Before the appearance of a group called ISIS, I always wondered if it is possible for people to easily behead men, to kill children and cut the bodies into pieces. I had repeatedly heard and read the event of the tenth day (Ashura) in Muharram of 61 AH, in which the grandson of Prophet Muhammad (PBUH&HP), who was the leader (Imam) of Muslims at his time, and the males of his family and companions were martyred, beheaded and cut into pieces.
While I was reading those events, I started thinking about what kind of a person is capable of doing such horrible acts? Who were the people of that era who stood against their leader and watched him getting martyred and beheaded, because he could not morally and ethically accept the caliphate of a corrupt leader over the Muslim society?
I found answers to my questions in the past few years when some terrorist groups began to take advantage of some of the verses of the Holy Quran and use it as a pretext for their evil purposes. These terrorist groups, the most recent of them Taliban, Al-Qaida and ISIS, are very much the same as those who considered themselves Muslims and stood against the grandson of Prophet Muhammad (PBUH) and the leader of Muslim society, who was the manifestation of Islam, under the name of supporting the corrupt oppressor caliph; Yazid.
Having people with different attitudes who all believe that they are true Muslims makes it hard for truth-seekers to find the right path in life.
In this article, we will revise the reasons for which a group like ISIS would appear, grow and spread in the world in the name of Islam. We will try to clarify a few points by which we can make a border between the real Islam and the unreal Islam that is being used as the tool of terrorism.
To begin, let’s see what the main types of Muslims that we face these days are.
The passive depiction of Islam is the sort of Islam that is at peace with EVERYTHING in this world. Whatever happens, the passive Muslim will not show any reactions. These types of Muslims believe in having a safe and calm life. They have no considerable social or political involvements. If an issue arises in the community or the society, they prefer to remain silent and show no reactions toward it, as it may cause some harm to them or their benefits.
One may think that this type of Islam is the best as it does not harm the believer or others in the society. But the fact is that according to Islam or any other Abrahamic religion, he who remains silent, at a time when he has to stand against an oppressor or to help a human in a reasonable need, has no value in the eyes of God in this world or the other [1].
It is also firmly narrated by Prophet Muhammad (PBUH) that “whoever starts his day with no efforts on Muslims’ issues IS NOT A MUSLIM” [2]. This is how Prophet Muhammad (PBUH&HP) excludes passive Muslims from the true Islam.
In the same way it is stated in the Holy Quran that: “Why should you not fight in the way of Allah and the oppressed men, women, and children, who say, ‘Our Lord, bring us out of this town whose people are oppressors, and appoint for us a guardian from Yourself, and appoint for us a helper from Yourself’?” (4:75)
The wild representation of Islam is much worse, much more inaccurate and much further from the real context of Islam than the passive representation. Silent Muslims will cause damages to others by not helping them at the right time, while Wild people who act, using the name of Islam, will hurt the society, families, and a whole generation that is to come.
All terrorists who call themselves Muslims and make the world an unsafe place for human beings are amongst those wild creatures. They kill children, men and women all over the world by using their invented and wrong interpretations of a few verses of the Holy Quran, trying to demolish the religion of God.
They ignore all the verses of the Holy Quran and the teachings of Prophet Muhammad (PBUH) and his successors that emphasize tolerance, kindness toward human beings and animals, protecting the environment, supporting the truth, gentle speaking, respecting the humankind, and observing the rights of the previous religions.
Facing this representation of Islam, one may think that these people are either very ignorant and indolent that will not even spend some time on understanding the real Islam, OR use some parts of Islam as a part of a bigger plot by which they can reach their hypocritical goals.
But put aside the passive and the wild representations of Islam, and let us find out what the true Islam is and how we can recognize the true Islam from among its different representations.
We do not insist that every truth-seeker should conclude accepting Islam as his religion, but there are hints and guidelines for every truth-seeker to realize the true path of life.
Here we will count a few of these hints:
A) Have no prejudice in searching for the truth
It is important that even those who have specific beliefs, start researching and rebuilding their mindset. If we do not keep thinking about our beliefs, we will be dogmatic people who have no logical answers to other people’s questions about their ideas.
Not being prejudiced about our views gives us an open mind. Therefore, if we face a belief that may be contrary to ours, but we find it closer to the truth than ours, we should be able to change our idea and follow the best route.
