Ibn Hubayra, al-Hasan al-Basri and al-Sha’bi

It is al-Hasan’s story when Ibn Hubayra sent for him and for al-Sha’bi, and he said to the former, “Abu Saeed (Hasan), what do you think we should do with letters that come to us from Yazid ibn Abd al-Malik, with their controversial contents? If I implement them, they incur the wrath of Allah; but if I do not implement them, I fear for my life.” “Here,” al-Hasan said to him, “you have with you al-Sha’bi, the jurist of al-Hijaz.” So he asked him. Al-Sha’bi made light of the matter.

“Implement as much as possible and make adjustments,” he replied. “You are only a servant who takes orders.”

 

Then Ibn Hubayra turned to al-Hasan and asked, “What do you think, Abu Saeed?” “O Ibn Hubayra,” he replied,

fear Allah when obeying the commands of Yazid and do not fear Yazid when obeying the commands of Allah.

 

O Ibn Hubayra, Allah will protect you from Yazid, but Yazid cannot protect you from Allah.

 

O Ibn Hubayra, no creature should be obeyed who commands the disobedience of the Creator.

 

Look then at what Yazid wrote to you, and compare it with the Book of Allah, may He be exalted. What agrees with the Book of Allah, may He be exalted, you may implement; and what disagrees with the Book of Allah, you should not implement.

 

Allah should have for you a priority over Yazid, and the Book of Allah should have for you a priority over his letters.”

Ibn Hubayra patted al-Hasan on the shoulder. “This old man has told me the truth. By the Lord of al-Ka’ba,” he said.

 

He then ordered al-Hasan to be given four thousand [dirhams], and al-Sha’bi two thousand. Al-Sha’bi said, “We made light of the matter for him, now he has made light of the reward for us.”

 

Al-Hasan sent for the poor; when they came, he distributed the money to them. Al-Sha’bi accepted the money and gave thanks for it.

 

[Al-Iqd Al-Farid, vol. 1, page 68]

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Al-Hasan al-Basri’s letter to Umar ibn Abd al-Aziz describing the just ruler

When Umar ibn Abd al-Aziz assumed the caliphate, he wrote to al-Hasan
ibn Abi al-Hasan al-Basri asking him to write to him and describe the just ruler.
Al-Hasan (rahimahullah) wrote:

 

“Be it known to you, O Commander of the Faithful, that Allah instituted the just ruler to be the redress of every wrong-doer, the discipline of every unfair person, the correction of every corrupt man, the strength of every weak one, the justice of every wronged being, and the refuge of every frightened individual.

 
The just ruler, O Commander of the Faithful, is like a shepherd who is tender toward his camels and kind to them; he takes them to the best pastures, prevents them from going to dangerous places, defends them against wild beasts, and protects them from the harms of the heat and the cold.

 

The just ruler, O Commander of the Faithful, is like a father who feels compassion for his children, works hard for them when young and teaches them as they grow older, earns for them during his lifetime, and saves for them after his death.

 

The just ruler, O Commander of the Faithful, is like a tender mother who is dutiful and kind to her baby, who bears him and gives him birth unwillingly, who brings him up as a child, staying up at night when he does, and being quiet when he is at rest; she suckles him for a time and then weans him, she rejoices when he is healthy and is saddened when he is in pain.

 

The just ruler, O Commander of the Faithful, is the guardian of orphans and treasurer of the poor, educating the young among them and providing for the older ones.

 

The just ruler, O Commander of the Faithful, is like the heart among the other body organs: they are healthy if the heart is healthy, and sick when the heart is sick.

 

The just ruler, O Commander of the Faithful, is the one who stands between Allah and his servants; he listens to what Allah says and conveys it to them, he looks to Allah and makes them look too; he is led by Allah and he leads them. Therefore, O Commander of the Faithful, in relation to the realm given to you by Allah, may He be exalted and magnified, do not be like a servant whose master entrusted him with his wealth and dependents, but who wasted the wealth and drove away the dependents like tramps, thus impoverishing his master’s family and frittering away his wealth.

 

Be it known to you, O Commander of the Faithful, that Allah has prescribed punishments to act as deterrents to wicked deeds and vile acts. So if these deeds and acts are committed by those responsible for implementing the punishments, what will happen? Allah has prescribed punishment as a means to better living for His servants. So if the one who should be doing justice to them kills them, what will happen? And remember death and what follows it, O Commander of the Faithful, when you will have no adherents and no supporters to help you against it; so provide for it and for the great terror that follows it.

 

Be it known to you, O Commander of the Faithful, that you have a home other than the one you are in now. In it you will abide for a long time. Your loved ones will abandon you and leave you in it all alone. Provide for it that which will remain with you. “On the day when a man flees from his brother, and from his mother and his father, and from his wife and his sons.” [Quran. 80:34–36]

 

Remember, O Commander of the Faithful, “… when what is in the tombs is resurrected, and what is in the breasts is gathered” [Quran. 100:9–10], secrets will become manifest, and the Book “… leaves out nothing small or great but has recorded it” [Quran. 18:49].

