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)
----------------------
*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.
Every day of our lives is filled with the moments in which we long for an anchor to whom we could rest our hopes. As Muslims, having hope in Allah is our way of dealing with such moments. Each one of us faces many issues, be it related to our financial status, problems at work, family, or any other social or personal challenge. Our friends and the ones around us might try to soothe us, giving us some hope and helping us not to give up and stand aside. Sometimes you might hear words like “Never lose your faith in God” or “Allah helps the ones who help themselves” or even “God knows that you have tried.” These words may help you at that moment and move your emotions from distress to hope. But is this a long-run solution? Are we supposed to have hope in Allah? Is that possible, with all the problems and the difficulties of modern life?
The American Heritage defines the word hope as to wish for a particular event to happen. It also gives an archaic definition as to have confidence; to Trust” [1]. As the meaning suggests, it refers to having a positive outlook toward future events. Also, it presents trust and confidence in the one who makes everything come true with his will power.
The Holy Quran insists on the fact that the believers must never lose hope in the Mercy of Allah:
"Say [that Allah declares,] ‘O My servants who have committed excesses against their own souls, do not despair of the mercy of Allah. Indeed Allah will forgive all sins. Indeed, He is the All-forgiving, the All-merciful." Quran (39:53)
It gives many examples of the state of the ones who were on the verge of giving up when Allah assisted them in some way. One of those examples is about Jacob, who was waiting for his dear son, Joseph, for many years. No one could even think that he might find his lost son again. When his sons went to Egypt to meet the king for the second time and saw what has befallen on their other brother Benjamin, Jacob advised them and said: “Go, my sons, and look for Joseph and his brother, and do not despair of Allah’s mercy. Indeed no one despairs of Allah’s mercy except the faithless lot.” Quran (12:87)
He has all the power and strength to do whatever He wishes to do, that’s for sure. He has invited and asked the believers to have faith in His Power, assistance, mercy, forgiveness, satisfaction, bounty, etc. All that he is trying to convey is that we must be hopeful because we have Allah on our side. The Quran gives us another example, the very first Muslims who emigrated to Medina with Prophet Muhammad (PBUH&HP), hoping for Allah to help them. Almighty Allah says that the money donated to Islam belongs to the poor, the needy, and the emigrants who left their houses to support their own prophet:
“The spoils that Allah gave to His Apostle from the people of the townships are for Allah and the Apostle, the relatives, and the orphans, the needy and the traveler so that they do not circulate among the rich among you. Take whatever the Apostle gives you, and refrain from whatever he forbids you, and be wary of Allah. Indeed, Allah is severe in retribution. [They are also] for the poor Emigrants who have been expelled from their homes and [wrested of] their possessions, who seek grace from Allah and [His] pleasure and help Allah and His Apostle. It is they who are truthful.” Quran (59:7-8)
Furthermore, He insists on the fact that he forgives the sins of those who repent, calling himself Forgiving 91 times in the Quran [2]. His Forgiveness and Mercy are higher than any other creature, great enough to be on our side whenever we call Him wholeheartedly.
To conclude, one must remember the fact that no human and non-human power, wish, desire, etc. is higher than that of Allah. He asks all his creatures to believe in Him and rely on his willpower. So why should we doubt? Having hope in Allah can turn us into optimistic individuals who are proven to be more productive in their daily life, physically and mentally healthier, and more flexible in hard times and situations [3].
References:
- American Heritage® Dictionary of the English Language, Fifth Edition. Copyright © 2016 by Houghton Mifflin Harcourt Publishing Company. Published by Houghton Mifflin Harcourt Publishing Company.
- Subhani, Jafar The Eternal Prism , Pp 307-308 at
- Conversano, C., Rotondo, A., Lensi, E., Della Vista, O., Arpone, F., & Reda, M. A. (2010). Optimism and its impact on mental and physical well-being. Clinical practice and epidemiology in mental health: CP & EMH, 6, 25–29.
