“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A newer version of the Golden rule also says: “act only in accordance with that maxim through which you can at the same time will that it should become a universal law” [6].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
The issue of art and drawings in Islam is among those topics that have not been directly mentioned and ruled on in the Quran. Therefore, one might wonder if drawings in Islam is allowed (Halal) or not and if yes, then are all types of drawings permitted (Halal)?
There are a few traditions narrated about drawings in Islam that are usually used to answer this question. However, since the answer can be derived from the Quran, this text tries to answer the question based on the Quranic verses.
Now, you might be asking how it is possible to understand the ruling on drawing while there is no direct mention of it in the Quran. The answer is clear; the Quran provides us with a set of fixed frameworks that work as a criterion for us. And whenever we come to a question that we think was not an issue at the time of the Prophet (PBUH&HP), we can study it, based on the Islamic criteria and find the answer.
Drawings in Islam and all other types of art are considered as tools to make things more beautiful and to create a feeling of admiration in their audience. Allah (SWT) has created this universe most superbly and has ordered all His creatures to admire and praise Him for this beautification. After creating the human, He looked at his creation and admired His own creation: “He formed you and perfected your forms, and provided you with all the good things. That is Allah, your Lord! Blessed is Allah, Lord of all the worlds!” (40:64)
Apart from the whole magnificent scenery of the universe, created by Allah (SWT), there are also some verses of the Quran that indicate the importance of beauty in the eyes of our Creator. And that is why the Prophet (PBUH&HP)’s saying, “Indeed Allah is beautiful and likes beauty” has become so famous [1]. The importance of beauty in the eyes of Allah is visible in different verses of the Quran:
“O Children of Adam! Put on your adornment on every occasion of prayer … Say, ‘Who has forbidden the adornment of Allah which He has brought forth for His servants, and the good things of [His] provision?’” (7:31-32)
Creativity is a blessing with which Allah (SWT) has provided human beings (not to mention all the artistic creations of other creatures). And therefore, human beings have always created new things using their creativity, the effect of which is evident in the history and the Quran, e.g., in building houses, castles, making clothes, or designing jewelry, etc.
However, the Quran does not admire all types of art. For example, making sculptures or figures to worship and as idols are considered to be negative. For instance, Prophet Abraham (PBUH), facing his people who were worshiping lifeless and dumb idols, addresses his father and says: “What are these images to which you keep on clinging?” (21: 52)
While in another Surah of the Quran, making statues and sculptures and other pieces of art so far as they are useful for human beings are referred to as positive and admirable. An example is when The Jinn built those pieces of art under the observation of Prophet Solomon (PBUH): “They built for him as many temples as he wished, and figures, basins like cisterns, and caldrons fixed [in the ground] …” (34:13).
Besides, the main ruling on doing artworks can be derived from a Surah in the Quran called Surah Al-Shu’araa’ which means Poets.
In this Surah Allah (SWT) clearly describes the essence of forbidden (Haram) and allowed (Halal) art with a direct mention of poetry which was popular in Prophet (PBUH&HP)’s time:
“As for the poets, [only] the perverse follow them. Have you not regarded that they rove in every valley and that they say what they do not do? Barring those who have faith, do righteous deeds, and remember Allah much often, and vindicate themselves after they have been wronged. And the wrongdoers will soon know at what goal they will end up.” (26: 224-7)
In these verses, Allah (SWT) states that only perverse people would follow and admire the poets. And in describing the poets, it is mentioned that “they rove in every valley,” meaning that they make up things from their imagination. At the time of the Prophet (PBUH&HP), ‘most poetries were about the beauty of women, adultery, and pervert behaviors.’ However, Allah (SWT) does not forbid poetry completely; rather, He ‘makes the exception of faithful poets’ in the next verse. ‘Those who use their art as a tool to defend justice and to reveal oppression and injustice.’ [2]
From the above verses of the Quran, we can conclude that any form of art or any other tool is allowed (Halal) provided that they are used in the way of Allah, and if used in the way of Satan, they are considered to be forbidden (Haram). Therefore, it is of utmost importance to be familiar with the Islamic jurisprudence to distinguish the right from wrong from an Islamic viewpoint.
Another point that needs to be considered about different forms of art and drawing is that they should not go against the Islamic jurisprudence. Including erotic pictures or scenes in drawings or illustrations is one example of what makes this form of art forbidden. Therefore, as long as the drawing or making sculptures do not have any adverse harm for human soul and improvement, the ruling is as follows: “There is no harm at all in the sculpture, photography, and drawings of living beings whether or not they have a soul. Also, it is permissible to sell, buy, or keep pictures and statues. There is no objection to showing them in an exhibition as well” [3].
References:
- Al-Kafi. Vol. 6, p. 438
- Tafseer-e Noor, Qara’ati, M. Vol. 6, p. 381
- Painting and sculpture
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.