Alhassanain(p) Network for Heritage and Islamic Thought

54. Oppression and Injustice

Allah, the Wise, has said:

وَ سَيَعْلَمُونَ الَّذِينَ ظَلَمُوا أَيَّ مُنقَلَبٍ يَتقَلِبُونَ

“And they who act unjustly shall know to what final place of turning they shall turn back.”1

Imam Baqir (a.s) said:

مَا مِنْ أََحَدٍ يَظْلِمُ بِمَظلِمَةٍ إِلاَّ أََخَذَهُ اللهُ تَعاَلـى بِهَا فِي نَفْسِهِ أََوْ مَالِهِ

“There is none who commits oppression by means of an (act of) injustice, except that Allah afflicts him or his wealth because of it.”2

Short Explanation

Oppression and injustice are, in reality, insubordination to the orders of Allah, acts of transgression and a consequence of transcending the limits of the Shari'ah and the intellect.

All throughout history that which has befallen the weak and the oppressed has been due to the oppression of the oppressors. Power and craving for dominance serve as a prelude for a disobedient soul to oppress the vulnerable and weak individuals.

One who transgresses the Divine limits and is uninhibited with respect to every kind of oppression and injustice such as murder, Abuse, vilification, fornication, rape, usurpation of the property of others, etc… has, in effect, gone out of the bounds of Allah's obedience, drowned himself in carnal desires and become afflicted with the disease of rebelliousness. Such a person, sooner or later, shall be seized by punishment and retribution, since the lamentations of the weak, oppressed and the orphaned ones possess negative overtones, which manifest themselves in this world and the hereafter.3

1) The Oppression of Dadhanah

In Syria. there lived a king by the name of Dadhanah, who was an idol worshipper. Allah sent Prophet Jorjis (a.s) to Dadhanah to advise him and invite him to monotheism, but instead, Dadhanah responded by asking him: “Which city do you come from?” He (a.s) replied: “I am of Roman origin and have come from Palestine.”

Upon Dadhanah's orders, Prophet Jorjis (a.s) was imprisoned, his holy body subjected to injuries by means of iron spikes till his flesh fell apart and vinegar poured over the wounds. After this, his thighs, knees, soles of his feet and head were pounded by means of red-hot iron skewers to such an extent that he was on the verge of death.

Allah sent an angel to him (a.s), who said: “Allah says: 'Be patient and happy, and fear not for I am with you and shall deliver you from them. They shall attempt to kill you four times, but I shall ward away the pain and agony of the sufferings from you.'”

The second time Dadhanah ordered that this Prophet's back and stomach should be lashed after which he should be hurled into prison. He then summoned every sorcerer and magician before him and ordered them to use their magic to his benefit against Prophet Jorjis (a.s), but despite their best efforts, their magic failed to have any effect upon him. Having failed in this, they tried to poison him, but Prophet Jorjis (a.s) recited Allah's name and the poison caused him no harm.

One of the magicians said: “Had I fed this poison to all of the inhabitants of the earth, they would have turned blind, their appearances would have changed and all of them would have perished!” Then, repenting over his past misdeeds, he declared his faith in Prophet Jorjis (a.s), whereupon Dadhanah had him killed.

For the umptinth time Dadhanah hurled Prophet Jorjis (a.s) into prison and on this occasion ordered his body to be cut into pieces and thrown into a well.

With the objective of admonishing him, Allah sent down lightening and earthquake, but he refused to heed the warning. Allah sent the angel Mikail, who brought Prophet Jorjis (a.s) out of the well and said to him: “Be Patient,” and then conveyed to him glad tidings of the divine rewards.

(Once again), Prophet Jorjis (a.s) approached the king and invited him towards monotheism, but once again he refused. However, on this occasion, the commander of his army together with four thousand people brought faith. Witnessing this, Dadhanah ordered all of them to be put to death.

This time he prepared a tablet out of molten copper and forced Prophet Jorjis (a.s) to lie upon it. He then poured molten lead down his throat and then, lighting up an inferno, hurled him into it in order that he be burnt to death.

This time too, Allah sent Mikail to grant him soundness of health. Having regained his health, Prophet Jorjis (a.s) approaching the king yet again advised him to abandon idolatry and invited him towards monotheism.

On this occasion, Dadhanah hurled him into a cauldron containing molten lead and sulphur, and ignited a fire under him in order to melt his body with the molten lead and sulphur. Allah sent down the angel Israfil, who issued a shriek causing the cauldron to topple over and leaving Prophet Jorjis (a.s) safe and unharmed.

