Karbala Was the Red Dawn of Ghadir

In a note, Nasim analyzed the effect of the events surrounding the usurpation of Amir al-Mu'minin's caliphate on the tragedy of Karbala, and examined the role of the martyrdom of Ali Asghar, peace be upon him, in this matter.

Proof and argument are tools that make clear matters which the human mind and intellect do not see plainly. Some matters, although real and true, are hidden; what reveals them is evidence and proof. The hiddenness of truths sometimes causes people to imagine falsehood as truth and to mistake the wrong path for the path. Therefore God Most High has placed intellect in the human being and asked him not to take the wrong path. Wrong paths are distinguished from true paths by the light of intellect, logic, and proof.

Among these, there are matters that are at the height of clarity and brightness. Their clarity is such that not only is there no need for argument and evidence to find them, but the intellect grasps and understands them at the first encounter. Their brightness is so strong that the intellect relies on these clear and manifest matters when it argues for more hidden truths.

Justice and oppression are among clear and manifest matters. All human beings, whatever their religion or creed, consider justice praiseworthy and necessary, and introduce oppression as ugly, blameworthy, and hateful. Understanding the goodness of justice and the ugliness of oppression does not require argument, logic, or proof. It is so self-evident that no rational human being doubts it; if someone asks for proof that justice is praiseworthy and oppression ugly, people doubt his sanity, because this matter is extremely obvious and clear.

Oppressors who are engaged in oppression and tyranny in human societies spend heavily to present themselves as just, and they are never willing to describe themselves as oppressors. This shows how self-evident this concept is and how clear the ugliness of oppression is.

The people of oppression use trickery and deceit to cast doubt on the instances of oppression and justice, and they present something that is certainly an instance of oppression as justice. Although they cannot deny that oppression is blameworthy in principle, they try to justify and explain their own oppression in such a way that it becomes an instance of justice and correctness. This is where more attention and examination are needed.

Karbala contains an event about which both the Umayyads and the people of Ghadir have spoken. The Umayyads tried, and continue to try, to describe Karbala in such a way that its result is not the oppression of the rulers descended from Saqifah. On this path they use different forms of justification and escape. Sometimes they say that the Shi'a themselves invited Aba Abdillah to Karbala and themselves martyred him, and that the most innocent people regarding Imam Husayn's blood were the Yazidis descended from Saqifah. Another time they say that those who martyred Imam Husayn, because they were Companions and because a Companion is a mujtahid and just, exercised ijtihad in killing Aba Abdillah; therefore Karbala was not the oppression of Banu Umayyah. Another time they say that the one oppressed in Karbala was Yazid ibn Mu'awiyah, and the one who oppressed was Husayn ibn Ali, peace be upon them both, because he rose against his caliph and ruler, and rising against a ruler is forbidden even if that ruler is corrupt and unjust. In any case, because they know that an oppressor is condemned and rebuked, and that an oppressor certainly cannot be in the camp of truth, they try to manipulate Karbala so that the Umayyads and the Saqifah faction do not appear as oppressors. Otherwise, they would be examples of those cursed by the Qur'an, because according to the explicit text of the Qur'an, God does not guide the oppressors. If it is true that God does not guide oppressors, and it certainly is true, then how can the Saqifah faction, who oppressed the Prophet's household in Karbala, call themselves guides and successors of the Prophet? For this reason, Karbala must be described and explained in a way that allows the Saqifah faction to emerge from Karbala with a white face.

Karbala has made the falsehood of Saqifah so self-evident that, for anyone whose nature has not been enslaved by desires and whose intellect has not been imprisoned, no room for doubt or hesitation remains.

