Life is a journey full of twists and turns. Without a guide in this deceptive path, one can become lost, forfeiting something that cannot be regained - the precious gift of redemption. That is why Islam emphasizes the need for Muslims to never be without a leader. Prophet Mohammad (PBUH&HP) is the best example of a Muslim within Islam.
There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often. (The Holy Quran 33:21)
O you who have faith! Obey Allah and His Apostle, and do not turn away from him while you hear [him]. (The Holy Quran 8:20)
These Quranic verses firmly establish that no one surpasses Prophet (PBUH&HP) as the ideal role model, guiding us to emulate his actions and lifestyle for our salvation. When we follow someone as a model in our life, we inherently respect his beliefs and ideas.
From this, we deduce that if our model is devoted to Islam, religion, and the path of Allah's pleasure, we will also try to align ourselves with that path and potentially attain spiritual ascension. Our model here is not an ordinary person but our dear Prophet. Therefore, there is no disputing the goodwill of this revered figure. An important thing that we must learn from the Prophet (PBUH&HP) as the supreme model for Muslims is to know whom to love and whom to dislike.
The question is: how does understanding Prophet’s feelings towards individuals would help us?
The answer lies in this: “By following the Prophet as an example, we can accurately discern these people, subsequently progressing toward Allah’s satisfaction and eternal happiness.”
Two figures whom the Prophet constantly favored were Imam Hassan and Imam Hussein (as). Imam Hussein (AS) was born on the third of Sha'ban in the fourth year of AH.
Since the great Prophet passing in the tenth year of AH, Imam Hassan and Imam Hussein (AS) spent their childhood with their dear grandfather.
Before delving further, let us know more about our third Imam. Imam Hussein (as) is also called Aba-Abdillah and Sayyid al-Shuhada among the Shias. He is the third Imam for the Shias, martyred in the course of Ashura. He is the second child of Imam Ali (AS) and Fatemeh Zahra (AS), and the grandson of Prophet Mohammad (PBUH&HP). Following his brother Imam Hassan’s (AS) leadership, he took charge of leading the Shias for ten years. Both Shia and Sunni historical records confirm that the Prophet of Islam (PBUH&HP) announced his martyrdom at his birth and chose the name "Hussein" for him. (1)
The Prophet held deep affection for Imam Hassan and Imam Hussein and recommended everyone to love them. Imam Hussein (AS) is one of the of Prophet’s Ahl al-Bayt and also one of the recipients of the verse of purification*.
Numerous narrations from Prophet Mohammad (PBUH&HP) extol Imam Hussain’s virtue. A famous narration quotes the Prophet (PBUH&HP) on Imam Hussain (AS): “Hussain is from me and I am from Hussain. Allah loves who loves Hussain.” (2)
Through this narration, the Holy Prophet (PBUH&HP) show other Muslims the sacred position of Imam Hussein (PBUH) and imparts the exceptional stature of this lineage. In an era where falsehood and hypocrisy infiltrate the Muslim community, this saying compels believers to rid themselves of hypocrisy and misguidance.
Regrettably, despite its resonance, this profound message did not deter the brutal martyrdom of Sayyid al-Shuhada (PBUH), which transpired in the Karbala before thousands of seemingly Muslim individuals.
The Prophet’s (PBUH&HP) adoration for Imam Hussein (AS) served a dual purpose: it conveyed not only his love for his grandson, but also aimed to engender affection towards Imam Hussein as the Imam of the Ummah, rallying people to follow him. Therefore, the Holy Prophet of Islam consistently introduced the Imam Ali, Fatima Zahra, Imam Hassan and Imam Hussein (AS) as his family and Ahl al-Bayt. He equated them with the Quran on numerous occasions, underscoring the necessity for Muslims to accept their leadership and guidance for spiritual elevation. The Prophet also said this in the hadith of the thaqalayn:
"Indeed, I am leaving two things among you, to which if you hold yourself, you will never astray: the book of Allah –who is almighty and great- and my Ahl al-Bayt (household), my 'itra (family). O people hear! And I have announced to you that indeed you will enter my presence and I will ask you about what you did to the thaqalayn (two weighty things) and the thaqalayn are the book of Allah and my Ahl al-Bayt."(3)
Conclusion:
These narrations illuminate Imam Hussein’s (AS) lofty status in the the Prophet’s (PBUH&HP)eyes and the Prophet’s responses to him serves as a guide. Not only are Muslims, as followers of the Holy Prophet, must praise and love Imam Hussein, but we must also adopt his behavior, thoughts, and ethics, and follow his path in our lives. Furthermore, the Prophet's interactions with Imam Hussein underscore that those who harbor hostility or animosity towards him today are not true Muslims. This group should not be regarded as part of the Prophet’s (PBUH&HP) religion.
