This article is dedicated by the writer, Umm Hussain, a Scottish Muslim, to the memory of Jmam Muhammad Baqir as-Sadr who remained true to the teachings of his Master Jmam Husayn, peace be upon him, and following in his beloved footsteps gave up his life in the struggle for truth. May his sacrifice inspire the living to ceaslesslv strive against the powers of evil whenever and wherever they arise. 
The battle of lrnam Husayn and Yazid is the relentless battle between the higher and lower nafs waged daily in the hearts of men, the eternal Karbala of the self. As we enter the month of Muharram, Muslims the world over remember the martyrdom of lmam Husayn and keep the Ashura, the anniversary of his death, as a day of solemn mourning. But what is the use of the wailing and the beating of breasts if the memory of lmam Husayn is buried in emotionaltsm conveniently separated from our lives in a world where daily the heirs of Imam Husayn struggle against modern Yazids. If his death is to have any meaning for us today we must ask ourselves, who was this man? Why did he die? What did he teach us? 
Contemporary documentation is clear on the following facts: on the 10th of Muharram 61 A.H. (9th October, 680 A.D.)at Karbala, Iraq, Husayn, beloved grandson of the Prophet Muhammad, second son of Amir ul-Mu ‘minin Au ibn Au Talib and Fatima Zahra, was slaughtered along with many of his family and close followers by the armies of Yazid b. Muwawiyah, self-styled Caliph of Islam. The reason for Imain Husayn’s death was his refusal to acknowledge and pay homage to Yazid, a notorious debauchee who openly flaunted the laws of Islam, and the leader of the Muslim world. 
The issue at stake was not an isolated conflict between two men of differing ambitions and viewpoints but the resolution of that key question which is still a matter of contention today — what manner of man has the right to rule the Muslim world the spiritual heir of the Prophet or one of worldly strength and power? Are men to be led by the light of Muhammad or by brute force? Can there be a split between the secular and spiritual in light of the knowledge of tawhid (unity) which permeates the teachings of the Prophet? Can a man place himself at the mercy of a temporal ruler when his only allegiance is to Allah? This split was unacceptable to Imam ~Aii and to his sons, Hasan and Husayn, peace be upon them all. 
When the Prophet addressed the people at Ghadir-Kum on the return journey from his last Han, it is recorded that he said: “I leave behind amidst you two great things, the Book of Allah and my Ahl ul-Bayt (the Prophet’s family). Should you be attached to these two, never, never will you go astray from me, for verily these two will never part company until they both meet me at the Spring of Kawther (Paradise).” Then he continued: “The Lord, Allah Almighty, is my Master and I am the master of every true believer.” And taking the hand of Hazrat ‘Mi in his hand he raised it, and over the vast assembly declared: “He is the master of all those whose master I have been. 0 Allah love those who love ‘Ali and hate those who hate him.” 
The love of the Prophet for Hazrat ‘Au is illustrated by many hadiths (traditions), chief among them are the following: 
“‘Mi and I are of one and the same Divine Light.” 
“I am the City of Knowledge and ‘Mi is its Gate.” 
“0 ‘Mi! You are my brother in this world and the next.” 
“0 ‘Au! You are to me as Aaron was to Moses, save that there is no prophethood after me. 

Yet three times Hazrat ‘Mi was passed over and the caliphate moved to Abu Bakr, then ‘Umar, then ‘Uthman. On each occasion Hazrat ‘Mi decided against fighting for the caliphate despite his firm conviction that he was the rightful successor to the Prophet. His dedication to the continuation of unifled Islam was such that he could not instigate any internal conflict which might destroy the young and vulnerable Muslim community. Rather he elected to retire from public life, helping the caliphs whenever necessary in the interests of the people, and refusing to lead any rebellions against them. The favoritism shown by ‘Uthman to his relatives, the Bani Umayya, and to certain of the wealthier families connected with them, had caused much hatred against him. Finally a violent mob beseiged his house. Although Hazrat ‘Mi sympathized with the complaints against ‘Uthman he had played a key mediatory role. He even placed his sons, Imam Hasan and Iinam Husayn, outside ‘Uthman’s house to protect him. The mob, however, overpowered them and gaining entry to the house murdered ‘Uthman. When Hazrat ‘Mi heard the news he rushed to the scene of the murder. It is said that he was so angry with Imams Hasan and Husayn for their failure to defend the caliph that he struck them. 

The people begged Hazrat ‘Mi to accept the caliphate. To this he reluctantly agreed being fully aware that his enemies would then accuse him of complicity in the murder of ‘Uthman. As he expected, Muwawiya b. Abu Sufyan, Governor of Syria, used his relative’s murdet as an excuse to question the validity of Hazrat ‘Mi’s appointment, and demanded vengeance on ‘Uthman’s murderers. Muwawiya, a strong and capable administrator, had been appointed as Governor of Syria by ‘Umar, his position endorsed by ‘Uthman. The son of the Prophet’s old opponent Abu Sufyan, he had forged a considerable power base for himself in Syria, and now cherished ambitions to seize the caliphate for himself and his family. He also feared that once Hazrat ‘Mi had consolidated his own position the latter would try to remove the Syrian governorship from his hands. The forces of Hazrat ‘Mi and Muwawiya met at the indecisive Battle of Siffin, but before a more final confrontation could take place Hazrat ‘Mi was murdered in the mosque at Kufa on 21 Ramadan 40 A.H. (25th January, 661 A.D.). 
