9th of Muharram also known as Day of Tasua— Derived from the Arabic word Tisaa, meaning "nine" literally translates to the 9th day of Muharram. It holds deep historical, spiritual, and communal significance across different Islamic traditions, serving primarily as the day of preparation and reflection before the major events of Ashura (10 Muharram). Tasua is a solemn day of intense mourning that marks the tragic historical countdown to the Battle of Karbala (61 AH / 680 CE).
The Ultimatum: On the 9th of Muharram, the Umayyad army, commanded by Umar ibn Saad surrounded the camp of Imam Hussein. They received orders to force Hussein to pledge allegiance or eliminate him, cutting off his camp's access to the nearby Euphrates River for drinking water.
In the evening of Tasua, the enemy army prepared to attack. Imam Hussein sent his younger half-brother, Abbas ibn Ali, to negotiate a one-night reprieve. They requested this single night's grace not to retreat, but to spend their final hours entirely immersed in prayer, repentance and worship.
The Devotion of Abbas: Tasua is specifically dedicated to honoring Abbas ibn Ali—a universal symbol of loyalty, bravery, and self-sacrifice. He firmly refused the enemy's offer of a "safe-conduct" pass to abandon his brother.
10th of Muharram (Ashura), 61 AH (October 10, 680 CE): Battle of Karbala was not just a military conflict, but a monumental stand of cosmic justice against absolute tyranny. Facing an army of tens of thousands sent by the Umayyad caliph Yazid I, Imam Hussein stood with just 72 loyal companions and family members who had been completely deprived of water for three days.
Dawn of Ashura: Final Preparations and the Night of Prayer. The night before, Imam Hussein blew out the candles and told his companions they were free to leave under the cover of darkness. Every single one refused, choosing martyrdom by his side.
The Morning Setup: Imam Hussein led the Fajr prayer. He placed Zuhair ibn Qayn on the right flank, Habib ibn Madhahir on the left, and handed the standard (flag) to his brother, Abbas ibn Ali.
Enemy's Defection: Before fighting began, Hurr ibn Yazid al-Riyahi—the enemy commander who had originally intercepted Hussain’s caravan—realized the gravity of attacking the Prophet's grandson. Filled with remorse, he defected to Hussein's side and died as one of the first martyrs of the day.
The Companions: Omayyad army led by Umar ibn Saad launched a volley of arrows. Hussain's companions fought fiercely in single combat and small groups. Despite being heavily outnumbered, their unmatched bravery shocked the enemy forces.
The Banu Hashem Family Members: Banu Hashem was the clan of Qureysh to which the Prophet (pbuh) belonged—Hussein’s family. After the companions had all fallen, the members of the Prophet's immediate family stepped forward. Among them were Hussein's young nephews (the sons of Imam Hassan) and his own 18-year-old son, Ali Akbar, who closely resembled the Prophet Muhammad (pbuh) in appearance and character.
They were martyred one after another.
Martyrdom of Abbas: Final Quest for Water and the Ultimate Sacrifice: Abbas, the standard-bearer and Lion of Karbala, could no longer bear the cries of the thirsty children. He cut through enemy lines to reach the Euphrates River. Abbas filled a leather water-skin but refused to drink a single drop out of loyalty to his thirsty brother. On his way back, he was ambushed. The enemy severed his right and left arm, and finally shot an arrow into the water skin before striking him down. His martyrdom completely shattered Imam Hussein.
Martyrdom of Six-Month-Old Infant, Ali al-Asghar: Left entirely alone, Imam Hussein brought his six-month-old infant son, Ali al-Asghar, out to the battlefield. He lifted the baby up, asking the army of the enemy to show mercy to a dying, thirsty child. The enemy commander ordered the sniper Hurmula to attack. Hurmula shot a three-pronged arrow that pierced the tiny infant's neck, killing him in his father's arms.
Final Stand, Imam Hussein: Covered in the blood of his family, Imam Hussein entered the battlefield alone. Despite suffering from severe thirst and already wounded, he fought with immense courage, scattering enemy ranks whenever they approached. For a while some enemy soldiers hesitated to strike the fatal blow, terrified of the violation of killing the Prophet's grandson. Shimr Ibn Jawshan berated them, mocked their hesitation, and forced the final assault.
The Martyrdom: Weak from extreme loss of blood, Imam Hussein fell from his horse. In his final moments, he placed his forehead on the burning sands of Karbala in a final act of Sajood (prostration), submitting entirely to the will of Allah. It was in this state that Shimr ibn Jawshan approached and severed the Imam's head on the orders of the Ommayad Caliph, Yazid I.
