Murtadha Mutahhari

Translated By

Sayyid Muhammad Rizvi

The Sanctity Of The Word ‘Martyr’

In the linguistic traditions of all the people of the world, whether Muslim or non-Muslim, there exist some words which carry a sense of dignity, and sometimes, sanctity. The words like scholar, philosopher, inventor, hero, reformer, teacher, student in general usage; and the words like nabi, imam, mujtahid, mujahid, worshipper, believer, ascetic, truthful, saint, muhajir, preacher and advisor in Islamic usage are some of those words which are associated with dignity, respect and sanctity.

Obviously, a word, in se, has no sanctity; it derives its sanctity from its meaning. Sacredness and sanctity of some of the meanings and concepts which exist, more or less, in all human societies is related to the psychological approach of those societies in evaluating the metaphysical concepts. This itself is a profound philosophical subject.

In Islam also there is a word which is engulfed in a peculiar sanctity. Anyone who is familiar with Islamic thoughts and comprehends that word in the Islamic usage, he will certainly feel that it is engulfed in divine light - and that word is shahid, martyr. In all its usage, by Muslims and non-Muslims alike, this word is surrounded by sanctity; the only difference exists in the values and standards of different societies that use it. Presently we are not concerned with the use of this word in non-Islamic circles.

According to Islam, anyone who achieves the honour of martyrdom has reached to one of the most high positions which a man can possibly attain in his ascend towards perfection. Of course, his martyrdom must be according to the standards fixed by Islam - to be killed for the high causes of Islam with the aim of defending true human values. The reason behind the sanctity of the word martyr can be understood from the Qur’an and the ahadith.

The Martyr’s Proximity To Allah

A shahid’s proximity to Allah is explained in the Qur’an as follows:

Do not think of those who are slain in the way of Allah as dead. Nay, they are alive with their Lord and are provided sustenance (by Him). (3:169)

When Islam wants to elevate the position of a person or a deed, it compares that person or deed with the position of a shahid. For example, to show the importance of seeking knowledge, a hadith says that if someone becomes a student with the intention of finding the truth and serving his Lord (and not for material gains) and then dies while studying, he is considered a shahid. This expression manifests the sanctity and excellence of a student. Likewise, a hadith, praising a person who strives hard to provide the sustenance for his family, says: The one who strives hard for his family is like a fighter in the way of Allah.

The Right Of A Martyr

All those who have served the human society, in one way or another, have a right on the human society. This service to humanity does not make any difference whether it was by the way of knowledge, philosophy, technology, invention, or ethics, etc. But no one has so much right on human society like that of the martyrs, and this is the reason underlying the extraordinary sentimental appreciation which people show in regard to the martyrs.

Why and for what the right of the martyrs is more than the other servants of humanity? All the other servants of humanity are indebted to the martyrs but the martyrs are not indebted to others. And if they are indebted to others, it is to a lesser degree. The scholar in his study, the philosopher in his philosophy, the inventor in his invention and the teacher of ethics in his teaching, need a peaceful and free atmosphere so that they could do their work. And it is the martyr who provides such an atmosphere for others by self-denial, sacrifice and death. The parable of a shahid is like that of a candle whose function is to burn out and shed light so that others could easily do their work on the expense of its extinction. The martyrs also are the candles of human society, they sacrificed themselves but enlightened the world. If the world would have remained dark, no one could have possibly served the human society.

The relationship of a martyr with other servants of human society is similar to the story of a candle and an on-looker which has been written by Parvin (a famous Iranian poetess):

The on- Tonight I have decorated my room.

Last night I didn’t sleep with excitement

I sewed the dress and put it on.

I stitched the pearls on the design,

I decorated it with flowers.

You can’t even reach to the dust of my art,

For I have sacrificed my mind and body for it.

The candle laughed and said:

I was the one who saved you from darkness.

For letting you stitch the pearls on the dress,

I have filled my lap with pearl-like tears.

I cried like the rain-clouds of spring,

And thus watered the flowers on your dress.

I am happy with my burning out,

For I am enlightening your house.

Although there is no hope for me,

I illuminated your walls and created hope for you. For the manifestation of your beauty, I have strengthened my heart. The fruits of my life have burnt out, but I provided the fruits of your delight. The works you described to me, you didn’t do them, I did them.

When man works in the daytime under the light of the sun and in the night by the light of the bulbs or the candles, he is aware of everything except the source which is providing light for him. If that light did not exist, all the activities and movements would stop. In the same way, martyrs are the source of light for human societies; but for their light during the darkness of tyrannies and deprivations, human society could not have taken a single step forward.

The Qur’an has an interesting description for the Prophet. It has described him as an illuminating lamp; in this way, the Qur’an has explained the concept of shedding light on darkness by self-extinction and self-denial. It says:

“O the Prophet! We have verily sent you as a witness, a bearer of good news, a warner” (33:45).

“And a guide towards Allah by His permission and as an illuminating lamp” (33:46).

However, the word shahid, in Islamic concepts and in the mind of those who are familiar with Islamic culture, is an enlightening concept and a sacred word.

The Body Of The Martyr

Islam is a wise religion; it has no law which might be without any social wisdom or purpose. One of the Islamic laws is that when a Muslim dies, it is obligatory on others to wash his body in a prescribed manner, to clothe him in a shroud, pray on him and bury him. All these laws have reasons and purposes which cannot be explained here. But this law has one exception; and that exception is in regard to the martyr’s body. It is only obligatory to pray on him and bury him; but there is no need to purify him by washing his body in the prescribed manner or to take out his clothes and dress him in a shroud.

This exception itself has a reason behind it. It shows that the soul and personality of a martyr is so pure and exalted that it has affected his body, his blood, and even his clothes. Body of a martyr is a “body with soul’’, it is not to be treated as a maytah, and thus there is no need to purify it. Even his clothes are affected by the rules regarding his body. The body and clothes of a martyr have achieved sanctity from his soul, his thought and from his inclination to the truth. A martyr who has been killed in the battle-field can be buried in the same clothes without washing him or changing his clothes.

The Source Of Martyrdom’s Sanctity

From where does martyrdom derive its sanctity? Obviously, martyrdom is not sacred just because it means being killed. Many ways of death are regarded “waste of life,’’ sometimes, it is even a disgrace.

It seems necessary to elaborate this point more clearly.

