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The Status of Martyrs in the Holy Quran
By:Jafar Ali Asil
As soon as the month of Muharram arrives, the lovers and devotees of the Ahlul Bayt (pbut) become heartbroken and grief stricken. Through their lamentation and intense weeping, their complaints and grief over the tragedy of Karbala, they present their devotion and love in the court of the Oppressed of Karbala, and become engrossed in expressing their grief in different ways.
Just under 1400 years ago, that is in 61 AH, the Yazeedi government of Shaam (present day Syria) had caused such a storm of lust, godlessness, and rampant liberty that values such as truthfulness, honesty, piety, holiness, peace and justice were fast disappearing, scattered like droplets everywhere.
Islam was about to be annihilated. Monotheism, the oneness of Allah, was made into a laughing stock. Prophet-hood in fact was labelled a drama, an act: that which Muhammad (pbuh) had labelled unlawful was being made lawful, and what he had explained to be lawful was being criminalised. It was to save this fast disappearing lifestyle, etiquette, nobility, faith and humanity, that Imam Hussain (pbuh) left for Karbala with his small band of travelers.
However, the cruel oppressors took control of the river and prevented Imam Hussain (pbuh), his family and his loyal followers from taking any water from it. The Imam (pbuh), his followers and his pure family, amongst who were also tiny innocent children, suffered pangs of extreme thirst. But the merciless and inhumane cursed enemies’ hearts had turned to stone: there was no scope for kindness or mercy in them. Finally on the 10th Muharram, after three days of hunger and thirst, our great Imam (pbuh) was martyred, along with his companions, sons, brothers, and nephews.
The Status of Martyrs in the Holy Quran
On the one hand, those who love these oppressed victims mourn them to keep the memory of their suffering alive. They offer their tears of bereavement as a tribute. On the other hand however, those who oppose this mourning arise as if there is an earthquake, and argue that crying is an unacceptable innovation, the standards (flags) are an innovation, the replicas made of the holy shrines are an innovation, even images of the graves are an innovation. These very same people claiming this also happen to label themselves ‘Muslims’.
The argument that they present in support of their objection is that, can the dead be brought back to life by these mourning rituals? What can we say about such Muslims! Do they actually think that the martyrs are dead? Is that why they are presenting such absurd arguments? If indeed they consider the martyrs to be dead, then it must be said that such so-called Muslims are no longer Muslims but have in fact turned away from Islam!
This is because it is essential to have belief in the Quran in order to be a Muslim. To deny even one verse of the Quran is tantamount to disbelief. There are two places in the Noble Quran where the position and status of those martyred in the path of Allah is discussed in very clear open terms; And do not say that whoso is killed in the path of Allah his dead. No! Indeed they are alive but you do not know how. (Surah 2, al-Baqarah verse 154)
In this verse Allah is saying that, ‘do not call those who die in My path as dead for you do not understand their life’. Here, this is a clear instruction, an order, that ‘do not call as dead’ those who die in Allah’s path. In another verse the instruction is, ‘do not consider as dead’, that is even if you do not say with your tongue that they are dead, you might still think it in your heart. But Allah has put restrictions on even this sentiment, for in this second verse Allah states; And do not think of those killed in Allah’s path as dead: indeed they are alive and receive their sustenance from their Lord. They rejoice in the bounty provided by Allah. (Surah 3, Aal-e Imran verse 169-170)
Thus in this verse there is a prohibition of thinking of those slain in Allah’s path as ‘dead’, Apart from this, further explanation has been given in this verse that indeed those killed in Allah’s path receive sustenance from Him and are well pleased with the blessings that they receive from Him. The fact that they receive sustenance and are pleased and happy is a testament to the belief that they are alive. A dead person has no need for sustenance! Sustenance is a provision only for those alive. And if they are pleased, then how can a dead person experience pleasure? There can be no question of happiness and pleasure where there is no life!
Therefore in the first verse we are told ‘do not say that the martyrs are dead’, and in the second we are instructed ‘do not think of them as dead, they receive sustenance and are pleased’. Thus to prevent people saying and thinking that those martyred in Allah’s path are dead, a restriction has been put on the heart, mind and tongue. To think or say to the contrary goes against the Quran. And how can one stay on the path of Islam if one contradicts the Quran?
The Arguments Raised Against Mourning
‘Will they come back to life with your crying?’ This sarcastic response often given to oppose mourning is a clear indication that those uttering it think the martyrs are in fact dead (Allah forbid), otherwise why would they say such a thing? Therefore anyone saying this cannot possibly remain Muslim, submitting to Allah’s Quran.
A second strange argument raised is that if the martyrs are indeed alive, then why mourn and cry over them, do people ever grieve or cry over those alive, and what is the point of mourning for martyrs? This is a totally redundant argument. Prophet Adam (pbuh) cried for hundreds of years at his separation from Heaven. In fact he cried so much that the tears left two streaks imprinted on his cheeks. This very fact annuls the above argument because Adam (pbuh)’s crying was not for any living or dead person: the above objection is on crying over a person, and yet Adam (pbuh)’s crying was not even over a person, and yet still as a prophet he cried profusely!
What is perhaps even stranger is that sometimes these objectors claim that any form of crying, totally, is a ‘bid’at’, an innovation and thus unlawful, and at other times they argue that there is no objection in crying for oneself. But to cry for another living being is an unacceptable innovation! Please reflect on this argument, that it is complete trickery. All glory is to Allah! He was not unaware that such baseless arguments would be presented.
