“He turned away from them and said, ‘Alas for Joseph!’ His eyes had turned white with grief, and he choked with suppressed agony.” (12: 84)
Reading the above verse of the Quran, many people may not perceive why prophet Jacob (PBUH) wept so hard on the loss of his son, Josef (AS) until he became blind. And he continued grieving on the loss of Josef so much that his sons told him “By Allah! You will go on remembering Joseph until you wreck your health or perish”. (12: 85) Was his grief merely because of the loss of Josef or the oppression that his brothers had towards him? Or was it because of his disappointment with his other sons who committed such a cruel act toward Josef?
When we read the story of prophets in the Quran, each of them say to their people that I want no reward from you, as “my reward lies only with him who originated me” (11” 51), while among all the prophets of God, Prophet Muhammad (PBUH&HP) made an exception as God ordered him to tell people “Say, ‘I do not ask you any reward for it except the love of [my] relatives.” (42:23)
And therefore, it is for this straightforward order of God in the Quran that Muslims love the household of Prophet so dearly. It is narrated from the prophet who said: “Surely, there exists in the hearts of the believers, with respect to the martyrdom of Imam Hussain, a heat that never subsides.” [1]
Therefore, if you visit Muslims who are weeping and mourning on the martyrdom of Imam Hussain (AS), many of them may not be able to explain why they are doing so. They may only tell you that there are a pain and grief that I feel within my heart, and they may speak of their love for the prophet’s household. However, apart from those feelings and emotions, let’s see what the logical reasons behind mourning for Imam Hussain (AS), his family and companions are?
The mourning for Imam Hussain (AS) that is increasingly spreading all over the world after about 1400 years is one of the miraculous aspects of Imam Hussain’s (AS) uprising. However, aside from strong feelings that Muslims have for the household of the Prophet, there are so many narrations from the progeny of Prophet Muhammad (PBUH) that encourages people to weep on the sorrow of Imam Hussain (AS) and his family. For example the narration from Imam Reza that says: “If you weep over the afflictions of Hussain (AS) such that tears flow from your eyes and fall upon your cheeks, Allah will forgive all your sins whether big or small and less or large in number.” [2]
But why would great Muslim leaders emphasize so hard on spending time and energy on weeping and mourning, while people could spend the same amount of time and energy for doing scientific research or inventing something that helps humanity?
This question is raised by many people, and here I wish to mention a few reasons why reviving the tragedy of Karbala is so important.
“We will recount to you the best of narratives in what We have revealed to you of this Quran, and indeed prior to it you were among those who are unaware [of it].” (12:3)
When you read the Holy Quran, you see it full of stories of the past generations through which God portrays the most important human values in life.
The event of Karbala is full of lessons that are worth being reviewed every day and night, to help the growth of human society; lessons of heroism, standing against cruelty, defending human dignity, and complete obedience of God.
Holding mourning gatherings is a great reason where people of the society, from all different social classes and different ages, sit together and revise the most important humanitarian issues and values which awaken the spirit of chivalry in them and give them the courage to stand against the oppressors of their time.
After the event of Karbala occurred, there were no specific media to convey the message of Karbala and the aim of Imam Hussain (AS) from going to the land of Karbala. From then on, it was only the mourning gatherings that were a place to recite the tragedy of Karbala to others and through it, illuminate the right from wrong. This great event at the time of Imam Hussain (AS) where the rulers of society were trying to hide the way of righteousness was a magnificent move to help the religion of God: “O you who have faith! Be Allah’s helpers, just as Jesus son of Mary said to his disciples, ‘Who will be my helpers for Allah’s sake?’” (61: 14)
In today’s psychology, many believe that if you have a goal to reach, having an image of that goal in mind will help you reach it. In mourning ceremonies for Imam Hussain (AS) we keep repeating the great morals and values of Imam Hussain (AS) and his companions and household. We keep revising their kindness, wisdom, courage, their humbleness toward God and good people and chivalry toward the oppressors, etc.
Naming the above characteristics in such ceremonies and trying to be like those great courageous men and women, is more beneficial than any life-coaching sessions that try to help us revive ourselves and our lives, and it is at everyone’s access for free.
If we hate oppression and wish to stand against it, we need a guide to know how to behave in different situations; when to negotiate, when to disagree, when to yell our beliefs, when to make our movement revolutionary and call others to assist us, when to make peace, and finally when is the time to fight against the oppressor?
