ASHA: Blast From The Past

Syed Ali Nadeem Rezavi

With the setting of the old moon and the appearance of the new, the month of Muharram once again enters our lives. For Muslims across the world, it is not merely the beginning of a new Islamic year. It is a month laden with memory, reflection, devotion, and profound historical significance. It is a month that invites believers to look inward, to examine their conscience, and to renew their commitment to truth, justice, and righteousness.

Muharram is one of the four sacred months mentioned in the Qur’an, months that have been sanctified by God and during which wrongdoing and bloodshed are especially condemned. The very word Muharram, as already mentioned in an earlier blog, is derived from the root haram, conveying the meanings of sanctity, respect, and prohibition. It is a month that is both sacred and inviolable, a period during which humanity is reminded of the value of peace and the sanctity of life.

The Qur’an refers to these sacred months in Surah al-Tawbah (9:36), where God declares that there are twelve months in the divine reckoning, of which four are sacred. According to the Prophet Muhammad, these four months are Dhul Qa’dah, Dhul Hijjah, Muharram, and Rajab. Dhul Qa’dah and Dhul Hijjah precede Muharram and are closely associated with the rites of Hajj, while Rajab, occurring midway through the year, has long been regarded as a month of reverence and devotion. In pre-Islamic Arabia, warfare was traditionally suspended during these months to ensure safe travel and pilgrimage, and Islam reaffirmed their sanctity while emphasising their spiritual significance. Muslims are therefore encouraged to increase acts of worship, charity, repentance, and self-discipline during these blessed periods, while being especially mindful to avoid injustice and wrongdoing.

The tenth day of this month of Muharram, known as Ashura, occupies a special place in the religious memory of Muslims. Sunni traditions associate this day with a number of momentous events in sacred history. It is said to be the day on which the repentance of Prophet Adam was accepted, the day on which Prophet Nuh and his companions were saved from the Flood, the day on which the fire prepared by Nimrod was rendered cool and harmless for Prophet Ibrahim, and the day on which Prophet Musa received divine commandments. It is also associated with the deliverance of the Children of Israel from Pharaoh’s oppression, the restoration of Prophet Ayyub’s health, the reunion of Prophet Yusuf with his father Ya’qub, the deliverance of Prophet Yunus from the belly of the fish, the forgiveness of Prophet Dawud, the restoration of Prophet Sulayman’s kingdom, and the raising of Prophet Isa to heaven.

Yet for millions of Muslims, particularly those devoted to the memory of the Prophet’s family, the tenth of Muharram is remembered above all as the day on which Imam Husain ibn Ali, the beloved grandson of Prophet Muhammad, was martyred on the plains of Karbala in 680 CE. The first ten days of Muharram are therefore not days of celebration but days of mourning, remembrance, and spiritual reflection.

The tragedy of Karbala occupies a unique place in human history. It was not merely a political confrontation nor simply a battle for temporal power. It was a moral struggle between principle and expediency, justice and tyranny, truth and falsehood. Yazid, who had assumed the leadership of the Muslim polity through hereditary succession and political influence, sought the allegiance of Imam Husain in order to legitimise his rule. Husain refused. He could not endorse a system that, in his view, violated the ethical and spiritual foundations established by his grandfather, the Prophet Muhammad.
In refusing submission, Imam Husain knowingly chose a path that would lead to suffering and death. Yet he understood that silence in the face of injustice would amount to complicity. His stand transformed what might otherwise have been a forgotten political dispute into one of the most enduring symbols of resistance against oppression in human history.

The immediate impact of Karbala was profound. The brutal killing of the Prophet’s grandson, along with members of his family and loyal companions, shocked the Muslim world. It compelled people to question the legitimacy of a regime that could perpetrate such an act. The martyrdom of Husain awakened a moral consciousness that had become dormant under political expediency and fear. His sacrifice exposed the true nature of tyranny and reminded believers that faith demands moral courage.
The long-term consequences of Karbala have been even more far-reaching. Across centuries and continents, the memory of Imam Husain has inspired countless struggles for justice and human dignity. His message transcended the boundaries of religion, ethnicity, and nationality.

Karbala became a universal symbol of the eternal struggle between oppression and freedom. The celebrated verse captures this truth with remarkable eloquence:

Qatl-e-Husain asl mein marg-e-Yazid hai,
Islam zinda hota hai har Karbala ke baad.

The martyrdom of Husain becomes, in reality, the death of tyranny itself, for every Karbala renews humanity’s commitment to truth and justice.

But then, to those who are the Shi’a, the Friends of Ali, Karbala is unique: it can be emulated but never duplicated. Thus Karbala is a unique singular event.
What makes Imam Husain’s sacrifice particularly remarkable is the foresight and wisdom with which he approached his mission. He chose not to remain in Mecca, despite the sanctity and security it offered, because he did not wish bloodshed to occur within the sacred precincts. Nor did he wish his death to pass unnoticed as an isolated assassination. By proceeding towards Iraq, the very centre of Yazid’s power, he ensured that the confrontation would reveal the true nature of the regime and would be remembered by history.

Equally significant was the composition of his small caravan. Husain did not seek military strength. His companions came from different tribes, regions, and social backgrounds. Among them were elderly veterans, freed slaves, devoted followers, and even those newly joined to his cause. They represented the diversity of the Muslim community itself. Their presence demonstrated that Karbala was not a tribal conflict or a struggle for political power. It was a defence of moral principles.

Perhaps the most remarkable aspect of Husain’s planning was his decision to take with him the women and children of his household. Their survival ensured that the story of Karbala could never be buried. After the massacre, it was his sister, Sayyida Zainab, who emerged as the voice of the revolution. Through her courageous speeches in Kufa and Damascus, she exposed the injustice of Yazid’s regime and preserved the message for future generations. If Husain’s blood laid the foundation of the movement, Zainab’s eloquence ensured its permanence in history.

Professor Syed Jafar Raza Bilgirami described Imam Husain’s achievement as the reconstruction of a system of life. According to him, Karbala represented the triumph of reason over greed, conscience over appetite, and justice over brute force. Husain demonstrated that true civilisation rests not upon power but upon ethical restraint and moral responsibility. In doing so, he offered humanity a timeless code of conduct.

It is therefore not surprising that scholars, historians, and thinkers from diverse backgrounds have been moved by the tragedy of Karbala. We have seen that whether it is Edward Gibbon, Thomas Carlyle, E. G. Browne, Charles Dickens, or Muhammad Iqbal, they, and many more have recognised in Husain’s sacrifice a universal lesson in courage, conviction, and moral integrity. Karbala continues to evoke sympathy, admiration, and inspiration because it speaks to fundamental human values that transcend religious boundaries.
As Muharram begins once again, Muslims gather in mosques, imambaras, and homes to remember these events. Majalis are held, elegies are recited, and the stories of Karbala are narrated anew. These gatherings are not merely commemorations of a distant past. They are opportunities to renew one’s commitment to justice, compassion, and truthfulness. They remind believers that faith is not simply a matter of ritual but also of moral responsibility.
Muharram thus arrives as a month of mourning, but also as a month of spiritual awakening. It teaches that truth may suffer but can never be defeated; that numbers do not determine righteousness; and that the courage of a small group of principled individuals can transform the course of history.

As we welcome this sacred month, may we reflect deeply upon the lessons of Karbala. May the memory of Imam Husain inspire us to oppose injustice wherever it appears, to uphold human dignity, and to remain steadfast in the pursuit of truth. May this Muharram become a source of peace, reconciliation, and moral renewal for all humanity.
Amen.

