The event of Karbala stands as one of the most profound and defining moments in Islamic history. It marks the courageous stand of Imam Husain (PBUH), the grandson of Prophet Muhammad (PBUH), against tyranny and moral corruption. Taking place in 61 AH (680 CE), the event of Karbala was not merely a historical battle, but a timeless symbol of sacrifice, truth, and resistance against injustice. For Muslims across generations—particularly within the Shia tradition—the event of Karbala continues to inspire spiritual reflection, moral fortitude, and unwavering commitment to righteousness.
This paper aims to explore the profound moral, spiritual, and historical significance of the event of Karbala, highlighting its enduring lessons of justice, sacrifice, and resistance against oppression that continue to inspire generations worldwide.
Historical Background of the Karbala Tragedy
The event of Karbala occurred during a turbulent period in early Islamic history marked by political unrest and the deviation of leadership from prophetic values. Following the death of Muʿāwiya on the 15th of Rajab in the year 60 AH (April 21, 680 CE), allegiance was given to his son Yazid[1]. Yazid then sought to secure the loyalty of prominent Muslim figures who had previously refused to pledge allegiance during his father’s reign[2]. To this end, he sent a letter to the then-governor of Medina, Walīd ibn ʿUtba, informing him of Muʿāwiya’s death. In a brief directive, Yazid instructed Walīd to compel al-Husain ibn ʿAli, ʿAbd Allāh ibn ʿUmar, ʿAbd al-Raḥmān ibn Abī Bakr, and ʿAbd Allāh ibn al-Zubayr to pledge allegiance—using force if necessary—and to execute any of them who refused[3].
Imam Husain (PBUH) said to Walīd, “Would it please you if I pledged allegiance to Yazīd in private? I suppose your intention is that I do so publicly[4].” Walīd replied, “That is indeed what I have in mind.” The Imam then responded, “In that case, grant me respite until tomorrow, and I will give you my answer[5].”
The evening of the next day, the governor of Medina sent his agents to the house of Imam (PBUH) to receive the answer of Imam (PBUH)[6]. Imam (PBUH) asked for the time of night, and Walid accepted[7]. Imam (a) decided to leave Medina[8].]
Imam Husain refused to legitimize a ruler known for his impiety and corruption, citing his responsibility to uphold the moral and spiritual legacy of the Prophet Muhammad (PBUHH). This principled stance set the stage for Karbala, which happened on the 10th of Muḥarram, 61 AH (680 CE). The event of Karbala thus became a watershed moment that exposed the moral decay of the Umayyad rule and solidified the spiritual resistance of Imam Husain (PBUH) in the collective memory of the Muslim world.
The Journey from Medina to Mecca
Imam Husain (PBUH) departed from Medina toward Mecca, accompanied by 84 members of his family and companions[9]. According to some accounts, before his departure, he visited the graves of his mother (ʿa.s) and brother (ʿa.s), offered prayers there, bade them farewell, and returned home by morning[10]. Apart from Muḥammad b. al-Ḥanafiyya, the majority of the Imam’s relatives—including his children, brothers, sisters, nephews, and nieces—joined him on this journey. Alongside members of Banū Hāshim, 21 of his companions also accompanied him[11].
Upon learning of the Imam’s departure, his brother Muḥammad ibn al-Ḥanafiyya came to bid him farewell. At that time, Imam Husain (PBUH) entrusted him with a written will in which he stated: “I did not rise up to ingratitude, seeking excess, making mischief or exercising oppression; but I seek reformation of the Umma of my grandfather (the Prophet (PBUHH)). I want to enjoin the good and forbid evil and behave according to the conduct of my grandfather and my father, Ali b. Abi Talib (‘a.s)”[12]
After five days of travel, the Imam (PBUH) arrived in Mecca on the 3rd of Shaʿbān, 60 AH (May 9, 680 CE)[13], where he was warmly welcomed by the people of Mecca and the pilgrims who had gathered for the ḥajj[14].
The Journey from Mecca to Karbala
For more than four months, from Sha’ban 3 until Dhu al-Hijjah 8, Imam Husain (PBUH) stayed in Mecca. After Imam Husain’s arrival in Mecca, the Shia of Iraq learned of Muʿāwiya’s death and that both Imam (PBUH) and ʿAbd Allāh ibn al-Zubayr had refused to pledge allegiance to Yazīd. In response, they gathered and composed a letter inviting the Imam (PBUH) to come to Kūfa[15].
Two days after dispatching the initial letter, the people of Kūfa sent around 150 additional letters to Imam Husain (PBUH), each signed by between one and four individuals. The central message in all these letters was an appeal for the Imam (PBUH) to come to Kūfa. At first, the Imam (PBUH) did not respond to any of the letters. However, when their number grew significantly, he decided to send a reply[16].
