Alhassanain(p) Network for Heritage and Islamic Thought

Lesson: 17- Oppression

One of the meanest vices is injustice that will appear before you in eleven parts:

Meaning and Kinds of Zulm

Zulm means putting a thing in a place or instance that does not belong to it. It is applicable to several circumstances that can be divided into three headings:

A: About man’s relation with God the Lord of the worlds about His self, or His attributes of being Glorious and Beautiful.

B: Disobeying and opposing Divine commandments and getting out of the condition of His slavery, Man’s tyranny against another person falls in this category.

C: Man’s injustice to himself that falls in the third Category.

On this topic several traditions have been recorded from the Prophets progeny. We suffice with only this one: It has been reported from Imam Baqir (a.s.): Injustice is of three kinds: 1 - Injustice which is pardoned by God, 2 - Injustice that God does not forgive end 3 - The injustice God does not overlook. However, the injustice which God does not forgive is shirk polytheism. But the injustice which God pardons is the injustice which man does to himself as the result of a sin is man’s injustice to himself and the injustice which God pardons is the injustice which man does to himself as the result of a sin is man’s injustice to himself and the injustice which God does not overlook is regarding the rights of men on one another.[234]

Some have divided injustice or oppression or tyranny into common and particular: The common kind of zulm is comprising of all immoral and mean vices whereas the particular one means any harm or injury or wrong or damage done to others of whatever kind it may be, physical, monetary or relating to prestige.

Causes of Zulm

Sometimes enmity and jealousy causes oppression or injustice. In this case zulm can be considered as one of the vices of anger. Sometime zulm may be caused due to greed and covetousness which can fall in the category of the vices of desire.

Verses and Narrations Indicating Ugliness of Zulm

A: And when Luqman said to his son while he admonished him: O my son! Do not associate aught with Allah; most surely polytheism is a grievous inequity[235]

B: The way to blame is only against those who oppress men and revolt in the earth unjustly; these shall have a painful punishment.[236]

C: and whoever among you is unjust, we will make him taste a great chastisement.[237]

D: And the day when the unjust shall Bite his hands, saying: O! would that I had taken a way with the apostle; O woe is to me! Would that I had not taken such a one for a friend! Certainly he had led me astray from the reminder after it had come to me; and the shaitan fails to aid man.[238]

E: And do not think Allah to be heedless of what the unjust do; He only respites them to a day on which the eyes shall be fixed open.[239]

Vicious effects of injustice

About the ominous consequences of oppression in this world the Holy Quran says:

1 - So those are their houses fallen down because they were unjust, most surely there is a sign in this for a people who know.[240]

2 - see then what was the end of the unjust.[241]

3 - Surely Allah does not do any injustice to men, but men are unjust to themselves.[242]

Traditions narration too are many in this connection. These examples should suffice:

1 - Imam Sadiq (a.s.) was asked about the verse he replied: It is a bridge on the Siraat in the Hereafter which cannot be crossed by a person who is indebted to others and he has not paid others dues.[243]

2 - The Holy Prophet (s.a.w.s.) said: Everyone who fears qisaas retaliation and recompense of deeds prevents himself from oppressing others.[244]

3 - It is also noted: Save yourselves from tyranny doing injustice to others as it is will cause darkness on the Day of Recompense.[245]

4 - The worst provision on the Day of Judgement is tyranny to others.[246]

5 - Imam Baqir (a.s.) said: What an oppressed will recover from the oppressor on the Day of judgement from the religion of the former is more than what the oppressor had seized from the oppressed in the world.[247]

6 - Imam Sadiq (a.s.) says: No helper except Allah.[248]

7 - The one who eats his brother’s wealth unjustly and does not return it to him in fact has eaten a piece from Hellfire.[249]

8 - The Holy Prophet is reported to have said: The best crusade is that a man wakes up in the morning with no intention at all of oppressing anyone or of doing any injustice to anybody.[250]

9 - It has been recorded from Imam Baqir (a.s.): Oppression in this world turns into darkness in the other one[251]

