An Enlightening Commentary Into the Light of the Holy Qur'an Volume 3

An Enlightening Commentary Into the Light of the Holy Qur'an9%

An Enlightening Commentary Into the Light of the Holy Qur'an Author:
Translator: Sayyid Abbas Sadr-'ameli
Publisher: Imam Ali Foundation
Category: Quran Interpretation
ISBN: 9645691028

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An Enlightening Commentary Into the Light of the Holy Qur'an

An Enlightening Commentary Into the Light of the Holy Qur'an Volume 3

Author:
Publisher: Imam Ali Foundation
ISBN: 9645691028
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought


Notes:

The 20 Volumes of this book have been corrected and uploaded as you can go directly to any other volumes by just clicking on the volume numbers located on the left side.


1

2

Section 35

Surah Al-Baqarah, Verse 262

الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللّهِ ثُمَّ لاَ يُتْبِعُونَ مَا أَنفَقُواُ مَنًّا وَلاَ أَذًى لَّهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

262. "Those who spend their property in the way of Allah, (and) thereafter, do not follow up what they have spent by reproach and with injury, for them shall be their reward with their Lord, and no fear shall be upon them, nor shall they grieve."

A Worthy Charity!

In the previous verse, the importance of charity in the way of Allah was pointed out in general. Here, in this verse, some of its qualities are stated, too. It says:

"Those who spend their property in the way of Allah, (and) thereafter, do not follow up what they have spent by reproach and with injury, for them shall be their reward with their Lord..."

Besides the above mentioned privilege, this quality is in them again, that:

"... and no fear shall be upon them, nor shall they grieve."

Therefore, those who spend some of their property in the way of Allah, but after that benevolent action, they reproach or do something that cause injury, they destroy their reward, indeed, with this reprobated action.

It can also be said that such persons, in many cases, not only are not good doers, but also are some transgressors, because the honour of a man and his psychological social capitals are often surely more valuable than property and wealth.

The Qur'anic holy phrase:

"...for them shall be their reward with their Lord;"

makes the givers of charity sure that their reward is reserved with their Lord in order that they go forth with a good amount of certainty along this path.

More than that, the application of the Qur'anic term /rabbihim/ (their Lord) in the verse, is a hint to this meaning that their Lord trains them and will multiply it.

Surah Al-Baqarah, Verse 263

قَوْلٌ مَّعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مِّن صَدَقَةٍ يَتْبَعُهَا أَذًى وَاللّهُ غَنِيٌّ حَلِيمٌ

263. "A kind word and forgiveness is better than a charity that is followed by injury, and Allah is Self-sufficient, Forbearing."

This verse, in fact, completes the idea in the previous verse. It says that those who have a good manner and good statement, facing with the people in need, and forgive them even when their insistence is with rudeness, their action is better than the donation of those who cause injury and irritation thereafter.

"A kind word and forgiveness is better than a charity that is followed by injury, and Allah is Self-sufficient, Forbearing."

This verse makes clear the logic of Islam due to the social values concerning the honour of people. Islam considers the value of the action of those who speak helpfully and leadingly with the needy people in order to protect them and keep their secrets hidden.

This is more valuable than the charity of some selfish short-sighted individuals, who have sorts of approach and injury on such honourable persons for a small donation they give.

As was mentioned before the loss of these stingy people is more than their profit. When such persons give something, they ruin something else, too. Thus, the above statement made it clear that the Qur'anic phrase /qaulun ma'ruf / 'a kind word' has a vast meaning so that it envelops any word of kindness, consolation, affability and guidance.

The word /maqfirat / (forgiveness), mentioned in the verse, is used in contrast with the rudeness of the needy people.

In Nur-uth-Thaqalayn, the ,1 it is narrated from the (holy Prophet of Islam (S) who said:

"When a needy person asks you, do not interrupt his statement until he completes it. Then, respond him calmly and politely, or give him what you are able to spend, or return him agreeably, because the one may be an angel who is commissioned to try you in order to see how you behave with the blessings that Allah has bestowed upon you. "

Surah Al-Baqarah, Verses 264-265

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تُبْطِلُواْ صَدَقَاتِكُم بِالْمَنِّ وَالأذَى كَالَّذِي يُنفِقُ مَالَهُ رِئَاء النَّاسِ وَلاَ يُؤْمِنُ بِاللّهِ وَالْيَوْمِ الآخِرِ فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا لاَّ يَقْدِرُونَ عَلَى شَيْءٍ مِّمَّا كَسَبُواْ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ

وَمَثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمُ ابْتِغَاء مَرْضَاتِ اللّهِ وَتَثْبِيتًا مِّنْ أَنفُسِهِمْ كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ أَصَابَهَا وَابِلٌ فَآتَتْ أُكُلَهَا ضِعْفَيْنِ فَإِن لَّمْ يُصِبْهَا وَابِلٌ فَطَلٌّ وَاللّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

264. "O' you who have Faith! do not nullify your charities by reproach and injury, like the one who spends his property to be seen by people, and does not believe in Allah and the last Day; so his likeness is as the likeness of a rock whereon is (a little) soil, ( then a heavy rain falls upon it and leaves it just a bare stone. They shall not be able to gain anything of what they have earned; and Allah does not guide the disbelieving people."

