Indexed OCR Text

'Umar ibn 'Abd al-'Azīz
and not as a collector."" He ardently devoted the entire period of his caliphate
to translating this ideal into practice.
Though an effective statesman, 'Umar always preferred principles, moral
dictates, and the demands of the faith to political success, and he thought
nothing of financial loss suffered by the state if it meant more closely following
a policy commended by the religion. During his reign people were embracing
Islam in ever-increasing numbers, which meant a sharp decrease in income
from the protection-tax applied to non-Muslims. This drop in revenue was
brought to 'Umar's attention, since it posed a danger to the financial stabil-
ity of the state. His response was that this situation was exactly in accord
with the aims of the prophecy of Muhammad
To one official, he wrote, "I
would be all too glad if all the non-Muslims embraced Islam and (owing to
the drying up of income from protection-tax) we had to take up cultivation
to earn our living."2
In another case, a fixed amount of land revenue was supposed to be given
by the provincial government of Yemen every year, regardless of whether or
not there was a favorable crop. 'Umar ordered that these revenues instead
be assessed yearly based on yield. He added that he would willingly accept
it even if the fulfillment of his command meant that only a handful of grain
was collected.3 He discontinued tariffs imposed on goods entering a city
throughout the kingdom saying that it was prohibited by the following verse
of the Qur'an:
O my people! Give full measure and full weight with justice, and wrong not
people in respect of their goods. And do not do evil in the earth, causing
corruption. (Q 11:85)
'Umar used to say that people have made such trade tariffs lawful by call-
ing it by another name.4 Aside from the few taxes allowed by the Shari'a, he
abolished all the other taxes and duties imposed by his predecessors.5 All land
and sea routes were opened for trade without any restriction whatsoever.6
Far-reaching technical reforms were introduced in the administration
as well. Weights and measures were standardized to facilitate trade, state
1 Abū Yūsuf, Kitab al-Kharāj, 75.
2 Ibn al-Jawzī, Manāqib Ibn Abd al-Azīz, 64.
3 Sīra 'Umar ibn 'Abd al-Azīz, 26.
4 Ibid., 99.
5 Ibid., 99.
6 Ibid., 93.
41

SAVIOURS OF ISLAMIC SPIRIT
officials were barred from entering into any business,1 and unpaid labor was
outlawed.2 Pasture lands and game preserves reserved for the royal family
and other nobility were distributed to the landless cultivators or made into
public property.3 Strict measures were taken to stop illegal bribery, and state
employees were forbidden from accepting gifts.4 All officers holding impor-
tant posts were ordered to provide adequate means for anyone who wanted
to present a complaint to them in person. In addition, a proclamation was
made every year on the occasion of the hajj that anyone who brought notice
to the administration of any mistreatment by a state official, or who offered
a useful suggestion, would be rewarded 100 to 300 dinars.5
Solicitude for Moral Reformation
After the Rightly-Guided Caliphate came to an end, the caliphs began to
regard themselves as monarchs and administrators. They were neither capable
of, nor did they have the time to bother about, the moral and social condi-
tions of their people. It was not even expected that the caliphs advise people
in religious affairs, invest in the moral, religious, or spiritual advancement
of the Umma, or deliver sermons. This was considered to be the domain
of religious scholars ('ulama') and hadith scholars. 'Umar ibn 'Abd al-Aziz
did away with this separation and proved himself to a true successor of the
Prophet, as his office implied.
Immediately upon assuming the position of caliph, 'Umar sent out lengthy
letters and directives to his subordinates. His letters dealt more with religious
and moral reforms than with ostensible administrative affairs; he compared
the social and moral condition of the people in his time with the early days of
the Prophet
and the caliphs, and focus on the financial and administrative
systems needed to bring about an Islamic renewal.6 He also admonished his
governors and generals about the importance of timely performance of their
prayers and of leading the congregational prayers.7 He urged public servants
to instill the awe of Allah in the people and meticulously follow the regulations
of the Shari'a.8 In addition, he charged his officers with the responsibility of
1 Ibid., 99.
2 Ibid., 100.
3 Ibid., 97.
4 Ibid., 162.
5 Ibid., 141.
6 Ibid., 69
7 Ibid., 79.
8 Ibid., 92.
42

'Umar ibn 'Abd al-'Azīz
spreading the message of Islam in their provinces, as he considered this to be
the sole objective of the divine revelation and the prophecy of Muhammad
He insisted on enjoining the mandatory and preventing the forbidden,
and warned his deputies about the risk of neglecting this.1 He elaborated the
criminal law of Islam and instructed the courts to be lenient in assigning
punishments.2 He drew attention to deviations and negative innovations
born of foreign customs and traditions that had found their way into daily
life. For example, he forbade lamentation over the dead and put a stop to
a custom requiring women to accompany funeral processions, as well as
their unnecessary appearance in public.3 He put down tribal partisanship4
and ended leniency toward nabidh, which had led to drinking alcohol and
countless other vices.6
Compilation of Hadiths
The study and cultivation of religious sciences attracted significant attention
from 'Umar ibn 'Abd al-Azīz. He wrote to Abu Bakr ibn Hazm, an eminent
scholar of his time, "Commit into writing whatever hadiths of the Prophet
you can collect, for I fear that after the scholars of hadith pass away, the
knowledge will also perish."7 He made a specific reference to the collections
of 'Amra bint 'Abd al-Rahman al-Ansariyya and Qasim ibn Muhammad ibn
Abī Bakr, which he wanted to have recorded. The task was not entrusted to
Abu Bakr ibn Hazm alone: circulars were issued to provincial governors
and other notable scholars, commanding them to "collect all the hadiths of
the Prophet of Islam
wherever they are to be found." At the same time,
'Umar also granted stipends to those who were entrusted with this task so
they would have the means to pursue the job wholeheartedly.8
'Umar ibn 'Abd al-'Azīz was a man of learning in his own right. He took a
keen interest in the interpretation of hadith and Islamic law. In the beginning
of his caliphate he circulated an edict that said:
1
Ibid., 167.
2 Ibid., 80-81.
3 Ibid., 108.
4 Ibid.
5 Nabīdh is a drink traditionally made from fruits such as raisins or dates by soaking them
in water for several hours. It is generally not intoxicating but can become mildly or heavily so
depending on the level of fermentation.
6 Ibid., 102.
7 Şahīņ al-Bukhārī, 1:20.
8 Sīra 'Umar ibn Abd al-Azīz, 167.
43