Death can be of many kinds:

a) Natural death: A person completes the normal span of life and dies naturally. This type of death is obviously regarded as an usual thing, there is no pride in it nor any disgrace, it is not even followed with much grief or sorrow. These types of death are not even regarded “waste of life”.

b) Accidental death: Death caused by epidemic disease like small-pox, etc., or caused by natural disasters such as earthquake, flood, etc. Their types of deaths also have no pride or disgrace in them; but they are counted as “waste of life”, and thus it is regrettable.

c) Homicide: The death in which a crime is involved. The death in which there was no temptation on the part of the victim. The murderer, on his own will, considered the victim as an obstacle in the way of his interests, and killed him. The examples of these types of death can be seen in daily newspapers. A person, for instance, murders a woman just because he was not successful in gaining her attention towards himself.

In such deaths, there is crime and wickedness on the part of the killer; and his action is considered abhorrent. On the part of the slain person, - who had no active part in instigating this murder, who was a victim of terror, whose life has been wasted - his death creates sorrow and sympathy in others. Obviously, these deaths are not considered a pride or honour although they create sorrow and sympathy in others, because the victim had no part, whatsoever, in it. It was the envy, enmity and inferiority complex on the part of the killer which caused the victim’s aimless death.

d) Suicide: The death which itself is a crime. This type of death is nothing but a waste of life, and a way of wasting oneself in the worst manner. Those who are killed in the automobile accident in which they themselves are at fault, their death also comes under this category. Likewise, those who are killed while committing a crime.

e) Martyrdom (sahadat): Martyrdom means that a person, fully aware of the certain or the probable danger, approaches it just for a sacred cause which is expressed in the Qur’an as “in the way of Allah”. Martyrdom has two basic elements: Firstly, it must be “in the way of Allah,” the cause must be sacred and the person must be wishing to sacrifice his life for it. Secondly, it must take place knowingly and with awareness.

Usually in martyrdom, the criminal aspect is also present. On the part of the victim, it is martyrdom and sacred; on part of the murderer, it is crime and wickedness. Martyrdom is a pride, honour and a heroic deed, because it is done knowingly and voluntarily, for a sacred cause and it is free from any shadow of selfishness. Among all the types of deaths, only martyrdom is a death which is more sacred, greater and holier than life itself.

It must be mentioned here, with much regret, that although most of the preachers of the commemorative gatherings for Imam Husayn (peace be upon him) speak of him as a “martyr” and “the leader of the martyrs,” they do not have an analytical grasp of this concept and thus they consider the death of Imam Husayn only as a murder and homicide, a category of death which is a waste of life. Many of our people mourn on just the innocence of, and the unjust treatment meted out to, Imam Husayn. They are sorry that Imam Husayn, just like a small child, became a victim of an ambitious ruler. If it is so, then Imam Husayn would be considered an innocent victim of terror just like the people who are killed by others in homicide. But then, the Imam would not be a martyr, let alone “the leader of the martyrs.”

Imam Husayn was not only a victim of an ambitious ruler. There is no doubt that this tragedy, when ascribed to the killers, is a crime, a selfish and ambitious act; but, when ascribed to the Imam himself, it is a martyrdom which means a conscious confrontation and a courageous resistance for a sacred cause. Yazid wanted a pledge of allegiance from him, and he, fully aware of all the consequences, did not accept. Moreover, he was very critical of them; silence in that situation was regarded a great sin by him. The biography and the sayings of Imam Husayn are a clear proof of this.

In conclusion, we can say that martyrdom derives its sacredness from the conscious sacrifice of oneself for a sacred cause.

Jihad, The Responsibility Of The Martyr

In Islam, the concept which leads to martyrdom - a conscious death for a sacred cause - has emerged as a principle known as jihad. Here we cannot explain the nature of this principle whether it has a defensive nature or offensive; and if defensive, is it limited to the defence of individual rights or, at the most the national rights, or whether or not does it also include the defence of human rights in general like freedom and justice? Is the belief in unity of God a human right or not? Or is the principle of jihad contrary to the right of freedom? These are interesting and useful discussions which should be propounded in its appropriate place. Here we can only say that Islam is not a religion which says that if one slaps on your right cheek, present him the left one. It is not a religion which says pay to God what is His, and to Caesar what is his. It is not a religion without a sacred social ideal, or a religion which does not defend or try to spread that ideal.

The Qur’an has mentioned three sacred concepts jointly in many of its verses. These three concepts are: faith (Iman); migration (hijrah); and holy war (jihad). Man, according to the Qur’an, is a being related to faith and align to everything else. This creature who is related to faith, migrates for the protection of his faith; wages holy war for defending the faith of the society which actually means defending the society itself from the arms of a faithless ruler. If we wished to mention the verses of the Qur’an or the traditions which we have on this subject, the discussions will be prolonged. Here, we shall confine ourselves to the explanation of a few sentences from a sermon of Nahj Al-Balaghah:

Imam ‘Ali says: “Now then, surely jihad is one of the doors of Paradise, which Allah has opened for His distinctive friends.”

It is not a door which is opened for everyone; not all have the qualifications to get through the door of jihad. Allah has opened that door for his distinctive friends. The mujahidin are not only “the friends of Allah,” they are “the distinctive friends of Allah.’’

The Qur’an says that there are eight doors to Paradise. Why? Is it for preventing the rush of the people? We know that the world here-after is not a world of rush, just as Allah has said that He will take the account of all the human beings in a moment - “and He is quick in reckoning.” There is no problem for Allah to make the people enter from one single door at the same time, there will be no line-up. Then why does the Paradise have eight doors? It is just for formality? Is it so that the VIPs will enter from one door and the others from another? Again, we know that such distinctions do not exist there. Or will the doors be divided according to the occupations of all the different people?

We know that any occupation is of no value unless it is combined with faith, piety and good deeds. Then why eight doors? In the hereafter, there will be degrees and grades, but no classes. Everyone having faith, good deeds and piety will have a grade. Everyone will be on one of the grades of faith, piety and good deeds. Everyone has ascended the stairs of perfection to a certain stage; and accordingly, a door of similar grade will open for him. That world is a heavenly manifestation of this world. The door through which the martyrs will enter the paradise is the door of the distinctive friends of Allah.