References:
- Al‑Irshad (2nd Volume - page 130)
- Sunan al-Termizi (6th volume – number 3775)
- Al-Kafi (1st Volume – page 452)
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*The Verse of Purification is the 33rd verse of Al-Aḥzāb in the Quran (33:33). The verse has special importance for Shia Muslims due to giving information about Ahl al-Bayt of Prophet Muhammad (PBUH&HP). Shias reportedly believe it to designate the "Ahl al-Bayt" being infallible.
Does the Quran have any direct verses about books? Can the Quran guide us on what kinds of books to read? How can a book that was revealed about 1400 years ago tell us about which book genres are useful and which are not?
In this text, we will study the status of reading books in the Quran and in Islamic teachings.
The first thing about books is the fact that the Quran, the miracle of Prophet Muhammad (PBUH&HP) is a book. Therefore, there is no doubt that there are no problems with reading books in Islam. But, the question that if there is any limitations in reading different types of books is considerable.
The word book has been used a lot in the Quran and has been used for three different meanings. Yet, all of them are used for a thing that records concepts and meanings and transfers them to the audience. In all different meanings of the book, it has been mentioned as a medium. The three different types of books mentioned in the Quran are as follows:
1- The books that contain religious rules and laws. [1]
2- The books that record the deeds and actions of people. [2]
3- The book in which all the events and details of this universe have been written and is kept by Allah. [3]
Writing books is also an important point in the eyes of the Quran, as books are crucial means of conveying messages and transferring history to the next generations. They are also great means of spreading knowledge, wisdom, science, etc. the status of books and writing are so high in the eyes of Allah (SWT) that there is a chapter in the Quran called “Pen” (Qalam) in which Allah (SWT) swears by pens and what is written by it. [4]
However, it is also very important that the written content should be useful, based on truth, and produced for the growth and improvement of human beings:
“So woe to them who write the Book with their hands and then say, ‘This is from Allah,’ that they may sell it for a paltry gain. So woe to them for what their hands have written, and woe to them for what they earn!” (2: 79)
This can be a very important lesson and point to all of those who use their writing talent and produce written material for their audience. The above verse shows how enormous the effect of written products are on the readers.
Reading is also a very important point that is mentioned in the Quran. The most unique verse of the Quran that shows the importance of reading is, according to some Islamic scholars, the first verse of the Quran that was revealed to Prophet Muhammad (PBUH&HP):
“Read in the Name of your Lord who created; Created man from a clinging mass. Read, and your Lord is the most generous, who taught by the pen, taught man what he did not know.” (96: 1-5)
The above few verses show how learning knowledge and wisdom is connected to writing and reading. It is by writing that human beings transfer their thoughts and learnings to others, and it is by reading those writings that people learn from others. It is by reading that people think, contemplate, and come up with new ideas which lead to more learning, wisdom, discovery and inventions. Therefore, Allah compares those who seek knowledge and those who do not and asks us:
“… Say, ‘Are those who know equal to those who do not know?’ Only those who possess intellect take admonition.” (39:9)
Despite the importance of gaining knowledge through reading in Islam [i], still we might ask if all the books available in the market are useful, worth reading and lawful (Halal) to read in Islam.
The point is that the Quran does not mention all different book genres and does not discuss each genre in detail. But, it provides specific frameworks that work as a type of criterion. Knowing the criterion helps us to distinguish which books are useful for us and which ones can harm our soul and spirituality.