SAVIOURS OF ISLAMIC SPIRIT
Islam has laid down certain limits, duties, and obligations. Whoever follows
these shall be rewarded by complete faith, but those who do not, their faith shall
remain imperfect. If Allah keeps me alive, I will teach you the fundamentals
of faith and make you follow them, but if I die sooner, I won't care, for I am
not at all eager to remain among you.1
Defender of Faith
The pure Islamic thought and spirit that 'Umar ibn 'Abd al-Aziz strove to
instill in the Muslims, and which he gave a practical manifestation through
the state he ruled over, can be seen in the letters and proclamations he issued
to the various officials in his government, showing that he held a deep under-
standing of Islam without the slightest trace of pre-Islamic ignorance or the
stamp of Umayyad royalty.
It was once reported to him that certain tribal chiefs and Umayyad aris-
tocrats had revived the pagan custom of entering into tribal alliances.2 They
had been calling on one another in the name of tribal solidarity to assist
each other in their fight and forays. This custom cut at the very root of the
Islamic concept of brotherhood. Earlier rulers would have looked the other
way or even encouraged the practice as a political expedient, but 'Umar ibn
Abd al-Azīz, being fully aware of the dangerous implications of the practice,
issued an order to Dahhāk ibn 'Abd al-Rahman to suppress this evil custom.
In it he wrote:
Praise be to Allah and peace unto His Apostle. Thereafter you should know
that Allah does not like any religion other than Islam, which he has chosen
for Himself and His bondsmen. Allah has been pleased to honor His religion,
Islam, with a scripture, which has made Islam distinct from all else. In it He
says, "Now has come unto you light from Allah and a plain scripture, whereby
Allah guides him who seeks His good pleasure unto paths of peace. He brings
them out of darkness into light by His decree and guides them unto a straight
path" (Q 5:15-16).
Allah also says: "With truth We have sent it down and with truth has it
descended. And We have sent you as nothing else but a bearer of good tidings
and a warner" (Q 17:105).
Allah Almighty bestowed prophecy on Muhammad
and revealed the
1 Șaķīḥ al-Bukhārī, 1:6.
2 A pre-Islamic custom under which two tribes took an oath of fealty to help each other in
every eventuality irrespective of the just course of action.
44

'Umar ibn 'Abd al-'Azīz
scripture to him. Then, O Arabs, as you know, you lived in ignorance, idolatry,
and impurity. You were plunged into poverty, disorder, and chaos. Fights and
forays figured largely in your lives; you were looked down upon by others;
and whatever little light of Divine Guidance was available to other nations,
you were deprived even of that. There was no perversion and depravity which
could not be found in your midst. If you lived, yours was a life of ignorance
and infidelity, and if you died, you were consigned to Hellfire. At last Allah
saved you from these evils: idolatry and anarchy, hatred and conflict. Although
many of you denied and decried the Prophet of Allah he remained stead-
fast in his endeavor until a few poor people among you responded to his call.
Fearing the worst, these men always ran for their lives but Allah gave them
asylum, sent His succor to them, and gave them strength through those whom
He chose to enlighten with Islam. The Prophet of Allah @ was to depart from
this world and Allah had to fulfill the promise made to His messenger. The
promise of Allah never changes, but none save a few of the faithful believed in
what Allah, the Almighty, had promised: "It is He who has sent His Messenger
with guidance and the Religion of Truth, to proclaim it over all religion, even
though the pagans may detest (it)" (Q 9:33).
In another verse, Allah has promised the Muslims: "Allah has promised, to
those among you who believe and work righteous deeds, that He will surely
grant them in the land, inheritance (of power), as He granted it to those before
them; that He will establish in authority their religion, the one which He has
chosen for them; and that He will change (their state), after the fear in which
they (lived), to one of security and peace: "They will worship Me (alone) and
not associate aught with Me.' If they do reject faith after this, they are rebel-
lious and wicked" (Q 24:55).
Allah has fulfilled the promise he made to His Prophet and to the Muslims.
Therefore, O Muslims, remember that whatever Allah Almighty, has bestowed
on you is solely on account of Islam. You are victorious over your enemies in
the world and will be raised as a witness unto others in the Hereafter. But for
Islam, you have no refuge in this world, nor after death. You have nothing to
fall back upon, no source of strength, no protection, no safeguard. And if you
are fortunate enough to see the fulfillment of the promise made by Allah, you
need to pin your hopes in the abode of the Hereafter, since Allah has said: "That
home of the Hereafter We shall give to those who intend not high-handedness
or mischief on earth: and the end is (best) for the righteous" (Q 28:83).
I warn you of the disaster that will befall you if you do not act according to
the teachings of the Qur'an. The bloodshed and disorder, turmoil and afflic-
45

