Islam has spread much more quickly than the other religions all over the world. The question is how this has happened? And it becomes more important when we consider the situation in which Prophet Muhammad (PBUH&HP) emerged.
He (PBUH&HP) invited people to Islam while he did not have any wealth or position and even when his family opposed him; except his wife, Lady Khadija (AS), and his cousin, Imam Ali (AS). Several factors were involved which we will discuss in a series of articles. Here, the focus is on how pleasant characteristics of Prophet Muhammad (PBUH&HP) helped Islam to become well known throughout the world.
In the Quran it is emphasized that the morals and attitude of Prophet Muhammad (PBUH) was one of the factors which attracted people to Islam: “had you been harsh and hard-hearted, they (people) would have surely scattered from around you” (3:159). This pleasant behavior of the Prophet (PBUH&HP) which made people inclined to him and Islam is known to be due to the God’s mercy over him (PBUH&HP) (3:159).
Prophet Muhammad (PBUH&HP) was forgiving towards those who had bothered him or even insulted him. It is narrated that once, a Jew accused Prophet (PBUHHP) of owing him some money and insisted on paying him back immediately. Prophet (PBUH&HP) told him gently that he had made a mistake, but the man repeated his claim and suddenly assaulted the Prophet (PBUH&HP). The companions of Prophet (PBUH&HP) came to interfere, but he (PBUH&HP) said: “I know how to deal with my friend.” He (PBUH&HP) behaved very nicely such that the man acknowledged that this behavior is only expected from a prophet and he declared his belief and embraced Islam right there.
However, he (PBUH&HP) was very serious about applying Islamic regulations or others’ rights. It is narrated that a woman from Quraysh [i] had stolen something; she confessed and had to be punished. Many people, including her family, interfered to change the Prophet’s mind and to stop her punishment. Prophet (PBUH) told people that they had meddled because she was from a famous family, but there is no exception to Islamic rules.
To provide an exemplary leader for others, to train people to act alike, to valorize his companions and to convince people to follow his instructions, Prophet (PBUH) used to take advice. Of course, in the end, he (PBUH&HP) was the one who decided and made firm decisions: “consult them on the matter. And when you have decided, then rely upon Allah” (3:159).
“Invite (mankind) to the Way of your Lord with wisdom and fair preaching, and argue with them in a way that is better” (16:125). Unlike what is advertised against Islam, Prophet Muhammad (PBUHHP) never forced people or threatened them to accept Islam.
On the contrary, following the advice of the Quran, he promoted Islam with kindness, fairness, and wisdom. Instead of humiliating and discriminating non-Muslims, or being harsh and fierce, he used rational argument and discussion which also improved their rationality and thinking power [1]. This followed the fact that embracing Islam should be according to the personal perception and understanding and it cannot be based on the imitation [2].
Notes:
[i]A mercantile tribe that historically inhabited and controlled Mecca and Ka'aba.
References:
The debates and discussions regarding the relationship between ethics and economy in Islam are one of the most controversial and never-ending ones in the history of economics. To have a brief grasp of this issue, let’s take a look at some of the arguments and what Islam thinks of this relationship.
Many of the modern economists believe that economic issues, just like other materialistic ones, are only governed by specific natural and scientific rules that can be examined through empirical evaluations [1]. Accordingly, since ethical and moral matters cannot be understood through scientific ways of assessment and are not empirical, then they cannot be in any way related to the science of economy and business.
While it is true that both the economy and natural sciences are based on the principle of causality, the nature of this relationship entirely differs in each one of them. That is, cause and effect work for natural phenomena in a deterministic way, while in the case of the economy, one party -human beings- in this relationship is capable of choosing based on his/her own free will [2].
In other words, in economic issues, this law of causality appears in an indeterministic way, since human beings are born naturally to be independent and free to choose. So, here comes the issue of ethics through which human values would be defined, and their choice would be directed.
Moreover, the other reason that some economists believe in the separation of economy and ethics roots back in their worldview, that is their view of human being and their relationship with the world and their Creator.
This opinion is mainly based on the humanistic and philosophical principles of capitalistic societies such as Deism, Humanism, Individualism, and Utilitarianism, all of which exclude God and spiritual matters and regard human beings and his desires as the sole purpose of life. On the other hand, according to the Islamic worldview, God is the center and pivot of the universe in which human beings are His successors [3].
Consequently, the whole of nature with all its resources is given to humankind as a kind of loan which he can only use for a specific period. Furthermore, Islam considers two aspects of human beings: one spiritual and the other material, both sides of him/her should be taken into account in all his/her activities, including business. As a result, he is bound to execute financial affairs concerning ethical and moral principles.
According to the Holy Quran, a person who observes moral and ethical principles in his financial affairs would develop some characteristics in his life regarding materialistic issues, such as
1. Being observant of other people’s economic interests and sometimes preferring their interests over his/her own [4],
2. Not being dependent on his/her wealth, only using it with the intention of God’s satisfaction and serving the people in need [5],
3. Showing self-restraint and patience when facing difficulties, not losing his/her control at the time of prosperity, and avoiding extravagance and ostentation [6],
4. Having foresight and deep insight into the way he/she earns and spends money [7].
To conclude, an economic system without moral principles will have no result other than causing injustice and dissatisfaction both for each individual and the society in which he/she lives. Ethical issues, specifically of Islamic kind, should be salient in all aspects of the economy -e.g., production, distribution, spending, etc.- for the people in society to reach a desirable environment for lawful and satisfactory business and trading [8].