Imam ‘Ali continues his sermon by saying: “It (jihad) is the dress of piety.” In the fifth chapter (verse 93), the Qur’an has mentioned the “dress of piety,” and ‘Ali says the jihad is the dress of piety. Piety (taqwa) means the real cleanliness and purity. Purity from what? From uncleanliness. What are the roots of the spiritual uncleanliness and ethical impurity? Selfishness, egoism. Therefore, a true mujahid is the most pious of the pious people, as there can be different types of pious people: one is pure from envy, the other from haughtiness, the third from greed, the fourth from miserliness. But the mujahid is the purest of the pure ones, because he has sacrificed his own life and existence. And so, the door which will be opened for him will be different from the door which will be opened for other pious people.

The difference in the grades of purity and piety can also be inferred from the Qur’an:

“There is no blame on those who believe and do good deeds for what they eat, as long as they are careful of their duty, believe and do good deeds, then again they are careful of their duty and believe, and they are careful of their duty and do good to others. And Allah loves the good” (5:93).

This verse has explained two very profound teachings of Islam. First: The stages and degrees of belief and piety. Second: The aim of life and rights of man. The verse wants to imply that the blessings of Allah are for human beings and human beings are for belief, piety and good deeds. A man is allowed to benefit from the blessings of God only when he walks on the path of perfection for which he has been created. And that path of perfection is belief, piety and good deeds.

Under the inspiration of this verse, the Islamic scholars have divided the grades of piety into three:

1. The lower degree of piety;

2. The higher degree of piety;

3. The highest degree of piety.

The piety of the mujahidin is purest and highest form of piety; the martyrs have sincerely sacrificed everything for the cause of Allah. They have donned the dress of the purest type of piety.

In the same sermon, Imam ‘Ali continues to say: “(It is) the protective armour of Allah and the trustworthy shield.” If a Muslim nation has the spirit of jihad and is armoured in the armour of Allah, no attack by others can harm it. An armour is a dress, made of inter-linked rings or overlapping scales, which the soldiers used to put on at the time of battle; whereas, a shield is an instrument which they used to hold in their hands and defended themselves by it. The shield was for preventing the blow of the enemy’s sword, etc; whereas the armour was for neutralizing the effect of the enemy’s blow. Apparently, Imam ‘Ali has compared jihad with both the armour and the shield, because some jihad are for repelling the offence of the enemy whereas other jihad are for neutralizing the effects of the attack.

Then the Imam says: “Whoever abandons it. Allah covers him with the dress of disgrace and the clothes of distress. He is kicked with contempt and scorn, and his heart is veiled with screens (of neglect). Truth is taken away from him because of missing jihad. He has to suffer ignominy and justice is denied to him.” The person who neglects jihad because of his indifference to it, (and not because of the situation in which he does not consider that time is right for jihad), will suffer the consequences mentioned in the above saying of Imam ‘ Ali. This part of the Imam’s saying is quite different from last three parts quoted above. The former were describing the positive effects of jihad, whereas the last quotation is describing the negative effects-the effects of neglecting it.

The negative effects, described above, are of collective nature, they are not of individual nature. In other words, they are related to society in general, and not to an individual in particular. The negative effects are as follows:

1. Disgrace: The nation which neglects jihad will surely be disgraced.

2. Distress: Disgrace, in contrary to what many people think, is followed by distress and many problems.

3. Spiritual inferiority.

4. Losing the insight of truth: It a surprising point that ‘Ali considers the insight and light of heart to be dependent on fulfilling jihad. In Islamic thoughts it has clearly been mentioned that a spiritual insight of the truth is a result of good deeds, but nowhere has it been mentioned so clearly that a social deed like jihad is one of the pillars of spiritual ascendance and a way towards Allah, and that its negligence will cause the heart to be covered by veils.

5. By neglecting the duty of jihad, they will be deprived from the true Islamic government. They will no more deserve to be the propagator of Islam.

6. They will be deprived from justice of others. It means that as long as a nation is mujahid, others will take it into consideration and unwillingly behave justly with it. But a nation which has lost the spirit of jihad, others will not take it into consideration and will deal unjustly with it.

All these disgraces, insults and retreats (in social and economic grounds) are the consequence of losing the spirit of jihad. The Prophet said: “All goodness is under the sword and under the shadow of the sword.” He also said: “Verily Allah has honoured my ummah by the hoofs of its horses and the positions of their spears.” It means, the Islamic ummah is tantamount to a strong and powerful nation. Islam is a religion of strength and power. Islam is a religion which trains mujahids. Will Durant, in his the Story of Civilization, says: “No religion has called its followers towards strength and power like Islam.’’

There is another interesting hadith of the Prophet which says: “The one who has not fought (in the way of Allah) and has not even thought about it in his own mind, he shall die with a (hidden) type of hypocrisy.” It means that Islam cannot be separated from jihad or at the least from a wish to fight in the way of Allah. The true faith of a Muslim can be recognised by this standard, i.e., longing to fight in the way of Allah. In another hadith, the Prophet was asked: “Why the shahid is not questioned in the grave?” The Prophet said: “The lightening of the sword over his (shahid’s) head is sufficient for his trial (or questioning).’’ The martyr has manifested his true faith by his sacrifice, and so, there remains no motive for questioning him in the grave.

Zeal Of The Martyr

One of the peculiarities which can been seen in the early history of Islam is the special spirit which existed in many Muslim of those days. I do not know what to name this spirit. I think the most descriptive expression would be to call it “the zeal for martyrdom.”

The first in the list of these people is Imam ‘Ali (upon whom be peace). The Imam said: When the verse “Do men think that they will be left alone on saying, we believe, and not be tried?” was revealed, I came to know that as long as the Prophet is among us the Muslims will not have to face any ordeal. I asked the Prophet: What is the ordeal which has been mentioned in the verse? He said: O ‘Ali, it is an ordeal which my ummah will face after me. I said: On the day of (the battle of) of Uhud when many Muslims had attained the honour of martyrdom and I was not able to attain that honour and was sad because of it, didn’t you give me good-tidings about my martyrdom in future? The Prophet said: Yes, it is as I said, you will be martyred in future. So now, tell me how will you bear it? I said: O the Messenger of Allah, (at the time of martyrdom) it is not the time for patience, it is the time of thanking and praising (Allah for giving me such an opportunity)! Then the Prophet explained the details of the ordeal which will take place after him.

