Hajaj ibn Yusef Al Thaqafi ( الحجاج بن يوسف بن الحكم بن عقيل الثقفي ) d.714 CE
Who was appointed as the governor of Iraq in 694 CE by the Caliph Abd al-Malik ibn Marwan was infamously responsible for the death of some of the Sahaba, specifically: Jabir ibn Abd-Allah رضي الله عنه with arguably the most notable being; Abdullah Ibn Zubayr رضي الله عنه , he was also responsible for the murder of the Taba’ee[1]; Saeed Ibn Jubayr d.714 CE رحمه الله
A brief biography:
عن سعيد بن جبير، يقول: ما زال البلاء بأصحابي حتى رأيت أن ليس لله في حاجة، حتى نزل بي البلاء.
If Hasan al-Basri رحمه الله was melancholic, Saeed ibn Jubayr رحمه الله was a crier who could make others cry with his talks. His crying at nights ultimately resulted in him becoming dim-eyed. He said after he was captured (to be executed), “My companions always faced tribulations, (but as I escaped) I began to imagine that I am not worthy in the sight of Allah, until they descended on me.”
Born in Kufah during the Khilafah of Ali ibn abi Talib رضي الله عنه in the year 34 H, Saeed ibn Jubayr رحمه الله was favoured by learning from some prominent Sahaba: Abu Sa`id al-Khudri, Abu Musa al-Ash`ari, `Abdullah ibn `Umar and others رضي الله عنهم. But his specialist teacher was `Abdullah ibn `Abbas رضي الله عنه (the first cousin of the Prophet (ﷺ) with whom he spent a lot of time. He in turn had such confidence in him that he allowed him issue Fatwas in his presence.
Under the tutelage of Ibn Abass رضي الله عنه it is no suprise that Saeed ibn Jubayr رحمه الله became known for his explanation of Qur’anic verses. The following are just some of the exegeses attributed to him :
1. Ayah no 65 of Surah al-Zumar:
{ فَصَعِقَ مَنْ فِي السَّمَوَاتِ وَمَنْ فِي الأَرْضِ إِلاَّ مَنْ شَاءَ الله} (سورة الزمر، الآية 65)
“All those who are in the earth or in the heavens shall swoon except those Allah wills” – he said, “The exception here refers to the martyrs.”
2. Ayah 56, Surah al-`Ankabut:
(يَعِبَادِيَ الّذِينَ آمَنُوَاْ إِنّ أَرْضِي وَاسِعَةٌ) [العنكبوت: 56]
“O those of My slaves who have believed, surely, My earth is vast” – he said, “(It means) When disobedience prevails in a land, get out of it.”
3. Ayah 152, Surah al-Baqarah:
(فَاذْكُرُونِيَ أَذْكُرْكُمْ) [البقرة: 152]
“Remember Me, I shall remember you,” – he said, “It means, ‘Remember Me through obedience to Me, I shall remember you for My forgiveness.”
4. Ayah 12, Surah Ya-Sin:
(وَنَكْتُبُ مَاَ قَدّمُواْ وَآثَارَهُمْ) [يس: 12]
“We write down what they have advanced, and their impact,” – he said, “It refers to the evil practice that they started.”
5. Ayah 43, Surah al-Qalam:
(وَقَدْ كَانُواْ يُدْعَوْنَ إِلَى السّجُودِ وَهُمْ سَالِمُونَ) [القلم: 43]
“They were invited to prostration while they were hale and hearty,” – he said, “(Prostration here refers to) congregational prayer.”
6. Ayah 5, Surah al-Qiyamah:
(لِيَفْجُرَ أَمَامَهُ) [القيامة: 5]
“So that he may sin in days coming,” – he said, “It refers to a man saying, ‘I shall repent soon.’”