Syed Ali Nadeem Rezavi

Our Higher Secondary results had come out in the daily newspapers during the long summers of 1977. As my father was unwell having suffered a damaged heart valve, he had arranged my solo visit to Lucknow where a maternal uncle of my mother and his son Rais Mamu lived. Rais Mamu was employed in the Shia Degree College, perhaps as a Finance Officer? I never knew and never enquired. I only knew that they dotted over me. Rais Mamu and Ladli Mumani, (herself related to me independently of her in-law connections) had no issue of their own, and thus treated me as their son. My mother’s uncle, Rais Mamu’s father had very rough relations with my Nana, over some issue: he thought that his dead sister’s daughter (my mother) had been deprived of her Nanihāl, and even some material belongings, which according to him, should have been given by my Nana to my mother. My mother had never mentioned any of this to any of us. However, I heard all this stuff whenever I was in Lucknow.

Rais Mamu and his wife, Ladli Mami, were regular at the annual “Jalsa e Majālis” of Shaheed e Sālis, at Agra, (whose name I later came to know was Qazi Nurullah Shustari, a Qazi under Akbar and Jahangir, usually held each year around Diwali those days. There was hardly any Shia worth his salt, who would not be there – people from Bollywood to politicians, from Nawabs to Khoja Isna Ashari rich merchant families. My father was the Secretary of the Anjuman e Moinuz Zaerīn and Mutawalli of the waqf of Shaheed e Sālis. He always, in my memory of those days, called Rais Mamu from Lucknow to be the Accountant during those annual public functions spanning over almost a week. When ultimately my father expired in 1978, and for years on, during the jalsa of Shaheed e Salis in Agra, my bed would be in the room allocated to Rais Mamu and Ladli Mami.

Coming back to the day when my Higher Secondary results were announced, I remember Rais Mamu all excited to take me to Chowk at a place where all the day’s newspapers were available. He was excited and feeling very proud as if his own son was going to get his first important result. Mami too was quite happy and I remember her preparing special meals for the occasion. Their excitement was making me very nervous for I understood that they had very high expectations from me, at best a mediocre, in reality a dud, who was more confused than anything else whenever any chapter of Mathematics or Chemistry or Physics was placed before me. I could understand only the English teacher, or feel enthusiastic only if taken to a historical or cultural location! Deep in my heart I feared for the result, for which the entire family of my Mamu was excited!

Ultimately we reached the place where dozens of newspapers were placed on wooden stands and hundreds of people were pouring over them. With great enthusiasm my Mamu dived into the crowd! From distance I could see him desperately scanning the numerous columns for that elusive Roll number. Ultimately he located it deep down below where the roll numbers of ordinary second divisions were placed. The excitement drained from his eyes. I could make out his utter disbelief and disappointment!

Yet when he came to me he said: “Chalo qulfi khātey hain! First division na sahi, kya hua? Pass to ho!”

I still feel the relief which I felt that moment: the relief of the first step which took me towards the hidden passion: History. When I returned back to Aligarh, my father received me with a smile: “merā beta tārikh ka ustād banega!” In fact, before I returned, our English teacher, Sir Ahmad, who was also the Vice-Principal at Our Lady of Fatima Higher Secondary School, and a friend of my father, had actually informed him that his son should “opt” for either English or History.

The rest, as they say is History! I vividly recall all this as I demit my service in the subject which I never opted for in school, but which ultimately gave me everything.

Looking back now from the other side of a full career, I realise that the best results are not always the ones printed in a newspaper column. Sometimes a quiet second division, a plate of qulfi, and a father’s knowing smile are enough to set a life on its true course.

(To be continued)

सैयद अली नदीम रेज़ावी

जब हर साल मुहर्रम का महीना आता है, तो दुनिया भर में करोड़ों लोगों का ध्यान इराक़ के एक छोटे से मैदान की ओर चला जाता है, जहाँ इंसानी इतिहास की सबसे महत्वपूर्ण घटनाओं में से एक घटी थी। कर्बला में इमाम हुसैन इब्न अली की शहादत को चौदह सौ साल से भी अधिक समय बीत चुका है, लेकिन उनकी याद आज भी उतनी ही ताज़ा और ज़िन्दा है। उनका नाम आज भी अलग-अलग देशों, धर्मों और संस्कृतियों के लोगों के दिलों में दुःख, श्रद्धा, सम्मान और प्रेरणा की भावना पैदा करता है। इतिहास में बहुत कम ऐसी हस्तियाँ हुई हैं जिनकी स्मृति इतनी लंबी अवधि तक मानवता की सामूहिक चेतना में जीवित रही हो।

स्वाभाविक रूप से यह प्रश्न उठता है कि आखिर इमाम हुसैन को चौदह सौ साल बाद भी इतनी शिद्दत से क्यों याद किया जाता है? इसका उत्तर केवल उनकी शहादत की त्रासदी में नहीं, बल्कि उन आदर्शों में छिपा है जिनके लिए उन्होंने जीवन जिया और अपने प्राण न्योछावर कर दिए।

कर्बला केवल एक युद्ध नहीं था। यह सत्य और असत्य, न्याय और अत्याचार, अंतरात्मा और सत्ता के बीच का संघर्ष था। जो घटना उमय्यद शासन के इतिहास की एक छोटी-सी लड़ाई बनकर भुला दी जा सकती थी, वह समय के साथ एक शाश्वत नैतिक प्रतीक बन गई। हर पीढ़ी अपने संघर्षों की झलक कर्बला में देखती है और यही कारण है कि हुसैन की याद कभी धूमिल नहीं पड़ती।

इमाम हुसैन पैग़म्बर मुहम्मद के प्यारे नवासे, इमाम अली और बीबी फ़ातिमा के बेटे थे। वे अहल-ए-बैत, जिनके बारे में हम पहले लिख चुके हैं, से सम्बन्ध रखते थे, जिनके प्रति मुसलमानों के दिलों में गहरा प्रेम और सम्मान है। लेकिन उनकी महानता केवल उनके वंश के कारण नहीं है। इतिहास में अनेक लोग प्रतिष्ठित परिवारों में जन्मे, लेकिन बहुत कम ऐसे हुए जिन्होंने अपने नैतिक साहस और आदर्शों के बल पर इतिहास की दिशा बदल दी। हुसैन की महानता इस बात में थी कि उन्होंने अन्याय को वैधता देने से इनकार कर दिया, जबकि ऐसा करने से उनकी जान बच सकती थी।

जब यज़ीद ने उनसे बैअत की माँग की, तो हुसैन ने समझ लिया कि यह कोई व्यक्तिगत या राजनीतिक विवाद नहीं है। यदि वे यज़ीद की सत्ता को स्वीकार कर लेते, तो वे ऐसी व्यवस्था को वैधता प्रदान कर देते जिसे वे इस्लाम की नैतिक शिक्षाओं के विरुद्ध मानते थे। बैअत कर लेने से उन्हें सुरक्षा, सम्मान और आराम मिल सकता था। विरोध करने का अर्थ था कठिनाइयाँ, कष्ट और मृत्यु। इसके बावजूद उन्होंने प्रतिरोध का मार्ग चुना।

उन्होंने स्पष्ट रूप से कहा कि वे न अहंकार के कारण उठे हैं, न विद्रोह के लिए, न भ्रष्टाचार फैलाने के लिए और न किसी अत्याचार के लिए, बल्कि केवल अपने नाना की उम्मत में सुधार लाने के लिए उठे हैं। इन शब्दों से स्पष्ट हो जाता है कि कर्बला सत्ता प्राप्त करने का संघर्ष नहीं था, बल्कि मूल्यों और सिद्धांतों की रक्षा का संघर्ष था।