Thereafter, Imam Husain (PBUH) sent his cousin Muslim ibn ʿAqīl to Iraq and examined the situation[17]. He began gathering pledges of allegiance to Imam Husain (PBUH)[18]. In Kūfa, the number of those who pledged allegiance varied according to different reports—some mention 12,000[19], others 18,000[20], and some even more than 30,000[21]. Muslim ibn ʿAqīl then wrote to the Imam (PBUH), informing him of the overwhelming support and urging him to come to Kūfa[22].
Imam Husain (PBUH) left Mecca towards Kufa with 82 people[23], 60 of whom were Shi’a from Kufa[24]. Despite warnings and betrayals along the way, Imam Husain’s (PBUH) mission remained firm, leading to his arrival at Karbala, where the final phase of the event of Karbala would unfold.
The Day of ʿĀshūrāʾ: Key Events and Martyrdom
The event of Karbala reached its tragic and climactic peak on the 10th of Muḥarram, known as the Day of ʿĀshūrāʾ, in the year 61 AH (680 CE). On this fateful day, Imam Husain (PBUH), along with his small group of loyal family members and companions—totaling no more than 72—faced the massive army of Yazid, numbering in the thousands. The event of Karbala unfolded with immense spiritual significance and emotional gravity as the forces of injustice surrounded and cut off access to water from the camp of Imam Husain for three days. Despite the extreme thirst, exhaustion, and emotional agony, Husain’s camp stood firm in their resolve and commitment to divine principles.
On the Day of ʿĀshūrāʾ, one after another, the companions and family members of the Imam were martyred, including his six-month-old son, ʿAlī al-Aṣghar, in a heartbreaking scene that epitomizes the human cost of the Karbala. Imam Husain (PBUH) himself was the last to be killed[25], after delivering powerful sermons and making final appeals for justice. His beheading and the desecration of his body were among the cruelest aspects of the event of Karbala, but rather than silencing his message, they immortalized it[26]. The event of Karbala, particularly on the Day of ʿĀshūrāʾ, became a beacon of resistance and sacrifice that continues to stir the conscience of believers and truth-seekers worldwide.
The Universal and Everlasting Legacy of Karbala
The event of Karbala is not confined to the plains of 7th-century Iraq, nor limited to the tragedy of a single day; it is a timeless moral revolution whose legacy continues to influence global consciousness. The stand taken by Imam Husain (PBUH) in the event of Karbala has transcended geographical, sectarian, and generational boundaries, emerging as a universal symbol of resistance against tyranny and injustice. His selfless sacrifice for truth and human dignity has inspired not only Muslims but also prominent thinkers, revolutionaries, and freedom movements around the world. Mahatma Gandhi famously stated, “If we have to save India, it is necessary that we follow the same way that Hussain, Son of Ali, followed. I learned from Hussain how to achieve victory while being oppressed,” underscoring the moral force of the event of Karbala in non-Muslim contexts.
The enduring influence of the event of Karbala is evident in the rituals of mourning and remembrance (ʿĀshūrāʾ), which are observed annually by millions, reaffirming values such as courage, loyalty, and standing for truth. In both Shia and Sunni traditions—as well as in interfaith ethical discourse—the event of Karbala represents the ultimate confrontation between good and evil, sacrifice and self-interest, justice and oppression. This makes the event of Karbala not only a cornerstone of Islamic spirituality but also a guiding light for all who seek to uphold truth and resist corruption in any era or society.
Conclusion
In conclusion, the event of Karbala stands as a timeless symbol of courage, sacrifice, and unwavering commitment to justice. The lessons drawn from the event of Karbala continue to inspire individuals and communities to uphold truth and resist oppression in all forms. Far beyond a historical tragedy, the event of Karbala serves as a beacon of moral clarity and spiritual resilience, reminding us that standing for what is right often requires great sacrifice. Thus, the enduring legacy of the event of Karbala remains deeply relevant today, calling humanity to reflect on the values of justice, dignity, and faith.
Notes
[1] . Balādhurī, Ansāb al-ashrāf, vol. 3, p. 155; Mufīd, al-Irshād, vol. 2, p. 32.
[2] . Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 338.
[3] . Khwārizmī, Maqtal al-Ḥusayn, vol. 1, p. 180; Ibn Athīr, al-Kāmil fī l-Tārīkh, vol. 4, p. 14.
[4] . Dīnawarī, al-Imāma wa l-sīyāsa, p. 228; Mufīd, al-Irshād, vol. 2, p. 32.
[5] . Mufīd, al-Irshād, vol. 2, p. 32.
[6] . Mufīd, al-Irshād, vol. 2, p. 34.
[7] . Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 341; Mufīd, al-Irshād, vol. 2, p. 34.
[8] . Ibn Aʿtham, al-Futūḥ, vol. 5, p. 19; Khwārizmī, Maqtal al-Ḥusayn, p. 187.
[9] . Balādhurī, Ansāb al-ashrāf, vol. 3, p. 160; Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 341.
