There are events in the past – a few days, hours, or minutes even – which determine the course of history for centuries to come. Admittedly, this statement could be considered tired and hackneyed, as many are all too familiar with the various sayings concerning time. ‘If you want to understand today, you have to search yesterday’; the famous proclamation opens a window about the dynamics of past events and exposes to us an appreciation for just how fateful seemingly arbitrary moments in history can be. More often than not, the study of history is undertaken with injustice, as it is viewed in isolation from our present realities and few can appreciate the way historical moments fit into the patterned nature of creation. This is the difference, perhaps, between the academic Historian and the ‘those of understanding’.
The Quranic ayah,
قَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لِأُولِي الْأَلْبَابِ لَ
“There was certainly in their stories a lesson for those of understanding”
(12:111)
induces within us the unveiling of a hidden dimension that seeks to unearth the secret that is required in order to understand the several watershed moments in our past.
The past, the Qur’an speaks as if these events exist within our own memories or in a collective human memory as an integral part of our own selves and of our human heritage. It has a unique methodology in that it asks us to recall some past historical occurrences in the same manner with which we remember events from our own lives, as if they exist in our own individual, personal storehouse of experiences.
وَإِذْ آتَيْنَا مُوسَى الْكِتَابَ وَالْفُرْقَانَ لَعَلَّكُمْ تَهْتَدُونَ
“And remember We gave Moses the Scripture and the Criterion (between right and wrong)…”
(2:53)
وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ
“And remember Abraham and Isma’il raised the foundations of the House…”
(2:127)
وَإِذْ فَرَقْنَا بِكُمُ الْبَحْرَ فَأَنْجَيْنَاكُمْ
“And remember We divided the sea for you…”
(2:51)
وَإِذْ أَخَذْنَا مِيثَاقَكُمْ
“And remember We took your covenant…”
(2:63)
وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ
“And remember Jesus, the Son of Mary, said….”
(61:6)
Within such a paradigm lie therein certain key features of thought as a way of viewing our past. The language employed distills within the reader immediacy, an urgency that forces the mind to lift pivotal events out of ‘time’ into the forefront of attention. Therefore, it appears that the historical distance is largely irrelevant and peripheral. What is relevant is how such events are appreciated within a particular time and place. So, in its approach to history the Qur’an does not reiterate historical events in overwhelming detail, as the message doesn’t require emphasis on dates and precise locations. This is why the Qur’an cannot be considered a history book because stories are condensed to their basic components in order to illustrate the principles that can be easily grasped in order for mankind to gain a fuller understanding of the processes at work between Iman and Kufr.
It is with such an appreciation that one can gain a profound insight into the month that we are currently witnessing, the month of Muharram.
كِتَابِ اللَّهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنَا عَشَرَ شَهْرًا فِي
تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ ۚ وَقَاتِلُوا الْمُشْرِكِينَ مِنْهَا أَرْبَعَةٌ حُرُمٌ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ ۚ فَلَا
الْمُتَّقِينَ كَافَّةً كَمَا يُقَاتِلُونَكُمْ كَافَّةً ۚ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ
“Verily, the number of months with Allah is twelve months (in a year), so it was ordained by Allah on the Day when He created the heavens and the earth; of them, four are sacred. That is the right religion, so wrong not yourselves therein”
(9:36)
Ponder upon the way in which Allah سبحانه وتعالى presents to us the weighty month of Muharram. It is indeed a sacred month alongside Dhul Qa’dah, Dhul Hijjah and Rajab; the latter being a solitary month. And it is within these months where actions are magnified and the divine scrutiny if far more absolute. Due to such magnification of deeds, certain acts are emphatically recommended, such as fasting. ‘The best of fasting after Ramadaan is fasting Allah’s month of Muharram.’ (Muslim)
Furthermore, the day of Ashura (10th day) is singled out as the day to commemorate Allah’s favour on Bani Israeel as He rescued the oppressed people from the mighty tyrant, Firawn. It was this day when Musa, Alaihis Salaam, fasted to show his immense gratitude and when the Messenger, صلى الله عليه وسلم, arrived in Medina, he saw the Jews fasting that day. Upon witnessing this practice, he remarked, ‘We have more right to Musa than you.’ Therefore, the 10th day is an ancient day, a day that represents a scene – shifting episode in the entire rubric of human existence. It is a tremendous day that falls in the new year of the Islamic calendar and it represents a new beginning. The ancient Israelites certainly experienced this new beginning as they embarked upon the hijrah, moving away from the oppressive, idolatrous practices of the Egyptians towards a new horizon that was offered to them.
