefines what it means to truly be victorious. To remember this day is to also take heed of the depths of human debasement and immorality that could result in eventual doom. 

As the scholar Sayyed Abbas al-Mousawi writes, “beyond the state of personal identity, every oppressed and destitute person on Earth sees hope in Imam Hussein (a) and in the goals that Imam Hussein (a) had set when expressing his ambitions as an oppressed.” 

Yazid was widely known as someone who did not practice the basic tenants of Islam. He was a merciless tyrant, a drunkard, and engaged in pedophilia and committed bestiality (9). It is said that “not a day would go by where he would not be in a drunken state” (9). Majority of Muslims believe Yazid was a fasiq (transgressor), a fajir (commits debauchery), and one who committed the most heinous of acts and encouraged incest and immorality in society (10). It is for this reason there was a consensus that Islam was in grave danger with the rulership of Yazid, and that after the killing of Imam Husayn (a) the people feared calamity would befall society due to such severe tyranny (10). It is said that Yazid rejected the Prophethood of the Holy Prophet as well as the revelation of the Holy Qur’an (11). Mas’udi writes that the injustice, intrepidity, and impiety of Yazid was infiltrating the Muslim Ummah as they began to adopt his ways and manners (17). As the Muslim historian Ibn Khaldun states,

There are numerous traditions from the Prophet (s) and other known righteous personalities about the virtues of Husayn ibn Ali (a), but none stand out as clearly as his repeated commitment to justice and eradicating corruption. After the army of Imam Hassan (a) was so easily bought and persuaded by Muawiya, it became clear that the Muslim ummah was in severe distress. The Muslims could not be relied upon to stand for justice and were too taken by the world to be trustworthy. The assassination of Imam Hasan (a) at the hands of his wife further highlights this point. Imam Husayn (a) knew that he would have to slowly awaken the ummah to the disastrous situation they had put themselves in. 

Muawiya corresponded with the Imam (a) on several occasions, their enmity with each other was open and unrestrained. An excerpt from one of Imam Husayn’s (a) letters said:

Anyone who reads this letter will see that Imam Husayn (a) was not after popularity or willing to turn a blind eye to evil and corruption. His God-consciousness shows itself repeatedly throughout his life and in the events leading to his death.

Another notable trait of Imam Husayn (a) was his love for his loyal companions who were fighting alongside him. It was so great that he even managed to offer forgiveness to the former general of Yazid’s army, known as Hurr ibn Yazid Al-Riyahi.

Hurr encountered Imam Husayn (a) on his way to Kufa and forced him to continue to Karbala on orders from the governor of Kufa.

When Omar  ibn Sa’d, a commander of Ubaidullah’s army, arrived in Karbala and began his brutal treatment of the Imam (a) and his family, Hurr found himself in a difficult position. Hurr could not stomach the cries of the thirsty children in the camp of Imam Husayn (a) and it was becoming clear to him that he was fighting on the wrong side. Dejected and regretful, now certain that he will have played a role in the inevitable murder of the Imam (a), Hurr approached his son and confessed his regret. 

Hurr asked his son to take him to Imam Husayn (a) so he could beg for forgiveness, but Imam Husayn welcomed him gleefully upon his arrival. The Imam assured him that he had already been forgiven not only by him, but by the Prophet (PBUH), Imam Ali (a) and Fatimah Al-Zahraa (a) (31). 

When Hurr asked permission to fight Yazid’s army, Imam Husayn (a) replied:

Hurr insisted on being the first to go to battle and eventually Imam Husayn (a) obliged him. When he was severely wounded, the Imam (a) ran to him and cradled Hurr’s head in his lap. As Hurr was dying, the Imam (a) reassured him that he was Al-Hurr (The Free), as his mother named him; free in both this world and the next (32). 

The reception Imam Husayn (a) gave Hurr despite knowing that Hurr played a large role in what was to transpire embodies the mercy of the divine. Imam Husayn’s (a) grace was unrivaled and centered in a philosophy of love and hate for the sake of Allah alone. Except for the corrupt followers of the Umayyads, all Muslims hold Husayn ibn Ali (a) in high esteem and are convinced that he was a righteous man. 

1400 years ago, the Umayyads seized complete power of the Muslim world and ruled for a period of 90 years. In this time, there was no advancement of Islamic scholarship and the Umayyads largely enforced an interpretation of Islam that was based on harshness, warfare, and geographical expansions as they used religion to further strengthen political power.

