The Tragedy of Karbala

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Praise be to God since he has not been killed,” answered Amr Ibn al-Hajjaj and his colleagues. Then they went away.

The 10th. of Muharram was the last night of the esteemed delegation of Imam Al-Hussein. Al-Hussein and his people prepared to fight until death. They prepared their weapons and spent the night in deep worship. Their bodies were mutilated by a military force of between 30,000-70,000 soldiers. The carnage — unleashed after Imam Hussain (AS) refused allegiance to Yazid bin Muawiya, the caliph at the time — has no parallel in history. I am Muslim Ibn Aqil,” he replied. “These people have lied to me, incited me (to action) and then abandoned me.” The month of Muharram marks the first month of the Islamic calendar. While the new year is generally welcomed with much celebration, Muslims across the world are also reminded of a grave tragedy that befell the noble family of the Holy Prophet (sa) in the plains of Karbala, in present-day Iraq, when the beloved grandson of the Holy Prophet (sa) and his family members were mercilessly martyred. This episode was a turning point in Islamic history because they offered the ultimate sacrifice to uphold the Qur’anic principles of absolute justice. Anthony, Sean (2011). The Caliph and the Heretic: Ibn Sabaʾ and the Origins of Shīʿism. Leiden: E. J. Brill. ISBN 978-90-04-21606-8.In brief, if the massacre at Karbala is remembered for its brutality, its legacy has been preserved for all times to come by the patience, resilience, endurance and defiance shown by the survivors thereafter. During the battle, a fight over Karbala city hall erupted between entrenched platoons of Polish and Bulgarian forces and Mahdi Army rebels. Fighting lasted for about three days and NATO forces were significantly outnumbered during the city hall battle: approximately 60 total NATO forces and about 15 Iraqi policemen against over 300 rebel irregulars. According to Polish soldiers' accounts, there was also an unknown number of Chechen mercenaries. The forces inside city hall were relieved by Polish QRF. Whilst guiding the community of how one ought to commemorate the 10 thof Muharram, His Holiness Hazrat Mirza Masroor Ahmad (aba), the Worldwide Head of the Ahmadiyya Muslim Community stated, Seventy or seventy-two people died on Husayn's side, of whom about twenty were descendants of Abu Talib, the father of Ali. This included two of Husayn's sons, six of his paternal brothers, three sons of Hasan ibn Ali, three sons of Jafar ibn Abi Talib, and three sons and three grandsons of Aqil ibn Abi Talib. [3] Following the battle, Husayn's clothes were stripped, and his sword, shoes and baggage were taken. The women's jewelry and cloaks were also seized. Shemr wanted to kill Husayn's only surviving son Ali Zayn al-Abidin, who had not taken part in the fighting because of illness, but was prevented by Ibn Sa'd. [46] [42] There are reports of more than sixty wounds on Husayn's body, [42] which was then trampled with horses as previously instructed by Ibn Ziyad. [3] The bodies of Husayn's companions were decapitated. [49] There were eighty-eight dead in Ibn Sa'd's army, who were buried before he left. [50] After his departure, members of the Banu Asad tribe, from the nearby village of Ghadiriya, buried the headless bodies of Husayn's companions. [46]

The renowned historians like Shaykh Mufid, Tabari and Abul Faraj Isfahani have unanimously recorded the exact details of this tragedy. As we have already mentioned, its reason was that the enemy made a grave mistake and insisted unintentionally that this tragic event should be related in Kufa -the center of Iraq, Damascus -the center of Syria and Madina -the center of the Hijaz by the Ahlul Bayt, who had been taken prisoners and were eye-witnesses of the happenings on the day of Ashura and who could explain them better than anyone else. Ali bin Husayn related these events to the people one day in the bazaar of Kufa, on another day in the Jamea Masjid of Damascus, and after some time in Madina, in such a way that the position became crystal clear to them as if they themselves had been present in Karbala on the day of Ashura. When they saw that there was nothing, they informed Ibn Ziyad that the people had dispersed. Then he opened the gateway which (went) into the mosque. He came out and went up on the pulpit. His followers had come out with him. He told them to sit for a little while before the night prayer. Tears started flowing from Hazrat Imam Husain’s (ra) eyes. Zainab (ra) also started crying. Hazrat Imam Husain (ra) told her to be patient and said, ‘One day we all have to return to our Lord. Promise by God that after my death you will not act contrary to the example of the Holy Prophet (sa). Do not defame anyone or say anything untowardly.’Kennedy, Hugh (2023). The Prophet and the Age of the Caliphates: The Islamic Near East from the 6th to the 11th Century (2nded.). Abingdon, Oxon and New York: Routledge. ISBN 978-0-367-36690-2. Pinault, David (2001). Horse of Karbala: Muslim Devotional Life in India. New York: Palgrave. ISBN 978-1-349-61982-5. Yes,” was the answer. “Then go to your people,” she said. But he was silent. She repeated it but he was still silent. A third time she said, “Glory be to God, servant of God, get up - may God give you health - (and go) to your people. For it is not right for you to sit at my door and I will not permit you to do it.”