Each year in Ramadan, millions of Muslims around the world observe one of their religion’s most sacred practices, fasting (Swam). During this month, Muslims refrain from eating any food, drinking any liquid, smoking and engaging in any sexual activity from dawn to sunset. They also try to abstain from vices in favor of spirituality and seeking closeness to Allah. Here are some spiritual and social facts about fasting, you might find new:
Wouldn’t it be easier for you to refrain from unlawful acts when you deliberately avoid doing things which are lawful for you on normal days? Despite its physical benefits, fasting is much beyond mere abstention from foods, drinks and other physical wants. In fact, we have fully observed the practice of fasting only if we also keep your tongue, ears, eyes, hands, feet and all our other organs away from sin. So, fasting would be the most helpful if our soul also refrains from worldly desires [i].
“There are many people who get nothing out of their fasts but hunger and thirst, and many more who get nothing out of their night prayers but exertions and sleepless nights.” [2]
Patience is one of the most important virtues in Islam. Muslims have always been advised to learn and develop this characteristic in different aspects of their life. There are many verses in the Quran and narrations about the significance of patience. the Holy Quran says: “O you who have faith! Take recourse in patience and prayer; indeed, Allah is with the patient” (2:153). It is also narrated from Prophet Muhammad (PBUH&HP) that: “Faith is composed of two halves: One half is patience and the other is gratitude” [3]
As through fasting, we endure the pains of thirst and food deprivation patiently. We can also practice self-control and tolerance in other situations.
Many studies have shown that fasting can have many health benefits. These include lower blood pressure, reduced cholesterol, reduction in blood sugar levels, detoxification of the body, and brain and Alzheimer’s disease prevention, etc. [4]. That is why fasting has now become one of the most popular diet trends around the world. Prophet Muhammad (PBUH&HP) says: “fast to be healthy” [5]
When fasting, we focus more on our inner self. We try to free ourselves from worldly desires, which makes us achieve contentment, happiness and inner peace.
One aspect of God’s favor upon the fasting person is that his/her request will be always fulfilled by Him. Prophet Muhammad (PBUH) has said: “The invocation of the fasting person will never be rejected” [6]. It is also narrated from Imam Ali (AS): “The sleep of the fasting person is worship, and his/her silence is deemed as glorifying, his/her prayer is answered and his/her good deeds are multiplied” [7].
By forbidding ourselves from eating, we begin to feel, although to a small extent, the pain of poverty a countless number of our fellow human beings suffer from. And this taste of hunger will make us feel we are all equals in one way or another. That is, when we will most probably have mercy on the poor and give in charity to support them.
What’s more, fasting, in a different sense, is a reminder of the deprivation we will undergo on the Day of Judgement.
Fasting is a manifestation of the Islamic unity. Muslims around the world start and end fasting nearly the same day. They also make visitations and gather together to break their fast, at Iftar. Inviting friends and relatives for Iftar is so recommended in Islam introducing it as one the most rewarding acts in Ramadan. “The reward of giving Iftar to a fasting person is the same as the reward of fasting.” [8] This enhances friendship and family ties among members of the Muslim community. It also brings them kindness, brotherhood, sympathy, compassion, and love, as well.
In a rather spiritual sense, fasting will grant us protection from the wrath of Allah and lead to salvation from hellfire in the hereafter. Prophet Muhammad (PBUH&HP) has said: “Fasting is a shield that protects against hellfire” [9].
There is still more to fasting than the eight above-mentioned points. fasting is actually one the most important practices the religion of Islam has been built upon. In short, it is a sign of faith, to see which one of us is sincerely obedient to Allah. It is a way to renew our faith in Allah. To be more observant of our deeds, to get in touch with our inner self and our Creator once again. What other lessons do you think we can learn from Ramadan?
Notes:
[i] Imam Ali (AS): “The most advantageous form of fasting is the abstinence of soul from worldly desires” [1].
References:
- Tasnif al-Ghurar al-Hikam. Wa Durar al-Kilam, p. 176, Hadith 3346
- Nahjul Balagha (Peak of Eloquence), Sobhi Saleh, p. 495, Saying. 145
- Nahj al-Fasaha, Hadith 1070
- Health Benefit
- Nahj al-Fasaha, p. 547, Hadith 1854
- Nahj al-Fasaha, p. 547, Hadith 1856
- Da’wat, p. 27, Hadith 45
- Muhammad ibn Ya'qub al-Kulayni, Kitab al-Kafi, vol.4, p.68, hadith no.1.
- ibid, p. 62.