The young Muslims of today are facing an ever-increasing number of plights, one of the most important of which is drugs. But, what is Islam’s view on this issue? How should Muslims regard drugs? To know this, we must see what the Quran and the prophet’s and Imams’ conducts (Sirah) say regarding narcotics.
Since drugs were not known at the advent of Islam, therefore we cannot see any direct evidence in the Sirah on this issue throughout history; so the only way is referring to general rules and principles of jurisprudence.
In general, it has been indicated, firstly, that since drug consuming inflicts tremendous losses, it is considered as forbidden (Haram), unless medical emergencies and necessities require it. Secondly, buying and selling it, is forbidden except where rational, lawful benefits are received, such as medicine production. This form of usage must be under precise official supervision and control. Based on these facts, Muslim scholars hammered out four rational and crystal clear reasons for the forbiddance of drug consumption:
All intoxicants are regarded as forbidden because of their inebriant repercussions, as well as their physical-mental adverse effects on individuals and communities. Moreover, drug consumption causes moral degeneration, body and intellect corruption, inflicts severe cultural, social and economic losses and finally ruins societies.
Someone who suffers drug addiction is not able to oversee his behavior, loses his zeal, motivation and common sense, and as a result is ready to do anything to obtain drugs without any consideration. A Drug-addicted person, also, cannot fully adhere to his Islamic practices, since drugs turn him into an irresponsible and a total inefficacious human.
Wise men throughout history always avoided using drugs and this attitude is entirely in line with the Islamic law (Shari’a). Following in the footsteps of great personalities and considering their lifestyle is an authoritative way and a logical ground to reason against drug consumption.
This rule is one the most important and fundamental jurisprudential rules which is applied to a wide range of Islamic teachings. On this basis, people should not engage in deeds that inflict excessive losses. Today, we can say from experience that drug consumption encompasses significant social and individual damages and creates completely irresponsible generations. Accordingly, the rule of “No harming nor reciprocating harm” can provide us with the most rational ground to argue against drug consumption; its adverse effects are not only directed to the drug-addicted person himself/herself but also his/her family, relatives and even the whole society.
Furthermore, drug addiction is one of the most significant causes of self-destructing and life-ruining behaviors. We have a clear affirmation about this reality as Allah Almighty says: “and do not cast yourselves with your own hands into destruction” (2:195).
In Islam, every evil thing which results in heavy losses is forbidden (Haram); clearly, the drug with its many negative effects on a broad spectrum of people is categorized as highly harmful. There is a vivid indication on this claim in the Holy Quran: “He makes lawful to them all the good things and forbids them from all vicious things” (7:157).
The weakness in wisdom and perception power can be considered among the most important disadvantages of drug consumption; therefore, Islam names “common sense preservation” as the most important obligation for a Muslim. Now it is easy to understand why the Islamic law (Shari’a) bans all sorts of intoxicants like alcohol, drugs, etc.
It is noteworthy that based on the first-ever report on worldwide addiction statistics released by researchers, which uses data from sources including the World Health Organization and the United Nations Office on Drugs and Crime, drug addiction has reached epidemic levels across the globe and there were 230 million drug users worldwide in 2015. The report found that drug takes a higher toll on “productive years of life lost” than does any other intoxicant. That means people dependent on drugs not only die younger but also have poor health over a more extended period. Drugs affect their work, relationships, and consequently reduce their quality of life [1].
These results prove how far Islam predicts the disadvantages of using drugs and why it is declared as forbidden (Haram) on almost all of the Islamic decrees.
References:
Throughout the history of humankind, there are not many figures who stood up for all the people whose voice have not been heard, whose rights have been taken away and lives stolen. And there are not many men or women whose apparent defeat turn out to be their ultimate success, immortalizing their message and their actions. Imam Hussain (AS) was one of these rare kinds whose voice is still heard from beneath the ashes of history. A figure whose sacrifices have kindled a light for anyone willing to follow his lead and make this world a better place to live. In what follows, we will have a glance at the life of this eminent Islamic personality.