The start of persecution of the Shia can be traced to the time period right after the death of the Holy Prophet (S). At this early period, the label “Shia” did not refer to theological beliefs of divinity, imamate,  infallibility, etc. but the lexical definition which means friends or followers of a person (18). At the time, there were Shia of Muawiya and Shia of Ali ibn Abi Talib (a). 

The propaganda campaign by Muawiya b. Abi Sufyan against the Shia of Ali (a) led to the assassinations of those who believed that Imam Ali ibn Abi Talib (a) should have been the rightful leader of the Muslims as well as several wars (19). A scholar by the name of Abu al-Faraj al Isfahani writes the book “Maqatil al Talbiyyin” that records the injustices and persecution of the Shia of Ali. 

Part of the propaganda campaign during the rule of Muawiya against Imam Ali (a) was cursing Imam Ali (a) on official government pulpits for about sixty years. Other measures were also taken such as a general ban on reporting Imam Ali’s (a) virtues, the ban on the transmission of his hadiths, a ban on praising him and a ban on naming children as Ali. According to a hadith transmitted by Umm Salama, one of the Prophet’s wives, the Prophet (s) characterized the cursing of Ali (a) as tantamount to the cursing of himself, and in some versions, to the cursing of God signifying that this practice was going against the teachings of the Prophet (s) himself (21).

Based on numerous historical sources, the tactics used to secure allegiance towards Yazid was based on threats, bribery and brutality (33). Muawiyah traveled to Medina to coerce those resistant to give bay’ah (allegiance) to his son. 

At first, they were bribed with money and when they still refused, they were threatened to be killed (34). Similar methods were used to coerce people to give allegiance to Yazid after the death of his father Muawiya.

1380 years ago, Imam Husayn a.s, the grandson of the Prophet of God (s) was seen as a threat to the Umayyad Caliphate, which at this stage was still at its infancy. Imam Husayn (a) deemed this rulership as a source of corruption (fasad) on earth and described the Umayyads as those who obey Shaytan instead of Obeying God, the Most Merciful and Beneficent. 

After Muawiya died, Yazid needed the submission of influential people to legitimize his rule. Imam Husayn (a) refused to give allegiance to a leader like Yazid. When the governor Walid asked for his allegiance (bay’ah) to Yazid, Imam Husayn (a) responded:

When Marwan bin Hakam, former governor during the time of Muawiya and Commander of Yazid’s defense forces, warned Walid to not let Imam Husayn (a) depart without giving allegiance and to kill him should he refuse, Imam Husayn (a) further said “whoever of you kills me will be sinful and untruthful. O governor! We are the People of the Prophet’s House, and we are descendants of the Prophet. Yazid is a drunkard who kills people without reason, and a person like me does not pay allegiance to a person like him” (16).

This is the same Marwan bin Hakam who, along with his father Al Hakam from the Ummayad dynasty, was banished from Madina. In both Shia and Sunni sources, it is a well known hadith that Ayesha, one of the wives of the Prophet of Islam told Marwan openly that the Prophet had openly cursed al-Hakam and the children from his progeny including Marwan (22). The once banished Marwan who was an open enemy of the Ahlulbayt found space in the government of Yazid and eventually rose to replace him as Caliph in year 64 A.H (23). 

Marwan and Yazid were prideful after the killings of the household of the Prophet (24). Yazid played with the severed head of Imam Husayn (a) claiming “I wish my ancestors of Badr were here to see the severed head of the rebellious tribe” referring to the Prophet’s tribe of Hashim (12). He was also heard saying “I avenged the killing of my relatives in Badr through killing the family of the prophet” (14). Yazid held a grudge against the Prophet and his family and he saw this moment as one of victory by avenging the blood of his ancestors.

The Umayyads celebrated the tragedy of Karbala by wearing new clothes, fasting and parading the women of the Prophet’s (s) household in Kufa to tell the people that they had been victorious (41). While Imam Husayn (a) camp were few in numbers against the 30,000 large army of Yazid, the famous 19th century Scottish historian Thomas Carlyle writes,

The people of Kufa were split into different ideological groups. The factions included supporters of Uthman, the Shaykhayn and the Banu Umayyah as well. There were also groups that were indifferent to the rulership. And then there were those who followed Imam Ali (a) and Imam Husayn (a) from a theological standpoint and these were the minority of the People of Kufa (35). Those who loved Imam Husayn (a) and preferred for him to rule did not necessarily come from the theological group. In fact, a majority of them were followers of Uthman bin Affan as well as political Shias who affirmed the legitimacy of the first three caliphs (36). The Imami Shias, who believed in the divinity and infallibility of Imam Ali (a) faced persecution and systematic murder (37). The ethnic cleansing of the Imami Shias in Muawiya’s 20 years reign led to the existence of mostly political Shias who were being led by Mukhtar bin Abi Ubaid (the liar) and a group of Nasibis who hated Imam Ali (a).

