How do the myths on martyrdom encapsulate religious thought?

Our group explored the concept of martyrdom and how it has been used as a tool to advance one’s level of devotion to their religious beliefs. Martyrdom has long been used as a bridge between the human and spiritual domains, often serving as a measuring stick to recalibrate the connection between man and higher powers.

The story of Candida was explored, and a group member discussed how her sacrifice – her martyrdom – was kept alive through generations. Her story was used to empower Christian believers against faith-based persecution and oppression. Despite being 100s of years old, the story served as a powerful example of how a believer ought to act when faced with a potential threat to their life.

We discussed how martyrdom can also serve to solidify a person’s belief in their religion as being one of divine direction. Since religions tends to always give precedence to the spiritual domain, it is necessary for it to be made clear for believers that their ultimate salvation lies in that realm – a realm that can only be accessed after death. In Islam, for example, a high level of sacrifice is required of a believer to secure rewards in the hereafter. Giving up your life for the sake of religion guarantees a believer a spot in heaven, regardless of the weight of that individuals sins in this life. If one dies as a martyr, eternal reward is promised to them in heaven. This notion naturally causes a detachment from this world for the believer, making it easier for them to risk their worldly life for their faith – and dying as a martyr, a “shaheed”.

There was a further exploration of the concept of martyrdom in different faiths. In Christianity, a similar notion is held that a martyr is given a “crown” in the afterlife, serving as a distinction of the ultimate sacrifice. In Sikhism, martyrdom is considered an important institution of utmost faith. An example was given of Sahibzade Zorawer and Fateh Singh, who were both put through immense torture up until their deaths for their refusal to leave Sikhism and convert to Islam.

As an Ahmadi Muslim, this discussion really hit home and reminded me of a harrowing incident that took place in 2010, in Lahore Pakistan.

According to many mainstream Muslims, those belonging to the Ahmadiyya Muslim Community are “heretics” and “not-Muslim”. So much so that the Second Amendment to the Constitution of Pakistan, unprecedentedly declared in 1974 that Ahmadis, by law, could not define themselves as Muslims. They were prohibited from using Islamic greetings, calling their places of worship “mosques”, or even praying the way Muslims do.

This amendment created such an aggressive culture of impunity in Pakistan, that widespread campaigns against the Ahmadiyya Community were launched, eventually coming to a head in May of 2010.

On the 28^th of May, 2010, during the Friday prayer, extremist groups against the Ahmadiyya Muslim Community attacked two mosques in the city of Lahore, with guns, grenades and bombs, killing 98 people. Simply because they identified themselves as Muslims.

Despite the government being against their right to live their lives as Muslims, Ahmadis persist in their faith. They pray the way Muslims do. They pray in Mosques, as Muslims do. And they offer Friday prayers, as Muslims do. Even though the events in Lahore make it abundantly clear that they may pay the price to identify as Muslims, with their lives. Martyrdom is a reality Ahmadis in Pakistan have to live with every single day, and it is something they whole heartedly accept, for they know and believe that the reward associated with this level of steadfastness lies in the life that transcends our current domain.

References:

Government of Pakistan. 1974. Second Amendment

http://www.pakistani.org/pakistan/constitution/amendments/2amendment.html

Singh, J. 2018. The story of Sahibzada Zorawar Singh and Sahibzada Fateh Singh

http://www.indiandefencereview.com/the-story-of-sahibzada-zorawar-singh-and-sahibzada-fateh-singh/

Strong, J. 2015. Candia: An Ante-Nicene Martyr in Persia. Journal of Early Christian Studies. pp. 389-412

https://muse.jhu.edu/article/591570

Zaheer, K. 2013. Definition of a Shaheed. Dawn News

 https://www.dawn.com/news/1057801