lmam Hasan, the eldest son of Hazrat ‘Mi, was proclaimed caliph by 40,000 people in Kufa after his father’s murder. Muwawiya immediately denounced his appointment. Through bribery and his extensive espionage network he worked to undermine Imam Hasan’s position. Then with an army of 60,000 men, Muwawiya began a slow march against the caliph. He had no desire for a swift confrontation as it was not in his interests to defeat Lmam Hasan in battle or kill him at this juncture, as the latter’s death would simply mean the emergence of another contender from the Ahl ul-Bayt. His scheme was rather to induce Imam Hasan to abdicate in his favor, thereby giving some legal validity to an otherwise tenuous claim. In a letter written to Muwawiya at this time, Imani Hasan argued his family’s claim to the caliphate on the grounds of the Ahl ul-Bayt’s position as the spiritual heirs of the Prophet from whom the authority of the caliphate sprung. In his reply Muwawiya did not deny the Prophet’s family’s exalted position in Islam but rather defended his claim on the premise that practical experience rather than spirituality was the necessary qualification for the leadership of the community and that the caliph should be a man whose political and military strength enabled him to preside over the expansion of the Muslim empire. 
The vacillating Iraqis who had been the first to acclaim Imam Hasan proved easily amenable to Muwawiya’s bribes, and the caliph’s position was soon threatened from within. In the ensuing confusion, lmam Hasan decided that in order to avoid further bloodshed he should abdicate in favor of Muwawiya on condition of the latter’s acceptance of the following treaty which Muwav.’iya duly agreed to: 
1. That Muwawiya should rule strictly according to the Holy Qur’an and the Sunnah of the Prophet. 
2. That Muwawiya should not appoint or nominate anyone to the caliphate after him, but that the choice should be left to the Muslim people. 
3. That the people will be left in peace, wherever they are in the land of Allah. 
4 That the persecution of the Shi’as, the followers of ‘Mi, should imme(b~it2I he stopped, their lives, properties and families guaranteed safe conduct and peace. 
5. That no harm should be done secretly or openly against Imam Hasan, his brother Husayn or any of the Ahl ul-Bayt. 
Imam Hasan’s sole concern was the continuation of pure Islam. He realized that battle with Muwawiya would probably end in defeat and the slaughter of many of the strong Shi’as. For this reason he gave up a position which was only meaningful to him if it enabled him to guide people towards Allah. His sacrifice was patience and forebearance in adversity, his achievement to preserve the Shi~a movement as a living entity, albeit undercover, until a time when strengthened and expanded it might rise again. 
The Imam retired to Medina to lead a life of prayer and teaching. However, Muwawiya’s plan to secure the succession of the caliphate for his son Yazid required that Imam Hasan predecease him. He therefore bribed one of the Irnarn’s wives, Ju’da bint al-’Ash’ath, to poison him in 40 A.H. (669 AD.). The Shi’as of Kufa then acclaimed his brother Imam Husayn as his successor and invited him to lead them against Muwawiya. Imam Husayn, peace be upon him, honoring his brother’s treaty with Muwawiya, refused to accept their offer and told them to stay at peace so long as Muwawiya ruled. 
Insofar as the jihad of Imam Hasan lay in the path of restraint, so the destiny of his brother Imam Husayn was played out against the field of action. Two sides of the same coin, the Hasanayn shared the blessings of close proximity to their grandfather, the Prophet, during the early years of their childhood. Many stories are told of the loving companionship bestowed upon the boys by Muhammad, may Allah bless him and his family and grant them peace, who called them, “Chiefs amongst the youths of Paradise.” The Prophet is reported to have said, “Husayn is of me and I am of Husayn.” Shaikh Saduq reports from Huzaif Yamani, “I saw the Holy Prophet holding the hand of Husayn and saying, ‘0 people! Know this Husayn, son of ‘Mi and Fatima, know that by the One (Allah) in whose hand is my soul, that he (Husayn) is of heaven, and his friends will be the inmates of heaven. 
Here was a man raised in the very cradle of Islam; his life dedicated from birth to Allah, knowing nothing but the path of service. Various hadiths (traditions) collaborate that the Prophet and the Ahl ul-Bayt, including Imam Husayn himself, were aware of his future martyrdom. His whole life was but a preparation for the appointed time when it was incumbent upon him to make the supreme sacrifice of the lives of himself, his family and friends. With the death of Muwawiya this time had arrived. 
On Muwawiya’s death his son Yazid was proclaimed .caliph thanks to the former’s strong military control of the Muslim world and the carefully placed bribes by which he had attempted to secure Yazid ‘s succession. The so-called ‘Commander of the Faithful’ was a notorious reprobate whose public wine-drinking and licentious behavior has never been denied by any historian. Despite the acknowledgement by the tribes of the Muslim empire, Yazid was aware that his title was not secure until he had received homage from the four most respected men of Islam, who were all sons of the Com’ ~‘~ns of the Prophet. These were Imam Husayn, Abdullah b. as-Zubayr, Abdullah b. ‘Umar, and Abd ar-Rahman b. Abu Bakr. Despite many attempts, Muwawiya had been unable either with bribes or coercion to secure their support to his son’s succession. As soon as his father was dead Yazid sent a messenger to al-Walid b. ‘Utba, the Governor of Medina, commanding him to extract homage from these four men, particularly Imam Husayn, peace be upon him, who should be killed if he refused. The Governor duly summoned Imam Husayn in the middle of the night. Realizing that this urgent summons must mean Muwawiya was dead, the Imam took a contingent of his supporters with him to the Governor’s palace, as a protective measure. When the Governor asked him for homage, Imam Husayn replied that for an act of homage to be valid it must be made in public, therefore the people should be summoned to the mosque the next day, and he would ask their counsel as to whether he should pay homage to Yazid. Marwan b. al-Hakam, an old enemy of Islam who had been expelled from Medina previously by the Prophet, advised Walid to mur