Having regained his health by the power of Allah, he (a.s) again approached Dadhanah and invited him towards Allah-worship. Frustrated and desperate, Dadhanah ordered all the people to gather together in the desert and kill him in unison, whereupon Prophet Jorjis (a.s) supplicated to Allah and pleaded for patience and fortitude.

The people beheaded him (a.s) and were on their way back when all of them were seized by an onslaught of Divine chastisement.4

2) Working for the Oppressors

A person, by the name of Muhajir, narrates as follows: “I had gone to Imam Sadiq (a.s) and said to him: “Such and such persons have sent you their salutations.” The Imam (a.s) responded in kind, whereupon I said: “They have also requested you to pray for them.” He (a.s) inquired: “What is their problem?” I said: “Mansur Dawaniqi has flung them into prison.”

He (a.s) asked: “What did they have to do with Mansur (that he hurled them into prison)?”

I replied: “They used to work for him and one day, in a fit of anger, he hurled them behind bars.”

The Imam (a.s) said: “But had I not prohibited them from working for him (an oppressive and unjust regime)? Such work entails great danger.” Having said this, the Imam (a.s) then prayed: “O' Allah! Repel from them the evils and grant them deliverance.”

Muhajir says: “I returned from Mecca and inquired about my friends whereupon I was informed that they had been set free”” - (according to the dates, they had been released three days after the Imam (a.s) had prayed for them).5

3) Retaliation

Once, Hadhrat Musa (a.s) was passing by a region when he came across a spring which flowed alongside a mountain. Performing ablution with the water, he proceeded to the top of the mountain to offer prayers. Meanwhile a person on horseback reached the spring and came down from the horse with the intention of quenching his thirst. When he had satiated himself he mounted his mount and galloped away, dropping his money-pouch in the process.

A short while later a shepherd arrived there; noticing the money-pouch, he picked it up and left.

After the shepherd had left, an old man - a bundle of fire-wood on his head and possessing an appearance that manifested his destitution and poverty - reached there. Placing his load on the ground he stretched himself out near the spring and went to sleep.

Before long the rider returned to the spring and began searching for his lost money-pouch. Failing to locate it, he questioned the old man, who pleaded ignorance about it. There ensued an altercation betwin the two and very soon they began trading blows. In the resulting brawl, the rider beat the old man so severely that he died.

Witnessing this, Prophet Musa (a.s) said: “O' Lord! What kind of incident was this and what kind of justice exists in this episode; the money was taken by the shepherd but it was the old man who had to face oppression and injustice?”

He (a.s) was told: “O' Musa! This old man had killed the rider's father and so retaliation was achieved between them. (In addition) the rider's father had owed to the shepherd's father, the same amount that was contained in the money-pouch and in this way, the shepherd acquired his right. O' Musa! (Do know) I passMy judgment on the basis of justice and fairness.”6

4) The Oppression of Dhahhak Himyari

Having ruled Iran for years, Jamshed slowly came to be filled by pride, ultimately claiming Allah-ship for himself and inviting the people to worship him. The people, out of fear of his sword, submitted to his demand; this continued till Dhahhak initiated a military expedition against him and eventually killed him.

Placing himself at the helm of affairs of the sultanate, Dhahhak adopted a policy of oppression and persecution - killing his father and subjecting his people to various forms of brutality and tribulation.

One day he happened to experience discomfort in his head and shoulders. One evil cook suggested a remedy saying: “The thing that can cure you is the brains of the youths.”

Upon Dhahhak's orders two youths from the prison were killed; eating their brains, he felt slight comfort in his state and so went to sleep. Next day onwards two youths would be killed everyday and their brains utilized for his treatment.

He committed great brutalities, never gave ear to any petition and never meted out justice to any oppressed and so, when he murdered two sons of Kaveh, the ironsmith, it turned out to be the final straw and provoked a rebellion against him.

He was ultimately killed in an extremely gruesome manner - his head bludgeoned by a mace (or hurled into the depths of a well, according to another report), and it was Faridoon, who later took over the reins of the sultanate.7

5) The Incident of Harrah

After the incident of 'ashura and two and a half months before his death, Yazid initiated yet another horrendous act on the twenty eighth of Dhul Hijjah of the year 63 ah - the looting and killing of the people of Madinah and sacrilege with respect to the shrine of the Noble Prophet (s.a.w) at the hands of an old, sick, brash and impudent man by the name of Muslim Ibn 'Aqabah, notoriously known as Musrif.