Hussain ibn Ali ibn Abi Talib known as Abu 'Abd Allah and Sayyid al-Shuhada' (Lord of martyrs), the third leader (Imam) of Shias, was born on January the 8th on 626 A.D ( 3rd of Shaban, 4th Lunar year (Hijri Ghamari)) [1] in Medina as the second grandson of Prophet Muhammad (PBUH&HP) . His father was Ali ibn Abi Talib (AS), the first chosen leader by Prophet (PBUH&HP) and his cousin, and his mother was Lady Fatima (AS), the beloved daughter of Prophet Muhammad (PBUH&HP) [2]. He was only seven years old when the dear Prophet of Islam (PBUH&HP) passed away [3].
Prophet Muhammad (PBUH&HP) loved him dearly, and there has remained many accounts in which Prophet(PBUH&HP) directly admits his love and affection for his grandson, Hussain (AS). For instance, he said: “Hussain is of me, and I am of Hussain, God loves those who love him” [4]. It is also narrated that "When the Prophet (PBUH&HP) was asked whom he loved more among his family, he replied, 'Hasan and Hussain.'" [5] He also used to put him on his lap, kiss him and said, “You are noble, son of a noble person and [will be] the father of noble ones; you are a leader (Imam) and son of a leader (Imam) and the father of leaders” [6].
There is disagreement about the number of Imam Hussain’s (AS) children. Some believe he had six children, four boys, and two girls [7]. While others believe it to be nine, six boys, and three girls [8]. Some of the most notable ones who were present in the event of Karbala include Ali ibn al-Hussain (Imam Sajjad (AS)) who becomes the leader after his father’s martyrdom, Ali al-Akbar, the six-month-old Ali al-Asghar, and his daughters Sukayna, Fatima and Ruqayya [i].
Imam Hussain (AS), like his father and grandfather, Imam Ali (AS) and Prophet Muhammad (PBUH&HP), was never ignorant toward the ones in need and those who struggled for their livelihood. Aside from helping them financially wherever and whenever he could, he always treated them with respect and equal to other people. Once he was passing somewhere when he saw a group of impoverished people who were sitting on their cloaks and eating some dry bread crumbs. They invited him to join them. He kindly accepted and sat down with them, eating whatever they ate. Then he invited them to his house and offered them whatever he had of food [9].
Even while praying, he couldn’t turn a blind eye to the request of a needy person. He tried to recite the remainder of his prayer faster so that he could help that person and fulfill his need [10]. He would also pay the debts of those who were struggling with financial problems. For instance, he paid the debt of a dying man to relieve him of the burden of owing another person before his death [11]. After his martyrdom, some old scratches were found on his back, which turned out to be the marks of the heavy bags containing food. He used to carry them on his back every night to give them to the poor without being noticed [12].
Imam Hussain (AS) is widely known for his patience in the real sense of the word. First of all, he would not get angry quickly. Even when a Syrian man insulted him and his father, Imam Hussain (AS) didn’t lose his temper. Instead, he forgave him and treated him kindly and with generosity [13].
Furthermore, considering the event of Karbala and the many unbearable hardships he and his family went through, such as seeing his children suffering from thirst, martyrdom of his brother, sons and his dear companions and the thought of his family to be taken as a captive, we never see him complaining to Allah or surrendering to this deep pain. This patience, for sure, was the result of his deep faith in Allah and having no doubt in whatever He chooses for him.
Imam Hussain (AS), saw the injustice that was imposed upon the society of his time and realized how what the rulers called Islam was far from the true teachings of Islam. Oppression, tyranny, unjust use of public property, etc. made life miserable for people. Therefore, he stood up against what was wrong. But he never gave up his human virtues for the sake of furthering his purpose. He was courageous for the right cause. Neither was he after usurping the throne, nor manipulating people for his own sake. In that case, He would have been selfish rather than courageous.
Imam Hussain (AS) was known among the people of his time for his sincere and constant prayers and devotions to Allah. He traveled the distance between Medina to Mecca to participate in Hajj rituals twenty-five times in his lifetime on foot. He had a deep affection for the prayer (Salat). It has been narrated that on the night before the battle of Karbala, Imam Hussain (AS) told his brother, Abbas ibn Ali (AS): “Ask the enemy to let us spend this night praying and supplicating to Allah and reciting the Quran. My Merciful Lord knows how much I love praying, reciting the Quran, supplicating and repenting”. Also, in the midst of battle, while the enemy was attacking him and his companions on every side, he stood to perform the midday prayer (Salat al-Dhuhr) in the congregation [14].