इसी कारण प्रसिद्ध विद्वान फ़ाज़िल-ए-हंसवी ने इमाम हुसैन को “दूसरे बानी-ए-इस्लाम” अर्थात इस्लाम का पुनर्स्थापक कहा। इस अभिव्यक्ति में एक गहरी सच्चाई छिपी है। यदि पैग़म्बर मुहम्मद ने वह्यी के माध्यम से इस्लाम की स्थापना की, तो हुसैन ने अपनी कुर्बानी देकर उसकी नैतिक आत्मा को बचाया। अनेक मुस्लिम चिंतकों का मानना है कि इस्लाम की स्थापना मक्का और मदीना में हुई, लेकिन उसका संरक्षण कर्बला में हुआ।

दार्शनिक और शायर मोहम्मद इक़बाल ने इसी विचार को बड़ी खूबसूरती से व्यक्त किया। उनके अनुसार कर्बला ने यह सुनिश्चित किया कि इस्लाम केवल वंशवादी सत्ता का उपकरण न बन जाए, बल्कि अंतरात्मा और न्याय का धर्म बना रहे। हुसैन के रक्त ने धर्म और अत्याचार के बीच हमेशा के लिए एक रेखा खींच दी।

लेकिन हुसैन का महत्व केवल इस्लाम तक सीमित नहीं है। इसी कारण अल्लामा सैयद अली नक़ी नक़न साहिब ने उन्हें “शहीद-ए-इंसानियत” कहा। हुसैन का संघर्ष उन प्रश्नों से जुड़ा है जो हर इंसान के सामने आते हैं। अन्याय के सामने क्या किया जाए? क्या सत्य से बढ़कर व्यक्तिगत सुरक्षा है? क्या एक छोटा समूह किसी शक्तिशाली व्यवस्था को चुनौती दे सकता है? क्या सम्मान और गरिमा के लिए जीवन का बलिदान दिया जा सकता है? कर्बला इन प्रश्नों का उत्तर सिद्धांतों से नहीं बल्कि कर्म द्वारा देती है।

कर्बला का युद्ध असमान था। हुसैन अपने परिवार और कुछ साथियों के साथ एक विशाल सेना के सामने खड़े थे। उनके शिविर में बुज़ुर्ग, महिलाएँ और बच्चे भी थे। उन पर पानी तक बंद कर दिया गया। एक-एक कर उनके साथी शहीद होते गए। उनके अठारह वर्षीय पुत्र अली अकबर शहीद हुए। उनके नन्हे बेटे अली असग़र को भी मार दिया गया। उनके भाई, भतीजे और मित्र एक-एक कर कुर्बान हो गए। अंततः स्वयं हुसैन भी कर्बला की तपती रेत पर शहीद हो गए।

सैनिक दृष्टि से यह पराजय थी, लेकिन इतिहास के नैतिक निर्णय में यह एक महान विजय थी। जिसने हुसैन को मारा वह साम्राज्य बहुत पहले मिट चुका है। जो शासक स्वयं को विजेता समझते थे, उन्हें आज केवल अत्याचार के प्रतीक के रूप में याद किया जाता है। इसके विपरीत हुसैन आज भी करोड़ों दिलों में जीवित हैं।

यही नैतिक विजय उन्हें “अबुल अहरार”, अर्थात स्वतंत्र लोगों का पिता बनाती है। हुसैन के लिए स्वतंत्रता केवल राजनीतिक आज़ादी नहीं थी। वह अंतरात्मा की स्वतंत्रता थी। वह अपने सिद्धांतों को सुरक्षा और सुविधाओं के बदले बेच देने से इंकार करने का नाम थी। वह अन्याय के सामने “नहीं” कहने का साहस था।

जब उनके सामने आत्मसमर्पण और मृत्यु में से किसी एक को चुनने का समय आया, तो उन्होंने घोषणा की:

“हम ज़िल्लत को स्वीकार नहीं करेंगे।”

ये शब्द चौदह सौ वर्षों से गूँज रहे हैं। यही कारण है कि दुनिया के अलग-अलग हिस्सों में उत्पीड़ित लोग कर्बला से प्रेरणा लेते हैं। हुसैन ने दिखाया कि कुछ परिस्थितियों में सम्मान के साथ मृत्यु, अपमान के साथ जीवन से बेहतर होती है।

कर्बला की याद केवल इसलिए नहीं बची कि वहाँ क्या हुआ था, बल्कि इसलिए भी कि वह आज भी क्या सिखाती है। मुहर्रम केवल मातम का महीना नहीं है। यह हर साल नैतिक जागरण का अवसर है। यह इंसानियत को याद दिलाता है कि अत्याचार के सामने चुप रहना भी अन्याय में साझेदारी है। हर वर्ष कर्बला की याद हमें अपने भीतर झाँकने के लिए प्रेरित करती है और पूछती है कि हम सत्य के साथ खड़े हैं या अन्याय से समझौता कर रहे हैं।

कर्बला केवल प्रतिरोध ही नहीं सिखाती, बल्कि करुणा, त्याग और दूसरों के लिए जीने का संदेश भी देती है। हज़रत अब्बास इसका सबसे प्रेरक उदाहरण हैं। जब वे अत्यधिक प्यास के बावजूद फ़ुरात के पानी तक पहुँचे, तो उन्होंने स्वयं पानी पीने के बजाय प्यासे बच्चों को याद किया। उनका यह आचरण “ईसार” की उस इस्लामी शिक्षा का सर्वोत्तम उदाहरण है जिसमें दूसरों की ज़रूरतों को अपनी ज़रूरतों पर प्राथमिकता दी जाती है।

इसी तरह कर्बला में महिलाओं की भूमिका भी अत्यंत महत्वपूर्ण है। यदि बीबी ज़ैनब का साहस, धैर्य और वाणी न होती, तो संभव है कि कर्बला का संदेश आने वाली पीढ़ियों तक न पहुँच पाता। यदि हुसैन ने कर्बला को अपनी कुर्बानी दी, तो ज़ैनब ने यह सुनिश्चित किया कि वह कुर्बानी भुलाई न जाए। वास्तव में कर्बला की कहानी तलवारों से जितनी बनी, उतनी ही ज़ैनब की वाणी से भी अमर हुई।

हुसैन की महानता का प्रमाण उन असंख्य व्यक्तित्वों में भी दिखाई देता है जिन्होंने उन्हें श्रद्धांजलि दी। महात्मा गांधी ने स्वीकार किया कि उन्होंने हुसैन से सीखा कि अत्याचार सहते हुए भी विजय कैसे प्राप्त की जा सकती है। गांधी ने कहा था:

“मैंने भारत को कोई नई चीज़ नहीं दी। मैंने केवल कर्बला के नायक के जीवन से सीखे हुए सबक भारतवासियों तक पहुँचाए हैं। यदि भारत को बचाना है तो उसे हुसैन के रास्ते पर चलना होगा। मैंने हुसैन से सीखा कि अत्याचार सहते हुए भी विजय कैसे प्राप्त की जाती है।”

