TEHRAN - It’s that time of year again when the campaigners of truth and justice, cutting across ethno-sectarian and ideological lines, rally to pay homage to the ‘master of the martyrs’, a 7th century revolutionary historical figure who redefined the ideas of resistance and resilience on the desert plains of Karbala (Iraq) 1400 years ago.

The uprising and martyrdom of Imam Hussain (as), the beloved grandson of Prophet Mohammad (pbuh), in 61 hijri (680 AD) arguably has no parallel in the annals of history. To invoke poet Sir Mohammad Iqbal (ra), “he watered the dry garden of freedom with the surging wave of his blood, uprooted the despotism and awakened the slumbering Muslim nation”.

In the battle of Karbala, blood triumphed over the sword. Hussain (as) and 71 companions were up against Yazid and his 30,000 strong army. He (as) had made it clear that a person like him cannot pledge allegiance to a person like Yazid.

Through these annual Muharram commemorations, the people of conscience reaffirm their pledge to the sacrosanct principles exemplified by Hussain (as) in Karbala. It strengthens their resolve to speak truth to power, like Hussain (as) did in Karbala and his sister Zainab (sa) did in the aftermath of Karbala. Its message is timeless and resonates even today, with tremendous clarity, inspiring truth-seekers and the advocates of human rights across the world. In Ziyarat e Ashura, we beseech Allah to “provide us an opportunity to fight for justice...” That’s the legacy of Karbala.

The tradition of azadari in Shia school of thought, commemoration of the events related to Karbala, which is essentially a universal protest of oppressed against oppression, began soon after the tragedy of Karbala when the members of Holy Prophet’s (pbuh) household, including Sayyeda Zainab (sa), Sayyeda Umme Kulsoom (sa) and Imam Zainul Abideen (as), were released from Yazid’s prison in Damascus and sent back to Medina.

What is the significance of azadari? In the words of Imam Jafar Sadiq (as), it is the means of keeping alive the movement started by Imam Hussain (as) in Karbala. This movement has gripped the hearts and minds of people for more than fourteen centuries.

The first marsiya, a poetic elegy for the martyrs of Karbala, was composed and recited by Umme Kulsoom (sa), the sister of Hussain (as), in Medina. Ummul Baneen (sa), the mother of Abbas ibn Ali (as), played a pivotal role in making the practice popular in Medina by writing some heart-rending marsiyas. Those marsiyas, according to historical accounts, jolted people out of slumber and laid bare the evil machinations of Umayyad rulers. These are the women of Karbala, who toppled a powerful empire with their spoken and written words.

When Yazid was informed by Marwan bin Hakam, his close aide, about these mourning gatherings in Medina, he feared public mutiny and ordered the re-arrest of Imam Zainul Abideen (as), the ailing son of Hussain (as) and the only surviving male member of the holy household. That forced the caravan to move back to Damascus. But, notwithstanding the hegemonic diktats of Yazid and his coterie, the insurrection caused by the martyrdom of Hussain (as) and his companions was kept alive through azadari in Medina, followed by other places.

The importance of the role played by Zainab (sa) in the aftermath of Karbala to keep the institution of azadari alive cannot be emphasized enough. The ‘messenger of Karbala’, a model of defiance against injustice and oppression, shook the foundation of Yazid’s empire with her soul-stirring marsiyas and sermons.

When she confronted Yazid in his Damascus palace, there was a stunned silence. “I swear by Allah that I do not fear anyone but Him and do not complain to anyone but Him,” said the daughter of the ‘commander of faithful’. “You may employ your deceit and shrewd tactics, but I swear by Allah that the shame and ignominy you have earned for yourself by the treatment meted out to us cannot be erased.” That is exactly what happened as the word spread and a mighty empire of Yazid was razed to ground.

In 352 hijri, the first Muharram procession was taken out in Baghdad by then Abbasid ruler Mu’tazz Daulah. Almost 11 years later, on the occasion of Arbaeen (the fortieth day after Ashura), a historic procession was taken out from Baghdad to Karbala. In 423 hijri, first zuljanah procession was taken out in Kufa by the members of Banu Assad clan. Many similar processions were later taken out in Baghdad, Iran and India.

