The religion of Islam is profoundly concerned with the social life of human beings, and its rules are set to be practiced on a large scale and in all aspects of humans’ life. Therefore, it is inseparable from the financial and political organization of society. So, Islam has built a system of economy compatible with any society [1] and practical at any given time.
Islam considers the economy as one of the most important aspects of social life, but not its sole purpose which has to be taken into account at the expense of ignoring or harming other aspects of human life. The typical and well-known economic concepts in Islam are Khums, Alms tax (Zakat), Usury (Riba), Mortmain property (Waqf), etc.
A healthy economy according to Islam is one that is vibrant and growing, advantageous for all kinds of people in the society, and free from favoritism and injustice. This is an economy in which a fair amount of income is earned through a sufficient amount of work which is beneficial both for the individuals and society.
Therefore, a Halal source of income -that is the money earned through acceptable ways in Islam- in Islamic society is earned through a job, which is compatible with public interests based on the sharia of Islam. On the contrary, the income earned by any demand regardless of its nature or its effect upon society is not considered Halal according to Islam. In other words, the demands must be for the benefit of humankind -not just materialistically but also spiritually- to result in a healthy and desirable income [2].
Despite many misunderstandings, Islam never condemns being wealthy or having a prosperous way of living[i]. Prophet Muhammad (PBUH) said: “Worshiping has seven parts and its best part is lawfully earning money”. Contrarily, producing wealth in lawful ways, legal trading, and spending money for personal matters without extravagance and prodigality -which is strictly forbidden in Islam- have been highly recommended [1].
However, it condemns putting financial needs and concerns above other things, living for the sake of gathering money and piling it up, not earning money to have a better life, which is apparently not achieved just by money. On the other hand, if money becomes a means for work, activity, and productivity, then it will result in a more satisfactory and peaceful life [2].
To conclude, the practical religion of Islam is in favor of a lively economy in which welfare is not restricted to a particular group in society, a typical feature of capitalistic societies. Moreover, wealth is distributed fairly but not equally and regardless of the amount and quality of the work they undertake - characteristic of a communistic economy- among all kinds of people in the society.
It is a system that is continually developing, and each individual has an opportunity to put his or her talents into practice. In other words, social justice is the crucial factor of the Islamic financial organization. A perfect example of this kind of society can be easily depicted in the reign of Muslims’ great religious leader after Prophet Muhammad (PBUH), Imam Ali (AS) [ii].
[i]. Money has been directly called “Kheir” which means “goodness” in the Quran (2:180).
[ii]. On the second day of his reign, Imam Ali (AS) told his people as an announcement of his way of distributing the commonwealth among the society that: “the wealth is God’s property. Thus it will be distributed equally betwixt you, and no one is regarded above the other in this distribution, and there will be the best reward for God-fearers on the Day of Judgement”. Also, he was severely criticized by the upper-class groups in society for his careful observance of neglected people and his similar behavior with all kinds of people from any economic background.
References:
- Sheykh Al-Saduq. Savab al-Aamal va Iqab al-Aamal.
- Morteza Motahhari. Nazari bar Nezame Eghtesadye Islam (An Overview of Islamic Economic system). Tehran: Sadra Publication.
“Imam Hussain is the leader of humanity” Rabindranath Tagore
People have looked into the movement of Imam Hussain (AS) from different aspects throughout the history of Islam. Some see it as a historical trajectory, where the teachings of Islam were distorted and violated by the tyrant caliph of the time, Yazid, thus Imam Hussain’s movement as a revolutionary act and sacrifice to revive true Islam.
To some others, yet, the most important lesson we can learn from the event of Karbala is its moral or ethical dimension. As Imam Hussain (AS) himself puts: “I seek to enjoin what is good and forbid what is evil and follow the traditions of my grandfather (Prophet Muhammad (PBUH&HP)) and my father (Imam Ali (AS))” [1].
One of the moral principles that Imam Hussain (AS)’s movement represents and emphasizes is the Golden rule. Based on this rule you should treat others the way you would like to be treated by them: “Do unto others as you would have them do unto you” [2].
Although it is often said that the term ‘Golden Rule’ first started to be used in the 17th or 18th century [3], we can also find it much earlier in the words and acts of Imam Ali (AS) and the other infallible Imams (AS). Imam Ali (AS) tells his son Imam Hassan (AS) in his last will that: “like for others whatever you like for yourself, and whatever you dislike happening to you, spare others from such happenings” [4].
Imam Hussain (AS) also advises people (as a general rule and a decent way of life): “If you do not believe in any religion, at least be free-spirited and honest in your actions” [5].
A newer version of the Golden rule also says: “act only in accordance with that maxim through which you can at the same time will that it should become a universal law” [6].
So, for an action to be considered morally good, you should ask yourself whether you could always reason or defend it as a universal law. In other words, to be a good person, you must be good for goodness’ sake, no matter what.
Now let’s see how this ethical value was manifested in Imam Hussain (AS)’s conduct.