जवाहरलाल नेहरू ने कर्बला को सभी समुदायों के लिए एक महान शिक्षा बताया। मोहम्मद अली जिन्ना ने हुसैन की प्रशंसा इसलिए की क्योंकि उन्होंने अन्याय के सामने झुकने के बजाय मृत्यु को स्वीकार किया। रवीन्द्रनाथ टैगोर ने कहा कि सत्य और न्याय को जीवित रखने के लिए सेना और हथियारों की नहीं, बल्कि हुसैन जैसी कुर्बानी की आवश्यकता होती है।

पश्चिमी विद्वानों ने भी हुसैन की प्रशंसा की। एडवर्ड गिबन ने लिखा कि कर्बला का दृश्य सबसे उदासीन पाठक के हृदय को भी झकझोर सकता है। थॉमस कार्लाइल ने कहा कि कर्बला यह साबित करती है कि सत्य की लड़ाई में संख्या का कोई महत्व नहीं होता। चार्ल्स डिकेन्स ने लिखा कि यदि हुसैन सत्ता चाहते, तो वे अपने परिवार को साथ लेकर न जाते। वाशिंगटन इरविंग ने निष्कर्ष निकाला कि हुसैन का संघर्ष केवल धर्म और न्याय के लिए था।

हुसैन का प्रभाव केवल विद्वानों और लेखकों तक सीमित नहीं रहा। उन्होंने स्वतंत्रता आंदोलनों, उपनिवेशवाद विरोधी संघर्षों और सामाजिक न्याय के अभियानों को प्रेरित किया। भारत के स्वतंत्रता संग्राम से लेकर दक्षिण अफ्रीका में रंगभेद विरोधी संघर्ष तक, कर्बला अत्याचार के विरुद्ध धैर्य और प्रतिरोध का प्रतीक बनी रही। नेल्सन मंडेला जैसे नेताओं ने भी हुसैन के संघर्ष में साहस और आत्मसम्मान का स्रोत देखा।

क्रांतिकारी शायर जोश मलीहाबादी ने शायद सबसे सुंदर शब्दों में हुसैन की सार्वभौमिकता को व्यक्त किया:

“इंसान को बेदार तो हो लेने दो,
हर क़ौम पुकारेगी हमारे हैं हुसैन।”

जब लोग कर्बला का अर्थ समझ लेते हैं, तब वे हुसैन को किसी एक सम्प्रदाय या समुदाय की सीमाओं में नहीं बाँधते। वे उन सभी के हो जाते हैं जो स्वतंत्रता, न्याय और मानव गरिमा में विश्वास रखते हैं।

मोहम्मद अली जौहर ने भी कर्बला का संदेश इन शब्दों में अमर कर दिया:

“क़त्ल-ए-हुसैन अस्ल में मर्ग-ए-यज़ीद है,
इस्लाम ज़िन्दा होता है हर कर्बला के बाद।”

यह शेर इतिहास की एक गहरी सच्चाई को व्यक्त करता है। अत्याचार कुछ समय के लिए विजयी दिखाई दे सकता है, लेकिन अंततः नैतिक साहस ही जीतता है। हर युग अपना एक यज़ीद पैदा करता है, लेकिन हर युग अपना हुसैन भी खोज लेता है।

यही हुसैन की अमरता का रहस्य है। असंख्य शासकों ने विशाल साम्राज्यों पर शासन किया, लेकिन उनके नाम इतिहास की पुस्तकों तक सीमित रह गए। हुसैन के पास न कोई साम्राज्य था और न कोई सेना, फिर भी उनका नाम आज भी करोड़ों दिलों में जीवित है। उनकी महानता सांसारिक शक्ति में नहीं, बल्कि नैतिक अधिकार में थी। उन्होंने कष्ट को शक्ति में, कुर्बानी को प्रेरणा में और शहादत को अमरता में बदल दिया।

इसीलिए उन्हें “अबुल अहरार” कहा जाता है।

इसीलिए अल्लामा अली नक़ी ने उन्हें “शहीद-ए-इंसानियत” कहा।

इसीलिए फ़ाज़िल-ए-हंसवी ने उन्हें “दूसरे बानी-ए-इस्लाम” कहा।

और इसी कारण कर्बला के चौदह सौ वर्ष बाद भी इमाम हुसैन का नाम दिलों को रोशन करता है, न्याय के लिए संघर्ष करने वालों को प्रेरित करता है और मानवता को यह याद दिलाता है कि सत्य, चाहे कितना ही अकेला क्यों न हो, अंततः पराजित नहीं हो सकता। हर मुहर्रम इसी संदेश को नया जीवन देता है। हर कर्बला की याद यह बताती है कि गरिमा समर्पण से बड़ी है, अंतरात्मा सत्ता से अधिक शक्तिशाली है, और सत्य के लिए खड़ा होने वाला एक अकेला इंसान भी इतिहास की दिशा बदल सकता है।

Syed Ali Nadeem Rezavi

When the month of Muharram returns each year, millions across the world turn their thoughts towards a small, unremarkable plain in Iraq where one of the most transformative events in human history unfolded. Perhaps on 27th June 2026 would be 10th Muharram 1448, the day when Husain was massacred. More than fourteen centuries have passed since the martyrdom of Imam Husain ibn Ali at Karbala, yet his memory remains astonishingly alive. His name continues to evoke grief, reverence, admiration, and inspiration among people of different nations, religions, and cultures. Few personalities in history have retained such vitality in the collective memory of humanity for so long. The question naturally arises: why does Imam Husain continue to be remembered so passionately after all these centuries? The answer lies not merely in the tragedy of his death but in the ideals for which he lived and died.

Karbala was never simply a military encounter. It was a confrontation between truth and falsehood, justice and tyranny, conscience and power. What could have remained a forgotten skirmish in the history of the Umayyad dynasty instead transformed itself into an eternal moral symbol. Each generation sees something of its own struggles reflected in Karbala, and that is why the memory of Husain never fades. He was the beloved grandson of the Prophet Muhammad, the son of Imam Ali and Lady Fatima, belonging to the Ahl al-Bayt (about whom we did an earlier blog) whom Muslims hold in the highest esteem. Yet his enduring significance rests not upon lineage alone. Many individuals have descended from noble families, but few have altered the course of history through the force of their moral example. Husain’s greatness emerged from his refusal to legitimise injustice, even when doing so would have saved his life.

When Yazid demanded allegiance to his unjust rule, Husain understood that the issue was not one of personal rivalry or political ambition. By recognising Yazid’s authority, he would have legitimised a form of rule that he regarded as fundamentally incompatible with the ethical principles of Islam. Compliance would have brought safety, comfort, and prestige. Resistance would bring suffering and death. Husain nevertheless chose resistance. He declared openly that he had not risen out of arrogance, rebellion, corruption, or oppression, but only to seek reform in the community of his grandfather. These words reveal that Karbala was not a struggle for power. It was a struggle for values.

This is why the noted scholar Allama Fazl-e-Hanswi Saiyid Sibtul Hasan described Imam Husain as the Doosra Bāni-e-Islam, the Re-establisher of Islam. The expression reflects a profound truth. If the Prophet Muhammad established Islam through revelation, Husain preserved its moral essence through sacrifice. Many Muslim thinkers have argued that while Islam was founded in Makkah and Madinah, it was saved at Karbala. The philosopher-poet Muhammad Iqbal expressed this idea with remarkable eloquence. For Iqbal, Karbala ensured that Islam remained a religion of conscience rather than becoming merely an instrument of dynastic authority. Husain’s blood drew a permanent distinction between religion and tyranny.

