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  • 12/20/2014

Allama Iqbal and Imam Hussein (Part 2)

allama iqbal

Reg e Iraq muntazir, kisht e Hijaz tashna kaam

Khoon e Hussein bazdeh Kufa o Sham khuwesh ra

(Zaboor e Ajam)

While the sand of Iraq is avidly looking forward to kiss Hussein’s feet, the land of Hijaz is miserable because Hussein is departing from it. Iqbal movingly describes the fields of Hijaz as thirsty as an allegory of Hussein’s thirst in Karbala. Then Iqbal says that every age has its own Kufa and Syria and a dignified human existence calls for upholding the values defended with his blood by Hussein.

Teer a sanaan o khanjar o shamsheeram aarzoost

Ba man maya keh maslak e Shabeeram aarzoost

(Payam e Mashriq)

Iqbal expresses an ardent longing to follow Hussein’s conduct. However he knows what his desire entails in terms of trials and tribulations. Only someone who is voluntarily willing to embrace injury and death should envisage treading on the path of Hussein. Hussein and the group of his heroic companions, including women and children, rose to defend the principles that should be dear to all noble souls. His sacrifice teaches all of us a lesson in adhering to truth and our duty in the face of all harm and adversity. It is only if we are willing to lose everything that we can be truly free.

An Imam-e-ashiqan poor e Batool

Sarvay azad e ze bustan-e-Rasul

(Asrar o Ramooz)

Iqbal’s says that Fatima’s son is the leader of the lovers of God and the insuperable tree from the garden of Prophet.

Allah Allah Baey Bismillah pidar

Ma’niye zibh-e-azim amad pisar

(Asrar o Ramooz)

While blissfully emphasizing the unmatchable distinction of Imam Hussein, Iqbal says that whereas his illustrious father (Ali) was the first letter of the Qur’an*, Zibh e Azim in the Qur’an means the sacrifice of Imam Hussein.

*Here Iqbal refers to tradition that quotes Hazrat Ali as saying: “What is in the Holy Qur’an is in the first chapter (Surah Fatiha); what is in this surah (chapter) is in the first verse (Bismillah); what is in Bismillah is in its first letter (Ba); what is in ba is in the dot below it and verily I am the dot below ba”‌.

Surkh roo ishq-e-ghayoor az Khoon-e-oo

Surkhiye i’n misra az mazmoon-e-oo

(Asrar o Ramooz)

Iqbal says that it is because of Imam Hussein’s sacrifice that the love with highest sense of dignity has been lifted to the zenith of honour. It owes its colour and glow to Hussein’s blood.

Zindah haq az quwwat-e-Shabbiri ast

Batil akhir dagh-e-hasrat miri ast

(Asrar o Ramooz)

Iqbal says that truth continues to live on by virtue of the strength imparted to it by Imam Hussein, thus rendering it immortal. His sacrifice to proclaim right in the face of wrong remains beyond compare in the history. While the wrong may seem to triumph for a while, Imam Hussein has shown that its triumph is always bound to be ephemeral and it invariably meets its end in obliteration.

Bahre haq dar Khak-o-khoon ghaltida ast

Pas bina ey la illah gardida ast

(Asrar o Ramooz)

Hussein suffered the utmost tribulations and his blood was spilt on the sands of Karbala for the sake of Truth. Hence, Iqbal convincingly concludes, that Hussein laid the foundation of Islam that there is no God except Allah. As the tenets of Islam were being distorted and disfigured Hussein came forward and his blood gave Islam and truth a new life.

Wan digar mawlaa-e ibraar-e-jahaan

Quwwat-e baazu-e ahraar-e-jahaan

(Ramooz e Bekhudi)

Hussein is the leader of the pious of the world and a source of strength for all the campaigners of justice and deliverance from tyranny in the world. Iqbal thus sees Hussein as a universal icon to inspire and unite all noble people in their pursuit of truth and justice for all. Following Hussein’s immense sacrifice, the path of deliverance –to always differentiate right from wrong- lies open before each of us.

Dar nawaa e zindagi soz az Hussain

Ahl e haq hurriat amoz az Hussain

(Ramooz e Bekhudi)

Hussein becomes passion to the tone of life by inspiring courage in us to make truth the core of our being in all circumstances. Hussein empowers the truthful people in their quest to achieve and sustain true freedom. His laying down his life instead of conceding his principles in the face of a tyrant’s demand has set a moral paradigm that remains unequalled in its significance and influence.

Musa o Firo’n o Shabbir o Yazid

Ee’n do quwat az hayat aamad padeed

(Ramooz e Bekhudi)

The evil and virtue and truth and deceit came into being with life. These opposing forces have ever since been incompatible and in conflict with each other. The paramount paragons of the eternal tussle between right and wrong were set by the conflict between Moses and Pharaoh and the clash between Imam Hussein and Yazid and are forever personified by the struggle between those who subscribe to the values and principles of Moses and Hussein and those who follow the path of Pharaoh and Yazid.

Azma e oo’n choo’n kohsaraa’n ustawaar

Paidaar o tundseer o kamgaar

(Ramooz e Bekhudi)

Iqbal describes that Hussein’s resolve is as firmly founded as the mighty mountains. He was steadfast in his choice to not plead allegiance to an unjust and cruel ruler and no amount of persuasion and suffering were able to waver him from the right path.

Tegh behr e izzat e dee’n ast o bas

Maqsad e oo hifz e aa’in ast o bas

(Ramooz e Bekhudi)

Iqbal says that Hussein’s sword was devoted exclusively to upholding the honour of his faith. Hussein’s sole purpose in defying Yazid’s orders was to defend God’s word. It is clear that if Hussein had not stood up to Yazid, Yazid would have felt completely uninhibited to manipulate and sabotage the dictums of Islam in accordance with his wantonness. Hussein’s stand and tribulation stirred the soul of people and nourished a spirit of valour and sacrifice for truth that continues to flourish from the time of Karbala.

Source: masrif.net

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