When the news of Yazid's oppression and depravity reached the ears of the people of Madinah, a group from amongst them proceeded to Syria to obtain first-hand information regarding the situation.

Witnessing his sacrilegious behaviour, they returned to Madinah and drove his governor, 'Uthman Ibn Muhammad, together with Marwan Ibn Hakam and the other Umayyads, out of the city. The people then flocked to 'Abdullah Ibn Handhalah - the 'Ghasil al-Malaikah,8 ) and pledged allegiance to him. Coming to know of this, Yazid dispatched a force under the command of Musrif towards Madinah.

In order to defend themselves, the people of Madinah came out of the city and took up positions in a region known as Sangistan, where a fierce battle ensued betwin the two forces. Some of the inhabitants of Madinah were killed while others fled and sought shelter in the holy shrine of the Noble Prophet (s.a.w).

Musrif's soldiers advanced into Madinah, entered the holy shrine on horseback and began their carnage - killing so many people that the mosque and the holy tomb were covered with blood; the number of people that were killed have been reported to be around eleven thousand!

We state one example of the numerous brutalities committed by the forces of Musrif: One of the soldiers of the army of Yazid, an inhabitant of Egypt, entering the house of a lady from the Ansar (The Helpers), who had recently given birth to a child and which was in her arms, said to her: “Bring me all your wealth.”

The lady said: “By Allah! They have not left behind anything that I can give you.” (Hearing this) he said: “I shall kill you and your child.” The lady pleaded: “Fear Allah, for this infant is the child of Ibn Abi Kabshah Ansari, the companion of the Noble Prophet (s.a.w).” The name seemed to have no effect upon the merciless man, who, picking up the innocent child by its legs - even as it was being suckled, flung him against the wall scattering his brains upon the floor.9

In the face of such atrocities10 , all the people of Madinah were forced to pledge allegiance to Yazid, with the exception of two persons - Imam Zainul 'Abidin (a.s) and ‘Ali Ibn 'Abdullah Ibn Abbas.

The Imam (a.s) arrived before Musrif after reciting a supplication as a result of which he was so was overcome with dread and awe that he could not get himself to kill the Imam (a.s). As for ‘Ali Ibn 'Abdullah, some of his maternal relatives were present in Musrif's army and they prevented him from being killed.11

Notes

1. Suratul Shua’ra (26), Verse 227

2. Jami’ al-Sa’adat, vol. 2, pg. 220

3. Ihya al-Qulub, pg. 76

4. Hayat al-Qulub, vol. 1, pg. 477

5. Shanidaniha-e-Tarikh, pg. 57; Mahajjah al-Baidha, vol. 3, pg. 256

6. Pand-e-Tarikh, vol. 3, pg. 161; Shaytan, vol. 2, pg. 424

7. Jawame’ al-Hikayat, pg. 52

8. One, whose ablution (ghusl) has bin performed by the angels.(Tr.)

9. Madayani reports that in the aftermath of the incident of Harrah thousands of unwed maidens gave birth to illegitimate children, who were referred to as ‘aulad al-Harrah’ (children of Harrah) - a consequence of the transgressions committed by Musrif’s soldiers with the maidens and women of Medinah. Tatimmah al-Muntaha, pg. 39

10. The incident of Harrah has bin reported, in addition to Shiite sources, by the Sunnite sources as well, such as Kamil (of Ibn Kathir), Maqatil al-Talibin, Kashf al-Astar, Al-ImamahWa al-Siyasah, Akhbar al-Duwal, Tarikh Masu’di.

11. Muntahal A’mal, vol. 2, pg. 34

55. Worship

Allah, the Wise, has said:

وَ مَا خَلَقْتُ الْجِنَّ وَ الإِنْسَ إِلاَّ لِيَعبُدُونَ

“And I have not created the jinn and the men except that they should serveMe .”1

Imam Sajjad (a.s) said:

مَنْ عَمِلَ بِمَا افْتَرَضَ اللهُ فَهُوَ مِنْ أَعْبَدِ النَّاسِ

“One, who performs (all) that Allah has made obligatory upon him, is the most worshipping of all people.”2

Short Explanation

A Mu'min performs the obligatory and the recommended acts for these are the basis for Allah's obedience and subservience. If one performs these, it is as if he has exhibited his devotion and subservience in entirety.

The best worship is that which is protected from external influences and shielded from internal catastrophes.

Should the deeds of a person be continual and flawless, the person shall be successful in his worship, however meagre they might be.