SAVIOURS OF ISLAMIC SPIRIT
tion to which you had been exposed as a result of disregarding the guidance
provided by the scripture, is recent history. You should, therefore, desist from
what has been prohibited by Allah in His scripture; for there is nothing more
dreadful than the admonition sounded by Allah Almighty.
I have been obliged to write this letter on account of the reports reaching
me from the countryside about those who have recently been sent there as
stewards and administrators. These are an ignorant and unintelligent lot who
are not aware of Allah's commandments. They have forgotten the special favor
and benevolence of Allah over them, or rather they have shown ingratitude
for the undeserved favors bestowed upon them. I have been told that they
seek the help of the people of Mudar and Yemen, for they think that these
tribes are their allies and partisans. Glorified be Allah, alone deserving all
praise. What an ungrateful and ill-seeming lot these are, and how inclined
they are to invite death, destruction, and doom! They have no eyes to see what
a despicable position they have chosen for themselves, nor are they aware of
how they have deprived themselves of peace and brotherhood. Now I realize
that miscreants and ruffians are shaped as such by their own intentions, and
also that Hellfire was not created in vain. Have they never heard of the com-
mandment of Allah Almighty? "The Believers are but a single brotherhood: So
make peace between your two brothers; and fear Allah, that you may receive
mercy" (Q 49:10). And have they not heard this verse as well? "This day have
I perfected your religion for you, completed My favor upon you, and chosen
for you Islam as your religion" (Q 5:3).
I have been told that certain tribes are entering into alliances to help
one another against their enemies as they used to do in the bygone days of
ignorance, even though the Prophet prohibited unconditional alliances for
helping one another. The Prophet said, "There is no partisanship in Islam."
In the times of ignorance, allies expected help from each other in every unjust
cause, no matter whether it led to oppression or wrongdoing, transgression
of the commands of Allah or of His Prophet. . ..
I warn everyone who may happen to read my letter or hear its content
against taking any shelter except Islam and seeking the protection of anyone
except Allah Almighty and His Prophet. I again warn everyone with all the
emphasis at my command and seek to make Allah my witness against these
persons, for He has authority over every being and He is nearer to everyone
than their jugular vein."1
1 Sīra 'Umar ibn 'Abd al-Azīz, 104-107.
46

'Umar ibn 'Abd al-'Aziz
The directives sent by 'Umar ibn 'Abd al-Aziz to the commander of a military
expedition illustrates the extent to which he had absorbed the Qur'anic
perspective and mode of thought, and how completely he differed from
the other rulers and emperors of his era. In one of his letters to Mansur ibn
Ghalib, he wrote:
This is a directive from the bondsman of Allah and Commander of the Faithful
to Mansūr ibn Ghalib. Whereas the Commander of the Faithful has charged
Mansūr to wage war against those who might oppose him, (Mansur) is also
instructed to instill the awe of Allah, since it constitutes the best of provisions,
the most effective strategy, and the only true power. For sin is even more
dangerous than the deception of the enemy. The Commander of the Faithful
bids Mansūr, instead of taking fright of his enemy, to fear transgressing the
limits of Allah. We overcome our enemies in the battlefield only because of
their vices and sins, for, had it not been so, we would not have had the courage
to face them. We cannot deploy troops in the same numbers as our enemies,
nor do we possess the equipment they have. Thus, if we match our enemies
in misdeed and transgression, they would undoubtedly gain victory over us
by virtue of their numerical superiority and strength. Behold, if we were not
able to gain victory over our enemies on account of our righteousness, we
would never be in a position to defeat them through our own might. More
than any enemy, we need not keep an eye on our own sins, and as far as pos-
sible we have to be concerned of them. You should realize the fact that Allah
Almighty has assigned wardens over you who never part company with you,
and they are aware of whatever you do in your camps and barracks, secretly
or openly. Therefore, do not put yourself to shame by exceeding the bounds
of Allah. Be kind to others, especially as you have left hearth and home for
the sake of Allah.
Never consider yourselves superior to your enemies, nor take your victory
for granted because of the sinfulness of your foes, for many a people worse
than his enemy has been granted dominance in the past. Therefore seek the
help of Allah against your own temptations in the same way you desire the
succor of Allah against your opponent. I would also beseech Allah's blessings
for myself and you.
The Commander of the Faithful also bids Mansur ibn Ghalib to treat his
men with leniency. He should not require his troops to undertake toilsome
journeys, nor refuse to encamp when they require rest. The troops, weakened
from exertion and long travel, should not be required to face an enemy whose
47

