Why should we mourn for the killing (martyrdom) of Imam Al Hussein?
The martyrdom of Imam Al Hussein holds profound significance in Islamic thought, particularly within Shia Islam, where it is seen as a pivotal event that embodies the struggle against oppression and injustice. The Qur'an itself emphasizes the value of life and the consequences of wrongful killing. In Surah Al-Israa, it states, And slay not the life which Allah hath forbidden save with right
17:33. This highlights the sanctity of life and the grave sin involved in unjust killing, which is a key aspect of Imam Al Hussein's martyrdom.
In addition to this, Imam Al Hussein's sacrifice is seen as a stand against tyranny and oppression. He chose to confront the injustices of Yazid's regime, refusing to pledge allegiance to a ruler who sought to propagate immorality and corruption. This act of defiance against an unjust authority is celebrated and remembered by Muslims, particularly during the month of Muharram, culminating in the observance of Ashura, the day of his martyrdom.
Tafsir sources illustrate that the significance of Al Hussein's martyrdom goes beyond his death; it represents a struggle for truth and justice. Majma al-Bayan explains that the martyrdom of Al Hussein serves as a reminder of the importance of standing up for what is right, even in the face of overwhelming odds. Similarly, Ibn Kathir notes that the heavens and the earth mourn for believers, indicating the cosmic significance of such a noble struggle (Tafsir Ibn Kathir).
Moreover, the Shia perspective emphasizes that martyrs, like Al Hussein, are alive in the sight of Allah and are granted provisions, as stated in the Qur'an: Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision
3:169. This understanding fosters a sense of connection between the believers and the martyrs, encouraging them to remember and honor their sacrifices.
In summary, mourning for Imam Al Hussein is not merely an expression of grief; it is a recognition of his role as a symbol of resistance against tyranny and a commitment to uphold justice and righteousness in the face of oppression. His martyrdom serves as a powerful reminder for Muslims to strive for truth and justice in their own lives.
Sources
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17:33 · Al-Israa
17:33 · Muhammad Marmaduke Pickthall
وَلَا تَقْتُلُوا۟ ٱلنَّفْسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلْحَقِّ ۗ وَمَن قُتِلَ مَظْلُومًۭا فَقَدْ جَعَلْنَا لِوَلِيِّهِۦ سُلْطَٰنًۭا فَلَا يُسْرِف فِّى ٱلْقَتْلِ ۖ إِنَّهُۥ كَانَ مَنصُورًۭا
And slay not the life which Allah hath forbidden save with right. Whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying. Lo! he will be helped.
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3:169 · Aal-i-Imraan
3:169 · Muhammad Marmaduke Pickthall
وَلَا تَحْسَبَنَّ ٱلَّذِينَ قُتِلُوا۟ فِى سَبِيلِ ٱللَّهِ أَمْوَٰتًۢا ۚ بَلْ أَحْيَآءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ
Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision.
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Tafsir Ibn Kathir on 3:169
Tafsir Ibn Kathir · 3:169
Allah says, "When a calamity befell you"—this refers to the losses suffered by the Muslims at the Battle of Uhud, where seventy of the companions were killed—"you inflicted an equal loss (upon them)," meaning on the Day of Badr, when the Muslims killed seventy of the polytheists and captured seventy prisoners. "You said, 'How has this come to us?'"—that is, how has this misfortune occurred?" "Say, 'It is from yourselves.'" This indicates that the cause of your suffering was your own actions. Ibn Abi Hatim narrated from Abdullah ibn Abbas that when the Battle of Uhud took place the following year, the Muslims were punished for their disobedience on the Day of Badr, when they accepted ransom for prisoners instead of killing them as was commanded. At Uhud, seventy were killed, the companions fled from the Prophet Muhammad (peace be upon him), his armor was broken and his face was wounded, causing blood to flow. Then Allah revealed this verse regarding their taking ransom, a disobedience that led to this setback. Imam Ahmad also narrated this from Abdul Rahman ibn Ghazwan, who is the same as Qurad Abu Nuh, through a longer chain. Al-Hasan al-Basri concurred with this account. Ibn Jarir quotes a narration from Ubayda ibn al-Harith which relates that Gabriel came to the Prophet (peace be upon him) and said that Allah disliked what the Muslims did by taking captives for ransom. Gabriel reported that Allah had commanded the Prophet to offer the captives a choice: either they should be killed outright, or allowed to be ransomed at the price of losing some of their own men in the battle. The Prophet conveyed this to the people; they replied that their tribes and relatives were among the captives and they preferred to accept ransom to strengthen themselves for fighting the enemy, accepting the loss of some men among themselves. Accordingly, seventy were killed at Uhud—the number equal to the ransomed captives from Badr. This narration is also recorded by al-Tirmidhi and al-Nasa'i in their collections from Abu Dawud al-Hafri, tracing back to Muhammad ibn Sirin and others. Al-Tirmidhi commented on its authenticity. Scholars such as Muhammad ibn Ishaq, Ibn Jurayj, al-Rabi ibn Anas, and al-Suddi interpret the phrase "Say, 'It is from yourselves'" as referring to your disobedience when the Prophet ordered you not to leave your positions, but you disobeyed, especially the archers, which brought this calamity upon you. The phrase "Indeed, Allah is able to do all things" indicates that Allah has absolute power and His decree cannot be overruled. Then Allah says, "And what befell you on the day the two armies met was by the permission of Allah," meaning the Muslims' retreat, the killing and wounding of some among them, all occurred by Allah's decree and wisdom. This calamity serves to teach the believers who remained steadfast and patient. Regarding those hypocrites who said, "If we had known there would be fighting, we would not have followed you," this refers to the followers of Abdullah ibn Ubayy ibn Salul who abandoned the Prophet during the march and tried to dissuade others from fighting by saying if they had known of the battle, they would have never come. Ibn Abbas and others interpret the call to "repel" or "defend" as an exhortation not just to fight but also to support and help. Muhammad ibn Ishaq and others report that some came out to Uhud with the Prophet, but at the midpoint, Abdullah ibn Ubayy took one-third of the people and turned back with those who followed him, the hypocrites who doubted the battle. When urged to continue, they refused, saying they did not expect to fight. The Prophet then prayed for their abandonment, trusting in Allah to suffice him and his followers. Allah says, "That day they were nearer to disbelief than to faith," showing how a person's state can fluctuate—at times nearer to disbelief, at times nearer to faith, as reflected by their conduct and inner beliefs. They say with their mouths what is not in their hearts, meaning they speak words they do not truly believe, such as saying, "If we had known there would be fighting, we would not have followed you." This is because they realized that an enemy army was approaching, forcing conflict, even though they are weak compared to the Muslims. Finally, Allah says, "Those who said to their brothers while sitting, 'If only they had obeyed us, they would not have been killed.'" This means that if they had heeded their counsel to remain seated and not go into battle, they would not have been killed alongside those who fought. Allah then challenges them with, "Say, 'Then repel death from yourselves if you are truthful,'" emphasizing that death will inevitably come, whether they fight or stay holed up in fortified positions. Jabir ibn Abdullah reported that this verse was revealed concerning Abdullah ibn Ubayy ibn Salul and his attitude toward the Battle of Uhud.
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