The Criterion and Value of Man in Islam

By: Hujjatul-Islam Ali Akbar Hashimi Rafsanjani
Tehran's Friday Prayer Sermon 2: (April 20, 1984)
This is not an issue to be easily dispensed with. Exalted be mighty Islam, this liberating and humane religion, which has solved these issues much before such slogans and statements were set out. I mentioned a part of these issues in the previous khutbah and I will also make a reference to them today. From now on, while I am continuing this discussion, I am going to make a comparison between Islam and other schools of thought. During the period when these matters could not have been even expressed, Islam introduced its doctrine with a Quranic ayah (verse) which you have repeatedly heard:
"O mankind! Surely We have created you of a male and a female, and made you nations and tribes that you may know one another; surely the most honourable of you with Allah is the most pious God-fearing; Surely Allah is Knowing, Aware" (49:13)
If we condense all the books, their essence would be only this one word "taqwa", i.e., the criterion, virtue, honour and the value of a human being are not determined by colour, appearance, father, mother, family nor a geographical location, but are rather determined by the spirit of taqwa which can be developed in man. In the early days of Islam, we see numerous black individuals who used to move along with the Holy Prophet (S) Imam `Ali ibn Abi Talib (A), the Caliphs, and other personalities like `ulama' (Islamic scholars) and experts, and obtained such positions that the modern world today cannot even tolerate it after the lapse of 1400 years. We see today, that a (white) American finds it extremely difficult for him to sit next to a negro in a bus. He might sit by him, because it is the law, and because they have been forced to do so, but they lie, and the fact proves otherwise. In the U.S. Senate, when lots are cast and the result is that a negro is to sit next to a white, it is deemed by the latter as a bad luck. Whereas, a son and a black slave are equal for Al-Imam Al-Husayn (A). In Karbala, al-Imam Al-Husayn (A) had one of these black people along with him. History records his name as "Jawn" but perhaps it might now be pronounced as "Jan". This person was first the respected servant of Abu Dharr Al-Ghifari.
For them, the work of a servant did not bear the connotation of servitude, bondage and the like. When the servants entered into their job, they lived together like their masters. But only at the employment, they were called waiters, servants, attendants and the like. But later Jawn was like a brother of Abu Dharr. When Abu Dharr passed away, Jawn remained in the Household of the Holy Prophet (S) He went to Karbala with Al-Imam al-Husayn (A). On the Day of `Ashura' when some of the companions of Al-Imam Al-Husayn (A) were martyred, the Imam saw this black man moving forward towards him, having thrown a kafan (shroud) around his neck. He said the following to the Imam:
"My master, would you grant me permission to go for jihad (Islamic war)?"
The Imam stated:
"Throughout your life, you have taken great pains for the Household of the holy Prophet (S). It is enough for you. And our enemies do not intend to kill you. They want to kill me. It is not necessary for you to go for Jihad. You can also be of help to my children, especially the minor daughters and other small children, after my demise." When the Imam made this statement Jawn's heart was broken. Tears rolled down his black face. He lowered his face. The Imam said: "Have you become uncomfortable?"
He replied: "Yes, I am uncomfortable. I had vowed to go for Jihad, become a martyr, enter Paradise along with the members of the Household of the Holy Prophet (S) and your friends, and be the companion of the Prophet (S). You have taken this hope from me and it is difficult for me to tolerate."
The Imam said:
"I did not want to 'discomfort you. Now you deserve the spiritual reward of a martyr. You have sincerely come to embark on Jihad, but it is not necessary."
He said:
“I prefer to be a martyr while accompanying you. How is it that I was your partner in those days, which I spent with welfare and bounty at your house, but that now when your youths go forth to the place where they can sacrifice themselves, I should be separate from them?"
The Imam saw that with such explanations he could no longer deny him the permission. The Imam granted him the permission to go for Jihad. Ordinarily, on the day of `Ashura', the Imam reached out to the ones who were martyred and carried away their bodies to a specific location. This black man did not expect such a thing. When he fell on the ground, instead of calling on the Imam for help, with a loud voice, he took leave from the Imam and conveyed his final salam (greetings and farewell to him. He shut his eyes, and was thinking of martyrdom and passing away from this world when he suddenly heard the warm and affectionate voice of Abu `Abdillah Al-Husayn (A). He opened his eyes and saw that the Imam (A) had come and taken his head in his lap and was cleaning the blood off his black face. He was greatly embarrassed and said:
"Dear master, under such straitened circumstances, I did not expect you to take the trouble to come to me."
Then another scene came up, when suddenly Al-Imam Al-Husayn (A) put his face on the face of the black slave, as he had done when his dear son `Ali Al-Akbar was martyred, kissed him, and bid him farewell. This is the honour of Islam and religion.