Karbala Series Part 10: Did Husayn commit suicide?
- Anonymous
- Oct 12
- 16 min read
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بِسْمِ اللَّهِ الرَّحْمٰنِ الرَّحِيمِ
It is the popular belief of the Shi’a that Imam al-Husayn (AS) was aware of his death due to having been informed by his grandfather Rasulullah (SAW) and his father Amir al-Mu’mineen (AS). For this reason, people make the contention that the Imam committed “suicide” because he knowingly brought himself to his death. What is the response to this accusation?
Imam al-Husayn knew of his death
Firstly, it is undeniable that Imam al-Husayn (AS) had from ‘ilm al-Ghayb (knowledge of the unseen) because it was given to him by his grandfather, and Sunni sources attest to this fact. Our previous set of articles through-out this series has very well-established from the historical sources transmitted by both Shi'a and Sunnis that al-Husayn (AS) undeniably knew that he was heading towards certain death.
For instance, in al-Mu’jam al-Kabir, Vol. 16 pg. 5502, Hadith # 637:
Al-Husayn b. Ishaq narrated to us, Yahya al-Himmani narrated to us, Sulayman b. Bilal narrated to us, from Kathir b. Zayd, from al-Muttalib b. Abd Allah b. Hantab, from Umm Salama, who said:
The Messenger of Allah ﷺ was sitting one day in my house and said, "Let no one enter upon me." So I waited, and al-Husayn entered. Then I heard the sobbing of the Messenger of Allah ﷺ as he wept. I looked in, and there was al-Husayn in his lap or beside him, as he stroked his head while crying. I said, "By Allah, I did not know he had come in."
The Messenger of Allah ﷺ said, "Indeed, Jibril was in the house and said: ‘Do you love him?’ I said, ‘Yes, in this world I do.’ He said: ‘Your nation will kill him in a land called Karbala.’ Then Jibril took some of its soil and showed it to the Prophet ﷺ."
When al-Husayn was later surrounded and killed, he said, "What is the name of this land?"
They said, "Karbala."
He said, "The Messenger of Allah ﷺ spoke the truth – it is a land of grief and affliction (karb wa-bala)."
Footnote: Al-Haythami certified all the narrators.
It is clear that the one narrating the bottom bit was the narrator al-Muttalib b. ‘Abd Allah b. Hantab as seen in another narration which clearly states so in Mu'jam al-Kabir Vol. 1, pg. 699, Hadith # 2812.
We have already shown how it is mutawatir that the Prophet (SAW) prophesied the death of al-Husayn (AS) in Karbala, so it is clear he was already aware of his death as it has been told to him by his grandfather and father.
Why it isn’t suicide
Suicide is the deliberate act of killing oneself, such as stabbing oneself to death or placing oneself in a situation that directly causes death, like jumping off a roof with the intention of ending one’s life because one no longer wishes to live. In contrast, when a person willingly accepts death for a higher cause, this is called sacrifice, not suicide. This includes the scenario in which the person has prior knowledge that death is inevitable.
When Imam al-Husayn (AS) rose against Yazid and set out for Iraq, he did so with foreknowledge that he would be martyred. Yet, his acceptance of death was not because he despised life, but because he would not compromise truth and justice. Had he been given the choice to live honorably, he would have chosen life. But since the only options were humiliation under Yazid or martyrdom, he chose the path of honor.
An example of this is Jaʿfar al-Tayyar (AS) in the Battle of Muʾtah. It is well-known he was martyred in this battle as it is mentioned in Sahih al-Bukhari 4261:
Abdullah b. `Umar said, "I was present amongst them in that battle and we searched for Ja`far bin Abi Talib and found his body amongst the bodies of the martyred ones, and found over ninety wounds over his body, caused by stabs or shots (of arrows).”
However, what led to his death is mentioned in Sunan Abi Dawud 2573:
My foster-father said to me, and he was present in the battle of Mu'tah: By Allah, as if I am seeing Ja'far who jumped from his reddish horse and hamstrung it; he then fought with the people until he was killed.