265. "But the likeness of those who spend their property to seek the pleasure of Allah, and to strengthen their own souls, is as the likeness of a garden on a high ground, upon which a heavy rain falls and it yields its fruit two-fold; but if a heavy rain does not fall upon it, then a light rain (is sufficient); and Allah sees what you do."

In the previous couple of verses, at first, this fact was pointed out that the believers should not make their charities in the way of Allah invalid because of reproach and injury.

Then, two interesting similitude are expressed upon those charities which are followed by reproach and injury and also for hypocritical acts and ostentation, and those charities which are originated from loyalty and human sympathy.

Consider a piece of rock covered with a little amount of dust., When it be sown with good seeds and exposed to fresh air and sunshine, and then, a harsh rain falls upon it, the rain will surely washes out the thin dust from the rock and scatters the containing seed with the dust.

Consequently, the hard impenetrable rock, on which no plant can grow, appears with its rough feature. This is not for that the fresh air; sunshine and falling rain have had a bad effect. It is because the place where the seed was sown has been an inappropriate place for the aim.

Its appearance was adorned while its inner side was an impenetrable rough rock with a mere thin amount of dust over its surface. It is in a state that plants and trees, besides having suitable conditions above the ground, need a good preparation under the ground for the roots in order to spread and feed.

"O' you who have Faith! do not nullify your charities by reproach and injury, like the one who spends his property to be seen by people and does not believe in Allah and the last Day..."

The Qur'an has likened the hypocritical deeds and charities followed with reproach and injury, that which originate from the callous, hearts, to a rock covered with a little dust from which no profit can be gained. So, the efforts of the farmer and the sower will be wasted, too.

"...so his likeness is as the likeness of a rock whereon is (a little) soil, then a heavy rain falls upon it and leaves it just a bare stone. They shall not be able to gain anything of what they have earned; and Allah does not guide the disbelieving people."

Another Interesting Similitude

Consider a green grass garden which is located on a high productive land and benefited from fresh free air and sufficient sunshine. Useful downpour falls water it, but when the rainfall is not enough, drizzles and drops of dew preserve the pleasantness and freshness of the garden.

As a result, such a garden usually yields its fruits two-fold more than the other ordinary gardens. This sort of gardens, besides having productive land, enjoy of dew and drizzles added to enough rainfalls. They have such a beautiful view that attracts the attention of any visitor from the distance. They are also safe from the threat of floods.

Those who give their wealth in charity for the sake of Allah's pleasure and for strengthening Faith and certainty in their hearts and souls, are like this garden which have a bountiful valuable product.

"But the likeness of those who spend their property to seek the pleasure of Allah, and to strengthen their own souls, is as the likeness of a garden on a high ground, upon which a heavy rain falls and it yields its fruit two-fold; but if a heavy rain does not fall upon it, then a light rain (is sufficient); and Allah sees what you do."

Surah Al-Baqarah, Verse 266

أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ لَهُ فِيهَا مِن كُلِّ الثَّمَرَاتِ وَأَصَابَهُ الْكِبَرُ وَلَهُ ذُرِّيَّةٌ ضُعَفَاء فَأَصَابَهَا إِعْصَارٌ فِيهِ نَارٌ فَاحْتَرَقَتْ كَذَلِكَ يُبَيِّنُ اللّهُ لَكُمُ الآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ

266. "Would any of you like that there should be for him a garden of date palms and vines beneath which rivers flow with all kinds of fruit for him therein, while he is stricken with old age, and he has feeble offspring, then a whirlwind with fire in it strikes and it gets burnt up? Thus Allah makes the signs clear to you, so that you may ponder."

Another Similitude

In this verse, the Qur'an expresses another interesting similitude to make manifest that how seriously man is in need of righteous deeds on the Judgement Day, and how hypocrisy, reproach and injury ruin the charities and good deeds of man.

This similitude illustrates the view of an old man who possesses a green, fresh and delightful garden with various trees such as date-palms, vines, etc. which are watered continuously and do not need to be irrigated.

There are some lazy, careless and weak children around him whose means of earning life is the very garden. If this garden vanishes neither the old father nor the feeble children are able to re-establish it.

It happens that suddenly a fiery hurricane blows upon it and burns it totally dry. How does this old man feel when he has lost the strength of his youth, and who cannot earn his living from any other ways, while his children are feeble, too? And, what a deadly regret and grief may rush over him?

"Would any of you like that there should be for him a garden of date palms and vines beneath which rivers flow with all kinds of fruit for him therein, while he is stricken with old age, and he has feeble offspring, then a whirlwind with fire in it strikes and it gets burnt up? ..."

The condition of a person who does a righteous work and then ruins it by hypocrisy, reproach, and injury is similar to such an old man who has tolerated many tasks, but when he is in dire need of the fruit of his efforts, all of them as a whole vanishes and leaves him alone with his grieves and regrets.

In view of the fact that the source of all misfortunes, especially the foolish act of reproach, whose benefit is a little but the loss of it is soon and great, originates from the application of no wisdom, then, at the end of the verse, Allah invites people to contemplation and pondering. It says:

"...Thus Allah makes the signs clear to you, so that you may ponder."