Those who seek plain knowledge and mere external excellences but remain heedless of the soul and the reality of worship, do not achieve anything except a mould, as far as the worship of the Beneficent Allah is concerned.3

1) The Outcome of ‘Dry’ Worship

The Kharijites were individuals who as a result of their fanaticism and extremism, had gone greatly astray. Their leader was a person by the name of Hurqus Ibn Zuhair, who, during the time of the Noble Prophet (s.a.w), had drowned himself in prayers, fasts and other acts of worship causing many of the Muslims to become fascinated with him.

When the Noble Prophet (s.a.w) had been distributing the spoils of war after the battle of Hunain, this person, who was just an arid and ceremonial worshipper, said to him with great impudence: “O' Muhammad! Conduct yourself with fairness and equality,” and repeated the sentence three times.

When he had repeated it for the third time the Noble Prophet (s.a.w) became greatly disturbed and said: “If I do not behave with fairness and equality, then who shall behave so?”

This 'dry' worshipper eventually set out for battle against Imam ‘Ali (a.s) in the battle of Nahrawan and was killed. When the Imam's (a.s) eyes fell upon his inauspicious corpse lying amongst the dead, he (a.s) offered a prostration of thanksgiving and said (to his companions): “You have killed the worst of the men.”4

2) Worship out of Love

Sadi recounts: “During one of my travels to Mecca, I found myself in the company of a group of pure-hearted and sincere youths, who used to chant supplications and recite poems befitting men of letters and engage themselves in acts of worship with an extraordinary presence of heart.

On the way we were joined by a 'dry' and 'soulless' worshipper, who did not approve of this mystical state of theirs and, being unaware of the inner fervour of the devoted youths, persistently criticized their behaviour.

We continued on our way till we reached a place known as Bani Hilal where, a black-faced Arab child approached us and began chanting for us in such a manner so melodious that even enraptured the birds and caused them to descend from their flight.

The enchanting melody instilled such fervour in the worshipper's camel that it flung the worshipper to the ground and frantically rushed out into the desert.

Turning to the worshipper, I said: “O' Old worshipper! You observe how a pleasant melody tends to affect even the animals whereas you are apathetic and indifferent (remaining unaffected by the spiritual melodies, not submitting your heart to Allah and not acquiring purity, unlike the pious and the pure-hearted ones).””5

3) The Long Worshipper

Owais Qarani was of those individuals, who had become completely enraptured with worship such that, at times, he would pass the entire night in the state of ruku while at other times he would say: “Tonight is the night for prostration,” and would remain in prostration till dawn.

He was told: “What is this inconvenience that you impose upon yourself?” He replied: “O' how I wish that the entire eternity were one night, which I could pass in one prostration.”

Rabi' Ibn Khathim (buried in Mashhad and popularly known as Khwajah Rabi') relates: “I was in Kufah and my prime objective was to meet Owais Qarani. When I eventually found him, he was engaged in his afternoon prayers near the river Euphrates. I said to myself: “I shall wait till he completes his prayers.”

Completing his afternoon prayers, he began reciting supplications and continued to do so till it became time for the Maghreb and Isha prayers. Having offered them, he engaged himself in offering the recommended prayers - at times in ruku' while at other times in sajdah, and this continued till the night reached its termination.

He offered his morning prayers and once again engaged himself in reciting supplications till the sun rose above the horizon whereupon he permitted himself some rest. Waking up, he performed his ablution and was about to start his worship when I approached him and said: “How greatly you trouble yourself!” He said: “It is for achieving comfort that I endure such effort.” I said to him: “I did not see you eat anything. How do you manage to arrange for your expenses?” He said: “Allah has taken upon Himself to provide sustenance to His servants. Now do not indulge in any more of such talks. Having spoken thus, he left.””6

4) Iblis’ Worship

The Commander of the Faithfuls (a.s) said: “Take lesson from Allah's action with respect to Iblis, for He annulled all his acts of worship (because of his arrogance); he had worshipped Allah for six thousand years, and you know not if they were of the years of the world or those of the hereafter (every day of which is equivalent to fifty thousand years of this world). And this was a consequence of a moment's disobedience (in that he considered himself to be superior to Adam and refused to prostrate before him). So, after the Satan, is there anyone who can remain safe from Allah's punishment by being disobedient to Him?”7

Imam Sadiq (a.s) was asked: “For what reason did Allah respite Iblis till the 'appointed time'?”

The Imam (a.s) replied: “Because of his praise and thanksgiving to Allah.”

He (a.s) was asked again: “What was his praise and thanksgiving?”