The main narrator of this report is a companion since he is part of the Battle, so he is reliable without needing to be known. Hence, Al-Albani considered this report ‘Hasan’ above.
Ibn Hajar al-’Asqalani likewise stated this in his Fath al-Bari Vol. 12, pg. 475 - 476.
It was likewise recorded in Shi’a sources such as in Al-Kafi Vol. 9, pg. 466 - 467, Hadith. # 8290 by Shaykh al-Kulayni with a reliable chain per Ayatullah Baqir al-Irwani.
During the fighting, he cut the legs of the horses, knowing that defeat and his own death were inevitable, so that the animals would not fall into enemy hands. Although Jaʿfar al-Tayyar (AS) knew that his actions would bring about his death, his intention was not to destroy his own life out of despair, but to sacrifice it for the sake of Islam. All scholars of Islam have agreed that the actions of Ja’far in this battle were not impermissible or an act of suicide, and al-Husayn’s actions fall under the same category.
Does the Qur’an prohibit Husayn’s actions?
What al-Husayn (AS) did by sacrificing himself for the sake of the religion conforms with the Qur’an and how could it not when he was the walking Qur’an of his time. His actions conform with the verse in Surat al-Baqara:
وَمِنَ النَّاسِ مَن يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ ۗ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ
And of the people is he who sells himself, seeking means to the approval of Allah. And Allah is kind to [His] servants. [2:207]
Selling oneself refers to giving one self's entire life for Allah (SWT), which is what Imam al-Husayn (AS) did when sacrificing himself and all his family for Allah.
A commonly cited verse to criticise the Shi’i belief of Imam al-Husayn (AS) having foreknowledge of his death is in Surat al-Baqarah:
وَأَنفِقُواْ فِى سَبِيلِ ٱللَّهِ وَلَا تُلۡقُواْ بِأَيۡدِيكُمۡ إِلَى ٱلتَّهۡلُكَةِۛ وَأَحۡسِنُوٓا إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُحۡسِنِينَ
And spend in the way of Allāh and do not throw [yourselves] with your [own] hands into destruction [by refraining]. And do good; indeed, Allāh loves the doers of good. [2:195]
When we read this verse, we notice a disparagement between the first part and the second. At first, the verse commands the Muslims to spend (أَنفِقُواْ) for the sake of God and then warns them of throwing themselves to destruction (ٱلتَّهۡلُكَةِۛ). How is spending for the sake of God related to going towards one’s death in jihad? There’s clearly something faulty in this interpretation, and this is evidenced by numerous sources.
Consider the following Hadith from Jami' at-Tirmidhi 2972:
Abu Ayyub al-Ansari said: "We were in a Roman city, when a large column of Romans came out to us…
One man among the Muslims reached the Roman line until he entered amidst them, so the people started screaming: 'Subhan Allah! He has thrown himself into destruction!'
Abu Ayyub Al-Ansari said: 'O you people! You give this interpretation for this Ayah, while this Ayah was only revealed about us, the people among the Ansar, when Allah made Islam might, and increased its supporters.
Some of us secretly said to each other, outside of the presence of the Messenger of Allah (ﷺ): "Our wealth has been ruined, and Allah has strengthened Islam, and increased its supporters, so if we tend to our wealth then what we lost of it shall be revitalized for us."
So Allah, Blessed and Most High, revealed to His Prophet (ﷺ), rebuking what we said: 'And spend in the cause of Allah, and do not throw yourselves into destruction. (2:195)' So the destruction was tending to the wealth and maintaining it.'
Abu Ayyub did not cease traveling in Allah's cause, until he was buried in the land of the Romans."
This was also recorded in Sunan Abi Dawud 2512 with a similar wording:
فَالإِلْقَاءُ بِالأَيْدِي إِلَى التَّهْلُكَةِ أَنْ نُقِيمَ فِي أَمْوَالِنَا وَنُصْلِحَهَا وَنَدَعَ الْجِهَادَ
To put oneself into danger means that we stay in our property and commit ourselves to its improvement, and abandon fighting (i.e. jihad).