Surah Al-Baqarah, Verse 267

يَا أَيُّهَا الَّذِينَ آمَنُواْ أَنفِقُواْ مِن طَيِّبَاتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا لَكُم مِّنَ الأَرْضِ وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ وَلَسْتُم بِآخِذِيهِ إِلاَّ أَن تُغْمِضُواْ فِيهِ وَاعْلَمُواْ أَنَّ اللّهَ غَنِيٌّ حَمِيدٌ

267. "O' you who have Faith! spend (in charity) of the good things that you have earned, and of what We produce for you from the earth, and do not aim at what is bad to spend thereof (in charity) while you yourselves would not accept it except that you connive at it, and know that Allah is Self-Sufficient, Praiseworthy."

The Occasion of Revelation

It is narrated from Imam Sadiq (as) that this verse was revealed about a group of people who had earned some wealth from usury at the Age of Ignorance. They usually spent out from it in charity in the way of Allah. Allah prohibited them from that action and commanded them to spend out in charity from the good property they had earned.

In Majma'-ul-Bayan Fi Tafsir-il-Qur'an, next to narrating this tradition, it quotes from Amir-ul-Mu'mineen Ali (as) who said:

"This verse has been revealed about those who used to mix the dry and bony dates with good dates when they wanted to spend in charity."2

They were, therefore, commanded not to do that action.

These two occasions of revelation are never contradictory with each other. The verse may have been revealed upon both groups, when one of which is due to spiritual goodness and the other concerns to the appearance and material goodness.

What Kind of Property Can Be Given in Charity?

In the previous verses, the effects of charity, the qualities of givers of charity, and the deeds that may corrupt this godly action and ruin its reward were pointed out. In this verse, the quality of the property, which is to be spent in charity, is explained. In the first phrase of the verse, Allah commands believing people to spend from good of their wealth.

"O' you who have Faith! Spend (in charity) of the good things that you have earned, and of what We produce for you from the earth..."

The term /tayyib/, the plural of which is /tayyibat/, in philology means: good, pleasant and agreeable'. This meaning refers to both spiritual and material purity; i.e. to be clean inwardly and outwardly.

That is, that part of wealth might be given in charity that is good, useful, and valuable. It must be free from any dubiosity and pollution, either. The above mentioned occasions of revelation attest to the generality of this meaning, too.

The phrase:

"...while you yourselves would not accept it except that you connive at it..."

cannot be taken as an evidence that the objective meaning here is exclusively outward of cleanliness, because the believing persons also might not accept the things which are apparently polluted, or worthless, as well as the doubtful and disapproved materials, but with conniving at it and dislike.

The Qur'anic phrase: /ma kasabtum/ 'that you have earned' refers to the commercial incomes, while the phrase: /mimma axrajna / 'what We produce' refers to the incomes earned from farming, mines and subterranean sources.

Thus, it envelops all the kinds of income, because the source of all incomes of man is often from the earth and its different issues. Even, the origin of industries, trades, and the like of them all is the ground. However, this sentence indicates that all these merits are given you by Allah. Therefore, you ought not spare spending a part of it in charity in the way of Allah.

"...and do not aim at what is bad to spend thereof (in charity) while you yourselves would not accept it except that you connive at it..."

Some of people have the habit of spending out in charity mostly from the worthless and worn out things that they do not use any longer themselves. This kind of charities are neither effective in growing spiritual training of the essence of humanity in the giver of charity, nor is so useful to the needy. It can be counted sort of disgrace and scorn unto them, too.

This sentence explicitly prohibits Muslims from doing that. It says how they spend in charity from those things which they themselves do not like to accept, but hatefully. Must their Muslim brothers, and beyond that, the Lord, in Whose way they spend out in charity, be considered, in their view, lower than themselves?

Indeed, the verse points to a precise fact. It is that the charities given in the way of Allah have two ends. On one end there are the needy ones, and on the other end there is Allah, for Whose sake the charity is spent.

In this case, if the charity is taken from the low and worthless things, from one hand, it is counted an aspersion to the high rank of the Lord that the giver of charity has not regarded Him eligible for a 'good' thing.

On the other hand, it is a disgrace to the needy ones who, in spite of their poverty, mostly have a high level of faith and human hood, whose soul may be injured because of such a disagreeable charity.

By the way, it should be noted that the term /la tayammamu / 'do not aim' may be a hint to this fact that can be something of undemanded quality which inattentively is given among the material spent in charity. This aspect is hot involved in the contents of this statement. The statement is about those who intentionally accomplish it.

"...and know that Allah is Self-Sufficient, Praiseworthy."

This sentence intends to say that you must be aware that the Lord in Whose way you spend in charity is the One Who never needs your charity, and Who is worthy of all praise. It is He Who has bestowed the whole bounties upon you.

The term /'hamid/, 'praiseworthy, may be used in the sense of 'adorer'; i.e., while He is Self-Sufficient, He adores the charities you spend. Therefore, do try to spend out from good things in charity.

Surah Al-Baqarah, Verse 268

الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَاء وَاللّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلاً وَاللّهُ وَاسِعٌ عَلِيمٌ

268. Satan threatens you with poverty and enjoins you to indecency; but Allah promises you forgiveness from Himself and abundance; and Allah is All-Embracing, All-Knowing.