Harms of oppression

Now from individual and collective viewpoint: An oppressor always keeps his nerves restless and harms his soul conscience unknowingly. He is always hated by the society. In fact he has a really dangerous and because we believe that just as this world has open and manifest causes, the real hidden causes too are such more powerful behind the scenes. Regarding oppression, the Holy Quran and the pure progeny of the Prophet (a.s.) have, through very effective description, warned us of dangerous consequences. For example:

We read in the Holy Quran:

1 - So those are their houses fallen down because they were unjust, most surely there is a sign in this for a people who know.[252]

2 - The Holy Prophet (s.a.w.s.) has reportedly said: Keep away from tyranny because tyranny spoils your hearts.[253]

3 - It is noted from the Holy Prophet (s.a.w.s.): Consequence of oppression is regret.[254]

4 - Imam Baqir (a.s.) said: There is no one who does injustice to others but that God Almighty puts him oppressor in the same difficult situation, be it about himself or his wealth. But if the injustice concerned him and God, then it is possible that God accepts his repentance and forgives him.[255]

5 - Imam Sadiq (a.s.) has reportedly said: Everyone who oppresses others falls in the similar trouble either with regard to him or to his wealth or his children.[256]

True traditions show us that the result of tyranny returns either to the tyrant himself or to his family and this is the ignoble consequence of oppression. Now let us look at a philosophical discussion extracted from Tafseer Al Meezaan, under verse 218 of Surah Baqarah.

Between deeds and between external happenings there is a relation and what is meant by deed called good and bad and which apply to the movements or stillness of body and which are intentional and not which are but natural to the physique like breathing and digestion etc - Tr. and it is from this angel that the Holy Quran says: And whatever affliction befalls you, it is on account of what your hands have wrought, and yet He pardons most of your faults.[257]

And in another Ayah Surely Allah does not change the condition of a people until they change their own condition; and when Allah intends evil to a people, there is no averting it[258]

And again in this verse says: This is because Allah has never changed a favour that He has conferred upon a people until they change their own conditions.[259]

And these verses amply prove that between the events that take place and the deeds done either good or bad, there is a kind of relation and this fact is explained in two ayats of the Holy Quran:

One is verse 95 of surah Aaraaf which says: And if the people of the towns had believed and guarded against evil We would certainly have opened up for them blessings from the heaven and the earth, but they rejected, so We overtook them for what they had earned.[260]

And secondly, in Surah Rum it has been said: Corruption has appeared in the land and the sea an account of what the hands of men have wrought, that He may make tem taste a part of that which they have done, so that they may return.[261]

Thus, what events take place in the world, to some extent, are due to the deeds of people, that is, if man obeys Allah and walks on the path of His pleasing, doors of good and bounty open up before him. On the contrary, if he deviates from the path of Gods slavery and walks in the vales of misguidance and his thoughts and deeds become mean and evil or rude, and if the society becomes corrupt and that evil of corruption envelops both the land and the sea, leading the society to oppression and war etc there is widespread turmoil and likewise natural calamities like flood and famine and earthquakes fall on mankind. The Lord Almighty says about the deluge of Iram and the flood of Nuh: Have they not travelled in the earth and seen how was the end of those who were before them? Mightier than these were they in strength and in fortifications in the land, but Allah destroyed them for their sins; and there was not for them any defender against Allah.[262]

The Lord also says: And how many of the generations did We destroy after Nuh! And your Lord is sufficient as Knowing and Seeing with regard to His servants’ faults.[263]

Sometimes man invites the consequence of the society, that is, he sees the good as well as bad results of his deeds. Sometimes he also benefits from good deeds of his predecessors. But sometimes he also suffers due to the misdeeds of his elders and predecessors. For example, peruse these two verses:

1 - And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father was a righteous man; so your Lord desired that they should attain their maturity and take out their treasure, a mercy from your Lord.,[264]

2 - And let those fear who, should they leave behind them weakly offspring, would fear on their account, so let them be careful of their duty to Allah, and let them speak right words.[265]

Problem: All collective calamities both common and particular like flood, earthquake, was and famine and contagious diseases are the consequences of natural causes, as they happen where and when the causes are there and they do not take place when the reason for them are not existing. Thus it is mere imagination that they are the result of any deeds.

