Imam Hussain (AS) is one of the important figures in Islam whose brilliant and lofty character together with his inspiring movement has been praised by many famous characters of the world. In this regard, Mahatma Gandhi said that: “My admiration for the noble sacrifice of Imam Hussein (AS) as a martyr abounds, because he accepted death ..., but did not submit to unjust authorities. I learned from Hussain how to attain victory while being oppressed.” [1]. Antoine Bara, a thinker, scholar, Christian and Syrian who wrote a book titled, “Imam Hussein in Christian ideology,” said that: “I am a Christian but call on humanity to follow the holiness of Imam Hussein as he is the conscience of all religions.” [2]. These quotes and others indicate that Imam Hussain (AS) is not an exclusive role model for Shi’a or Muslims, but belongs to the whole world. One might ask in what ways is Imam Hussain’s (AS) uprising an inspiration for human beings. We try to explain that through the following lines.
Yazid’s reign was corrupted and illegitimate from the beginning. According to the peace treaty made between Imam Hassan (AS) and Mu’awiyah, the latter was forbidden to designate anyone as his successor after his death. But after the martyrdom of Imam Hassan (AS), Mu’awiyah broke the treaty. He appointed his son Yazid as his successor because he thought no one would be courageous enough to object to the decision of caliph. Hence, Yazid became caliph illegally after the death of Mu’awiyah [3]. Besides, according to historical resources, Yazid had a corrupted immoral character. He dared to act against Islamic rulings openly and perform forbidden deeds (Haram) in Islam publicly [3].
Imam Hussain (AS) was observant and aware of Yazid’s acts and intention. So, he refrained from pledging allegiance to Yazid. Moreover, oppression, tyranny, unjust use of public property, etc. had made life miserable for people [4]. Imam Hussain (AS) believed that Yazid’s manner and governing style was obviously against Islamic teachings and would eventually alter and spoil Prophet Muhammad’s (PBUH&PH) Sunnah. Hence, he stood up against Yazid to prove that his reign was illegitimate and to unravel the truth. Therefore, he (AS) said that he would never take the oath of allegiance to Yazid, even if there would be nowhere safe on the earth for him to go [5]. He never intended to take on the leadership and come to power, instead aimed at eliminating injustice and corruption.
One might wonder why Imam Hussain (AS) did not pledge allegiance to Yazid to calm down his hostility so that he would have more time to make plans and find more companions to defeat Yazid. The reason was that Yazid’s behavior and deeds were too far from true Islamic principles and moral values such that Imam (AS) could not ignore them. Moreover, he (AS) did not want to play a trick as it is denounced in Islam.
Imam (AS) had other possibilities to defeat Yazid and take over the leadership, but he (AS) refused to do so. Through his missionary in Kufa, Muslim ibn Aqil, Imam (AS) could kill Ubayd Allah ibn Ziyad [i] before the battle of Karbala and before the enemy declared war against them. But, as a man who had stood up for justice, he did not act unfairly. Imam’s (AS) reaction was in the same manner as well; before the battle started when the enemy was fewer in number and easier to defeat, one of his (AS) companions recommended fighting them. He (AS) replied that he would rather defend if a war were imposed on him instead of initiating it. Moreover, when the enemy was impatient to start the battle, he (AS) did his best to prevent it by negotiating and bringing awareness to them by revealing the truth [4].
These examples demonstrate that Imam (AS) did not want to reign at any price; the same was true for other Infallible Imams (AS). This is of the traits of true divine leaders; unlike oppressive unjust powers. They never take the lead, whatever the cost.
Up to now, we found out about two reasons that make Imam Hussain’s (AS) uprising a worldwide inspiration. Firstly, one should be alert and sensitive to what happens around him\her. Then, to take the right action for the sake of justice and humanity. Secondly, even if one holds a noble intention, it does not mean that he\she is allowed to achieve that by any means; the end does not justify the means.
Imam Hussain’s (AS) movement has other lessons for human beings that we will discuss in the second part of this title.
Notes:
[i] The governor of Kufa during the reigns of Yazid, who executed Aqil, sent troops to intercept Imam Hussain (AS) when he arrived near Kufa and was one of the leaders of the battle against Imam (AS) in Karbala.
References:
Full body ablution (Ghusl) refers to an Islamic ritual in which an adult (Mukallaf) Muslim is recommended to wash his/her full-body with specific rulings.
