For those who believe in the afterlife, there is often this concern that whether they go to heaven or hell. Some Muslims believe that being a Muslim suffices for entering heaven, but is that true? If so, what happens to those who are born to non-Muslim families? Some believe that all Muslims are Arab or to become Muslim one should be whether Arab or know Arabic. Then, they might ask about what will happen to those who do not know Arabic. Since no one chooses where to be born, is it fair to send those born among disbelievers (Kafir) to hell? What will happen to converts because of their past before conversion to Islam? These and other questions are all answered here.
Some people believe that God has created mankind to send some of them to heaven and the rest to hell! But, it is not true at all. One is totally free to follow the divine guidance and reach heaven or to deny it and go to hell. Hence, everyone determines him\herself where he\she goes after death.
According to the Quran, God will curse those who are disbelievers and die while they are still disbeliever (2:161). They will remain in hell forever, their punishment will not be alleviated, nor will they be reprieved (2:162). On the contrary, those who are faithful to God and do righteous deeds (98:7) will be rewarded the Gardens of Eden. God will be pleased with them, and they will be pleased with Him (98:8).
Knowing that not having faith will end in hell, what will happen to believers? Will they all enter heaven?
Islam recognizes the freedom and other rights of the followers of the previous religions; also, has ordered Muslims to hold them in considerable respect [1]. Moreover, Islam knows those followers eligible for salvation; it all depends on one’s deeds and faith in God. In Surah al-Baqarah it is said that: “Indeed, the faithful, the Jews, the Christians, and the Sabaeans—those of them who have faith in Allah and the Last Day and act righteously—they shall have their reward from their Lord, and they will have no fear, nor will they grieve” (2:62). In other words, according to the Islamic principles, it is disagreeable to punish those who have not received the message of Islam either before its rise or after that, and God will never do that.
In Surah Al-i-Imran it is said that anyone who follows a religion other than Islam will be among the losers in the Hereafter (3:85). So, being a Muslim, on its own, is the prerequisite for entering heaven; but it is not enough. The key to the eternal salvation and heaven is doing good deeds. Whoever submits to Islam but does not do any good deeds will not go to heaven. On the contrary, there are people who are not Muslim, as we call it, but they will accept Islam if they receive its message and therefore, they might enter heaven. In other words, one should have faith and submit to God, and this should be manifested in one’s acts.
In Surah al-Hujurat, the difference between belief and submission is clarified (49:14). By saying the two testimonies (Shahada), one submits to Islam, but being faithful is more than that. To have faith in God deep in the heart, one should obey God and his messenger, Prophet Muhammad (PBUH&HP) (49:14), and this should be reflected in one’s conduct [2].
It is also stated that the noblest of people before God is the most righteous of them (2:13). This is logical, too. We also, as human beings, naturally like and appreciate those who are good and do good deeds. Hence, what is important is one’s deeds. Skin color, race, language, nationality, gender, age, and social class do not solely lead to salvation and heaven. Two clear examples in this regard are the son of Prophet Noah (PBUH) and the wife of Prophet Lot (PBUH) who both did not believe in prophet’s message and were thus condemned to Hell. Their stories warn that in spite of being a member of the family of the prophet, one might deviate, disobey God and move towards hell.
Among disbelievers (Kafir), there are those who deny the truth and will never submit to the divine guidance. These will never enter heaven, as mentioned earlier. There are also non-Muslims who have not received the message of Islam, and they are not responsible for not receiving it, but they will surely accept Islam as soon as they know about it. These will not be punished and will not go to hell since the Quran says: “We do not punish (any community) until We have sent (to them) an apostle” (17:15).
References:
- Monotheistic faith
- M. H. Tabataba'I, “Tafsir al-mizan”, (2 :14).
"Indeed Allah and His angels bless the Prophet; O you who have faith! Invoke blessings on him and invoke Peace upon him in a worthy manner." Quran (33:56)
Prophet Muhammad (PBUH&HP) was the last messenger sent by Allah to guide human beings toward a more prosperous and meaningful life. His life was full of challenges and difficulties. However, he never gave up on his holy mission and strived to save as many souls as he could. His characteristics were unique and exemplary, which made him the best choice for prophethood, the beloved of Allah (Habibullah).
Prophet Muhammad (PBUH&HP) was the son of Abdullah and Amina, the grandchild of Abd al-Muṭṭalib and from the Banu Hashim clan. He was born in Mecca about the year 570 A.C, in the month of Rabi’ al-awwal [1]. Being taken care of by his paternal grandfather, Abd al-Muṭṭalib, and then by his uncle Abu-Talib, father of Ali (AS), who loved him a lot and regarded him dearer than his own children [2], he learned a little about the merchandise. He was well-known and called Al-Amin, meaning the trustee, due to his honesty and faithfulness [3]. This reputation attracted Khadijah, and she proposed him for marriage. He married this 40-year-old woman at the age of 25 [4]. This was a happy marriage, by all means. They lived a happy life, and they had many children, of which all the male ones passed away, and their most famous daughter is Fatimah (AS). Little is known about his youth before becoming a prophet. One fact is certain; he was absolutely against the discriminating behaviors and beliefs of the people of his era.
