The Kashmir Images Newspaper | Shujaat Hussain: In the annals of history, every now and then we come across events and tragedies that manipulate human beliefs and existence of accuracy. Here the tragedy of Karbala falls into a weighty class; it has left the umpteen historians spellbound. Karbala gives us the ultimate strength to stand for truth. It counteracts the hardest push of mendacity. Karbala bludgeons the dualist holding that paradox — “It’s right as well as wrong”— borders on mental life. The two choices Karbala puts forth are: either you have to inlet the truth or you have to clasp the falsehood. And Karbala nudges the truth more closer to you; as to spend the life would be better off in the truth.
The light which the Karbala inholds and casts forth necessarily makes us to grasp human existence. The utmost productive part of the lessons of Karbala is to mold the very purpose of life. The Purpose Is, philosophically, the reflection of being human; it proposes to set up the human values. The ground of substantiality is the heavier norm in the teachings of Karbala. Humam existence can’t be thought through one’s visage but deeds; and in Karbala, Imam Hussain (as) proved that there is no predefined pattern that we must fit into, however the way we live inturn defines what we are. The ultimate aim of spending life in the chamber of survival unambiguously is to cull the truth: obidience to God, freedom from vice, end of impiety.
The caravan of Imam Hussain (as) despite being very little in number proved the Socrates’ famous dictum for which he was executed that “an unexamined life is not worth living.” The words represent the noble choice, that is, the choice of death; prepare yourself either to live in ignominy, that is conspicuously constructed by falsehood, or to die in seeking the splendor of beinghood, that is truth that has to exist. Socrates was condemned to death because of his being just, caring for ethics, or a hinderer to putrid morals of youth. Furthurmore, the caravan of Imam Hussain (as) argues, although the nature of every human being is dependent upon the definitions of mankind, the radical distance from unjust-beings is accompanied by the dimensions of responsibility; human beings have certain power and this power betakes them to responsiblity, beyond doubt, the words — “with great power comes great responsibility”—fit. Whatever a person is or does totally dependent upon his own choice. The evil had entwined the world and the disseminator was Yazid. On the other side, no people dared to use their power for better, no one dared to delineate the beauty of being humans; they coerced the existant definitions of ‘human being’ and the responsibility to bite the dust. Yes, none can deny the fact that the evil has to perish, draconian regimes have to decease, clemency has to prevail and untainted guidance has to survive; and from Adam’s era we witness. Imam Hussain (as), having recognised the essence of beinghood, rose to save the world, to inter the vile atmosphere. Under His tutelage, the unfiegned essence favouring the human existence berghs.
The event of Karbala sways the cogitation of human beings. It clearly clubs what Jean Paul Sartre calls as “Bad Faith” that allows us to escape responsibility for our moral choices. Karbala is the ultimate source of that storm that sweeps all the appearances that sound asleep. It is a mere invitement unto men to become flawless. Having there been the impression of Karbala, you prefer grave to humiliation; you prefer death to life embracing disgrace. The message of karbala is universal and true to all humanity. It unfolds the unbreakable thread surrounding the courage to oppose the severe regimes, Plato’s five regimes: aristocracy, timocracy, oligarchy, democracy and tyranny. Its voice that still flourishes in the world, obviously, annihilates the brutul rulers who according to ancient Philosophy fit as ‘bruzen bulls’. Karbala gives us the perspective of the highest quality staggered around the martyrs of Karbala. It clarifies that the numerical superiority doesn’t count but only seventy-two, despite being slaughtered, can manifest the survival of truth. It gives a jolt to the sleeping conscience, dead moral sense of right and wrong, of people who have ethically slumbered.
Soren Kierkegaard, a Danish Philosopher, by writing, ” The tyrant dies and his rule is over, the martyr dies and his rule begins,” throws a bright spark of the philosophy of Karbala. Karbala is the story of valor and the supreme sacrifice of Imam Hussain (as). It stands out in clear contradiction of extremism, barbarism and terrorism. It is a beacon of hope for all the oppressed throughout the ages. Karbala is an unbreakable wall that halts the disastrous tempests that are raised to pulverise the human nature. Karbala gives life to umpteen souls that shine, shine and bedeck the human life; it produces what Shakespeare calls as “inestimable stones”. Men would find it astonishing how clear Imam Hussain (as) was in His intentions and foresight about disseminating the message to redeem the honest definitions of existant human beings. The most powerful theme of Karbala, when one flips through the pages of history, is the revolution that prepares to kindle an enthusiasm for revolts against oppression and suppression.
Karbala doesn’t end with Mahurram but it is an unremitting process that has always prompted to establish the proximity of perfection. This battle against falsehood will never fade as Hussain (as) didn’t announce its end. Instead, He said whether there is anyone who will carry out this revolution.