Karbala and the Concept of Sacrifice

Muhammad Khalid Sayed

The concepts defined on the tenth day of Muharram on those fateful sands of Karbala are tools for the pursuit of ultimate well-being and justice in an environment wherein people have an ability to move towards truth, but where the majority of the people in this world are calling out to be released from oppression. The oppression we experience today is perpetuated by the economic and political realities that pressurise many of us -in the final analysis- to side with injustice and oppression of God’s noble creations, even without us realising it.

When Imam Husayn (AS) set out for Karbala in rejection of the illegitimate rule of Yazid ibn Muawiyah, he tried demonstrating the perfect role of religion in society. He paved the way for the return to the quality of life that was experienced during the time of our Beloved Prophet Muhammad (SAWA) - a Quality of life that was not merely restricted to beliefs and rituals. An extract of Imam’s famous letter to his brother, Muhammad bin al-Hanafiyyah is worthy of note in this regard. Imam wrote,“…I am ready to fight for the sole goal of seeking reform of the Ummah of my grandfather, the Apostle of Allah…”

Symbolically too, Imam Husayn (AS) cried and sent salaams at the shrine of his beloved Grandfather (SAWA) in Madina before departing for Karbala. Imam Husayn (AS) wished to show how his Beloved Grandfather (SAW) would fulfil and illustrate the concept of Prophet Ibrahim (AS) as a means of salvation. On the tenth day of Muharram on the blessed sand of Karbala, Imam Husayn(AS) and his companions showed humanity the concept of sacrifice with their blood. But they symbolized it not with a sheep but with their blood. Unlike Ibrahim (AS), in the form of Imam Husayn(AS), our beloved Prophet Muhammad (SAWA) actually gave a son that was slaughtered and this son too gave sons that were slaughtered.

As we know the atmosphere in the Muslim community during the time of Yazid was one of immorality. This immorality stemmed from the system of political authority that resulted in economic exploitation. This immorality was far worse than pornography, drunkenness and homosexuality. This was social injustice which brought indignity to the most vulnerable in society, especially the poor.

The response of Imam Husayn (AS) embodies and defines two major philosophies of sacrifice, namely that of rejection and love. These philosophies are integral to a balanced life and more importantly represent a sense of justice.

The two philosophies of rejection and love that ensure equilibrium are illustrated in the very important concepts of our belief system, those of Tabara and Tawallah. In fact in Ziyarat ‘Ashura we reject the oppressors and we send salutations on the Ahlul Bayt (AS).

As soon as there were indications of Yazid’s rise to power Imam Husayn (AS) displayed his disapproval. Imam Husayn’s stance represents the philosophy of rejection in pursuit of an atmosphere of socio-spiritual well-being. Rejection is a major weapon in combating temptation. Even if evil seems tempting to associate with the mere fact that it is identified as falsehood makes one reject it.

Our testimony of faith starts with a statement of rejection. When we say: Laa ilaa ha ilal laa (There is no god but Allah) we testify that we reject all forms of falsehood. It is for this reason that the great Sufi Saint of India and lover of Ahlul Bayt, Khwaja Sayed Mui’nuddin Hassan Chisti (R.A) wrote:

“Husayn is the manifestation of la-ilaa Ha il Allah’.

When we reject oppressors in Ziyarat Ashura, we are not simply hurling abuse at individuals. The cursing is an important form of rejection of what these people represent and of the political system at the time. When as an oppressed community you did not have swords, cursing was a form of resistance.

When we are faced with options and peer pressure to pass racial remarks, take drugs, have jealousy towards other people, and more subtly to be silent against oppression it would be useful to bare the philosophy of rejection in mind. We can reject these temptations in the model of Imam Husayn’s rejection. We can manifest ‘Laa ilaa ha ilal Allah’.