Yet Husain’s significance extends far beyond Islam. This is why Allama Syed Ali Naqi Naqan Sahib referred to him as Shahīd-e-Insāniyat, the Martyr of Humanity. Husain’s stand addressed questions that concern all human beings. What should one do in the face of injustice? Is personal safety more important than truth? Can a small group challenge a powerful system? Is dignity worth sacrificing one’s life for? Karbala provides answers to these questions through action rather than theory. The battle itself was unequal. Husain stood with a small group of family members and companions against a vastly superior force. His camp included elderly men, women, and children. Water was denied to them. One by one his companions fell. His eighteen-year-old son Ali Akbar was martyred. His infant child Ali Asghar was killed. His brothers, nephews, and friends sacrificed their lives. Finally Husain himself fell on the burning sands of Karbala.

From a military perspective it was a defeat. Yet in the moral judgement of history it was a victory of extraordinary magnitude. The empire that killed Husain has long vanished. The rulers who imagined themselves victorious are remembered only for their oppression. Husain, however, remains alive in the hearts of millions. This moral triumph explains why he came to be known as Abul Ahrār, the Father of the Free. Freedom, in Husain’s understanding, was not merely political independence. It was freedom of conscience. It was the refusal to surrender one’s principles in exchange for security or privilege. It was the ability to say no to injustice even when the consequences were severe. When confronted with the choice between surrender and death, Husain declared simply that he would not accept humiliation. These words have echoed across the centuries. They explain why oppressed peoples in different parts of the world continue to find inspiration in Karbala. Husain demonstrated that there are circumstances in which death with honour is preferable to life with humiliation.

The memory of Karbala has survived not only because of what happened there but because of what it continues to teach. Muharram is therefore far more than a period of mourning. It is an annual moral awakening. It reminds humanity that silence before oppression is itself a form of complicity. Every year, the remembrance of Karbala acts as a call to self-examination. It asks individuals and societies whether they stand with truth or accommodate injustice. The sacrifice at Karbala also embodies values that transcend resistance alone. It teaches compassion, selflessness, and concern for others. The example of Hazrat Abbas remains particularly inspiring. When he reached the waters of the Euphrates after enduring intense thirst, he refused to drink because the children in Husain’s camp remained thirsty. His actions exemplified īthār, the Islamic ideal of preferring others to oneself. Likewise, the role of women in Karbala is central to its enduring legacy. Had it not been for the courage and eloquence of Lady Zainab, the message of Karbala might never have reached subsequent generations. If Husain gave Karbala its sacrifice, Zainab ensured that the sacrifice was not forgotten.

The universality of Husain’s appeal is evident from the remarkable range of personalities who have paid tribute to him. Mahatma Gandhi openly acknowledged his admiration for Husain. Gandhi declared that he had not brought anything new to India but had merely conveyed lessons drawn from the hero of Karbala. He stated that he had learned from Husain how victory could be achieved while enduring oppression. Gandhi understood that moral force is ultimately stronger than physical force. Like Husain, he believed that suffering willingly endured for a righteous cause possesses transformative power. Jawaharlal Nehru similarly regarded Karbala as a lesson for all communities. He observed that numerical superiority counts for little when truth confronts falsehood. Muhammad Ali Jinnah admired Husain because he accepted death, thirst, and suffering for himself and his family rather than submit to unjust authority. Rabindranath Tagore praised Husain’s willingness to sacrifice life itself in order to preserve truth and justice.

Western scholars expressed similar admiration. Edward Gibbon wrote that the memory of the thirsty grandson of the Prophet, surrounded by the bodies of his slain relatives, possesses the power to move even the most indifferent reader. Thomas Carlyle regarded Karbala as proof that numbers do not determine victory when truth is at stake. Charles Dickens argued that Husain’s willingness to bring his family into danger demonstrated that he was motivated not by worldly ambition but by principle. Washington Irving concluded that Husain’s struggle can only be understood as a sacrifice for faith and justice. The Scottish orientalist William Muir believed that Karbala shaped the course of Islamic history long after the Caliphate itself had declined. The Lebanese Christian writer Antoine Bara went even further, arguing that no battle in human history has generated greater admiration, sympathy, and moral instruction than Karbala.

The influence of Husain has not been confined to scholars and writers. It has inspired freedom movements, anti-colonial struggles, and campaigns for justice throughout the modern world. Whether in colonial India, apartheid South Africa, or elsewhere, Karbala has served as a symbol of perseverance in the face of oppression. The revolutionary poet Josh Malihabadi perhaps expressed Husain’s universal appeal most memorably when he wrote that once humanity awakens, every community will proclaim that Husain belongs to us. “Insān ko bẽdār to ho leney do, har qaum pukārēgi: hamārey chain Husain!” These lines capture the essence of his legacy. Once people understand the meaning of Karbala, they cease to see Husain as belonging exclusively to one sect or one community. He becomes the inheritance of all who value freedom, justice, and human dignity. Similarly, Muhammad Ali Jauhar immortalised the lesson of Karbala in the famous observation that the killing of Husain is, in reality, the death of Yazid, and that Islam is reborn after every Karbala. “Qatl e Husain asl me marg e Yazīd hai. Islām zinda hota hai har Karbala ke bād!” This couplet encapsulates one of history’s deepest truths. Tyranny may appear victorious for a time, but moral courage ultimately prevails. Every age produces new forms of oppression, yet every age also rediscovers Husain.

This is the secret of Husain’s immortality. Countless rulers have commanded armies and governed vast empires, yet their names survive only in history books. Husain possessed neither an army nor a kingdom, yet his memory remains alive in the hearts of millions. His greatness lies not in worldly power but in moral authority. He transformed suffering into strength, sacrifice into inspiration, and martyrdom into immortality. That is why he is remembered as Abul Ahrar, the Father of the Free. That is why Allama Ali Naqi called him Shahid-e-Insaniyat, the Martyr of Humanity. That is why Allama Fazl-e-Hanswi called him the Doosre Bani-e-Islam, the Re-establisher of Islam. And that is why, fourteen centuries after Karbala, the name of Imam Husain continues to illuminate hearts, inspire struggles for justice, and remind humanity that truth, however lonely, can never ultimately be defeated. Every Muharram renews that message. Every remembrance of Karbala reaffirms that dignity is greater than submission, conscience is stronger than power, and that a single individual standing for truth can change the moral course of history.

Syed Ali Nadeem Rezavi

As the month of Muharram approaches, Muslims around the world prepare to remember the martyrdom of Imam Husain at Karbala. It is a good time to pause and reflect on who the Ahlul Bayt (the Prophet’s family) really are and why they matter so deeply to millions of believers.

Every year, Muharram draws attention not only to the tragedy of Karbala but also to the remarkable family at the heart of that event. The tears shed for Husain, the gatherings held in honour of the martyrs, and the deep love people feel for the Prophet’s household all stem from a bond that has shaped Muslim spirituality, ethics, and religious life for over 1,400 years.

So who exactly are the Ahlul Bayt?

The term Ahlul Bayt simply means “the People of the House” or “the Household”. In practice, it refers to the family of the Prophet Muhammad. No other family in Islamic history has received such lasting reverence, affection, and devotion. And this isn’t just because they were blood relatives. It is because Muslims believe they played a unique role in preserving, living out, and passing on the Prophet’s teachings.

In both Sunni and Shi’i Islam, loving the Ahlul Bayt is seen as an extension of loving the Prophet himself. You cannot love him fully, the thinking goes, without also loving those closest to him.

What might be missing from this picture?

