Imam Husain and his Interpretation by Allama Iqbal

Imam Husain and his Interpretation by Allama Iqbal

By Prof.Mazhar Naqvi

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 Narrow thinking leads to grave injustice. Dr.Muhammad Iqbal, spiritual father of Pakistan, is a victim of such injustice. Had people given due attention to his poetic analysis about the tragedy of Karbala, Indian sub-continent would have never witnessed Muharram related violence. While his immortal famous song “Sare Jehan se Accha Hindustan Hamara” (Our India is the best in the entire world) has been arousing a sense of patriotism in India, his brain-child Pakistan and her people have forgotten his liberal approach by resorting to violence during every year in Muharram.    

It is unfortunate that despite witnessing the most horrifying killings during Muharram for the past two decades in Pakistan, sincere efforts are still awaited to create awareness about Dr. Iqbal’s novel interpretation that the emotional appeal of Karbala can be used self- development and societal reforms. Prior to him, Karbala has been somewhat restricted to lamentation poetry such as Marsiya, Nauha or Sozkhwani or mystical interpretation of Sufis to perceive Imam Husain as a perfect model for reaching the stage of union with God.

It was Iqbal who gave another dimension to the philosophy behind the martyrdom of Imam Husain. He devoted a long chapter to Imam Husain in his pioneering work Ramz-E-Bekhudi. Dr. Iqbal used Karbala to highlight his favorite topic the constant clash between the positive and negative forces in the world. He explained as how ‘Khilafat’ deviated from the true Islamic tenets, injunctions of holy Quran-E-Kareem to become a worldly kingdom after the emergence of Umayyad dynasty. Dr. Iqbal described Prophet, his progeny and saints as positive forces and oppressors like Yazid and unbelievers as the negative elements not believing at all in the creation of a society based on justice, equity, human and democratic values.      

The great poet who is also endearingly called as Allama Iqbal has praised Imam Husain as in the mystical vocabulary. To him, Husain is the Imam of lovers, son of the virgin and the most attractive constituent of Prophet’s garden. Allama has also not forgotten to eulogize Imam Husain’s father Maula Ali-the chief patron of almost all Sufi orders. The poet, in his mystical interpretation, has described Maula as ‘Be’ of ‘Bismillah’. Then, he goes on to connect the ‘Zibah-E-Azeem’ (Greatest Sacrifice) of Hazrat Imam Husain on the arid plains of Karbala as a beautiful and judicious mixture of Quaranic Inunctions and principles of mysticism. Allama did not hesitate in equating the position of Imam Husain in Islam with Sura-E-Ikhlas in the holy book.  

Using all his skills in poetry, Dr. Iqbal touches upon the topic of erosion in Islamic values and emergence of falsehood, barbarism and corruption and then brings Imam Husain as a raincloud as a blessing. His philosophy here is in contrast with the commonly associated terms with Karbala such as hunger, thirst and dryness. Allama has talked about rains as a blessing for the humanity, saying “It was Husain’s blood that rained upon the desert of Karbala' and left the red tulips there.” One can only marvel at the use of red tulips. In his thought, tulip is the flower of the manifestation of the divine fire- the symbol of the Burning Bush on Mount Sinai, a flower that symbolizes the independent growth of man's khudi (=self) under the most difficult circumstances. Taking into consideration the characteristics of tulip(lala) together, the poet has shown Imam Husain as planting tulips on the arid plains of Karbala". Another reason for the use of tulip with sacrifice of Husain could be the similarity of the sound of la ilah  and lala (=tulip).Further, Lala  has the same numerical value as the word Allah, i.e. 66. The poet being a great thinker propelled him to apply beautifully his imagination for Imam Husain whose pious blood, according to him, 'created the meadow', and reestablished forever the essence of Kalma - 'there is no deity but God.'

Allama also presented a different view from the Sufis who mainly revolved around the thought that Imam Husain through self-sacrifice won ‘Marzi-E-Elahi’( Willingness of God).He however emphasized upon the climax of Karbala- Jehad of Imam Husain after raising the call “Is there anyone to help me”. Dr. Iqbal stresses “ To lift the sword is the work of those who fight for the glory of religion, and to preserve the God-given order.' 'Husain’s blood awakened a community facing oppression as mute spectators. The sword of Husain was not an ordinary one. It was sword of Allah. Husain used it to shed the blood of those interested in materialistic things other than God. Graphically, the word la, the beginning of ‘Kalma-E-Shahadat’ resembles the form of a two-edged sword, like Zulfiqar. This blessed sword always does away with everything that is an object of worship besides God. It is the prophetic 'No' to anything that might be seen beside the Lord. By using the sword of 'Inkar’(No)', Husain offered his sacrifice to write ‘Illa Allah’ ( 'but God')  at Karbala to pave way for ‘Ahle Imaan’ ( Blessed with faith) to find salvation.

Husain, says Iqbal, reveals the mysteries of the Qur'an, and when the glory of Syria, Baghdad and the marvels of Granada may be forgotten,  the strings of the instrument of the Muslims will  resound with Husain’s melody, and keep refreshing the faithful followers of Islam. Syedush-Shohda( Husain) thus in the word’s of Iqbal  incorporates all the ideals that a true Muslim should possess like  bravery and manliness, the dedication to the acknowledgement of God's absolute Unity; not in the sense of becoming united with Him in ‘fana’ ( Annihilation) as the Sufi poets had sung, but, rather, as the herald who by his  martyrdom, is not only a martyr but also bears as a witness, to the unity of God to emerge as a role model for all generations to come.

After Ramz-E-Bekhudi, Allama also perceived ‘Kaba’ the focal point of Islamic history with two sacrifices i.e. Ismail at the beginning and Husain in the end in his later literary pursuits. His perception is once again first of its kind. But his exemplary love and reverence for Imam Husain is exhibited in the last verse ‘Ramz-E-Bekhudi ‘ when he calls in an emotional manner :

 “O Zephir, O Messenger of those who are far away

    Bring our tears to his pure dust.

 (References available on request)