The concept of responsibility in Islam includes a wide range of matters. Human beings have certain responsibilities in Islam toward others and themselves. All creatures in this universe are naturally inclined to move toward the perfection considered for each of them. They are created in the most proper form, then, have been provided with the conditions and requirements that God has planned (20:50).
Nonetheless, none of them knows neither the path that they should pave nor the final target; except humans. According to the Quran, human beings are created for specific reasons (23:115), and they have duties and responsibilities (75:36). The most prominent responsibility in Islam that one has is towards God, as explained in the first part of the article. He\she is also responsible towards him\herself. This category of duties is discussed here.
According to Imam Sajjad (AS), the duties of every human being towards him\herself are to serve only God by all his\her capabilities and every part of the body; and, to respect the rights of each part of the body [1]. Hence, the responsibilities in Islam of every human being towards him\herself can be divided into spiritual and physical items.
According to the Quran, God breathed into the human being of His [created] soul after he was proportioned (38:72). This makes the human’s soul of great value in Islam. Accordingly, every individual has certain responsibilities towards his\her valuable soul. These duties can be summarized in one sentence: to utilize the soul in the way of God.
That is to apply all spiritual capacities in the obedience to God and to do what brings bout God’s satisfaction. This requires one to keep the soul alive and pure by practicing what is ordered to or invited to in Islamic teachings like prayer (Salat), fasting (Sawm), pilgrimage (Hajj), etc., also by preventing any harm to the soul such as anxiety, depression, etc.
One’s acts and words form and determine the his\her path in life. He\she does various acts (including good deeds, what is obligatory (Wajib) or recommended (Mustahab)) with different parts of the body and verbally thank God (in the form of prayer) with the help of tongue and mouth. Hence, whatever one does concerning the obedience of God depends also on the parts of the his\her body. Therefore, he\she has some responsibilities towards them.
Of the rights of the tongue are to [1]:
Avoid foul language and the sins that one might commit with the tongue, such as backbiting (ghibah) and slander. Prophet Muhammad (PBUH) said that: “Do not insult others, this turns them into your enemies” [2], and: “Whoever divulges the flaws and faults of another Muslim, God will reveal his flaws” [3];
Accustom it to saying pleasant beneficial words;
Force it to talk nicely and politely (2:83);
Stop it from talking too much and stay silent unless talking is beneficial; “Silence is a door to wisdom, it brings affection and guides to every blessing.” [4], and: "whoever believes in God and the Hereafter should say beneficial words, otherwise stays silent.” [5];
Think about what you are going to say and judge the words before you start talking because a wise person will be judged by his words; “A faithful person … thinks about his words first, and then says those words” [6].
The ears are like the doors to the heart; they transfer every word with either a positive or negative influence on the heart [1]. Imam Ali (AS) has prevented us from listening to the words without any advantage and benefit as they darken the heart and cause us to be blamed [7]. For example, whoever listens to backbiting is a partner of the backbiter [8]. Hence, one should control the ears to hear only nice and useful words that purify the heart or encourage good behavior [1].
To be continued.
References:
- Imam Sajjad (AS), Treatise On Rights (Risalat al-Huquq).
- M. al-Kulaynī, “Al-Kafi”, vol. 2, p. 360.
- Al-Monzeri, “Invitation and Intimidation”, vol. 2, p. 239.
- M. al-Kulaynī, “Al-Kafi”, vol. 2, p. 113.
- M. al-Kulaynī, “Al-Kafi”, Introduction, p. 6.
- W. al.Hilli, “Tanbih al-khawatir wa nuzhat al-nawazir”, vol. 1, p. 106.
- “Ghurar Al-Hikam Wa Durar Al-Kalim”, T. 6234.
- A. Saberi Yazdi, “Al-Hokm Al-Zahera”, p. 558.