Answer: This criticism is made because the aim and object of the Quran and the followers of Quran has not been understood properly because, the one who those who say: Good and bad deeds become the causes of events which are proportionate with the conduct. Their aim is not to put aside the natural causes or/and to deny their natural consequences. Similarly they do not intend to mix the deeds with natural causes in the effect. Therefore, the aim of the God worshippers is not to, by confirming the Creator, reject or falsify the law of cause and effect. To believe or be convinced by the theory of accident and idle talk in the world of existence. Rather their aim is to prove the existence of the supernatural and the belief of there being spiritual factors behind what happens in the material occurrences. That is, a happenings are once and from one view point related to the material or physical and in a higher stage connected with a non-material cause. For example, writing which is related both to the pen and to the writer. In short, flood and earthquake and … do have physical causes and yet there are behind them supernatural or non-physical reasons. So the same subject is mentioned in verses and narrations regarding help to society and the reward of kindness and service to parents and…

Yet from the collective or social viewpoint:

When a society initiates a tendency of injustice and oppression, as its consequence, this novel dishonesty turns into a tradition which gets adopted by future generation and at last it overwhelms and imprisons the society and its generations.

And from the viewpoint of the Hereafter:

It should be kept in mind that oppression is darkness and as its consequence one will only meet with harassment and trouble. Rather more than that, a tyranny will see his oppression incarnated or personified. As the Holy Quran says: And what they had done they will find present there; and your Lord does not deal unjustly with anyone.[266]

And in another verse it says: Those who do evil shall not be rewarded for aught except what they did.[267]

And in a third ayat says: As for those who swallow the property of the orphans unjustly, surely they only swallow fire into their bellies and they shall enter burning fire.[268]

It can be derived from these verses that our deeds, besides their apparent face, also have a factual or real face which is invisible to us in this would. But these inner faces will manifest in the Hereafter and bring forth the personification of deeds.

The Worst Oppressions

Not with standing that oppression is ugly and a mean thing, some of its kinds are worse and more dangerous. We read about it in narrations like:

1 - Imam Sadiq (a.s.) says: No oppression or tyranny is worse and harsher than the tyranny wherein the oppressed one does not find any help except in the Almighty God.[269]

2 - In one of the wills of Imam Sajjad (a.s.) we find that at the time of his passing away he said: O my dear son! Let it never be so that you oppress somebody who may not find any helper except God.[270]

Other parts on this topic mean vices will be narrated in subsequent lessons.

Lesson: 18- Help in oppression

Just as oppression is prohibited, friendship with and help to the oppressor too is prohibited haram.

This matter is proved without any doubt by the logic of both reason and religion. Just as oppression is ugly so is the assistance to the oppressor because if the oppressor is not given any help he will not be able to oppress others all alone. Hence Imam Sadiq (a.s.) tells his friends: Had you not gathered round Bani Umayyah, our right would not have been usurped.[271]

Now we invite your attention to the followings verses and traditions:

1 - And when you se those who enter into false discourses about our communications, withdraw from them until they enter into some other discourse, and if the Satan causes you to forget, then do not sit after recollection with the unjust people.[272]

And do not incline to those who are unjust, lest the Fire touch you.[273]

3 - The Holy Prophet (s.a.w.s.) said: When the Day of Judgement rises an announcer announces: Where are the tyrants and their helpers this calling also includes those who even filled an inkpot for the unjust ruler or sew his purse or sharpened a pencil for the oppressors. So gather them along with the tyrants.[274]

4 - Ibne Sinan says: I heard Imam Sadiq (a.s.) saying: Who ever assists an oppressor against an oppressed one always remains under Divine anger until he stops aiding the tyrant.[275]

5 - The Holy Prophet (s.a.w.s.) said: He in fact steps out of Islam.[276]

6 - Imam Baqir (a.s.) said: A tyrant and the one who helps an oppressor as well as the one who is pleased with such injustice all the three are accomplices in the sin.[277]

7 - Ali (a.s.) said: The truth about religion is the same like and dislike then, as a testimony he referred to the she camel of the Prophet Saleh (a.s.) saying: the man who killed that camel shot the arrow was the killer of that camel yet the Divine chastisement fell on all due to their being pleased in agreement with that misdeed. When the just Imam will appear, the one who is pleased with his command and who helps him in his just deeds is his friend and when an unjust ruler appears arises and then the one who likes his orders and who assists him in his oppression is his friend.[278]

