Understanding Karbala

COMMUNAL SACRIFICE

Prior to Prophet Ibrahim (a.s) there was no concept of determination to bear difficulties with cooperation, to say farewell to comfort and luxury in a communal manner for the sake of religious propagation and to sacrifice ones honor; there was no such thing in the world of religion. An impartial glance at the history of religions shows that the sacrifice of Ismail was the first incident when the family members of a Prophet helped him shoulder to shoulder to fulfill his aims according to his directions. Only three famous prophets had passed before this: (1) Prophet Adam (2) Prophet Idris and (3) Prophet Nuh (a.s). Apart from this we find the name of Prophet Lut (a.s) among the contemporaries.

There was no question of sacrifice before Prophet Adam (a.s). Although he had to try his best to impart training for his children. But in this aspect also he was all alone. His children also did not cooperate with him to the extent that could be expected in that simple age. The blatant murder committed by Qabeel is a clear proof of the absence of such cooperation. Lady Hawwa (Eve) also is not recorded to have presented any extraordinary efforts or sacrifice worthy of mention. At least we have no sources for such information.

Prophet Idris was also alone in the Herculean task of religious propagation. No clear or unclear proof can be presented of the cooperation of his family members.

Now the age of Prophet Nuh (a.s) arrived. He was faced with the task of reforming a community that was absolutely wayward. He expended all his powers for a period of 950 years to correct his nation and in lieu of the labors of inviting towards good he was given all sorts of calamities. Even stones were showered on him. He was targeted with malicious taunts and ridicules. However, all these things were aimed at

Prophet Nuh (a.s) alone. His family members were absolutely unrelated with all this. Leave alone the mention of his "unrighteous son" who no more remained from his family. I am talking about his believer sons, Saam, Haam and Yafith. The list of their virtues is only limited to the fact that they had only brought faith. They were also similar to those eighty sincere people who had brought faith. It cannot however be said that the sons of Nuh (a.s) cooperated in his work and shared his difficulties. He had a wife who spied for the infidels and was a confidant of the enemies. The Holy Quran says:

Allah sets forth an example to those who disbelieve the wife of Nuh and the wife of Lut: they were both under two of Our righteous servants, but they acted treacherously towards them so they availed them naught against Allah, and it was said: Enter both the fire with those who enter.¹

This verse also provides the judgment about the family of Prophet Lut (a.s). He had no male issue, so no help could be expected from this quarter and the Holy Quran has already told us about the condition of his spouse. In other words, he was also alone in the field of religious propagation. That is why he had uttered in a sad tone:

Ah! That I had power to suppress you, rather I shall have recourse to a strong support²

Keeping these circumstances in mind, we can add to the merits and superiorities to Prophet Ibrahim (a.s), the fact that he was the first Prophet who received total cooperation to fulfill a divine mission. The first display of this was at the
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1 Surah Tahrim 66:10
2 Surah Hud 11:80

time of the sacrifice of Ismail. The Almighty Allah says:

And when he attained to working with him, he said: 0 my son! Surely I have seen in a dream that I should sacrifice you; consider then what you see.¹

By saying, "consider then what you see" and by finding out the opinion of Ismail (a.s), Prophet Ibrahim (a.s) made his achievement a joint achievement of himself and his son. Otherwise it would have remained an achievement of only Prophet Ibrahim (a.s) and Prophet Ismail (a.s) would not have got any credit for it.

In the present form just as this incident shows the high divine recognition of Prophet Ibrahim (a.s) in the same way it is a mirror of the self-discipline, high character, patience andforbearance of Ismail (a.s).

Anyway, this event was the foundation stone of cooperation and help of family members of a prophetic household with the prophets in the path of God, which was placed at the hands of Ismail (a.s). Those who succeeded him after this, continued to build upon this.

The helpers of Prophet Musa (a.s) from his relatives did not remain confined to the four walls of his house. The whole tribe of Bani Israel assembled under his leadership. Historical events and Quranic statements prove this fact.

