When al-Hajjaj bin Yusuf al-Thaqafi took over Iraq’s governorship, he became a tyrant and an oppressive. Al-Hasan al-Basri was one of the few men who stood up to his tyranny, openly denounced his wrongdoings, and boldly spoke the truth. One day, al-Hajjaj built a magnificent palace and invited people to witness its completion and splendor. Seizing the opportunity, al-Hasan al-Basri addressed the gathered crowd and said, “We have seen what al-Hajjaj has built, but we found that Pharaoh built greater and loftier structures. Then Allah destroyed Pharaoh and demolished what he had built. If only al-Hajjaj knew that the inhabitants of the heavens despise him, and the people of the earth have deceived him.”
Al-Hasan al-Basri continued in this manner until people feared for his safety and cautioned him to stop. But al-Hasan replied, “Allah has taken a covenant from the people of knowledge to clarify the truth for the people and not to conceal it.”
Al-Hajjaj entered his assembly, seething with anger, and said to his attendants, “Woe to you and woe again! A slave from the people of Basra stands up and says whatever he wants about us, yet none of you refutes him or denounces him! By Allah, I will make you drink his blood, you cowards!” Then he ordered for the sword and the execution mat, and summoned the executioner, who stood ready before him. He sent some of his soldiers to fetch al-Hasan al-Basri.
Not long after, al-Hasan was brought in. Eyes were fixed on him, and hearts trembled with fear for his fate. When al-Hasan saw the sword, the mat, and the executioner, he moved his lips silently, then approached al-Hajjaj with the dignity of a believer, the pride of a Muslim, and the calmness of a preacher to Allah.
When al-Hajjaj saw al-Hasan in this state, he was filled with awe and said, “Here, Abu Saeed, come sit next to me.” He continued to make space for him and said, “Here, sit here,” while people could hardly believe what they were seeing. Al-Hajjaj had summoned him to kill him, so how could he now be receiving him and saying, “Come here, Abu Saeed,” and seating him beside him!
Once al-Hasan took his seat, al-Hajjaj turned to him and began asking him questions about some religious matters, and al-Hasan answered each one. Eventually, al-Hajjaj said to him, “You are the master of the scholars, Abu Saeed.” Then he called for a type of perfume and perfumed al-Hasan's beard with it before bidding him farewell.
Preachers rely on Allah and seek His assistance, asking Him to help them in relieving their distress.
When al-Hasan al-Basri left al-Hajjaj's presence, al-Hajjaj's chamberlain followed him and said, “Abu Saeed, al-Hajjaj summoned you for a purpose other than what he did to you. He summoned you to kill you, but what happened was that he honored you. I saw you when you approached and saw the sword and the mat; you moved your lips. What did you say?” Al-Hasan replied, “I said: 'O my Benefactor, and my refuge in times of distress, turn his wrath into coolness and peace for me, as You made the fire cool and peaceful for Ibrahim.'” (1)
This situation confirms that preachers in Islamic civilization relied on Allah, sought His help, and asked Him to relieve their distress and ease their affairs while diminishing the significance of the oppressor in their minds.
So why did Islamic civilization emphasize preparing preachers to rely on Allah, seek His help, and ask for His guidance?
First: Certainty that the Beneficial and Harmful is Allah
People, no matter how powerful they are, do not possess the ability to benefit or harm themselves. Rather, the One who brings benefit and harm is Allah, as He holds the keys to the heavens and the earth. Islamic scholars and preachers throughout Islamic civilization have been aware of this fact, and some have experienced this through various events.
One such event is narrated by Al-Isfahani in “Hilyat al-Awliya.’” When Ubaydullah ibn Ziyad imprisoned the nephew of Safwan ibn Muhriz al-Mazini, Safwan sought the help of people to intercede with Ubaydullah to release his nephew. Despite speaking to everyone he could, he had no success. One night, he prayed intensely and then fell asleep in his prayer place. In his sleep, someone came to him and said: “O Safwan, seek your need from its true source.” He replied, “Yes, will do!”
He got up, performed wudu’, prayed, and supplicated. That same night, Ibn Ziyad suddenly remembered Safwan's need. He ordered, “Bring me Safwan's nephew.” The guards opened the prison doors and brought Safwan's nephew to Ibn Ziyad. He asked, “Are you Safwan's nephew?” He replied, “Yes.” Ibn Ziyad released him immediately without any surety. Safwan was surprised when his nephew knocked on his door, explaining that the prince had ordered his release without any bail. (2)
Second: Allah Responds to Those Who Call Upon Him
Allah says, “And your Lord says, 'Call upon Me; I will respond to you.'” (Ghafir: 60) He responds to those who sincerely call upon Him. Hence, Umar ibn al-Khattab (may Allah be pleased with him) used to say: “I do not worry of the response; I worry of the supplication. If I am inspired to supplicate, the response comes with it.” (3)
An example of the eagerness of preachers to supplicate and their certainty in Allah’s response occurred during a drought at the end of the reign of Al-Nasir li-Din Allah. Qadi Munzir ibn Sa’id al-Balluti was ordered to lead the people in a prayer for rain. He prepared by fasting for three days. The people gathered in huge crowds in the prayer place in Cordoba, and Al-Nasir climbed to a high place to overlook and join the people in their supplication to Allah. Qadi Munzir delayed his arrival until the people were assembled, then walked towards them humbly and began his sermon.