This act of rejecting falsehood in all its forms is however not easy. We require a tremendous amount of will and determination in order to refuse. For the human being this will and determination is brought about by desire. In the case of Imam Husayn (AS) and his followers the will and determination to reject falsehood with their blood stemmed from the desire of love. Imam Husayn’s love for Allah (SWT) shaped his process of rejection. Love for truth and justice were part of his system as they are Divine principles.

The philosophy of love is the factor that made Imam Husayn’s sacrifice unique. Shortly before confronting the enemy, the Imam made the following supplication to Allah (SWT):

“Oh Allah, I have left the world in Your love, am ready to make my children orphans in Your love, my heart could not divert towards anyone but You, even if You cut my body into pieces in Your love.”

These blessed words are symbolic of the driving force behind Imam Husayn’s sacrifice - his driving force being the philosophy of love. One needs to love something or someone dearly in order to strive for it or to protect it. One will not be able to reject falsehood if one does not love truth. Love is the driving force behind rejection. Love is what enables one to give one’s head for truth while refusing to give one’s hand to falsehood. This is why we cry for Imam Husayn(AS). The tears express an oppressed peoples’ love for being free but an aguish at the oppression.

Imam Husayn’s companions are also responsible for acting upon the philosophy of undying love. They were not obliged to accompany the Imam at Karbala. On the eve of the battle Imam Husayn asked them if they wanted to return home. He insisted that they were not obliged to partake. Imam even turned off the lights so that those who wished to leave would not feel any sense of embarrassment. But Imam’s loyal followers all remained at his side. Imam thus described his companions as greater than many of the companions of our Prophet (SAW) for their sense of loyalty.

As a result of their love for Allah, for the Imam and for truth and justice, Imam Husayn’s companions volunteered to be martyred alongside their leader. Muslim ibn ‘Ausajah, Zuhayr, John and all of Imam Husayn’s companions manifested the philosophy of love at the highest possible level. Young and old proved their love for Husayn. They acquired this love, through attempting to love. By familiarizing themselves with Imam Husayn they began to understand the concept which he was defining, namely the essential and stabilizing concept of sacrifice.

These auspicious days and nights provide us with the ideal opportunity to familiarise ourselves with the concept of sacrifice. We draw closer to the figure of love and rejection, Imam Husayn (AS) by loving him and his family as we recognise in Qur’an, Chapter 42, verse 23:

“Say (Oh Muhammad): No reward do I ask of you for this except the love of those near of kin.”

According to the philosopher and martyr, Ayatollah Murtadha Mutahhery, the sadness and mourning felt for the object of love, in this case Imam Husayn ensures our self-negation and unification with the object. By unifying with the object we unify with the principles, methods and philosophies of the object. In mourning and crying for Imam Husayn we attach ourselves to him and this attachment connects us to the Imam’s message of love for truth and rejection of falsehood.

The emotion that the events of Karabla bring about is what makes Karbala a human event. Whilst we recognize its importance and draw important lessons from the battle of Badr, at Badr an arrow was not pierced through the throat of a six month old baby who was dying of thirst. A daughter did not have to witness the killing of her elder brothers and then bid final farewell to her father at the battlefield of Badr. At Badr women and children did not have to witness the bodies of their loved ones being trampled upon and mutilated.

At Karbala the situation was so hopeless that it was even realistic. Seventy two fighters were bound to be butchered when they faced a sophisticated army of thousands of troops. But this hopelessness needed to occur in order to awake the emotions of the dead and confused Muslim community. The diversity of Imam Husayn’s movement also illustrates this pure human love that the Hussayni magnet has.

In my limited understanding I feel that Allah (SWT) did not send a miracle or angels to Karbala to save Imam Husayn (AS) for this very reason. People needed to cry. The ummah needed to feel sad in order for them to love again. This was an ummah that placed Imam Ali (AS) and Muawiyyah as equals because they were both companions of our Prophet (SAWA). As the orientalist scholar, Edward Gibbon writes, the events of Karbala can touch the heart of the coldest reader.