He (a.s) replied: “His six thousand years of worship in the heavens.” (On another occasion he (a.s) said: “He offered, in the seven heavens, a two-rak'at prayer which extended for a period of six thousand years).”8

5) Imam Sajjad

The reason for Imam Sajjad (a.s) being given the title of Zainul 'abidin was that one night, as he stood for prayers in his place of worship, Satan manifested himself in the form of a huge serpent with the intention of distracting him (a.s) from his prayers. But when the Imam (a.s) took no notice of him, the Satan approached him (a.s) and bit his big toe causing pain to run through him, but despite this act of his, the Imam (a.s) continued to remain oblivious of him and carried on with his prayers.

When, after the completion of his (a.s) prayers, he realized that it was Satan, he cursed him saying: “O' Accursed! Go away,” and once again engaged himself in worship. It was at this moment that he (a.s) heard an angel call out three times: “You are the embellishment of the worshippers.”9

Notes

1. Suratul Dhariyat (51), Verse 56

2. Shaytan, vol. 2, pg. 113

3. Tadhkeratul Haqa`iq , pg. 28

4. Dastan-ha Wa Pand-ha, vol. 9, pg. 77; ‘AliWa Farzandan (Dr. Taha Husain), pg. 123

5. Hikayat-ha-e-Gulistan, pg. 128

6. Paighambar Wa Yaran, vol. 1, pg. 350; Nasikh al-Tawarikh – ‘Ali (as) , pg. 176

7. Nahj al-Balaghah, (Faidh al-Islam), pg. 780, Sermon 234

8. Iblis Nameh, pg. 165; ‘Ilal al-Sharai’, vol. 2, pg. 243

9. Muntahal A’mal, vol. 2, pg. 3

56. Covenants and Promises

Allah, the Wise, has said:

أَوْفُوا بِعَهدِ اللهِ إِذاَ عَاهَدْتُمْ

”And fulfil the covenant of Allah when you have made a covenant.”1

The Noble Prophet (s.a.w) said:

لاَ دِينَ لِمَنْ لاَ عَهِدَ لَهُ

“One, who does not adhere to his covenants (and promises), has no religion.” 2

Short Explanation

In the Noble Qur`an, Allah has made many promises and has ordered that covenants and promises should be fulfilled.

One who enters into a covenant must adhere to it and not violate it irrespective of whether the covenant is with Allah and the Prophet, or with the creations of Allah. Non-adherence to one's covenant and promise shall cause one to become ostracized, its burden shall remain upon his neck like a necklace till the Day of Judgment and Allah shall cause the person's enemies to gain ascendancy over him.

Even if the opposite party happens to be a disbeliever or an immoral person, one must not break one's covenant with him and cause his life to fall into disarray.

1) The Noble Prophet and Abu Haitham

The Noble Prophet (s.a.w) had promised one of his companions, Abu Haitham IbnTayyahan, that he (s.a.w) would present him with a slave. Incidentally it so happened that three captives were brought before him - two of whom he (s.a.w) gifted away while one remained with him.

Meanwhile Hadhrat Zahra (s.a) approached him (s.a.w) and requested: “O' Prophet of Allah! Can you grant me a slave or an assistant? Do you not see the effects of the hand-mill upon my hands?”

At that moment the Noble Prophet (s.a.w) suddenly recollected his promise to Abu Haitham and said to himself: “Since I had previously promised Abu Haitham, how can I grant my daughter precedence over him, even though my daughter turns the hand-mill with her weak and delicate hands?”3

2) The Conquered King of the Sasanid Dynasty

The Sasanid period saw the rule of seven kings with Khusroe being regarded as the greatest of them and referred to as Malik al-Muluk (the king of kings). One of the seven kings was Harmazan, who ruled in Ahwaz. When the Muslims conquered Ahwaz, Harmazan was taken captive and brought before Umar, who said to him: “If you truly desire to remain safe, accept Islam or else I shall surely kill you.”

Harmazan said: “Now that you shall eventually kill me, order for some water to be given to me for I am intensely thirsty.”

Upon Umar's order some water was brought for him in a wooden bowl, but Harmazan said: “I shall not drink from this bowl for I am used to drinking water in bowls studded with jewels.”

At this point the Commander of the Faithfuls (a.s) said: “This is not an extravagant request. Bring for him a crystalline bowl.”

Water was poured into a crystalline bowl and presented to him but, instead of drinking it, he kept holding the bowl in his hands.

Umar said: “I have taken a covenant with Allah that I shall not kill you till you have drunk the water.”

Having heard this, Harmazan smashed the bowl on the ground and spilled all the water in the process.

