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Current Issue
September, 2017
Volume 43, Number 3
  
28 September 2017
Elias D. Mallon, S.A., Ph.D.




The Shrine of Hussein in Karbela, Iraq, stands above the tomb of Hussein bin Ali bin Abi Talib.
(photo: Tasnim News Agency [CC BY 4.0 (http://creativecommons.org/licenses/by/4.0)],
via Wikimedia Commons)


Muslims will be commemorating a significant event this weekend — and it’s one that has ramifications for our world today.

On Saturday 30 September Shi’ite Muslims observe Ashura, the martyrdom of Hussein bin Ali bin Abi Talib. In the Muslim calendar Hussein died on the tenth (‘ašara) day of the month of Muharram in the year 61. This translates to 10 October 680 AD. The death of Hussein is a pivotal event in the history of Shi’ite Islam.

When the Prophet Muhammad died in June 632, he left behind no instructions about a successor. As the “Seal (i.e. “last”) of the Prophets,” there was no one who could succeed him. However, his role as Commander of the Faithful (amīr al-mu’minîn) — the religious and political leader of the Muslim community — required a successor.

From the very beginning, Muslims were divided about who should succeed Muhammad as leader of the faithful. One group held that Ali bin Abi Talib, the cousin and son-in-law of the prophet, should take leadership — and that leadership should remain in the family of the prophet. This group was known as the “party/faction” (Arabic: šî‘ah, hence Shi’ite). Another group held that anyone of the prophet’s tribe could be elected to fulfill the office. This group acted immediately after the death of Muhammad to elect Abu Bakr as the first caliph. This pre-empted the candidacy of Ali.

Three caliphs followed each other in succession until the assassination of Uthman, the third caliph, in 656. At this point, Ali was elected the fourth caliph. His election was contested by the Umayyad clan, the clan of the assassinated Uthman. Mu‘awiya, of the Umayyad clan was also elected Caliph and conflict ensued. Ali was ultimately assassinated in 651 by one of his disaffected followers. Ali’s first son, Hassan, made a treaty with Mu‘awiya agreeing not to pursue his (rightful) claim the to caliphate during Mu‘awiya’s lifetime.

Hassan died before Mu‘awiyah and, for the party of Ali, the caliphate should rightfully have passed to Ali’s second son Hussein. Once again this led to conflict. Hussein had a strong following in Kufa in what is now modern Iraq and attempted to go there to be with his supporters. Yazid, the son of Mu‘awiya, intercepted Hussein and his small caravan at a place called Karbala, just north of Kufa. Hussein’s retinue consisted not just of fighters but also women and children, among whom was Hussein’s 6-month-old son.

Hussein was betrayed by the people of Kufa. Hussein and his entourage faced the much larger army of the Kufan followers of Yazid. The forces prevented Hussein’s followers from obtaining water and they suffered greatly from thirst. The forces attacked; most of Hussein’s followers — including his infant son — were killed. Lastly, Hussein himself was killed and his head taken to Damascus, the seat of Yazid.

For Shi’ite Muslims, Hussein is the martyr par excellence. His martyrdom galvanized the followers of Ali into a clear movement in opposition to the Umayyad Caliphate in Damascus.

Over the centuries, Shi’ite Muslims have developed a piety of martyrdom surrounding the events at Karbala. Every year on 10 Muharram, Shi’ite Muslims stage commemorations of Hussein’s death. The ta‘ziya (literally: “consolation”) reenacts the martyrdom of Hussein and is accompanied by great mourning, loud wailing and self-flagellation. The emotional intensity of the ceremonies is extremely high; some of the mourners in an almost ecstatic state strike themselves to the point of drawing of blood.

Although strange to most Westerners, similar rituals can be found in some cultures on Good Friday. Indeed, there are some striking parallels here to Christianity. One of the unique characteristics of Shi’ite Islam is their belief in the sanctifying power of Hussein’s death. Some Shi’ite scholars would speak of redemptive suffering, a concept not acknowledged in Sunni Islam and considered heretical by Wahhabi Muslims. Nevertheless, in both his righteousness and his suffering, Hussein becomes the ideal of the Shi’ite community.

Shi’ite Muslims comprise about 15 percent of the Muslim community. As a result even people in the West familiar with Islam are likely more familiar with Sunni Muslims.

Nevertheless, Christians can easily see points of comparison and between the death of Jesus and the Shi’ite observances of Ashura — and from that, perhaps, there may even be a possibility for understanding and dialogue.



Tags: Islam