Leaving behind the town where one is born and raised is a daring decision, which is often followed by many challenges and difficulties. You enter a new world, have to live with new people, and speak a new language. Yet it becomes even more daring when your mission is to spread a peaceful message, to lead people toward what is right and remind them of human values, which they might have forgotten, or put aside. Imam Rida (AS), the eighth infallible Imam (AS) of Shias, was made to migrate to another country and live among the people whom he didn't know. Nevertheless, his eminent personality and unique characteristics won him such a position among the people of that town that they still honor him centuries after his demise, a person whose fame went beyond any borders and reached every corner of this world.
In what follows, we will have a glance at the life journey of Imam Rida (AS), this honorable figure.
Ali ibn. Musa al-Rida was born on December 29, 765 A.D in Medina. His father was Imam Musa al-Kazim (AS), the seventh infallible Imam of Shias, and his mother was Tuktam [1]. He is a descendant of Prophet Muhammad (PBUH&HP), the Prophet of Islam. His most famous title was al-Rida, meaning "the satisfied one" and was chosen for him due to his utter devotion and submission to Allah, which also brought him Allah's satisfaction. As Imam Jawad (AS), his son, said, "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" [2].
According to some sources, Imam Rida (AS) married twice in his lifetime. His first wife was Sabika, who was a descendant of Maria, prophet Muhammad (PBUH&HP)'s wife [3]&[4]. It is reported that Imam Rida (AS) married his second wife on al-Ma' mun's suggestion, the caliph of the time, to marry his daughter, Umm Habib. This incident happened around 817 A.D. Al-Ma' mun's intention on forming this tie was to get closer to Imam Rida (AS) and to continually have him under his supervision to avoid any action against himself by Imam Rida (AS) [5]&[6]&[7].
There is a disagreement on the number of his children, yet one thing is definite; he had a son called Muhammad, also known as Imam Jawad (AS), who would follow the leadership after him [8].
On 799 A.D. and after the demise of Imam Musa al-Kazim (AS), the period of Imam Rida (AS) 's leadership began, in which he followed his ancestors' path in enlightening Muslims and reminding them of the true message of Prophet Muhammad (PBUH&HP). In the first 17 years of his leadership, which he spent in Medina, he turned into one of the well-known figures among Muslims praised for his many virtues, including his significant command of Islam and Islamic sciences [9]. The contemporary caliphs during Imam Rida (AS) 's period of leadership include Harun al-Rashid, Muhammad al-Amin, and al-Ma' mun all belonging to the Abbasid dynasty.
After the death of Harun al-Rashid, his two sons, al-Amin and al-Ma' mun, initiated a dispute over succeeding their father's crown. To secure his position and realizing Persians favor over Imam Rida (AS) and the teachings of Ahl-ul-Bayt, al-Ma' mun sent orders to Imam Rida (AS) to leave his town and join him in Khorasan, a province in Iran. If Imam Rida (AS) would side with him, al-Ma' mun thought, his throne would have become stronger, and he could have defeated his brother effortlessly [10]. Therefore, on 817 A.D. Imam Rida (AS) was made to migrate from Medina to Iran. The route which al-Ma' mun's representative chose to take Imam Rida (AS) to Khorasan was intentionally planned not to pass any city in which the adherents of Imam (AS) resided to avoid any possible gathering against al-Ma' mun's throne [11]. Nevertheless, he met many people on his way to Khorasan, which asked him to make a speech for them or tell them a hadith, the most famous of which was the hadith which he narrated in Neyshabur on the request of a Muslim scholar. This hadith, best known as the "Hadith of the Golden Chain (Silsilat al-Dhahab)", whose source goes back to Prophet Muhammad (PBUH&HP) and is one of the most authentic hadiths in Islamic texts, emphasizes on the importance of adhering to the Imam of the time who are chosen by Allah to continue the path of spreading His message in the absence of the Prophet (PBUH&HP) [12].
