“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.” 
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.” 
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.
- Mustadrak al-wasail, vol. 10, p. 31
- Shaykh Abbas Qummi: Nafasul Mahmum, tradition. 9
- Bihar al-Anwar, vol. 45, p. 51
Being exposed to the ever-alluring representation of “A Perfect Body” in media through the picture of celebrities and actors, we inevitably grow more careful about our own body and try to compare ourselves with that unrealistic image that is made real for us. And the only remedy we find to get closer to that so-called norm is to change our appearances with the help of cosmetic surgeries.
Some people see a perfect correspondence between their physical features and inner confidence and instead of working on their inner abilities to elevate their character, try to make a better look. But there may be cases in which one is forced to undergo this kind of surgery out of necessity. What is Islam’s view about this matter on the whole? Are we allowed to have cosmetic surgeries or not? What are the conditions?
In what follows we will try to find the answers to these questions.
Beauty is a very relative concept and can at least be divided into two kinds: the beauty of the body vs. the beauty of the soul. In Islam, both of these aspects are given importance. However the latter is regarded as being superior to the former; Prophet Muhammad (PBUH&HP) says in a narration that, “Allah does not look at your faces but your hearts and deeds” .
The beauty of your character and the purity of your soul which is born with you and then can be elevated by following Allah’s guidance is far more valuable than your beautiful body. What gets you closer to Allah is your pious deeds, since: “…Indeed the noblest of you in the sight of Allah is the most God wary among you” (49:13).
Nevertheless, Islam is a religion that pays careful attention to the matter of personal hygiene and appearance. We have many narrations that emphasize this issue. For instance, Imam Sadeq (AS) always recommended his followers to “be neat and orderly, since Allah is beautiful and loves that which is beautifully provided that it is lawful (Halal)”.
As the best example of practicing Islamic teachings in its ideal form, prophet Muhammad (PBUH&HP) always appeared in his best shape both in society and at home and in this way showed Islam’s concern about the matter of appearance and outer beauty.
Having said all of the above, the idea of beautifying yourself through cosmetic surgery remains unresolved. According to most Islamic jurists, having this kind of operation is not forbidden (Haram) in itself, provided that it is done for medical treatment such as removing a burn mark or curing a deformed part of the body .
However, undergoing cosmetics surgery just for the sake of beauty and without any purpose of medical treatment is only allowed if it is done by a doctor of the same gender since it is not out of necessity. This is because in Islam patients can refer to a doctor of the opposite gender, only when no same-gender doctor is available, or his proficiency is lower than a doctor of the opposite gender. To have a better view of “Islamic Etiquette of Looking” as well as the matter of Mahrams, you can refer to the related articles.
It has been proved by many psychologists that having a better life, more often, is not related to your outward appearance; in other words, being beautiful does not necessarily make you happy. Instead, working on the inner beauty and elevating your soul leads you to a beautiful perception. However, this does not mean that Islam gives no importance to personal appearance and physical beauty. Prophet Muhammad (PBUH) always rejected the notion of abandoning worldly pleasures altogether in favor of a solitary and monastic lifestyle [i].
[i] Prophet Muhammad (PBUH&HP) said: “ There is no monasticism in Islam” .
- Mustadrak al Wassail, Vol 11, p. 264
- sul al Kafi , Vol 6 , p.442
- medical issue
- Na’aman Ibn Muhammad Tamimi Maqribi, Daaem Al-Islam, Egypt: Dar Almaaref ,Vol. 2, p.193
On the last days of the year, we usually look back at what we did and what were the things we gained in that 365 days that passed. Sometimes, we would regret the times that were wasted or the opportunities that were lost, but at the end of the day, we feel grateful for what we achieved and for having the chance to enjoy the rest of our lives.
Thanksgiving is one of those opportunities that make us stop for a moment and look closer at our life, embracing what has been given to us freely, that is the love and support of our family, and be grateful for what we have gained so far.
Let’s have a quick glance at the history of Thanksgiving and Islam’s attitude toward celebrating it.
Thanksgiving roots back to some traditions held during English Reformation in Britain. However, in 1621 the first Thanksgiving day was held by “the Plymouth colonists and Wampanoag Indians” in North America, after a successful autumn harvest. However, “It wasn’t until 1863, in the midst of the Civil War, that President Abraham Lincoln proclaimed a national Thanksgiving Day to be held each November” .
Whatever be the history of this day – having some explicit or implicit negative points aside from its positive aspects -, Islam holds a positive attitude toward the concept of thanksgiving. In what follows we will have a brief look at this view of Islam.
As we said in the article on Halloween, Islam is not against celebrating and having fun. There are four points that we, as Muslims, should observe in any tradition or celebration that we intend to take part:
1. It should not be harmful to ourselves and others, physically and mentally. A superstitious ceremony which is not based on any logical reason, and has no benefit for our mind and soul is not considered a proper kind of celebration according to Islam.