It is hard to find a true answer to all the above questions when we face the oppressors. But revising the history of Karbala and studying Imam Hussain’s (AS) behavior in a different situation can help us find the choice when we face similar conditions, as he has gone through the same path. Mourning ceremonies are the situation where this history is revised every time, and we can perceive through reading the history that Imam Hussain (AS) did not tend to start a fight from the beginning. At some point he even migrated from his hometown to avoid the war, When he was forced to give allegiance to the corrupt caliph, Yazid, instead of making riots, he left the city, while he had received so many invitation letters from people of Kufah to become their leader. But since the Kufies broke their oath, he had to faith towards Karbala.
However, even in Karbala, he did not tend to fight. But he sent letters and made negotiations. He gave speeches to illustrate the truth for people. He wrote letters to different classes of the society and advised people and invited them to follow the true path. Although his enemies never accepted to change their minds and follow the true path, he still did not start the fight, until he was attacked by the enemy. And he defended himself and his household only when he had no other choice. Therefore, Hussain (AS) and his behavior in different conditions can be a great role model for us, in life.
Hussain (AS) does not belong to Muslims only. His behavior and lifestyle represent a way of life for all humans who wish to live a prosperous life. It is in the nature of all human beings who hate oppression and cruelty and would like to stand against it. Hussain (AS) teaches us to have courage and chivalry in life. That is why he faced the army of the enemy on the tenth day of Muharram and said: “If you do not believe in any religion and do not fear the resurrection day, at least be free men in this world.” This saying clearly shows that Hussain’s teachings are not limited to Muslims only, but his way of life can be a role model for all of those who wish to live a humane life.
References:
- Mustadrak al-wasail, vol. 10, p. 31
- Shaykh Abbas Qummi: Nafasul Mahmum, tradition. 9
- Bihar al-Anwar, vol. 45, p. 51
One of the aims of sending Prophets (PBUT), including Prophet Muhammad (PBUH & HP) , was to recite to faithful people the signs of Allah Almighty, to purify them and to teach them the Book and wisdom (3:164). Therefore, the Quran considers Prophet Muhammad (PBUH & HP) as an excellent exemplar for the believers (33:21). It means that all his deeds and behaviors at the individual, social, political, and cultural levels and even with other nations of that era, are instructive and he (PBUH & HP) is a perfect role model to be followed. Besides, he (PBUH & HP) was sent as a mercy to all the nations (21:107), both Muslims and non-Muslims. Hence, his approach in spreading peace and concordance in the world can be an excellent model to be followed. Here, we review how Prophet Muhammad (PBUH & HP) acted in this regard.
Prophet Muhammad’s (PBUH & HP) Sunnah did not ignore other nations and their internal independence at all. On the contrary, Islam is a worldwide religion that has recognized other tribes and nations, whether inside or outside of the Islamic state’s territory. Clear evidence for that are the treaties that have been made between the Islamic state and different nations or tribes during the time of Prophet Muhammad (PBUH & HP). In the pre-Islamic Arab era, fighting other tribes, killing, and bloodshed was a culture. But, Prophet Muhammad (PBUH & HP) made various treaties and emphasized on adhering to them to demonstrate how the tension between parties can be peacefully reduced and fighting back is the option only when invaded. The Islamic state was always faithful to the peace treaties as far as other parties were so.
As an example, as soon as Prophet Muhammad (PBUH & HP) arrived at Medina, he drew up a covenant among those who had emigrated with him from Mecca (Muhajirin) and the Jewish tribes of Medina including Aws and Khazraj (who were known later as Ansar (i.e. helpers, since they helped Muhajirin). This covenant was called the Constitution of Medina. This constitution aimed to guarantee the security and coexistence of various groups who lived in Medina and formed the basis of a multi-religious Islamic state. Some of its articles were:
• Muslims and Jews constitute “one nation” (Ummah Wahidah). Muslims are on their religion, so are Jews;
• Muslims and Jews are gracious to each other;
• The Jews adhered to this constitution should be protected and helped. No oppression upon them. No alliance with their enemies;
• Each party of this constitution should be allied with the other in case one of them is invaded;
• Both parties should ally whenever Medina is invaded;
• Both parties should take part in the expenses in case of a war. Muslims should pay their expenses, so do the Jews [1].
At the time of Prophet Muhammad (PBUH & HP), Mecca was under the control of one of the most significant Arabian tribes called Quraysh, who were polytheists. They had forbidden Muslims to enter the city and perform Hajj rituals. After Prophet (PBUH & HP) had dreamed entering Mecca doing Hajj rituals with companions, this Ayah confirmed his (PBUH & HP) dream: “Certainly Allah has fulfilled His Apostle’s vision in all truth: You will surely enter the Sacred Mosque, God willing, in safety, with your heads shaven or hair cropped, without any fear.” (48:27). Hence, The Prophet (PBUH & HP) and a group of Muslims with some other Arabs of around Medina, marched peacefully towards Mecca without arms, in the hope of making a pilgrimage. At first, Quraysh prevented them from entering Mecca. Still, after some negotiations, a treaty called the Treaty of Hudaybiyyah was drawn up between the two parties, which helped to decrease the tension between them.