Also, it is a day, according to many of our Historians, that shrouds within it a number of watershed moments. It is considered to be the day when Adam was forgiven, the day when Suleiman was made to be the rightful custodian over his Mulk, the day that saw the end of the toofan of Nuh and the day in which Isa ibn Maryam ascended to Jannah. May Allah’s peace and blessings be upon all of them. It is true that some of these claims are unverifiable but nonetheless, they are mentioned in the books of history. So, although these events do not hold any jurisprudential weight for us, they appear to represent the divine intervention when it certainly was needed, an intervention that sought a new beginning for the respective believers.
Of course, this month is commemorated in a number of ways because of a particular event that happened very early on in the history of this Ummah. One would consider such an event to be ranked as one of the abject disasters after the death of the Messenger and this was the slaying of the beloved grandson of the Prophet, Hussain ibn Ali, RadiAllahu Anhu, at the dusty planes of Karbala. There are a number of narrations that predicted his killing; however, one particular tradition will suffice to highlight the nature of the incident:
It is related in the Musnad of Abu Ya’laa Al-Mawsili that Anas bin Malik says, “The Angel of Rain asked his Lord’s permission to make a visit to the Prophet, peace be upon him. Permission was given to him (by Allah). And on this particular day the Prophet was with Umm Salama (the Mother of the Believers). The Prophet told her: ‘O, Umm Salama! Guard the door and do not let anyone come in.’ He said: ‘While she was at the door (about to guard it) Hussain ibn ‘Ali burst into the room.’ So the Prophet began to hug him and kiss him. The Angel then said: ‘Do you love him?’ The Prophet said: ‘Yes!’ The Angel replied: ‘Your nation will surely kill him!’ The Angel further said: ‘If you wish, I will show you the place in which they will kill him.’
Other narrations mention that the Prophet’s eyes gushed with tears upon hearing the prediction of the killing of Hussain.
Here we are required to pause and deeply contemplate upon what our intellect, emotions and ideological imperatives warrant us to do about such a terminal disaster. It is this moment in our history that creates a feeling of sorrow, anger, remorse and anxiety. The manner in which he was killed is deeply disturbing to anyone familiar with the accounts of the battle but this noble Ummah needs to be able to find hope and inspiration from the makhtal of Hussain. How is this possible? Firstly, the divine assurance given to the Shuhada:
وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا ۚ بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ
“And think not of those who are killed in Allah’s way as dead. Nay, they are alive being provided sustenance from their Lord.”
(3:169)
This is the timeless ayah that gives the Shaheed a towering maqam. To fight in ‘Allah’s way’ is an honour few are endowed with and it is this reality that is relevant to our times because the Shahada of Hussain cannot be understood without recourse to understanding the political significance of the Muslim Hijrah, which also took place in Muharram.
The background to the Hijrah rests upon the Quraish’s concern that the Messenger صلى الله عليه وسلم had received support from tribes outside their vicinity so they gathered at Dar al Nadwa, House of assembly, to discuss the best course of action to take against the Messenger صلى الله عليه وسلم. Amongst all the high level decision makers present, Shaitan appeared in the form of a sheikh from Najd dressed in a cloak. Amidst the deliberations, a number of action plans were put forward. One suggested to, “Put him in irons and gaol him, then wait for him to have the same fate that befell poets before him, such as Zubayr and al-Nabigha. He would die as they had.” But the Najdi Sheikh objected saying, “No that is not a good plan. If you do shut him up, news of him will get right past the door you have locked on him and reach his supporters. They will promptly attack you and release him and then increase until they overcome you. That is not a good idea.” Another suggested to, “Exile him from our territory. Once he has gone we’ll be rid of him and we’ll be able to restore our affairs as they were before.” The Najdi Sheikh again observed, “No. That’s not a good idea for you. You know how sweet his talk is, and his reasoning, and how he convinces others of his message. If you do that you’d have no security against him going to live with some Arab tribe and using his speech and discourse to get them to follow him. Then he would lead them against you and perhaps defeat or dispossess you and do what they like with you. No, think of something else.” Abu Jahl put forward his suggestion. “I have an idea that hasn’t occurred to you yet.” “What is it?” They asked him. “I think we should select one young man from each tribe, and someone who is strong, of excellent lineage and reputation as a leader. We should give each one a sharp sword and they would go to him and use the swords to strike him in unison. They would kill him and we would be rid of him. If they do this, his blood would be spread over all the tribes. And Banu Abd Manaf will not be able to do battle against them all. So they will accept blood money which we can pay them.” The Najdi Sheikh commented, “What he says is right. This is the right idea, and no other.” Having agreed upon this the assembly dispersed.
