The Master of Darkness is the tyrannical ruler of the western coastal city of Kerballa. In an attempt to extend his rule inland, he has kidnapped the Princess of Time and is holding her prisoner in his castle until she agrees to marry him. The young knight, Red John, is in love with the Princess. He sets out on a quest to free her accompanied by his friend Morduc, an Elven Prince. As they are crossing a river, John is swept away by a flash flood. Morduc continues on their quest alone. During that journey he meets his own true love Marianna, learns to speak Froggan, and survives a trip through dark and dangerous caverns beneath the mountains east of Kerballa. Meanwhile, a jungle tribe far downriver has saved John from the flood. He returns the favor by saving the tribe from the Monkey King. As a reward, he is offered the chief’s daughter and royal rule, but declines, remaining faithful to the Princess. With Palla Nad and Yanibo, two new jungle friends, he arrives at the southern port city of Imbal where they all sign on as performers with a travelling circus. The circus docks at Kerballa on the very same day that Morduc enters the city disguised as a seedy old street magician. Both are eventually invited to perform at the castle. During their performances they succeed in rescuing the Princess just as lightning bolts begin to rain down upon the castle. The Master of Darkness is presumed dead and buried beneath the smoking rubble. Red John is elected the governor of the newly free Kerballa. In a festive wedding in the town square Red John marries the Princess, and Morduc marries his beloved Marianna.

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In 680 C.E., a small band of the Prophet Muhammads family and their followers, led by his grandson, Husain, rose up in a rebellion against the ruling caliph, Yazid. The family and its supporters, hopelessly outnumbered, were massacred at Karbala, in modern-day Iraq. The story of Karbala is the cornerstone of institutionalized devotion and mourning for millions of Shii Muslims. Apart from its appeal to the Shii community, invocations of Karbala have also come to govern mystical and reformist discourses in the larger Muslim world. Indeed, Karbala even serves as the archetypal resistance and devotional symbol for many non-Muslims. Until now, though, little scholarly attention has been given to the widespread and varied employment of the Karbala event. In Reliving Karbala, Syed Akbar Hyder examines the myriad ways that the Karbala symbol has provided inspiration in South Asia, home to the worlds largest Muslim population. Rather than a unified reading of Islam, Hyder reveals multiple, sometimes conflicting, understandings of the meaning of Islamic religious symbols like Karbala. He ventures beyond traditional, scriptural interpretations to discuss the ways in which millions of very human adherents express and practice their beliefs. By using a panoramic array of sources, including musical performances, interviews, nationalist drama, and other literary forms, Hyder traces the evolution of this story from its earliest historical origins to the beginning of the twenty-first century. Today, Karbala serves as a celebration of martyrdom, a source of personal and communal identity, and even a tool for political protest and struggle. Hyder explores how issues related to gender, genre, popular culture, class, and migrancy bear on the cultivation of religious symbols. He assesses the manner in which religious language and identities are negotiated across contexts and continents. At a time when words like martyrdom, jihad, and Shiism are being used and misused for political reasons, this book provides much-needed scholarly redress. Through his multifaceted examination of this seminal event in Islamic history, Hyder offers an original, complex, and nuanced view of religious symbols.

“Oh, Allah, You are my only trust in every calamity. You are my only hope in every hardship. You are the only promise in anxiety and distress, in which hearts become weak and (human) action becomes slight, whereby one is deserted and forsaken by his own friends, and the enemies take malicious pleasure and rejoice at his misfortunes. Oh, Allah, I submit myself to You. My complaint is to You alone against my enemies, and to You alone is my desire and request. Who else other than You can relieve me from grief? You alone are the custodian of every blessing and the master of every excellence and the last resort for every desire.” —the prayer of the Imam-Husayn (AS) on the Day of Ashura

At a time when communal antagonism was at its peak (1920s), Premchand was perceptive enough to fathom the cause for religious intolerance being rooted in mutual ignorance of communities about each other’s faith. To alleviate this, he decided to write a play about Karbala, a 7th Century event in Islamic history, in which the grandson of Prophet Muhammad, Imam Hussain withstood the brute forces of the debauch ruler Yazid and sacrificed his life along with that of his companions and family members in the battlefield of Karbala, in modern day Iraq. In an unprecedented leap of faith, Premchand’s play draws the Dutt brothers, descendants of Ashwathhama, spending their exile years in Arabia, in the battlefield of Karbala. Inspired by the uprightness of the Imam and bound by their moral duty to justice, the seven brothers join forces with the Imam and sacrifice their lives for him, singing praises of their motherland Bharatwarsh. An illuminating blend of historical facts and imagination, this outstanding play reflects Premchand’s profound and enlightening grasp of the communal conflict in early nineteenth century India and his unique way of imagining the nation along the Gandhian principles of communal harmony and co-existence of religions.

The Ethics of Karbala investigates the relationship between sacred narratives and the development of character. Focusing on the warrior ethos expressed in accounts of the Battle of Karbala, Zargar searches for the place of the martial virtues in modern life and warfare. This book is the first of its kind in taking a virtue ethics approach to the study of Islamic history. It offers an ethical analysis of arguably the most pivotal moment in Islamic history. To do so, it makes use of interdisciplinary methods, especially global philosophy and religious studies, and draws on philosophical concepts spanning from Nietzsche to Iqbal. The book’s clear and engaging prose makes it accessible to readers seeking a profound understanding of intersections between practical philosophy and religious myths. This book targets upper-level undergraduate readers seeking to discover Islamic ethics. It will serve nonspecialists, specialists in Shiʿi Islamic studies, and all those interested in Islamic ethics, virtue ethics, cross-cultural philosophy, Nietzsche studies, military science, and religious studies.