by Samreen Syed
Hussein’s refusal to submit to Yazid and pay allegiance to him was not merely a political act but a profound moral declaration. Though he and his companions were killed, they perished with their honour, dignity, and faith intact, resolutely upholding their principles.
On the 20th day of Safar, millions of Muslims throng the city of Karbala in Iraq, in the memory of Hussein-ibn-Ali. Devoted Muslims from all countries travel to Iraq and carry out a respectful march from different Iraqi cities towards the shrine of Al-Hussein, to mark the fortieth day (Arbaeen in Arabic) of his martyrdom in the seventh century.
Foreign and domestic pilgrims, in millions, have gathered in Karbala to commemorate Imam Hussain, marking the largest religious pilgrimage since Covid19. Despite the ongoing conflict in Gaza, more than three million pilgrims from other countries have arrived in Iraq by Friday, according to a report by AP, which cited Tahseen Al-Khafaji, head of the Iraqi security media cell. Heightened security measures are in place to ensure the safety of the pilgrims. Arbaeen is one of the world’s largest annual gatherings.
The walk towards the resting place of Al-Hussein is significant amongst Shia Muslims and marks the 40-day mourning period.
As the pilgrims march towards Karbala during Arbaeen, the air is filled with eulogies, known as Nohas or Marsiyas. These heartfelt verses recited in memory of Imam Hussain and his companions who were martyred at the Battle of Karbala, carry a deep emotional weight. Chanting these poetic laments is an integral part of the event, allowing the faithful to express their grief, keep the memory of the sacrifice alive, and find spiritual solace. Passed down through generations, these eulogies resonate through the crowd, creating a powerful sense of collective mourning and devotion as millions journey to the holy city.
Hussein-ibn-Ali was the grandson of the prophet Muhammad through his daughter Fatima Zahra. Al-Hussein’s father, Imam Ali, was Muhammad’s cousin from his uncle Abu Talib. Shia and Sunni Islamic traditions mention Al-Hussein’s bravery in the Battle of Karbala, though the perspectives and emphasis can differ.
Each year, along the route to Karbala, a remarkable show of solidarity and hospitality emerges during the Arbaeen pilgrimage. Volunteers from different parts of Iraq and neighbouring countries establish makeshift stations called Mawakib to serve the pilgrims travelling on foot. These stations provide essential services such as food, water, medical care, and spaces for rest and prayer, all offered at no cost. In South Asia, these stations are colloquially known as Sabeel-e-Imam Hussein.
“Being Shia Muslims, we set up Sabeels during the month of Muharram and Safar. This tradition comes from Imam Zainulabideen, Al-Hussein’s son who survived the battle,” said Syed Burhan, a Shia Muslim hailing from Srinagar. He added that when the only surviving son of Al-Hussein returned from Yazid’s captivity in Damascus, he paid homage to his father and other martyrs of Karbala on his way back to the city of Medina. “Imam installed a tent outside the boundary walls of Medina and sent a poet inside the city, to announce the arrival of Al-Hussein’s plundered caravan and the detailed account of his father’s martyrdom. When Medinans came to him, he treated them with food and water. Hence, paving the way to the Mawakib tradition that we still follow.”
Sheikh Abbas Qumi, a prominent Shia Mohaddith and historian in his book Maqtal gives a detailed account of the poet Bashir-Al-Jadhlam’s trip to Medina. After Jadhlam’s announcement, Medinans left their houses and raced outside the city to meet Imam Zainulabideen and console him.
According to Maqtal, Jadhlam said, “I abandoned the horse and hurried to the tents of Imam. At this time Imam al-Sajjad (as) came out of his tent and while wiping his flowing tears motioned people to silence, and served them; despite his grief.”
The generosity along the trek route extends far beyond these organised stations. Residents of villages and towns play a vital role, opening their homes to tired travellers, and providing them with shelter, meals, and a place to rest. Many families prepare additional food and set up tents in their yards or along the roadside, ensuring that every traveller receives care. This hospitality is deeply ingrained in the cultural and religious significance of the event, viewed as a chance to serve those commemorating the sacrifice of Imam Hussain.
Al-Hussein was killed along with 72 of his companions on the battlefield of Karbala, in Muharram. According to historical accounts, on Ashura or the tenth day of Muharram, the Prophet’s grandson was the last of the 72 men, killed by hundreds of arrows showered on him, beheaded, and his head speared on a lance and paraded to the court of Yazid I. After Hussein, his family members and those who survived were held captive and paraded to Damascus.
What makes Arbaeen historically significant is that this day marks the return of the Household of the Prophet to Karbala after their release from the dungeons in Damascus. Al-Hussein’s stand at Karbala is widely remembered as a powerful act of defiance against oppression. By choosing to sacrifice his life rather than submit to the unjust rule, Al-Hussein’s resistance became a lasting symbol of the struggle for justice. His legacy continues to inspire generations to stand up against tyranny and oppression in all its forms.
This year, Palestinian flags became a common sight during Muharram processions, particularly during the Ashura and pre-Arbaeen commemorations. This symbolic gesture links Imam Hussain’s historical struggle against oppression at the Battle of Karbala with the current struggles of the Palestinian people.
For many participants, carrying the Palestinian flag during these religious events is a show of solidarity with the Palestinian cause, drawing parallels between the fight against tyranny in Karbala and the ongoing conflict in Palestine. This act underscores the broader theme of standing against injustice, a core principle of the Muharram observance.
The conflict between Yazid I and Al-Hussein lies at the heart of the tragic events at Karbala, which are deeply significant in Islamic history, particularly for Shia Muslims. This conflict stemmed from profound moral, religious, and political differences.
Yazid had inherited the leadership of the Umayyad Caliphate from his father, Amir Muawiya. However, historical sources suggest the rule was seen as illegitimate and corrupt. The administration was characterised by practices that many devout Muslims believed were contrary to Islamic teachings, including nepotism, injustice, and moral corruption. To legitimise his authority and gain broader acceptance, Yazid insisted that key figures in the Muslim community, especially Al-Hussein, swear allegiance to him.
Hussein, on the other hand, represented the core of Islamic values, upholding principles of justice, righteousness, and the prophetic/grandfather’s tradition. He could not, in good faith, endorse the rule. For him, recognising the leadership would have meant betraying the very foundation of his moral and spiritual convictions.
Confronted with the choice between compromising his principles or resolutely opposing what he perceived as tyranny, Hussain chose the path of resistance. He steadfastly refused to grant the ruler the legitimacy he sought. This decision precipitated the Battle of Karbala, during which Hussein, alongside a small group of followers, including his family members, were martyred.
Hussein’s refusal to submit to Yazid and pay allegiance to him was not merely a political act but a profound moral declaration. Though he and his companions were killed, they perished with their honour, dignity, and faith intact, resolutely upholding their principles. The martyrdom of Hussein at Karbala is revered by Muslims as a powerful symbol of resistance against oppression and a poignant reminder of the enduring importance of standing up for justice, even in the face of insurmountable odds.
(The author is a Delhi-based journalist. Views are personal.)