Imam Hussain (AS) was the inheritor of Prophet Muhammad’s (PBUH&HP) vast knowledge and foresight. Everyone, whether friends or enemies, admitted this characteristic in him and found no one to be even close to him on this matter. He would answer people’s questions on different issues so wisely and with such command that impressed every person who had heard of it. There remain many sayings and quotes from him, each containing a moral teaching and a lesson that would help us lead a better and more productive life [15].
After the death of Muawiah, the caliph of Muslims at the time of Imam Hassan (AS), his son, Yazid usurped the throne. He was the first caliph who was chosen monarchically after Prophet Muhammad’s (PBUH&HP) death, and he was far from a suitable choice for the leadership of Muslims. He was an indecent tyrant who did not even follow an Islamic lifestyle in appearance. For instance, he would drink alcohol manifestly; which is a strictly forbidden act in Islam. Thus, Imam Hussain (AS) who lived in Medina at that time refused to accept Yazid’s oath of allegiance, despite Yazid’s threat to behead anyone who refuses to do so [16]. When the governor of Medina came to Imam Hussain (AS) to take his oath of allegiance, he asked for a few days to think and decide. Afterward, he left Medina to Mecca, where still remained some people who did not bend down under Yazid’s forceful allegiance [17].
In Mecca, many people were attracted to the intellectual, spiritual, and religious characteristics of Imam Hussain (AS). Also, the notable people in Iraq and especially Kufa who had received the news of Muawiah’s death wrote many letters to Imam Hussain (AS). They asked Imam Hussain (AS) to come to Kufa and accept their political leadership along with their intellectual and religious guidance [17]. Imam Hussain (AS) did not care much about these letters, at first. But when he saw the increasing number of letters sent from Kufa to him, he decided to send one of his relatives, called Muslim ibn Aqil, as a representative, with a letter to the heads of Kufa tribes to validate their invitation.
Over ten thousands of people of Kufa took the oath of allegiance with Muslim as Imam Hussain’s (AS) representative. So, Muslim wrote a letter to Imam Hussain (AS) and ensured him that Kufa was the right place for Imam Hussain (AS) and his companions to move to [18]. Thus, Imam Hussain (AS) along with his family and some of his companions left Mecca to Kufa. Also, he sent another representative, called Gheis, to Kufa, to inform them of his journey. However, people of Kufa were soon terrified and scattered from Muslim’s side. They even threw Muslim out of the resting place that they had given him before. The new governor captured Muslim and beheaded him [19]. Gheis (the second representative of Imam Hussain (AS)) also reached Kufa and declared Imam Hussain (AS)’s message to people of Kufa. However, the forces captured him and dropped him down from the top of a castle in Kufa [20].
Before his martyrdom, Muslim covertly sent one of his companions to Imam Hussain (AS), to inform him of people’s disloyalty and dishonesty and to stop him from coming to Kufa. But his message and the news of Kufa people’s infidelity, reached Imam Hussain (AS) when he had already left Mecca behind and was on his way to Iraq, near Kufa and Muslim had already been martyred. Imam Hussain (AS) decided to continue his journey toward Iraq and Kufa.
On the 7th of Muharram (10th of October 680 AD), Ibn Ziyad’s army blocked Imam Hussain (AS)’s and his followers’ access to the Euphrates (Furat river). About five hundred soldiers were ordered not to let Imam Hussain’s (AS) followers reach the river. On this night, a number of Imam Hussain’s (AS) companions managed to take some water from the river, and it was the last time they could do so [21].
On the 9th of Muharram, called Tasu’a, yet another ruthless and cruel commander, named Shimr, came to help Umar ibn Sa’ad’s army. Umar ibn Sa’ad’s army made many attempts to entice Imam Hussain’s (AS) followers and dissuade them from accompanying Imam Hussain (AS). But they did not succeed. On this day, Imam Hussain (AS) and his followers were besieged completely, and their access to water was entirely blocked. They had no water supply anymore. According to some accounts, except for the women and children, those who could fight along with Imam Hussain (AS), were about 72 people.