A question anyone might ask after reading about the event of Karbala is ‘why didn’t Imam Hussain (AS) take an oath of allegiance to Yazid to save his life? Why did he choose to be martyred?’ [i]
One clear answer to this question is that he was the perfect leader (Imam) and role model for the Muslim community. A role model is someone who serves as an example and whose behavior is emulated by other people. To be a good role model you have to observe all your acts so that you set proper examples for others to follow.
Now, if Imam Hussain (AS) had pledged allegiance to Yazid’s tyranny, would he be a good exemplar of resistance against injustice for people? Wouldn’t his compromise then make the tyrant ruler more powerful and dominant?
The answer is obvious. Imam Hussain (AS) chose not to follow the indecent tyrant of his time since he intended to act on that maxim he wished it would become a universal law.
On the other hand, some people criticize Imam Hussain (AS)’s decision, saying he could have pledged allegiance to Yazid while at the same time trying to fight him and his injustice over time.
This would also contradict Imam Hussain (AS)’s maxim and is paradoxical, too. In fact, Yazid’s deviations from true Islam and the moral norms were so many that Imam Hussain (AS) could not turn a blind eye to them.
Imam Hussain (AS) did not want to compromise with those so-called Muslims whose behavior and actions had nothing to do with Islam. Instead, he chose to do the right thing, which any free-spirited, wise and virtuous man would do. And with his movement, he invited us all to do the same and follow in his footsteps.
The other ethical lesson we learn from Imam Hussain (AS) is that he never disregarded human values on his way to achieve his purpose. And he always advised his followers to choose the right way in life. For him, the end did not justify the means. What mattered to him more than anything else was the values not the victory in its apparent sense.
As Imam Ali (AS) says: “The victory achieved through sins is not, in fact, a victory, the one who dominates with the help of evil is defeated” [8].
It is due to this ethical principle that Muslim ibn Aqil did not kill his enemy, Ubayd Allah ibn Ziyad, before the event of Karbala (before the enemy declared war against them), when he had every chance of doing so in his friend’s house.
He did not kill him because the Holy Prophet (PBUH) forbade any guile: “Verily, Islam became an obstruction of deceit and an obstacle of trickery” [9]. Imam Hussain (AS) and his companions were seeking to revive the teachings of Prophet Muhammad (AS). So, killing even the most wicked person on earth through deceit, and before he has shown an act of hostility against you, is not compatible with Islamic teachings.
In another account from the event of Karbala, Zuhayr, one of Imam Hussain (AS)’s companions, recommended fighting the enemy when they were fewer in number and so easier to defeat. But Imam Hussain (AS) replied he did not intend to start a war; [he would rather defend if a war was imposed on him].
The examples mentioned above manifestly show the behavior of a great role model. Imam Hussain (AS) only wanted to restore what was right, the true teachings of Islam which had been distorted by the tyrant ruler of the time. He tried to preserve human dignity and values.
He could have saved his life as well as that of his family’s and companions’ by accepting Yazid’s allegiance. But this would have been at the cost of ruining their dignity and living a life humiliation. Never would he put up with such disgrace.
So Imam Hussain (AS) made the most of every opportunity to invite people to the righteousness and prevent bloodshed. However, when he was left with two options, humiliation or death, and war was being forced upon him, he chose martyrdom and bravely fought against injustice.
Notes:
[i] In one of his sermons to people of Kufa, Imam Hussain (AS) said: “Beware! Now this illegitimate son of the illegitimate father (Ubaydullah bin Ziyad) has stationed me between unsheathing the swords or then bear the humiliation, and far be it that we accept humiliation” [7].
Reference:
- Biharul Anwar, Vol 44, p. 329
- Who is Hussain
- Harry J Gensler, Ethics, and the Golden Rule, p. 184
- Imam Hussain (AS)
- Bihar al-Anwar, vol 45, p. 51
- Hussain, Justice
- Imam Hussain (AS)
- Allamah Sharif Razi, Nahj al-Balagha, Saying 327
- Tahdhib al-Ahkam, vol. 10, p. 214; Al-Kafi, vol. 7, p. 375
Imam Rida (AS) is the eighth infallible Shiite Imam and successor of the final holy Prophet (PBUH&HP). His name is Ali, and among all his other names and titles the most famous honorary one is “Rida,” which means ‘satisfaction’. But why was he called this name?
According to his son, Imam Jawad (AS), “The Almighty Allah named him Rida because He was pleased with him in the heavens and the Prophet of Allah (PBUH&HP) and the Imams of guidance (AS) were pleased with him on earth” [1]. In fact, Imam Rida (AS)’s moral qualities and virtues were so high that even his enemies were attracted to and admired him. You might wonder what these traits are!
Imam Rida (AS) was the exemplar of a patient man. There were times when he was treated disrespectfully, but he would not react and preferred to remain silent. It has been narrated that when Caliph Mamun[i] tried to degrade Imam Rida’s (AS) position through scientific and theological debates with the contemporary scholars of other religions and opponents, Imam would patiently make the best use of those meetings and introduced the true religion of Islam to the world.