Seeing the people waiting, he became emotional and tears filled his eyes. He began his sermon with: “O people, peace be upon you,” and then paused. The people were confused for this wasn’t like him. He then recited: “Your Lord has decreed upon Himself mercy: that any of you who does wrong out of ignorance and then repents after that and corrects himself – indeed, He is Forgiving and Merciful.” (Al-An’am: 54)
Their prayers were answered and they won the divine support that enabled them to preserve their religion and advance their worldly lives.
Then he said: “Seek forgiveness from your Lord, indeed, He is ever a Perpetual Forgiver. Seek forgiveness from your Lord and then repent to Him, and draw near to Him with righteous deeds.” The people wept aloud and earnestly prayed, moved by his sermon. The people felt sincerity in his reminder. The day did not pass until Allah commanded the sky to pour down a heavy rain, soaking the earth. (4)
Third: Allah Gives More Than What is Asked
Ibn Taymiyyah said: “O son of Adam, you have been blessed in a need you repeatedly knocked on the door of your Lord for.” Some of the righteous Salaf said: “Sometimes I have a need that I ask Allah for, and He opens up for me from the sweetness of knowing Him and the pleasure of intimate invocation with Him what makes me not wish for my need to be hastened, fearing that my soul might turn away from that because the soul only desires its own share. If the need is fulfilled, it turns away.” (5)
Islamic civilization paid great attention to preparing preachers to rely on Allah and seek His help. What are the most important methods educators relied on for this?
First: Commanding Supplication in All Situations
Preachers of Allah used to supplicate in both hardship and ease, in states of obedience and disobedience. Abu al-Darda’ said: “Call upon Allah on your day of ease so He may respond to you on your day of hardship.” Al-Dahhak ibn Qays said: “Remember Allah in times of ease, and He will remember you in times of hardship.” (6)
Preachers in Islamic civilization also urged people to supplicate even in times of sin. Sufyan ibn Uyaynah said: “No one should prevent themselves from supplicating because of what they know of themselves, for Allah answered the supplication of the worst of creation, Iblis: 'He said, 'My Lord, then reprieve me until the Day they are resurrected.' [Allah] said, 'So indeed, you are of those reprieved.' (Al-Hijr: 36-37)” (7)
Second: Encouraging Persistence and Earnestness in Supplication
Al-Hasan (may Allah be pleased with him) said that they used to strive hard in supplication. Al-Awza'i said: “The best supplication is to persistently beseech Allah and humble oneself to Him.” (8) Tawus said: “One night, I was in the Hijr (of the Ka’bah), and Ali ibn al-Husayn entered. I said: 'A righteous man from the family of goodness, I will listen to his supplication tonight.' He prayed, then prostrated, and I heard him say: 'Your little servant is at Your doorstep, Your poor servant is at Your doorstep, Your beggar is at Your doorstep.' Tawus said: 'I memorized them, and I never supplicated with them in distress without Allah relieving me.'” (9)
Third: Advising to Supplicate for Special People
By special people, we mean those who are dear to the heart, such as family and offspring, and those in positions of authority like a ruler for his subjects. Regarding supplication for offspring, Malik ibn Mughul said: “Abu Ma’shar complained about his son to Talhah ibn Musarrif, who said: 'Seek help with this ayah: 'My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to work righteousness of which You will approve and make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am of the Muslims.' (Al-Ahqaf: 15)” (10)
Regarding supplication for the ruler, Al-Fudayl ibn Iyad said: “If I had a supplication that would be answered, I would make it for the ruler.” He was asked: “How is that, Abu Ali?” He replied: “If I made it for myself, it wouldn’t benefit me, but if I made it for the ruler, the righteousness of the ruler would benefit the servants and the land.” (11)
Fourth: Prohibiting Transgression in Supplication
Transgression in supplication includes exceeding the limits of what is needed, asking for something impossible according to Sharia, asking for sinful things, or using extravagant and contrived speech not prescribed in supplication. (12) Preachers raised their children not to transgress in supplication. Abu Dawud reported in his Sunan from Abdullah ibn Mughaffal that he heard his son say: “O Allah, I ask You for the white palace on the right side of Paradise if I enter it.” He said: “O my son, ask Allah for Paradise and seek refuge with Him from Hellfire, for I heard the Messenger of Allah (peace be upon him) say: 'There will be some among this people who will go over the score in ablution and supplication.'”
Preachers in Islamic civilization were keen on seeking Allah’s help and turning to Him, thereby achieving answered supplications and divine support that enabled them to preserve their religion and advance their worldly affairs.
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- Al-Faraj ba'da al-shidda by Al-Tanukhi (1/ 189).
- Hilyat al-Awliya’ by Al-Isfahani (2/ 215).
- Du’a and its Status in Creed by Jilan Al-Arusi (1/375).
- Azhaar Ar-Riyadh fi Akhbar Al-Qadi Iyad by Abu Al-Abbas Al-Tilimsani (2/279).
- Majmoo' al-Fatawa (10/ 333).
- Relief with Hardship by Ali At-Tahtawi, p. 114.
- It'haf al-Sadat al-Muttaqin bi Sharh Ihya' 'Ulum al-Din by Al-Zabidi (5/ 252).
- The Collection of Ibn Rajab's Letters, p. 307.
- Al-Faraj ba'da al-shidda by Al-Tanukhi (1/ 148).
- Tafsir Al-Qurtubi (16/195).
- Hilyat al-Awliya’ (8/ 91).
- Fath al-Bari by Ibn Hajar (8/ 298).
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