What Abu Ayyub al-Ansari (RA) clarifies in this Hadith is that leading oneself to destruction is not related to going towards death during a battle, which the people at the time thought it to be so. Rather, it refers to people who hoard their wealth and forget jihad due to their love for it. This explains the connection between “spending for the sake of Allah” and avoiding “destruction”, where if you do not spend for the sake of Allah you will be destroyed due to becoming in love with your wealth and abandoning jihad.
For this reason Hudaifa (RA) also states that this verse was revealed entirely about spending in Sahih al-Bukhari 4516:
Hudhaifa said: "And spend (of your wealth) in the Cause of Allah and do not throw yourselves in destruction," (2:195) was revealed concerning spending in Allah's Cause.
Even the translators in the chapter of the heading have clarified that the meaning of destruction refers to avoiding spending for the sake of Allah (SWT).
For this reason, al-Qurtubi notes in Jami’ ul-Ahkam al-Qur’an Vol. 3, pg. 256 - 257:
Abu Ayyub reported that casting oneself with one’s own hands into destruction refers to abandoning jihad in the way of God [due to refraining from spending], and that the verse was revealed concerning this. A similar report is narrated from Hudhayfah, al Hasan, Qatadah, Mujahid, and al Dahhak.
Hudhayfah b. al-Yaman, Ibn Abbas, Ikrimah, Ata, Mujahid, and the majority of people said: the meaning is that you should not cast yourselves into destruction by refraining from spending in the way of God, fearing poverty, so that a man says: I have nothing to spend. Al Bukhari inclined to this interpretation, as he mentioned no other. And God knows best.
It’s clear for this that the exegetes generally agree that ‘destruction’ does not refer to death in battle, but rather to a status you will attain by not spending in the way of God, which will lead to your abstinence from jihad & the rewards of God and therefore leading to ‘destruction’ (in the sense of loss in the afterlife).
The companions have agreed upon this meaning. We have already shown Abu Ayyub al-Ansari (RA) & Hudaifa (RA), but further examples can be cited. For example, in Musannaf Ibn Abi Shaybah Vol 11, pg. 33, Hadith # 20504, we read:
Abu Usama narrated to us, Isma‘il narrated from Qays, from Mudrik b. ‘Awf al-Ahmasi, who said:
“I was with ‘Umar when a messenger from al-Nu‘man b. Muqarrin came to him. ‘Umar asked him about the people. He said: So-and-so was killed, and so-and-so, and others whom I do not know.
‘Umar said: But Allah knows them.
Then he said: O Commander of the Believers, and there was a man who gave up his life willingly [in battle].
Mudrik b. ‘Awf said: By Allah, that was my uncle, O Commander of the Believers. The people claimed that he had cast himself into destruction.
‘Umar said: Those people have lied, rather he was among those who purchased the Hereafter with the world.”
Here, Umar confirms that a man who gave up his life in battle and rushed into certain death is not considered under this verse, but rather he chose the hereafter over this world.
Ibn Hajar al-’Asqalani authenticated this report of ‘Umar in Fath al-Bari Vol. 13, pg. 62 - 63 and further records:
And from al-Bara’ b. ‘Azib there came another interpretation of the verse, narrated by Ibn Jarir, Ibn al-Mundhir, and others, with a reliable chain from Abu Ishaq who said:
“I said to al-Bara’: What about the statement of Allah Almighty, ‘And do not throw yourselves with your own hands into destruction’? Is it about a man who charges against a battalion of a thousand? He said: No, rather it is about a man who sins, then despairs, saying: ‘There is no repentance for me.’”
A similar report is related from al-Nu‘man b. Bashir. The first opinion is stronger (i.e. that it is about spending), since the verse begins with mention of spending, so that is the more reliable context for its revelation. However, restricting it solely to that is questionable, because the principle is that the lesson lies in the generality of the wording.