By the time Yazid ascended to power, the Kufans had turned against the governors of the Bani Umayyah during the reign of Uthman bin Affan. Muawiya forced and bribed many to offer their allegiance to his son Yazid. It was publicly known that Yazid was a womanizer, drunkard, and a cruel and opportunistic tyrant.

On the other hand, Imam Husayn (a) was the grandson of the Prophet (s) whose nobility, character and decency were testified by his staunchest of enemies. This is why the minority Imami Kufans wrote letters to Imam Husayn (a) to come to their aid against Yazid’s oppression; they were so few in number that they gathered in the home of Suleman bin Surd, an elderly companion of the Holy Prophet (s). As the movement of the Imami Shias propelled, there were some opportunists who were seeking worldly gains; they wrote letters to Imam Husayn (a) but then later switched their allegiance over to Yazid with it seemed that they would be triumphant over Imam Husayn (a). Among these key figures who switched allegiance were: Shabbat bin Rab’i, Hajaj bin al-Jabar, Yazid bin Harith, Azrah bin Qays and Umro bin al–Hajaj al Zubaydi.

Ibn Ziyad imprisoned the Kufans who helped Muslim ibn Aqeel such as Abd al-Ala bin Yazid and Umarah bin Salkhan al-Azdi. To raise the fear and create panic amongst the Kufans, Ibn Ziyad disseminated rumors that central forces were going to arrive in Kufa from Syria (38). The women came to the mosque where the gatherings were taking place and took their sons and brothers, and with these rumors, the crowds began to disperse until Muslim ibn Aqeel only had 30 men left at the mosque (38). It is reported that the Kufans did not leave their home due to the fear through the city. Barricades were installed in the city to prevent shias from other cities from arriving to help, as well as implementation of mass incarcerations.

Addressing the people of Kufa who sold their self-righteousness to Yazid, Imam Husayn (a) said to Shimr in Karbala,

After the killing of Imam Husayn (a), Suleman bin Surd said to a group of Shias “Having analyzed the situation, I have found that the killers of Husayn (a) are tribal leaders of Kufa.”

It was this macro-level corruption that Imam Husayn (a) revolted against to save society and the religion of Islam. The Qur’an speaks harshly towards those who spread corruption likening them to enemies of God: 

The corruption of Yazid had reached a level in society where a righteous leader like the Prophet (s) grandson Imam Husayn (a) was left with no choice but to take a stance. In this Qur’anic verse, the “Ulu Baqiyatin” are described as the intellectuals and scholars who are expected to expose, forbid, and fight against this extent of corruption at this level as opposed to the laymen. This is because it is only through a righteous, knowledgeable and just leader who understands the corrupt system can truly change be made (29). 

In his will that Imam Husayn (a) left in the custody of his brother Muhammad al Hanafiyya before leaving Medina, he writes:

With the religion of his grandfather, the Prophet of Islam, at great peril, Imam Husayn (a) was left with no choice but to make a stance that led to the sacrifice of himself and his loved ones.

Imam Husayn (a) says to Hurr bin Yazid al Riyahi, general of Yazid’s army who was dispatched from Kufa, Iraq to intercept Imam Husayn (a) when he discourages him from fighting, “If I live, I will not be regretful for what I have done and if I die, I will not suffer. It is enough for you to live in humiliation and be reviled” (2).

Imam Husayn a.s. tells Hurr that ultimate victory is in God-centric morality and righteousness even if it results in death. And not acting on Truth or in a Godly manner is only a source of humiliation.

It is shortly after this time that Hurr deflects from Yazid’s army and joins the ranks of Imam Husayn (a) depicting the power of an internal revolution. It was the morning of the tenth of Muharram on Ashura when Hurr found himself tormented over his decisions that led to the oppression of the family of the Holy Prophet (s), including prohibiting them from accessing water.