SAVIOURS OF ISLAMIC SPIRIT
troops and beasts are taking rest in their own territory. Hence, if Mansur does
not accord humane treatment to his men, his enemy will easily gain dominance
over his forces. Verily, help can be sought from Allah alone.
For giving rest to his men and beasts, and also for getting his armaments
repaired, the Commander of the Faithful orders Mansur ibn Ghalib to break
his journey every Friday for the whole day and night. He is also ordered to
encamp far away from settlements which have entered into treaties with us,
and allow none of his troops to visit their dwellings, markets, or gatherings.
Only those of his men who are firm in faith and trustworthy and who would
neither be ill-disposed nor commit a sin against the people should be allowed
to visit these locales for the collection of lawful dues. You are as much bound
to guarantee their rights as they are enjoined to fulfill the duties assigned
to them. In other words, you must honor your obligations to them so long
as they honor theirs. You should never try to gain an advantage over your
enemy through persecution of those who have come under your protection,
for you have already got a share in their earnings (in the shape of the jizya, or
protection-tax) and you need not to increase it, nor they are bound to pay more.
Furthermore, we have neither cut down your provisions nor deprived you
of anything required to strengthen you. You have been given charge of our best
forces and provided with everything required for the endeavor. Henceforth,
you must pay attention to the land of the polytheists, our enemies, and need
not concern yourself with those who have come under our protection. After
having made the best possible arrangements for you, we place trust with Allah
Almighty: There is no power nor might save from Allah.
The Commander of the Faithful further directs that you shall appoint
only such persons to be your spies, from the Arabs or non-Arabs, in whose
honesty and trustworthiness you have confidence, for intelligence received
through deceitful persons is hardly of any use. Even if a treacherous fellow
passes on to you some correct information, he ought really to be treated as a
spy for the enemy. May Allah grant peace upon you.1
In another circular to the provincial governors, he wrote:
Verily, Allah has entrusted me with the charge of administration. I have not
accepted this responsibility for the sake of riches or sensual delights, feasts
or fine clothing; Allah had already favored me with a fortune that only a few
can boast of. I fully realize the grave responsibility of this charge. I have taken
1 Ibid., 84-87.
48

'Umar ibn "Abd al-'Azīz
this obligation upon myself with a great deal of anxiety and self-reflection.
I know I will be called upon to render the account in the presence of Allah,
when claimants and defendants will both be present to argue their cases on
the Day of Judgement-a burdensome day indeed, save for those on whom
Allah showers his mercy and whom He protects from this grievous ordeal.
I bid you be cautious and God-fearing in all affairs of state charge to you,
and I ask you to fulfill your obligations, perform what has been ordained by
Allah, and desist from the acts prohibited by the Shari'a. You ought to keep
an eye upon yourself and your actions. Be cautious of the acts that unite you
with Allah, on the one hand, and with your subjects, on the other. You are
aware that salvation and safety lie in complete submission to the Almighty
and the ultimate goal of all endeavors should be, by the same token, to make
preparations for success on the Appointed Day.
If you will, you might take a lesson from the happenings around you.
Only then can I convey the truth to you through my preaching. May Allah
grant peace upon you.1
Propagation of Islam
The efforts of 'Umar ibn Abd al-Aziz were not only limited to the enforce-
ment of the Shari'a as the law of the land and the reformation of the Muslims.
He also devoted his attention to spreading the message of Islam among the
non-Muslims. His endeavors were successful due to the example he provided
through his own simple life of unaffected piety, unswerving uprightness,
and faultless sincerity. Balādhurī writes in Futūḥ al-Buldan (Conquests of
the Lands):
'Umar ibn 'Abd al-'Azīz wrote seven letters to the rajas in India, inviting them
to embrace Islam. He promised that if they did so, he would guarantee the
continued existence of their kingdoms and that their rights and obligations
would be the same as those of the other Muslims. The name and fame of 'Umar
ibn 'Abd al-Aziz had already reached those lands, and when they received
'Umar's dispatch, they embraced Islam and adopted Arabic names.2
Ismācīl ibn 'Abdillāh ibn Abī'l-Mahājir Mawlā Banī Makhzūm, governor
of the Maghrib (northwest Africa), administered the land with justice and
excelled in his character and morals. He initiated da wa among the Berber
tribes. Thereafter, 'Umar ibn 'Abd al-Aziz sent a letter inviting those people to
1
Ibid., 92-93.
2 Balādhurī, Futūķ al-Buldān, 446-447.
49

SAVIOURS OF ISLAMIC SPIRIT
embrace Islam, which was read out loud in huge local gatherings by Ismā'il.
A large number of people converted to Islam and, at last, Islam became the
predominant faith of the land.1
'Umar ibn 'Abd al-Azīz also wrote letters to the rulers and chiefs of Transox-
iana2 and excused new converts to Islam in Khurasan from the payment of
protection-tax. He also granted stipends and rewards to those who embraced
Islam and constructed rest houses for travelers.3
Financial Reforms
Although 'Umar ibn 'Abd al-Azīz initiated a number of financial reforms to
put an end to taxes and duties that are forbidden by the Shari'a, this did not
result in financial troubles or losses in the income of the state. On the contrary,
the people became so well-off that it was difficult to find needy people and
beggars who would accept the zakat.
Yahya ibn Sa'īd relates that 'Umar ibn 'Abd al-'Azīz appointed him to col-
lect and distribute the zakat in Africa. When he had collected the money, he
looked around for the poor and needy people, but he could not find a single
individual who needed assistance. He adds that 'Umar's economic policy had
made everybody into men of means and, therefore, he had no alternative
but to purchase slaves and then free them on behalf of the Muslim people.4
Another man from the Quraysh tribe reported that during the extremely
short rule of 'Umar ibn 'Abd al-Aziz, people used to pay enormous sums in
zakat to the state treasury for distribution among the poor, but the money
had to be returned to them because nobody could be found who was eligible
to receive it. He says that everyone had become so well-off during 'Umar's
time that no one was living in the type of difficult circumstances that entitled
one to receive the poor due.5
Apart from the prosperity of the general public, which is clearly a byprod-
uct of the Islamic form of government rather than the work of the caliph
himself, the most important change was the shift in focus and concern of the
people. His contemporaries relate that whenever a few friends met during
the regime of Walid, they used to talk about buildings and architecture, since
1 Ibid., 339
2 Countries in Central Asia to the north of the river Oxus; in Arabic called Ma Ward'al-Nahr,
lit. "that which lies beyond the river."
3 Ibid., 432
4 Sīra 'Umar ibn 'Abd al-Azīz, 169.
5 Ibid., 128.
50