Ahmad also transmitted the same hadith through Abu Bakr (b. ‘Ayyash) from Abu Ishaq, but in a different wording:
“I said to al-Bara’: A man who charges against the polytheists—would he be considered one who has cast himself into destruction? He said: No, for Allah the Exalted has sent Muhammad and said: ‘So fight in the way of Allah; you are not accountable except for yourself.’ That verse is only about spending.”
If this version is preserved, then perhaps al-Bara’ gave two different replies. But the first version is supported by al-Thawri, Isra’il, Abu al-Ahwas, and others, all of whom are more precise than Abu Bakr, especially when they concur while he is alone.
Thus, we al-Bara’ b. Azib (RA) confirms here as well that this verse is not about charging towards a battalion of enemies, for that is permissible, but rather about spending and in another report about despair, and Ibn Hajar conflates the reports by saying Bara’ gave both responses and they can be both true at the same time.
He then comments:
وأما مسألة حمل الواحد على العدد الكثير من العدو فصرح الجمهور بأنه إن كان لفرط شجاعته وظنه أنه يرهب العدو بذلك أو يجرئ المسلمين عليهم أو نحو ذلك من المقاصد الصحيحة فهو حسن ، ومتى كان مجرد تهور فممنوع ، ولا سيما إن ترتب على ذلك وهن في المسلمين ، والله أعلم .
As for the issue of a single man charging against a large number of the enemy: the majority explicitly state that if it stems from extraordinary courage, with the hope of instilling fear in the enemy, emboldening the Muslims, or achieving some other sound purpose, then it is commendable (hasan). But if it is mere recklessness, it is prohibited, especially if it results in weakness among the Muslims. And Allah knows best.
Al-Qurtubi likewise records several scholars permitting this Jami’ ul-Ahkam al-Qur’an Vol. 3, pg. 260 - 262:
The scholars differed regarding a man plunging into battle and charging the enemy alone. Al-Qasim b. Mukhaimara, al-Qasim b. Muhammad, and ‘Abd al-Malik from among our scholars said: there is no harm if a man charges alone against a great army, provided he has strength and his intention is purely for God. But if he has no strength, then that is considered self-destruction.
It was also said: if he seeks martyrdom with sincere intention, then let him charge, for his aim is to strike down at least one of them. This is clear in the saying of the Exalted: “And among the people is he who sells himself, seeking the pleasure of Allah”. [al-Baqara: 207]
Ibn Khuwiz Mandad said: if a man charges against a hundred, or against the entire army, or against a group of bandits, fighters, or Khawarij, this has two situations: if he knows and overwhelmingly assumes that he will kill those he charges against and escape, then it is good. Likewise, if he assumes he will be killed but will inflict serious damage, cause fear, or leave an effect from which the Muslims benefit, it is also permissible.
It has reached me that when the Muslim army encountered the Persians, the Muslim horses panicked at the sight of the elephants. So one man fashioned an elephant out of clay and accustomed his horse to it until it no longer feared. When the morning came, his horse did not shy from the real elephant, and he charged at the leading elephant. It was said to him, “It will kill you.” He replied, “There is no harm if I am killed and victory is opened for the Muslims.”
Likewise, on the Day of al-Yamama, when Banu Hanifa fortified themselves within the garden, a Muslim man said, “Place me in the shield and throw me over to them.” They did so, and he fought them alone and opened the gate.
Muhammad b. al-Hasan said: if one man charges against a thousand idolaters alone, there is no harm in this if he hopes for survival or to inflict damage upon the enemy. If not, then it is disliked, for he would be exposing himself to destruction without benefit for the Muslims. But if his intention is to embolden the Muslims so they follow his example, its permissibility is not far-fetched, for it brings benefit to the Muslims in some respects.