He famously said “I see myself between heaven and hell and by God I will choose nothing but heaven even if I am cut to pieces and burnt” after which he gallops to the tent of Imam Husayn (a) and asks for forgiveness. It is through the goodness and forgiving nature of Imam Husayn (a) that he is welcomed with open arms and fights valiantly on the side of Imam Husayn (a). In the final hour of his life, Hurr tells his ex-army “you have injured my horse, but I am the son of freedom and braver than a lion!” (1).

He fights the army of Yazid and is killed on the plains of Karbala. It is in the last few hours of Hurr’s life that he chose freedom in the form of submission to righteousness and God, and this is where he feels free and complete. He acts on decisions contrary to the life he led for a very long time and fought the very people he was leading a mere few hours prior. His words are filled with determination and resolve as he throws off the shackles of wealth, greed and lust of power (1).

The question of whether it is recommended to fast on the day of Ashura (10th of Muharam) comes down to fiqh principles not just between Sunni and Shia but within each sect as well. Both Shia and Sunni have their own fiqh principles with the sources they rely on to determine whether the fast is makruh or it is mustahab. While fasting was employed as a celebratory ritual by Yazid and the Umayyads after the killing of Imam Husayn (a), most Muslims do not fast for this reason but as an act of worship or sorrow. As an example of the nuance:

The Prophet Foretold about Karbala:

These are a few of the many traditions that demonstrate that the Prophet PBUH knew about the event of Karbala.

One day when Imam Husayn ran into the room as a child and sat on his chest, the Prophet started to weep with a clump of dust in his hands. He said to his wife Umm Salama, “Oh Umm Salama, angel Jibrael has come to me and reported that my Husayn will be martyred and this earth will be his place of martyrdom. Preserve this with you, and the day that this earth turns into blood know that Husayn a.s. has been martyred.” Narrated by Abil Jarood (6)

Some of the other traditions depict clearly that the Prophet of Islam (s) knew about the event of Karbala and grieved about it in his own lifetime:

“Verily the eyes of believers will weep over Husayn’s martyrdom and the angels close to Allah will send blessings upon him” Ibn Abbas, Nafasul Mahmum.  

Ali ibn Abu Talib reports that the Prophet went into a corner while visiting his house and wept profusely in prostration. When asked why he did that by the young Imam Husayn (a), he responded “I looked at you and was happy and content to an extent as I was never ever so much pleased before. Then Jibrael descended and reported that you all will be martyred, and your graves will be far away from one another. Hence I thanked Allah for what will befall (you all) and asked goodness for you.” Narrated by Shaikh Abul Qasim Ja’far bin Qawlawayh Qummi.

Ummul Fazl bint Haris reports that the Prophet wept profusely at the sight of Imam Husayn (a) when he was a young child. He said,

The Prophet (s) would do this all the time at the sight of Imam Husayn (a) and it was not a one time ordeal. To this, a young Imam Husayn (a) is heard asking “Why is it that everytime you see me you kiss me and you weep?” to which the Prophet responded “My dear son! I am kissing that part of your body which will be cut asunder by the sword, thus am I lamenting over it.” Narrated by Imam Muhammad al Baqir (a) (7). 

One day, the Prophet (s) wept and wailed in front of his companions at the sight of Ali, his daughter Fatima and their sons Hasan and Husayn. When asked by his companions if the sight of none of them made him happy, he responded:

The Prophet’s love of Husayn a.s:

The Prophet (s) had such deep love for his grandson Husayn (a), so much so that he would remain in prostration when a young Husayn (a) would climb onto his back or half his sermons from the mimbar to pick him up. Below are some of the many traditions that depict how dear Imam Husayn (a) was to the Holy Prophet (s):

Muslims, in respect to the commemoration of Karbala, wear black clothing as a symbol of grieving someone they love. For 40 days, those who commemorate the tragedy of Karbala hold majalis (gatherings) for 12 days to recount, take lessons and mourn the event. For 40 days, it is a recommended act to do good deeds, give charity and limit entertainment and worldly distractions in one’s life. Muharram is seen as a month of great reflection, emotion, and spirituality drawing from the sacrifice of Imam Husayn (a) for Islam and all Muslims.

While there is grave misinformation that surrounds how the different sects choose to remember the tragedy, some dhakirs (religious speakers) in different parts of the world stoke the flames of sectarianism through ignorance and delusions (18). On the 10th of Muharram on the day of Ashura specifically, the day is solemn and it is recommended to refrain from worldly needs. It is also encouraged that Muslims refrain from laughing and merriment, as well as offer solace to other Muslims as a form of communal grief.