Prophet Muhammad (PBUH&HP) was a kind and generous man. He was known for his modesty, honesty, and trustworthiness. He never disrespected anyone and cared a lot about his appearance in society; although his clothes were mostly ragged, they were neat and clean. His hygiene was another important fact in his life. Family, as the smallest unit of society, was the most important thing for him. He had a deep respect for his wife and her daughters, especially Fatimah [5].
His political life started with inviting the members of his family and clan to Islam, and then, publically announcing Islam as the true faith sent by Allah for human beings. Soon after the public announcement, many of the heads of clans began to rise against him, and he migrated to Medina, and there, he formed the first Islamic government. His strategy was friendship and peace, and the Quba mosque was the center of his government [6]. He never forced anyone to convert to Islam. Instead, he brought logical words and verses of the Quran and spoke gently with the people he wanted to invite. Even when he tried to ask people of the other religion to convert to Islam, he used their own words and verses from their holy books. All in all, he followed the steps Allah had taught him to guide human beings to the right path:
“Invite to the way of your Lord with wisdom and proper instruction, and argue with them in the best way. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided." (16:125)
It was a tradition among some Hashemi Arabs, Called Hunafa, to go to the Harra cave during the month of Ramadan and then come back after the end of the month. Actually, it was Prophet Muhammad’s (PBUH&HP) grandfather who made it up. Muhammad(PBUH&HP) was not an exception.
On the contrary, he was one of the fans of staying alone in that cave and worshiping Allah, his only God and the God of his fathers, up to prophet Abraham [7]. On one of those nights of Ramadan, Gabriel descended to him and asked him to read. Muhammad (PBUH&HP) said: “I can’t.” Gabriel repeated, and he again denied. Then Gabriel recited the first verses of the Quran sent by Allah:
Recite in the name of your Lord who created -
Created man from a clinging substance.
Recite, and your Lord is the Most Generous –
Who taught by the pen -
Taught man that which he knew not. (96:1-5)
Muhammad’s (PBUH&HP) great mission had started. He found out that it was not a typical experience. He came back home and then returned to the cave. All of The Holy Quran descent to him in one of those holy nights:
"Indeed, We sent the Qur'an down during the Night of Decree." (97:1)
That Quran was descended to Prophet Muhammad (PBUH&HP) in one night and that he became able to read in a few minutes is not the only miracle of Prophet Muhammad (PBUH&HP). He had other miracles like dividing the moon into two, reviving the dead, the testify of stones in the palm of his hand, etc. we are going to discuss these miracles in our next articles broadly [8].
The fact is that the events of that night of Ramadan made Muhammad (PBUH&HP) a prophet. Later on, people interacted with him, saw, felt, and understood his truthfulness, and stepped on the path of Islam. His lifestyle, social, political, and even family interactions carried badges of acceptance and appreciation that were imitated by the truth-seeking people. He was not the prophet belonging to centuries ago, but of all guided human beings.
References:
- "Early Years". Al-Islam.org. Retrieved 18 October 2018.
- Baqdadi, Ibn-Sad Tabaqat Al-Kubra Vol. 1, P 96
- Shirazi, Huhammad Sadiq The Prpphet Muhammad, a Mercy to the World at: <https://www.al-islam.org
- Ibid 2, P. 105
- A survey on Prophet Muhammad’s Behaviours, Hossun, Vol. 9 at:< https://hawzah.net
- Azizi, Musa Political Life of Prophet Muhammad Noghte PArgar Magazinem Pp 84-96 at: <http://hablolmatin.dmsonnat.ir
- Video Lecture of Yasir Qadhi at: < http://lifeofprophet.com/a-few-good-men-the-hunafa/>
- Abu Ibraheem. "Miracles of Prophet Muhammad". Why Islam. ICNA (Islamic Circle of North America). Retrieved 29 April 2019.
“Imam Hussain is the leader of humanity” Rabindranath Tagore
People have looked into the movement of Imam Hussain (AS) from different aspects throughout the history of Islam. Some see it as a historical trajectory, where the teachings of Islam were distorted and violated by the tyrant caliph of the time, Yazid, thus Imam Hussain’s movement as a revolutionary act and sacrifice to revive true Islam.
To some others, yet, the most important lesson we can learn from the event of Karbala is its moral or ethical dimension. As Imam Hussain (AS) himself puts: “I seek to enjoin what is good and forbid what is evil and follow the traditions of my grandfather (Prophet Muhammad (PBUH&HP)) and my father (Imam Ali (AS))” [1].
One of the moral principles that Imam Hussain (AS)’s movement represents and emphasizes is the Golden rule. Based on this rule you should treat others the way you would like to be treated by them: “Do unto others as you would have them do unto you” [2].