In this article, we will explain different types of full-body ablution (Ghusl) and their rulings.
Muslim jurists have driven the rules of full-body ablution (Ghusl) based on different verses of the Quran and different narrations and traditions. The main verse of the Quran that is referred to in deriving the rules of full-body ablution (Ghusl) is the following:
“O you who have faith! Do not approach prayer when you are intoxicated, [not] until you know what you are saying, nor [enter mosques] in the state of ritual impurity until you have washed yourselves, except while passing through. But if you are sick or on a journey, or any of you has come from the toilet, or you have touched women, and you cannot find water, then make your full-body ablution on clean ground and wipe a part of your faces and your hands. Indeed Allah is all-excusing, all-forgiving.” (4:43)
Based on the above verse, Muslim jurists have provided the following rules for full-body ablution (Ghusl):
Different types of full-body ablution (Ghusl) can be categorized as follows:
a) The full-body ablution (Ghusl) for ritual impurity (Janabah)
b) The full-body ablution (Ghusl) for touching a corpse (Mass al-Mayyit)
c) The full-body ablution (Ghusl) given to a corpse (Mayyit)
d) The full-body ablution (Ghusl) that becomes obligatory on the account of a vow (Nazr), oath (Qassam), etc.
a) The full-body ablution (Ghusl) for menstruation (Haydh)
b) The full-body ablution (Ghusl) for lochia (Nifas)
c) The full-body ablution (Ghusl) for irregular blood discharge (Istihadhah) [1]
There are some specific times that Muslims are recommended to perform full-body ablution (Ghusl), for example, the Friday Full-body ablution (Ghusl-e Jum’ah), or the full-body ablution (Ghusl) that are recommended to perform on specific Islamic occasions such as the nights of decree. (Laylatul Qadr). [2]
There are two methods to perform full-body ablution (Ghusl) that will be described in this part. The first thing to do before starting the full-body ablution (Ghusl) is to make an intention for it. However, it is not necessary to perform a separate full-body ablution (Ghusl) for different intentions.
If there are several recommended (Mustahab) or obligatory full-body ablutions (Ghusl) to be performed and one performs one full-body ablution (Ghusl) with the intention of performing all of them, it is sufficient. However, if one of them is full-body ablution (Ghusl) of ritual impurity (Janabah) and the intention is made to perform it, it suffices for all other full-body ablutions (Ghusl), although caution is to make the intention for all of them. [3]
In sequential full-body ablution (Ghusl), one must – based on obligatory precaution – first, with the intention of full-body ablution (Ghusl), wash the entire head and neck and then the entire body. It is better to first wash the right side of the body, then the left. If one intentionally or due to being negligent in learning the laws of full-body ablution (Ghusl)does not wash the entire head and neck before washing the body, then based on obligatory precaution his full-body ablution (Ghusl)is invalid. Furthermore, based on obligatory precaution, when performing full-body ablution (Ghusl), it is not sufficient to make the intention of full-body ablution (Ghusl) when moving the head, neck, or body while they are already under the flow of water; rather, the part that one wants to perform full-body ablution (Ghusl)on – on the condition that it is already under the flow of water – must be taken out from under the flow of water and then washed with the intention of full-body ablution (Ghusl). [4]
In this type of full-body ablution (Ghusl) water must cover the entire body in one go. However, it is not necessary for the entire body to be out of the water before starting the full-body ablution (Ghusl): rather it will suffice if part of the body is out of the water and the person goes under the water completely with the intention of performing full-body ablution (Ghusl). An example of instantaneous immersive full-body ablution (Ghusl)is when a person, with the int¬ention of performing full-body ablution (Ghusl), dives/jumps into a swimming pool and in doing so completely immerses himself in the water; or, the person may already be partly immersed in the water and he then completely immerses himself with the intention of full-body ablution (Ghusl). [5]
In gradual immersive full-body ablution (Ghusl), one must gradually – but in a way that can be commonly considered to be one unified action – immerse his body in water with the intention of full-body ablution (Ghusl). In this type of full-body ablution (Ghusl), it is necessary for each part of the body to be out of the water before it is washed. An example of gradual immersive full-body ablution (Ghusl) is when a person, with the intention of performing full-body ablution (Ghusl), immerses part of his body in a bath tub of water and then takes that part out of the water; then, he immerses another part of his body and takes it out, and so on until all the parts of his body have been immersed. [6]
The water that is permissible for full-body ablution (Ghusl) can be Rainwater, Well water, water from spring, sea, or river water, water of melting snow or hail, water of a big tank or pond. Ghusl is not allowed with unclean or impure water or water extracted from fruit and trees. [7]
References:
In the two previous parts of the solutions to depression, we introduced some of the recommendations on how to avoid anxiety and stress in Islam. Those examples included both spiritual and material advice. And they show that Islam considers the existence of human beings as a whole. That is why Islam has forbidden the unlawful (Haram) “temporary solutions” of relieving stress and emotions (like starting a dangerous relationship or spending the time in bars, etc.). Since in those cases, one usually gets nothing for what he\she spends.