On reaching Merv, the town al-Ma' mun chosen as the center of his caliphate, Imam Rida (AS), was summoned by al-Ma' mun to both welcome him and inform him of an important decision he had made with regard his throne. He first welcomed Imam Rida (AS) warmly and then told him that he had decided to leave the crown to him, yet Imam (AS) firmly refused this idea. He then came with another offer, asking Imam (AS) to be his heir and successor of his throne. But Imam (AS) refused to accept this offer, too, since he knew al-Ma' mun had certainly another plan in mind and only wanted to win Imam Rida's (AS) support to save his own position against possible threats. Nevertheless, al-Ma' mun didn't give up and repeated his offer, this time implying a death threat on Imam Rida (AS) in case of his refusal. Therefore, Imam Rida (AS) was reluctantly made to accept being al-Ma' mun's successor, under certain conditions: "So, I accept if I do not give any command and do not prohibit, I neither give Fatwa (religious creed) nor do I judge, I neither assign anyone to any task nor do I change anything's position." [13]. As a result, al-Ma' mun gave allegiance to Imam Rida (AS) as his crown prince on March 817 A.D. in front of people.
As it was mentioned above, "Imam Rida (AS) knew about al-Ma 'mun's intention and told him, 'you want that people say, 'Ali b. Musa (AS) is not uninterested in the world and leadership, but it is the world that is uninterested in him. Do not you see how he (AS) has accepted to become the crown prince greedy for caliphate?' He answered those who asked him why he accepted to be the prince, "I accepted that unwillingly and under pressure.' The conditions Imam Rida (AS) declared for taking this position were, in fact, his withdrawal from cooperation in the government of al-Ma' mun, because Imam (AS) said that he neither would assign anyone to work nor would depose anyone; he neither would break a custom nor would he change anything in the current situation" [14]. This dubious agreement ended when al-Ma'mun felt his position in danger due to the threats he received from other members of the royal family and decided to remove Imam (AS) by murdering him.
Moreover, Imam (AS) had revealed his hostility toward al-Ma' mun's caliphate through many of his manners. One of the most notable instances is his attendance in Eid-al-Fitr prayer. Despite al-Ma' mun's constant request on Imam Rida (AS) to lead the Eid prayer, Imam (AS) refused due to the conditions he had set on accepting al-Ma' mun's successorship. Yet, upon al-Ma' mun's insistence, he agreed to lead the prayer provided that he would attend it the way Prophet Muhammad (PBUH) did. Therefore, despite the people's expectation to see Imam (AS) coming for the prayer in the pompous manner of caliphs, he appeared in modest clothes and barefooted while reciting Takbir (Allah-u-Akbar, e.g., Allah is the Greatest) [i]. When people saw Imam's (AS) manner, they also followed him and took off their shoes and said Takbir. Terrified for this gathering to end in a rebel against his throne, al-Ma' mun ordered one of his handlers to ask Imam (AS) to return and leave off leading the prayer. Therefore, Imam (AS) went back home without performing the prayer [15].
Modesty
Despite being a crown prince and having the opportunity to use the pretentious joys of wealth, Imam Rida (AS) led a simple life and treated everyone with honor and respect regardless of their social level or wealth. It is reported that when the food was served in his house, he would call everyone, even the servants, to sit and eat with him. When others saw this manner of Imam (AS), they would recommend him to separate his food from his servants and treat them differently, yet he would say, "All are created by God, Adam is their father and Eve is their mother. Everyone will be dealt with by God according to his deeds. Why should there be any discrimination in this world."
In another account, a man praised Imam (AS) and told him, "By God, there is none who is superior to you in the nobleness of your ancestry." Yet, Imam (AS) replied, "My ancestors are honored merely for their Godliness, piety, and worship." Another man once declared," By God, you are the best in the world." The Imam checked him by saying: "Don't you declare an oath. Any man who is more pious than me can be better than me" [16].