8 - The Holy Prophet (s.a.w.s.) said: The religious jurisprudents are the honest satisfactory trustees of the Prophet so long as they do not look at the world. It was asked: O Messenger of God! What is the meaning of their turning toward the world? He replied: Following unjust and wrong rulers. So when they do so be careful and be afraid of them for the sake of your religion.[279]

9 - Safwan bin Mehran says: I went to Imam Moosa bin Ja’far (a.s.), he said: O Safwan! All of your deeds are good except one. I asked: I sacrifice myself for you! What is that deed? He replied: Renting your camels to this fellow, Haroon Rasheed. I said: By God! I did not do so for fulfilling desire or as play or pastime but I rested them for their journey to Mecca and I have never accompanied them and.. and… Imam (a.s.) said: Does any amount of that rent remain unpaid to you which they pay afterward? Do you ever harbour the wish that they return safely so that you are paid you dues? I said: Yes. Imam (a.s.) said: One who is pleased with his life is also with him and whoever is with him will go to hell.

Safwaan said: After this incident I sold all my camels. Thereafter Haroon called me and asked: I have heard that you have sold your camels. I said: Yes. He asked, why? I said: I am now an old man and my servants do not work as they should. Haroon said: Do you think that I am not aware? I know due to whose instance this thing has happened and he is Moosa bin Ja’far. I said: I have nothing to do with Moosa bin Ja’far. Then Haroon said: Had you not been in friendship with me I would have killed you.

The Oppressed is also Oppressor if He Becomes Excessive

Hisham bin Salim says: I heard from Imam Sadiq (a.s.) that Sometimes an oppressed person seeks and prays against the oppressor to such an extent that finally he himself turns into an oppressor, that in, what the oppressed wishes for the oppressor is much more than the harm which was done to him or he himself does to the oppressor which is beyond proportion whereas the Holy Quran says: Whoever then acts aggressively against you, inflict injury on him according to the injury he has inflicted on you.[280]

Remedy

If man does not keep his desires under control, they increase step by step until, sometimes, it begins to enjoy oppressing others and shedding their blood. Therefore it is recorded in the histories of Hajjaj bin Yusufs and Moa’viyaas that they enjoyed shedding blood of people. Therefore man must first control his desires so as he nip them in the bud. He should also keep an eye on the dangerous consequences of oppression and the oppressor. He must ponder much in this connection and if he has, in case, committed an injustice he must repent for it.

Tawbah of the Oppressor

In the discussion of Tawbah repentance we have described that every sin has a particular tawbah Maad yaa Aakhareene Sartakaamuli and injustice too is not an exception to it. Here we invite your attention to two narrations in this connection:

1 - An elder of the tribe of Nakha approached Imam Baqir (a.s.) and said: I have served as a waali or officer of the government continuously from the days of Hajjaj. Is Tawbah available to me? The questioner says: The Imam kept silence and did not reply. I asked again: He said: No, until you pay up the right of everyone whose right was usurped through you.[281]

2 - Ali bin Hamzah says: I had a friend who was an officer in the Umayyad government. He asked me to take an appointment with the Imam Sadiq (a.s.) so that he may be able to see him. I obtained permission. When he arrived, he saluted said Salaam to the Imam, took a seat and said: O Imam! May my life be sacrificed for you. I had been an officer in the Umayyad government and I have earned much money from them. The Imam said: Had the Bani Umayyah not found people who would write on their behalf, fight for them and collect revenue wealth for them and join their assemblies, in truth, our right would not have been usurped. The questioner repeated a question and asked: Now is there any way of relief for me? He replied: Will you accept if I say? He said: Yes. The Imam said: If you can find out the people from whom you obtained money in the said manner, return their wealth to them and if you cannot find them then donate the money you have earned in the way of Allah on their behalf. If you do so I stand surety to your admission to paradise.