"Umar ibn "Abd al-'Azīz
that was the craze in Walid's time. Sulayman was fond of women and ban-
quets, so these were the fads of his day. In contrast, during the reign of 'Umar
ibn 'Abd al-Aziz, the popular pursuit and topic of discussion was optional
prayers, obediences, and remembrances. Whenever a few people gathered,
they would ask each other about the voluntary prayers offered for acquiring
spiritual benefits, the portion of the Qur'an each had recited or committed
to memory, the fasts they observed every month, and so on.1
The guiding light of 'Umar ibn 'Abd al-Aziz and the guiding force
behind his endeavors was his unflinching faith, his conviction in the Day
of Judgement, and his desire for Paradise. Whatever he did was solely on
account of his desire to please Allah Most High, impelling him to lead a
life of simplicity, abstinence, and forbearance despite being the ruler of the
most powerful and extensive empire in the world. If anyone advised him
to raise his standard of living to the level his position called for, he would
recite from the Qur'an: "I fear, if I rebel against my Lord, the retribution of
an Awful Day" (Q 6:15).
Once, 'Umar ibn 'Abd al-Azīz said to this servant, "Allah has favored me
with an insatiable and ambitious character: no sooner do I attain an object
I longed for than I set my heart upon a still higher objective. Now I have
reached a level after which nothing remains to be sought after. Now my
ambition aspires for Paradise alone."2
On another occasion, he asked counsel from a wise man, who replied,
"What would it benefit you if all mankind were sent to Paradise and you
consigned to Hellfire? Similarly, what would you lose if you were awarded
Paradise and all others sent to Hellfire?" When he heard this, 'Umar's remorse
knew no bounds, and he wept so bitterly that the fire in the dish in front of
him was extinguished by his tears.3 Yazid ibn Hawshab once remarked that
it seemed as if Paradise and Hellfire had been created by Allah only for him
and Hasan al-Başrī.4
'Umar ibn 'Abd al-'Aziz's Death
If Allah had only granted 'Umar the span of rule enjoyed by his predeces-
sors, the whole Islamic world would have witnessed a complete and lasting
revolution. Unfortunately, this was not to be. The Umayyads were hit hard by
1
Țabarī, Tārīkh al-Umam wa 'l-Mulūk, 8: 98.
2
Sīra 'Umar ibn Abd al-Azīz, 61.
3 Ibid., 108-109.
4 Şifat al-Şafwa, 3:156.
51

SAVIOURS OF ISLAMIC SPIRIT
the reign of 'Umar ibn 'Abd al-Aziz and watched power slipping from their
fingers. They openly regretted the day when the families of Ibn al-Khattab
and Ibn Umayya had been united through marriage. They could not endure
life under 'Umar any longer, for it was against their essence, and they soon
found a means to do away with the most virtuous Muslim of their time. 'Umar
ibn 'Abd al-Aziz died in the middle of 101/720 after a rule of only two years
and five months. There was reason to believe that a slave in the service of the
caliph was commissioned by his own family to poison him.1
1 Sīra 'Umar ibn 'Abd al-Azīz, 118.
52

CHAPTER 2
Hasan al-Başrī
Decline of Faith and Rise of Moral Decadence
After the death of Caliph 'Umar ibn 'Abd al-Aziz, there was a complete reversal
of the state policy back to the ways of his corrupt predecessors. Pre-Islamic
ignorance returned with a vengeance to undo every reform 'Umar had
introduced. His successors, starting with Yazid ibn Abd al-Malik (who had
been appointed to succeed him by Sulayman ibn 'Abd al-Malik), took full
advantage of their power and position to satisfy the demands of their kinsmen.
Hereditary rule, along with the wealth and success of the Umayyads, gave
rise to the germs of hypocrisy and the characteristics of extreme extrava-
gance of past nations. Soon the society at large became inclined to worldly
indulgence. Pursuit of pleasure and reckless abandon threatened to become
the prevailing trend among the general public as well. Moral and spiritual
transformation and righteous living stemming from true faith had been the
most valuable legacy of the Messenger's
teachings and a source of vital-
ity for the Umma. But a worldly attitude now threatened to overwhelm the
people's warmth of spirit, faith, and awe of Allah Most High, leading to the
failure of spiritual forces and the decline of moral excellence.
It was a moment of great danger for the Umma, and it appeared to be
the beginning of the end. The government was disregarding the virtues it
should have been promoting, and it blatantly supported and encouraged its
representatives to scorn moral decency and righteousness. The self-indulgent,
pleasure-seeking ways of the elite were promoting fast-spreading vices like
lavish living and sloth. The Messenger of Allah had flooded the hearts
of his followers with reverence, awe, complete submission, and a living
relationship with the Almighty, but these qualities were now on the wane.
It was a deficiency that could never be solved through military conquests
or by expanding the borders of the empire. History has proven that once a
53

