It takes courage to live in this world. Because if you are alive, then you need to take action. And for taking a decisive step, you need to be courageous. The courage to stand up for an oppressed person, the courage to stand up against discrimination, the courage to stop violence against animals, the courage to preserve the earth, or even the courage to listen to the news of genocide and wish to have the strength to do something for it.
But many of us do not take action. Or do not even care. We may be afraid or may wait for someone else to do something. Say a superman or someone beyond us.
Many philosophers from Plato and Aristotle to modern thinkers regard courage as one of the most vital human virtues. For Plato, courage is “what allows reason to rule, both in the individual and in society.” Aristotle also believes that courage is not just about taking risks but thinking wisely in the face of danger [1]. Taking risks is courageous, but knowing why you are risking is even more critical.
Islam, also, values the attribute of courage highly [i]. In Islam courage is the result of many other virtues. Even more, the reason behind your courageous deed is of more importance than having courage in itself. In other words, you are courageous if you are taking action for the right cause. That is, what you have found belief in after in-depth and rational investigation [ii], and do not forget to be moral along the way.
Imam Hussain (AS) Was Courageous in the true Sense of the Word Because He…
Imam Hussain (AS), saw the injustice that was imposed upon the society of his time and realized how what the rulers called Islam was far from the true teachings of Islam. Oppression, tyranny, unjust use of public property, etc. made life miserable for people.
So, instead of remaining silent and doing nothing, he decided to improve the society. He practiced courage in standing up against what was wrong, and in accepting the dangers of his decision.
Surrendering to and accepting the injustice and oppression, is considered a huge sin in Islam for someone who is capable of standing up against it and can improve the situation. That is one of the reasons why enjoining the right and forbidding the wrong (Amr bi-l-maʿruf and Nahy ʿani-l-munkar) are among the practical principles of Islam; to improve the society and bring awareness to people.
Imam Hussain (AS) was courageous and stood up against what was wrong. But he never gave up his human virtues for the sake of furthering his purpose. In other words, for Imam Hussain (AS), “the end does not justify the means.” While his enemy was impatient to start the war, he did his best to prevent it by negotiating and bringing awareness to them [1].
He was not afraid of fighting, yet, for him starting a war with the enemy was not the end. Instead, leading them to what is right, toward a life of honor and dignity rather than humiliation and oppression, was his ultimate purpose. Imam Hussain (AS), tried to show that being just is far more important than being courageous. If everyone is just, then no right would be taken away, and you do not need to be courageous to stand up against it [iii].
According to Imam Ali (AS), courage is dependent upon three virtues which complement each other. These are self-sacrifice, not bowing down to humiliation and oppression and not being after making a name for yourself [2]. In his movement, Imam Hussain (AS) exhibited all these virtues. He sacrificed his life and family, did not surrender to the injustice his enemies were imposing, and never cared about his fame but was entirely devoted to Allah’s cause [iv].
In Islam, the intention always comes before the action. Imam Hussain (AS) knew well why he was taking action. For him, nothing was more important than Allah’s satisfaction and reviving the true teachings and peaceful message of Islam in the corrupt society of his time [v].
He was courageous for the right cause. Neither was he after usurping the throne, nor manipulating people for his own sake. In that case, he would not be courageous anymore but selfish. As Charles Dickens admitted, “If Husain (as) had fought to quench his worldly desires…then I do not understand why his sister, wife, and children accompanied him. It stands to reason, therefore, that he sacrificed purely for Islam” [6].
Imam Hussain (AS) did take a risk in furthering his purpose, but he never acted unwisely and on his whim. When people sent thousands of letters from Kufa to Imam Hussain (AS), to ask for his help and declare their devotion to him, he did not accept their invitation immediately.
Instead, he first sent a representative to their city to validate their claim. Also, on the day of Ashura, despite his enemy's insistence on war, and while he was not afraid of fighting with them, he first tried to reason with them. You cannot be called courageous if you let go of your insight and wisdom and act recklessly [vi].