Ali bin Hamzah says: whatever he had, he, following the orders of the Imam, gave away so much so that he gave away even his clothes. I provided clothing for him. After a time I came to know that he had fallen ill. I went to se him and sat near his deathbed. His last words were: O Ali bin Hamzah: The Imam has fulfilled his promise. Then he breathed his last. When I went to the Imam, his eyes fell on me and at once he said: By God, I have acted as I had promised with your friend. I said: By God, you said the truth because he too said so at the time of his death.

Lesson: 19- Tyrants should not be relied upon or supported

The Holy Quran commands: And do not incline to those who are unjust, lest the fire touch you, and you have no guardians besides Allah, then you shall not be helped.[282]

This verse describes one of the most basic guidelines of social and political and military and religious life and announce to common Muslims that it is their duty to abide by: Do not lean toward those who have committed injustice and oppression and that you must not rely on them nor should you trust them = lest the Fire touch you Fa ta mas sukumun naar and you have no guardians besides Allah Wa maa lakum min doonillaahi min awliyaa and in such circumstances it is obvious that you shall not be helped Sum ma laa tansuroon Now we invite your attention to some important points:

1 - Meaning of Rukoon inclination: This Arabic words maaddah root is Ra ka na which means the pillars or walls keeping a building or other things stand on their base. Thereafter it is used to mean reliance on or to trust a thing. Though the commentators of Quran have given many meanings of this word in the context of this verse, all or most of them have come to a comprehensive conclusion. For example, so have taken it to mean tamaayal inclination and some to hamkaari cooperation. Some others say it means Izhaare razayat satisfaction or agreement and some khair-khaahi was itaa at well-wishing and obedience. All these meanings contain the sense of reliance and trust and inclination or liking.

2 - In what maters the oppressors should not be relied on or trusted? Obviously there should be on participation in injustice, oppression and tyranny nor any assistance should be given to them. Secondly, in the second stage, it is necessary to abstain from such support to them that might result in weakening the Muslim society or losing its independence and thus it turning into a weak and aligned organ because such inclinations can only make Islamic nation weak and defeated.

But as for, the business and educational relations of Muslims with non-Muslims meant for securing Muslim interests and the security of Muslim societies, it does not come in the purview of inclining toward the tyrants. It is not prohibited by Islam. Such relations did exist even in the time of the Holy Prophet and they have continued even thereafter.

3 - Philosophy of banning support to tyrants: Support or assistance to an oppressor creates much degeneration and chaos not unknown to anybody. Yet the more we pry in this issue more and more fresh points come before us.

1 - Support to tyrants makes tem strong and their strengthening causes widening of oppression and injustice and destruction of a society. Hence circumstances even if he is helpless a man must not obtain his right by approaching a tyrant or corrupt judge, because, resorting to such court implies recognition of such court and government which results in their strengthening and the harm of such deed sometimes is more than the loss which lies in the usurpation of ones right.

3 - Depending on oppressors gradually affects the culture of thought of a society which removes dislike for tyranny and injustice and which results in encouraging people to oppress others and to be come tyrants themselves.

3 - As a principle, trust and reliance on others, which results in becoming their allies, would not bring anything but misfortune. Then what to talk of inclining toward the tyrants and oppressors.

That society is strong and progressing and advancing which stands on this won feet as has been explained through a beautiful example in verse 29 of Surah Fatha in the Holy Quran. It says: Like green plants standing on their stems, not requiring any inclination or alienation with others for living and growing up. Therefore, a society is free and independent only when it is self-reliant in every way or aspect and its relations with others are merely on the basis of mutual interests not like those of a weak one with a strong one. Such reliance on others, be it in the field of thought and culture or military and economy or politics, with only result in enslavement and exploitation. If such reliance is on tyrants and oppressors its consequence with be cooperation with their plans of oppression and injustice. Of course, the above mentioned verse is applicable not only to social relations but it addresses two individuals too, so much so that a Faithful and free person must never rely or assist an oppressor because, it results only in the losing of independence and also in the enlargement of the field of tyranny and injustice and the strengthening of corruption and cruelty.

4 - The oppressors: who are they? Commentators have given probabilities but what can be said is this: All those persons who have done injustice to or oppressed the people or have enslaved the slaves of Allah and who have unjustly exploited them for their own interests fall under the common category of Al zee na aa Manoo… and the above verse does apply to them.

