The Martyr of Humanity (Shahid e Insaniyat)

446 Pages·2020·12.229 MB·English

by  Ayatollah Syed Ali Naqi Naqvi

1st Edition 1984
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This book is copyright
All rights for translation and printing bestowed
by Allama Syed AH Naqi Naqvi to
Anjuman-e-Yadgare-Husaini exclucively.
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Tragedy of Karbala at a Glance

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" If the religion of Muhammad, can not stand firm, but by my
martyrdom, then, 0, swords (come and) get me", (I am ready)
( Imam Husain AS.)
The advent of the grandson of Prophet Mubammed S.A.W. (Imam
Husain A.S.) on the arid plains of Karbala marks and epoch of the greatest
and ghasliest tragedy, unique for its unparalled magnitude in the entire
history of the world, in general, and of Islam in particular.
Within a span of fifty years time after the demise of the Prophet,
?he so called self-appointed Muslim rulers transfigurated and distorted the
image of Islam to such a degree of ugliness, that it became a mockery, not
only of the teachings of Islam, but also of the basic rational inclinations of
human mind.
The distortion of Islam was at its zenith during the tyrannical rule
—of Yazid, and Husain (A S.) promptly stood up to protect and save Islam
Srom the savage clutches of the reprobate ruler, and his mercenaries
asquerading as the true representatives of Islam.
Yazid, son of Muawiya the then ruler had diverted his energies to
—isarray the ranks of muslim solidarity, and social out look, both by purcha-
ng their conscience and by tormenting the souls of the God fearing to
—beciience and to such humble submission that their sensibilities were
eadened to dumbness. Husain (A S.), who had refused to swear subset-
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vience to Yazid, showed his metal by upholding nobility of character
against immoral treachery, confronting large numbers, with a handful of i
followers and defying agression with active resistance. C -O
The battle of Karbala can never be defined as a clash of arms bet­
ween two princes, but as a war between two contradictory principles and
idaalogies, one upholding piety, love, truth, righteousness and spiritualism
and the other clinging to debauchery power and materialism, that resulted
in the production of the heady wine of tyrannxical imperialism and spiritual
bankruptcy.
A retrospective survey of the great tragedy of Karbala leads one to
automatic inlrospection and produces the awakening of one's conscience
so that one begins to feel, understand and cherish the true meaning of
sacrifice and suffering for a just and noble cause. A very vivid and clear
picture of this was painted by Husain's (A.S.) holy blood that restored
originality to the faded image of Islam. The tragedy of Karbala is the
precious life-blood of the master spirits (Husain A. S. and his chosen
companions) embalmed and treasured, with a noble purpose for a life
beyond life.
At Karbala, Husain A. S., offered at the threshold of Godliness
within a short span of ten days time, treasures of divinity and human i
dignity, of endurance and forbearance, of suffering and sacrifice, of such i
magnitude, the like of which cannot be found in the pages of history, nor
can they be expected to occur against in future. I
—by Abid Ali Rizvi
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About the Author

Maulana Saiyed Ali Naqi Naqvi is a rare specimen of sholarship and
divinity, who has laboured in the study Islamic history for propogating
Islamic spirit with untiring zeal, into the peoples of the world, especially
with a reference to the great tragedy of Karbala,
Husain is a name to conjure with. He is truly a world figure, beyond
. all races and religions. He is a world teacher, for he is a teacher of
righteousness, which is atonce the heart and pith and marrow of all
religious and yet beyond all sectarian religions. He does not demand of
you blind faith, nor belief in unverifiable dogmas; nor does he make your
subscribing to a particular book as the only true one, nor to a prophet as
the only savior. He beekons you to rightousness not by the temptations
of heaven or the threats of hell, but because it is your true nature. He
asks you to fight evil and support good even though this may involve a
tremendous sacrifice. Indeed this is what he did. He made an unprece­
dented sacrifice, such as history has not recorded, a sacrifice not only of
himself but of all his family. Different religions may divide mankind, but
Husain unites it, for righteous is the religion of all mankind, and fighting
evil and supporting good its sacred duty. Who can differ from this ?
This is the religion of mankind and all those who subscribe to it are
Hussainees. It is a regretable fact that at times Hussain becomes a
matter of controversy. This is due to ignorance of the real character and
contribution of Husain. He belongs to no sect; he belongs to all humanity.
An important aspect about Husain is that he teaches not through
words but through deeds. His book is the field of Karbala where his
teachings have been written not in words but in deeds. That is why he
impresses us, in that consists his credibility. He was honest and jast.
He fought for humanity. He did not set himself up as anything else than
a man, a man devoted to truth and justice, to the true ideals of the perfect
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man, and who fought for his principles against heavy odds. He was a I
man of courage and determination. Let us honour him, and to the extent 1
our moral strength allows, let us follow him. In this divided world he can
become, if truly understood, a rallying point of human unity.
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Karbala was not an ordinary battle between two kings. It was a
battle between two principles. Husain was Haq incarnate and Yazid was I
Bat/I incarnate, Husain truimphed through sacrifice. All men should
rejoice in this victory. But for Husain's sacrifice, evil would have truim­ i
phed. He gave his blood so that truth and justice may remain untranished.
While we naturally feel sad at the tribulations of Husain, we should
remember that his sacrifice was necessary in the cause of humanity and
thiough these tribulations he emerged truimphant.
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Dr. J. D. Shukfa I
/.C.S. (Retd.)
2-12-1982 5-B, Butler Road, Lucknow
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Geographical Sketch of Arabia and Surroundings at the time of prophet Mohammad
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THE AUTHOR OF
" Sha heed - e - Insaniyat "
A/lama Syed AH Naqi Naqvi
President of Anjuman-e-Yadgar-e-Husaini
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History of the Anjuman & Book

The " Anjuman-e-Yadgar-e-Husaini " was formed in 1936 A. H.
under the Presidentship of Maulana Syed Ali Naqi Sahab (Naqqan Sahab)
to celebrate the 13th Anniversary of the great tragedy of Karbala.
In 1963 the book entitled 'Shaheed-e-lnsaniyat' was written by the
Maulana in chaste, and simple Urdu.
In 1975 the Anjuman, with the permission of Maulana, took the
decision to get it translated into English by the able and learned scholar,
S. Ali Akhtar Rizvi, and renamed it as ''Martyr of Humanity".
About The Author:
Saiydul Ulema Maulana Saiyed Ali Naqi Sahib is among those
eceedingly rare Shia men of religion in India who have devoted their
entire lives to the unremitting pursuit of knowledge about Islam and to
the rigorous labour of propagating it.
a series ot very tearneu
Wel1'. - . —
He has not only adressed countless gatherings convened to mourn
the tragedy of Karbala, but has also written a very large number of books
on a variety of subjects concerning Islam before writing the 'Shaheed-e-
Insaniat" which is among his more ambitious works, representing the
distilled essence and epitome of over half a century of the Maulana's study
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