SAVIOURS OF ISLAMIC SPIRIT
nation loses its spirit, it can never be regained, and that nation immediately
suffers the consequences.
If the vitality and dynamic energy of the Umma had been left unattended
to crumble and expire under the social and political forces of deviance,
Muslims would have soon become a materialistic and self-indulgent people
without any conception of the next life. The Messenger of Allah
had
repeatedly expressed his anxiety near the end of his life that Muslims might
be swallowed up by the pleasures of this world as the earlier nations had been.
A few days before his death, the Messenger
warned his Companions of
this danger in these words:
I do not fear for you poverty. What I fear is that the world might be extended
to you with all its affluence and luxury as it was to the people before you, and
that you might then vie with one another for it as they did, and so be destroyed
by it as they were.1
Endeavors to Combat Evil
The danger that Allah's Messenger @ had spoken of was threatening to reveal
itself, but its tide was stemmed by a few tireless individuals of unflinching faith
and ardent zeal. The sermons and admonitions, the lectures and teachings
of these guardians of faith saved millions in the Umma from being swept
away by the flood of rank materialism. They maintained the uninterrupted
chain of religious and spiritual traditions, teachings, and principals of Islam,
which was assuredly much more important than the political supremacy of
the Umma. Those who stepped in to fill in the gap at this crucial moment,
and thus save the world of Islam from declining into a godless, characterless,
and spiritually enfeebled existence were Sa'id ibn Jubayr, Muhammad ibn
Sīrīn, Sha bī, and the forerunner of them all, Hasan al-Basri.
Capabilities of Hasan al-Başrī
The sage Hasan al-Basri was born in 21/642. His father, Yasar, was a freed slave
of Zayd ibn Thabit, a celebrated companion of the Prophet .
. Zayd was
himself brought up in the household of the Mother of the Believers (umm
al-mu'minīn), Umm Salama . Thus, Hasan al-Basri had the benefit of being
an associate of the Companions of Allah's Messenger . He had been blessed
with the ennobling virtues and brilliant capabilities essential to making his
push for Islamic revival and renewal effective in his time. It seems that he was
1 Şahīņ Muslim, no. 7065.
54

Hasan al-Başrī
also a keen observer of the events and transformations that contemporary
Islamic society was undergoing around him. For he was fully aware of the
ills, deficiencies, and maladies that had crept into the different segments of
society, as well as the measures necessary to eradicate them.
He was distinguished, on the one hand, by his personality-amicable
and considerate, charismatic and enchanting-and, on the other hand, by
an intellect and profound learning that were tempered with prudence and
wisdom. In knowledge of the Qur'an and hadith, he excelled all the scholars
of his time. Rabi' ibn Anas said that he had the privilege of being closely
associated with Hasan al-Basri for ten years, and that almost every day he
discovered something new from the man's discourses which he had not heard
before.1 Describing the scholarly attainments of Hasan al-Basrī, Abu Hayyan
al-Tawhīdī quotes Thabit ibn Qurra:
In his learning and piety, forbearance and self-restraint, sincerity and large-
heartedness, wisdom and prudence, he resembled a bright star. He was always
surrounded by students seeking instruction in different branches of learning.
He would be teaching hadith to one, Qur'an exegesis to another, jurisprudence
to a third, expounding a legal opinion to someone else, and giving instruction
in legal methodology to yet another, while continuing his sermons in the
meantime for those who came to him for that purpose. His knowledge covered
an expanse as vast as an ocean. Or, he was like a dazzling luster, illuminating
every soul around him. What is more, his heroic efforts to enjoin the right
and to forbid the wrong and his undaunted championship of the righteous
path before the elite, rulers, and administrators could never be forgotten.2
The enthusiastic devotion he received from the people and the irresistible
attraction they felt toward him were the hallmarks of his charismatic person-
ality. He was rightly considered one of the few unfaltering guides of the Umma.
Thabit ibn Qurra (d. 288/901), a non-Muslim philosopher, held the opinion
that, of the few eminent personalities produced by Islam who could rightly
be envied by the followers of other faiths, one was Hasan al-Basri. He added
that Makka had always been a center of Islamic piety and learning, where
accomplished scholars in every branch of learning converged from all parts
of the world. However, even Makkans were dumbfounded by the scholarly
attainments of Hasan al-Basrī. They had never seen a man of his caliber.3
1
Bustānī, Dā'irat al-Ma'ārif, 44.
2
'Umarī, Maslak al-Abșār fī Mamālik al-Amșār, 7:356-357.
3 Dā'irat al-Ma'arif, 44.
55