Although it is often said that the term ‘Golden Rule’ first started to be used in the 17th or 18th century [3], we can also find it much earlier in the words and acts of Imam Ali (AS) and the other infallible Imams (AS). Imam Ali (AS) tells his son Imam Hassan (AS) in his last will that: “like for others whatever you like for yourself, and whatever you dislike happening to you, spare others from such happenings” [4].
Imam Hussain (AS) also advises people (as a general rule and a decent way of life): “If you do not believe in any religion, at least be free-spirited and honest in your actions” [5].
A newer version of the Golden rule also says: “act only in accordance with that maxim through which you can at the same time will that it should become a universal law” [6].
So, for an action to be considered morally good, you should ask yourself whether you could always reason or defend it as a universal law. In other words, to be a good person, you must be good for goodness’ sake, no matter what.
Now let’s see how this ethical value was manifested in Imam Hussain (AS)’s conduct.
A question anyone might ask after reading about the event of Karbala is ‘why didn’t Imam Hussain (AS) take an oath of allegiance to Yazid to save his life? Why did he choose to be martyred?’ [i]
One clear answer to this question is that he was the perfect leader (Imam) and role model for the Muslim community. A role model is someone who serves as an example and whose behavior is emulated by other people. To be a good role model you have to observe all your acts so that you set proper examples for others to follow.
Now, if Imam Hussain (AS) had pledged allegiance to Yazid’s tyranny, would he be a good exemplar of resistance against injustice for people? Wouldn’t his compromise then make the tyrant ruler more powerful and dominant?
The answer is obvious. Imam Hussain (AS) chose not to follow the indecent tyrant of his time since he intended to act on that maxim he wished it would become a universal law.
On the other hand, some people criticize Imam Hussain (AS)’s decision, saying he could have pledged allegiance to Yazid while at the same time trying to fight him and his injustice over time.
This would also contradict Imam Hussain (AS)’s maxim and is paradoxical, too. In fact, Yazid’s deviations from true Islam and the moral norms were so many that Imam Hussain (AS) could not turn a blind eye to them.
Imam Hussain (AS) did not want to compromise with those so-called Muslims whose behavior and actions had nothing to do with Islam. Instead, he chose to do the right thing, which any free-spirited, wise and virtuous man would do. And with his movement, he invited us all to do the same and follow in his footsteps.
The other ethical lesson we learn from Imam Hussain (AS) is that he never disregarded human values on his way to achieve his purpose. And he always advised his followers to choose the right way in life. For him, the end did not justify the means. What mattered to him more than anything else was the values not the victory in its apparent sense.
As Imam Ali (AS) says: “The victory achieved through sins is not, in fact, a victory, the one who dominates with the help of evil is defeated” [8].
It is due to this ethical principle that Muslim ibn Aqil did not kill his enemy, Ubayd Allah ibn Ziyad, before the event of Karbala (before the enemy declared war against them), when he had every chance of doing so in his friend’s house.
He did not kill him because the Holy Prophet (PBUH) forbade any guile: “Verily, Islam became an obstruction of deceit and an obstacle of trickery” [9]. Imam Hussain (AS) and his companions were seeking to revive the teachings of Prophet Muhammad (AS). So, killing even the most wicked person on earth through deceit, and before he has shown an act of hostility against you, is not compatible with Islamic teachings.
In another account from the event of Karbala, Zuhayr, one of Imam Hussain (AS)’s companions, recommended fighting the enemy when they were fewer in number and so easier to defeat. But Imam Hussain (AS) replied he did not intend to start a war; [he would rather defend if a war was imposed on him].
The examples mentioned above manifestly show the behavior of a great role model. Imam Hussain (AS) only wanted to restore what was right, the true teachings of Islam which had been distorted by the tyrant ruler of the time. He tried to preserve human dignity and values.
He could have saved his life as well as that of his family’s and companions’ by accepting Yazid’s allegiance. But this would have been at the cost of ruining their dignity and living a life humiliation. Never would he put up with such disgrace.
So Imam Hussain (AS) made the most of every opportunity to invite people to the righteousness and prevent bloodshed. However, when he was left with two options, humiliation or death, and war was being forced upon him, he chose martyrdom and bravely fought against injustice.
Notes:
[i] In one of his sermons to people of Kufa, Imam Hussain (AS) said: “Beware! Now this illegitimate son of the illegitimate father (Ubaydullah bin Ziyad) has stationed me between unsheathing the swords or then bear the humiliation, and far be it that we accept humiliation” [7].
Reference:
- Biharul Anwar, Vol 44, p. 329
- Who is Hussain
- Harry J Gensler, Ethics, and the Golden Rule, p. 184
- Imam Hussain (AS)
- Bihar al-Anwar, vol 45, p. 51
- Hussain, Justice
- Imam Hussain (AS)
- Allamah Sharif Razi, Nahj al-Balagha, Saying 327
- Tahdhib al-Ahkam, vol. 10, p. 214; Al-Kafi, vol. 7, p. 375