 

Now, O Commander of the Faithful, while you still have time and before the arrival of the appointed hour of death and loss of hope: do not rule Allah’s servants as the ignorant do, and do not behave with them as oppressors do, the way the domineering arrogant ones conduct themselves with those they deem to be weak, for they observe no covenant or compact of protection. Otherwise, you will end up bearing your burdens and other burdens too, and you will carry your loads and other loads too. Do not be deceived by those who enjoy what causes you misery and those who eat good things in this world of theirs, for you will then lose your good things in the Hereafter. Do not look at your power today but look rather at your power tomorrow, when you are captive in the snares of death, standing before Allah, may He be exalted, and in the presence of the angels, the prophets, and the apostles, when “All faces shall be humbled before the Living, Self-Subsisting One” [Quran. 20:111].

 

O Commander of the Faithful, although I have not achieved in my sermon what earlier men of intellect have, I have not withheld advice and sympathy from you. Consider this letter of mine to you as would a healer who gives his beloved to drink bitter medicine because he hopes for the cure and good health it will bring about. Peace be upon you, O Commander of the Faithful, Allah’s mercy, and His blessings.

 

[Al-Iqd Al-Farid, vol. 1, page 49-51]

Download E-book: The wise sayings of Hasan al-Basri

 

Abu Sufyan’s and his wife’s advice to their son Muawiya when Umar appointed him governor

When Muawiya came back from Syria, of which Umar had appointed him
governor, he went to see his mother Hind.

She said to him,

“My son, rarely has a free woman given birth to one like you, and this man has appointed you governor; so, do what pleases him, whether you like it or not.”

 

Then he went to see his father Abu Sufyan. He said to him,

My son, this group of Emigrants have preceded us in adopting Islam and we came to it later; so, their precedence has raised them and our lateness has reduced our rank. We have become followers and they have become leaders.

 

And now they have appointed you for a great task; so, do not disagree with them, for you are running toward an end that you have not reached; and even if you have reached it, you will breathe easily in it.”

 

Muawiya said, “I was amazed at their agreement on the idea, although their words were different.”

 

[Al-Iqd al-Farid, page 34]

The masked man

Jihad is one of the fields during which showing off can take place, because not everyone who carries a weapon and fights with the Muslims is sincere. We have already mentioned the Prophetic narration of those who would be thrown in Hell first, and one of whom was a person who fought Jihad but was not sincere.

Our Salaf used to hide themselves in Jihad because they recognized the importance of sincerity in it; one of them would hide himself and no one would recognize him. The
following is one such story exemplifying this:

‘Abdah ibn Sulaymaan (rahimahullah) was with a brigade which included ‘Abdullah ibn Al-Mubarak (rahimahullah) fighting against the Romans.

‘Abdah said:

When the battle started and the Muslims faced the enemy, a man came out of the rows of the Romans and challenged the Muslims to send someone out to fight him alone. A man from the Muslim brigade came out, chased him and killed him. Another Roman came out challenging this Muslim fighter, and this Muslim killed him as well, and then a third came out, and the Muslim chased him and killed him. People went to this brave Muslim fighter wanting to know who he was but found him masked.”

‘Abdah said:

“I was among those who went to know who he was, and so I took hold of the mask and pulled it off and uncovered his face, and discovered that it was ‘Abdullah ibn Al- Mubaarak.”

 

Abdullah ibn Al-Mubarak (rahimahullah) said in a censuring tone:

“O Abu ‘Amr, even you take part in this and expose me!

 

[Ref: Taareekh Baghdaad (167/10)]

I did not come here to look at Elephants!!!!

It was narrated, regarding Yahya bin Yahya: “…that when he was a young boy, he travelled from al-Andalus to Madinah in order to study with al-Imam Malik. One day, he was attending a lesson, along with Malik’s students. Suddenly, someone called out: “The elephants are here!” So, the companions of Malik all went out to look at the elephants that were passing by, except for Yahya, who stayed in his place.

al-Imam Malik then said to him: “Why did you not come out to see the elephants? I’m sure you’ve never seen one in al-Andalus.”

Yahya replied: “I came from my homeland to look at you, and to learn from your guidance and knowledge. I did not come here to look at elephants.”

So, Malik became impressed at this boy’s seriousness, and called him ‘The Wisest of al-Andalus.’”

[”Uluww al-Himmah’; p. 78]

 

Striking the neck to kill in Islam- Ibn Taymiyyah

“The legislated manner of killing is to strike the neck with a sword or something like it because that is the least painful way of killing, and as such is how Allah legislated killing that which it is allowed to kill whether human or beast, when possible in this manner. As the Prophet [sallallahu alaihi wasallam] said:

“Indeed Allah has prescribed the most excellent way in all things- thus when you kill, then kill in a good way; when you slaughter, then slaughter in a good way- sharpen the blade and calm that which you will slaughter [Sahih Muslim].”

[Fiqh of Jihad by Ibn Taymiyyah p. 61-62]

Supplicating for the People of Falsehood instead of Against Them

Shaikh ’Uthaymeen, may Allaah have mercy on him, said,

“We should supplicate that Allaah brings the people of falsehood back to the Truth, so that they can benefit themselves and others—this is justice, in opposition to what some ignorant people do who, when they see someone persisting in falsehood, supplicate against the person doing it.”

Sharh al-Kaafiyah ash-Shaafiyah, vol. 4, p. 146.