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.
One of the features of a believing Muslim is that he/she always wants to grow closer to Allah and constantly seeks His satisfaction. For this reason, there are numerous narrations from the infallible Imams (A.S) indicating the right time and place for seeking closeness to Allah.It is clear that God is the Most Gracious, and his Mercy is always bestowed upon humankind wherever they are. However, there are special times and places at which God’s benevolence towards His creatures becomes even greater. One of these occasions is the Day of Arafah.
The ninth day of Dhu al-Hijjah (the final month of the Islamic lunar calendar) is the day of Arafah when Hajj pilgrims stand on the plain of Arafat (a vast desert about 20 km southeast of Mecca) to pray. Arafah can be translated as knowing, understanding or theosophy [1].
According to historians, it was on the plain of Arafat where Adam and Eve met each other once again after their descent from heaven and long separation upon the Earth, and their sins were forgiven by Allah.
It also recalls how Gabriel taught the prophet Abraham (AS) all the Hajj rituals on the plain of Arafat.
The day of Arafah is so important that Imam Hussain (AS), the third infallible Shia Imam, recited the famous supplication of Arafah one year during his pilgrimage to Mecca on this day.
Arafah is one of the most blessed days in Islam that carries a lot of merits for the ones who are present on the plain of Arafat and other people elsewhere. This day in its blessedness and sacredness weighs the same as the Night of Qadr. It has been narrated, “People who were not able to achieve their purpose in the Night of Qadr or those who were not forgiven on that day, Arafah is the last opportunity for them” [2].
So, many Muslims occupy themselves with reciting the Holy Quran, prayer, and supplications hoping that there would be more opportunities for them to be forgiven by Allah on this special day. One of the best deeds performed by Shia Muslims is reciting Imam Hussain’s (AS) supplication of Arafah, which best represents the spirit of this day. Contemplation on this amazing supplication which encompasses facts about monotheism and its degrees will ultimately bring us closer to Allah.
In this supplication, we first praise God in a loving and friendly manner. Then we count the blessings God has bestowed upon us, and after confessing our misdeeds and sins, we ask Allah to forgive them. That is when we put forth our request to God. Now let’s recite and think about some of the most beautiful verses from this supplication (Dua): (You may also find the audio and the English subtitle of this supplication here.)
“Praise be to Allah Whose determination cannot be repelled by anything, whose gifts cannot be stopped by anything, and Whose making cannot be resembled by the making of anyone. He is the All-magnanimous, the All-liberal.”
“Even before that (before you showed me the right path), You had compassion on me, through Your excellent conferral and Your affluent bestowals. So, You fashioned my creation from semen that gushed forth and put me up in triple darkness among flesh, blood, and skin. You have not made me witness my creation, and You have not referred any part of my creation to me.”
“So, Exalted be You, O All-merciful, O All-beneficent. When I commenced (my life) by pronouncing words, You perfected for me the affluent bestowals and brought me up to an increase every year. When my creation was accomplished, and my power became straight, You put me under the obligation of Your Claim, which is that You inspired me with recognition of You and alarmed me by the wonders of Your wisdom.”
“As You created me from the best of soil, You, my God, have not wanted for me to have a certain favor (and to be deprived of another) and You, therefore, provided me with the various kinds of living and types of wealth, out of Your great and grand conferral upon me, and Your eternal kindness to me.”
“And I bear witness, O my God, with my true belief, and the fortitude of the determinations of my conviction and the purity of my open belief in Your Oneness and the essence of the secret of my conscience, and the ties of the canals of the light of my sight, and the lines of my forehead and the hallows of the courses of my breath, and the (nasal) cavities of my nose, and the courses of the meatus of my hearing, and whatever my two lips hide and cover up, …”
“I bear witness) that if I try my best and strive throughout all ages and at all times, if I live them, to thank properly only one of Your favors, I will not be able to do that, except through a favor of You, which also requires me to thank You for it, once again with new thanking and with praise that is newly acquired and newly prepared.”
“It is I who did wrong. It is I who had evil intention…I now acknowledge of my sins; so, (please) forgive them to me.”
Arafah is one of the best days to turn to God with sincere repentance. Allah, on this day, accepts the repentance of His servants and grant them forgiveness if they are truly regretful and determined to give up their sins.
“O Allah, (please) make me fear You as if I can see You. Make me happy by fearing You. Do not make me unhappy by disobeying You. Choose for me through Your decree. so that I will not long for hastening that which You have delayed or delaying that which You would hasten.”
Eventually, you will find yourself immersed in the ocean of Allah’s mercy, which is what a true believer always seeks.
“O Allah, Verily, You are the nearest of those who are prayed, You are the promptest of those who may respond, the most generous of those who may pardon, and the most responding of those who are asked. O All-beneficent of the world and the Hereafter, and All-merciful!”