This is the meaning of “the zeal for martyrdom”. ‘Ali was alive for attaining martyrdom; if this cause and hope had been taken away from him, he would find no use in being alive, life would have become meaningless for him. We take the name of ‘Ali on our lips too much. If everything had been perfect just by uttering some words, then no one is more Shi‘ah than us. But if Shi‘ahism is a reality, which of course it is, and if Shi‘ahism means to be like ‘Ali - then the task of being a Shi‘ah would be very difficult one. The example given above is just one that ‘Ali had the zeal for martyrdom and so his followers (Shi‘ah) also must have the same spirit.

Apart from ‘Ali we also find other persons, in Islamic history, who also had the “zeal for martyrdom”. They had a wish in their hearts that would Allah bestow them the glory of martyrdom. One of the usual prayers of the Muslims of early Islamic history was for seeking the glory of martyrdom. This tendency can be seen even in the invocations that have reached us from the Imams of Ahlu ’1-bayt. In one of the invocations for the month of Ramadhan, we pray: “O Allah! By Your mercy include us among the righteous people, and raise us up to the uppermost heaven, and help us in attaining martyrdom in Your way with Your friend.” In early Islamic history we see this zeal in the young, the old, the black, the white and in all of them. They used to come to the Prophet and say: “I eagerly wish to die in the way of Allah, so please pray that Allah may bestow us with martyrdom in His way.’’

In Safinat ul-Bihar, there is a story of a man named Khaythamah or Khuthaymah. It describes how a father and his son were arguing with each other for going to jihad and attaining martyrdom. The writer says that when the time of the battle of Badr came, this father and son were arguing with each other. The son was saying to the father, “I will go to jihad and you remain home with the family.” The father was saying, “No, you stay with the family, I will go to jihad.” The father and son, both were saying that they want to go and attain martyrdom. At last they agreed on casting a lot. The lot came for the son and he went to jihad and was martyred. After sometime, the father saw in dream that his son has attained the loftiest heights. The son said to his father: “Whatever my Lord has promised (as a reward the faith and martyrdom) was true.” The old father came to the Prophet and said: “O the Messenger of Allah, although I have become old I dearly wish to attain the glory of martyrdom. Please pray for me so that Allah be bless me with this honour.” The Prophet prayed for him. One year after that, the old man was martyred in the battle of Uhud.

There was another man known as ‘Amr Ibn Jumuuh who was a lame. According to the Shari‘ah laws about jihad, such a person is excused from the duty of fighting in the way of Allah - “there is no blame on the lame”. At the time of the battle of Uhud, sons of ‘Amr prepared themselves for going with the Prophet. He said he also wants to go. His sons prevented him from doing so. Even the elders of the family tried to explain to him that he should remain home with the family, but he still insisted on going to jihad.

At last, ‘Amr went to the Prophet and said: O the Messenger of Allah, why are my sons preventing me from participating in the holy war? If martyrdom is good, then it is good also for me. The Prophet told his sons to leave him alone and said that the holy war is not obligatory on him, but neither is it prohibited for him. So ‘Amr the lame, also prepared for the holy war and went to Uhud. During the battle, one of his sons was always with him to defend him; but ‘Amr himself penetrated the enemy’s ranks without any fear, and was at last martyred. One of his sons had also been killed.

When the news reached Madinah that the Muslims were losing the battle after winning it, many men and women started to come to Uhud which was not very far from the city. Among those men and women was the wife of ‘Amr Ibn Jumuh. She went to Uhud and found the bodies of her husband, son and brother. She placed all the three corpses on a camel and started to return back to Madinah with the intention of buring the bodies of her beloveds in the grave-yard of Madinah. In the way, she noticed that the camel was not willing to go towards Madinah. At that time some women, who were coming from Madinah, met her. ‘Aishah, who was women, asked her that what was she carrying on the camel. She replied that she was carrying the corpses of her husband, son and brother. Then ‘Aishah asked about the battle; she answered that all went well, al-hamdu lil-Lah, because the Prophet’s life has been saved; everything else is immaterial.

Then she explained the unusual behaviour of her camel; and said that when I turn him towards the city it does not take a step willingly, but when I turn it towards Uhud it moves fast. They advised her to accompany them back to Uhud and ask the Prophet. When the Prophet was approached with this problem, he asked the wife of ‘Amr that did her husband say something when he was coming out of the house. She answered: Yes, he said one sentence. The Prophet asked what was it. She said: When my husband came out of the house, he rised his hands and prayed that O God, do not make me come back to this house. The Prophet said that his prayer has been accepted, so do not take his body to Madinah; leave your husband’s body here to be buried with other martyrs.

Imam ‘Ali (peace be upon him) says: “Verily, a thousand strokes of sword are more dearer to me than dying on a bed.” When Imam Husayn was going to Karbala, he was reciting some verses of a poem (which, according to some narrations, were even recited by his father). The poem is as follows:

If the world is regarded a precious thing,

Then the house of rewards of Allah is loftier and more magnificent.

If the wealth is gathered for becoming a legacy,

Then why be mean in giving it away as charity.

If the human body has been made for death,

Then death by a sword in the way of Allah is loftier.

The Logic Of The Martyr

Every person and every group has a peculiar way of thinking. Everyone has a set of values and standards by which he judges the various deeds and actions. The martyr also has a logic and a way of thinking which is peculiar to himself. The logic of a martyr cannot be compared to the logic of other people. His logic is of loftier heights. It is a combination of two logics: On the one hand, the logic of a sincere reformer, and, on the other hand, the logic of a gnostic who is longing to meet his Lord, constitute the logic of a martyr.

This can also be seen in the biography of Imam Husayn. When the Imam decided to go to Kufa, some prominent member of his clan advised him against it. They said to him that this is not a logical step. And, of course, according to their way of thinking they were right. Their logic was that of an ordinary person which revolves on personal interests and which is the logic of politicians. And so they thought that it was not logical for Imam Husayn to go to Kufa in that situation. But Imam Husayn had a completely different way of thinking - the logic of a martyr.

‘Abdullah Ibn ‘Abbas and Muhammad Ibn Hanafiyyah were not ordinary persons; they were far-sighted politicians; according to their way of thinking - the political way of thinking, the logic based on personal interests - the step taken by Imam Husayn was illogical. Ibn ‘Abbas proposed a clever political move which is usually used by those who manipulate the masses to achieve their aims: they put the public in the front and keep themselves in the background; if the masses succeed, they would reap the harvest and if the public is defeated, they lose nothing. Ibn ‘Abbas said to Imam Husayn that write a letter to the people of Kufa asking them to remove the representatives of Yazid from the city and get in control of its affairs. They will either do as you asked them to do or they won’t. If they follow your orders, you can go to Kufa and take the charge in your hands. If they do not do as you asked them to do, you won’t be in any trouble.