This treaty guaranteed a 10-year peace between Quraysh and Muslims and authorized Muslims to return to Mecca in the following year to perform a peaceful pilgrimage [1].
References:
- M. A. Amini, “The principle of peaceful coexistence with non-Muslims in Islam,” Ma’rifat Journal, no. 165, p. 35-52.
As a person who has grown up a Muslim, I don’t understand why this question may come up for some people; can Muslims have fun and joy?
Before anything, Muslims are human beings with the same needs that all human beings have, such as eating, sleeping, working, earning money for a living and enjoying their life. It is after having all these primary needs that they choose to follow a specific framework in their life; Islamic lifestyle.
As far as I have observed and studied the issue of fun, entertainment, and joy in non-Muslim cultures, it is usually based on weekends at bars or nightclubs, spending all time gossiping, chattering or dancing and coming home drunk and tired.
Or some families go out for a family meal at a restaurant. Some may go on a picnic or camping in nature. Some families plan parties at home with friends or relatives.
Another activity which is called fun in non-Muslim cultures is having fun and spending time with the opposite sex. Some youth would like to have their personal vehicles to play their favorite music tracks and hang around with friends in their cars. Staying home and watching movies or playing video games is also another form of entertainment.
Now, let’s see what the status of fun and entertainment is in the Islamic lifestyle! And what the difference between Islamic and non-Islamic lifestyle is.
There are many verses in the holy Quran that mention this worldly life is nothing but play and diversion [i]. But does it mean that we have to take this life as fun and entertainment? Of course not. The aim of calling this worldly life as play and diversion is to draw our attention towards a more important lifestyle: a useful lifestyle that guides us towards success in this world and the afterlife. Allah says in the Quran:
“Leave alone those who take their religion for play and diversion and whom the life of this world has deceived …” (6: 70).
Therefore this world should not entertain us so much that we forget why we have come to Earth, where we are going after death, and what the whole goal of living in this world is.
Talking about the goal of life does not mean that Muslims should spend all their time working and praying. There are many narrations that recommend Muslims to divide their day into four parts. Imam Reza (AS) says: “try to divide your day into four parts; one part for praying and communicating with your Lord, one part for earning lawful (Halal) money for a living, one part to communicate with your religious brothers who will help you know your deficiencies, and a part to entertain your soul with lawful pleasure, and in the fourth part you will gain liveliness to fulfill other three duties.” [1]
Therefore Muslims should set aside a part of their time to have fun, rest and have lawful (Halal) pleasure, as well as spend some considerable time with their family, talking to children to find out if they have any issues, reading different books and keeping themselves up to date. Specifying some time to pleasure and entertainment helps people have a more organized plan to fulfill their duties.
Muslims should plan their lives in a way that they would find no spare time. Spare time makes people feel useless, and then they would try to find some ways to get rid of those times. That is usually where aimless entertainment enters one’s life.
Allah says in the Quran: “So when you are done, appoint,” (94: 7), that in some interpretations means when you finish one task, you have to start a new one.
That new task might be planned as having fun, of which I will bring some examples later on in this article. So, it is important that Muslims plan their lives in a way that they find no spare or unused time in their day.
The most important point in having fun from the Islamic point of view is that one should choose a sort of entertainment that does not harm one’s self and others.
So if you have a careful look into the Quranic verses that name some kinds of pleasure forbidden, you can realize that those may lead into harm for the person him/herself and people around him/her.
Therefore, any entertainment in which people use drugs or alcohol, such as parties in which alcohol or drugs are used, or even nightclubs and bars that are the exact places for these kinds of entertainment are totally rejected in Islamic lifestyle.
Also, any Entertainment related to gambling is forbidden (Haram), simply because in gambling there is harm for at least one person. Also, all kinds of entertainment that divert our attention from a Godly life are forbidden (Haram).
The type of entertainment that a Muslim chooses should not be against the laws of Islam such as modesty. A Muslim should not have an aimless pleasure and as mentioned in the Quran; “Indeed Allah does not like the boasters.” (28:76)
The least usefulness that a form of entertainment should have for a Muslim is to refresh his/ her soul and to strengthen his/ her body.
See the second part: What is Lawful (Halal) Fun?
Notes:
[i]“The life of the world is nothing but play and diversion, and the abode of the Hereafter is surely better for those who are God-wary…” (6:32)
References:
- Bihar al-Anwar, vol.75, p.346