• Counter :
  • 2558
  • Date :
  • 12/26/2014

Allama Iqbal and Imam Hussein (Part 3)

imam hussein (a.s)

Sirr e Ibrahim o Ismail bood

Ya’ni aa’n ijmaal ra tafseel bood

(Ramooz e Bekhudi)

Iqbal explains that Hussein in Karbala is the true construal of Prophets Ibrahim and Ismail’s episode, which in fact was only a prelude to the epitome of sacrifice that was wrought in Karbala by the progeny of Prophet Muhammad with its blood. As we know when Prophet Ibrahim prepared to sacrifice his son Ismail in the way of God, God saved Ismail and sent a lamb to be sacrificed instead. God said Ismail's sacrifice is being replaced with the 'Zibh e Azim', The Grand Slaughter. The exact words of God are: "wa fadainaho be Zibhin Azim" (37-107) (Translation: And We ransomed him with a momentous sacrifice – Yusuf Ali). Iqbal here echoes numerous foremost Muslim scholars (for example, Shah Wali-ullah, in Sirrush Shahadaytan) in describing that ‘Zibhin Azim’ in the Qur’an denotes Imam Hussein’s sacrifice in Karbala.

Dushmanaa’n choo’n reg e sehra lata’daad

Dosta’n oo bah yazdaa’n ham a’dad

(Ramooz e Bekhudi)

The entire land around Hussein abounded with his enemies like a desert bursting with sand. Whereas, Hussein only had very few companions (72) barely, adding up to equal the numerical summation of the alphabets in ‘Yazdaa’n’ – a word that means God.

Bahray an shahzadaey Khayrul milal

Dosh-e-Khatmul mursali’n ne’mul Jamal

(Ramooz e Bekhudi)

Iqbal here alludes to an event stated by Tirmizi and others. Once Imam Hussein mounted the shoulders of his grandfather, the Holy Prophet. Somebody said, “What a good carriage it is!”‌ The Prophet said, “And what a good rider it is!”‌

Dr Iqbal mentions this event to show what an immense value the Holy Prophet placed on his love towards his grandson.

Darmiyan-e-Ummat an Keywan janab,

Hamchu harf-e-Qul Huwallah dar Kitab

(Ramooz e Bekhudi)

Here Iqbal talks about the status of Hussein, stating that among the followers of the Prophet, Imam Hussein enjoys the same position as the verses of Qul Huwallah in the Qur’an. Just as Qul Huwallah (Say that He is One) is the most and absolutely unambiguous and definite commandment in the Qur’an, Imam Hussein distinguishes himself among the followers of the Prophet through his immovable conviction and allegiance to truth.

Choon Khilafat rishtah az Qur’an gusikht

Hurriyat ra Zahr under Kam rikht

(Ramooz e Bekhudi)

Khast an sar Jalwaey Khairul Umam

Choon Sahabe Qiblah Baran dar qadam

(Ramooz e Bekhudi)

Bar zamin-e-Karbala Barid o raft

Lalah dar wiranaha Karid o raft

(Ramooz e Bekhudi)

Ta qayamat qat’ay istibdad kard

Mauj e Khoone oo chaman ijad kard

(Ramooz e Bekhudi)

Iqbal says that when the Muslim’s polity severed its relation with the injunctions of the Holy Qur’an it subjugated the truth and freedom. Whole social order was besmirched and nobody could utter a word against the tyrant rulers and their regime. And then came Hussein, who rose like a cloud carrying blessed rain of mercy under his feet. It poured blessings on the arid sands of Karbala, transforming that desert into a blooming garden of truth and humanity. Thus Hussein was undoubtedly the saviour of freedom and Karbala has become an eternal symbol and inspiration for struggle against tyranny. Iqbal says that Imam Hussein uprooted despotism forever and his surging blood has nourished a timeless blossom of truth and freedom.

Mudda ayash saltanat boody agar

Khud na hardy ba chuni’n sammane safar

(Ramooz e Bekhudi)

Iqbal explains that Imam Hussein’s only aim in refusing to swear allegiance to Yazid was to uphold the truth. It is borne out by the fact that when he left Medina for Mecca, he only had a small band of his kith and kin, including his sisters and children, one of whom was just a few days old. Some of his companions were more than eighty years old. If he had envisaged raging a political battle or struggle, he would not have taken such people along with him.

Tegh-e-la choo’n az miya’n buroo’n kashid

Az rag-e-arbab e batil khoo’n kashid

Naqsh-e-Illalah bar Sahra nawisht

Satr-e-unwan-e-najat-e ma nawisht

Ramz-e-Qur’an az Hussein amokhteem

Za Atishe-oo Shoalaha andokhteem

(Ramooz e Bekhudi)

Imam Hussein’s sword of ‘NO’ took out the blood from the followers of oppressive tyranny. He stamped the mark of God’s unity in the desert of Karbala and thus wrought the narrative of our salvation. In fact we have learnt the true meanings and intent of the Qur’an from Hussein, who lived by its code of truth and principles in its entirety. The flames of truth and the love for God blazing in our hearts owe their warmth to the fire lit by Hussein.

Shawkat-e-Sham-o farray Baghdad raft,

Satwat-e-Gharnata ham az yad raft

(Ramooz e Bekhudi)


Tar-e-ma az zakhma ash larzan hanooz,

Tazah az takbir-e-oo Iman hanooz

(Ramooz e Bekhudi)

Iqbal says that kingly grandeur gained through political battles is but temporary. The pomp and vanity of the thrones of Syria and Baghdad which were once seats of mighty kings are indeed no more. Nobody remembers the splendor of Granada which was the center of the Muslim monarchy in Spain. But every fibre in me still responds to Hussein’s call in Karbala and his message continues to nourish our faith.

Ay saba ay payk-e-dur uftadagan,

Ashk-e-ma bar khak-e-pak-e-oo rasan

(Ramooz e Bekhudi)

This couplet eloquently portrays Iqbal’s love for and faith in Imam Hussein. Iqbal so tenderly addresses himself to the breeze, which proverbially carries the message of the lover to the beloved in a far off place. Iqbal asks the breeze to carry his tears, as he weeps for Imam Hussein, to the sacred soil of Karbala so as to place them on the grave of Imam Hussein.

Source: masrif.net

  • Print

    Send to a friend

    Comment (0)

  • Most Read Articles