But Husayn did not heed to this proposal, he said: “I will go to Kufa.” They said: “You will be killed.” He said: “If I am killed, I am killed (I do not care about death).” They said: “One who goes to be killed does not take his women and children with himself.” He said: “I have to take them also.”

The logic of a martyr is an unusual and peculiar logic; his logic revolves around burning out and enlightening; it is the logic of melting into the society for its revival. It is the logic of giving life to the dead human values. It is a far-sighted logic. And this is the reason that the word shahid, among all the sacred words, has a peculiar sacredness. A martyr is a super-champion, he is a super-reformer, he is superior than everyone. No other word can take the place of shahid.

The Blood Of The Martyr

What does a martyr do? Martyr’s work is not only to stand in front of the enemy; defeat the enemy or be defeated by him. If his work had been only that then we might say that his blood was shed for nothing. No, the blood of a martyr is not wasted, his blood does not spill on the earth - every drop of the martyr’s blood becomes hundreds and thousands drops, it takes the form of a sea and enters the veins of society. The Prophet said: “No drop of anything is more beloved in the view of Allah than the drop of blood which has been spilled in the way of Allah.” It means that no drop of anything is more valuable than the drop of the Martyr’s blood. Martyrdom means injecting the blood to the veins of society. The martyrs are the ones who donate new and lively blood to the body of society, in particular the society which has heavily lost its blood.

Enthusiasm Of The Martyr

Martyr is a source of enthusiasm. The most distinctive feature of a martyr is his ability of creating enthusiasm. It is the martyr who creates enthusiasm in the nation which has lost its enthusiasm, in particular its divine enthusiasm. And so, Islam always needs martyrs, because it always needs enthusiasm.

The Immortality Of The Martyr

A scholar serves his society by his knowledge, in other words, his relationship with the society is through his knowledge. His individuality merges with the society through his knowledge like a drop of water merges with the sea. In reality, the scholar gives immortality to his knowledge by merging it with the society. An inventor is related to the society by his invention. He makes himself immortal by merging his invention to the society. In the same way, an artist makes himself immortal by his art. A teacher of ethics makes himself immortal by teaching the society.

In the same way, the martyr makes himself immortal by his blood. He injects immortal blood in the veins of society. In other words, one gives immortality to his knowledge and thoughts, and that is the scholar; the other makes himself immortal by his invention or art, and that is the inventor and the artist; and still other makes himself immortal by his ethical teachings, and that is the ethic master. But a martyr makes himself immortal by his blood and by his whole existence, he injects immortal blood into the veins of society. In reality, every other group of the servants of humanity become immortal just through a part of their existence, whereas the martyr becomes immortal by sacrificing everything which he owns. The Prophet has said: “There is a goodness above and over every good deed except the death in the way of Allah. When one is killed in the way of Allah, then there is no goodness above it.”

The Intercession Of The Martyr

A hadith says that Allah will accept the intercession of three groups on The Day of Judgement:

1. The Prophets.

2. The divine scholars.

(In this hadith, narrated from our Imams, the word “successors of the Prophet” has not been used and so it can be understood that the term “scholars” means “divine scholars” which includes, in the first place, the Imams and then the religious scholars who are their true followers.)

3. The martyrs. So we see that after the prophets, the Imams and the divine scholars, the martyrs will be the intercessors on the day of judgement.

This intercession of the martyrs is a “intercession of guidance;” it is a materialization of the reality which has taken place in the world. After the prophets, the Imams and the divine scholars, the martyrs are the one who lead the people from darkness towards light. Imam ‘Ali says that Allah will present the martyrs on the day of judgement with such a glorified prestige and light that if the prophets were to pass in front of them on their horses, they would get down from their horses for the respect of the martyrs.

Lamenting On The Martyr

In the early period of Islam, the martyr who became most famous was Hamzah Ibn ‘Abdu ’l-Muttalib, the uncle of the Prophet. He was martyred in Uhud and came to be known as Sayyid ash-Shuhada’ (the leader of the martyrs). Those who have visited Madinah must have also visited the grave of Hamzah in Uhud.

When Hamzah migrated from Mecca to Madinah, none of his family-members were with him. When the Prophet returned from the battle-field of Uhud, he saw that there were mourners in house of every martyr except Hamzah’s. He said, “But Hamzah, he has no one to lament for him.” When the companions heard this from the Prophet, they went to their homes and said that the Prophet was grieved to see that there was no one to mourn for Hamzah. On hearing this, the woman who were lamenting for their sons, brothers or husbands went to the house of Hamzah and lamented for him. After this incident, whenever anyone wanted to lament for a martyr he would first go to the house of Hamzah and lament for him.

This episode shows that although Islam does not encourage the lamenting for a dead person, it encourages the people to lament for the martyr because the martyr has created enthusiasm, and weeping on the martyr is participating in that enthusiasm, harmonizing with his spirit, and moving on the same path.

After the tragedy of ‘Ashura’ and the martyrdom of Imam Husayn which over-shadowed all the previous martyrdoms, the title of Sayyid ash-Shuhada’ (the leader of the martyrs) was given to Imam Husayn. Hamzah is still known as Sayyid ash-Shuhada’ but whenever the title “leader of the martyrs” is used generally (without any particular name), it refers to Imam Husayn. In other words, Hamzah is the “leader of the martyrs” of his own time; but Imam Husayn is the “leader of the martyrs” of all times. Just as the virgin Maryam is “the leader of the women” of her own time, whereas Fatimah is “the leader of the women” of all times.

Prior to the martyrdom of Imam Husayn, the martyr Hamzah was the symbol of lamenting for the martyr; after the martyrdom of the Imam, this status was given to him.

The Rationale Of Lamenting For The Martyr

I feel it necessary to explain the rationale behind the lamentation for the martyr. In our age many people, even some religious youngsters, object to the lamentation for Imam Husayn. I myself have been the target of objections many times. Some people have bluntly stated that this is a wrong thing. They claim that lamentation is result of a wrong idea and that it is a negative perception of martyrdom. They even claim that lamentation has some bad social results, it causes weakness and backwardness in society, and causes fall of the nation which practices it.