Umar stood aghast over this deception and, turning to the Commander of the Faithfuls (a.s), asked: “What should be done now?”

He (a.s) replied: “Since you had made his death contingent to his drinking the water and had entered into a covenant (with Allah) in this regard you cannot put him to death now; impose upon him the jizyah (tribute), instead.”

Harmazan said: “I refuse to pay the tribute; however, now with serenity of mind and without any fear, I shall turn into a Muslim.”

Saying this, he testified to the Unity of Allah and the Prophethood of the Noble Prophet (s.a.w) and became a Muslim.

Umar was delighted and seating Harmazan beside himself, he granted him a house in Madinah and allotted for him an annual sum of ten thousand dinars (from the public treasury).4

3) The Oath of Fudhul

Twenty years before the Noble Prophet's (s.a.w) proclamation of Prophethood and at a time when he (s.a.w) was exactly twenty years of age, an incident transpired as follows: One day, a person from the tribe of Bani Zubaid sold some goods to 'as Ibn Wail. 'as took possession of the goods but refused to pay him the money for it. In desperation, the man climbed atop the mountain of Abu Qubais and shouted: “O' People! Rush to the help of an oppressed one, who happens to be far from his tribe and relatives. Surely, reverence befits one, who possesses integrity, whereas there is no esteem for a cheat.”

The people, who were around the Kabah, were inspired and motivated by this speech and so a group, consisting of some individuals from various tribes, gathered in the house of 'Abdullah Ibn Juda'an and made a pact amongst themselves to provide assistance to the oppressed ones and prevent anyone from being oppressed in Mecca. The Noble Prophet (s.a.w) too was a party to this agreement. Later, all of them set out and handed the person his money.

Years later, after the Noble Prophet (s.a.w) had proclaimed his Prophethood, he (s.a.w) said: “In the house of 'Abdullah Ibn Juda'an I had participated in a covenant such that had I been invited to the like of it in Islam, I would have surely accepted.”5

4) Standing up for Islam until the End

Anas Ibn Nadhr was the uncle of Anas Ibn Malik - the slave of the Noble Prophet (s.a.w). As he had not participated in the battle of Badr, he said to the Noble Prophet (s.a.w): “O' Prophet of Allah! I could not participate in the battle that had loomed up before you nonetheless, I promise that should there ensue another battle,I shall surely participate in it.”

When the battle of Uhud came to pass, he presented himself and fought in it. In the course of the battle when rumours were making round amongst the Muslim forces that the Noble Prophet (s.a.w) had been killed, some said: “O' How we wish we had a representative, whom we could send to 'Abdullah Ibn Ubayy, (the leader of the hypocrites), so that he could procure a pardon for us from Abu Sufiyan.”

Some sat at a distance, hand upon hand, and worried and anxious, wondering about what would happen in the future.

Some others said: “Now that Muhammad has been killed, revert back to your original faith.”

Hearing these words, Anas Ibn Nadhr announced: “I absolve myself from what these people recommend.” He then asserted: “If Muhammad has been killed, the Allah of Muhammad is still alive. What is the purpose of life now that Noble Prophet has died? Continue fighting for the very purpose that the Noble Prophet fought!”

Then, unsheathing his sword and in accordance with his covenant, he battled with the enemies till he tasted martyrdom, suffering around eighty injuries of arrows and lances. His wounds were so numerous that when his sister Rabi' arrived, she managed to identify him only by means of his fingertips.6

5) The Muslim Slave

Fudhail Ibn Zaid Raqqashi, one of the Muslim officials, along with his soldiers laid siege to a fort, by the name of Shahriyaj, with the objective of conquering it. After some hours of battle, he returned to his camp for some rest.

In those days, slaves who came into the captivity of theMuslims, were put up for sale in the market. If they happened to be Muslims, they would battle against the enemies alongside their Muslim brethren.

In Fudhail's army too there was a slave soldier, who happened to lag behind the main contingent. Observing him to be alone, the enemy forces spoke to him in the local dialect from atop the fort and sought pardon and safety from him; the soldier acceded to their demand and granted them the letter of pardon.