This group crying out, ‘innovation, innovation!’ was already in Allah’s sights, that is why He had already provided answers. Therefore in His Book, the Noble Quran, He had already presented arguments and examples of mourning being a legitimate act.
The Mourning of Prophets in the Holy Quran
Yaqub (pbuh) was a prophet: he had twelve sons, one of who was the Prophet Yusuf (pbuh). Yaqub (pbuh) was temporarily separated from Yusuf (pbuh). However, he was informed by Allah that his son Yusuf (pbuh) would soon be returned to him alive. This proved that Yusuf (pbuh) was alive and well, that later he would be returned to his father, and that without a doubt this separation was merely temporary. Furthermore, Yusuf (pbuh) was not Yaqub (pbuh)’s only son: he had eleven other sons, and yet despite this Yaqub (pbuh) could not tolerate the separation. He cried so much for Yusuf (pbuh) that his eyes turned white and as the Quran states: And he (Yaqub pbuh) said, "Oh, my sorrow over Yusuf," and his eyes became white from grief because of the sorrow that he suppressed. (Surah 12, Yusuf verse 84)
This was the crying of a prophet, over his living son, so much so that he lost his sight through crying! Why do these ‘innovators’ not cry ‘innovation, innovation’ here? Why are they silent over the crying of Yaqub (pbuh)? Why do they not declare here that it is an innovation and unlawful to cry over a living person?
This was solely the separation from Yusuf (pbuh), one son: the remaining eleven were with Yaqub (pbuh). And yet Yaqub (pbuh) cried so much! But in Karbala, there were eighteen Yusufs of the Bani Hashim clan who were sacrificed with such tyranny and oppression, and yet to cry over them is an innovation! To cry over one Yusuf (pbuh) is the sunnah, the way of a prophet, but to cry over Karbala is wrong? What injustice! As has been said in Persian, ‘the mind is distraught at the incomprehensible ignorance of this tragedy!’
Crying in the Holy Quran
If crying were wrong or an innovation, then Allah would have declared it as a flawed action. But instead, we find that crying is a commendable act. Let alone mankind crying, the Quran details the crying of the skies and the earth. How the skies and earth cry, only Allah knows. If the skies and earth do not cry, then why would Allah state in the Quran; And the skies and the earth did not weep for them (Firawn and his people) nor were they given a respite. (Surah 44, ad-Dukhan verse 29).
Allah forbid this is not a poetic metaphor, this is Allah’s truthful word. This verse is testifying that on the death and destruction of the enemies of Allah, neither the skies nor the earth cries, because the enemies of Allah are from those rejected by Him and at a loss, not those preferred by Him. Therefore, it is clear that when Allah’s chosen saintly people leave this earth, then the skies and the earth cry for them.
Then what of those who were martyred in Allah’s path, thirsty and hungry for three days? Undoubtedly the skies and the earth both cry for them. If it were an innovation in faith to cry, then neither the sky nor the earth would cry. This proves that crying for the deceased is not an innovation, but on the contrary it is the manifest will of the Cherisher.
This also proves that crying is a manifestly natural human instinct. That is, mankind cries, the skies and earth cry, thus the ones calling this act an innovation are themselves innovators against the Quran. In the sight of the Lord of the Worlds, rather than being insignificant, the act of crying is one of the best of the commendable acts: the Quran itself testifies to this in the following words; And they say, "Exalted is our Lord! Indeed, the promise of our Lord has been fulfilled." And they fall upon their faces weeping, and the Quran increases them in humble submission. (Surah 17, Bani Israil verses 108-109)
This proves that crying in the court of Allah increases humility and thus increases the approval and status of a believer’s deeds. If Allah did not approve of crying and considered it an innovation, he would indeed have reprimanded us for it. But instead, here we see that it is being approved of, which can only mean that it is highly liked by Allah.
‘ Patience’ in the Holy Quran
When the above listed nonsensical reasons do not serve their purpose, then these innovators try to take support from the Quran by screaming until they are blue in the face that, ‘indeed Allah is with those who are patient’ (Surah 2, al-Baqarah, verse 153). They claim that instead of crying, patience should be exercised. But even the use of this verse as proof against crying is strange. At first sight one might be impressed with their argument. But on closer inspection one will ask, what is patience, what it the precise meaning of this term?
Does patience mean that tears cannot flow from the eyes and prayers cannot be uttered from the lips? Indeed if tears do flow from the eyes, if sighs of grief escape the lips, if it is hard to control the heart, then do these all contravene patience? No, absolutely not!
If the sole support of an old father’s life, that is his young son, dies, and at the time of his body being taken for burial, if the father is preoccupied by fun and sport or some other activity, will people not raise a finger at him asking what kind of a father is he? What kind of a hard-hearted person is he that his youthful son’s corpse is being taken from the home and yet the father’s heart is not affected by this calamity - there are no tears in the eyes, no cries on the lips. Indeed if we are affected by grief then we involuntarily lament and cry.
In fact, everything can be identified by its opposite: if there is grief and calamity then there is patience, and if there is no calamity then exercising patience is redundant. In reality patience means that when a calamity befalls us, then despite holding the power to exact revenge from the perpetrators, we do not do so, and instead our eyes fill with tears, our hearts are full of pain, and our lips utter painful sighs. We accept Allah’s will and through our silence we leave our matters in His Hands. This is patience. Thus the befalling of calamities, and crying over them, is a manifestation of patience.
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