Many people try to keep up with the newest standards of body hygiene to prevent various diseases. The same should be done for the mental hygiene. Much effort is needed to have a healthy soul and prevent disorders like depression, anxiety, stress in Islam, etc.
Some approaches to reduce depression act like an immediate treatment. The problem with those solutions is that they give a good feeling at the beginning. It normally does not last long and later on results in adverse effects. So, one should avoid whatever undermines the consciousness or causes deeper depression. These are:
Whatever destroys one’s mind and deprives him of the ability to thinking and reason is a sort of intoxicant, then, must be abandoned [1];
Alcohol is harmful and adversely affects the mind and the body. Imam Reza (AS) said that God has prohibited drinking alcoholic beverages since they contaminate the mind [2];
Spending a lot of time with such a person will destroy the wisdom [3] and misleads whoever he/she interacts with;
Eating too much will degenerate one’s mind and weaken the thinking power [4,5]. According to Islamic teachings, overeating turns one to a weak-willed, sleepy, stupid person [6];
Wasting time and doing nothing in life corrupt the mind [7];
Making jokes and laughing too much causes one to seem stupid [7].
Moreover, anything that causes one to forget God and weakens one’s faith acts like a poison that darkens one’s soul:
The one who thinks that will live a long life and forget about his/her death insists on his/her mistakes and cannot catch up. Since he/she supposes that there are still many chances to compensate. This clouds his/her heart and soul [8];
Vain conversations and hostility with others will weaken the soul [9];
Having such great wealth can harden the heart [10];
Whoever does a sin several times and repents each time but does not stop committing that sin, is known to mock God [11]. It is also said that repeated sins seal and kill the heart [12];
To spend time with those who are lost in their lives and oppose the divine guidelines, will mislead one to the wrong path [9].
Looking freely at any scene and anybody, especially non-Mahrams, causes anxiety and inquietude. Looking at a beautiful flower, for example, might take only some seconds but its smell and beauty stays in our mind longer. The same thing happens when looking at another person; especially due to the emotional impacts that men and women have on each other.
Staring at a non-Mahram will busy one’s mind with different thoughts for some time. It might also stimulate his/her feelings. Repeating these looks will cause one to get distracted and lose control in his/her mind. Also, it disturbs his/her inner peace and causes mental problems [13]. That is why Imam Ali (AS) said: “Whoever keeps the gaze down, relieves” [14].
References:
- M. al-Kulaynī, “Al-Kafi”, vol. 6, p. 412.
- S. H. al-Amili, “Wasail al-Shia”, vol. 25, p. 329.
- Karajaki, “Kanzul Fawaid”, vol. 1, p. 199.
- H. T. Nuri Ṭabarsi, “Mustadrak al-Wasail”, vol. 16, p. 458.
- M. B. Majlesi, “Bihar al-Anwar”, vol. 63, p. 72.
- N. Makarem Shirazi, “Tafsir Nemooneh”, vol. 6, p. 153.
- “Ghurar al-Hikam wa Durar al-Kalim”, p. 222.
- Ibn Babawayh, “Man la yahduruhu al-Faqih”, vol.4, p. 366.
- Ibn Babawayh, “Al-Khisal”, p. 228.
- M. al-Kulaynī, “Al-Kafi”, vol. 2, p. 300.
- M. al-Kulaynī, “Al-Kafi”, vol. 4, p. 168.
- Sheikh al-Mufid, “Al-Amali”, p. 83.
- stress in islam
- M. Reyshahri, "Mizan al-Hikma," T. 6141".