SAVIOURS OF ISLAMIC SPIRIT
Sermons of Hasan al-Başrī
Hasan al-Basrī was also a celebrated orator inspired with a deep moral feel-
ing. He could hold an audience spellbound. Whenever he preached about
the Hereafter or described the bygone age of the Companions
¿, his entire
audience was seen brimming with tears. Hajjaj ibn Yusuf is well known for
his eloquence, but Hasan al-Basri was regarded as an equally capable speaker.
Abū 'Amr ibn al-Alā', the famed grammarian and lexicographer, says that he
had not seen orators of greater skill than Hasan al-Basrī and Hajjaj ibn Yusuf,
but Hasan was a more eloquent speaker than Hajjaj.1
Hasan's words carried weight with his audience because he was not merely
a knowledgeable preacher or a skilled orator, but because he also possessed
a pure soul. Whatever he said was moving to his listeners because it came
from the depth of his heart. His speeches had a power that no other scholar
or teacher in Kufa and Basra could match.
Another distinguishing feature of his sermons was their similarity to the
speeches of Allah's Messenger . Imam Ghazalī wrote in Ihyd' 'Ulum al-Din
that there is consensus that the teachings of Hasan bore a close resemblance
to the Messenger's own discourses, and that his conduct resembled that of
the Companions
. Such qualities could not be found in other spiritual
guides and preachers.2
The sermons Hasan al-Basri delivered echoed the simple purity and moral
courage of the Prophet's Companions . In them, he spoke of the transitory
nature of this world and human life and stressed the significance of the Final
Reckoning and the Hereafter. He explored the meaning of faith and righ-
teousness, inspired awe and reverence of Allah Most High, and condemned
self-indulgence and indecency. Hasan had the honor of being an associate
of the Companions
"%. Thus, when he compares the moral degradation of
the later Umayyad period with the simplicity, unflinching faith, and moral
and spiritual excellence of earlier times, his words are especially forceful.
When he condemns and lashes out at the contemptible changes of his time,
his words shine with the fire of his own true heartfelt sorrow at the moral
decline of the Umma.
Hasan's unmatched eloquence, flawless delivery, and unique clarity of
style earned his sermons a distinguished place among the greatest Arabic
1 Ibid.
2 Ghazālī, Ihyā' 'Ulūm al-Dīn, 1:68.
56

Hasan al-Başrī
literature of his time. Comparing the moral condition of his own time with
that of the Companions , he observes:
Such a regretful state it is: the people have been destroyed through their
own fond hopes. They talk but do not act. Knowledge is theirs but without
endurance. Faith they have, but no conviction. Why is it that I see men, but
not minds; I hear lots of commotion, but not a single soul agreeable to the
heart? People come only to depart. They acknowledge the truth, then deny it
and make things lawful and unlawful at their own sweet will. Is your religion a
sensual delight? If you are asked, "Do you have faith in the Day of Judgment?"
you say yes. But no! it is not so. I swear by the Lord of the Day of Reckoning
that you have spoken a lie.
It is only befitting for the believer that he be sound of faith, a man of con-
viction. His knowledge demands forbearance, as moderation is an adornment
for the learned. He is wise but soft-hearted; well-dressed and restrained [in
order to conceal his poverty]; never wasteful, even if a man of substance. He
is charitable and compassionate to the destitute, large-hearted and generous
in giving to his kinsfolk their due, tireless and unflinching in rendering jus-
tice to others. He never crosses the prescribed limits in favoring his near and
dear ones, nor does he find fault or pick out the errors of those he dislikes.
A Muslim is indifferent to abuse and taunting, games and diversions, insults
and backbiting. He never runs after what is not his right, nor denies what he
owes to others. He never debases himself in seeking an apology, nor delights
in the misfortune or misdeed of others.
A believer is humble and reverent in his prayers, and quick to bow [before
Allah]. His words are a cure. His patience derives from being God-fearing. His
silence is for reflection. He sees to take heed. He seeks company of the learned
to acquire knowledge. He keeps silent among them to remain safe. And if he
speaks, he speaks to benefit. He is pleased when he acts virtuously. He seeks
forgiveness when he does wrong, and when reproached for something he
desists. He is forbearing with those who act foolishly, and proves enduring
when ill-treated. He does not abandon justice even when treated unfairly. He
never seeks protection from anyone save Allāh.
He is dignified among a crowd, praises Allah when alone, content with his
sustenance, grateful for his prosperity, and resigned when in distress. If he
sits among the heedless he is written among those engaged in remembrance,
and if he sits among those in remembrance he is written among those seeking
forgiveness. Such were the Companions of the Prophet, each according to their
57

SAVIOURS OF ISLAMIC SPIRIT
status, and such were the Muslims from among your righteous ancestors. But
when you changed Allah also changed his behavior with you. "Allah does not
change the condition of a people [for the worse] unless they change what is
in themselves, but if He wills harm on a people, no one can ward it off. Apart
from Him, they have no protector" [Q 13:11].1
On another occasion, commenting on the verses from Surat al-Furqan that
describe the characteristics of the faithful, he said of the Companions of the
Messenger of Allah
When the first Muslims heard this call from their Lord, they immediately
affirmed it and its conviction entered into the depths of their hearts. They
surrendered themselves unconditionally to the Most High. Their hearts and
eyes-nay, their whole beings-lived under a constant consciousness of the
omnipotent power of Allah Almighty. By Allah, when I saw them, I could
discern from their faces that the unseen realities taught by revelation were not
beyond their ken. They never indulged in futile discussion or vain quibbling.
They had received a message from the Lord and accepted it.
Allah Himself depicted their character beautifully in the Qur'an: "And the
servants of the Most Gracious are those who walk on the earth in humility
(hawnan)" [Q 25:63].
The word hawn used here, according to Arabic lexicographers, means
softness, tranquility and dignity. Thereafter the Lord says, "And when the
ignorant address them, they say: Peace!" [Q 25:63] It means that they were
disciplined and patient and they never pay back the arrogant and foolish in
the same coin. If anyone took issue with them, they did not lose their temper
or patience. They spent their days with Allah's servants listening to words of
benefit from them. As for their nights, Allah has Himself spoken highly of
what they did after dark: "Those who spend the night in adoration of their
Lord prostrate and standing" [Q 25:64].
Verily, these slaves of Allah used to pass the night standing on their feet
in prayer and placing their faces on the ground in prostration before their
Lord, their tears flowing from their eyes, trembling in awe of Him. There was
something, after all, which kept them in vigils throughout the nights and made
them yield to submission during the day. The Almighty says that these are
the persons who say: "Our Lord! Avert from us the punishment of Hellfire,
for its wrath is indeed an affliction grievous" [Q 25:65].
1 Ibn al-Jawzī, Al-Hasan al-Başrī, 66-70.
58