Prophet Muhammad (PBUH&HP) says: “Avoid prejudice, as it begins with ignorance and ends up in regression” [4].
B) Support the truth
“Do not mix the truth with falsehood, nor conceal the truth while you know” (2: 42).
Most of us experience situations in which we have to choose between our benefits and the truth. This is what we call fairness. It is essential to be careful about taking the right side even if it is against our benefits. Although sometimes by supporting the truth we may lose our worldly benefits, it is important to remember that reaching the ultimate purpose of humanity is hidden in taking the right side.
C) Listen carefully and completely
“… So give good news to My servants, who listen to the word [of Allah] and follow the best [interpretation] of it. They are the ones whom Allah has guided, and it is they who possess intellect” (39: 17- 18).
Unfortunately, the wrong presentations of Islam come from the point where people take some advice from the Quran and leave the rest instead of looking at it as a whole. For example, those who stand for the rights of Muslim women and try to revive their rights, stick to a few verses of the Quran that are about women.
They do not understand Islam’s aim of ordering women to observe the Islamic dress code, so they start campaigns against it. While if they read the Quran as a whole alongside with the prophet’s teachings, and put different pieces of the puzzle together, they will realize that the Islamic dress code, plus men’s and women’s etiquette of looking, plus men’s role in supporting the family and women’s role in calming the atmosphere of the house, and many other pieces of the puzzle are to make the society a better place for all members to live in.
D) Animals’ Rights
According to the Quran, all the creatures [including animals] have been created to serve human being (2: 29). But if we need to use animals for our needs, we should not forget that we have a huge responsibility towards them as living creatures. The rights of animals are of much importance in Islam, and we have a lot of narrations from Prophet Muhammad (PBUH) and his successors with regards to them.
An example is a narration by Prophet Muhammad (PBUH): “When you stop riding an animal, do not keep sitting on them while having a [lengthy] conversation with others; instead, descend and [let the animal rest, and] then talk” [6].
E) Love for humanity
And finally, the Golden Rule that if we all follow, we will experience a peaceful life in this world and the hereafter is stated in the letter of Imam Ali (AS) to his son who said:
“O, my child! Make yourself the measure (for dealings) between you and others. Thus, you should desire for others what you desire for yourself and hate for others what you hate for yourself” [5].
Conclusion
At the beginning of this article, we read those who martyred Imam Hussain (AS) and his companions on the tenth day (Ashura) in Muharram of 61 AH, are the ones who took advantage of the name of Islam to gain their worldly desires. We discussed that the same thing is happening in our era and different terrorist groups, by misusing the name of Islam, try to divert people from the true guidance and the peaceful path of life.
This reminds me of the famous saying “every day is Ashura, and every land is Karbala.”; Which means the confrontation between right and wrong always exists. This may be a simple confrontation in family relations, at work or in the community, or it may be a more significant conflict between the countries.
No matter we are Muslim or Christian or Jewish. The fact is that the history repeats itself. And it is vital for us to be wise enough to realize the truth and support it. Imam Hussain (AS) on the tenth day (Ashura) faced the massive army of Yazid and told them:
“If you neither believe in religion nor fear the hereafter, then at least be free from tyranny and arrogance” [8].
References:
- Majlesi, Bihar al-Anwar, vol. 74, p. 311.
- Al-Kafi, vol. 2, p. 164.
- The Quran, Chapter 4 (Al-Nisa’), verse. 75.
- Mizan al-Hikmah, vol. 4, p. 2770.
- Majlisi, Bihar al-Anwar, vol. 64, p. 173.
- Majlisi, Bihar al-Anwar, vol. 64, p. 214.
- Nahjul – Balagha; letter 31.
- wedMajlisi, Bihar al-Anwar, vol.74, p. 91.
The mourning tradition of Imam Hussein (AS) is one of the important and effective traditions that has undergone changes throughout history. These days, we see many ceremonies held by different people in various places around the world, in which the fundamental ethics that were the reason for Imam Hussain’s (AS) movement are being neglected. Therefore, it is of utmost importance to take a deep look at how we commemorate the martyrdom of the Imam and identify our mistakes and amend them.