Following his forefathers' footsteps, Imam Rida (AS) cared deeply for the people in less desirable circumstances and tried to help them by all means. According to an account, Imam Rida (AS) had given all his money away at once on the day of Arafah. One of his companions found Imam's (AS) action to be harmful to him, yet he answered, "It is, in fact, useful. Never regard an action which will be rewarded on the hereafter, as a compensation" [17].
In another account, a man on his way back from the holy pilgrimage to Mecca (Hajj) came to Imam Rida (AS) and asked him some money since he had lost all his money on his journey. Imam (AS) went inside his house, returned after some time, and without showing himself passed a significant amount of money to the man from behind the door and told him, "Take this money and make the most of it. Now leave here instantly, so that neither I see you, nor do you see me." When Imam (AS) was asked of the reason for this manner, he replied, "I didn't want him to see him ashamed and feeling belittled because of his request" [18].
Imam Rida (AS) was famous for his many debates with great scholars of different sects and religions in his time about religious and jurisprudential issues. When he was in Medina, he would sit in the Prophet Muhammad's (PBUH&HP) mosque, and people brought their questions and problems to him to solve. Also, when he migrated to Merv, Al-Ma' mun brought many knowledgeable and well-known scholars to engage in a debate with Imam (AS) and, of course, secretly desired to belittle Imam's (AS) position should he defeat in any of these debate sessions. However, all these scholars were amazed by Imam's (AS) vast knowledge and excellent command of religious matters and admitted his superiority over them [19]. When al-Ma' mun saw that these debate sessions are turning into a threat against his seemingly high position, he tried to restrict them and forbid Imam (AS) from holding these gatherings anymore [20].
Moreover, in the hadiths and narrations left by him, Imam Rida (AS) includes many recommendations regarding health, medicine, proper eating habits, ways to prevent diseases, and personal hygiene. His book called, Tibb al-Rida (AS), also known as Risala al-Dhahabiyya (The Golden Treatise), contains these kinds of information.
The reason for all the significant characteristics that Imam Rida (AS) manifested in his manners was definitely his deep faith in Allah. He was so immersed in his devotion to the One and Only Creator, which didn't even take a step without first considering His satisfaction.
This devotion both appeared in his manners toward people and the way he worshiped his Lord. It is reported that he would instantly interrupt a debate session on hearing the call to prayer (Adhan) to attend his Beloved Lord and perform Salat. Numerous accounts narrate his long and sincere worship at night. Once, Imam Rida (AS) told the man to whom he gave his shirt away, "take care of this shirt with which I have prayed a thousand rak' as every night for a thousand nights and wearing which, I have finished recitation of the Qur'an for a thousand times" [21].
Imam Ali ibn Musa al-Rida was finally martyred by al-Ma' mun through giving him a poisonous fruit in 818 A.D [22]. After establishing Imam (AS) as his successor, which he did to strengthen his throne and win the favor of Persians by having Imam's (AS) support, al-Ma' mun found that Imam (AS) was not the kind of person to be suppressed and taken benefit from. Imam Rida (AS) implicitly showed his hostility and opposition to al-Ma' mun's crown on many occasions and gatherings. Therefore, in one of their meetings, he gave Imam (AS) a poisoned fruit, which resulted in his death two days later [23]. Imam Rida's (AS) body now rests in a shrine in Mashhad, Iran.
Notes:
[i] It is a tradition to say Takbir loudly on the Eid al-Fitr before the prayer.
References:
- Ṣadūq, ʿUyūn akhbār al-Riḍā, vol. 1, p. 14.
- Mohammad-Baqer Majlesi, Bihar al-Anwar, V.49, P.4.
- Ṭabrisī, Iʿlām al-warā bi-aʿlām al-hudā, vol. 2, p. 91.
- Kulaynī, al-Kāfī, vol. 1, p. 492.
- Yāfiʿī, Mirʾāt al-jinān, vol. 2, p. 10.
- Ṭabarī, Tārīkh al-Ṭabarī, vol. 7, p. 149.
