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.
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 death of a loved one, the problems at home or work, and even maintaining the Islamic regulations and orders might sometimes be challenging for us. In all these cases and many others, the patience to which Islam has invited can be enlightening for a Muslim. This patience is not merely passive waiting. Instead, patience in Islam directs us toward bearing things in a more steadfast and hopeful way.
The word patience in Islam has several meanings like limiting and constraining the self (Nafs), and, strengthening it against anxiety and discomfort [1]. Patience in Islam can be defined in two ways:
Being steadfast in doing what Islam and Allah have advised us to do and in preventing ourselves from whatever they have forbidden us to commit [2] & [4]. The duties that God has assigned to human beings, and especially those He has determined for Muslims, are not free of hardship. Hence, one might ignore some of them or abandon entirely or choose to be patient and experience their eternal joy: “so worship Him and have the patience for His worship” (19:65).
Moreover, being steadfast in avoiding sins and against committing evil deeds is the highest level of patience and the hardest one. Resisting the temptations and desires that appeal to evil deeds, to worldly positions or personal benefits against the collective interests, etc. is not easy, such that Prophet Joseph (AS) said: “And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil, except those upon which my Lord has mercy.” (12:53).
Keeping the inner peace and serenity in difficulties and disasters such as the loss of a loved one or some money, sickness or natural disasters, and having perseverance and persistence in those circumstances such that one keeps calm, does not complain, nor shows overreaction are the signs of patience in our personal lives: “And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to those who are patient.” (2:155) [3], [6]
According to Prophet Muhammad (PBUH&HP) patience is manifested in the behavior of the one who believes in the other world, its rewards and punishments, is pious and considers this world as a temporary dwelling, and is aware of his/her mortality and the fact that one day he/she will be no more and the difficult moments will soon pass and be forgotten [5].
Prophet Muhammad (PBUH&HP) has explained the characteristics of a patient person as follows [7]:
1. Is not lazy or indolent: being lazy and not doing anything equals ignoring the rights of others, including family, friends, neighbors, etc., as well as those of oneself [7];
2. Does not get upset and disappointed: believing that there is a wisdom behind every happening, a patient person does not lose his\her hope [7]. These are the ones that in case of sorrow, tell themselves that: “Indeed we belong to Allah, and indeed to Him, we will return.” (2:156);
3. Does not complain: a patient person does not complain [7] despite any difficulties that he\she faces, because he\she is satisfied with everything that God has considered for him\her to be the best thing that could happen. On the contrary, he\she asks God for the help and solution on that matter.
3. Controls his words: a patient person does not lose his temper when being frustrated or hurt and avoids insulting, slandering, and offensive words.
According to a Hadith, patience is required on five occasions:
• A respected person who is humiliated:
• An honest person who is accused of something unfairly;
• One who invites to justice but is ignored;
• An innocent person who is hurt;
• The one who seeks justice is opposed [8].
If one faces these troubles with serenity instead of showing a sudden naïve reaction, and if he\she be patient and trust the divine support, sooner or later he/she will find justice.
References:
- patience in islam
- Al-Raghib al-Isfahani, "Al-Mufradat fi Gharib al-Quran", p. 474.
- M. M. Naraqi, "Jami' al-Sa'adat", vol. 3, p. 280.
- M. Davoudi, “Islamic Ethics (Principles and Definitions)”, p. 92.
- M. Al-Karajaki, “Madan al-Jawahir”, p. 40.
- Shaykh al-Kulayni, "al-Kafi", vol. 2, p. 91.
- Shaykh Sadooq, “Illal al-Sharaie: Reasons for Islamic Practices”, vol. 2, p. 498.
- “Misbah al-Sharia”, p. 154.