{"id":6705,"date":"2021-09-15T11:03:54","date_gmt":"2021-09-15T10:03:54","guid":{"rendered":""},"modified":"2021-09-15T11:03:54","modified_gmt":"2021-09-15T10:03:54","slug":"impacts-of-karbala-on-the-vigilance-of-muslims","status":"publish","type":"post","link":"https:\/\/shiastudies.com\/en\/6705\/impacts-of-karbala-on-the-vigilance-of-muslims\/","title":{"rendered":"Impacts of Karbala on the Vigilance of Muslims"},"content":{"rendered":"

Impacts of Karbala on the Vigilance of Muslims<\/strong><\/h1>\n

Impacts of Karbala on the Vigilance of Muslims: <\/strong>Unlike a hasty approach to the event of Karbala which may reflect the idea that the revolution of Imam Husain was unfulfilled and it was an unsuccessful struggle, when we carefully study the historical events after the tragedy of Karbala we will, no doubt, come to the conclusion that the revolution of Imam Husain was not only successful in its own nature, but was also the major cause
\nof all the revolutionary movements which took place after Karbala. In fact, Karbala, in the history of Islam should be regarded as a turning point in the reforming of Muslims.<\/p>\n

Unlike a hasty approach to the event of Karbala which may reflect the idea
\nthat the revolution of Imam Husain was unfulfilled and it was an unsuccessful
\nstruggle, when we carefully study the historical events after the tragedy of
\nKarbala we will, no doubt, come to the conclusion that the revolution of Imam
\nHusain was not only successful in its own nature, but was also the major cause
\nof all the revolutionary movements which took place after Karbala. In fact,
\nKarbala, in the history of Islam should be regarded as a turning point in the
\nreforming of Muslims. It was only after the tragedy of Karbala that Muslims were
\nencouraged to revolt against all tyrannical regimes, especially the followers of
\nAhlul-Bait who found their ideal role model. \u2018When the Master of the youth of
\nParadise was willing to sacrifice his life and shed his blood to reform the
\ncorrupted society, of course my blood is not more respected than his\u2019. Such
\nmedicine was injected into the semi-dead body of the whole Islamic Ummah by the
\nrevolution of Imam Husain. As a result, all salvation movements, initiated one
\nafter the other, right after the tragedy of Karbala were, and still are,
\ninspired by the great revolution of Imam Husain (a.s.).<\/p>\n

To this end, Karbala is the luminous torch of human salvation which is lighting
\nforever the high peak of Islamic history to awaken all people throughout the
\nages.<\/p>\n

The difference between Jesus & Imam Husain<\/strong><\/p>\n

Imam Husain and Jesus Christ have something in common. Both were reformers, and
\naccording to Christian belief, both were martyred. However, there is a main
\npoint which makes Imam Husain different from the Jesus of present Christianity,
\ni.e. the martyrdom of Jesus in Christianity is a personal issue. Jesus, in
\nChristian belief, has been crucified to save his believers. There is no more
\nresponsibility on his followers. Whereas, our Imam Husain was martyred to awaken
\npeople, and his mission was not a personal mission. His role in the history of
\nmankind is as a role model that must be followed, whereas the role of Jesus,
\naccording to Christianity, was to descend to Earth as an embodiment of God, the
\nFather, to be sacrificed for the guaranteed salvation of his believers. Jesus,
\naccording to this doctrine, is the personification of God and a ransom and hence
\nhis embodiment is impossible to be followed.<\/p>\n

A Glance at some of the major revolutionary movements after Ashoora<\/strong><\/p>\n

There is no doubt that the martyrdom of Imam Husain had a great impact on the
\nthen Islamic Ummah. It was such a great catastrophe that shocked the whole Ummah,
\nto the extent that it not only awakened many Muslims, but some of the Bani-Omayyah
\nwere also impressed by the tragedy of Karbala. Historians such as Dr. Hassan
\nIbrahim in his book \u2018The History of Islam\u2019, Kharbotali in \u2018 The History of
\nIraq\u2019, and Philip Hatti in \u2018The History of Arabs\u2019 have all asserted that the
\nevent of Ashoora increased drastically the number of Shiites, to the extent that
\nas P. Hatti says: \u201cWe may be able to claim that Shiite movements initiated from
\nthe tenth of Moharam 61 A.H.\u201d<\/p>\n

Nicolson, the famous orientalist holds in his book \u2018 The Political History of
\nIslam\u2019 that \u201cthe tragedy of Karbala made Bani-Omayyah feel regretful for what
\nthey had done, for it united the Shiites to revenge unanimously, especially in
\nareas such as Iraq and Iran, where the new Muslims would like to be rid of the
\ninfluence of Arabs.\u201d<\/p>\n

Mind you, the policy of race discrimination and the privilege given to Arabs by
\nBani-Omayyah, had annoyed many new Muslims. Among all Muslims, the followers of
\nAhlul-Bait were the first to be shocked.<\/p>\n

