THE DAY OF ASHURA IN ISLAM

THE DAY OF ASHURA IN ISLAM

We all know that Muharram is one of the sacred months, which Allah, the Sublime said about them in His Holy Book:

“Indeed, the number of months with Allah is twelve [lunar] months in the register of Allah [from] the day He created the heavens and the earth; of these, four are sacred. That is the correct religion, so do not wrong yourselves during them.” (At-Taubah 9:36).

The Arabs used to consider these months sacred during the time of Jahiliyyah, except for a group of them called Al-Basl, who held eight months of the year to be sacred as way of exaggeration in religion. Muharram is an honorable month of the Islamic year, and it is called so (i.e. forbidden) because the fighting was forbidden therein and Allah  (SWT) forbade us from injustice in them as a kind honor to them, although injustice is extremely forbidden in all times. Therefore, we must adhere to the commandments of Allah (SWT) and His Messenger (PBUH) and not to commit sins in this month, due to its sanctity and sacredness.

The specific mention of these months does not deny or reject the sanctity of remaining months, days and nights. The month of Ramadan is undeniably sacred and sanctified month in the Islamic year. The day of Arafah has its own honor and nobility. Lailat-ul-Qadar (the Night of Decree or Power) admittedly has its special merits and virtues. But these four months were particularly labeled as sanctified just for one reason that their sanctity and holiness was confirmed even by the polytheists of Makkak in pre-Islamic period.

It is Allah’s Month

The Prophet (PBUH) called this month ‘the month of Allah’. In fact, referring and attributing it to Allah (SWT) indicates its honor and merits. The sanctity of this month and attributing it to Allah implies that it has been declared as sacred by the Will of Allah Himself and no one could make any changes in its sanctity and sacredness or replace it with another month as the pagans of pre-Islamic days of ignorance were used to do.

The Prophet (PBUH) said:

“Allah’s month Al-Muharram.” (Muslim 1163).

The attribution of Muharram to Allah is to express its nobility, virtuousness and significance.

Fasting during this month

One of the merits of this month is the fasting of this month. This is based on the following narration of the beloved Prophet (PBUH):

“The most virtuous fasting after the month of Ramadan is Allah’s month Al-Muharram.” (Muslim 1163).

This Hadith clearly declares that this month is the best month for observing the voluntary fast after Ramadan. Because it is Allah’s month.

Quraish used to observe fast on the day of Ashura in the Pre-Islamic Ignorance Period, and Allah’s Messenger (PBUH) too, used to observe fast on that day. When he migrated to Al-Madinah, he observed fast on that day and ordered others to observe fast too. Later when the fasting of the month of Ramadan was prescribed, he gave up fasting on the day of Ashura and became optional for one to observe fast on it or to leave its fasting.

The History of Ashura

Pharaoh ruled the entire nation of Israel enslaved and subjugated them, afflicted them with the worst torment, slaughtering their newborn sons and keeping their females alive. The reason why this tyrant king committed these criminal acts was the fear of the truth coming out from the offspring of this nation. They used to know, according to the glad tidings that came to them from the Prophet Ibrahim (AS). Ibrahim (AS) informed them that someone from his lineage would destroy this tyrant king and his kingdom. This news was famous among them; and pharaoh was informed of this news too. The tyrant king commanded his hosts to slaughter every newborn male child of this nation; in order to protect himself from due destruction.

In spite of such precautions they did not changed what Allah wanted. Musa (AS) was raised in this tyrant king’s home and Allah (SWT) chose for the Prophet Musa (AS) to be born safely under the guardianship and protection of Allah (SWT) until he became mature.

Musa (AS) was chosen as a Prophet by Allah and sent to this brutal king. Allah blessed him with many miracles as signs of Prophethood but pharaoh behaved arrogantly and was stubborn. He claimed that these signs are no more than a magic. He rejected his doctrine and decided to use different types of plans. Such as, fear, force and retaliation to overcome Musa (AS) and his followers. Pharaoh gathered his hosts, which were huge in numbers and well equipped. They pursed Musa (AS) and his followers, hoping to destroy them completely. Musa (AS) and his followers ended up at the sea with the brutal king and his hosts behind them. Musa (AS) struck the sea with his staff and it opened up for them to cross.

Musa (AS) and all those who believed and were with him walked across the open paths in the sea. And Allah (SWT) drowned the brutal king and his army in the sea and destroyed them completely.

Tens of millions of Shiite Muslims from around the world will visit Iraq on Sept. 10 this year to see the shrines of Hussain, grandson of Prophet Mohammed, and his brother Abbas on the day of “Ashura.”

This annual pilgrimage marks the 10th day of Muharram, the first month of the Islamic new year. As the Islamic calendar is a lunar one, the day of Ashura changes from year to year.