In India, Muharram processions were first taken out in Awadh (present day Lucknow in north India), almost 200 years ago, under the patronship of the Nawabs of Awadh, who ruled Awadh for a long time. Mirza Abul Qasim, a legendary marsiya nigaar of Kashmir, had travelled all the way to Awadh on the invitation of Nawab Wajid Ali Shah.

In Hyderabad, south of India, during the reign of Nizams, both Muslims and non-Muslims would participate in Muharram processions. From quiet ceremonies inside crammed hallways to huge street processions, azadari over a period of time became synonymous with the cry of oppressed and revolt against the oppressor.

Imam Zainul Abideen (as), as an eyewitness of Karbala, played a key role in establishing the institution of azadari and conveying the message of the martyrs. His descendants kept the tradition alive. They would invite prominent poets to write and recite elegiac poetry in the honor of the martyrs of Karbala.

Imam Mohammad Baqir (as), during his time, gave further impetus to the practice of azadari. He was followed by Imam Jafar Sadiq (as), who invited the famous poet Jafar Affan to recite marsiyas. During this time, Umayyads and Abbasids were busy fighting for power, so Imam Jafar Sadiq (as) had time and freedom to enlighten people about the philosophy of Imam Hussain’s uprising in Karbala.

During the time of Imam Musa Kazim (as), some changes were introduced to marsiya nigaari. He asked the poets of that time to write in their respective languages as per their own linguistic and cultural traditions to spread the message of Karbala far and wide.

In Kashmir, the history of annual Muharram commemorations is riveting. People have offered blood, sweat and tears to keep the tradition of azadari alive. According to many historians, azadari in Muharram was popularized in Kashmir by Mir Syed Ali Hamdani (ra), the great Sufi saint who came to Kashmir from Iran. A staunch lover of Holy Prophet (as) and his progeny, he is believed to have brought many tabarrukaat (symbols of heritage) from Karbala. Before his time, Kashmiri nauhas and marsiyas were heavily laden with Sanskrit words. The popularity of Persian nauhas in Kashmir is largely attributed to him.

Then came Mir Shamsuddin Araqi (ra), also from Iran. During his time, the practice of azadari became widespread in Kashmir. He came to Kashmir twice. The first time as a government envoy from Iran, and second time for religious guidance of people. This was during the reign of Shahmiri dynasty when Qazi Chak was the Prime Minister. Until that time, people used to do azadari inside bungalows owned by Shia aristocrats. He built Khanqah in Zadibal where he started to hold azadari majalis (ceremonies) during the month of Muharram.

The first marsiya, a blend of Kashmiri and Sanskrit, was composed by Mir Syed Hassan during the Shahmiri dynasty rule in 822 hijri. During the Chak rule, Kashmiri marsiyas gained unprecedented prominence. However, during the Afghan rule, marsiya nigaars were forced to go into hiding. Mourning ceremonies were organized mostly at night time and marsiyas were composed and recited clandestinely.

Keeping the Karbala movement alive has come at a cost. The lovers of Ahlulbayt (as) in Kashmir have been persecuted by rulers throughout history. They were attacked and looted almost 21 times and the shrine of Mir Shamsuddin Araqi (ra) was set ablaze at least nine times. That explains why mourning ceremonies were held mostly inside packed halls, at night, till the time of former chief minister Sheikh Mohammad Abdullah.

During his time, in 1950s, two processions used to be taken out in Srinagar city. At his request, it was decided to take out a joint procession, in which both Shias and Sunnis participated. In 1989, the procession was banned and the ban remains in place. Government justifies the ban saying these processions pose ‘law and order problem’, although the processions are completely peaceful in nature.

The institution of azadari could not be obliterated by Yazid of that time and it cannot be obliterated by Yazids of today. The tyrant always seeks to hide his tyranny. The campaigners of truth and justice commemorate Karbala through azadari to keep the movement alive, to unmask tyrants and their tyranny. That is precisely why sympathizers of these tyrants oppose the practice of azadari, to hide the oppression unleashed on the oppressed.