At first, the verse admonishes that when you decide to spend in charity or to pay your alms, Satan threatens you of poverty, particularly if you want to give from your worthy and considerable things mentioned in the previous verse.

Many a time it happens that this Satanic temptation hinders the act of giving charity and donation. It may affect even on the payment of Alms, Khums (one fifth levy), and other obligatory expending.

"Satan threatens you with poverty ..."

Allah awares man thereby that refraining from giving charity in awe of poverty is a wrong imagination. It is one of the temptations of Satan. Avoiding from thinking that this Satanic temptation looks like a logical scare, it immediately says:

"and enjoins you to indecency; "

Therefore, having awe of poverty and indigence in any condition is wrong, because Satan invites not save to falsehood and aberration.

Basically, any thought which is disappointing, impedimental and short-sighted originates from deviation from natural disposition and following the temptations of Satan. But, any thought which is positive, instructive, and broad-sighted comes from the source of godly inspirations and the pure divine innate disposition.

Keeping in mind that the Satanic temptations are against the law of creation and Allah's commandments and ordinances are paralleled and adapted to creation and disposition, results to a notable livelihood, peacefulness and prosperity.

"...but Allah promises you forgiveness from Himself and abundance..."

In Majma'-ul-Bayan a tradition is narrated about charity from Imam Sadiq (as) who said:

"Two things are from Allah and two things are from Satan. Those two from Allah are forgiveness of sins and abundance in sustenance. And those two from Satan are promise to poverty and enjoinment to indecency."

Therefore, as Ibn-Abbas has quoted, the purpose of forgiveness is the forgiveness of sins and the objective meaning of "abundance" is increase of wealth under the cause of giving charity.3 It is interesting that Imam Amir-ul-Mu'mineen Ali (as) is narrated who has said:

"When you are confronted with poverty, bargain with Allah through charity, (spend out in charity until you get free from poverty),"4

The phrase: "Allah is All-Embracing" means that the Power of Allah is vast, and He is All-Knowing unto all affairs and details.

Surah Al-Baqarah, Verse 269

يُؤتِي الْحِكْمَةَ مَن يَشَاء وَمَن يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيراً وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الأَلْبَابِ

269. "He grants wisdom to whom He wills, and whoever has been granted wisdom, indeed has been given abundant good; yet no one will mind but the possessors of intellects."

The Qur'anic term /hikmat/, here, has been rendered, into the sense of' knowledge, the cognition of secrets, awareness of facts, and reaching to reality'. Allah bestows it upon some persons for the sake of their piety, purity and their strive.

They recognize the difference between the Satanic temptations and godly inspirations, false and true. None can benefit from this privilege, which is abundant good, save those who possess proper intelligence.

"He grants wisdom to whom He wills, and whoever has been granted wisdom, indeed has been given abundant good; yet no one will mind but, the possessors of intellects."

The Arabic term /albab/ is the plural form of /lubb/ in the sense of 'heart, love, intellect, and understanding'. Every man of wisdom is not counted among /ulul 'albab/, because this title is termed for only those men of understanding who utilize their intellect definitely to find out the path of real happiness in their lives.

However, Imam Sadiq (as) in a tradition has said that /hikmat/ is 'knowledge and becoming learned in religion'; while another tradition indicates that / hikmat / is obedience to Allah and knowing Imam.5

Surah Al-Baqarah, Verses 270 - 271

وَمَا أَنفَقْتُم مِّن نَّفَقَةٍ أَوْ نَذَرْتُم مِّن نَّذْرٍ فَإِنَّ اللّهَ يَعْلَمُهُ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ

إِن تُبْدُواْ الصَّدَقَاتِ فَنِعِمَّا هِيَ وَإِن تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاء فَهُوَ خَيْرٌ لُّكُمْ وَيُكَفِّرُ عَنكُم مِّن سَيِّئَاتِكُمْ وَاللّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

270. "And whatever you spend in charity, or (whatever) vow you vow, surely Allah knows it. While, there will be no helpers for the unjust."

271. "If you give alms openly, it is well; but if you hide it and give it to the poor, it is better for you, and it will remove from you some of your sins; and Allah is aware of what you do."

"And whatever you spend in charity..."

Spending in charity, here, means whatever you spend in the way of Allah or in the way of Satan.

"... or (whatever) vow you vow..."

Or, whatsoever you have made obligatory to yourself by the way of vow, whether it be alongside the path of obedience of Allah or for committing sins, He knows it.

"... surely Allah knows it..."

Verily, your deed is not concealed to Allah, and He will reward you according to it.

"... While, there will be no helpers for the unjust."

The objective meaning of 'unjust' here, is those who spend their wealth in the way of disobedience of Allah and committing sins. They do not give the alms of their property; or do not fulfil what they have vowed; or they vow to do that which is sin. For such people, there will be no friend who can save them from the Divine Judgment or prevent His punishment.

"If you give alms openly, it iv well; but if you hide it and give it to the poor, it is better for you, and it will remove from you some of your sins; and Allah is aware of what you do."

That is, if you give your alms hiddenly to the indigents 'it is better for you', viz., giving alms hiddenly is better for you: and its due reward is better and more. The purpose of alms that the concealment of which is better is the recommended alms, because making the obligatory alms manifest is more reasonable.