The following are some of the main revolutionary movements which took place
\nafter the tragedy of Karbala which were inspired by Ashoora.<\/p>\n

1. The event of Harreh ( The massacre of Madina):<\/p>\n

All reliable historical sources have narrated this tragedy which took place
\nalmost 3 years after Ashoora.<\/p>\n

Although right after the catastrophe of Karbala so many protests were mobilized
\nagainst Yazid, Madina the centre of revelation and the main base of the Prophet
\n(s.a.w.w) in which hundreds of the companions of the Prophet (s.a.w.w) were
\nstill living, rebelled against the tyranical government of Bani-Ommaya. Abdullah
\nson of Handhaleh (bathed by the angels)1 who later on led the movement, upon
\nreceiving the news of Karbala, paid a visit along with a delegation from Madina
\nto Damascus, the capital of Yazid. He reported later on, out of what he had
\nobserved in Damascus, that the extent of the corruption had gone so far, he
\nwouldn\u2019t be surprised if they were stoned in Damascus from the sky.<\/p>\n

As a result, upon his arrival to Madina, he mobilized an army against the
\ngovernment. They captured the House of the Governor in Madina, deported the
\ngovernor, Othman Ibn Mohammad Ibn Abu-Sofyan from the city and declared an
\nautonomy. By doing this, the first capital of Islam was released from the
\ninfluence of Bani-Omayya. However, as soon as the news was reported to Syria,
\nYazid dispatched one of his most vicious and murderous officers named Muslim Ibn
\nAqabeh20 along with his troops which consisted of 5000 soldiers to suppress the
\nrevolt.<\/p>\n

In spite of a heroic defense from Madinians, the barbaric troops of Yazid
\nultimately conquered the city. According to Mas\u2019odi, the famous historian, so
\nmany people including Bani-Hashim and the companions of the Prophet were killed.<\/p>\n

In short, Yazid had permitted his troops to enjoy their total freedom for 3 days
\nin Madina, meaning no chastity, no property and no blood was respected. Tens of
\npages in the history of early Islam consist of descriptions of the Massacre of
\nMadina.<\/p>\n

Al-Fakhri in his History describes this bitter part of Islamic history as:
\nduring those 3 days, hundreds of the Prophet\u2019s companions were killed. The
\ntroops of Yazid entered the Masjidul-Nabi, and polluted the mosque. Around 900
\ngirls were raped. For many years, Madinians would not guarantee the virginity of
\ntheir daughters when marrying them.<\/p>\n

By the way, although the people of Madina were defeated in that battle, the
\nprotesting flag was transferred to Mecca, where the Holy Mosque and the Qibla of
\nMuslims were.<\/p>\n

2. Revolution in Mecca<\/strong><\/p>\n

Right after the Massacre of Madina, Meccans had an uprising against the central
\ngovernment. Although this movement was also inspired by the revolution of Imam
\nHusain, the leader of the revolution of Mecca, Abdullah Ibn Zobair, had no
\nintention of vengeance for Imam Husain. In order for Yazid to suppress this
\nmovement too, he also ordered Muslim Ibn Aqabeh to attack Mecca, though Allah,
\nthe Almighty did not give him any further opportunity and he died on the way to
\nMecca.<\/p>\n

At that stage, Hosain Ibn Nomayr, the murderer of Abbas at Karbala, led the army
\nof Yazid. Ibn Zobair who failed to continue the defense, sought refuge in the
\nHoly Mosque. However, the troops of Yazid had no respect and hence they started
\nfiring at the Mosque. As a result, the curtains of the Mosque were set on fire
\nand some parts of the walls of the Ka\u2019ba were destroyed by fire.<\/p>\n

This event also took place in the year 63 A.H. and Yazid, the most vicious
\nfigure of Bani-Omayya\u2019s tyranny died 11 days after the event of Mecca.<\/p>\n

Apparently, Meccans again were defeated in that battle. However, the more the
\ncrimes of Bani-Omayya increased, the more the people rose up against Bani-Omayya.
\nThe kingdom of Bani-Omayya began shaking day by day until the beginning of the
\nyear 65 when the Bani-Omaya\u2019n dynasty fell into the rubbish bin of history
\nforever.<\/p>\n

Notes:<\/strong><\/p>\n

1. Handhaleh, the father of Abdullah was among the martyrs of the battle of Ohod
\nwho had just married one night before the battle. Since he had directly gone
\nfrom his wedding night to the battle without having his ritual bath done, the
\nProphet gave him the title of \u2018being bathed by the angels\u2019. Abdullah, his son
\nwas the only child he left behind as a result of the one and only communication
\nhe had with his wife.<\/em><\/p>\n

2. Due to his numerous crimes, some historians have named him instead of Muslim
\n\u2018 Mojrem\u2019 (meaning criminal).<\/em><\/p>\n

Source: Selected from Revolution of Imam Husain by Sheikh Mansour Leghaei<\/p>\n

\n

Husayn in History<\/a><\/p><\/blockquote>\n