- Qarashī, Ḥayāt al-Imām ʿAlī ibn Mūsā al-Riḍā, vol. 2, p. 408.
- Mufīd, al-Irshād, vol. 2, p. 271.
- Ṭabrisī, Iʿlām al-warā bi-aʿlām al-hudā, vol. 2, p. 64.
- S.M.R. Shabbar, Story of the Holy Ka'aba And its People, p.85. Pdf.
- Motahari, Majmūʿih āthār-i ustād shahīd Motahari, vol. 18, p. 124.
- Sadūq, Maʿānī l-akhbār, p. 371.
- Mufīd, al-Irshād, vol. 2, p. 259.
- http://en.wikishia.net/view/Imam_Ali_b._Musa_al-Rida_(a)
- Jaʿfarīyān, Ḥayāt-i fikrī wa sīyāsī-yi Imāmān-i Shīʿa, p. 443-444.
- S.M.R. Shabbar, Story of the Holy Ka'aba And its People, p.90. Pdf.
- Ibn Shahr Āshūb, Muḥammad b. ʿAlī. Manāqib Āl Abī Ṭālib, vol.4, p.360.
- Mohammad-Baqer Majlesi, Bihar al-Anwar, vol.49, p.101.
- Ṣadūq, ʿUyūn akhbār al-Riḍā, vol. 1, p. 152.
- ibid, vol. 2, p. 172.
- Ṭūsī, al-Amālī, p. 359.
- Āmilī, al-Ḥayāt al-sīyāsīyya li-l-Imām al-Riḍā, p. 169.
- Mufīd, al-Irshād, vol. 2, p. 270.
It takes courage to live in this world. Because if you are alive, then you need to take action. And for taking a decisive step, you need to be courageous. The courage to stand up for an oppressed person, the courage to stand up against discrimination, the courage to stop violence against animals, the courage to preserve the earth, or even the courage to listen to the news of genocide and wish to have the strength to do something for it.
But many of us do not take action. Or do not even care. We may be afraid or may wait for someone else to do something. Say a superman or someone beyond us.
Many philosophers from Plato and Aristotle to modern thinkers regard courage as one of the most vital human virtues. For Plato, courage is “what allows reason to rule, both in the individual and in society.” Aristotle also believes that courage is not just about taking risks but thinking wisely in the face of danger [1]. Taking risks is courageous, but knowing why you are risking is even more critical.
Islam, also, values the attribute of courage highly [i]. In Islam courage is the result of many other virtues. Even more, the reason behind your courageous deed is of more importance than having courage in itself. In other words, you are courageous if you are taking action for the right cause. That is, what you have found belief in after in-depth and rational investigation [ii], and do not forget to be moral along the way.
Imam Hussain (AS) Was Courageous in the true Sense of the Word Because He…
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.
So, instead of remaining silent and doing nothing, he decided to improve the society. He practiced courage in standing up against what was wrong, and in accepting the dangers of his decision.
Surrendering to and accepting the injustice and oppression, is considered a huge sin in Islam for someone who is capable of standing up against it and can improve the situation. That is one of the reasons why enjoining the right and forbidding the wrong (Amr bi-l-maʿruf and Nahy ʿani-l-munkar) are among the practical principles of Islam; to improve the society and bring awareness to people.
Imam Hussain (AS) was courageous and stood up against what was wrong. But he never gave up his human virtues for the sake of furthering his purpose. In other words, for Imam Hussain (AS), “the end does not justify the means.” While his enemy was impatient to start the war, he did his best to prevent it by negotiating and bringing awareness to them [1].
He was not afraid of fighting, yet, for him starting a war with the enemy was not the end. Instead, leading them to what is right, toward a life of honor and dignity rather than humiliation and oppression, was his ultimate purpose. Imam Hussain (AS), tried to show that being just is far more important than being courageous. If everyone is just, then no right would be taken away, and you do not need to be courageous to stand up against it [iii].