The Umayyads polluted and darkened the atmosphere so much that they introduced "Sunnah" as the very practice of Banu Umayyah. It was as if everything the Prophet had said about religion and Islam was what Banu Umayyah implemented. They created the illusion that accompanying the Prophet was impossible without following Banu Umayyah. Banu Umayyah had a complex hypocrisy. Their hypocrisy was not limited to greed for power, and they did not merely enter under the cover of Islam to gain power. Their desire was far beyond power-seeking. The Umayyads opposed the very principle of tawhid, but in their opposition to tawhid they did not openly promote shirk; rather, they removed the teachers of tawhid from society. Their effort was to institutionalize shirk in the form of the monotheistic school of Islam. For this purpose, they directed their financial and military power toward presenting themselves as the true heirs of the Qur'an. Their history in different wars with Amir al-Mu'minin shows this. Whenever the Umayyads fought Amir al-Mu'minin directly, they raised Qur'ans on spears and made simple-minded people imagine that the Umayyads were devoted to the Qur'an. In the proxy war against Amir al-Mu'minin, they placed the Prophet's wife on a camel against the command of the Qur'an, and again the short-sighted imagined they were standing before the Prophet and that one could not fight the Prophet's wife. In another trial, they used a verse of God's words as a pretext for war and launched the Kharijite trial on the slogan "the Book of God is sufficient for us," which was the slogan of the Saqifah faction and Banu Umayyah. The result of these wars was the killing of thousands upon thousands of Muslims. The result of this deviation was the denial of an event called Ghadir, an event in which truth became so clear and manifest that Iblis cried out and despair overtook his being. But the conspirators of the document and Saqifah, after their coup against Ghadir, managed the cultural destruction of Islamic society in such a way that Ghadir gradually declined.

Karbala was the red dawn of Ghadir. Karbala once again cried out Ghadir in the dark atmosphere of the Umayyads, broke the heavy silence of Saqifah's concealment, and Sayyid al-Shuhada declared Yazid, Mu'awiyah, and the predecessors of these two oppressors devoid of legitimacy. In Karbala, from the moment Aba Abdillah, peace be upon him, arrived, he began argumentation and appeal. Even his battle verses and those of his companions recounted Ghadir. They insisted so strongly on the truth of Ghadir and Amir al-Mu'minin, peace be upon him, that the sun of Ghadir rose in a red dawn with the raising of the heads of the martyrs of Karbala.

Each martyr of Karbala has a special manifestation. Among the martyrs of Karbala, the nursing child of Aba Abdillah has a particular feature. The martyrdom of Aba Abdillah's nursing child made truth so self-evident that no argument remained necessary. The martyrdom of Sayyid al-Shuhada's nursing child on Ashura is one of the greatest crimes of the camp of disbelief and shirk. His oppressed martyrdom made Karbala self-evident: a self-evidence for whose understanding the intellect needs no argument or proof. The blood from the throat of Sayyid al-Shuhada's infant made the truth of his father so clear and manifest that only the attention of the intellect, a grain of fairness, and a little awakened conscience are needed.

How can killing a thirsty child be justified so that it is not an instance of oppression? Can one believe that a nursing child, beside one of the greatest rivers of the world, had fallen into agony from thirst? How can intellect, nature, conscience, fairness, and humanity accept that a child who had reached the point of unconsciousness from thirst should be targeted with a three-pronged arrow? That targeting was completely deliberate and calculated. The unbeliever who shot the arrow toward the nursing child, while the child was in his father's arms, could have shot the same arrow at Imam Husayn, peace be upon him. But why did he place the arrow on the infant's throat? It is clear that they deliberately slaughtered a child with an arrow.

One does not need to know Ghadir to understand that Sayyid al-Shuhada, peace be upon him, is in the camp of truth. Any rational observer who looks at Karbala will certainly know that the killers who answered a thirsty child on the verge of death with a three-pronged arrow are vile human beings and definite examples of oppression.

It is very important that Sayyid al-Shuhada did not ask them for water for himself. Rather, he said: take the child from me and give him water. Take the child from me and give him water yourselves, so that you are certain not a drop of that water reaches me. But they did not answer Sayyid al-Shuhada except with a three-pronged arrow, an arrow that slaughtered Aba Abdillah's infant in his father's hands.

The blood of Ali Asghar, Aba Abdillah's nursing child, showed the oppression of Sayyid al-Shuhada to all of history. Who oppressed Aba Abdillah's infant and Sayyid al-Shuhada except those who staged a coup against Ghadir? The Noble Qur'an explicitly states: "And God does not guide the oppressive people." The martyrdom of Ali Asghar, peace be upon him, exposed the oppressors. Now Aba Abdillah's infant asks all rational people throughout history: how can the oppressors of Saqifah, who laid the foundation of oppression, be called guides?

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