Hasan al-Basri and Religious Reform
Reformation of Islamic Society after the Two Fitnahs
Sep 29, 2008
The times of fitna ending with Abd al-Malik (685-705) had resulted in many fractures among the Muslim Ummah, ranging from Arab elitism to who sided with Ali or Mu-awiya. Should the ruler be the most pious of the knowledgeable or a direct descendant of Prophet Muhammad, peace be upon him?
As odd as it may seem, "Islamic" rulers in the 7th century A.D. had the habit of discouraging, if not forbidden, the conversion of others to Islam. Thus beginning the elitism.
Long forgotten were the words of Prophet Muhammad, peace be upon him (pbuh) that he uttered during his farewell speech:
"There is no superiority of an Arab over a non-Arab, nor for a non-Arab over an Arab, neither for a white man over a black man nor a black man over a white man except in the superiority gained through God-consciousness (taqwa). Indeed the noblest among you is he who is the most deeply conscious of God."
Qadariyya
Those Muslims who were ready to see the rule return back to the Qur'an were pleased with the arrival of Imam Hasan al-Basri. He was an humble man, yet strong in the application of Qur'an toward all aspects of life. This Imam, who was raised in Madina, then moved and settled in Basra (hence his name "al-Basri"), preached and practiced Qadariyya. It is an outlook that recognizes God's decrees (as exemplified in the Qur'an) and applies them.
Karen Armstrong explains this outlook well, saying, "Human beings had free will and were responsible for their actions; they were not predestined to act in a certain way, since God was just and would not command them to live virtuously if it was not in their power."
Grass Roots Mission
For the khulufa, a man like Imam Hasan spelled big trouble. They knew that if people are encouraged to demand that Qur'an be the basis of all ruling decisions their free ride would be over - no more elitism.
He practiced what he preached, tending to shun worldly lures in favor of a modest, esoteric life. This gained him much respect among the population. The balance of power had changed so that if the governing khalifa were to do anything to him, it would be outright chaos and political suicide - no more elitism. He became somewhat "untouchable".
Dealing with the Ummayads
Qadariyya methodology encouraged opposition to the government when the government ruled unjustly or was caught out of line. Imam Hasan's arguments were strictly based on the Qur'an. Nonetheless, unlike the Kharijites, he accepted Ummayad rule for the sake of maintaining unity (while not holding back with criticism and calls for reformation).
Character and Beliefs
Those who followed Hasan al-Basri were taught to reflect upon the true essence of Islam and to turn to it for the answer to all questions mankind seeks. He believed that this was the only road to fulfillment and inner contentment.
He had a unique way of dealing with his students in that he would dismiss from the classroom any student that he felt was not ready to hear his higher level teachings on the sciences of hadith. This is in alignment with how Islam began in Mecca with a message of tawhid (the message of the unity of One God) to last ten years before moving on to deeper sciences and social issues.
"Do not acquaint newcomers with the secrets until they become firmly settled in the belief that the God is One and that the subject of Monotheism is unique, everlasting and transcends modality and space. Thoughts cannot encompass Him nor can hearts conceive of him in terms of how." (according to Sahl ibn Abdullah al-Tustari, may Allah be pleased with him).
For more a more detailed history of this pious revolutionary on the Web, click here.
Sources:
Karen Armstrong, Islam, A Short History; pg 47. (2002) New York, NY, Random House.
AbdulWahid Hamid, Islam, the Natural Way, (2004) UK, Muslim Education and Literary Services
Abdallah Yusuf Ali, The Meaning of the Holy Qur'an, (1999), Beltsville MD, Amana Publications