Imam Hussain (AS) was the last warrior in the battle of Karbala. His companions were all martyred, and he was now alone. It has been said, that for some time the soldiers from Kufa, did not come to fight with Imam Hussain (AS). Perhaps the people of Kufa were ashamed of themselves. Since they were the ones who invited Imam Hussain (AS) and now they were fighting against him. Despite his exhaustion and his wounded body, Imam Hussain (AS) fought against his enemies courageously and powerfully.
Imam Hussain (AS) was losing his strength. A person threw a stone toward Imam Hussain’s (AS) forehead, which made it full of blood. When he wanted to wipe it with his clothes, another soldier shot a poisoned arrow toward Imam Hussain’s (AS) chest. Another strike caused Imam Hussain (AS) to lose his remaining strength and fall on the ground. Shimr ordered his soldiers to give Imam Hussain (AS) the last strike and kill him, but no one dared to do so. Shimr himself came and beheaded Imam Hussain (AS) [22].
Imam Hussain’s (AS) revolution and the incident of Karbala carried a message for all humankind, of any religion, belief or nationality. His movement not only gives us the lesson of peacefulness but also teaches us to never be silent in the face of oppression and injustice and stand against it despite any difficulty. Thus, despite the passing of so many centuries, he is still held as a hero who can be the perfect role model for those seeking justice and humanity. Every year, on the tenth of Muharram, called Ashura, the day on which Imam Hussain (AS) was martyred, many people from all over the world gather and commemorate his personality and his exemplary movement. Also, millions of people attend the annual gathering of Arbaeen Walk which is a three-day journey on foot, walking the distance between Najaf to Karbala located in Iraq to honor and revive his lasting message of peace and truthfulness.
Notes
[i] There are some disagreements about the presence of a girl called Ruqayya as the daughter of Imam Hussain (AS). Some sources, including Lubab al-ansab, a sixth/twelfth-century source, and Kamil-i Baha'i, from the seventh/thirteenth century, report that he had a four-year-old daughter, who passed away in Damascus.
References
- Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 2, p. 555.
- Imam Hussain
- Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 10, p. 369.
- Balādhurī, Ansāb al-ashrāf, vol. 3, p. 142.
- Tirmizī, Sunan, vol. 5, p. 323.
- Mawsu'at kalimat al-Imam al-Husayn, Baqir al-'Ulum Research Institute, p.91.
- Mufīd, al-Irshād, vol. 2, p. 135.
- Ṭabarī, Dalāʾil al-imāma, vol. 1, p. 74.
- Ibn ʿAsākir, Tārīkh madīnat Damascus, vol. 14, p. 181.
- Ibn ʿAsākir, Tārīkh madīnat Damascus, vol. 14, p. 185.
- Muhammad b. 'Ali b. Shahrashub, Manaqib Al Abi Talib, vol.4, p.66.
- Ibn ʿAsākir, Tārīkh madīnat Damascus, vol. 43, p. 224.
- Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 417 & 441.
- Shaykh 'Abbas Qummi, Nafasul Mahmum, Relating to the heart rending tragedy of Karbala, p.21.
- Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 338.
- Mufīd, al-Irshād, vol. 2, p. 34, 36-37.
- Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 347 & 395.
- Mufīd, al-Irshād, vol. 2, p. 53-63.
- Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 405.
- Mufīd, al-Irshād, vol. 2, p. 86.
- Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 453.
When facing a question like this, you may find a group of people who try to justify that Islam is not a religion of peace. They usually refer to terrorist attacks by pseudo-Muslims and conclude that Islam is not a peaceful religion. Peace in Islam is a value and an ultimate goal of life; may it be personal, social or worldwide.
But let’s see what is Islam’s viewpoint about war and if it approves terrorism.
Before discussing the main topic of this article, we have to understand what peace in Islam means. According to Merriam Webster dictionary, “peace is a state of tranquility or quiet such as:
Freedom from Civil Disturbance
A state of security or order within a community provided for by law or custom.
Freedom from disquieting or oppressive thoughts or emotions
Harmony in personal relations.” [1]
Therefore, there are two types of peace defined above; social and individual. Islam not only talks about individual peace, but also all of its rules are based on logic to shape a peaceful society. In this article, we would focus on social aspects of peace in Islam, either within one country or on what goes on between different countries.