If his aim is to strike fear into the enemy and to demonstrate the steadfastness of the Muslims in religion, its permissibility is also not far-fetched. And if in this there is benefit for the Muslims, and his life is sacrificed for the strengthening of God’s religion and the weakening of disbelief, then this is the noble station by which God praised the believers in His saying: “Indeed Allah has purchased from the believers their lives” [al-Tawba: 111], along with other verses of praise in which God extolled those who give their lives.
Thus, we have shown that the actions of Imam al-Husayn (AS) were not considered as throwing oneself to destruction in the eyes of the Sahaba and his actions are in line with the Qur’an.
The Shi’a exegetes of this verse have come to a similar understanding as clarified by clear Hadiths. For example, Qutb al-Rwandi (RH) says in Fiqh al-Qur’an, Vol. 1, pg. 502:
Al-Sadiq said: If a man were to spend all that is in his hands in the way of Allah, it would not be good, nor in accordance with His saying, exalted is He: “And do not throw yourselves with your own hands into destruction, but do good; indeed Allah loves the doers of good” meaning those who are moderate.
Its measure is: do not throw your own selves with your own hands into destruction, just as it is said: “So-and-so destroyed himself” when he causes his own ruin. The meaning is a prohibition against abandoning spending in the way of Allah, for that leads to destruction; or against extravagance in spending; or against fighting to the death and exposing oneself to danger; or against abandoning fighting, which strengthens the enemy.
The hadith was quoted from al-Kafi, Vol. 7, pg. 340.
This clarifies that ‘destruction’ can refer to multiple things but surrounds spending, which is either not spending in the way of Allah or overspending, both which lead you to ruin. The Imam (AS) makes it clear that those who avoid destruction are those who are moderate, they spend in the way of Allah without too little or too much such that they are ruined.
If they spend too little, they will abandon jihad, yearn for the worldly life and miss out on the rewards of charity. If they spend too much, they will make themselves impoverished and lead themselves to ruin.
Why al-Husayn took his family with him
Firstly, the Imam remained with them so that they could carry forward his mission by testifying to the truth, sermonizing, and exposing the oppression suffered by the purified and chaste Ahl al-Bayt (AS).
This reasoning can be evidenced by the fact that on the eve of Ashura, Imam al-Husayn (AS) gave his companions permission to leave him, but he did not extend such permission to his family, such as Sayyida Zaynab (SA) or Ali al-Sajjad (AS). This shows that their presence was integral to his mission. This can be seen in the story after Karbala, such as when Yazid ordered Imam al-Sajjad (AS) to be killed, but when Sayyida Zaynab (AS) intervened, he let him go.
This is why al-Husayn (AS) also tells her in Maqtal al-Khawarizmi pg. 338 - 339:
He said to his sister Zaynab when they arrived at Karbala: “O my sister! Take consolation in the comfort of Allah, and be content with the decree of Allah, for the inhabitants of the heavens perish, the people of the earth die, and all of creation does not remain; everything is doomed except His Face. His is the judgment, and to Him you shall return. And indeed, for you and for me and for every believing man and woman, there is an example in Muhammad ﷺ.”
We have explained earlier on how Karbala was all in the Qadha (decree) of Allah (SWT), and Imam al-Husayn (AS) is reiterating this message to Sayyida Zaynab (SA).
And likewise Imam al-Sajjad (AS) says in Maqtal al-Khawarizmi, pg. 314 - 315:
The son of Husayn died without being blamed for it, and he was reproached for that, so he said: “We are the people of the Household; we ask Allah ﷺ and He gives us. When He wills what we dislike, it is in what He loves, and we are pleased.”
Therefore, their coming with al-Husayn (AS) was due to their obedience and following of the Qadha (decree) of God. They wished to come with al-Husayn (AS) and fulfill this duty for his sake, just as Isma’il (AS) wished to fulfill his duty of being killed for the sake of Allah, by his father Ibrahim (AS) in Surat as-Saffat 37:102. His son’s acceptance of this command was not an act of suicide. Rather, it was obedience and submission to Allah (SWT). Similarly, the household of al-Husayn (AS) wished to obey Allah (SWT).