During my student life in Qum, I remember reading a book written by Muhammad Mas‘ud, a famous writer of those days. In that book, the writer had discussed about the lamentation of the Shi‘ahs for Imam Husayn and had compared it with the Christians’ approach to the martyrdom (of course, according to their beliefs) of ‘Isa. (As we know, the Christians celebrate the day ‘Isa was “martyred”, they do not lament or mourn for him.) Muhammad Mas‘ud had written that one nation is lamenting for its martyr because it considers martyrdom a defeat, an unacceptable and sorrowful thing; whereas another nation celebrates the day its martyr was killed because it considers martyrdom a success, an acceptable thing and an honour. A nation which laments for its martyr for a thousand years will naturally be a helpless and coward nation. But the nation which celebrates the martyrdom of its martyr for two thousand years will surely be a strong and self-denying nation. One nation considers martyrdom a defeat and thus laments for it and which, altogether, brings weakness and cowardliness. But the other nation considers martyrdom a success and thus it celebrates, and this brings about a high morale and strength. This is the summary of the arguments of all those who object against lamentation for the martyr.

I intend to analyse this problem and prove that the reality is completely the opposite of what they have said. Celebrating for martyrdom of a martyr is a result of the individualistic approach of Christianity; whereas lamenting for the martyr is a result of the social approach of Islam. Of course, I do not want to justify the acts of the general public against which I have objected myself. Here I intend to explain the reason why our Imams have emphasized so much on lamentation for Imam Husayn.

First, let us study the concept of death and martyrdom from the individualistic point of view. Is death, in se, an acceptable thing for an individual? Is it regarded as a success? Should the others regard a martyr’s death as a success and a heroic deed?

We know that they were some schools of thought, and still might be, which believed that the relationship of man with the world (in other words, the relationship of soul with body) is similar to the relationship of a prisoner with a prison, or of a bird with a cage. Naturally, in the view of these schools of thought, death is tantamount to freedom and so, even sucide is allowed. Such a point of view is even ascribed to Mani who claimed to be a prophet. On bases of these views, death has a positive value, it should be acceptable for everyone, it should not be followed by sorrow and lamentation. Freedom from a prison and a cage are the cases of celebration not sorrow.

A second point of view says that death means non-existence, nothingness, and cessation of existence. Whereas life is existence. Naturally, a person having such a point of view will prefer life over death. Life in whatever form will be preferred to death. According to this point of view, death has a negative value.

A third point of view says that death does not mean “non-existence”, death is just a transfer from this world to another. And the relationship of man with the world (or soul with the body) is not like the relationship of a prisoner with a prison or a bird with a cage; rather it is like the relationship of a student with his school or a farmer with his farm. It is true that a student has to spend many years far from his home, family and friends to complete his education in a college or university. But this is the only way by which he can spend the rest of his life respectfully in his society. Again, it is true that a farmer has to spend much of his time in his farm; but it the farm and its products which provide the sustenance for him and his family.

Those who have this last point of view can be of two types:

1. Their lives have been spent in useless works or in such works for which they might be punished in the world hereafter. It is natural for such people to fear death. Actually, they fear the outcome of their own deeds.

2. Their lives have been spent in good works, and so they do not fear death; they are always ready and even longing for death. Their relationship with this world and the world here-after is like the relationship of a student with his college and home. The student who is still studying, wishes to go back home, longs to see his family; but even then, he will not leave his studies incomplete, he will suppress his desire to see his family because he knows that the only chance of increasing his knowledge (which will help him in the future life) is by studying now. The friends of Allah are just like this student; they long for the transfer to the next world - which can be accomplished only through death. Imam ‘Ali says, “If there wasn’t the specified period (of life) which Allah has ordained for them, their souls would not have remained in their bodies even for a winking of an eye, longing for the reward and fearing the punishment.”1 But at the same time, the friends of Allah suppress the desire for death because they know that the only chance for work and spiritual development (which will be fruitful in the next eternal world) is during the life of this world and so they pray to Allah for a long life.

From this point of view, we see that longing for death is not contrary to wishing for long life.

The Qur’an says to the Jews (who claimed to be the only friends of Allah) that if you truly are the friends of Allah then death should be a desirable thing for you. Then the Qur’an goes on to say that these Jews will never wish to die because of their bad deeds; they know what is awaiting them in the next world.

The friends of Allah suppress their desire for long life only under two circumstances: First, when they feel that they have reached to the highest degree of perfection beyond which they cannot go; at a level where they feel that continuation of life may cause their degradation. Imam ‘Ali Ibn Husayn says, “O My Lord! Make me live as long as my life is in Your humble obedience; but if it is the hotbed for Shaytan, then make me die and take me towards Yourself.” Second, martyrdom. The friends of Allah will accept death in form of martyrdom without any condition. Because martyrdom combines in itself two desires of the friends of Allah:

1. It is a good deed and perfection beyond which there no good deed. 2. The transfer to the next world which is always the wish of the friends of Allah. This is the reason behind the happiness of ‘Ali when he comes to know that his death will take place in form of martyrdom. During the time between his being wounded and his death, many sayings have been heard from ‘Ali. In one of those saying, he says, “By Allah, nothing has befallen upon me by death which I did not like nor anything has happened which I disliked. I am just like one who was looking for water in a desert and came upon a spring or one who was looking for something which he found it.” At the dawn of 19th Ramadhan when Ibn Muljim struck his sword on the head of ‘Ali (who was in the state of prostration), the first two words which were heard from ‘Ali were: “By the Lord of the Ka‘bah, I have succeeded!”

Thus, we can conclude that from the individualistic point of view martyrdom is a success for the martyr, rather the best success and the most desirable wish. Imam Husayn said: “My grandfather said to me that, ‘You have a high position with Allah which you cannot achieve but by martyrdom.”’ So martyrdom was the most desirable wish and the utmost perfection for Imam Husayn.

Up to now we have talked about the individualistic point of view about death and martyrdom and we came to the conclusion that death in form of martyrdom (which is surely a success for the martyr) should be followed by celebration and merry-making. For the same reason we find Sayyid Ibn Ta’us, a famous Shi‘ite scholar, saying that, “Had it not been for the instructions (we have from the Imams about lamentation for the martyrs), I would have celebrated on the anniversaries of our Imams’ martyrdom.” It is from this point of view that we think the Christians have a right to celebrate for the “martyrdom” of Jesus. Islam also fully agrees that martyrdom is nothing but a total success for the martyr.