[10] . Ibn Aʿtham, al-Futūḥ, vol. 5, p. 19-20; Khwārizmī, Maqtal al-Ḥusayn, p. 187.
[11] . Shaykh al-Ṣadūq, al-Amālī, p. 152-153.
[12] . Ibn Aʿtham, al-Futūḥ, vol. 5, p. 22; Khwārizmī, Maqtal al-Ḥusayn, p. 189.
[13] . Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 381; Mufīd, al-Irshād, vol. 2, p. 35.
[14] . Balādhurī, Ansāb al-ashrāf, vol. 3, p. 156; Ibn Aʿtham, al-Futūḥ, vol. 5, p. 23; Mufīd, al-Irshād, vol. 2, p. 36.
[15] . Ibn Aʿtham, al-Futūḥ, vol. 5, p. 27-28; Mufīd, al-Irshād, vol. 2, p. 36-37.
[16] . Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 353.
[17] . Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 347; Ibn Aʿtham, al-Futūḥ, vol. 5, p. 39.
[18] . Mūsawī al-Muqarram, al-Shahīd Muslim ibn ʿAqīl, p. 104.
[19] . Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 348.
[20] . Dīnawarī, Akhbār al-ṭiwāl, p. 235.
[21] . Dīnawarī, al-Imāma wa l-sīyāsa, vol. 2, p. 8.
[22] . Dīnawarī, Akhbār al-ṭiwāl, p. 243; Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 395.
[23] . Khwārizmī, Maqtal al-Ḥusayn, p. 220; Irbilī, Kashf al-ghumma, vol. 2, p. 43.
[24] . Ibn Aʿtham, al-Futūḥ, vol. 5, p. 69.
[25] . Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 452; Ibn Miskawayh, Tajārub al-umam, vol. 2, p. 80.
[26] . Abū l-Faraj al-Iṣfahānī, Maqātil al-ṭālibīyyīn, p. 118; Masʿūdī, Murūj al-Dhahab, vol. 3, p. 258.
References
Holy Qur’an (Translator: Qara’i, Ali Quli. The Qur’an (With a Phrase-by-Phrase English Translation). 2nd ed. London: Islamic College for Advanced Studies (ICAS) Press, 2005.
Abū l-Faraj al-Iṣfahānī, ʿAlī ibn al-Ḥusayn (n.d). Maqātil al-Ṭālibīyyīn. Edited by Aḥmad Ṣaqar. Beirut: Dār al-Maʿrifa.
Balādhurī, Aḥmad ibn Yaḥyā (1977). Ansāb al-ashrāf. Edited by Muḥammad Bāqir Maḥmūdī. Beirut: Dār al-Taʿāruf.
Dīnawarī, Aḥmad ibn Dāwūd (1368 Sh). Akhbār al-Ṭiwāl. Edited by ʿAbd al-Munʿim ʿĀmir. Qom: Manshūrāt Raḍī.
Dīnawarī, Ibn Qutayba (1990). Al-Imāma wa al-Sīyāsa. Edited by ʿAlī Shīrī. Beirut: Dār al-Aḍwāʾ.
Ibn Aʿtham (1991). Al-Futūḥ. Edited by ʿAlī Shīrī. Beirut: Dār al-Aḍwāʾ.
Ibn Athīr, ʿAlī ibn Abī l-Karam (1965). Al-Kāmil fī l-Tārīkh. Beirut: Dār Ṣādir.
Ibn Miskawayh, Abū ʿAlī (1379 Sh). Tajārub al-Umam. Edited by Abū l-Qāsim Imāmī. Tehran: Surūsh.
Irbilī, ʿAlī ibn ʿIsā (1381 AH). Kashf al-Ghumma. Tabriz: Maktabat Banī Hāshimī.
Khwārizmī, Muwaffaq b. Aḥmad (n.d). Maqtal al-Ḥusayn. Edited by Muḥammad al-Samāwī. Qom: Maktabat al-Mufīd.
Masʿūdī, ʿAlī b. al-Ḥusayn (1409 AH). Murūj al-dhahab wa maʿādin al-Jawhar. Edited by Asʿad Dāghir. Qom: Dār al-Hijra.
Mufīd, Muḥammad ibn Muḥammad ibn Nuʿmān (1413 AH). Al-Irshād. Qom: Kungiri-yi Shaykh al-Mufīd.
Mūsawī al-Muqarram, ʿAbd al-Razzāq (n.d). Maqtal al-Ḥusayn. Beirut: Dār al-Kutub al-Islāmīyya.
Shaykh al-Ṣadūq, Muḥammad ibn ʿAlī (1417 AH). Al-Amālī. Qom: Qism al-Dirāsāt al-Islāmīyya –Muʾssisat al-Biʿtha.
Ṭabarī, Muḥammad ibn Jarīr (1967). Tārīkh al-Umam wa l-Mulūk. Edited by Muḥammad Abū l-Faḍl Ibrāhīm. Beirut: Dār al-Turāth.
