I've long been intrigued by the Shi'ite understanding of the martyrdom (shahada in Arabic) of Mohammed's descendents, particularly that of Imam Husayn at Karbala. Husayn had been promised the caliphate (leadership of the Islamic community) after Caliph Mu'awiyya, however when Mu'awiyya died in AH61 (AD680), his son Yazid seized power and wiped out Husayn’s tiny army at Karbala on Ashura, the 10th day of Muharram.
This year is particularly poignant because as pilgrims gathered at Karbala to commemorate Ashura, hundreds were killed in terrorist attacks. Also the Arba’in (the 40th day after Ashura), which marks the end of the period of mourning both for Husayn and for the Iraqis killed by terrorists, falls today - Easter Sunday, which for Christians ends the period of mourning for Jesus, being the day of his resurrection. This coincidence of dates provides an opportunity to consider the concepts of martyrdom in the two faiths.
Others have noted the similarities. Sayyed Farqat Al Qizwini, Director of Relgious Studies at Hilla University says that "Imam Hussein sacrificed himself for human beings, justice, freedom, and peace on Earth -- just like Jesus Christ did for the same reasons." Anglican vicar Ray Gaston from Leeds gave a lecture at Karbala University, this year with his own reflections on how, as a Christian, he is inspired by the story of Imam Hussein.
What strikes me most powerfully is that both Ashura and Good Friday are considered to have cosmic significance and an empathetic quality. Husayn's descendent Imam Ja'far ibn Muhammad as-Sadiq famously said that "Kullo yawm'in Ashura, kullo ardh'in Karbala" which means "Every day is Ashura and every place is Karbala". The injustice and suffering experienced by Husayn at Karbala resonates in every instance of injustice and suffering, and can comfort and inspire the victims. Ghandi said “I have learnt from Husayn how to be oppressed yet victorious.” The resonance is particularly strong for Iraqis at the moment who have been suffering so much for so long, and are able to celebrate in public for the first time in 25 years. Channel 4 produced an excellent documentary tracing British pilgrims going to Karbala, and the website contains some quotes from pilgrims about "what Muharram means to me."
Jesus, like Husayn, willingly suffered an unjust death which appeared to be a defeat but was in fact a great victory over evil that brings comfort and inspiration to the oppressed today. So Christians might say in parallel that "Every day is Good Friday and every place is Calvary.”
Just as Ashura has resonance for every time and place, so many Muslims attempt to express their grief and share in Husayn’s sufferings through self-flagellation. There are also Christians groups who practice self-flagellation. While this practice is not mentioned in the Bible, self-denial and a willingness to endure suffering certainly is. Jesus said that anyone who wanted to be his disciple “must deny himself and take up his cross daily”, while Paul talked about “the fellowship of sharing in Christ’s sufferings”, and Peter even enjoined persecuted believers to “rejoice that you participate in the sufferings of Christ.” The Shia have always been persecuted, with the first 11 Imams all being martyred, and so have faithful Christians: all of Jesus’ apostles were martyred along with a large proportion of believers over the first three centuries under the Roman empire. The presecution continues today and it has been estimated that more Christians were martyred in the 20th century than in the previous 19 combined.
There are differences in the two martyrdoms. Husayn’s death on the battlefield was honourable, as he himself said it is “better die with honour than live in shame.” Jesus’ death however was an inherently shameful way to die (as Mel Gibson’s film The Passion powerfully depicts): he was flogged, spat on, mocked and nailed to a cross. Another difference is that while Ashura is a time for tears, Christians actually rejoice and call the day of the crucifixion Good Friday not Bad Friday.
The differences related to an underlying difference in theology. Christians believe that Jesus’ death was redemptive, that he lovingly chose to take upon himself the burden of human sin and shame in order to offer people the opportunity of forgiveness through repentance and trust in him. Isaiah had prophesied 600 years before: “He was pierced for our transgressions, he was crushed for our iniquities, the punishment that brought us peace was upon him, and by his wounds we are healed.” And the Apostle Peter wrote: “He himself bore our sins in his body on the Cross… once for all, the righteous for the unrighteous, to bring us to God.”
Some Shia do seem to understand Husayn’s death in a redemptive way, for example Martyr Murtada Mutahhari writes “Imam Husayn… has insured us against the consequences of sin in return for our tears. All that we have to do is to shed tears for him and in return he guarantees immunity to the sinners.” However mainstream Islamic thought has generally rejected the idea of redemptive sacrifice. For example Imam Sa’dullah Khan, director of Muslim affairs at the University of Southern California, writes: “Muslims do not believe that another person can die to atone for the sins of human beings. Atonement for sins comes from sincere repentance of one’s wrongdoings, and salvation lies in submission to the commands of Allah and doing righteous deeds.” This is a soteriology (theory of salvation) based on good works, in contrast to the Christian soteriology of salvation through grace ("it is by grace that you have been saved, through faith... not by works, so that you can't boast").
With regard to Jesus’s crucifixion, some Muslims such as the apologist Ahmed Deedat argue that he did not die on the cross since, without the notation of redemptive sacrifice, that unjust death would imply that his mission had failed. One common theory is that he was teleported from the Cross and replaced with someone else (usually given as Judas) who died in his place. The Qu’ran does not contain this story, and some argue that the substitution theory comes from a misunderstanding of Sura 4.157-8 (which rebukes some Jews who were apparently boasting about killing Jesus) and that when it is read in the context of Sura 3.54 ("O Jesus, I will cause thee to die and exalt thee in My presence") the Qu’ran is actually in harmony with the Gospel accounts of the crucifixion.
This is an area of intense speculation and controversy which I need to research more, as I believe that many theological disputes between Christians and Muslims result from misunderstanding on both sides accentuated by centuries of conflict. As Muslims and Christians come to understand each other's faith from the perspective of individuals' heart-beliefs and experience, they realise that there is a great deal more commonality than they might expect. This is not to imply relativism or pluralism - there are indeed important theological differences between the two faiths - but God is much bigger than any human theology and reaches out in love to all people irrespective of their background and beliefs.
Self-sacrifice in the face of injustice is at the heart of both Karbala and Calvary, and it is this kind of loving self-sacrifice from Muslims and Christians working together which can build a peaceful and prosperous future for Iraq in the face of enourmous injustices.