Surah Al-Baqarah, Verse 272

لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللّهَ يَهْدِي مَن يَشَاء وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَلأنفُسِكُمْ وَمَا تُنفِقُونَ إِلاَّ ابْتِغَاء وَجْهِ اللّهِ وَمَا تُنفِقُواْ مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لاَ تُظْلَمُونَ

272. "It is not upon you to guide them (O' Muhammad), but Allah guides aright whomsoever He' wills. And whatever of good you spend in charity shall be for your own selves; and you do not spend except seeking the pleasure of Allah; and whatever of good you spend shall be repaid to you in full and you shall not be dealt with unjustly."

In Majma'-ul-Bayan and Tafsir-ul-Kabir by Fakhr-Razi, there are cited some occasions of revelation for the above mentioned verse which, on the whole, indicate that Muslims were in doubt to give charity to the indigents of pagans and non-Muslims. When they inquired about it from the Messenger of Allah; (S), this verse was revealed.6

Explanations

1. Do not employ the abundance of giving charity and the economical pressure for bringing infidels towards the Faith,

"It is not upon you to guide them (O' Muhammad)..."

2. Serving the deprived is a human sympathy, as well as a duty, and generosity is a value. Hence, do give charity to non-Muslims, too.

3. Islam is a school of humanitarianism. It does not approve poverty and deprivation, even for non-Muslims.

4. The faith which be pretended under the pressure of economics is not worthy.

5. Guidance is a divine success which encompasses only the receptive hearts,

"... but Allah guides aright whomsoever He wills."

6. The consequence of charity returns to you. It survives the spirit of generosity in you. It is through charity that the appearance of levels among groups of people and social bursts can be prevented and, instead, love and kindness may grow therein. However, in charity there can be found not deprivation while there is immunity in it.

"... And whatever of good you spend in charity, shall be for your own selves..."

7. Do not spend out but for Allah, because, soon or late, all the worldly benefits and merits will be vanished, but if giving charity be done for the sake of Allah, it will remain forever and you will enjoy of its incomes.

"... and you do not spend except seeking the pleasure of Allah..."

8. Be bountiful in spending out, since whatever you give in charity will come back to you with no decrease.

"... and whatever of good you spend shall be repaid to you in full..."

9. If you accomplish something for Allah, you will obtain your reward whether a Muslim or a pagan enjoys of it.

"... and you shall not be dealt with unjustly."

Notes

1. Nur-uth-Thaqalayn, vol. 1, p. 283

2. Majma'-ul- Bayan, Vol. 2, p. 380

3. Majma'-ul-Bayan, Vol. 2, p. 381

4. Nahjul-Balagha, Saying 258

5. Bihar-al-Anwar, Vol. 24, p. 86

6. Majma'-ul-Bayan, Vol. 1, p. 385

Eliminating Great Shia Thinkers

Muawiyah indulged in the elimination of prominent Shia personalities and their thinkers in such a way that he took a group of them to the killing fields and filled their houses with sorrow and grief. Some of such personalities were as follows:

1. Hujr bin Adi

Hujr bin Adi raised the banner of protest and in defense of rights of oppressed people he took up arms and he defeated the aim of the Umayyad rulers who had taken the destinies of the people as their playthings and changed them into their personal fiefdoms and destroyed everything’

Hujr considered death as nothing serious and ridiculed life and relished the taste of martyrdom for faith and became a defender of the religion of Ahlul Bayt (‘a).

Hujr bore terrible difficulties and calamities when he saw that the administration of the regime was openly abusing Amirul Momineen (‘a) and forcing the people to become aloof from His Eminence. Thus he spoke up against it and denounced the rulers of Kufa.

Ziyad bin Abih declared that it was lawful to kill Hujr. He got him arrested and with a group of his supporters dispatched him as a prisoner to Muawiyah. They were stopped at ‘Maraj-e-Azra’ till the order of their execution was issued from Damascus. Executioners appointed for this job carried out their duty and his body fell to the ground smeared in the blood of martyrdom and greatness so that it may illuminate the path of life for the people without injustice and rebellion.

Protest of Imam Husayn (‘a)

When Imam Husayn (‘a) received the news of Hujr's martyrdom he was devastated with sorrow. He wrote a letter of protest to Muawiyah pointing out his ill deeds and he also reminded him of the most terrible and atrocious action of his with respect to Hujr and his companions. Imam Husayn (‘a) also flayed the crimes and innovations that Muawiyah had committed:

“Are you not the one who killed Hujr, brother (a member of the tribe) of Kinda, (and his companions) those who prayed, the worshippers who condemned oppression, regarded as great sins the heresies, and did not fear the censure of any censurer? Unjustly killed them out of aggression after your giving them a strong oath and sure covenants that you would not punish them according to an incident (that had happened) between you and them nor according to malice you had harbored against them.”1

This letter of protest contains the following points:

1. A severe objection against Muawiyah’s killing of Hujr and his companions without any crime committed by them or their having spread mischief in the land.

2. It praised the brave qualities of those martyrs, the brave ones of them as all had objected to injustice and considered seriously rising up against oppression, innovations and evils that Muawiyah’s regime had initiated. They were of those who hastened to the field of Jihad for establishment of truth and to confront falsehood.