From the Islamic point of view, we should also have a look at the other side of the coin. We should even study the martyrdom from the social point of view, i.e., martyrdom is a result of certain social circumstances and which also gives rise of some events itself. The reaction which the society shows in regard to the martyr is not only related to the martyr himself. In other words, in studying the social reaction we do not only consider the point that the martyrdom was a success for the martyr or not. The reaction which the society shows is actually the attitude of the society towards the cause of the martyr and towards those who were against him.

The relationship of a martyr with the society is of two types:

1. His relationship with the people - if he had been alive, they would have benefitted from him; but at present they have been deprived of this opportunity.

2. His relationship to those who had caused the corruption of the society and against whom he had taken stand and was at last killed by them.

Naturally the friends of the martyr, who have been deprived of his person, will consider the martyrdom as a sorrowful thing. By lamenting for the martyr they are actually feeling sorry for themselves. But for these same people, when they consider the circumstances which caused the martyrdom, martyrdom is a desirable thing. In this case, it is just like a successful operation or like amputation of a limb for preserving the whole body.

The lesson which the people should learn from martyrdom is that they should not let those circumstances take place again. In this aspect, martyrdom is described as an undesirable thing which should not have happened; and so, they grieve and lament for the martyr. This aspect (that martyrdom should not have taken place) is also helpful in training the people not to be like those who brought about those circumstances. This can be seen in those people who have been brought up under the influence of the principle of lamenting for Imam Husayn - they never like to behave, in their speech and deeds, like Yazid or Ibn Ziyad.

Another lesson which the society has to learn from martyrdom is that such circumstances will probably take place again. And thus, martyrdom should be described as a heroic deed (which was performed voluntarily) so as to create the same spirit of the martyr in the people. In this aspect, we say that lamenting for the martyr means participating in his enthusiasm, harmonizing with his spirit and moving in his direction. It is from this aspect that we should study whether celebration, merry-making, dancing, drinking, etc are the means of participating in the enthusiasm of the martyr or lamenting for him?

People usually misunderstand the phenomenon of weeping. They think that weeping is always the result of pain and uneasiness; and that weeping and lamentation is an undesirable act. Laughter and weeping are apparently two peculiarities of human beings. There are the most apparent expressions of our feelings. There are many types of laughter and lamentation. I do not want to go into this discussion. Lamentation and weeping are always accompanied with tenderness, sympathy and agitation. Everyone is familiar with the tears of joy and happiness. In the state of weeping, one feels more united with his beloved. Laughter and merry-making mostly have a personal and individual aspect. Whereas weeping and lamentation mostly have an aspect of self-denial and uniting with the beloved one. In other words, laughter is like sexual passion whereas weeping is like love.

By his great personality and heroic martyrdom Imam Husayn has become the ruler of the hearts and feelings of millions of people. If someone, particularly the religious leaders, use this great source of feelings and harmonize the feeling of the people with the spirit of Imam Husayn - the world could easily be reformed.

The secret of the immortality of Imam Husayn is that his heroic deed is being sustained from the logical side (as it had a reason and logic behind it) as well as from the deep feelings of the people. The Imams who emphasized so much on lamenting for Imam Husayn have actually given a very wise order. It is this lamentation which makes the people imbibe the revolution of Imam Husayn into their hearts. Of course, provided the orators of the commemorative gatherings for Imam Husayn make good use of this source.

The Grave Of The Martyr

When her father taught her the method of performing tasbih, Fatimah went to the grave of her uncle, Hamzah Ibn ‘Abdu ’1-Muttalib, and made a rosary from the earth of the martyr’s grave. This itself has a significance (tasbih is a glorification of Allah by saying Allahu Akbar 34 times, al-hamdu lil-Lah 33 times, and Subhana Allah 33 times. We recite the tasbih after every prayer and at the time of going to bed).

What is its significance? The earth of a martyr’s grave is sacred. To recite some words of praising for Allah, one needs a rosary; and it doesn’t make any difference whether the beads of a rosary are made of stone, wood or earth. But we make the rosary from the earth of the martyr’s grave. This is a tribute to the martyr and martyrdom; it is a symbol of recognising the sacredness of martyrdom. After the martyrdom of Imam Husayn, whenever someone wanted the earth of a martyr’s grave, he would go to the grave of Imam Husayn Ibn ‘Ali (peace be upon them).

When we want to pray, we are told that it is not permitted to do sajdah (prostration) on anything but earth or those things which grow from the earth (and are not used as food or clothes). So, we usually carry a tablet made of earth with us. Now that we have to carry a tablet made of earth for performing sajdah, our leaders have said that it is preferable to have a tablet made from the earth of a martyr’s grave. Here also the preference goes to the earth of Karbala. It means that while praying you have to place your forehead on earth; your prayers will be correct by place your forehead on any earth whatsoever. But by placing your forehead on the earth which is related to a martyr and which is mixed with the blood of a martyr, the reward of your prayers will increase manifold.

There is a hadith from our Imam that “do sajdah on (the tablet made from the earth of) my grandfather Husayn Ibn ‘Ali’s grave as the prayer in which you performed sajdah on that sacred earth will penetrate the seven veils (towards the Heaven).”

The Eve Of ‘Ashurah, The Eve Of The Martyrs

For what have we gathered here tonight? To whom is this night related? Tonight, the eve of ‘Ashurah, is the night of the martyrs of Karbala. In these days, it is a normal practice to name a day for some people or some group; for example, we have mother’s day, teacher’s day, etc. But no nation has specified a day as martyr’s day. In Islam we have a day which is known as the martyr’s day; and that day is the day of ‘Ashurah. And tonight, which is the eve of ‘Ashurah, is the night of the martyrs.

I have already mentioned that the logic of a martyr is a combination of the logics of a reformer and a gnostic. Combination of two personalities, a gnostic and a reformer, gives birth to a martyr like Muslim Ibn ‘Awsajah, Habib Ibn Mazahir, Zuhayr Ibn Qayn. Of course, the martyrs also have different ranks, not all of them are on the same level.

The Martyrs Of Karbala From Husayn’s Point Of View

In the eve of ‘Ashurah, Imam Husayn made a statement which shows the great prestige and high rank of the martyrs of Karbala. The martyrs are distinguished among all the good and pious servants of Allah, and the martyrs of Karbala are distinguished among all the martyrs. Some of those people, who had joined Imam Husayn between Mecca and Karbala, left the Imam before the 9th of Muharram. Now only the faithful and steadfast companions remained with him. In the eve of ‘Ashurah, Imam Husayn decided to test his remaining companions for the last time. And all of them were successful in this test.

