At the time of the Imamate of Hassan bin Ali bin Abi Talib (a.

At the time of the Imamate of Hassan bin Ali bin Abi Talib (a.s.) his followers had lost much of their power and force and because the bloodshed of war would cause further division in the ummah, Imam Hassan (a.s.) opted for a peace treaty with the enemy in order to protect the religion. Imam Hussein's (a.s.) approach to Imamate was unique and extraordinary in that he took a position of opposition to the so-called caliph of the ummah.

At first his opposition resembled that of his father, quiet seclusion and disassociation during the caliphate of Mu'awiyah who had not only assassinated Imam Hassan (a.s.) in order to override the terms of the treaty, but further broke all its limits in assigning the caliphate to his son Yazid as an inheritance.

Later, when Yazid became caliph the pressure on Imam Hussein (a.s.) to give his pledge to this wayward and deviated ruler brought about the open opposition and refusal of Imam Hussein (a.s.) to comply. The repercussions of his position brought about the horrendous event of the massacre at Karbala' in central Iraq. Unlike his grandfather and father (a.s.), Imam Hussein (a.s.) was not confronting non-Muslims.

The killers of Imam Hussein (a.s.), his cousins, his sons, his brothers, his friends and followers, were the same ones who would join him for prayer and stand behind him as he led it! Yet, we see that even this did not deter these same people from carrying out the most atrocious orders to cut off his head and trample his body, leaving it unburied on the desert sands. Many books have been written about the revolution of Imam Hussein (a.s.) any many misunderstand his position.

It was not one of war. He was not marching to Kufa to organise an army to turn upon the ruler of the time. He was invited to come to lead them in their matters and to do his sacred duty. But he was not al lowed to do so. The political implications of his refusal to give his pledge to Yazid would have weakened the illegitimate leader's position and that was something that Yazid was not prepared to accept. He wanted all power and authority and he accepted no opposition.

Thus, the tragedy of Karbala' was not about war, it was about greed and oppression. It was about truth and falsehood, right and wrong, belief and disbelief. The condition of the Muslim world today is so parallel with that time of fourteen centuries ago that one is confirmed to believe that history does repeat itself.