Karbala resounds even today in every land and time, famously iterated by the lyrics of Imam Jaffer as Sadiq (a) that “Everyday is Ashura and every land is Karbala.” From the injustices taking place in Palestine and Yemen to many parts of the world, the message of Karbala is clear: being a casual observer of unjust situations is not an option. Imam Husayn (a) expresses societal obligation when it comes to standing up against injustice when addressing the army of Yazid:

How history has depicted Karbala is being reflected in real time with the confusion over Palestine today, from labeling the victims as the oppressors to the media bias against Palestinian lives. This repeats the grim reality about the distortion of history for an oppressed people (26).

As an example, when recounting the time after Karbala on the treatment of the women of the Prophet’s (S) household, a modern day connection can be found in Palestine today. After Imam Husayn (a) and the men had been killed, the army of Omar ibn Saad marched into the tents of the women and children and looted whatever was there (25). 

Upon seeing a soldier crying as he snatched the daughter of Husayn (a) Fatima’s ankle bracelet, she asked him “why do you cry?” to which the soldier responded “because if I do not take it, somebody else will.”

How history has depicted Karbala is being reflected in real time with the confusion over Palestine today, from labeling the victims as the oppressors to the media bias against Palestinian lives. This repeats the grim reality about the distortion of history for an oppressed people (26).

Some also draw the likeness to the blockade of food and water on the Prophet’s (a) household in Karbala to the blockade on the people of Yemen today that is causing the starvation of millions of people, with a child dying of hunger every 75 seconds (28).

As an example, when recounting the time after Karbala on the treatment of the women of the Prophet’s (S) household, a modern day connection can be found in Palestine today. After Imam Husayn (a) and the men had been killed, the army of Omar ibn Saad marched into the tents of the women and children and looted whatever was there (25). Upon seeing a soldier crying as he snatched the daughter of Husayn (a) Fatima’s ankle bracelet, she asked him “why do you cry?” to which the soldier responded “because if I do not take it, somebody else will.”

It is important to note that the commander of Yazid’s army Omar ibn Sa’ad was hesitant about beginning the battle and killing the grandson of the Prophet (s). His heart desired both religion and the world; he wanted the government of Rey from Ibn Ziyad while also not wanting to stain his hands with the blood of Imam Husayn (a) (20). It is because of this that ibn Sa’ad found himself in limbo and sought to propose compromises in order to avoid battle.

In the same manner that Hurr b. Yazid al-Riyahi chose to forego power, wealth, and life to join the camp of Imam Husayn (a), Omar ibn Sa’ad did the opposite and chose to let go of his religion in order to achieve worldly gains. In the end, ibn Saad did not attain the governorship of Rey that he gave up his religion and morality for. This was one of many tools employed by Yazid where money and positions were dangled to influential people in order to achieve his political goals (33) In a another instance after the blessed severed head was given to Khuwali ibn Yazid to be taken to ibn Ziyad, Khuwali recited this poem in the morning after Ashura:

Upon hearing this, Ibn Ziyad turned him away and Khuwali just like Omar ibn Saad was left emptyhanded (25). 

The atrocities and killings of Imam Husayn (a), his companions and children were led by Omar ibn Saad, Shimr bin Ziljaushan, Hussayn ibn Numayr, Muhammad ibn Asath Ibn Qais, Shabath ibn Rabi, Marwan ibn Hakam and Samarah ibn Jundab, some of the key individuals Yazid used in order to further his objectives. 

The laity, however, were spoken to directly by Imam Husayn (a) on the battlefield in Karbala. He reminded the people several times about his grandfather, the religion and who he was so that there would be no confusion. Once, he said to them:

Amongst the army of Yazid were people who prayed, fasted, performed numerous Hajj and read the Qur’an eloquently. But these very people could not accept the truth because of the pollution of their hearts and minds from the unlawful sustenance that they were obtaining and consuming. Furthermore, they could not see the righteousness and purity of the man who stood before them due to the arrogance in their identities.

Ayatollah Bahjat famously said,

In a time of open tyranny, the tragedy of Karbala ensured the religion of Islam be saved from the clutches of rampant macro-level corruption. Imam Husayn (a) gave his life and sacrificed everything that he loved, including his six month old baby, in order to elevate the consciousness of a people who had transgressed. In remembering the tragedy of Karbala, history can be seen repeated in the present day where large scale atrocities can and will continue to take place when human beings are compromised through small, minute acts of immorality.

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