One of the best ways to achieve authentic methods of commemorating Imam Hussain’s (AS) martyrdom, away from superstitions and distortions of this important tradition, is to study history. In this article, an attempt has been made to outline the manner in which the tradition of mourning for Imam Hussain (AS) was held by the Imam’s progeny (AS) and the goals that those nobles pursued in doing so.
The tradition of commemorating and mourning for Imam Hussain (AS) started from the very day of Ashura when Imam Hussain (AS) was martyred alongside his companions and sons. The first group to begin mourning were the household of the Imam and his companions. As they were taken captive and moved from city to city, they narrated the events of Karbala to people if towns and cities, and the first mourning started from then.
After the household of the Imam returned to Medina, they never stopped narrating the tragedy of Karbala and the oppression of Yazid’s Army and the reason why Imam Hussain (AS) did not compromise with Yazid. The household of the Imam, especially his sister, Lady Zainab, and His Son Ali (AS), were the first ones to hold commemoration ceremonies and people used to go to their houses to offer their condolences. [1]
There are numerous narrations recommending us to commemorate and mourn Imam Hussain’s (AS) martyrdom. However, it is important to understand why our leaders and Imams have emphasized on holding mourning ceremonies so much.
The reason, in fact, is not only to cry and have compassion for Imam Hussain (AS) and his companions, although loving the Prophet’s (PBUH&HP) progeny is what we are commanded to do, as Allah orders his messenger to command people about it:
“… Say, ‘I do not ask you any reward for it except the love of [my] relatives…’” (42: 23)
Nevertheless, the aim of Imam Hussain (AS) was to set a role model for all human beings who face oppression and injustice, and to teach them the importance of sacrificing all they have in the way of reviving human values.
Therefore, commemorating his martyrdom and revisiting his goals and values is a great opportunity for people to reassess their life goals, reconsider their lifestyle, and correct their mistakes.
Commemoration of Imam Hussain (AS) at the time of other descendants of the Prophet (PBUH&HP)
Since the socio-political situation at the time of Imam as-Sadiq (AS) provided a platform for promoting the true school of Prophet Muhammad (PBUH&HP), many of our traditions and narration are quoted from him. Hence, there are many narrations and traditions from Imam as-Sadiq (AS) about commemorating and mourning for Imam Hussain (AS).
It is narrated that from the beginning moments of the day of Ashura in every Muharram, “Imam al-Sadiq (AS) became sad and cried over his noble grandfather, Imam Hussain (AS), and people came to his house from far and near to lament with him and offer condolences. When they stopped crying, the Imam said:
"O people, know that Hussain (AS) is alive and well with his Lord, and he constantly looks at his mourners and their names and their fathers and the place that is available for them in Paradise.” [2]
Imam al-Reza (AS) narrated about his father, Imam Mousa al-Kadhim that “As soon as Muharram came, no one saw a smile on the lips of the Imam and he was always sad until the decade of Ashura passed, and when the tenth day came, this day was the day of utter sorrow and calamity and he used to say: ‘This is the day that my grandfather, Hussain (AS), was killed.’” [3]
Therefore, it is very important to commemorate the martyrdom of Imam Hussain (AS) by narrating the true events that happened in the battle of Karbala. The importance of the commemoration for the Prophet’s progeny (PBUH&HP) is as crucial as keeping Islam alive. They tried to prove the legitimacy of Imam Hussain (AS) and the falsity of the claims of Yazid and the Umayyads, and this shows that the general atmosphere of the Islamic society was so poisonous that even some of the companions of the Imams were unaware of this issue.
However, it is important to hold the ceremonies in a way that does not contradict any of the Islamic rules and ethics since Imam Hussain (AS) mentioned in his will that “I have risen only to make a reform among my grandfather’s people. I want to command the good and forbid the evil.” [4]
No matter how small or big these ceremonies are, they are seen by God and the Imams and rewarded, as long as they follow the goal of Imam Hussain (AS) in reviving the religion of God.
References:
- Majlesi, M.B. Bihar al-Anwar, vol. 45, p. 196
- Tarihi, F. Al-Muntakhab, vol. 2, p. 483
- Sheikh Sadouq. Al-Amali, Majlis 27
- Majlesi, M.B. Bihar al-Anwar, vol. 44, p. 329
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.