As said earlier, Imam Hussain (AS) was not willing to go to war with his enemy. While he was fully capable of fighting with them, and he courageously did it with only 72 people against thousands, he was never in favor of making war without any good reason. He was a courageous leader and guide, not a ruthless tyrant.
Thus, he first tried to guide his enemy toward the true teachings of Islam through speaking and reasoning, but when he saw their insistence on being ignorant, he was forced into a war.
It takes courage and spiritual strength to endure the pain of losing your beloved ones. Imam Hussain (AS) lost many of his family members and friends in the battle of Karbala, including his brother and two of his sons. However, while he felt a deep pain in his heart, he never lost his control and power of reason.
And he never regretted his action, nor doubted his cause. He was sure that what he did was for the sake of Allah’s satisfaction and his movement will forever inspire those who are seeking what is right.
Notes:
[i] Imam Ali (AS) said, “Generosity and courage are great attributes that Allah bestows upon whoever He loves most and has examined before”[7]
[ii] “In Islam, faith is nothing beyond human’s reason and understanding; in other words, the axioms of this religion are the fundamental principles that are rational by themselves and can be ascertained by people’s common sense. So stepping onto the stage of this faith depends on the submission that is gained through preliminary investigation of its axioms” [5].
[iii] Imam Ali (AS) said, “ Justice is better than courage. Since if every person is just toward other people, then they won’t need to be courageous” [9]
[iv] On the cause of his movement, Imam Hussain (AS) said,“O' God! Surely you know that whatever we did was not a competition to gain worldly positions and not for the worthless physical attractions of the world. But to show the signs of religious ways and to remove corruption from your lands, so that the oppressed feel secured and act according to your traditions and rules.” [3]
[v] Imam Hussain (AS) said, “My revolution aims to reform the society and revive the true teachings of Islam.” [4]
[vi] Imam Ali (AS) said, “ negligence and not having foresight, spoils the courage” [8].
References:
- al-Shaykh al-Mufid, al-Irshad, p.253.
- Ibn Shu'ba al-Harrani, Tuhaf al-'uqul, p.322.
- Ibid. p.239.
- Ibid. p.243.
- The Islamic Axioms
- HUssain (AS)
- Abd al-Wāhid b. Muḥammad al-Āmidī, Ghurar al-hikam wa durar al-kalim, p.375.
- Ali ibn Muhammad Laithi Vaseti, Oyun al-Hikmah va al-Mavaez, p. 182.
- Ibn Abi al-Hadid, The interpretation of Nahj al-Balaghah, vol 20, p.333.
When facing a question like this, you may find a group of people who try to justify that Islam is not a religion of peace. They usually refer to terrorist attacks by pseudo-Muslims and conclude that Islam is not a peaceful religion. Peace in Islam is a value and an ultimate goal of life; may it be personal, social or worldwide.
But let’s see what is Islam’s viewpoint about war and if it approves terrorism.
Before discussing the main topic of this article, we have to understand what peace in Islam means. According to Merriam Webster dictionary, “peace is a state of tranquility or quiet such as:
Freedom from Civil Disturbance
A state of security or order within a community provided for by law or custom.
Freedom from disquieting or oppressive thoughts or emotions
Harmony in personal relations.” [1]
Therefore, there are two types of peace defined above; social and individual. Islam not only talks about individual peace, but also all of its rules are based on logic to shape a peaceful society. In this article, we would focus on social aspects of peace in Islam, either within one country or on what goes on between different countries.
Allah emphasizes in the Quran that Prophet Muhammad (PBUH&HP) is a mercy towards all human beings: “We did not send you but as a mercy to all the nations” (21: 107). It can be understood from this verse that a worldwide mercy, peace, and tranquility is the goal of sending Prophet Muhammad (PBUH) with the religion of Islam.
Imam Ali (AS) in his letter to Malik al-Ashtar (his appointed commander in another country) wrote: “Develop in your heart the feeling of love for your people and let it be the source of kindliness and blessing to them. Do not behave with them like a barbarian, and do not appropriate to yourself that which belongs to them. Remember that the citizens of the state are of two categories. They are either your brethren in religion or your brethren in kind. They are subject to infirmities and liable to commit mistakes.” [2]
He specifically notes that we should be tolerant of people who have no bad deeds against Muslims and the religion of Islam.