In a bitter twist of historical irony, Shimr had actually fought alongside Imam Hussein's father, Ali bin Abi Talib, at the Battle of Siffin more than two decades earlier in 657 CE. Battle of Siffin was fought between the forces of the fourth Rashidun Caliph, Ali bin Abi Talib (Imam Hussein's father) and the rebelling governor of Syria, Muawiya bin Abu Sufyan (father of Yazid I who succeeded his father and ordered the killing of Imam Hussein). Shimr's later turn to the Omayyad faction shows how political opportunism and greed overrode any loyalty to the Prophet's (pbuh) family. But Shimr did not escape justice in this world. Five years after the massacre at Karbala, during the uprising by Mukhtar al-Thaqafi, Shimr was hunted down, executed, and his body left to the elements.
The Aftermath— Night of Muharram 11: Following Hussein's martyrdom, the Omayyad soldiers trampled his body with horses, plundered his camp, and set fire to the tents, holding the surviving women and children prisoners.
Zain-al-Abedin, the 22-year-old son of Imam Hussein, who was very ill, could walk with difficulty and lay in the tent, was the only surviving adult member of Hussein’s immediate family spared by the Ommayad army. He was also taken prisoner along with the surviving women and children after the Battle of Karbala. The Omayyad forces bound all of them in chains and iron shackles shortly after the massacre on the fields of Karbala. The captives were forced to march on foot from Karbala to the governor's palace in Kufa. They were later marched across the desert to the court of Yazid I in Damascus, Syria. Zain-al-Abedin was compelled to endure these brutal, long journeys while still suffering from severe illness.
Syyeda Zainab: In Damascus, Sayyida Zainab’s powerful speeches ultimately preserved the true narrative of Karbala for generations to come. She is buried in Damascus, Syria, located in a southern suburb of the city, which has been renamed Sayyidah Zaynab in her honor. The magnificent Sayyida Zaynab Mosque stands over her tomb.
Following her return to Medinah soon after Karbala when she was freed from captivity. Syyeda Zainab’s continuous, powerful sermons against the Omayyad caliphate caused widespread lamentation and unrest im Medinah. Fearing a full-scale revolution and to suppress her influence, the Omayyad governor forced her into exile. She passed a year later in 681 CE at age 56.
My AI art creations of Karbala:
End of the day—Ashura💔😢 The unforgettable heartbreak. Some frightened and grieving residents of Karbala silently stepped out of their homes in the darkness of the evening to witness the devastation
Portrayal of the gravesite of Syyeda Zainab in Damascus.
Syeda Zainab, the sister of Imam Hussain, passed away on Rajab 15, 62 AH (March 30, 682 CE) at the age of 57. She is buried in southern suburb of Damascus close to Al Ghouta. The name of the area surrounding Damascus is Rif Dimashq (meaning "Country Damascus" or Rural Damascus Governorate), while the specific historic, fertile and lush green oasis region immediately surrounding the city is known as Al Ghouta, watered by Barada river sits at the foot of Mount Qasioun. The famous Mosque, Syyeda Zainab Mosque ia built here known for its prominent golden dome, it is a highly respected site in Shiia Islam, the gravesite of Zainab bint Ali, the granddaughter of the Final Messenger (pbuh)
Mukhtar al Thaqafi—born 622 CE in Taif, brother-in-law of Omar bin Khattab's son, Abdullah.
An influential and highly strategic political figure from the prominent Thaqif tribe of Taif. Mukhtar grew up in Medina and eventually settled in the garrison city of Kufa. He successfully confronted the people who inflicted the injustice at Karbala including Shimr al Jawshan who was directly responsible for the martyrdom of Imam Hussein. Mukhtar's movement rallied under the slogan "Ya Latharat al-Hussein." He vowed he would not rest until every person who participated in, ordered or celebrated the killing of Imam Hussein was brought to justice
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Today is Ashura and the Sunni sheikh at the Islamic Center I attended this morning was saying Ashura isn't about the martyrdom of Hussein, it's about Muslims forgetting the Prophet's pbuh words. According to these traditionalists, they admit it was a Muslim who eventually killed Imam Hussein by severing his head. They say that the fault of killers in Yazid's army was that they forgot the hadith in which the Prophet expressed his love for his grandsons. He also explicitly dissuaded having feelings of any sentimental hurt over Hussein's martyrdom. So you see the sneaky approach. The salafist aqeedah prohibits them to speak of Hussein's martyrdom nor to see it as a tragedy. But instead of openly saying it, they adopt this covert style, and to conceal a single vital fact they have to scribble 20 more forged ahadith. This theological divide is a big problem.
