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Tariq Mahmood, Toronto, Canada
Holidays don’t all come in one form: on some occasions, happy events are observed, whilst at other times, unfortunate tragedies are remembered.
The month of Muharram (the first Islamic month) possesses a dichotomy of the two. It contains both victories and times of jubilee, and devastating events that left an indelible mark on Islamic history.
It is a month, for example, in which the Day of Ashura is observed, which is the day that Moses (as) gained victory over Pharoah, due to which Muslims fast on this day. At the same time, it is the month in which the grandson of the Holy Prophet (sa) of Islam was martyred. This is the tragedy of Karbala, which took place in modern-day Iraq decades after the demise of the Holy Prophet (sa).
The Tragedy of Karbala
When the Prophet of Islam (sa) passed away, there were four rightly guided Caliphs after him. However, after the demise of the fourth Caliph, named Hazrat Ali (ra), a companion named Amir Mu’awiyah (ra) became king. It is important to distinguish between a rightly guided Caliph, who is democratically elected by the people and whose leadership was based upon the precepts of prophethood, versus kings who gain power without a democratic election. When Hazrat Amir Mu’awiyah (ra) became king (without due electoral process), the older grandson of the Holy Prophet (sa) named Hazrat Hasan (ra) marched to Amir Mu’awiyah (ra) in order to rectify the issue of rightful authority over the Muslims.
The matter ended with both Hazrat Hasan (ra) and Hazrat Amir Mu’awiyah (ra) agreeing that after the latter’s demise, a democratic process would once again be established. However, Hazrat Hasan (ra) passed away before Hazrat Amir Mu’awiyah (ra). Later on, when he was about to pass away, Hazrat Amir Mu’awiyah (ra) chose to make his son Yazid king instead of abiding by the agreement. In this sense, both Hazrat Amir Mu’awiyah (ra) and his son were merely temporal kings.[1]
When Hazrat Husain (ra), the younger grandson of the Holy Prophet (sa), was informed that Yazid had become king, he swiftly rejected Yazid’s unlawful kingship, and duly travelled to Iraq with his family to meet some of his followers. This rejection was not disobedient or rebellious in nature; rather, Hazrat Husain (ra) attempted to maintain peace. In fact, many companions at the time refused to pledge allegiance to Yazid.
The soldiers of Yazid, however, pressed on and cornered this caravan as they made their way to Iraq. Hazrat Husain (ra) explained once more that he did not want war, and asked to spend his days in prayer or be sent to the battlefield to fight and be martyred, or to at least speak to Yazid to clarify any misunderstanding.
However, Yazid’s army gave them no option but to defend themselves. 4,000 soldiers attacked the party of Hazrat Imam Husain (ra), and all 72 men were brutally martyred. In particular, this grandson of the Prophet of Islam (sa) had 45 arrow wounds on his body, alongside sword and spear wounds. In an act of extreme depravity, they trampled his body with horses and cut off his head. All in all, 20 members of the family of the Holy Prophet (sa) were martyred.
His Holiness Hazrat Mirza Masroor Ahmad (aba) beautifully illustrates the tragedy of Karbala, and what it meant to succeed in that desert town all those years ago. He says:
‘Hazrat Imam Husain (ra) only had one purpose; he did not want any power; rather, he wanted to establish the truth and that is what he did. Hazrat Musleh Maud (ra) [Hazrat Mirza Bashiruddin Mahmud Ahmad, the Second Worldwide Head of the Ahmadiyya Muslim Community] has beautifully explained how Hazrat Imam Husain (ra) took his stand in support of a principle: that is, that the right of electing the Khalifah belongs to the people of the country, to the whole of the community. A son cannot inherit this right from his father and this principle is just as significant today as it was before. In fact, the martyrdom of Hazrat Imam Husain (ra) has further highlighted this right. And so it was Hazrat Imam Husain (ra) who succeeded, and not Yazid.’ [2]
The Lessons of Muharram
This is why Muharram is commemorated with both extreme anguish for the martyrdom of Hazrat Imam Husain (ra), and a desire to move forward with pious intentions and attempt to learn from such a tragedy. This month isn’t meant to be celebrated like other worldly holidays; rather, it is meant to bestow an opportunity to spiritually progress. Otherwise, what is to stop humankind from creating more tyrants, and for more people who stand in the name of justice to be brutally martyred? These lessons need be learned from history, so that they aren’t learned from experience.
Muharram reminds us, whether through the example of Hazrat Imam Husain (ra), or the Holy Prophet (sa), or Moses (as), that we must strive to be on the side of justice and improve our own condition so that we emulate these brave men of God.
For example, when Muslims remember the tragedy of the death of Hazrat Husain (ra), they are encouraged to send salutations and blessings upon the Holy Prophet (sa), the person who established the path to justice once more through the revelation of the Holy Qur’an and his own actions. The Worldwide Head of the Ahmadiyya Muslim Community, His Holiness Hazrat Mirza Masroor Ahmad (aba), explains the link between these two seemingly different spheres:
‘If the month of Muharram teaches us any lesson, then that is for one to always send Durood [special prayer that invokes blessings upon the Holy Prophet (sa) and his followers] upon the Holy Prophet (sa) and his family. In order to fulfil our duties towards the grand objectives set out by the Imam of the age, we must strive to send prayers upon the Holy Prophet (sa), occupy ourselves in prayers and try our utmost to bring about a pure change within ourselves. At the same time, we must demonstrate steadfastness when faced with adversaries who bear the characteristics of Yazid [son of Mu’awiyah (ra)].’[3]
This is the essence of connecting oneself to the Prophet of Islam (sa), in that Muslims must try to emulate him in order to adopt justice, kindness and kinship. A Muslim should ask him or herself: have I become better in the month of Muharram? Have I adopted the sense of justice that the Holy Prophet (sa) possessed? Do I know more about this blessed month than I did before it began? If not, then there is no need to observe any superficial actions, for these will not bring us to God and His religion.
Furthermore, the month of Muharram teaches us that one must be brave in the face of injustice. Indeed, when Moses (as) stood against Pharaoh, he could have given into the demands of such a tyrant. However, he asked for the freedom of his people from subjugation and was ready to risk his life in order to escape. Hazrat Husain (as) too had the opportunity to pledge allegiance to Yazid and forsake justice, but chose to be the symbol of righteousness, justice and peace that the Muslims required. This is why these men are remembered as ambassadors of truth, whilst those who stood against them are nothing more than lessons on tyranny and barbarity.
This month doesn’t simply exist as a reminder of the past; it serves to strengthen our present and future as well. If Muslims simply commemorate this month by recounting the past tragedies of Muharram, but do not bring about a change within themselves, then who will stop such injustices from occurring once more?
The wise learn from history, and Muharram is a month of lessons: in every generation, Muslims must attach themselves to God and His Prophet (sa), must learn to be brave in the face of adversity, and must learn to stand up for others as well. With this, Muslims will truly celebrate Muharram: the month of sacrifice.
About the author: Tariq Mahmood is an Imam of the Ahmadiyya Muslim Community in Canada and serves as Secretary of The Existence Project Team for The Review of Religions.
ENDNOTES
[1] Hazrat Mirza Bashiruddin Mahmood Ahmad (ra), Khilafat-e-Rashidah, pp. 189-190.
[2] Friday Sermon, Hazrat Mirza Masroor Ahmad (aba), 10th December 2010.
[3] Friday Sermon, Hazrat Mirza Masroor Ahmad (aba), 10th December 2010.
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