Yet it is agreed that those who did a little injustice to others in the course of their lives do not come in the definition of this word, because, in that case, only a few will be excepted and then it will not be permissible for anyone to support anyone. Hence it is proper to take this in the meaning of one who has assisted a person who had committed an all round oppression and injustice or tyranny and in this way, the one who has committed such tyranny even once also falls in this purview.[283]

5 - Between what can be derived from the above verse and whale the Ulama of Ahle Sunnah say there is a very wide distance. Sunni scholars, in their books of jurisprudence and beliefs, have raised the question whether the obedience of a tyrant and sinner sultan ruler is obligatory?

Fabricated narrations

Ibne Hanbal, Shafei and Malik say patience must be maintained against the oppression of tyrant rulers.[284]

This stand is based on false and concocted Traditions or traditions. Here are some examples:

1 - It is quoted from Abu Bakr that the Holy Prophet (s.a.w.s.) said: Troubles will arise when sitting will be better than walking and walking will be better than striving and striving will be better than adding fuel to the trouble. Beware! Whenever you face such trouble some situation get dispersed whoever has goats should go for grazing his goats, or camels, and whoever has agricultural land should engage in the work of agriculture. A man asked: If one does not have goats, or camels or agriculture what should he do? He said: He should hit his sword on a rock and break it so tat he may not fight with the rulers.[285]

3 - It is quoted from the Holy Prophet (s.a.w.s.): If a man dies and he is not bound by an oath of allegiance of anyone be he an oppressor he has died the death of the time of ignorance pre-Islamic.[286]

2 - It is quoted from the Holy Prophet (s.a.w.s.): If a man takes reigns of government in his hands and then begins to disobey God, whoever observes his offences should dislike him the offender but he should not raise his hand to fight with him.[287]

4 - It is also quoted from the Holy Prophet (s.a.w.s.): One who dies without having allegiance of obedience of the leader of the nation has died the death of ignorance.[288]

5 - Similarly it has been narrated that the Holy Prophet (s.a.w.s.) said: If one receives evil from the ruler he should show patience because if one opposes Muslims to a little extent and then dies, he has died as if in the time of pre-Islamic ignorance.[289]

6 - They have quoted from the Holy Prophet (s.a.w.s.): It is your duty to obey the king sultan or shah Even if he grabs your property and flogs your back.

It was this series of narrations that confused a group of people. Hence when Imam Husain (a.s.) did not give allegiance and migrated to Mecca, some people said: Abu Saeed says that: I said to Husain (a.s.): Fear God and sit in your house and do not rise against your Imam ruler.[290]

And after the martyrdom of Imam Husain (a.s.) a Holy-looking man like Qazi Shurah said: Husain has been killed by the sword of his grandfather. He argues that the Holy Prophet (s.a.w.s.) had said: Do not fight with a ruler. As Husain opposed the ruler he got killed.

It is like those who forgot the Quranic verse: Do not support those who oppress, otherwise fire will overtake you.

Or narrations in this regard such as: The one who please a tyrant ruler, through a deed which angers God, gets out of the religion of Allah.[291]

It has been quoted from Imam Baqir (a.s.): One who obeys the disobedients of God has no religion.[292]

Amirul Mo-mineen (a.s.) has been quoted saying: Obeying an order which contravenes Gods commandment is prohibited.[293]

After it has been made clear that, from the viewpoint of Islam, assistance to and friendship with oppressors is prohibited, now we invite your attention to some verses and narrations prohibiting such aid to and friendship with the unbelievers:

1 - Let not the believers take the unbelievers for friends rather than believers; and whoever does this, he shall have nothing of the guardianship of Allah, but you should guard yourselves against them, guarding carefully; and Allah makes you cautious of retribution from Himself; and to Allah is the eventual coming.[294]

2 - O you who believe! If you obey those who disbelieve they will turn you back upon your heels, so you will turn back losers. Nay! Allah is your Patron and He is the best of the helpers.[295]

3 - O you who believe! Do not take the unbelievers for friends rather than the believers; do you desire that you should give to Allah a manifest proof against yourselves?[296]

4 - O you who believe! Do not take the Jews and the Christians for friends; they are friends of each other; and whoever amongst you takes them for a friend, then surely he is one of them; surely Allah does not guide the unjust people.[297]