Muslims visit the shrines to observe the martyrdom day of Hussain, who was killed in the desert of Karbala in today’s Iraq in A.D. 680. Shiite Muslims believe that Hussain was their third imam – a line of 12 divinely appointed spiritual and political successors.

Muharram may be an ancient festival, but as my research tracing the modern-day impact of Islamic pilgrimage shows, its meaning has changed over the centuries. What was once a commemoration of martyrdom today inspires much more, including social justice work around the globe.

Martyrdom of Hussain

The story of Muharram dates back 13 centuries, to events that followed the death of Prophet Mohammed.

After the prophet’s death in A.D. 632, a dispute emerged over who would inherit the leadership of the Muslim community and the title of caliph, or “deputy of God.” A majority of Muslims backed Abu Bakr, a close companion of the prophet, to become the first caliph. A minority wanted the prophet’s cousin and son-in-law, Ali. Those that supported his claim later came to be called Shiite Muslims.

Even if Ali was not made the caliph, Shiite Muslims would consider Ali their first imam – a leader divinely appointed by God. The title of imam would be passed on to his sons and his descendants.

Political leadership largely remained out of the hands of Shiite Imams. They would not be caliphs, but Shiites came to believe that their imam was the true leader to be followed.

By the time Ali’s second son, Hussain, came to be the third imam, divisions between the caliph and the imam had further deepened.

In A.D. 680, during the holy month of Muharram, a caliph of the Umayyad dynasty, Yazīd, ordered Hussain to pledge allegiance to him and his caliphate – a dynasty that ruled the Islamic world from A.D. 661 to 750.

Hussain refused because he believed Yazīd’s rule to be unjust and illegitimate.

His rejection resulted in a massive 10-day standoff at Karbala, in modern-day Iraq, between Umayyad’s large army and Hussain’s small band, which included his half-brother, wives, children, sisters and closest followers.

The Umayyad army cut off food and water for Hussain and his companions. And on the day of Ashura, Hussain was brutally killed. Among the men, only Hussain’s sick son was spared. Women were unveiled – a violation of their honor as the family members of the prophet – and paraded to Damascus, the seat of Umayyad rule.

Passion plays and performances

This history is reenacted throughout the world on the day of Ashura.

In Iraq, millions of pilgrims fill the streets to visit the shrines, chanting poems of lamentation, and witness a reenactment of violence in Karbala and the capture of the women and children.

From New York and London to Hyderabad and Melbourne, thousands take part in Ashura processions carrying replicas of Hussain’s battle standard and following a white horse. This symbolizes Hussain’s riderless horse returning to the camp after his martyrdom.

Persian passion plays known as “taziyeh,” music dramas of the many martyrs and tragedies of Karbala, are performed across Iran and many other countries. Taziyeh performances are meant to evoke deep emotions of grief in the audience.

A powerful set of themes

Numerous historians and anthropologists have explored how communities across time and space have adapted the story of Karbala or the rituals around Ashūrā.

In the 16th century, a vast majority of the population across Persia, or today’s Iran, would be converted to Shiite Muslims. In this region, the passion plays evolved into a popular form of religious and artistic expression.

The character of Zainab, the Prophet Mohammed’s granddaughter, has also come to play a central role in remembrance of the Karbala story.

Scholars have drawn attention to speeches in which Zainab denounced the violence in Karbala and lauded Hussain’s “martyrdom.”

Today, Zainab is seen as a strong female model of resistance.

In the Iranian Revolution in 1979, the story of Karbala became a rallying point for opponents of the shah, who were fighting against the shah’s brutal and oppressive regime. They compared the shah to the caliph Yazīd and argued that ordinary Iranians had to stand up to an oppressor, just like Hussain had.

Zainab’s resistance to oppression helped emphasize the role of women in Islamic society.

Anthropologist Michael Fischer calls this the “Karbala paradigm” – a story that captures a powerful set of themes, including people standing up to the state and fighting for justice and morality.

Inspiring change?

Today the story of Karbala has become a powerful tool of fight for social justice in Muslim communities.

“Who is Hussain?,” a social movement with chapters in over 60 cities worldwide, carries out charitable activities and blood donations in the name of Hussain. Volunteers are encouraged to organize around events that will be meaningful in their communities and will tie into social justice issues that Hussain is believed to have fought for.

In 2018, local volunteers donated tens of thousands of bottles of water in Flint, Michigan in remembrance of Hussain and his companions, who were denied water for three days before  they were killed.

As historian Yitzhak Nakash points out, the tragedy of Karbala gives Shiite Muslims a common narrative to pass on to the next generations. And commemorating it in multiple ways is an part of their unique identity.