References:
Visiting the tomb of Imam Hussain (AS) has been popular among Shiites since the time of the Shia Imams who taught Shiites that this pilgrimage plays a significant role in a Shia’s life as quoted from regard Imam Sadiq (AS) in this regard:
Do not pull back from going to Karbala for visiting the shrine of Imam Hussain (AS) out of insecurity or fear because anyone who does, will regret it so much that he wished the grave of Imam Hussain (AS) was near to him. Don’t you like to be one of those for whom the Prophet (PBUH & HP) and Imam Ali (AS) and Lady Fatimah (AS) and the Imams pray? (1)
Having a significant impact on every aspect of our lives, the Shia Imams encouraged us to fulfill this pilgrimage. such a great event which has been discussed and studied through so many aspects for example its history, its political and social impacts and so forth; but seldom have its moral effects on our personality been examined. Arbaeen pilgrimage may change our individual and social life in so many ways from which we’re going to mention some in this text.
To purify soul in Islamic culture means changing our personality in a way that we obtain so many virtues and redeem our souls from bad habits or sins. Experiencing a very spiritual and calm atmosphere during this journey, anyone can revolutionize their lives and repent from all of their sins.
Imam Sadiq (AS) said:
Should anyone leave their house in order to visit the grave of Imam Hussain (AS) Allah blesses them with a reward for each step they take if they go on foot and forgives one of their sins. (2)
Imam Hussain (AS) himself is the emblem of patience and endurance as he sacrificed all he had for the sake of Allah even his own life but he didn’t surrender to the tyrant oppressors. He and Lady Zeinab (AS) showed us how much a human can be patient facing the intolerable hardship that happen in their life. Imam Hussain (AS) even chose his companions from the most tolerant ones so that they could accompany him on his journey. For that matter, once he said to his people:
Anyone who is able to resist the sharp edges of swords and the invective of tongues can come with us and anyone who doesn’t must leave us (3)
Nowadays although Iraqi people have made it so much easier for the pilgrims, taking this trip to visit Imam Hussain’s holly shrine (AS) is still full of dangers and hardships . When the pilgrims undergo these difficulties and think about the patience that Imam Hussain (AS) and his companions had, they can practice how to be patient in their own life.
When a pilgrim puts their heart and soul into reach a certain destination which is the land of Karbala to pilgrimage Imam Hussain’’s shrine on their way they endure so many problems and difficulties, they understand what a human is verily capable of. They can find out that life isn’t just the material world that we see around us but humans are able to see something more in this life and sacrifice all they have for it. It makes people value their souls, believe in themselves and raises their more self-esteem.
The Impact of Arbaeen Pilgrimage on our Social Life
In Islamic culture, “Infaq” means helping people by giving charity, spending your time for them or even teaching others for free and stuff like that .
During Arbaeen rituals , money isn’t an important issue for the pilgrims as people’s needs are mostly provided by others in Iraq. Most of Iraqi people even save money for a year so that they can help the pilgrims during the Arbaeen rituals with food, medicine and so forth.
This enthusiasm for Infaq roots in the Islamic teachings and the messages of the Quran where says:
The parable of those who spend their wealth in the way of Allah is that of a grain which grows seven ears, in every ear a hundred grains. Allah enhances severalfold whomever He wishes, and Allah is all-bounteous, all-knowing. (2:261)
Also about the importance of the Arbaeen walk Imam Sadiq (AS) says:
For each coin that they spend for the sake of Imam Hussain (AS) Allah will consider it ten thousand coins and rewards them as they have spent that much and Allah will be pleased with them and the Prophet (PBUH & HP) will pray for them and Imam Ali (AS) and the Imams will do so. (4)
The holy Quran says:
Cooperate in piety and God-wariness, but do not cooperate in sin and aggression, and be wary of Allah. (5:2)
Arbaeen walk is a symbol for a society in which people with different ideas, nationalities, ethnicity colors, age groups, and religions work together to reach one common destination. The objective of all these people is the same and it’s making Allah pleased with themselves by commemorating the sacrifice of Imam Hussain (AS). People respect each other and help just for the sake of Allah.
Pilgrims in this ceremony think more about the message of Imam Hussain (AS) which was justice and fighting against tyranny, violence, and doing sins. Imam Hussain (AS) himself says:
I didn’t start this movement so that I could achieve a status among people or to please my desires. I didn’t do it to create chaos or to oppress. I started this movement so that I could make the followers of my grandfather better people; I want to enjoin others to do good works and prevent them from doing sins and I do as my grandfather and my father did. (5)
This walk helps us change ourselves and the others and understand that sitting down and watching people being in pain and oppressed is not what Allah wants us to do. We all are responsible for the circumstances in our society.
Resources
- Kamil az-Ziarat, Ibn Qulavaih, Pg.127
- The same, Pg.143
- Yanabi’ al-Mavaddah, al-Qunduzi, vol.3, Pg.62
- Kamil az-Ziarat, Ibn Qulavaih, Pg.139
- Bihar al-Anvar, Allamah al-Majlesi, vol.44, Pg.329