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On Difference & Understanding:
Al-Husayn: the Shiite Martyr, the Sunni
Hero
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The book can be considered the first religio-anthropological book-study on the concept of martyrdom in the history of Islamic thought
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The
Martyr Imam, Historically and Ideologically, by Professor Salwa Al-Amd, can be
considered the first religio-anthropological book-study on the concept of
martyrdom in the history of Islamic thought. The book goes beyond the mere
tracing of the notion’s historical or
Shari
`ah roots; characteristic of most of the writings that have elaborated on the
concept throughout Islamic history. In her study of the concept of the martyr as
viewed by the two major Islamic sects, the Sunni and the Shiite, Professor
Al-Amd presents a connection between history and ideology.
The
book was originally an academic paper, by which Ms. Al-Amd earned her MA in
Education and Near Eastern Studies from the
Lebanese
University
at which she currently works as a religio-anthropology professor. For
non-academic publishing purposes, she made some modifications and abridged the
original manuscript before the first edition of the book was released in 2000 by
the Arab Founation for Studies and Publishing,
Beirut
,
Lebanon
.
Through
the study of a single figure, Al-Husayn, son of the Prophet Muhammad's (peace
and blessings be upon him) daughter, the book attempts to analyze the Sunni and
Shiite views of the concept of the martyr, which has been a key notion in
building and shaping the Muslim mind and affection across history.
Al-Husayn
was martyred in
Karbala
' on the Day of `Ashura' (the tenth day of the first month of the Hijri
calendar), 61 Hr. and this has since been considered the most well-known
embodiment of the difference between the Sunnis and Shiites in respect to the
notion of martyrdom.
What
attracted the author to the book's topic, as she relates it, is the centrality
of the concept of martyrdom in Islamic thought and history. Early in her life in
Beirut, she noticed how religious slogans, lead by martyr-glorification,
underlined the speeches and the military operations of almost all armed groups,
regardless of their political and ideological backgrounds; among which were the
secularist Syrian Nationalist Party and the Lebanese Communist Party.
Al-Husayn has been considered the most well-known embodiment of the difference between the Sunnis and Shiites in respect to the notion of martyrdom |
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She
noticed as well, the difference among the various sects on defining the martyr,
despite their unified view of his or her sublime rank. The difference between
the war-casualties posters that crowded the Lebanese streets was starkly
eye-catching. If the casualty belonged to a Shiite group, the caption began with
"The Martyr-Victim", if he belonged to a Sunni group the caption ran
"The Martyr-Hero…."
Dr.
Al-Amd's research is based on the assumption that the Sunnis [or followers of
the Prophet's tradition], who represent the great majority of the Arab Islamic
society, perceive in every Islamic figure a completely historical personality.
The Sunni figure has often been the able statesman, the hero of conquests, or
the victory-maker, including the martyr who, they believe, fell in the way
toward fulfilling his or her gallant aim.
From
Hero to Legend
Al-Husayn,
according to Sunni tradition, is a historical personality that attained
martyrdom in a special historical event. Accordingly, Sunnis deal with the
tragedy of
Karbala
' by investigating the historical causes that led to the martyrdom of Al-Husayn
and his companions. Sunnis may at times differ in estimating its causes and
results, what is right and what is wrong about it, but never ignore Al-Husayn's
grandreligious rank, affirmed by religious texts and his being the Prophet
Muhammad's (peace and blessings be upon him) grandson.
On
the other hand, the Imamite Twelver Shiite perception of the martyr reflects a
pure ideological stance. Apart from history, Al-Husayn and his martyrdom in
Karbala
' signify a symbol, an issue whose significance overwhelms any historical
meaning. Whilst the historical element is dropped, the personality becomes
legendary and a saintly halo is conferred on Al-Husayn, approximating him to the
status of Prophets, or even holier. The Day of `Ashura' is given extreme
consecration, manifested in the Shiite writings on the person of Al-Husayn and
the memory of his martyrdom in the city of
Karbala
'.
Shiites
depict Al-Husayn as the stem of prophethood, not just an offspring of the
Prophet (peace and blessings be upon him); one who is eternally present and
whose more-than-prophetic miracles manifested before his birth, during his
lifetime and after his martyrdom. His tragic death in
Karbala
' is as ancient as earth itself, not merely an incident. The holy day of
`Ashura' derives its sacredness from the fact that Al-Husayn was murdered on it.
