What is in the narrative has continued to captivate the human heart and mind through the centuries? Why does the same narrative covering the same battle at Karbala, the same individuals, the same struggle, the same losses, the same outcome, the same pain continues to impact upon generations?

Is it the constant relevance of the issues that underlie the struggle at Karbala that have made Karbala become perpetually relevant? Is the battle between justice and injustice and between the oppressor and the oppressed that keeps Karbala alive? Perhaps.
But there is perhaps another dimension. It is about the conduct of the struggle itself as waged by the Prophet’s grandson Imam Hossein (AS), his family and supporters. In battling the force that was so overwhelmingly superior in numbers, the discipline and character of the Prophet’s family was exemplary.
They battled the numerically superior and the morally inferior force without crossing the parameters set in the Holy Quran and practically displayed by the Prophet (PBUH). It is the combination of the cause that Imam Hossein (AS)fought for in Karbala and the discipline of remaining within the Quranic parameters laid out for individual behavior that has made the narrative of Karbala one of the most powerful narratives in human consciousness.
Karbala was a struggle against the immoral exercise of state power exercised by Yazid. Imam Hossein (AS) refused to accept Yazid as the caliph and chose to continue the spiritual; struggle to keep the Message of Allah alive. On Yazid’s insistence and the invitation of the people of Kufa Imam Hossein (AS) set out to wage an active struggle against Yazid.
Political developments and Imam Hossein (AS)’s personal choice to resist Yazid’s attempt to present himself as a Muslim caliph led to the battles between one of the most asymmetrical forces of justice and injustice. At Karbala the family of the Prophet (PBUH), his grandson Imam Hossein (AS) and granddaughter Bibi Zainab (AS), their families and supporters waged the struggle in a manner that was steeped in courage and compassion. No pain and no injustice inflicted upon the Prophet’s family compelled them to betray the teachings of the Prophet (PBUH).
More than 1400 years later as Muslims world over commemorate the martyrdom of Imam Hossein (AS) and of his family, as they recall its lessons, its passion and pain they are actually connecting with triumph of the Spirit. Karbala was indeed the triumph of the human spirit.
The universalism of the Holy Quran is most apparent in the simply compelling architecture of human relationships, its simplicity and justice that the Holy Quran advocates. It is in the recognition of this universalism that in verse 104 of Surah Yusuf (XII) declares that of the Allah message that: “it is no less than a message for all creatures”.
Yet the dividing line between those who will receive guidance and others is clearly between the just and the unjust as stated in verse 10 of Surah Jathiya XLV “But truly Allah guides not a people unjust.”
Living by the command of Allah is a continuous balancing act, no matter what the cause. As illustrated at Karbala. The contending demands on humankind, on the one hand of living by the fundamental values laid down in the Quran yet struggling against the injustice that one witnesses around one and at the same time conducting the struggle without violating the principles of humaneness that are the foremost lesson of Islam. It is through His command to be patient that Allah sets the parameters for even the pursuit of goodness of justice. The following three verses illustrates that the pursuit of goodness and justice too gives the individual the license to trespass the parameters set in the Quran for human interaction.
In Surah Ahqaf (XLVI), verse 35, Allah commands that we “therefore patiently persevere, as did all apostles of inflexible purpose and be in no haste about the unbelievers”. In Surah Muhammad (XLVII), verse 35: “Be not weary and faint-hearted, crying for peace, when you should be uppermost: for Allah is with you; and will never put you in loss for your (good) deeds”.
The contestations within His creation are also clearly outlined. In verse 7 of Surah Hujurat (XLIX), the advantages of faith accrued to people are outlined: “But Allah has endeared the faith to you and has made it beautiful in your hearts, and He has made hateful to you unbelief, wickedness and rebellion: such indeed are those who walk in righteousness”. And in verse 16 of Surah Qaf (L) the human race is alerted to its shortcomings: “It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein.”
In Surah Qamar (LIV), while Allah enjoins upon people to learn from the misfortune that befell the people of Ad and of Lut and warns (verse 16) them of “how terrible was My penalty and My warning”, He also reminds them that “We have indeed made the Quran easy to understand and remember”.
In the Holy Quran the constant and reiterative duality of the Message. For Allah establish prayer and for the service of Allah’s creation by giving charity and feeding the indigent without reference to race or religion. In verse 16 of Surah Fajr (LXXXIX): “Those who have gone astray and have turned away from Allah are thus described when his Lord trieth him giving him honor and gifts then sayeth he (puffed up) ‘My lord hath honored me’ but when He trieth him, restricting his subsistence for him, then sayeth he (in despair), ‘My Lord hath humiliated me!’“. Furthermore, in verse 17: “Nay, Nay! But ye honor not the orphans!”, in verse 8: “Nor do you encourage one another to feed the poor!”, in verse 19 “And ye devour inheritance all with greed” and in verse 20: “And ye love wealth with inordinate love”.
In Surah Balad (XC), the essence of practiced religion at the individual level is spelt out. Verse 11 of the Surah states that it is “the path that is steep.” It is one which involves ‘freeing the bondman’ (verse 13), ‘or the giving of food in a day of privation’ (verse 14), ‘to the orphan with chains of relationship’ (verse 15) or ‘to the indigent down in the dust’ (verse 16).
There is therefore no license that Muslims get in their struggle to live individually or collectively live by Allah commands or to spread Allah’s message. There is no battle big enough, compelling enough to diminish the fundamentals of Allah’s command setting parameters for individual action. Compassion, patience and kindness are the irreducible minimums that the Quran lays down even in the pursuit of justice on earth.
At Karbala, Imam Hossein (AS) led the most difficult and perhaps the most inspiring act of balancing Allah’s command. In violating no fundamentals of humaneness as laid down in the Holy Quran even in face of physical annihilation, the Prophet’s (PBUH) family bequeathed to the Muslim world the lesson that is so relevant in the present times: the lesson of discipline in struggle.
(The News)