One thing that is often missing when people talk about the Ahlul Bayt is a simple explanation of who is actually included. In its narrowest sense (especially in Shi’i belief), the Ahlul Bayt refers to five people: the Prophet Muhammad, his daughter Fatima al Zahra, his cousin and son in law Ali ibn Abi Talib, and their two sons Hasan and Husain. The Shi’I expand the term to include not only the panjatan, but also the Imams who followed them: the 14 Impeccables (masūmīn). In a wider sense, many Sunni Muslims also include the Prophet’s wives, particularly Khadija and Aisha, as part of his household. So when you hear the term, it helps to know that context matters.

Another missing piece is why this matters to someone who isn’t Muslim. The story of the Ahlul Bayt is not just a religious story. It is a human story about family, love, loss, standing up against injustice, and keeping faith alive when everything seems lost. That is why people from many backgrounds, not just Muslims, have been moved by figures like Husayn.

Why are they so central to Islam?

Let’s start with the Prophet’s own attitude. Throughout his life, he openly showed his affection for Ali, Fatima, Hasan and Husain. He would carry Hasan and Husayn on his shoulders during prayer. He would stand up when Fatima entered the room and say, “She is a part of me. Whoever hurts her hurts me.” These weren’t just family moments. They were public lessons to the community.

The Qur’an also points to the Prophet’s family. One famous verse says:

“Indeed Allah only desires to remove all impurity from you, O People of the House, and to purify you completely.” (Qur’an 33:33)

This is often called the Verse of Purification. Another verse says:

“Say: I ask of you no reward for it except love for my near relatives.” (Qur’an 42:23)

For centuries, Muslim scholars have seen this as making love for the Prophet’s family a religious duty, not just a nice thing to do.

Stories that shaped their place in Islam

There is a well known event called the Hadith al Kisa (the Tradition of the Cloak). The story goes that the Prophet gathered Ali, Fatima, Hasan and Husain under his cloak and prayed, “O Allah, these are my Ahlul Bayt. Remove impurity from them and purify them completely.” This event is central to Shi’i belief because it identifies this small group as the innermost circle of his family.

Then there is the event of Mubahala, a peaceful challenge with Christians from Najran. When talks about the nature of Jesus reached a dead end, the Qur’an suggested both sides call on God’s judgement. The Prophet brought only Ali, Fatima, Hasan and Husain with him, calling them “our sons”, “our women” and “ourselves”. For Shi’a Muslims, this is powerful proof of their unique rank. Even Sunni scholars see it as a testament to their special standing.

Perhaps the most famous tradition is the Hadith al Thaqalayn (the Tradition of the Two Weighty Things). The Prophet said:

“I leave among you two weighty things: the Book of Allah and my Ahlul Bayt. If you hold fast to them, you will never go astray after me.”

This is recorded in both Sunni and Shi’i sources. It suggests that the Qur’an and the Prophet’s family together are the lasting guides for the Muslim community.

The Shi’i understanding: Imams and divine guidance

For Shi’a Muslims, the importance of the Ahlul Bayt goes even further. They believe that after the Prophet died, divine guidance continued through a line of twelve Imams, all descended from Ali and Fatima. The first Imam was Ali, followed by Hasan, then Husain, then nine more of Husain’s descendants. The twelfth Imam, Muhammad al Mahdi, is believed to be alive but hidden, and will return one day to bring justice to the world.

These Imams are not seen as prophets (prophethood ended with Muhammad). But Shi’a Muslims believe they were chosen by God to preserve and explain Islam. They were spiritual and moral leaders, not just political rulers.

A key moment for Shi’a Muslims is the event of Ghadir i Khumm. On the way back from his final pilgrimage in 632 CE, the Prophet stopped at a place called Ghadir i Khumm, took Ali by the hand, and said to the crowd: “For whomever I am the mawla (leader or friend), Ali is his mawla.” Shi’a Muslims see this as the formal appointment of Ali as the Prophet’s successor. Sunni scholars generally see it as an expression of Ali’s closeness and virtue. Either way, it shows his exceptional standing.

Karbala: The tragedy that changed everything

No single event shaped the memory of the Ahlul Bayt more than the tragedy of Karbala in 680 CE. Imam Husain refused to pledge loyalty to a ruler he saw as unjust. He marched towards Iraq with a small band of family and companions. They were surrounded on the plain of Karbala, cut off from water for days, and then killed one by one. Husain himself was martyred, and his family was taken captive.

For Shi’a Muslims, Karbala is the defining moment in the struggle between truth and falsehood, justice and tyranny. Husain’s refusal to give in, even when he knew he would die, turned him into a universal symbol of moral resistance. His sacrifice showed that dignity and truth are worth more than life itself.

But Karbala is not just for Shi’a Muslims. Across the Muslim world, Husain is remembered as the beloved grandson of the Prophet who gave everything for what was right. Poets, scholars and mystics from many backgrounds have honoured his memory.

But what about Sunni Muslims?

It is a common mistake to think that loving the Ahlul Bayt is only for Shi’a Muslims. That is simply not true. Sunni Islam has always had a deep and enduring devotion to the Prophet’s family. The daily prayers of Sunni Muslims include blessings on “Muhammad and the family of Muhammad” every single time. That happens millions of times a day across the globe.

The Prophet himself said, “I remind you concerning my Ahlul Bayt. I remind you concerning my Ahlul Bayt. I remind you concerning my Ahlul Bayt.” Another saying goes: “Love Allah for His blessings upon you, love me for the sake of Allah, and love my family for my sake.”

Many great Sunni scholars expressed profound love for the Prophet’s family. Imam al Shafi’i, one of the most influential Sunni jurists, wrote poetry saying that love for the Prophet’s family is an obligation revealed in the Qur’an. He added that a prayer is incomplete without blessing the Prophet’s family.

So the difference is not about love. The difference is about the role of the Ahlul Bayt after the Prophet’s death. Shi’a Muslims believe they were divinely appointed leaders. Sunni Muslims honour them deeply but do not give them the same level of religious authority.

Why does this matter today?

The influence of the Ahlul Bayt goes far beyond theology. Their lives have inspired poetry, art, architecture, music and movements for justice. From the golden shrines of Najaf, Karbala, Mashhad and Medina to the mourning poetry of Iran, Iraq, Turkey, Pakistan and India, their presence can be felt across the Muslim world.

As Muharram begins and Muslims prepare to remember Karbala, it is worth remembering that the story of the Ahlul Bayt is not just a story of suffering. It is also a story of faith, courage, sacrifice, justice and staying true to your principles even when the cost is high. Whether you look through a Shi’i lens or a Sunni one, the Ahlul Bayt remain at the heart of Islam. They are the closest link to the Prophet himself. Their legacy continues to inspire believers across the world, and their example still speaks to anyone who cares about standing up for what is right.

Syed Ali Nadeem Rezavi

The month of Muharram is nearly upon us. This year it starts on 16th June, and the 10th day, known as Ashura, falls on 26th June. As the month approaches, a familiar controversy begins again. Should Muharram be celebrated or commemorated? Do we greet each other as if it is a festival, or do we offer condolences as if a loved one has passed away? To answer this question, we must first understand what Muharram truly means and why it carries such weight in the Islamic tradition.

What is Muharram?

Muharram is the first month of the lunar Hegira calendar, which Muslims follow for religious dates and events. The word Hegira means migration, and it refers to the Prophet Muhammad’s journey from Mecca to Medina in 622 CE. This event marks the start of the Islamic calendar, and the first month of that year was Muharram. That is why Muharram became the first month, even before the tragedy of Karbala gave it a new and deeper meaning.