For example, the Quran is not against stories or novels since the Quran itself is full of amazing stories, some of which are examples or stories [5]. Allah (SWT) claims that He is the best storyteller when He says:
“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)
Reading such books will result in many positive effects on our mind and soul. As Imam Ali (AS) says, “The greatest peace is obtained by reading books”[6]. Also, at the times of difficulties and hardships, sometimes one finds no remedy other than taking refuge in books, perhaps to find a way out; As Imam Sadiq (AS) puts, “There will be chaotic days when people would not find peace unless within their books” [7].
However, this does not mean that reading all types of storybooks, novels or myths are useful. Allah mentions in the Quran that real believers are those who “avoid vain talk” (23: 3). Therefore, books in which we can find parts that would waste our time or those that contain stories, chapters, or lines that may harm human soul and spirituality are not recommended to read. Apart from the books that may harm our soul, reading and learning can be considered as a sign of a Muslim.
Notes:
[i] “Seeking knowledge is an obligation upon Muslims.” Prophet Muhammad (PBUH&HP) [8].
References:
- The Quran (38:29)
- The Quran (45:29)
- The Quran (10:61)
- The Quran (68:1)
- The Quran (39:27)
- Ghurar al-Hikam wa Durar al-Kalim, Hadith no.8126.
- Muhammad ibn Ya'qub al-Kulayni, al-Kafi, vol.1, p.52.
- ibid, p.83.
Every year on the 20th of Safar, the second month in Hijri Calendar, a huge number of people from all over the world, Muslim or even non-Muslim, gather in Iraq to take part in a symbolic walk. People of Iraq for months before this day, eagerly prepare themselves to welcome the visitor of Imam Hussain’s (AS) shrine. They find it a great honor to serve those who are participating in this event and are paying a visit to Imam Hussain’s (AS) shrine. Iraq on this period becomes the site of the purest and most humane manifestations.
But, one might wonder what is the reason behind all these efforts? Why would someone walk a long distance, bearing all the difficulties on his/her way, to reach a shrine? What is it that drives this huge number of people here?
In what follows, you will find out about Arbaeen and the ceremonial walk on this day.
Arbaeen is the Arabic word for forty, and it marks the 20th of Safar, the fortieth day after Imam Hussain’s (AS) martyrdom on the day of Ashura, who was martyred in the event of Karbala along with his companions in the cruelest and most inhumane way possible.
After the event of Karbala, Imam Hussain’s (AS) family including his sister Lady Zainab (AS) and his son Imam Sajjad (AS), were taken as prisoners to Sham (Damascus) to Yazid’s court. Imam Hussain’s (AS) head was also sent to Yazid’s court along with his family [1].
According to some historical accounts [2], some of the members of Imam Hussain’s (AS) family after being released from the bondage of Yazid forces, returned to Karbala from Sham (Today’s Damascus) to visit Imam Hussain’s (AS) grave. Also, some believe that Imam Hussain’s (AS) head which was taken to Sham by Yazid’s army was brought back to Karbala on this day and buried with his body [3] & [4].
But these are not the only reasons behind the commemoration of Arbaeen every year. Visiting Imam Hussain’s (AS) shrine is one of the recommended deeds at any time of the year, especially in Arbaeen [i]. Also, Imam Baqer (AS) enumerates the several benefits of this action. These include the increase in wealth, acceptance of prayers by Allah, longer life, and pardoning of the sins [5].
But, why would visiting Imam Hussain’s (AS) shrine be of such importance? It is not where we are visiting, but who we are visiting and what he taught us that makes this action so worthy of attention. In fact, in paying a visit to Imam Hussain’s (AS) shrine, we try to remind ourselves of these two messages:
1. To never surrender to injustice and oppression, as Imam Hussain (AS) did not yield to the tyrant of his time.
2. To always be eager in improving and reforming ourselves and our society, as Imam Hussain (AS) answered people’s call for improvement and did his best to help them, despite the fact that his will remained unfulfilled due to his enemies’ deception.
Now, we can better understand the Prophet’s (AS) conviction that Imam Hussain’s (AS) personality would forever guide the humanity toward everlasting peace and success. And ignoring the values he emphasized would cause eternal distress and calamity [6].