No progress worth the mention took place in this regard during the period of Prophet Isa (a.s) because he was sent only as a Prophet for Bani Israel. His job, according to the New Testament was only that he brings back to the flock "the lost sheep of Bani Israel." That is why his helpers and companions remained limited to the Bani Israel. During the
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1 Surah Saffat 37:102

holy period of the Holy Prophet (s.a.w) the building of cooperation and partnership arose one more level, and not only do we find the family members of the Prophet among helpers in religion and only his tribes people but many people of other tribes are also seen. Except for Banu Umayyah, Bani Teem and Bani Adi there was hardly any tribe whose representatives did not cooperate and help in spreading the Islamic faith and strengthening it with their lives and property even though they may have been less in number.

However the aim of this writing is not to prove that every person who sat in the company of the Prophet was a helper. Indeed it would have been an occasion of great pride for me if the incidents had given me the chance to do so. I would have boasted to all the religions of the world that my Prophet was such that those who benefited from his company, those who obtained light from the effulgence of his guidance and those who saw the miracle of his leadership were such people that each was the devotee of truth, an ardent follower of Divine Recognition and one who considered every material thing inferior in the path of Allah and one who was ready to sacrifice his life and property over the command of God. But if I claim thus, my conscience would falsify me and there would be no solution for me except to bow down my head in shame.

Indeed, as far as the Prophet had raised the edifice of sacrifices, after that the only destination remained was that all the supporters that were there and all the friends he was having, all of them should be having the same opinion and same caliber. But for this purpose another half a century was required after the Messenger of Allah (s.a.w) and there was need for the plains of Karbala.

At last that day also arrived when the actual and perfect meaning of "Communal Sacrifice" was going to be presented

to the world with all its fine points. Husain (a.s) came to the plains of Karbala and along with him brought the aged, the young, the middle aged, children, women, men his relatives and strangers, Arabs and non-Arabs. He brought with him people of all ages and gender. Fathers, sons, uncles, nephews, maternal uncles, brothers, sisters, husband-wife, people of the family, tribesmen, co-religionists. In other words, people of every relationship were represented in Karbala. All came carrying the same feelings in the heart. All came carrying the same longing for sacrifice. The companions of Husain (a.s) had attached their hearts to the heart of Husain (a.s) with some unknown magnetism, and that is why every heartbeat of Husain (a.s) was creating turmoil in their hearts. They had made their vision the mirror of the vision of Husain. That is why the center of their view was the point of view of Husain (a.s). They had given the rein of their thoughts in the hands of Husain (a.s), and they used to think only that which was according to the wish of Husain (a.s). They had entrusted their actions and character under the actions and character of Husain (a.s) and they did only what Husain (a.s) did.

Ibrahim had given the opportunity to think and contemplate. Husain (a.s) had also presented the details of the consequences of the confrontation to his companions. However, the responses were different. Saying: "You will find me of the patient ones," Ismail (a.s) gave opportunity for the possibility that he considered the sacrifice a calamity for himself. But if you read the responses of the companions of Husain (a.s) you will realize that they considered this sacrifice a welcome bounty. They were eager to die in the path of God. They had an ardent desire to have themselves beheaded for truth.

Imam Husain (a.s) had reached a stage during his journey when slumber overtook him. When he awoke, he was uttering

the words: Indeed we are for Allah and indeed we shall return to Him. His Eminence, Ali Akbar asked the reason for reciting the Quranic verse. He replied, "I have heard a caller say: You are hastening forward and your death is hastening to take you towards Paradise." His Eminence, Ali Akbar asked, "0 father! Are we not on truth?" The Imam replied, "Yes, son, by Allah, we are on the truth." Now Ali Akbar replied with such a great certainty and poise that his reply is sufficient to inculcate valor even in the dead hearts. He said, "Dear father, then we are not in the least worried of dying for the truth."