In social relations The Quran defines Muslims as moderate people; “Muhammad, the Apostle of Allah, and those who are with him are hard against the faithless and merciful amongst themselves. “ (48:29)
By referring to the above verse and by going through its interpretations we find out that “Muslims should be harsh on infidels. Who are these infidels? Muslims should not be harsh on anyone who does not believe in Islam. They should behave kindly towards those who are not opposed to them, who do not plot against them, and who do not seek to wipe out their nations - even if they follow other faiths.” While at the same time “Muslims should be harsh on those who fight against Islam and their identity, nationality, country, independence, honor, dignity, traditions, culture, and values.” [3] Therefore, it is completely rational for Muslims to defend themselves while their values are being attacked, and it has no contradiction with their peaceful nature.
In recent years we have seen different terrorist groups such as Taliban, Al-Qaida or ISIS, who under the name of Islam, have committed terrorist attacks in different countries. They refer to verses of the Quran that are about the holy struggle (Jihad) and use those verses as a permission for their terrorist acts.
However, their interpretations of the verses of the holy struggle (Jihad) are not correct. The fact is that war is prohibited in Islam, and Muslims are not allowed to start a war against other countries for the sake of conquest or even for spreading the religion of Islam. Jihad is allowed for Muslims only if:
They are attacked by other countries, and their lives and properties are at risk.
If other Muslim territories are under attack by oppressive governments.
If other powers attack Muslim territories to annihilate Muslims or their religion.
“In the holy struggle (Jihad), violating or infringing on others' rights is not allowed. Killing other people under baseless pretexts is not part of the holy struggle (jihad). Neither is killing those who are not Muslims. Such acts are not allowed in the holy struggle (Jihad). Not all those who believe in religions other than Islam should be treated with harshness. Rather, only those who are opposed to Islam, your independence and territorial integrity, and Islamic culture, identity, and values should be treated with harshness. If carried out under these conditions, the holy struggle (Jihad) is considered as a divine order and will bring about glory to nations.” [4]
It is only under these conditions that Muslims are allowed to fight against the oppressors. And even when they are allowed to defend themselves and enter the war, they have to make sure to follow the rules of war. They are not allowed to kill the children or elderly of the infidels, or to poison the cities of the infidels. [5]
They have to tolerate the refugees, and if they betray them, they will face punishment [6]. Also, they should observe the rights of the captives of war [7]:
“Allah does not forbid you from dealing with kindness and justice with those [polytheists] who did not make war against you on account of religion and did not expel you from your homes. Indeed Allah loves the just. Allah forbids you only regarding those who made war against you on account of religion and expelled you from your homes and supported [the polytheists of Makkah] in your expulsion, that you make friends with them, and whoever makes friends with them—it is they who are the wrongdoers.” (60: 8-9)
In conclusion, Islam is a religion of peace for Muslim people and peaceful people. It is not a passive religion to sit and watch all the cruel things that are happening in the world and smile at it. Islam is the life map for those who wish to reach human perfection which is only achieved by obeying all of its rulings. No matter you call it Islam or something else, but every sane human being, by studying The Quran and searching about Islam, will understand that Islamic rules have been designed to make the society a safe place for human growth.
References:
- peace
- Malik Ashtar richest treasure
- view of Jihad
- ibid
- Mafatih al-hayat, p. 318
- Mafatih al-hayat, pp. 419- 20
- Mafatih al-hayat, p. 423
In the first part of the article, some stress relieving practices were discussed. Here we complete the list with other advises proposed for facing stress in Islam.
Isolation is undoubtedly the worst way to deal with depression, although some have a completely opposite view on this matter. In general, upholding kinship with relatives and visiting them regularly, benefits one from their social and emotional support [1]. And particularly, in the case of having a problem as serious as depression, they will not leave their loved ones alone and will help to find the resources to get him/her treated. That’s why keeping family ties is strongly emphasized and recommended in Islamic teachings [2].