The martyrdom of Al-Husayn is itself simply the embodiment of an Eternal Divine
Will.
Such
writings, elaborating on his eternal presence in the world, often associate the
actual history of Al-Husayn with ideas that have preoccupied the human mind
since the beginning of creation. Most Shiites also believe that the adversities
inflicted on Ahl al- Bayt (the Prophet’s household) are the criteria for
reward and punishment in the afterlife.
Professor
Al-Amd also asserts that the Shiite transference of Al-Husayn and
Karbala
’ from the framework of history to the domain of ideology and everlasting
legend, reflects their marginal and dissenting status in the Arab-Islamic
society. Such an ideology helps Shiites maintain and reinforce their collective
spirit against the Sunni multitude, because their continuous attitude of revolt
and their belief in the permanent leadership of the Martyr have always refreshed
their dissenting spirit.
The
Husayni Scenes… Charging Sentiments
The
researcher’s study of the Shiite commemoratory Husayni scenes on the Day of
`Ashura’, when the symbolic legendary elements replace the historical account,
is the most interesting evidence she presents to prove her book’s assumption.
The commemorative rituals focus more on the event’s significance than on the
actual episodes, and charge the audience’s vehemence by recalling a historical
grievance, which may be employed against an unjust ruling authority, especially
at times of sociopolitical turbulence.
The Karbala’ incident is not regarded as a one-time historical event, but an incident whose significance encompasses the perpetual conflict between good and evil |
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According
to the prevailing conditions at the time of the commemoration, such
reminiscences may become a framework for implicit dissent or explicit protest.
It was, for instance, used during the Islamic Revolution in
Iran
, the Lebanese Civil War and the Lebanese resistance against the Israeli
occupation. Sometimes the `Ashura’ celebrations associate the memory of
Al-Husayn’s martyrdom with the miserable conditions of Muslims in other
non-Islamic third-world nations, on the pretence that every nation and era has
their own Husayn.
In
1968, when Ernesto Ché Guevara was assassinated, he was mentioned in the
Husayni biographies in
Karbala
’ as equal to the Martyr Imam Al-Husayn and as a symbol of human sacrifice for
all mankind. The American CIA, said to have plotted the assassination,
represented the soldiers of Yazid Ibn Mu`awiya in such biographies!
The
Shiite legend of the Martyr Imam reveals continuous energy and vitality,
nourishing the narration of the Husayni biography during the commemorative
rituals and giving it an eternal significance. The Karbala’ incident is not
regarded as a one-time historical event, but an incident whose
significance encompasses the perpetual conflict between good and evil and is
represented by the Shiite slogan: “Karbala’ is Everywhere and `Ashura’ is
Everyday.”
Al-Husayn
in Shiite Writings
In
addition, the author highlights the categories of Shiite writings on Al-Husayn
and his
Karbala
’ tragedy, to point out the diverse literature of the Shiite sect.
First
Category:
The
legendary character of this category associates the chronological history of
Al-Husayn with notions relating to the origin of life and the Universe, that
have preoccupied the human mind since the beginning of creation, and in which
Al-Husayn is eternally present. This category of writing holds that a person’s
stance toward Al-Husayn and Ahl al- Bayt is a criterion for reward and
punishment in the afterlife. It also transforms the historical boundaries of
Al-Husayn’s birth in 4 Hr. and his martyrdom in 61 Hr. to an eternal presence
embracing the boundaries of history and legend.
Second
Category:
This
category comprises the literary works common in rituals and lamentations (poetic
and prose) and is characterized by its melodramatic style, which aims to arouse
pity and passion for Ahl al- Bayt’s misfortunes, and charge feelings during
tempestuous political circumstances on the memory of Ashura’.
Third
Category:
This
category is the nearest to Sunni writings because it fully cherishes the
historical personality of Al-Husayn and regards the
Karbala
’ incident as a revolt against oppression; dismissing the legendary treatment,
while using the language of revolt against tyranny and despotic sovereignty. A
model writer of this category is Mohamed Mahdi Shams Al-Din.
The
Arabic
original of this article appeared in islamonline.net (Arabic Section), March
24, 2002.
**
Hossam Tammam, the Editor of the Cultural page of islamonline.net
(Arabic Section)
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