While having a meal alone, Imam Rida (AS) would invite all his slaves, servants, including the Blacks, to have the meal with him at the same place. And when he was told to make separate eating arrangements for the servants, he would refuse and say: “We are all created by God, our parents (Adam and Eve) are the same, everyone will be dealt with by God according to their deeds” [2].
Once a man said to Imam Rida (AS): “By God, you are the best in the world,” but Imam replied: “Do not swear by the name of Allah. Anyone who is more pious than me can be better than me.” Then he recited the following verse of the Quran:
“O, humankind! Verily, We created you all From a male and female [Adam and Eve] and appointed for your tribes and Nations to be known to each other [by Specified characteristics] Verily, in Allah's Sight the most honorable of you Is the most pious of you; and Allah is The Informed Owner of Knowledge” (49:13) [3].
Imam Rida (AS) would never hurt anybody with his words; He treated people as respectfully and kindly as possible; he would never talk badly to anyone or interrupt someone when speaking; he never stretched his legs or lean upon something in front of people. He always smiled instead of laughing loudly [4].
One night while Imam Rida (AS) was talking to his guest, there was a problem with the light. The guest wanted to fix it, but Imam did not let him do so. He started fixing it himself and said: “We are the ones who do not put our guests to work.”
Also, it frequently happened that Imam called a servant for some work, and he was told that the servant was busy having a meal; then Imam would say: “Let him finish his food” [5].
One day a foreign traveler came to visit Imam Rida (AS). After saying hello and expressing his love and affection towards Imam Rida (AS), his fathers and ancestors, he said he had come back from Hajj and had run out of money. He asked Imam to give him some money to go back home and promised to spend the same amount there on charity and giving alms (Sadaqah).
Imam stood up and went to another room. Then he came, stretched his hand from behind the door, and said: “Get this 200 Dinar and spend it for your journey, there is no need to pay the same back as alms.” The man got the Dinars and left. Imam later was asked for the reason for his secret help, and he answered: “Because I did not want the man to feel ashamed” [6].
Also, whenever Imam Rida (AS) wanted to have his meal, he would bring a large plate and put the best of the food on it to be given away to the poor. If he afforded to help, he would always give alms to the destitute at nights.
In another account, One of Imam’s companions narrated that One day after he arrived home, he saw his servants busy repairing the house. Imam noticed a stranger among them and asked about him. They answered he was there to help them and they would pay him. Imam asked if they had defined the amount of payment.
The answer was no. Imam became disturbed and said: “when one works without any contraction, he thinks that you have paid him little, even if you give him three times more. But if you contract and pay him according to the contraction, he will be pleased with receiving his right. Now if you pay more even just a little, he will understand you have paid more and will be thankful” [7].
Imam Rida (AS) had inherited the divine knowledge from his ancestor, our Holy Prophet, Muhammad (PBUH&HP).
He was the wisest man of his time and all his contemporaries. His knowledge was so rich in all religious matters and other realms of knowledge that the people of various tribes in their language would turn to him when they had questions, and he provided them with the best answers. Ma'mun, the ruling caliph, summoned the knowledgeable scholars in an attempt to defeat Imam Rida (AS) in several scientific debates and to discredit him in public. Nonetheless, Imam succeeded in all of them, and no one was capable of overcoming his power of knowledge.
Whoever dared to challenge Imam Rida (AS) ended up yielding to his unique power of reasoning. It has been confirmed by historians that Ma'mun, who was himself a celebrated erudite, pointed out the following statement, in his official charter for the appointment of Imam Rida (AS) as his immediate successor:
"I do not know any person superior to this man [Imam Rida (AS)] in the whole world" [8].
The life of Imam Rida (AS) and our other infallible Imams (AS) contains countless anecdotes of this sort, which reveals how they teach us the correct way of life both by their sayings and behaviors.
In a famous tradition or saying (Hadith) called the Golden Chain (Selselah al-Zahab), Imam Rida (AS) said that he had heard from dignified ancestors quoting from Gabriel and Almighty Allah that: “The word of La Ilaha Illallah -there is no god but Allah- is My stronghold (then whoever acknowledges this has entered My stronghold) and will be saved from My punishment”. After reciting this saying for his companions, Imam paused for a while and then continued, “Few conditions are entitling this entrance, and I am one of its conditions.”
Through this account, Imam Rida (AS) confirms that the belief in monotheism (Tawhid) will be counted as perfect when it is based on the obedience of the infallible Holy Imams (AS). In fact, Imams’ lifestyle and traditions were so good that if we idolize them and follow in their footsteps, we will certainly be able to move through the stages of spiritual perfection and win Allah’s satisfaction. Insha’Allah!
Notes:
[i] The Abbasid caliph in power at Imam Reza’s (AS) time.
References:
- Bihar al-Anwar, V.49, P.4.
- Osool al-Kafi vol.8 p.230.
- Oyoun Akhbar al-Reza, v.2, p.236.
- Al-Fadl ibn al-Hasan Tabarsi, Aa’lam al-Vara p.314.
- Osool al-Kafi vol.6 p.383 & 298.
- Managhib vol.4 p.360.
- Osool al-Kafi vol.5 p.288.
- Al-Irshad, v.2, p. 261.