References:
- Tafazzoli, Freydoon. Tarikhe Aghayede Eghtesadi (A History of Economic Ideologies). 1st ed. Tehran, Nei Publication
- for more information about Islam’s idea regarding human beings willpower see the Holy Quran: 18:29, 76:3 and 13:11.
- 1:30
- 59:9
- 1:265, 51:19
- 11:10-11
- 35: 29-30
- Iravani, Javad. Akhlaghe Eghtesadi Az Didgahe Quran va Hadith. Majaleye Takhasosie Elahiat va Hughugh 14, 1383. P 90-100.
Visiting the tomb of Imam Hussain (AS) has been popular among Shiites since the time of the Shia Imams who taught Shiites that this pilgrimage plays a significant role in a Shia’s life as quoted from regard Imam Sadiq (AS) in this regard:
Do not pull back from going to Karbala for visiting the shrine of Imam Hussain (AS) out of insecurity or fear because anyone who does, will regret it so much that he wished the grave of Imam Hussain (AS) was near to him. Don’t you like to be one of those for whom the Prophet (PBUH & HP) and Imam Ali (AS) and Lady Fatimah (AS) and the Imams pray? (1)
Having a significant impact on every aspect of our lives, the Shia Imams encouraged us to fulfill this pilgrimage. such a great event which has been discussed and studied through so many aspects for example its history, its political and social impacts and so forth; but seldom have its moral effects on our personality been examined. Arbaeen pilgrimage may change our individual and social life in so many ways from which we’re going to mention some in this text.
To purify soul in Islamic culture means changing our personality in a way that we obtain so many virtues and redeem our souls from bad habits or sins. Experiencing a very spiritual and calm atmosphere during this journey, anyone can revolutionize their lives and repent from all of their sins.
Imam Sadiq (AS) said:
Should anyone leave their house in order to visit the grave of Imam Hussain (AS) Allah blesses them with a reward for each step they take if they go on foot and forgives one of their sins. (2)
Imam Hussain (AS) himself is the emblem of patience and endurance as he sacrificed all he had for the sake of Allah even his own life but he didn’t surrender to the tyrant oppressors. He and Lady Zeinab (AS) showed us how much a human can be patient facing the intolerable hardship that happen in their life. Imam Hussain (AS) even chose his companions from the most tolerant ones so that they could accompany him on his journey. For that matter, once he said to his people:
Anyone who is able to resist the sharp edges of swords and the invective of tongues can come with us and anyone who doesn’t must leave us (3)
Nowadays although Iraqi people have made it so much easier for the pilgrims, taking this trip to visit Imam Hussain’s holly shrine (AS) is still full of dangers and hardships . When the pilgrims undergo these difficulties and think about the patience that Imam Hussain (AS) and his companions had, they can practice how to be patient in their own life.
When a pilgrim puts their heart and soul into reach a certain destination which is the land of Karbala to pilgrimage Imam Hussain’’s shrine on their way they endure so many problems and difficulties, they understand what a human is verily capable of. They can find out that life isn’t just the material world that we see around us but humans are able to see something more in this life and sacrifice all they have for it. It makes people value their souls, believe in themselves and raises their more self-esteem.
The Impact of Arbaeen Pilgrimage on our Social Life
In Islamic culture, “Infaq” means helping people by giving charity, spending your time for them or even teaching others for free and stuff like that .
During Arbaeen rituals , money isn’t an important issue for the pilgrims as people’s needs are mostly provided by others in Iraq. Most of Iraqi people even save money for a year so that they can help the pilgrims during the Arbaeen rituals with food, medicine and so forth.
This enthusiasm for Infaq roots in the Islamic teachings and the messages of the Quran where says:
The parable of those who spend their wealth in the way of Allah is that of a grain which grows seven ears, in every ear a hundred grains. Allah enhances severalfold whomever He wishes, and Allah is all-bounteous, all-knowing. (2:261)
Also about the importance of the Arbaeen walk Imam Sadiq (AS) says:
For each coin that they spend for the sake of Imam Hussain (AS) Allah will consider it ten thousand coins and rewards them as they have spent that much and Allah will be pleased with them and the Prophet (PBUH & HP) will pray for them and Imam Ali (AS) and the Imams will do so. (4)
The holy Quran says:
Cooperate in piety and God-wariness, but do not cooperate in sin and aggression, and be wary of Allah. (5:2)
Arbaeen walk is a symbol for a society in which people with different ideas, nationalities, ethnicity colors, age groups, and religions work together to reach one common destination. The objective of all these people is the same and it’s making Allah pleased with themselves by commemorating the sacrifice of Imam Hussain (AS). People respect each other and help just for the sake of Allah.
Pilgrims in this ceremony think more about the message of Imam Hussain (AS) which was justice and fighting against tyranny, violence, and doing sins. Imam Hussain (AS) himself says:
I didn’t start this movement so that I could achieve a status among people or to please my desires. I didn’t do it to create chaos or to oppress. I started this movement so that I could make the followers of my grandfather better people; I want to enjoin others to do good works and prevent them from doing sins and I do as my grandfather and my father did. (5)
This walk helps us change ourselves and the others and understand that sitting down and watching people being in pain and oppressed is not what Allah wants us to do. We all are responsible for the circumstances in our society.
Resources
- Kamil az-Ziarat, Ibn Qulavaih, Pg.127
- The same, Pg.143
- Yanabi’ al-Mavaddah, al-Qunduzi, vol.3, Pg.62
- Kamil az-Ziarat, Ibn Qulavaih, Pg.139
- Bihar al-Anvar, Allamah al-Majlesi, vol.44, Pg.329