Echoes from the Tragedy of Karbala – Part – I

Eighty winters  have settled upon these bones, each leaving its chafe, yet none could extinguish the warmth kindled decades ago in the hushed, lantern-lit spaces of the *Imambargah*. Participating in the mourning of Moharram since my earliest memories – the scent of rosewater and incense clinging to my child’s clothes, the rhythmic thrum of *matham* vibrating in my small chest – has woven itself not just into the tapestry of my life, but into the very marrow of my being. Now, as the physical world dims and frailty whispers, the impressions and outcomes of those countless gatherings resonate with a profound, almost crystalline clarity, shaping my twilight years with an enduring strength and poignant peace.

For those not familiar,  let me walk you through my journey and the reasons for regularly without any hesitation or doubt irrespective of the place I was, “religiously” performing with zeal & fervor the rites and rituals associated with the solemnizing the tragedy at Karbala during the month of Mharram.
I am a Shia by birth and have since remained the ardent lover of Ahlul Bayt (Prophet’s (PBUH) family). For your awareness allow me to present, briefly, the historical background to the Martyrdom of Hazrat Imam Hussain (Propet’s (PBUH) grandson) his family members and his followers.  Thereafter, you may peek in your conscience and search your heart!

Bacground

After the Prophet’s death, there was a significant disagreement over who should lead the Muslim community. While some supported Abu Bakr as the first caliph, others, including supporters of Ali (the Prophet’s cousin and son-in-law), believed that leadership should remain within the Prophet’s family as indicated by Prophet in his sermon and also reflected in the holy Quran.
The succession issue led to the split in Islam, resulting into the Sunni and Shia sects. Shias were the followers of Hazrat Ali while the majority Muslims were Sunnis  and followed the first three Caliph of their sect. However due to an uprising caused by atrocities and mis governance by the third Caliph, the people chose Hazrat Ali as the Caliph.
Muawiyah ibn Abi Sufyan, governor of Syria and a relative of the third Caliph Uthman, challenged Ali’s (AS) Caliphate after Uthman’s assassination, leading to the Battle of Siffin (657 CE). The battle was won by Hazrat Ali’s Army, however, Muiwaiyah, sought Arbitration. The Arbitrator, in collusion with Muiwaiyah awarded the claims to him. This weakened Hazrat Ali’s position and mantle.
  Following Ali’s assassination in 661 CE, while he was praying in the mosque by a Kharijite dissident
Muawiyah established the Umayyad dynasty (661 CE), moving the capital to Damascus and transforming the Caliphate into a hereditary kingship, viewed by many as corrupt and worldly.
Upon Muawiyah’s death (680 CE), his son Yazid demanded allegiance (*bay’ah*) from prominent figures, including Imam Hussain (AS), grandson of the Prophet (PBUH). Hussain(AS) known for his piety and integrity, saw Yazid as openly violating Islamic principles (drinking, gambling, injustice).
Hussain’s said, “A person like me can never pledge allegiance to a person like him.” He believed accepting Yazid would legitimize tyranny and immorrality.
Facing pressure and threats in Medina, Hussain (AS) left for Mecca (Makkah) with his family and close companions (around early 680 CE). Where again he faced threats and harm to his family and followers.
Hussain (AS) received thousands of letters from the people of Kufa (Iraq), urging him to lead them against Yazid and pledging allegiance. He sent his cousin, Muslim ibn Aqeel, to Kufa to assess the situation.
Initially welcomed, Muslim ibn Aqeel gained significant support. However, Yazid appointed Ubayd Allah ibn Ziyad as the new governor of Kufa. Through intimidation and bribery, Ibn Ziyad crushed the uprising. Muslim ibn Aqeel was captured and brutally executed. The Kufans abandoned their promises to Hussain.
Despite learning of Muslim’s death and the Kufans’ betrayal, Hussain continued towards Kufa. He felt a duty to stand against oppression, even if it meant martyrdom, aiming to awaken the Muslim conscience. En route, he was intercepted by Yazid’s forces.
Near the Euphrates river at Karbala (modern-day Iraq), a large Umayyad army (estimated 4,000-30,000) under Umar ibn Sa’ad blocked Hussain’s small band (around 72 male fighters, including his brothers, sons, nephews, and companions, plus women and children) from reaching water and forced them into a barren desert camp.
For several days, Hussain’s camp endured thirst and the siege under the scorching sun. Negotiations failed as Hussain refused to submit to Yazid’s authority on principle.
On the 10th day of Muharram (Ashura), Ibn Sa’ad’s army advanced to attack. Hussain’s small group fought with immense courage against overwhelming odds.
One by one, Hussain’s male companions and relatives were martyred defending him and the principles of Islam. Key figures included:
    *   His half-brother, Abbas (AS), killed trying to fetch water.
    *   His sons Ali Akbar (AS) and the infant Ali Asghar (AS).
    *   His nephews Qasim ibn Hasan and Aun & Muhammad (sons of Zainab).
    *   His loyal companions (like Habib ibn Mazaahir).
Finally, Imam Hussain (AS) himself fought valiantly, suffering numerous wounds before being martyred. He was beheaded by Shimr ibn Dhil-Jawshan or Sinan ibn Anas (accounts vary). His body was trampled by the hoofs of the horses.
The women and children (including Hussain’s sister Zainab (SA) and his surviving son, Imam Zainul Abideen (AS), (who was ill) were taken captive. They were marched to Kufa and then Damascus to Yazid’s court, enduring immense hardship.
Hussain’s head was placed on a spear and paraded in the streets of Kufa and Damascus.
From the prisons and in the courts of Ibn Ziyad and Yazid, Zainab (SA) and Imam Zainul Abideen (AS) fearlessly condemned the oppressors and eloquently proclaimed the truth of Hussain’s stand and the atrocities committed. This turned public opinion against the Umayyads.
The martyrdom of Hussain is the central defining event and profound tragedy in Shia Islam. It shapes theology, identity, mourning rituals (especially during Muharram), and the concept of
Hussain’s stand is revered across the Muslim world and beyond as the ultimate symbol of:
Resistance against tyranny, oppression, and injustice.
Sacrifice for truth, faith, and principle.
The courage to uphold righteousness against overwhelming odds.
The victory of the spirit over brute force.
 It serves as a constant reminder of the duty to stand against falsehood and oppression, even at great personal cost.
Imam Hussain’s martyrdom at Karbala was the culmination of his principled refusal to legitimize the corrupt and unjust rule of Yazid. His sacrifice, though militarily a defeat, became a powerful, enduring symbol of resistance against oppression and the unwavering defense of truth and justice in Islamic history and thought.
Ya Hussain (AS) your sacrifice is etched in my heart with a sharp edge and will forever cry out against tyranny and injustice!

Part II will be soon with you to take you to the Moharram  spirit & devotion.