When the forces of Islam advanced upon the fort, the enemy forces opened its door before them leaving the Muslim soldiers bewildered. The enemy forces carried the letter of pardon of the slave soldier and presented it to the Muslim army. Acknowledging a pardon granted by a slave soldier was very unusual in those days and so, the issue was referred to the second Caliph, who wrote back stating: “The Muslim slave is also from the Muslims and his covenants deserve the same respect as yours. Honour his letter of pardon and ensure that it is implemented.”7

Notes

1. Suratul Nahl (16), Verse 91

2. Shaytan, vol. 2, pg. 294

3. Shanidaniha-e-Tarikh, pg. 290; Mahajjah al-Baidha, vol. 5, pg. 338

4. Pand-e-Tarikh, vol. 2, pg. 42; Al-Kalam Yajurru al-Kalam

5. Dastan-ha-e-Zindagi-e-Payambar, pg, 36; Tabaqat al-Kubra, vol. 1, pg. 128

6. PaighambarWa Yaran, vol. 1, pg. 334

7. Dastan-ha-e-Ma, vol. 1, pg. 111; Kudak-e-Falsafi, vol. 2, pg. 17

57. Justice

Allah, the Wise, has said:

إِعْدِلُوا هُوَ أََقرَبُ لِلتَّقوَى

“Act equitably, that is nearer to piety.”1

Imam ‘Ali (a.s) has said:

أََلعَدلُ يَضَعُ الأُُمُورَ مَوَاضِعَهَا

“By means of justice, every issue is placed in its appropriate position.”2

Short Explanation

Justice means to act with equality and fairness to the maximum extent possible for a person. Fulfilment of mutual rights, payment of that which is due to a person - whatever be its measure, fairness and even-handedness with respect to the partners … are all examples of justice. A person's esteem is reliant upon his justice and fairness. If a king is just, his subjects shall be the beneficiaries of divine grace and blessings.

Allah sent the Prophets with manifest proofs in order to establish justice within the society and to prevent it from being led towards decadence.

Dependence of people with respect to one another necessitates that moderateness and fairness is taken into regard with respect to discipline, morals, covenants and even children.

Deviating from moderation and going towards the extremes weaken the foundations of justice and serve to inflame discords amongst the people.

1) Shadeed’s Governance

After the death of 'ad, his two sons - Shaddad and Shadeed became kings. But since the latter died earlier, Shaddad became the absolute monarch during the time of HadhratHud (a.s).

Although a polytheist, Shadeed exhibited justice to such an extent that it became well-known that during his reign neither would a wolf attack a sheep nor would an eagle attack a pigeon.

With the objective of resolving the disputes of his subjects, Shadeed nominated a judge in his kingdom and provided him with a monthly allowance. However, despite sitting in the court for a period of one year, no one came with a dispute for him to resolve!!

Therefore he said to Shadeed: “It is unbecoming for me to take my monthly allowance for I have not resolved any dispute!” However Shadeed ordered: “You must take your allowance and continue to fulfil the responsibilities entrusted unto you.”

After a period two persons approached the judge and one of them said to him: “I had purchased a piece of land from this person and have stumbled across a treasure in it. Despite my repeated requests, this seller is unwilling to accept it.”

On his part, the seller said: ” (I cannot do so for) I had sold the land to the purchaser together with everything that existed within it.”

Conducting his investigations, the judge came to realize that the seller had a son while the purchaser had a daughter and so he ruled: “The purchaser's daughter should be married to the seller's son and the treasure should be given to them, and in this manner, put an end to their dispute.”3

2) ImpartialityBetween Children

Once, a lady entered the house of Aishah, the wife of the Noble Prophet (s.a.w), with her two children. 'aishah presented three dates to the lady, who gave one date to each of her two children and taking the third date she halved it and once again distributed it evenly amongst them.

When the Noble Prophet (s.a.w) returned, 'aishah narrated the episode to him whereupon he (s.a.w) said: “Did the lady's act leave you astonished? Due to her fairness and even-handedness, Allah shall place her in Paradise.”

It has also been reported that once, a father arrived in the presence of the Noble Prophet (s.a.w) accompanied by his two children. In his (s.a.w) presence he kissed one child and ignored the other. Noticing this incorrect act the Noble Prophet (s.a.w) commented: “Why do you not treat your children equally?”4

3) The Red Apparel

Once, a pious and abstemious person came to Mansur Dawaniqi, the second Abbasid Caliph, and began preaching and advising him. In the course of his dialogue, he said: “In the course of my travels I had gone to China, which was ruled by a just ruler. One day he was afflicted by sickness which weakened his faculty of hearing.

He called his ministers and said: “I have fallen sick and have lost my hearing, and then began weeping profusely.”

They consoled him saying: “Although your hearing has weakened, Allah shall grant you a long life due to your justice and equity.”