3. That memorandum stated that Muawiyah had previously made agreement with Hujr and his companions that he would ensure them security and that he would not go back on his word and he would cause them no harm. But Muawiyah disregarded the promise and did not fulfill it in the same way as he violated the terms of his treaty with Imam Hasan (‘a). Rather he violated each and every term as he has announced in his address at Nakhila.

Hujr’s murder was a great disaster in Islam and objections continued to be raised against Muawiyah due to this from all parts of Islamic lands and we have described them in detail in our book on Imam Hasan (‘a).

2. Rushaid bin Hijri

In the days of great calamities that Shias bore under the son of Sumaiyyah (Ziyad) Rushaid Bin Hijri was involved in the most terrible adversities because Ziyad sent his officials to him and when he came to him he cried to him. “Did your friend (His Eminence, Ali) tell you what we shall do with you?”

Rushaid replied with truthfulness and faith to him, “You would cut off my hands and my feet and that you would crucify me.”

That dirty man ridiculed this and said, “By Allah, I will prove his prophecy wrong. Set him free.”

His men released him but that rebellions Ziyad regretted it, and he told them to arrest him again. Then he shouted to him, “We can find for you nothing better than what your friend said. You will bring about evil to us if you remain alive. Cut off his hands and feet.”

The executioners at once amputed the limbs of Rushaid but he did not care for the pain that afflicted him.

Historians say: He spoke about the evils of Bani Umayyah and caused awakening in the people for revolution which angered Ziyad greatly and he ordered that Rushaid’s tongue be cut off.2 The tongue which was demanding truth and justice and which was protesting in favor of the rights of the poor and deprived.

3. Amr bin Hamaq al-Khuzai

Among the martyrs in the path of religion was Amr bin Hamaq al-Khuzai. The Prophet prayed for him: “O Allah! Make him enjoy his youth.” The Almighty Allah answered the plea of His Messenger and even when Amr reached the age of eighty not a single hair of his beard was seen to have grayed.3

Amr learnt the mannerisms of Ahlul Bayt (‘a) and benefited from their sciences and became a prominent Shia personality.

As a result of the great mischief that had started due to the rulership of that tyrant Ziyad and their pursuit of Amr, Amr became sure that the regime was after his life. So he, along with a friend, Rufa bin Shaddad fled from Kufa and took shelter in a cave and after that he went to Mosul.

The police became tense and they set out in search of Amr. But Rufa was able to escape and they could not lay their hands on him. They took Amr as prisoner to Abdur Rahman Thaqafi the governor of Mosul. He reported the arrest to Muawiyah. Muawiyah ordered that he be executed with nine stabs of dagger because he had stabbed Uthman Ibn Affan.

Executioners began to stab him but he passed away in the very first stab. At that time they severed his head and sent it to the tyrant at Damascus. He ordered that it be taken around in Syria.

Historians say: It was the first severed head in Islam that was taken around in different areas. After that Muawiyah ordered that it be taken to his wife Amina, daughter of al-Shareed who was in one of Muawiyah’s prisons. The head was brought and put into her lap while she was inattentive and had no information about her husband’s affair. She was shocked and on the verge of death. After that she was taken from the prison to Muawiyah. A dialogue ensued between her and Muawiyah which proves Muawiyah’s baseness and his disregard for Arabian Islamic values. That is good behavior to ladies and not punishing them for the actions of their husband.

Imam Husayn's Memo

Imam Husayn (‘a) was greatly affected when he learnt of Amr’s murder and he wrote a memo to Muawiyah enumerating his evil deeds and his atrocities that the community of that time was bearing. This memo was especially about Amr:

“Are you not the one who killed Amr bin Hamaq, companion of the Messenger of Allah (S), may Allah bless him and his family, the righteous servant (of Allah)? Worship exhausted him, and so his body became weak and his face yellow. That was after you had given him security and given to him some of Allah’s promises and covenants, to the extent that if you gave them to a bird, it would come to you from a peak of a mountain. Then you killed him showing audacity to your Lord and making light of that covenant.”4

Muawiyah violated his covenant that he had made at the time of treaty that he would not harm this respected companion of the Prophet.

4. Awfa bin Haseen

Awfa bin Haseen was of the righteous Shias in Kufa and one of the famous and prominent personalities there. He was a severe critic of Muawiyah who made the people aware of his evil deeds and atrocities. And when the son of Sumaiyyah (Ziyad) learnt of this he ordered his policemen to arrest him. As soon as Awfa came to know about it he went into hiding. One day when Ziyad was watching a parade, Awfa passed before him. Ziyad was not sure about his identity so he inquired about it and Awfa’s name was mentioned to him. He issued orders for his arrest.

When Awfa was brought to him, he asked him his view regarding his policies. Awfa criticized and objected against Ziyad. Ziyad issued orders that he be executed and the executioners attacked him with their swords and he fell down lifeless.5

5. Hadhrami and his companions

Abdullah Hadhrami was a companion of Ali (‘a) and one of his sincere partisans. He was also a military officer about whom the Imam said during the battle of Jamal, “O Abdullah glad tidings to you as you and your father are from the police of al-Khamees because the Messenger of Allah (S) informed me about your name and that of your father’s that you two shall be from al-Khamees police.”6

When Imam Ali (‘a) was martyred, Abdullah was devastated at the tragedy. He left Kufa and built a monastery cell for himself so that he may worship therein. He was joined by a group of his Shia friends there in worship.