7. Ayah 169, Surah al-A`raf:
{فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ وَرِثُوا الْكِتَابَ يَأْخُذُونَ عَرَضَ هَذَا الْأَدْنَى وَيَقُولُونَ سَيُغْفَرُ لَنَا وَإِنْ يَأْتِهِمْ عَرَضٌ مِثْلُهُ يَأْخُذُوهُ} [الأعراف: 169]
“Then came after them evil successors who inherited the Book, who accept chance goods of this lower world saying, ‘We shall be forgiven.’ But, when similar chance commodity comes their way, they accept it,” – he said, “(the similar chance) refers to the sins.”
It is the last moments of the life of the amazing Taba’ee Saeed Ibn Jubayr رحمه الله which are rarely discussed and within which there are many [benefits]. Some of which have been noted below and worthy of great reflection.
Imam Ibn Al-Jawzee رحمه الله states in his famous treatise: Ath-Thabaat Indal Mamaat
Hajjaaj sent for Sa’eed Bin Jubair رحمه الله , so he was attacked at Makkah by (Hajjaaj’s) emissary. After three days of (journeying) with him, he saw him fasting during the day and awake at night (in prayer). The emissary said to him: By Allaah! I know that I am going with you to someone who will kill you, so depart (i.e. escape) from any path you wish. Saeed رحمه الله said to him: ‘’Indeed, it will reach Hajjaaj that you did get hold of me, so I fear that you will be killed if you free me; rather take me to him.’’ [a]
So he took him. When he (i.e. Saeed رحمه الله) entered, Hajjaaj said to him:
Hajjaaj said: What is your name?
Saeed رحمه الله replied: Saeed Bin Jubair.
Hajjaaj said: Shaqiy Bin Kusair (i.e. The Wretched son of the defeated one) .
Saeed رحمه الله said: It was my mother who named me.
Hajjaaj said: You are damned.
Saeed رحمه الله said: The unseen is known by other than yourself.
Hajjaaj said: By Allaah I will exchange your worldly life for you with a fiercely blazing fire.
Saeed رحمه الله said: If I acknowledged it to be (in your hands), I would not have (worshipped) a god besides you.
So Hajjaaj asked him about the Messenger ﷺ and his companions up until he said to him: Your actions have determined your affair.
Saeed رحمه الله said: Then, you have behaved badly and you have not behaved yourself.
Hajjaaj: Your affair is determined.
Saeed رحمه الله : Yes; you have committed tyranny in the prescribed punishments of Allaah and crimes in disobedience to Allaah by killing His Awliyaa.
Hajjaah: By Allaah! I will cut you off.
Saeed رحمه الله : Then you will deprive me of my worldly life and I will deprive you of your afterlife, and the retribution is in front of you.
Hajjaaj: Woe to you!
Saeed رحمه الله : Waylun (Woe!) is to one who is removed from Paradise and entered into the hellfire.
Hajjaaj: Go with him and strike his neck.
Saeed رحمه الله : Indeed, I bear witness that none has the right to be worshipped except Allaah and Muhammad is the Messenger of Allaah.
And when Saeed رحمه الله was taken away to be killed, he smiled. So Hajjaaj said to him, ‘’ What makes you laugh?’’
Saeed رحمه الله : Your crimes against Allaah (The Mighty and Majestic).
Hajjaaj: Make him lie down on his side to be slaughtered.
Saeed رحمه الله recited the Ayah [b]:
إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ
”Verily, I have turned my face towards Him Who has created the heavens and the earth.” [Soorah Al-An’aam: Ayah: 79]
Hajjaaj: Turn his back towards the Qiblah.
Saeed رحمه الله recited the ayah:
فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ
”So wherever you turn yourselves or your faces there is the Face of Allah (and He is High above, over His Throne).” [Al-Baqarah: Ayah:115]
Hajjaaj: You make him fall forward on his face.
Saeed رحمه الله recited the ayah:
مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ
”Thereof (the earth) We created you, and into it We shall return you, and from it We shall bring you out once again.” [Tahaa: Ayah:55]
Then Saeed رحمه الله was then killed
[Source: Ath-Thabaat Indal Mamaat: page: 99-101]
[a] the scholarly wisdom of Saeed Ibn Jubayr رحمه الله is clear in that he adhered to the guidance of Allah and his Prophet (ﷺ) by ensuring the removal an evil does not, in the process bring about a greater evil or harm (i.e. the killing of him as well as his captor) whilst presented with a clear opportunity to escape.