The king said: “You are in error and you reflect on something which is away from reality. I do not weep for my hearing, for a learned one knows that all the limbs and organs shall eventually perish. I weep because if an oppressed one were to seek justice and clamour for help, I would not hear him and thus would not be able to strive towards providing him with justice.”

He then issued instructions that it should be announced in all cities that whoever happens to suffer oppression should wear a red apparel so that the king's soldiers recognize him from afar and endeavour to provide justice to him.”5

4) Equality in the Spoils of War

When the battle of Hunain concluded and the spoils of war were about to be distributed, some of the Bedouins, who had participated in the war approached the Noble Prophet (s.a.w) and said: “O' Prophet of Allah! Grant us a share too.”

They created such a commotion that he (s.a.w) had to retreat towards a tree and in thetumult, his cloak was pulled off his shoulders. He (s.a.w) said: “Hand me back my cloak. By the Allah, in whose power lies my soul! Had there been camels, cows and sheep equivalent to the number of trees on the face of the earth, I would have surely distributed them amongst you.”

As he said this, he (s.a.w) plucked out a hair from the hump of a camel and said: “By Allah! From the spoils of war, I shall not take anything more than the khums, even in the measure of this hair, and that too, I shall gift to you. You too, with respect to the spoils of war, should not be unfaithful - not even in the measure of a needle or a yarn, for theft with regards to it only merits ignominy and the fire of Hell.”

A person from amongst the Ansar (The Helpers) stood up, brought out a woven yarn and said: “I had taken this to weave a saddle for my camel!”

The Noble Prophet (s.a.w) said: “I gift to you my share that exists in this yarn.” Hearing this, the man said: “If the accounting and distribution has to be so accurate and severe, then I do not need this yarn.” Saying this, he dropped the yarn onto the ground.6

5) The Name of ‘Ali is Synonymous with Justice!

On one of the occasions when Muawiyah had gone for Hajj, he made inquires about a woman, by the name of Darmiyah Hajuniyah, who was well-known for her long standing support for ‘Ali (a.s) and her enmity towards Muawiyah. Having been informed that she was alive, he ordered her to be brought before him. When she had arrived, he asked her: “Do you have any idea as to why I have summoned you before me? I have brought you here to know why you love ‘Ali (a.s) and harbour animosity towards me.”

The woman said: “It is better if you refrain from such talks.”

Muawiyah insisted: “You must answer me.”

She said: “or the simple reason that ‘Ali (a.s) was a just person and supported equality whereas you needlessly fought him. I approve of ‘Ali (a.s) because he loved the poor whereas I detest you because you shed unwarranted blood, spread dissensions and discords amongst the Muslims, adjudicate oppressively and unfairly, and act in accordance to your carnal desires!!”

Muawiyah was infuriated and an impolite dialogue ensued between the two, but eventually Muawiyah stifled his anger and as per his habit, exhibiting gentleness, he asked: “Did you see ‘Ali (a.s) with your own eyes?” She replied: “Yes.” He then asked: “How?” She said: “By Allah! I had seen him in a state such that this kingdom and sultanate, which has deceived you and made youheedless had neither deceived him nor made him heedless.”

Muawiyah said: “Have you heard his voice?” She replied: “Yes. A voice that would burnish the heart and clear the turbidity from it just as olive oil clears away the rust.”

Muawiyah said: “Do you desire anything?” She said: “Shall you give me whatever I ask for?” When he had replied in the affirmative, she said: “Give me one hundred red-haired camels.”

Muawiyah said: “If I give them to you, would you look upon me as you look upon ‘Ali (a.s)?” Defiantly, she said: “Never.”

However, Muawiyah ordered one hundred red-haired camels to be given to her and then commented: “Had ‘Ali (a.s) been alive, he would not have given you even one of these.”

Hearing this, the woman retorted: “By Allah! He would not have given me even one single hair of these camels, for he considered them to be the property of all the Muslims.”7

Notes

1. Suratul Ma`idah (5), Verse 8

2. Shaytan, vol. 2, pg. 166

3. Rahnama-e-Sa’adat, vol. 2, pg. 451; Raudhah al-Safa, vol. 1, pg. 791

4. Riwayat-ha Wa Hikayat-ha, pg. 73; al-Hadith, vol. 2, pg. 267

5. Jawame’ al-Hikayat, pg. 73

6. Dastan-ha Wa Pand-ha, vol. 2, pg. 40; Nasikh al-Tawarikh (Hadhrat Rasool), vol. 3, pg. 150

7. Dastan-ha-e-Ustad, vol. 2, pg. 97; Bist Guftar, pg. 67