Visiting Imam Hussain’s (AS) shrine is more recommended on some occasions, especially Arbaeen which could be because of the history of this day. Yet, this does not mean that this action cannot be done on any other days of the year.
But, this is not the only reason for this huge number of people to gather together on this day. In fact, they are all driven by the lasting message that Imam Hussain (AS) left for us through his courageous and rightful movement. That is the urge to stand against injustice, oppression and to strive in the way of improving their situation socially or individually. Arbaeen walk is where people reunite to commemorate these lessons of Imam Hussain’s (AS) revolution together.
The journey on foot from Najaf to Karbala which is called Arbaeen walk takes almost three days. But, everything is ready for those who want to take part in this life-changing walk. Many camps (Mawkib) are prepared on this way by people voluntarily which provide free food and accommodations for the respected pilgrims of Imam Hussain’s (AS) shrine.
Muslim or non-Muslim, a large number of people take part on this journey. According to the Independent: “Nusayyef al-Khattabi, who heads the Karbala provincial council, said he expected the total number of visitors over several days to range ‘between 17 million and 20 million’” [8].
While Arbaeen Walk is one of the greatest Muslim gatherings, it is not an obligatory ritual. In other words, it cannot be considered as one of the practical principles of Islam (e.g., prayer (Salat), fasting (Sawm), Khums, Hajj, etc.) which a Muslim is required to perform. Participating in this journey is totally up to your choice, decision, and interest. Yet, Arba’een walk is a recommended ritual which carries many spiritual benefits for the one who takes part in it.
Anyone, from any nationality, religion or any age, can join this walk. This is a gathering of those who respect humanity and peace, are after making changes for the better and do not surrender to injustice. As Imam Hussain (AS) believed being free-spirited and honest is what guarantees human dignity [9]. So, as long as you believe in these values, you are most welcomed on this journey.
It only takes your decision. And you might need to prepare some necessary things to carry with you in this walk. Also, it is better to be both physically and spiritually ready for this experience. Since, like many other life-changing experiences, it has its own hardships and challenges.
Note that the walk starts three days before Arba’een so that you will reach Imam Hussain’s (AS) shrine on Karbala on this day. So, you should start your journey from the 17th of Safar and finish it on 20th.
While visiting Imam Hussain’s (AS) shrine on Arba’een is a recommended deed, what matters most is to be aware of the philosophy behind this action. Imam Hussain’s (AS) universal and all-encompassing message, is not limited to an especial location or a specific time [10].
We can declare our commitment to Imam Hussain’s (AS) cause anywhere and at any time. So, if you couldn't manage to take part in Arba’een’s ceremony, there are some actions that would help you benefit from this occasion spiritually, such as reciting the Ziarat al-Arba’en or Ziarat al-Ashura. The least you can do is to send your peace and salutations to Imam Hussain (AS) wherever you may be:
Peace be upon Hussain (AS) and Ali ib al-Hussain and Hussain’s children and Hussain’s companions [11]
Notes:
[i] Imam Hassan al-Askari (AS) told in a hadith that, among the signs of a faithful person, is visiting Imam Hussain’s (AS) shrine [7].
References:
- for more information see Salam Islam’s ebook: 40 Points about Imam Hussain (AS) and the Event of Karbala
- Ibn Tawus, 'Ali b. Musa, Al-Luhuf 'ala qatla l-tufuf, Uswi, Qom, 1414 AH.
- Al-Biruni, Abu Rayhan, The Remaining Signs of Past Centuries, p.331.
- Qazi al-Tabataii, Muhammad Ali, A Research on the first Arba’een of the Leader of Martyrs (Imam Hussain (AS)), vol.3, p.304.
- Mustadrak al-Wasail, vol.10, p.239.
- Hashim al Bahrani, Al-Burhan Fi Tafsir al-Quran, vol.3, p.232.
- Shaykh Tusi, Tahdhib al-Ahkam , vol.6, p.52.
- Bihar al-Anwar, vol. 45, p.49.
- Mustadrak al-Wasail, vol.10, p.309.
- Ziarat al-Ashura