Allah emphasizes in the Quran that Prophet Muhammad (PBUH&HP) is a mercy towards all human beings: “We did not send you but as a mercy to all the nations” (21: 107). It can be understood from this verse that a worldwide mercy, peace, and tranquility is the goal of sending Prophet Muhammad (PBUH) with the religion of Islam.
Imam Ali (AS) in his letter to Malik al-Ashtar (his appointed commander in another country) wrote: “Develop in your heart the feeling of love for your people and let it be the source of kindliness and blessing to them. Do not behave with them like a barbarian, and do not appropriate to yourself that which belongs to them. Remember that the citizens of the state are of two categories. They are either your brethren in religion or your brethren in kind. They are subject to infirmities and liable to commit mistakes.” [2]
He specifically notes that we should be tolerant of people who have no bad deeds against Muslims and the religion of Islam.
In social relations The Quran defines Muslims as moderate people; “Muhammad, the Apostle of Allah, and those who are with him are hard against the faithless and merciful amongst themselves. “ (48:29)
By referring to the above verse and by going through its interpretations we find out that “Muslims should be harsh on infidels. Who are these infidels? Muslims should not be harsh on anyone who does not believe in Islam. They should behave kindly towards those who are not opposed to them, who do not plot against them, and who do not seek to wipe out their nations - even if they follow other faiths.” While at the same time “Muslims should be harsh on those who fight against Islam and their identity, nationality, country, independence, honor, dignity, traditions, culture, and values.” [3] Therefore, it is completely rational for Muslims to defend themselves while their values are being attacked, and it has no contradiction with their peaceful nature.
In recent years we have seen different terrorist groups such as Taliban, Al-Qaida or ISIS, who under the name of Islam, have committed terrorist attacks in different countries. They refer to verses of the Quran that are about the holy struggle (Jihad) and use those verses as a permission for their terrorist acts.
However, their interpretations of the verses of the holy struggle (Jihad) are not correct. The fact is that war is prohibited in Islam, and Muslims are not allowed to start a war against other countries for the sake of conquest or even for spreading the religion of Islam. Jihad is allowed for Muslims only if:
They are attacked by other countries, and their lives and properties are at risk.
If other Muslim territories are under attack by oppressive governments.
If other powers attack Muslim territories to annihilate Muslims or their religion.
“In the holy struggle (Jihad), violating or infringing on others' rights is not allowed. Killing other people under baseless pretexts is not part of the holy struggle (jihad). Neither is killing those who are not Muslims. Such acts are not allowed in the holy struggle (Jihad). Not all those who believe in religions other than Islam should be treated with harshness. Rather, only those who are opposed to Islam, your independence and territorial integrity, and Islamic culture, identity, and values should be treated with harshness. If carried out under these conditions, the holy struggle (Jihad) is considered as a divine order and will bring about glory to nations.” [4]
It is only under these conditions that Muslims are allowed to fight against the oppressors. And even when they are allowed to defend themselves and enter the war, they have to make sure to follow the rules of war. They are not allowed to kill the children or elderly of the infidels, or to poison the cities of the infidels. [5]
They have to tolerate the refugees, and if they betray them, they will face punishment [6]. Also, they should observe the rights of the captives of war [7]:
“Allah does not forbid you from dealing with kindness and justice with those [polytheists] who did not make war against you on account of religion and did not expel you from your homes. Indeed Allah loves the just. Allah forbids you only regarding those who made war against you on account of religion and expelled you from your homes and supported [the polytheists of Makkah] in your expulsion, that you make friends with them, and whoever makes friends with them—it is they who are the wrongdoers.” (60: 8-9)
In conclusion, Islam is a religion of peace for Muslim people and peaceful people. It is not a passive religion to sit and watch all the cruel things that are happening in the world and smile at it. Islam is the life map for those who wish to reach human perfection which is only achieved by obeying all of its rulings. No matter you call it Islam or something else, but every sane human being, by studying The Quran and searching about Islam, will understand that Islamic rules have been designed to make the society a safe place for human growth.
References:
- peace
- Malik Ashtar richest treasure
- view of Jihad
- ibid
- Mafatih al-hayat, p. 318
- Mafatih al-hayat, pp. 419- 20
- Mafatih al-hayat, p. 423