Scholars Who Bravely Spoke Truth to the Sultans (Part 1)

Part 1 | Part 2 | Part 3 | Part 4 | Part 5

This series will outline numerous examples of verbal confrontation between some of the most notable Imāms across different generations. This will stand in the face of those who erroneously or even spuriously align decontextualised passages from the Qur’ān and Sunnah to justify absolute submissiveness to political authority. Or even to endorse the oppression and decadence of governments, as we see prevalent in cultish Madkhalism and among the many who endorse their approach.

Author: Ahmed Hammuda

This article continues the series “Scholars that Rebelled against Tyranny” and “Preserving Islam’s Scholarly Independence.” The former speaks of the momentous and sometimes armed confrontation between the tyrannical and often decadent authorities and a large contingent of companions, scholars and Imāms among the first three generations.

It speaks of how the armed struggle was eventually subdued by these authorities, but how scholars maintained the imperative tradition of enjoining good assertively, both privately and publicly. The latter speaks of the intended, crucial distance the scholastic tradition maintained between itself and the political establishment (the ‘Umarā‘) for the sake of preserving their scholarly integrity and corresponding impact.

This series will outline numerous examples of verbal confrontation between some of the most notable Imāms across different generations. This will stand in the face of those who erroneously or even spuriously align decontextualised passages from the Qur’ān and Sunnah to justify absolute submissiveness to political authority. Or even to endorse the oppression and decadence of governments, as we see prevalent in cultish Madkhalism and among the many who endorse their approach.  

Salamah b. Dinar (d. 757 or 781CE)

He is the Imām, the ascetic, the jurist, the narrator of Hadith, a caller to Islām and the Sheikh of Madinah also known as Abu Hāzim al-A’raj. He was born during the days of Abdullah b. ‘Umar and Ibn al-Zubair rady Allāhu ‘anhumā and died during the Caliphate of Abu Ja’far al-Mansur.

Regarding this Imām, the Muhadith Ibn Khuzayma would say:

“He is reliable and none in his era were like him.”

Ibn Dinar would often say:

“You will never be a scholar until you observe three things, ‘that you do not transgress against those above you, belittle those below you or take anything of the world in exchange for your knowledge.”[1]

And:

“Two things that make you the best there is in this world and the next, that you carry what you dislike if it is pleasing to Allāh and that you leave what you like if it is displeasing to Allāh.”

And:

“If a person perfects what is between him and Allāh, Allāh will perfect what is between him and his (other) servants (i.e., the people). And if a person spoils what is between him and Allāh, Allāh will spoil what is between him and his (other servants). It is far easier to please One Face than it is to please all faces. For if you please His Face (Allāh’s), then the faces of all others will tend towards you, and if you spoil what is between you and Him, all faces will abhor yours.”[2]

Speaking Truth to Caliph Sulaymān b. Abdul Malik 

Umayyad Caliph Sulaymān b. Abdul Malik was once passing through Madinah intending Makkah. He sent for Abu Hāzim and upon the Imām’s arrival Sulaymān said:

“Abu Hāzim, why do we hate death?”

Abu Hāzim replied:

“Because you destroyed your hereafter and (instead) built your world so you would hate that you transition from a place of prosperity to another of destruction.”

Sulaymān asked:

“How then do we approach Allāh?”

Abu Hāzim replied:

“Leader of the believers, the one who has done well will be like a traveller returning to his family. The one who has done evil will be as a fugitive returning to his master.”

Deeply affected by these words, Sulaymān asked:

“How can I know what Allāh has for me?”

Abu Hāzim replied, “Present your deeds to the Book of Allāh, when he says:

“Those who are devoted are in bliss. And indeed the people who are disobedient are in the Fire…”[3]

Sulaymān continued to ask and Abu Hāzim would reply until Sulaymān asked:

“What do you think about our current situation?”

Abu Hāzim replied:

“Will you spare me (any harm because of my answer)?”

Sulaymān said:

“Without doubt, for this is advice I am seeking.”

Abu Hāzim said:

“Your fathers crushed the people by sword and forcefully seized this dominion (and authority) without consulting the Muslims, nor seeking their approval and killed a huge number…”

A man in the Caliph’s entourage interrupted, “You have said evil.” The Imām replied:

“Allāh took a covenant upon scholars ‘to make it (the truth) known to people and not hide it.’”

Sulaymān asked, “Abu Hāzim, how can we rectify this corruption?” He replied, “To take from its legitimate (possessions) and to give it back to where it is due.” Sulaymān asked, “And who has the ability to do this?” He replied, “The one who fears the fire (of hell).”

Deeply affected by his words, Sulayman said, “Ask me what you need.” He replied:

“I have already asked the One more Capable than you (Allāh). What He has given me suffices and I am satisfied with what He has withheld… who can decrease where Allah abundantly apportions or decrease from where he apportions little?”[4]

On another occasion, upon visiting one of the leaders of his time and finding a group of scholars congregating there he said:

“The best Amirs are those who love the scholars and the worst scholars are those who love their Amirs.“[5]

This account illustrates the courage of scholars like Salamah b. Dinar, who fearlessly spoke truth to power, challenging oppressive regimes. Stay tuned for more examples of scholars confronting authority in the continuation of this series.

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References:

[1] Narrated by ‘Ubaydullah b. ‘Umar

[2] Siyar A’laam al’Nubalaa

[3] Surat al-Infitar: 13-14

[4] Siyar A’laam al’Nubalaa

[5] Hilyat al-Awliya’ – al-Asbahani