5 - O you who believe! Do not take for guardians those who take your religion for a mockery and a joke, from among those who were given the Book before you and the unbelievers; and be careful of your duty to Allah if you are believers.[298]

6 - O you who believe! Do not take your fathers and your brothers for guardians if they love unbelief more than belief; and whoever of you takes them for a guardian, these it is that are the unjust. Say: If your fathers and your sons and your brethren and your mates and your kinsfolk and property which you have acquired, and the slackness of trade which you fear and dwellings which you like, are dearer to you than Allah and His Apostle and striving in His way, then wait till Allah brings about His command: and Allah does not guide the transgressing people.[299]

Question: why the Holy Quran repeatedly says: you cannot befriend the unbelievers?

Answer: These verses, in fact, give an important political and social lesson to Muslims that they should not accept the aliens as friends nor as guardians and helpers and should not be deceived by their sweet words of apparently deep love and affection, because, history say that people having Faith and aim have suffered serious losses in this way.

It we look deeply in the history of imperialism, we find that the imperialists and colonialists have always penetrated the societies of their colonies in the garb of friendship and sympathy and development and construction so much so that the word Colonialism Istemaar that refers to habitats is used in the same meaning. After strengthening their clutches in the colonised nations they fall on them mercilessly and plunder each and every item of their wealth.

In order that this dishonest programme of the unbelievers may not penetrate the Muslim societies, the Holy Quran prohibits such work with full force and with complete clarity. Yet, alas, some of the Muslims have forgotten this Commandment of the Holy Quran and have selected shelters among the aliens and history gives witness that most of the hillock of the Muslims have come up only from this source!

For this subject, Spain is a fresh signboard that indicates how Muslims created the brightest civilization in Spain, but because of relying on the aliens, how easily lost it too!

The big Ottoman empire which, in a very short duration, broke up and melted away like the summer ice, and the dirty government of Pahlavis turned Iran into dependent country and how American consultants were brought into Iran in the garb of officers and servants who, in fact, ruled over Iran and who fully bound up Iran with America. Had this great Islamic Revolution under the leadership of the heart of the weakened people of the world, Imam Khomeini, not occurred, it was not known whether the fate of our beloved Iran could have been worse than that of Spain.

Now we must pay attention and we must take care to safeguard this independence of ours. We must realise that an alien under every circumstance even if they participate with us in common interests and even if the cooperation is in limited fields, in critical circumstances, they will not only us part with us but will also inflect severe blows on us. Therefore, our awake Imam, before the success of the Revolution, told the people in his speeches and announcements to be cautious of the Marxist groups so that they may not knife you from behind. Despite this, you saw how they hit us. Had we not the awakened leadership of the Imam and the general public not supported the Imam, it cannot be said what would have happened to this Revolution and what kind of fire would have spread in this country.

For better understanding of this fact also pay attention to a historical event.

The Prophet of Islam (s.a.w.s.) was so much careful in this matter that during the war of Uhad, when a hundred Jews mentioned their readiness to co-operate with Muslims against the polytheists of Mecca, the Holy Prophet (s.a.w.s.) turned them back from half way and did not accept their assistance. This was despite the probability of their playing and effective role in the war of Uhad. Why? It was because they, after a short while, in the critical moments of war, co-operated with the enemy and also took with them the remaining Muslim forces.

We conclude this discussion with two questions and answers:

1 - Is it permissible for us to participate in their meets and or to pray for them even if they are our near and dear relatives?

The answer is certainly in the negative. The Holy Quran asserts: It is not fit for the Prophet and those who believe that they should ask forgiveness for the polytheists, even though they should be near relatives, after it has become clear to them that they are inmates of the flaming fire.[300]

2 - If praying for the unbelievers is not permissible then how did Ibrahim pray for his father?

The Holy Quran mentions like this: And Ibrahim asking forgiveness for his sire was only owing to a promise which he had made to him; but when it became clear to him that he was an enemy of Allah, he declared himself to be clear of him that he was an enemy of Allah, he declared himself to be clear of him; most surely Ibrahim was very tender-hearted, forbearing.[301]