Ziyad ordered that he should be brought to him. When he was brought, Ziyad issued an order for his execution and he was executed unjustly.7

The tragedy of Abdullah was like the tragedy of Hujr bin Adi because both of them were innocent and they were killed unjustly for no fault of theirs except that they were devoted to the Progeny of the Messenger of Allah (S).

Objection of Imam Husayn (‘a)

Imam Husayn (‘a) was devastated at the news of the killing of Hadhrami and his righteous companions. He protested against it by sending a memorandum to Muawiyah. His letter included the following: “Did you not have Hadhrami killed when Ziyad wrote to you complaining that he was a Shia of Ali and you wrote to him: Kill anyone who is on the religion of Ali? And Ziyad killed him and as per your order had him cut into pieces while the religion of Ali is same as the religion of his cousin (S) which has enabled you to occupy the position that you are now in, and if he hadn’t been there, the greatness of your father and you would have had to bear difficulties of two journeys, journey of winter and journey of summer.”8

This letter of protest clearly explains that it was Muawiyah who issued orders to kill anyone who followed the religion of Ali (‘a) inspite of the fact that it was the same religion of the Holy Prophet (S). It also shows that Ziyad, after having them killed had them cut into pieces in order to take his revenge from them for their devotion towards the Progeny of the Messenger of Allah (S).

6. Juwayriyya Abadi

Among the famous companions of Imam Ali (‘a) was Juwayriyya bin Mushar Abadi. During the terrible circumstances through which the Shias lived during the reign of Ziyad in Kufa he was pursued and then orders were issued to have his limbs amputed and then to have him crucified on a short trunk of palm tree.9

7. Saifi bin Faseel

Saifi bin Faseel was a person of a solid Islamic faith who showed an unmatchable example of firm faith because he spoke up against the tyrant Ziyad in his very presence. When he was brought Ziyad shouted at him, “O enemy of God, What do you say about Abu Turab?”

“I don’t know who Abu Turab is.”10

“You very well know him, do you not know?” “Yes, I know him.”

“He is only Abu Turab.”

“Never, he is Abul (father of) Hasan and Husayn.”

The police chief of Ibn Ziyad scolded him and said, “The Amir is saying that he is Abu Turab and you refute it!”

That great brave man cried at him and ridiculed his chief saying, “If the Amir is saying something wrong, should I also say it? Shall I testify falsely like he has falsely testified?”

Pride and arrogance of the tyrant was defeated and he didn’t know what to reply. At last he said, “This has increased your crime.”

Then he ordered his men, “Get me the cane.” They brought the cane to him. He asked: “What do you say?”

The brave and fearless man with a firm determination and without any worry said, “It is the best statement that I said with regard to the right of a person from the believing servants of God’”

That blood-shedder told his executioners, “Beat him so hard that his shoulder falls down.”

They rushed to him and beat him so hard with their sticks that he fell down. At that time he told them to stop the beating and asked him, “Good! What do you say about Ali?”

That cruel man thought that the torture would take him away from his faith, therefore he said, “By Allah, even if you cut me into pieces by swords and knives I would not say anything other than what you have already heard.”

The murderer lost his temper and he screamed, “You must invoke curse on him or I shall cut off your head.”

Saifi shouted at him, “By Allah, in that case before that you cut off my neck if you don’t want anything else. I am satisfied with the Lord, but you shall be an unjust oppressor.”

At that time he ordered that Saifi be bound in chains and shackles and thrown in a dungeon.11 And after that he was sent along with Hujr bin Adi and was martyred with him.12

8. Abdur Rahman Anzi

Abdur Rahman Anzi was one of the best Shia men. Ziyad’s mercenaries arrested him. He asked them to allow him to go and meet Muawiyah in person. May be he would give him amnesty. His captors agreed to his request and sent him in captivity to Damascus. When he arrived before the tyrant, Muawiyah asked him, “Well, O brother of Rabia, what do you say about Ali?”

“Leave me and do not ask me that, as it is better for you’” “By God, I shall not release you’”

That brave-hearted man began to narrate the merits and excellences of the Imam and praised the status and position of His Eminence: “I testify that he is the one who remembers Allah in excess and commands rightfulness and establishes justice and restrains people from sins’”

Muawiyah became infuriated and reiterated the excuse of Uthman that may be he would speak ill of him and become liable for capital punishment. So he asked him, “What do you say about Uthman?”

He told him about his views about Uthman and Muawiyah boiled with rage and screamed at him, “You have killed yourself!”

“Rather I have killed you, is there no one present from the tribe of Rabia?”

Abdur Rahman thought that his clansmen would defend him and rush forward to have him released. However, none came to his help and when Muawiyah became assured that he had none for his defense he sent him to Ziyad, the tyrant, and ordered him to have him executed. Ziyad in turn sent him to Qassun Naatif13 and had him buried alive.”14

This valiant personality raised the standard of truth and took up the hammer of demolishing the forts of oppression and in the way of defense of the most sanctified matter of Islam, reached martyrdom.