According to Imam Ali (AS), courage is dependent upon three virtues which complement each other. These are self-sacrifice, not bowing down to humiliation and oppression and not being after making a name for yourself [2]. In his movement, Imam Hussain (AS) exhibited all these virtues. He sacrificed his life and family, did not surrender to the injustice his enemies were imposing, and never cared about his fame but was entirely devoted to Allah’s cause [iv].
In Islam, the intention always comes before the action. Imam Hussain (AS) knew well why he was taking action. For him, nothing was more important than Allah’s satisfaction and reviving the true teachings and peaceful message of Islam in the corrupt society of his time [v].
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 not be courageous anymore but selfish. As Charles Dickens admitted, “If Husain (as) had fought to quench his worldly desires…then I do not understand why his sister, wife, and children accompanied him. It stands to reason, therefore, that he sacrificed purely for Islam” [6].
Imam Hussain (AS) did take a risk in furthering his purpose, but he never acted unwisely and on his whim. When people sent thousands of letters from Kufa to Imam Hussain (AS), to ask for his help and declare their devotion to him, he did not accept their invitation immediately.
Instead, he first sent a representative to their city to validate their claim. Also, on the day of Ashura, despite his enemy's insistence on war, and while he was not afraid of fighting with them, he first tried to reason with them. You cannot be called courageous if you let go of your insight and wisdom and act recklessly [vi].
As said earlier, Imam Hussain (AS) was not willing to go to war with his enemy. While he was fully capable of fighting with them, and he courageously did it with only 72 people against thousands, he was never in favor of making war without any good reason. He was a courageous leader and guide, not a ruthless tyrant.
Thus, he first tried to guide his enemy toward the true teachings of Islam through speaking and reasoning, but when he saw their insistence on being ignorant, he was forced into a war.
It takes courage and spiritual strength to endure the pain of losing your beloved ones. Imam Hussain (AS) lost many of his family members and friends in the battle of Karbala, including his brother and two of his sons. However, while he felt a deep pain in his heart, he never lost his control and power of reason.
And he never regretted his action, nor doubted his cause. He was sure that what he did was for the sake of Allah’s satisfaction and his movement will forever inspire those who are seeking what is right.
Notes:
[i] Imam Ali (AS) said, “Generosity and courage are great attributes that Allah bestows upon whoever He loves most and has examined before”[7]
[ii] “In Islam, faith is nothing beyond human’s reason and understanding; in other words, the axioms of this religion are the fundamental principles that are rational by themselves and can be ascertained by people’s common sense. So stepping onto the stage of this faith depends on the submission that is gained through preliminary investigation of its axioms” [5].
[iii] Imam Ali (AS) said, “ Justice is better than courage. Since if every person is just toward other people, then they won’t need to be courageous” [9]
[iv] On the cause of his movement, Imam Hussain (AS) said,“O' God! Surely you know that whatever we did was not a competition to gain worldly positions and not for the worthless physical attractions of the world. But to show the signs of religious ways and to remove corruption from your lands, so that the oppressed feel secured and act according to your traditions and rules.” [3]
[v] Imam Hussain (AS) said, “My revolution aims to reform the society and revive the true teachings of Islam.” [4]
[vi] Imam Ali (AS) said, “ negligence and not having foresight, spoils the courage” [8].
References:
- al-Shaykh al-Mufid, al-Irshad, p.253.
- Ibn Shu'ba al-Harrani, Tuhaf al-'uqul, p.322.
- Ibid. p.239.
- Ibid. p.243.
- The Islamic Axioms
- HUssain (AS)
- Abd al-Wāhid b. Muḥammad al-Āmidī, Ghurar al-hikam wa durar al-kalim, p.375.
- Ali ibn Muhammad Laithi Vaseti, Oyun al-Hikmah va al-Mavaez, p. 182.
- Ibn Abi al-Hadid, The interpretation of Nahj al-Balaghah, vol 20, p.333.