In the evening, he gathered all his companions in a tent. He gave a very profound and lucid speech. The speech was related to the event which had taken place that same evening. As you all know that in the evening of the 9th of Muharram (which is known as the day of Tasu‘a) the army of Yazid started to advance towards the camps of Imam Husayn. The Imam sent his companions to see what was the matter with Yazid’s army. On coming to know that they had orders from Kufa to commence attack on Husayn’s small caravan, the Imam asked them to give a respite for one night so that they could worship their Lord. So when the Imam had gathered his companions, it was clear in everyone’s mind that tomorrow will be the day of confrontation and sacrifice.

Imam Zayn Al-’Abidin says that I was in the camp which was next to the tent in which my father had gathered his companions. Then my father said: “I praise Allah with the best praise and thank Him in the moments of happiness and distress. O my Lord! I thank you for blessing us with prophethood, teaching us the Qur’an and making us knowledgeable in religion.” The one who steps on the right path is thankful to Allah in all the circumstances. As long as he is able to perform his duty, no distress or hardship is unbearable for him.

When Imam Husayn was coming towards Karbala he met the famous poet Farazdaq. The Imam asked him about the situation of Kufa. When Farazdaq explained the situation of Kufa to the Imam, he said, “If the decreed affairs are in our favour, we thank Allah for his blessings and ask Him to help us in thanking Him. And if the decreed affairs are not as we hoped, then still the one whose intentions are right and who is a pious man, he does not lose anything.”

By saying, “I thank Allah in the moments of happiness and distress,” the Imam wants to say that I have seen many happy days in my life, like the days when as a child I used to sit on the lap, and on the shoulders, of the Prophet. Those were the happiest moments of my childhood. I thank Allah for those days and I also thank Him for these days which are full of distress; because as long as I am able to perform my duty, I do not see any distress in them.

Then Imam Husayn gave the important testimony about his family and friends. He said, “I do not know of any companions better or more faithful than my companions, nor do I know of any family-member more righteous, more aware of family ties and better than my family.” The Imam wants to say that his companions were even better than the martyred companions of the Prophet; better than those companions of Imam ‘Ali who were martyred in the battles of Jamal, Siffin and Nahrwan - because the circumstances under which the companions of Imam Husayn sacrificed their lives for him were more significant and also dangerous than the circumstances under which the companions of the Prophet and Imam ‘Ali gave their lives. This was the tribute which Imam Husayn paid to his companions and family-members.

Then he said: I clearly declare to my companions and family-members that these people (i.e., Yazid’s army) do not have anything against any one of you. They want me to pledge allegiance to Yazid. They do not want anything from you. So now I declare to you, who have pledged allegiance to me, that I lift the obligation which you have to me as an Imam; the enemy is not preventing you from leaving this place and I also have lifted the obligation which you had to me, so now you are free. Any one who wants to leave may do so.” Then he faced the companions and said, “Each one of you may take a member of my family with himself.”

This is the time to see the perfection which the companions of Husayn had achieved. By leaving Imam Husayn they faced no danger from the enemies and the obligation which they had towards the Imam had also been lifted. Now they were completely free. But we see that none of them left the Imam and each one of the family-members and the companions declared their loyalty to the Imam in the most elegant way.

Two Sources Of Pride For Imam Husayn

In the eve and on the day of ‘Ashurah, Imam Husayn had two reasons for pride and happiness: 1. His family-members, ranging from the children to the elders, had stood by his side up to the last moment. 2. His faithful companions who had no defect whatsoever. The Imam was sure that no one will desert him; and truly none of them left Husayn and joined the enemies, rather many soldiers of Yazid’s army deserted during the eve and the day of ‘Ashurah and joined Imam Husayn. Hurr Ibn Yazid ar-Riyahi was one of them; about thirty soldiers had deserted the enemy during the eve of ‘Ashurah alone. These were the causes for Husayn’s pride and happiness.

In the eve of ‘Ashurah when Imam Husayn had lifted the obligation of his family and companions to him, all of them declared their loyalty to him and refused to leave him. They said, “O our master! Are you permitting us to leave you alone among these enemies? Can we leave you alone?! No! By Allah, we will never leave you.” One of them said, “If they kill me, burn my corpse, blow my ashes in air and then I am raised again from death and again I am killed in your cause, and this goes on for seventy times - still I will not desert you; whereas I know that I have to die once only.’’ The other said, “I wished I had thousands lives and I would have sacrificed all of them for you.”

The first person who declared his loyalty was the Imam’s brother, ‘Abbas. The others followed him and used almost the same expressions to declare their loyalty to the Imam.

This was the last time that Imam Husayn had put the loyalty of his companions and family-members to test. After they all had declared their loyalty, the Imam uncovered the realities of the next day. He said, “All of you are going to be martyred tomorrow.’’ All of them said, “Praise be to Allah the Lord of the universe.’’

If someone looks at this event without grasping the logic of the martyr, he will say, “Now that Imam Husayn is to be killed then why should these people also remain with him to be killed. Why did they stay with the Imam? Why did the Imam allow them to stay with him? Why didn’t he order them to leave him alone?” If a person without the logic of a martyr had been in place of Imam Husayn, he would surely have said that there is no benefit in your remaining here, so it is wajib for you to leave. But the Imam did not do so because the way of thinking of a martyr is different from an ordinary person. Sometimes, the martyr has to sacrifice his life for creating divine enthusiasm in the people, for injecting blood to the veins of the dead society, for enlightening the human beings and for giving life to humanity. And the case of the martyrs of the Karbala was the same.

Martyrdom is not only for defeating the enemy; it also takes place for creating zeal in the people. If the martyrs of Karbala had not sacrificed their lives, how would it have been possible to see the religious zeal and enthusiasm which we see today? Although the nucleus of the martyrdom of Karbala was Imam Husayn himself, the martyrdom of the companions glorified the martyrdom of Husayn even more. If they had not sacrificed their lives, the martyrdom of Imam Husayn would not have had such significance, glory and honour which keeps it alive for thousands of years for the people to gather together, commemorate it, learn from it, and move in the same direction.

• 1. Nahj Al-Balaghah, sermon 193.