The word Muharram comes from hurmat, meaning sacred or forbidden. In pre-Islamic Arabia, this month was already considered sacred. War was forbidden during this month, and tribes would observe a truce. But after the event of Karbala in the year 61 AH, which corresponds to 680 CE, the month took on a completely new meaning. That was the year when Husain, the grandson of the Prophet Muhammad, was massacred along with his small band of family members and companions on the desert plain of Karbala in present day Iraq. From that point onward, Muharram became known as the month of mourning. It is not a month of celebration, and one does not wish Happy Muharram or send festive greetings. To do so is to misunderstand what happened, or worse, to ignore the suffering of the Prophet’s family.

Who Was Imam Husain and Why Does He Matter?

To understand why Muharram is a commemoration and not a festivity, we need to understand who Imam Husain was and what mission he stood for. Imam Husain was not an ordinary person. He was the grandson of the Prophet Muhammad through his daughter Fatima and his cousin and son in law Ali ibn Abi Talib. The Prophet loved Husain deeply and famously said, “Husain is from me and I am from Husain.” He also said that his grandsons Hasan and Husain are the leaders of the youth of paradise.

The Ahlulbayt, which means the people of the household of the Prophet, hold a special position in Islam. They were not just family members in a biological sense. They were the carriers of the Prophet’s message, the protectors of his Sunnah or way of life, and the living examples of Quranic ethics. The Prophet had clearly instructed Muslims to love and respect his Ahlulbayt and to follow their guidance after him. So when Imam Husain stood up against Yazid, he was not acting as a political rebel. He was acting as the guardian of Islam itself.

Who Was Yazid and How Did He Want to Harm Islam?

Yazid was the son of Muawiyah, who was the founder of the Umayyad dynasty. Muawiyah and his family had been among the strongest opponents of the Prophet before they accepted Islam later in order to save their wealth and status. After the death of the Prophet, and after the caliphates of Abu Bakr, Umar, Uthman, and Ali, Muawiyah managed to seize power and established a kingship style rule. This was very different from the consultation based system of early Islam. When Muawiyah died, in spite of a Treaty which he had signed with Imam Hasan to the contrary, he appointed his son Yazid as his successor.

Yazid was known for his love of wine, hunting, and entertainment. He had little regard for Islamic teachings. He was not a pious man. Yazid demanded that Imam Husain give him an oath of allegiance, meaning that Husain would have to accept Yazid as the legitimate leader of the Muslim community. For Imam Husain, this was impossible. To accept Yazid’s rule would mean endorsing a man who openly violated Islamic principles. It would mean giving legitimacy to corruption, oppression, and the transformation of the caliphate into a hereditary monarchy.

Yazid wanted to harm Islam from within. He did not need to destroy the religion from outside. He wanted to empty it of its spiritual content, reduce it to a tool of power, and silence any voice that spoke the truth. Imam Husain understood this clearly. He famously said that he was rising not out of arrogance or rebellion, but to reform the nation of his grandfather. He said he wanted to enjoin good and forbid evil, and to follow the way of his grandfather and his father Ali.

The Tragedy of Karbala

Imam Husain left Medina with his family and headed toward Kufa, where many people had invited him to lead them. On the way, he was intercepted by Yazid’s army and forced to stop at the barren land of Karbala. For days, the Umayyad army cut off water from Husain and his camp. Children cried from thirst. The women suffered terribly. On the 10th of Muharram, Ashura, the army attacked.

Imam Husain’s companions were killed one by one. Then his family members and his own sons were killed. Finally, Imam Husain himself was martyred. His six month old baby, Ali Asghar, was shot with an arrow while Husain held him in his arms asking for water. The tragedy is almost too great to bear. That is why Muslims mourn during Muharram. They mourn not just because of the death of a historical figure, but because of the systematic destruction of the Prophet’s family, the captivity of the women of Ahlulbayt, and the temporary triumph of falsehood over truth.

But the deeper message of Karbala is that truth eventually wins. The massacre of Husain turned out to be the death of Yazid in the pages of history. Today, no Muslim names their child Yazid with love, but millions name their children Husain. Yazid is remembered as a tyrant. Husain is remembered as a hero. That is why a famous couplet says, “Qatl e Husain asl mein marg e Yazid hai, Islam zinda hota hai bas Karbala ke baad.” The killing of Husain is actually the death of Yazid, and Islam is revived only because of Karbala.

Karbala Marks the Distinction Between Two Paths

Karbala marks the distinction between two completely different paths. One path is the path of extremism, force, and terrorism. Yazid and his followers believed that they could crush truth by brute force. They believed that power and violence could make people submit. That is the path of the oppressors in every age.

The other path is the path of peace, love, and mercy. This is the path exemplified by Imam Ali, Imam Hasan, and Imam Husain. Imam Ali taught justice and forgiveness even toward his enemies. Imam Hasan, the elder brother of Husain, chose a peace treaty with Muawiyah to avoid bloodshed among Muslims. He showed that peace is not weakness but a strategic choice to preserve the community. And Imam Husain showed that when the enemy breaks all agreements and attacks the very heart of faith, one must stand firm even if it costs one’s life.

This path is not about random violence or extremism. It is about principled resistance. It is about saying no to a tyrant without becoming a tyrant oneself. It is about suffering for truth without inflicting suffering on innocents. The enemies of Islam today often use the name of religion to justify terrorism, killing civilians, and spreading fear. That is the way of Yazid, not the way of Husain. The way of Husain is to sacrifice oneself and not to kill innocents. The way of Husain is to love humanity, to stand for justice, and to have mercy even on one’s enemies.

Muharram as the Revealer of Duplicity

There is another crucial dimension to this month. Muharram is the month that reveals duplicity and separates truth from falsehood. The events of Karbala help lift the veil of duplicity which some amongst the believers wrapped themselves with, causing confusion regarding what the real message of Islam was.

Islam was perhaps the first religion which unfolded in the full glare of history. Most things which happened from the time of the Prophet Muhammad are generally recorded in some form or another. From these records, it becomes apparent that since the beginning, those who received the message were of two kinds. First, there were those who received it from the heart. Second, there were those who thought it pragmatic to accept the new faith to safeguard their own interests. Some became Muslim with their heart, some for personal gain. But how to differentiate an Abu Talib from an Abu Sufyan was a difficult task for ordinary people.

Under the consequent and persistent official propaganda of two mighty caliphal states, the Umayyads and the Abbasids, the faith of the one who safeguarded the Prophet was made suspect, while the faith of Abu Sufyan, who had killed many Muslims and tormented the Prophet until the Prophet finally defeated him, was presented as a paragon of virtue. Abu Talib saved Islam, but he was not considered a Muslim by some. Abu Sufyan always fought against the Prophet but was called a great Muslim. Hind chewed the liver of Hamza, a revered uncle and commander of the Prophet, but she and Hamza were both called pious. A door was pushed on Fatima resulting in grievous injuries and miscarriage, but the perpetrators were all called honourable. This confusion was unbearable for those seeking truth.

The episode of Karbala cleared this mist of confusion and deceit. It helped separate right from wrong. After Karbala, there could be no fifth columnist hiding within the community. Yazid was Yazid, and Husain was Husain. There was no mixing the two. Husain removed the veil from the face of deceit. After him, you can see the real face of Islam and clearly identify those who were trying to use it for their own personal ends.