Hasan al-Başrī
Anything that befalls the son of Adam then leaves is not an affliction; an
affliction is that which will remain as long as the heavens and the earth remain.
I swear by Allah, besides whom there is no other Lord, that the Companions
of the Prophet were truly faithful. They acted on what they professed, but alas,
you are after your fond hopes. Friends, do not lean upon your airy hopes-may
Allah have mercy on you-for never has Allah bestowed anything, whether of
this world or the next, upon anyone simply because he longed for it.1
Thereafter he said, as he often used to remark after his discourses, that
although his sermons lacked nothing, they were of little use to the people
who had lost their softness of heart.
The call, preaching, and sermons of Hasan challenged and denounced
the aims and objects, the designs and ambitions, the longings and fancies of
his age. It became difficult for the society of his day to ignore or disregard
his admonitions. Untold numbers returned as changed men after hearing
Hasan's sermons. They offered earnest repentance for the lives of decadence
and self-indulgence they had previously led. They made solemn affirmations
of loyalty and obedience to Allah Most High for the rest their lives. Hasan
would urge his listeners to take in the true content of the faith, and would
prescribe measures for eradicating their vices.
Hasan devoted a full sixty years of his life to religious preaching and the
moral uplift of people. It is obviously difficult, then, to estimate the number
of people who were reformed and spiritually redeemed during this period.
'Awwam ibn Hawshab says that Hasan performed for sixty years the same
task which the noble prophets used to do among their communities.2
Fearlessness
Hasan al-Basrī was as much distinguished by his moral courage and unwav-
ering pursuit of justice as he was in the spheres of scholarship and oration.
He once openly criticized the caliph Yazid ibn 'Abd al-Malik3 when someone
asked him to express his opinion about the two insurrectionists, Yazīd ibn
al-Muhallab and Ibn al-Ash'ath. Hasan al-Basri said, "Don't be a party to
either faction." A Syrian sprang to his feet and repeated the question, "And
not even to that of the Leader of the Believers?" Hasan replied angrily, "Yes,
not even to that of the Leader of the Believers. Yes, not even to that of the
1 Marwazī, Qiyām al-Layl, 12.
2 Dã'irat al-Ma'arif, 7:44.
3 He succeeded 'Umar ibn 'Abd al-Aziz and ruled from mid 720 to January 724 CE.
59

SAVIOURS OF ISLAMIC SPIRIT
Leader of the Believers." The intolerable and ferocious cruelty of Hajjaj ibn
Yusuf was legendary, but Hasan never held his tongue from expressing what
he considered right and just, even during the rule of Hajjaj.
Hypocrites
The lightning military successes of the Muslim armies and the complete
political domination of the Umayyads over an extensive area had created a
class of people who had embraced Islam for the sake of material gains but
were unable to incorporate the ethics and precepts of the religion into their
everyday life. These people still had a long way to go to enter into Islam
completely in the way the Qur'an demands of every Muslim. The younger
generation of Muslims also lacked education and training and had inherited
many customs and practices of the pagan past. They had accepted Islam but
had not surrendered themselves fully to the guidance of the revelation in
their daily affairs, lifestyles, deeds, and morals. A large portion of the Muslim
society, particularly the elite and the ruling classes, gradually adopted the ways
of pre-Islamic ignorance. Since these were the people who held the keys to
political domination, riches, and positions of influence, their godless behavior
was imitated by the common people of Basra. Self-indulgence, vanity, jealousy,
and lust for wealth and power were quickly capturing the spirits of people.
Some historians hold that hypocrisy was a passing nuisance that arose
out of the unique conditions in Madina during the time of the Messenger
They believe that the problem of hypocrisy came to an end with the victory
of Islam over paganism, and that the overriding supremacy of Islam left no
room for any further struggle between truth and falsehood. We find many
historians and commentators of the Qur'an subscribing to the view that
after that particular moment in history, there was no longer any reason for
people to join Islam outwardly but remain secretly opposed to it, because
the conditions had completely changed and people could now openly make
a choice between Islam and paganism. Those who hold this view, however,
overlook the fact that insincerity is a human failing as common and timeless
as any other moral affliction. It is not at all necessary that there be contend-
1 Hajjaj, sometime governor of Hijaz, was 'Abd al-Malik's viceroy over Iraq, Sijistan, Kerman,
and Khurasan. One of the most ardent supporters of the Umayyads, he did everything to strengthen
their caliphate. His cruelty gave rise to several furious revolts. During his long rule over Iraq, he
put to death nearly 150,000 men, many on trumped up charges, some of whom were regarded
among the noblest of the Arabs. At the time of his death, fifty thousand people were found rot-
ting in his prisons.
60