On the eve of Ashura, Imam Husain (a.s) released all his companions from his oath of allegiance and Zuhair Qayn, His Eminence, Abbas, Muslim bin Ausaja and many other companions and relatives representing all those present over there expressed the firmness of their intention to help and support the Imam (a.s). They emphatically declared this in forceful words. Imam Husain (a.s) had told them, "All of you are going to be killed and none shall survive." They replied happily, "Praise be to Allah, Who bestowed us the honor to be martyred with you." Such an example has no equal in history of death. Anyway, this was a reply of the elders and grown-ups. Now I would like to mention about that lad who was more or less the same age of Ismail (a.s). That is, His Eminence, Qasim, who was hardly thirteen at that time. When on the eve of Ashura, Imam Husain (a.s) prophesied the martyrdom of each person individually and but intentionally omitted the name of His Eminence, Qasim, he became restless and disconcerted and asked the Imam about it. Instead of replying Imam (a.s) asked him, "How do you regard death?" Now compare the response of this lad to that of Ismail (a.s). He replied immediately, "Dear uncle, (I regard death) sweeter than honey." Only those who have

taste could gauge the sweetness of the reply of this young boy. We would have to agree that just as the sacrifice of Karbala had a wide scope of communal participation, in the same way the level of enthusiasm of the participants was so high that its equal is not found anywhere and it is beyond imagination.

In any case, Imam Husain (a.s) and his companions came with zeal and a united enthusiasm to the plains of Karbala to present their sacrifices. All of them showed such unity and similarity in words and deeds that Imam Husain (a.s) had to confess this fact. Please recall that famous statement of the Holy Imam on the Ashura eve. "Indeed, I do not know whose companions were more loyal and better than mine. Or whose Ahl al-Bayt were more righteous and kind. So, may Allah give you a good recompense."

Does this statement not announce that of all the buildings of sacrifice that had been constructed so far, this one was the loftiest of them? And events show that it was the last stage. The preface of sacrifice that Ismail (a.s) had written on the plains of Mina by his submission and will, it was concluded on the deserts of Karbala by Imam Husain (a.s) and his companions with their own blood. This was the brilliant and effective end of that which had started with Ismail (a.s) and it was absolutely astonishing and magnificent. The whole world feels those facts and is compelled to confess its greatness. The world famous Persian and Urdu poet of the Indian Peninsula, Allamah Iqbal Lahori says regarding the ardent love for Almighty, which brought about this communal sacrifice in the following words:

The end of it was Husain

While its beginning was Ismail."

PROPHECIES REGARDING THE TRAGEDY OF KARBALA FROM ANCIENT BOOKS

As much great an event is, as much it is worthy of mention. A great proof of the importance of the tragedy of Karbala is also that not only the humans, jinns and angels have kept its remembrance alive, the Lord Creator of the Universe has continuously mentioned it in every time period. And not only the remembrance remained established after the event, it existed even before the event actually occurred and even before the birth of the Chief of the Martyrs (a.s). And not only that, it was present even before the creation of Adam. The Almighty mentioned about it to His chosen servants and informed them of those terrible events. The result derived from it is that the martyrdom of Husain (a.s) is so magnificent and significant in the view of the Lord that He likes to mention it time and again. Under such circumstances, those who keep this calamity fresh are actually acting in consonance with the desire and will of the Almighty and walking the straight path. And one who opposes its remembrance is acting against the divine practice.

In this article, I am going to quote in brief, prophecies present in the books of Hindus, Zoroastrians, Jews and Christians regarding the events of Karbala. And since the future events have proved the veracity of those prophecies there is no scope of doubt in their authenticity. This is also an example of Divine Power that even though the people who

came later have made as much distortion in these books as they could, such that their form has completely changed and at last originality remains only in name, therefore abrogating these books, it became necessary for God to send the last book whose protection He Himself guaranteed. In spite of all those distortions, the prophecies regarding the last Prophet and his progeny still survived in those books so that if anyone contemplates upon these books with an unbiased mind he could reach the Last Guide of Humanity.

MENTION OF THE MARTYRDOM OF IMAM HUSAIN (A.S) IN HINDU SCRIPTURES

Bhaunik Puran is a very ancient book of the Hindu religion. Its translation was accomplished into Urdu by Maulavi Abdur Rahman Chishti under the title of Miratul Makhlooqaat. This scholar was a prominent Sunni intellectual, well versed with the Sanskrit language. He writes in the preface to this b0ook:

"I have read many of the Hindu books containing future events that were written during the times of Jinns and terrestrial angels. I conducted deep research into those books and found a book containing things in the tongue of "Bashast." In its "Uttarkhand" it clearly mentions about the greatness and birth of His Eminence, Adam (a.s), our Prophet (s.a.w) and his Purified Progeny. Mahadev had related those things to his wife Parbati on Mount Kailash. And the saint "Bashast" Muni was engrossed in prayers below that same mountain. Since he was greatly devoted to Mahadev, he used to write down some of the things he heard from him.