[b] No Muslim would deny that, in the Quran and Sunnah there are lessons and guidance for every aspect of life and that Islam is a way of life, rather than a past time or a hobby. However what is observed in the daily lives of Muslims, in practice, there is a general heedlessness with regards to teachings of the Quran and Sunnah.
وَلَقَدْ صَرَّفْنَا فِي هَٰذَا الْقُرْآنِ لِلنَّاسِ مِنْ كُلِّ مَثَلٍ ۚ وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا
And indeed We have put forth every kind of example in this Quran, for mankind. But, man is ever more quarrelsome than anything. [18:54]
There is contentment only using worldly knowledge or giving precedence to a degree/qualifications, professional/personal experience, intellect or logic over and above the knowledge provided within the Quran and Sunnah.
يَا أَيُّهَا الْإِنْسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ
O man! What has made you careless concerning your Lord, the Most Generous? [82:6]
There is a lack of interest in even taking the time to understand the basic principles and basis of how exegesis of the Quran is done to even pick up and read any of the famous works of Tafsir [2] (widely available in multiple languages) where all the hard effort has already been done by the scholars of the past and present! To help one understand context , background as well as deep meanings and benefits from the various verses and authentic narrations.
Shiekh Saleh ibn Fawzan Al Fawzan حفظه الله , in his explanation of the famous treatise: The six fundamental principles eludes to the historical demise of authentic Islamic sciences, he mentions: “Many are the Prophetic narrations that consist of an encouragement to seek knowledge and a motive to attain it. In them is also a clarification of what beneficial knowledge is, and what non-beneficial knowledge is”. Indeed the knowledge of Allah is from the greatest of blessings and it is for this reason that when knowledge is mentioned alone it is in reference to the knowledge of the religion as it encompasses all things and matters. Whereas other fields of knowledge have to be specified (i.e. knowledge of mathematics, knowledge of physics etc). However, from a historical perspective, since the authentic knowledge of the Book of Allah and the Sunnah of his Messenger (ﷺ) were largely abandoned and replaced with story telling, dreams, fairy tails like: such-and-such a grave can benefited from, such-and-such a location contains blessings and so-and-so in a dream, dreamt such-and-such and the widespread emergence of charlatans declaring fabricated and fictional statements to be authentic. At the same time advancements occurred in other fields of study and the knowledge of Islam (in the manner it was falsely propagated) became less appealing and less sought after, thus resulting in the current situation.
When one reflects on any situation, problem or dispute faced in life, how rare would it be that an Ayah of the Quran or the narration of the Prophet (ﷺ) would come to our mind and provide us with a solution and the solace needed.
…فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ …
…if you differ in anything amongst yourselves, refer it to Allah and His Messenger (SAW), [4:59]
Yet, in sharp contrast, we find within the above dialogue that this Taba’ee; Saeed رحمه الله responded off-the-cuff, so eloquently, aptly and with non other than the beautiful words of the Quran, when faced with the most difficult of circumstances; execution!
[1] Tabi‘un التابعون “followers” is the plural of Tab’ee التابعي “Follower” are the generation of Muslims who were born after the passing of the Prophet (ﷺ) but who were contemporaries of the Sahaba[2] Tafsir, refers to the exegesisof the Quran. Ibn Taymiyah said in his Majmu Al Fatawa “Tafsir is to have encompassing knowlegde [of the Quran]. ”
[2] Tafsir تفسير – meaning an explination of the Quran or an exegesis. The most renowned and widely accepted being Tafsir Al Tabari, Tafsir Al Baghawi, Tafsir Ibn Kathir, Tafsir Al Sa’di, Tafsir Al Shanqiti and Tafsir Al Uthaymeen.
Pearls of knowledge 