Secondly, Imam al-Husayn (AS) brought them, including the young ones, out of concern for their safety. Had he gone alone and left them behind in Medina while rising against Yazid, there was the real danger that the authorities would arrest, imprison, or even harm them. For this reason, it would not be wise to leave them in Medina where they could stop him amid his journey to Kufa and threaten him with his family to go back to Medina.
This is evidenced by the fact that the governor of Medina at the time, ʿAmru b. Saʿid al-Ashdaq, displayed clear enmity of the Ahl al-Bayt (AS) and was described as a tyrant by Rasulullah (SAW) in Musnad Ahmad Vol. 16, pg. 444:
Abd al-Ṣamad narrated to us, Ḥammād narrated to us, ʿAlī ibn Zayd narrated to me, from one who heard Abū Hurayra say: I heard the Messenger of Allah ﷺ say:
“Indeed, one of the tyrants from the tyrants of Banū Umayya will certainly have a nosebleed upon my pulpit, and his nosebleed will flow.” He [the narrator] said: Someone who saw it told me that ʿAmr b. Saʿīd b. al-ʿĀṣ had a nosebleed upon the pulpit of the Messenger of Allah ﷺ until his blood flowed.
The prolific ‘Abbasid historian & hadith scholar, Al-Marzubani (d. 384), records in his Mu’jam al-Shu’ara, pg. 51:
عمرو الأشدق بن سعيد بن العاص بن أحيحة بن سعيد بن العاص بن أمية بن عبد شمس، روى المدائني عن عوانة أنه سُمِّي الأشدق لأنه صعد المنبر فبالغ في شتم علي رضي الله عنه فأصابته لقوة.
Amr al-Ashdaq b. Sa‘id b. al-‘As. Al-Mada’ini narrated from ‘Awana that he was called “al-Ashdaq” because he ascended the pulpit and excessively reviled ‘Ali, may Allah be pleased with him, whereupon he was struck with paralysis.
When news of Imam al-Husayn’s (AS) martyrdom reached him, he rejoiced. While all of Medina was weeping in grief, he said in Tarikh al-Tabari Vol. 19, pg. 176 - 177:
According to Hisham (b. Muhammad al-Kalbi)- Awānah b. al-Hakam:
When 'Ubaydallah b. Ziyad had al-Husayn b. Ali killed and his head was brought to him, he summoned 'Abd al-Malik b. Abī al-Harith al-Sulami and told him, "Go to Medina to 'Amr b. Sa'id b. al-'Aş and give him the good news of the killing of al-Husayn." Amr b. Sa'id b. al-'Aş was the governor of Medina at that time.
When I went to 'Amr b. Sa'id, he asked, "What do you convey?" I answered, "What will please the governor? Al-Husayn b. Ali has been killed." He told me to announce his death. I announced his death. By God! I have never heard such wailing as the wailing for al-Husayn by the women of Banu Hashim in their houses. 'Amr b. Sa'id said, as he laughed:
The women of Banü Ziyad raised a great lament like the lamentation of our women mourning after the battle of al-Arnab.
Al-Arnab was a battle in which the Banu Zubayd defeated the Banu Ziyad of the Banu al-Harith b. Ka'b of the group of 'Abd al-Madan. This verse is by Amr b. Ma'dīkarib. 'Amr b. Sa'id exclaimed, "This lamentation is in return (i.e. revenge) for the lamentation for 'Uthman b. 'Affan." Then he ascended the pulpit and informed the people about his death.
If such a man had control over the Ahl al-Bayt (AS) left behind in Medina, who could imagine the cruelty they would have faced? The arrest, torture, or imprisonment? Al-Husayn (AS) had to protect them from him, and hence he took them with him to Iraq.
After his death, Yazid granted them immunity since they pledged allegiance to Yazid, and this was done out of a forced compulsion. If al-Sajjad (AS) did not give allegiance then he would've been killed, just like his father did. The reason for al-Husayn uprising has been already explained before.
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