This book contains all the events from the creation of Adam and the incident of Cain and Abel upto the events surrounding the life of the Messenger of Allah (s.a.w). He has described the nobility of His Eminence, Abdullah and

even presented a detailed physical description of the Holy Prophet (s.a.w). After that Mahadevi says:

"After six thousand years, the Almighty (God) will create a wonderful person among the children of Adam in Mundarne, which is between the seas.¹...0 Parbati, he will be from the loin of 'Kant Bunjh';¹ and he (Abdullah) will have the piety and knowledge of God like a river; so (from that river) will emerge a pearl. And the name of his wife will be 'Sank Rakhiya'³ And he (i.e. Abdullah) will have read three books; and he will leave the fourth book after reading only: `Alif Lam Mim'...0 Parbati, he (i.e. Abdullah) will be a chief in his tribe; people from all villages will come to his door and will follow him. (Abdullah's son) will have no fear of the creatures; he will be very brave and having the knowledge of Allah, and his name will be `MAHAMAT'. People will be astonished to see his style...And he will not worship as the people of his tribe will be worshipping and he will tell the people that, "I have been told by that Almighty and Only One (God) not to indulge in such senseless worship; and I am not turning but to Allah; therefore, you should follow me."⁴ 0 Parbati, Mahamat will teach his own Shariat to all the creatures, by abrogating all ways of worship and all previous Shariats; and he will try to make all people follow him. Gradually, countless people will come into his religion, and many of them will reach God. And as people use our

'Arab is surrounded on three sides by the sea.

²'Kant Bunjh' means 'Servant of God', which, in Arabic becomes "Abdullah" Abdullah was the name of the father of the Holy Prophet.

³'Sank Rakhiya' means 'Peaceful' which in Arabic is `Amina.' Name of the mother of the Holy Prophet was `Amina.'

Compare it with the ayat of the Qur'an:

"Say: I am commanded to worship God, and not to join partners with Him. Unto Him do I call, and unto Him is my return." (13:36)

Sakh era, likewise, upto the end of Kaljug (the last era) people will use the era of MAHAMAT.¹... O Parbati, after him (after the death of Muhammad's son) the Almighty who has none like Him, will give a daughter² to Mahamat who will be better than 1000 sons, and she will be very beautiful and matchless, and very perfect in the worship of God. Never shall she utter any wrong, and she will be protected from every sin—big or small; and through her father she will reach nearer to God. That Almighty (God) will give two sons³ to the daughter of Mahamat, both will be handsome and beloved of God, strong, having the knowledge of God, courageous, brave and matchless in the deeds of virtue. And the Almighty will not create, after them, any human being having such perfection in hidden and known virtues.

The same two sons of Mahamat will be his successors; and they will have numerous children; and they will bring people into the religion of Mahamat day by day by their true arguments; and they will illuminate the religion of Mahamat. And Mahamat will love them more than all his people, even more than his own daughter. And these two sons will be perfect in the religion of Mahamat; they will not do anything for their own pleasure, and all their utterances and deeds would be for the pleasure of the Almighty.

0 Parbati, a few years after the death of Mahamat, some evil man will unjustly murder these grandsons of Mahamat without any cause; just for the sake of worldly greed; the whole world will become 'headless' by their death. Their killers will be `Maliksh' atheists, cursed in both worlds; they will have no love for Mahamat and will never get deliverance
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1 i.e. era of Hijra
2 Fatima, the lady of Paradise, the Chief of all the women.
3 Imam Hasan and Imam Husain (a.s.)

from 'Nark' (i.e. Hell). But in appearance, they will remain in the religion of Mahamat, and gradually others also will follow them, and stubbornly will do many deeds against the way of Mahamat and his sons. Only a few people will remain on the path of Mahamat. Majority will follow the path of those who killed the sons of Mahamat; yet in appearance they will be called the followers of Mahamat; and in the last days of `kaljug' (last era) there will be many of those hypocrites and they will create disturbance in the whole world."

