A Sunni Muslim who feels reverence when thinking of Karbala is not borrowing from another tradition — they are responding exactly as the Prophet ﷺ would expect from anyone who truly loves him. The Prophet ﷺ said: “Husayn is from me, and I am from Husayn. Allah loves whoever loves Husayn.” The reverence that follows from this love is not an addition to Sunni Islam. It is Sunni Islam, expressing itself honestly in the face of the greatest tragedy to befall the Prophet’s ﷺ family.
The Testimony of Classical Sunni Scholars
Imam Ibn Kathir رحمه الله wrote of the events of Karbala with undisguised reverence. Imam al-Dhahabi رحمه الله described them with reverence. Imam Ibn al-Jawzi رحمه الله stated that no Muslim heart could remain unmoved upon learning of the stand of Sayyiduna al-Husayn رضي الله عنه. These are the most respected names in Sunni scholarship, and they did not withhold their reverence. They expressed it.
The Sunnah provides multiple means through which a Muslim may express this reverence: the fast of Ashura on the 10th of Muharram; increased salawat on the Prophet ﷺ and his family; learning the story of Karbala and teaching it; visiting the graves of the Ahl al-Bayt with appropriate Islamic conduct; and speaking of Sayyiduna al-Husayn رضي الله عنه with the respect and love his station demands. These means are Sunni, authenticated, and sufficient for a heart that truly loves.
What the Sunnah Does Not Sanction
The Prophet ﷺ did not sanction self-harm, extreme excess, or theatrical expressions of reverence for any occasion. These practices are innovations that depart from prophetic guidance — and the Sunni Muslim who avoids them does so not because they love Sayyiduna al-Husayn رضي الله عنه less, but because they love the Sunnah and want their reverence to be acceptable before Allah ﷻ. Authentic love expresses itself authentically.
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Completely. The greatest Sunni scholars — Ibn Kathir رحمه الله, al-Dhahabi رحمه الله, Ibn al-Jawzi رحمه الله, Ahmad ibn Hanbal رحمه الله — expressed reverence for his stand. Reverence for Sayyiduna al-Husayn رضي الله عنه is not imported from another tradition — it is the natural response of a heart that loves the Prophet ﷺ.
Through the fast of Ashura, increased salawat on the Prophet ﷺ and his family, learning and teaching the story of Karbala, and speaking of Sayyiduna al-Husayn رضي الله عنه with love and reverence. These are Sunnah-sanctioned expressions that allow a Muslim to honour his memory without departing from prophetic guidance.
Why does Sunni Islam avoid certain remembrance practices associated with Karbala?
Avoiding these practices is not indifference to Sayyiduna al-Husayn رضي الله عنه — it is the choice to love him in ways the Prophet ﷺ himself would sanction, which is the highest form of honouring him.