Gathering frequently with supportive friends can also play a big role in making depression more manageable and relieving stress in Islam. In Islamic resources, trustworthy friends are known to be like one’s eyes and hands, and family and properties of a person; they are rare and invaluable [3], and they can help a lot to deal with such disorders.
It is stated in Surah Rum that God has created mates for the human beings which are the source of solace and comfort to them (30:21). Prophet Muhammad (PBUH) said that after Islam, nothing is more beneficial than a righteous, kind, Muslim wife who brings a smile to the face when looking at her [4]. That is within a lawful (Halal) marriage that both sides receive pure affection and emotional support from each other; respond safely to their sexual urge; help and encourage each other to achieve their goals, promote their social statue and get a better economic situation. Moreover, the researchers suggest that marriage provides the companionship and emotional support needed to help alleviate depression [5]. Hence, many of one’s worries might fade in a successful marriage [6].
Looking clean and nice is one of the manners of Prophet Muhammad (PBUH). It makes one look good, feel good, be confident and attract the company of people and their respect which consequently helps one’s stress to be healed. Prophet Muhammad (PBUH) used to put on perfume and always advised others to do so [7]. On the contrary, looking disheveled has always been blamed in Islamic teachings and narrations since it is believed that one should make the most of the blessings of life [8]. The effect of having a clean and nice appearance and smelling good manifests itself in a healthy, joyful individual [9].
Doing sport and healthy entertainments are highly advised in Islam due to its wonderful benefits on one’s peace and success. Prophet Muhammad (PBUH) said that a wise person divides his daily schedule to four parts and dedicates one of them to lawful (Halal) and healthy entertainment which comforts heart and mind [10]. Imam Ali (AS) has emphasized the impacts of cheerful moments and the state of being happy on one’s soul and mind, too [11, 12]. However, entertainment should not be confused with useless activities. Doing sports especially horse riding, shooting and swimming are encouraged in Islam [13, 14]. On the contrary, playing marbles, gambling or any kind of activity with the intent of winning money or material goods [15], and any entertainment which is a waste of time (like sitting in front of the TV all day and doing nothing else) are absolutely forbidden. That is due to the fact that one gains nothing for doing such activities but loses time and energy, and Muslims are warned neither to lose nor to cause damage.
One of the psychological impacts of giving charity is the joy that the donor will experience in his/her heart. Acts of charity and helping others might happen in several forms, like watering a plant, teaching, helping deaf (without nagging and complaining) to communicate with others and being tolerant towards people [16]. In Surah Baqara, it is said that those who spend their wealth in the way of Allah, will be surely rewarded by their Lord. Moreover, they will not fear, nor will they grieve (2:262).
References:
- A. Javadi Amoli, “Mafatih al-hayat”, p. 216.
- what does islam say about maintaining family ties
- M. al-Kulaynī, “Al-Kafi”, vol. 2, p. 248.
- Shaykh Tusi, “Tahdhib al-ahkam fi sharh al-muqni'a”. vol. 7, p. 278, T. 4.
- Frech, A. and Williams, K., 2007. Depression and the psychological benefits of entering marriage. Journal of Health and Social Behavior, 48(2), pp.149-163.
- stress in life
- M. al-Kulaynī, “Al-Kafi”, vol. 6, p. 510.
- A. Javadi Amoli, “Mafatih al-hayat”, p. 164.
- H. F. Tabarsi, “Makarim al-akhlaq”, p. 42.
- Shaykh Sadouq, “Ma'ani l-akhbar”, p. 334.
- “Ghurar al-Hikam wa Durar al-Kalim”, T. 3992.
- “Ghurar al-Hikam wa Durar al-Kalim”, T. 3993.
- Al Suyuti, “Jami al-saghir”, vol. 1, p. 38.
- Al Suyuti, “Jami al-saghir”, vol. 1, p. 627.
- Ibn Babawayh, “Al-Khisal”, p. 331.
- A. Javadi Amoli, “Mafatih al-hayat”, p. 547.