After that Mahadewji explains the appearance of Imam Mandi; coming of Qiyamat and arrival into Paradise of Lady Fatima together with her followers.

The complete text of this portion is quoted by Maulana Rahat Husain Gopalpuri in hisTafsir Anwarul Quran.

THE KARBALA TRAGEDY IN ZOROASTRIAN BOOKS

Zoroaster or Zarathusht had been a Prophet of the Magians or Fire Worshippers. His successor was Hakim Jamasp. He was a contemporary of King Gustasp. This king had requested him to write in brief about the happenings of the future. Thus the book that he compiled is famous as Jamasp Nama. It was translated into Urdu by Mulla Wahidi, editor of Nizamul Mashayakh, Delhi. Jamasp says, "Then some stars would gather among whom from the children of Hashim, a young man shall be born. He shall be of medium stature. He shall neither be fair complexioned nor dark. He would be handsome, of pleasing speech and magical voice. He would claim prophethood, the proof shall be established with the sword's edge. He shall put the chain of his religion around the necks of many people. His religion shall spread to all the seven continents. He shall be very fond of the fairer sex. None of his male children shall survive. However, his progeny shall continue through his daughter."

After that he describes the dominance of the Islamic faith. Then he says:

"Some days after his demise, the Almighty God shall reach into the fifth constellation. Due to the effect of this, there shall be disturbance in his religion. His children shall be slain. His followers shall be made to suffer terrible losses."

After the above discourse he goes on to describe the signs of the birth of the Last Prophet. The extinguishing of the fire in the fire temples, the drying up of the river, etc. Then he further says,

"After the passing away of this Prophet, the stars shall assemble in the terrestrial house of the constellation of Taurus. And the Lord shall arise in Venus and the conjunction of Jupiter and Venus and the man shall be in the eighth house. Venus along with the Sun shall be in the eleventh house. At that time there shall be discord in this community. Religion shall become a step-stone to rulership. People shall wage war against his son-in-law and there shall be great bloodshed. This son-in-law shall have two sons. One of whom shall be martyred by poison. The second one would be martyred along with his best companions in a desert. The opponent of the Prophet's Progeny and the leader of those transgressors shallbe a man of low morals, weak body and aged. This time is the period of the rule of the Saturn. Its effect is that whoever supports the truth or tries to restore the rights of the deprived people, would himself be destroyed and killed."

COMMAND OF OLD TESTAMENT TO COMMEMORATE ASHURA DAY

"And the Lord said to Moses, "Say to the people of Israel, In the seventh month, on the first day of the month, you shall observe a day of solemn rest, a memorial proclaimed with blast of trumpets, a holy convocation. You shall do no laborious work; and you shall present an offering by fire to the Lord."

"And the Lord said to Moses, "On the tenth day of this seventh month is the Day of Atonement; it shall be for you a holy convocation and you shall afflict yourselves and present an offering by fire to the Lord. And you shall do no work on this same day; for it is a day of atonement, to make atonement for you before the Lord your God. For whoever is not afflicted on this same day shall be cut off from his people. And whoever does any work on this same day, that person I will destroy from among his people. You shall do no work: it is a statute forever throughout your generations in all your dwellings. It shall be to you a Sabbath of solemn rest, and you shall afflict yourselves; on the ninth day of the month beginning at evening, from evening to evening shall you keep your Sabbath."¹

Now we should contemplate upon this and decide that when before the occurrence of the event the Almighty God had even commanded the Jews to observe mourning from the evening of 9^th of Muharram to the evening of 10th, and also warned them that one who did not follow this advice shall be as if he has left their religion. Now that the event has actually occurred is it not incumbent on the Muslim community more than the Jewish community to observe the mourning? And if one fails to act upon this, would he not be as if he has left this religion? Except for those who in the words of Mahadewji: "Even though they pretend to be friends of Mahamat."
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1 Leviticus 23:23-32