In this part of our discussion about martyrdom and martyr, we shall focus on the responsibility and noble position of the martyrs from the Islamic perspective.
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 the 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 aligns with everything else. This creature who is related to faith, migrates for the protection of his faith; and wages holy war for defending the faith of the society which actually means defending the society itself from the arms of a faithless ruler.
In a sermon of Nahj Al-Balaghah, Imam ‘Ali (PBUH) 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.’’
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 paradise is the door of the distinctive friends of Allah.
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.” (Qur’an 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. The piety of the mujahidin is the 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.
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.
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 recognized 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 through his sacrifice, and so, there remains no motive for questioning him in the grave.
Zeal of the Martyr
One of the peculiarities which can be seen in the early history of Islam is the special spirit which existed in many Muslims 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.
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.
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 about 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 wanted 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 some time, the father saw in his dream that his son had 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 blesses me with this honour.” The Prophet prayed for him. One year after that, the old man was martyred in the battle of Uhud.
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 of 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 spilt 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 to create enthusiasm. It is the martyr who creates enthusiasm in a 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 through his knowledge, in other words, his relationship with society is through his knowledge. His individuality merges with 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 society.
In the same way, the martyr makes himself immortal by his blood. He injects immortal blood into the veins of society. In other words, 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 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.
From this, it is obvious that the martyrs are the ones who lead the people from darkness towards light.
Lamenting on the Martyr
Islam does not encourage the lamenting for a dead person but it encourages the people to lament for the martyr because the martyr has created enthusiasm, and weeping for the martyr is participating in that enthusiasm, harmonizing with his spirit, and moving on the same path.
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.
Conclusion
In Islam, the martyr holds a profound significance, embodying the highest form of sacrifice and devotion to faith. Their responsibility transcends mere action; it symbolizes the ultimate submission to God’s will and the defense of truth and justice. Martyrs are revered for their unwavering commitment to Islam, willingly sacrificing their lives for the sake of Allah and the preservation of the Muslim community. Their status is elevated, as they are believed to attain a special place in paradise, where they are honored for their steadfastness and rewarded with eternal bliss. Through their sacrifice, martyrs inspire others to remain steadfast in their faith and to stand up against oppression and injustice. In Islam, the martyr’s legacy serves as a beacon of courage, reminding believers of the ultimate goal of seeking Allah’s pleasure and striving for righteousness in this life and the hereafter.
Extracted from the book titled “Imam Husayn, The Saviour of Islam” by Murtadha Mutahhari (Translated by Sayyid Muhammad Rizvi)