2. It should not result in ignoring our Islamic duties. Meaning that participating in a celebration should not lead us toward doing what we are not supposed to do as Muslims (e.g., drinking alcohol, eating Haram food, wearing immodest clothes, etc.) or forgetting what we must do as Muslims (e.g., praying, fasting, etc.).
3. It should not be a worthless and aimless pleasure that would only waste our time. “Islam always recommends us to be aware of what we are doing and think about our intention before any action. Even when we are having fun, there should be something behind it that makes it worthwhile. When enumerating the characteristics of a faithful person in Quran, Allah also mentions those who avoid vain actions (23:3); i.e., those activities that have no use for us and would only waste our time” .
4. Participating in that celebration should not make us like atheists or those who are against the belief in one God. That is to say, “A Muslim’s life should mirror his beliefs in every aspect. So, if an action even in appearance, represents what is against Islam or far from its teachings, then it should be avoided by Muslims” .
Thanksgiving is one of those celebrations that are very close to Islamic teachings. Being grateful to the creator for the blessings He had bestowed upon us  and also thanking other people for what they did for us, is one of the encouraged manners in Islam.
Also, Thanksgiving is a chance to gather with family and relatives and enjoy their company which is very much recommended in Islam. Prophet Muhammad (PBUHHP) said that: “I command all the people of my followers (Umma), whether present or not, and those generations which are to come … to maintain family kinship even if they live at a distance of a year's journey.” . The family is one of the most significant blessings of Allah to us, so we should give thanks to Allah for this precious blessing.
As a way to thank for God’s blessings, some people would give charity to those who are less privileged or are under financial pressures . This is one of the most praised actions in Islam and is highlighted in many narrations [i] as well as verses of the Quran: “You will never attain piety until you spend out of what you hold dear, and whatever you may spend on anything, Allah indeed knows it.” (3: 92). Thus, Allah would consider helping others as an act of gratitude.
Some American families would watch football games together, and some would play football together. Some others would pack up and go on a journey. Islam always recommended having fun, playing sports and traveling [ii]. Muslims should not keep themselves from enjoying Halal and lawful activities [iii].
As Muslims, we should keep in mind that whatever we have is granted by Allah. Thus the ultimate one to whom we give thanks is Him. That is the least we can do in return for Allah’s blessings. According to Imam Ali (AS), those who worship Allah as a way to appreciate His favors, are the most free-spirited ones, comparing with others who worship Allah with other purposes .
Thanksgiving Day is only a reminder. We should always thank Allah, in every breath and every moment of our lives. A Muslim knows the reason that he/she is alive, and is enjoying all kinds of opportunities and blessings is only Allah. Therefore, every day is a Thanksgiving Day for a Muslim.
Not everyone is lucky enough to have the opportunity to be thankful for what they have. Sometimes we find more things to complain than to be grateful. While if we consider what we have instead of what we don’t, our life would be much happier and more satisfactory. So, giving thanks is itself a blessing that Allah bestows upon the ones who believe in Him. Thus He says in the Quran, “And few of My servants are grateful” (34:13).
The more we are thankful, the more blessings will rain down on our life . A simple Physics formula that every action will have a reaction. The result of our thankfulness will be Allah’s favor on us. Therefore, Allah says: “If you are grateful, I will surely increase you [in favor]” (14:7).
Being thankful is not limited only to significantly great things. Even small or seemingly insignificant favors should be appreciated. Sometimes what we consider small or insignificant is far more important than what we think. Like having the chance of embracing our parents, kissing our kids, finding the nature’s beauties, being healthy or even breathing clean air. When we appreciate these favors and much more that are less seen by others, we realize Allah’s great love and care that includes every living creature, especially us.
It is not enough only to say you are thankful. You should show it in your actions as well. Whether it is God that you are grateful or your fellow human beings, you should do something that represent your thankfulness. Knowing that all we have is from Allah and not participating in sinful actions with the use of Allah’s blessings are only two ways of showing your thankfulness . Also, helping others and giving away to the needy are other ways of appreciating your privileges .
Having said that, don’t forget that expressing your gratitude in words is cherished by Allah and there are many recommended and specific manners in doing so. For instance praying to Allah, performing a two Rak’aa prayer (Salat) with the intention of giving thanks to Allah, repeating some Zikr (short Islamic phrases for praying; e.g. Alhamd-u-lillah (praise be to Allah), Shukr-an-lillah (Thanks to Allah), Allah-u-Akbar (Allah is the greatest), Subhan Allah (Glorious is God)), etc.
[i] Imam Reza (AS) stated in a narration that after having faith in Allah and his messengers, there is no better way of thanking Allah than to help your fellow human beings in their worldly matters .
[ii] Quran (29:20)
[iii] Quran (5:87)