Karbala as a University of Humanity

Muharram is not just a month of mourning. It is a great education system, in fact a full fledged university. This university was founded for us by Ali ibn al Husain, who is known as Imam Zain al Abedin or Saiyid al Sajjad, and by Zainab bint Ali ibn Abu Talib. The entire episode of Karbala, like any great epic, offers through every character and every act a profound lesson for all those who care to learn.

Karbala is not a mere story. It is no mere name of a city. It is the name of a philosophy. It is a chain of events and responses that help us unravel the true message of what Husain’s grandfather taught. It is not a fight of two princes but a clash of two very different ideologies. Karbala is an answer to those who think that the success of Islam means empire building and political dominance. Karbala crushes empires. Its leader was no caliph. He was Abu Ahrar, the harbinger of freedom. He was a leader who taught us to take a stand against all tyrants, whether they are caliphs, kings, emperors, or anyone who represents brutal force and dictatorship.

Karbala is also a practical guide not only to what Islam is and what it stands for, but also to what its attitude is towards humanity, women, slaves, and even animals. It shows how a black slave and a pure Arab, a slave woman and the leader of the community, a slave and a high born free man are essentially equal, not only in front of God but amongst themselves. Karbala also teaches that ends do not justify means. The means too should be clean, upright, and dignified. Only then will your noble ends be met. A victory through deceit is no victory at all. A defeat suffered with honour is better than an ill gotten victory.

The Role of Zainab and Imam Zain al Abedin

Karbala also shows us the emergence of extraordinary leadership. Husain was the Imam, the leader. As long as he was alive, it was his authority. Zainab, until the head of her leader was brutally cut, was nothing but a follower. But as soon as Husain was martyred, she emerged as a strong leader herself. Even as a prisoner, she took charge. We find her leading in various capacities: as a protector of the other women and the surviving children, and as a protector shielding the newly anointed Imam of the age, Zainul Abedin. She not only protected the survivors but became the principal ambassador of Husain. Her speeches on the road to Damascus, in the markets and inns of Syria, and ultimately in the caliphal court at Damascus, all helped disseminate the message of Husain far and wide. She emerged as the first teacher of the School of Ahlulbayt. She was followed by Ali ibn al Husain, Imam Zain al Abedin, as the second teacher of this institution. Today, the institution they established is universal and worldwide. All those who want to learn about humanity and humanism are welcome to it.

How Is Muharram Observed in Practice?

To understand Muharram fully, it helps to know what actually happens during the first ten days. Muslims gather in mosques and community halls known as Imambargahs or Azakhanas. These are places specifically dedicated to mourning gatherings. They listen to lectures about the events of Karbala. Poets recite elegies known as Marsiya and Nauha, which describe the tragedy in heart breaking detail. In some traditions, people express grief through chest beating called Matam. They also hold processions where they carry Alam, which are symbolic standards representing the banners of Husain’s army. Such objects are not relics of festivity but witnesses to centuries of commemorative grief.

The Practice of Fasting on Ashura

It is also important to mention the practice of fasting on Ashura, because this predates the tragedy of Karbala. The Prophet Moses is said to have fasted on this day to thank God for saving the Israelites from Pharaoh, and the Prophet Muhammad continued this practice. After Karbala, the meaning of Ashura became layered. For many Sunni Muslims, it remains primarily a day of fasting and gratitude, though they also acknowledge the tragedy of Karbala. For Shia Muslims, it is first and foremost a day of mourning for Husain. They do not fast but remain hungry, they do not partake food, as if a family member has died. They call it fāqa, starving. Acknowledging this diversity is important for a complete understanding of Muharram.

Different Observances Among Sunni and Shia Muslims

It is also true that not all Muslims observe Muharram in the same way. Shia Muslims observe it with intense mourning rituals, including the gatherings, processions, and chest beating described above. Many Sunni Muslims also acknowledge the tragedy of Karbala and mourn it, but they may not engage in the same physical expressions of grief. Some Sunni Muslims, particularly those influenced by certain schools of thought, discourage public mourning rituals. And a very small minority have historically viewed Yazid as a legitimate caliph, though this position is widely rejected by mainstream Islam. Acknowledging these differences does not weaken the argument of this essay. It shows honesty and prepares the reader for the fact that the meaning of Muharram is contested, which is precisely why an explanation like this one is needed.

Is Mourning Permitted in Islam?

A beginner might wonder whether it is even allowed in Islam to mourn someone who died over 1300 years ago. The answer is yes. The Prophet himself mourned the death of his son Ibrahim and his uncle Hamza. He also visited the graves of martyrs and wept there. Mourning for a righteous person who was killed unjustly is a well established practice in Islamic tradition. The key is that mourning should not violate Islamic principles such as harming oneself or abandoning religious duties. Within those boundaries, mourning for Imam Husain is not only permitted but is considered a form of spiritual devotion and a way of keeping his message alive.

The Universal Message for Today

Muharram is not only the first month of the lunar Hegira calendar. It is also a model for how we should lead our own lives. Every year, when these ten days arrive, Muslims around the world are reminded of the eternal struggle between right and wrong. They are reminded that wealth, power, and popularity are not signs of truth. Sometimes truth stands alone, thirsty, surrounded by enemies, with no army to support it. But that does not make truth false.

Imam Husain taught us that a life of dignity is better than a life of submission to a tyrant. He taught us that one should never bow to injustice. He taught us that if we cannot change the world, we should at least speak the truth. And if we cannot speak, we should at least feel grief in our hearts. That is why the commemoration of Muharram is so powerful. It is not a festival. It is a school of character. It teaches us courage, patience, loyalty, love for family, standing up for what is right, and never accepting humiliation.

Concrete Examples of Resistance in Everyday Life

What does it mean to stand like Husain against a modern Yazid? Here are some everyday examples. It might mean speaking the truth when a colleague is being bullied by a manager, even if you fear for your own job. It might mean refusing to sign a false document at work, even if everyone else is doing so. It might mean protecting a vulnerable person in your neighbourhood from harassment, even if the harassers are powerful. It might mean voting against a corrupt politician, even if your vote seems small. It might mean teaching your children to value honesty over success, and justice over convenience. These small acts of resistance are the living legacy of Karbala. They are how we keep Husain’s memory alive. They are how we make every place Karbala and every day Ashura.

Final Warning Against Happy Muharram Greetings

As Muharram begins on 16th June this year, and as Ashura comes on 26th June, let us remember the correct way to observe this month. Do not send Happy Muharram messages. Do not treat it as a time for weddings or parties. Instead, enrol yourself in this great university. Learn about the tragedy of Karbala. Attend remembrance gatherings if you can. Fast on the day of Ashura if that is your practice. Commemorate this day as if a near one has died. But most importantly, reflect on the message of Imam Husain. Ask yourself whether you are living a life of submission to truth or a life of convenience. Ask yourself whether you stand up against the Yazids of your time, whether they are corrupt politicians, abusive bosses, or oppressive social systems.

To conclude, Muharram is not just a month from the past. It is a living call to every human being. Every place is Karbala, and every day is Ashura. That means the struggle between truth and falsehood is happening everywhere, all the time. And we have to choose which side we are on. Imam Husain gave everything for Islam. Zainab carried his message in chains. Imam Zain al Abedin preserved the knowledge through immense suffering. The least we can do is understand their message and try to live by it. That is the true commemoration of Muharram. Not tears alone, but tears followed by action. Not mourning without meaning, but mourning that transforms us into better human beings. That is what the Ahlulbayt taught. That is what the Prophet wanted. And that is the mission of Imam Husain, which will remain alive until the end of time.