These were some of the martyrs among the prominent personalities of Shias who had taken up the torch of freedom and illuminated the path for other revolutionaries who destroyed the grandeur of Umayyad regime and who endeavored for its destruction.

Prominent Shia Personalities who bore tortures and sorrows Muawiyah subjected a large group of prominent Shias to intimidation, threats and terror. Some of them were as follows:

a. Abdullah bin Hashim Mirqal

b. Adi bin Hatim Tai

c. Sa’sa bin Sauhan

d. Abdullah bin Khalifa Tai

Muawiyah subjected these senior members of Shia community to severe persecution and his mercenaries pursued them hard and intimidated them. We have described in detail there terrible circumstances in our volume titled, Life of Imam Hasan (‘a).15

Intimidation of ladies

Muawiyah did not rest content merely by torturing and hurting Shia men. He also made ladies targets of his oppression and subjected them to the most terrible fear and had them terrorized. He ordered his governors to send some of them to him and they complied with his commands. Among the ladies who bore the brunt of his evil were:

1. Zarqa binte Adi,

2. Ummul Khair Barqiya,

3. Sawdah binte Ammarah,

4. Ummul Baraa binte Safwan,

5. Bukara Hilaliya,

6. Arwa binte Harith,

7. Akarsha binte Atrash, and

8. Daramia Hajooniya.

Muawiyah behaved with them with the worst type of behavior and exhibited great pride and arrogance to them and insulted them and expressed his power to take revenge from them instead of taking into consideration their weakness and helplessness. We have described in detail in our volume on Imam Hasan (‘a) how he insulted them in public.16

Demolishing Shias houses

Muawiyah proclaimed to all his governors to have the houses of Shia people demolished and they diligently followed these commands17 leaving the Shias of Ahlul Bayt (‘a) shelterless while they had no justification for these merciless actions except that they wanted to distance the people from the power of the Messenger of Allah (S).

Depriving Shias from Public Treasury

Among the atrocities that the Shia were involved in the tenure of Muawiyah was that Muawiyah had written to each of his governors regarding the stipulation of allowances of people: “Take care, that if you have a proof that anyone of them is devoted to Ali and his Ahlul Bayt you must remove his or her name from the register of stipends and cancel their allowance.”18

His governors willingly took upon this task of scrutinizing the registers to see if any Shia name appeared therein. If they found any such name they immediately removed it from the register and cancelled the stipend of that particular person.

Testimonies of Shias not accepted

Muawiyah tried his best to abuse the Shias and render them valueless socially. Therefore he ordered his governors not to accept the testimonies of Shia people19 in any legal matter or judicial affair so that they may be abased and suppressed and their humiliation is maximized.

Banishment of Shias to Khorasan

Ziyad bin Abih decided to purge Kufa of Shias and thus have them scattered. So he banished 50000 Shias to Khorasan, an eastern province of Iran.20

By this act Ziyad hit the first nail into the coffin of Umayyad regime because the group of those exiles to Iran spread Shiaism in the lands till finally that province became the center of revolt against the Umayyads under the leadership of Abu Muslim Khorasani which brought the downfall of Umayyad rule.

These were some of the calamities on Shias during Muawiyah’s rule that they were subjected to various tortures and intimidation. The terrible disasters that befell them were the most important of the factors that led to the rising of Imam Husayn (‘a), because His Eminence raised the banner of revolution so that he may release them from their afflictions and difficulties and return to them peace and security.

Notes

1.Life of Imam Hasan (a.s.) 2/372-373. Kishi, Rijal 47, Tr. No. 97

2.Safinatul Bihar 1/522, Sharh Nahjul Balagha 2/294

3.Al-Isabah 3/53

4.Life of Imam Hasan (a.s.) 2/382, Ikhtiyar Ma’rifatur Rijal, Pg. 47, Tr. No. 97

5.Ibne Athir, Tarikh 3/462, Tabari, Tarikh, 5/235-236

6.Ikhtiyar Ma’rifatur Rijal, 6/Tr. No. 10. Al-Ikhtisas, Pg. 7. Biharul Anwar 42/151, Tr. No. 18

7.Ilalush Shara-I, Pg. 212 & 216, Biharul Anwar 44/3 & 9

8.Biharul Anwar 44/213

9.Ibne Abil Hadid, Sharh Nahjul Balagha 2/290-291

10.The Umayyads had given this derogatory title to Imam (a.s.) which was the name of a bandit. This matter is mentioned in Tarikh Siyasi Daulat Arabi. And also in Al- Aghani 13/168 it is mentioned: Ziyad used to insult the Shias and he used to call them by the title of ‘Turabiya’ (Tabari, Tarikh, 5/277)

11.Tabari, Tarikh, 5/266-267

12.Life of Imam Hasan (a.s.) 2/371

13.Qassun Naatif is a locality near Kufa

14.Tabari, Tarikh, 5/276-277

15.Life of Imam Hasan (a.s.) 2/377-403

16.Life of Imam Hasan (a.s.) 2/404-423

17.Sharh Nahjul Balagha 11/43

18.Sharh Nahjul Balagha 11/45

19.Life of Imam Hasan (a.s.) 2/386, Sharh Nahjul Balagha 11/44

20.Tarikh Shaoob al-Islamiya Pg. 123


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