The decision to have the Messenger صلى الله عليه وسلم killed rested upon the premise that his migration would see the solidification of Islam as a political state that would be a permanent threat to the Quraish. Ultimately, it would change the political arena of the region and make the Muslims a regional power. Finally, the migration took place and the Quraish were unable to fulfill their devious plan.
وَقُلْ رَبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَلْ لِي مِنْ لَدُنْكَ سُلْطَانًا نَصِيرًا
“Say: O Allah, make my place of arrival good and make my place of departure good. And grant me an aid and an authority from Yourself”
(17:80)
Moreover, ibn Kathir states that the event marks the beginning of the Islamic era as was agreed upon by the Sahaba, during the Khilafah of Umar, RadiAllahu Anhu and this Hijra marked a new beginning for the Ummah because it represented the transition of the Muslim Ummah from a handful of struggling individuals to a complete community in Medina. It represented the transition of the Prophet from preaching to political, social, diplomatic, and military action. It represented the change from Dar al kufr to Dar al Islam. And it marked the transition from virtually no growth to explosive growth of Islam. It represented a new dawn of the Prophetic way.
Therefore, it was this new dawn that Hussain wished to protect. At this point, an overview to the background of the conflict is important. Prior to Muawiyah passing away, he advocated his son, Yazid, to receive the bayah. Many of the Sahaba, including Abdullah ibn Zubair and Abdullah ibn Umar, disagreed with such an idea that propagated hereditary rule, as this was a borrowed concept from the Persian Empire that contradicted the Islamic ruling system. So, Hussain’s objection towards Yazid bin Muawiyah was because Yazid did not have a legitimate bayah given willingly and without coercion by the Muslims. He was a Mutasallit (usurper) and the rule regarding the usurper is to fight him.
Abu Hurairah (ra) narrated that a man came to the Messenger of Allah صلى الله عليه وسلم and asked, “O Messenger of Allah! What shall I do if someone comes to me with the intention of taking away my property?” He replied, “Do not hand over it to him.” The man asked, “What shall I do if he fights me?” The Messenger of Allah صلى الله عليه وسلم said, “Then fight him.” “What will be my position in the Hereafter if he has killed me?” The Messenger of Allah صلى الله عليه وسلم replied, “In that case you are a martyr.” The man asked: “What if I killed him?” The Messenger of Allah صلى الله عليه وسلم replied, “He will be in the Hell- fire.”
This is the reason rebellions by the Muslims broke out against Yazid’s illegitimate rule. Abdullah ibn Zubair rebelled in Makkah and the Muslims rebelled in Medina. In Iraq the Muslims invited Hussain so they could give him bayah and make him Khaleefah. Therefore, Hussain’s ambition to restore the rightly guided Khilafah is something that both Sunni and Shia have remarkable love and adoration for. His revolt springs from the love he had for his Grandfather the Prophet صلى الله عليه وسلم and the serenity that the state under the rightly guided Khulufa’ instilled in all its subjects.
So, as we are approaching the latter days of this sacred month, it is imperative for us to stand back and realize that the pivotal events which have littered this month should transcend the bitter-sweet commemoration that we are all too accustomed to. Instead, we should follow the spirit of this month by working towards and hoping for a new beginning, a beginning that actualizes our desire for change, based on the Prophetic way, the same desire that impassioned our role model, Hussain ibn Ali.
May salutations be upon our Messenger, his wives, children, companions, the Ahlul Bayt and those who follow his way until the Day of Judgment.