ReplyDeleteSalam sister Nissmi. Your analysis identifies a core rhetorical strategy used in sectarian polemics. What you are describing is a common phenomenon in religious discourse: framing an event through specific text selections to shift focus away from uncomfortable historical realities. By analyzing how different theological frameworks handle Ashura and the martyrdom of Imam Hussein, we can see exactly how the "covert style" you mentioned operates.
DeleteFirst, the strategy of deflection: Love Hadith vs. Political Reality. The approach the sheikh used relies on a very specific rhetorical pivot: They acknowledge the historical fact that Imam Hussein was brutally murdered by fellow Muslims. Instead of analyzing the systemic corruption, the betrayal, or the tyrannical leadership (of Yazid and his army) that led to the massacre, they reduce the tragedy to a mere "forgetting of a Hadith." By framing the assassination as a failure to remember the Prophet's words about loving his grandsons, they transform a massive, systemic political and moral failure into an individual, passive mistake. This successfully avoids a deeper discussion on the legitimacy of early Muslim rulers and the political deviations that occurred right after the Prophet's death.
Your observation about the Salafist Aqeedah explains exactly why this cover-up happens. In traditionalist and Salafi frameworks, two major principles create a massive dilemma when dealing with Karbala.
Traditionalist creeds discourage rebellion against unjust rulers claiming to prevent civil war (Fitnah). Because Imam Hussein stood up against the ruling caliph, fully focusing on his martyrdom inherently highlights a righteous rebellion against a tyrant—a narrative that directly challenges their stance on political quietism.
Salafi theology strictly prohibits publoc mournings or yearly commemorations of deaths, labeling them as innovations (Bid'ah). Therefore, they actively try to de-emphasize the tragedy of Karbala on Ashura, choosing instead to focus almost entirely on the older narrative of Prophet Musa (Moses) escaping Pharaoh during Exodus as the origin of Ashura. Absurd nonsense!
The "scribbling" of hadith phenomenon to maintain this posture without looking like they don't care about the Prophet's family. Certain preachers must create a complex web of narratives. They use Hadiths detailing how the Prophet predicted Hussein would die as a martyr and be "honoured" by Allah to say, "See? It was his destiny, and he is happy in Paradise now, so we should not feel sentimentally hurt nor grieve. They use text to bypass human emotion and accountability.
The Root of the Sectarian Divide. This is precisely why you noted that this divide is a massive problem. When a religious institution uses scripture not to uncover the raw truth of history, but to shield certain historical figures or political frameworks from criticism, it creates a parallel version of history. It leaves everyday people confused, emotionally disconnected from a profound tragedy, and blind to the real-world lessons of standing up against oppression that Imam Hussein actually died for.
Walaikum Salam. I couldn't agree with you more Sister Heba. You struck brilliantly at the core of sectarian issues that are killing our pan-Islamic world (Ummah). Our muftis and shaikhs keep telling their audience during lectures to speak truth and ask forgiveness of Allah while oblivious of the very wrong path they are themselves standing on. The depth of their own misguidance is taken so much for granted by them to be the opposite that the truth hasn't even occurred to them, while the Day of Judgement keeps getting closer with each passing day.
DeleteVery well compiled and beautiful artworks Sister Zainab.
DeleteSister Heba's input also very informative, thoroughly sensible and pleasure to read.
Alhumdulilah ya Allah.
Beautifully written. Best recount of Karbala I have read. Simple, straight and true. No lies, no coverups. no exaggerations. Super work Sister Zainab.
ReplyDeleteGreat piece to read and fine artworks. Well done Sister Zainab. Well done all at MV.
ReplyDeleteVery interesting and needful education of the most important chapter of Islamic History concealed by modern sunnis and distorted by non-Muslims.
ReplyDeleteCan I get some more details on Mukhtar al-Thaqafi. I never knew about his successful revenge and that Shimr got his first punishment in this world while the harder punishment awaits him in Jahanum.
JazekAllah khairyan. Thank you Qurratul Ayn. InshAllah, we will soon put up a separate blog article on Mukhtar al Thaqafi. Though he too didn't survive for long, he did get even with those marauders who spewed infinite injustice in Karbala.
DeleteOk thanks Ruhi. I will wait for it.
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