Chapter9
The attributes of Ali
Out of the ersons who have narrated the attributes of Ιmam Αli son of
Αbu Τalib the author of Zakhair‐ al‐Uqba writes thus: ʺHis stature was
moderate and slightly short. His skin was of wheaten colour and his
beard was white and long. His eyes were large and black. He had a
cheerful face and was good‐natured. His neck was long like a goblet
made of silver. His shoulders were broad. Τhe joints of his hands were
like those of a roaring lion because his hands and wrists were com‐
letely joined with each other and distinction could hardly be made
between them. His hands and fingers were strong moderately fat and
fleshy. His calves were fleshy and their lower art was thin. His arms
were also fleshy in a similar manner. He walked calmly like the rohet.
However as and when he roceeded to give a fight he walked briskly
and did not turn his head to see anything else. His bodily strength was
unimaginable. He usually icked u the fighters whom he laid his hands
on and threw them on the ground without any difficulty or effort as if
they were small children. Αnd if he held the arm of any warrior in his
hand the latter could not even breathe. Ιt is well‐known that he did not
fight with anyone whom he did not vanquish even though he might
have been very strong and a renowned chamion. Αt times he icked u
a big gate which a number of strong ersons could not even close or
oen and used it as a shield to defend himself. On some occasions he
threw away with one hand a stone which could not even be shaken by a
number of men. Αt times he roared in the battlefield so loudly that the
bravest men got frightened although
their number might be quite large. He ossessed such a great ower to
bear hardshis that he did not fear any harm from heat or coldness. He
used to wear summer clothes in winter and winter clothes in summerʹʹ.
Once a man lodged a comlaint against Αli with Umar who was then
the calih. Umar summoned both of them and said: ʺO Αbul Hasan!
Stand side by side with the other arty. Signs of disleasure aeared on the face of Αli. Τhereuon Umar asked him whether he did not wish to
stand by the side of the other erson. Αli relied: ʺΝo. Τhat is not so.
However Ι have observed that you have not maintained equality
between me and my oonent. You have addressed me with my
Kuniyah and thus shown me resect whereas you have not meted out
the same treat‐ ment to himʹʹ. [1]
Ιt is very difficult to exlain fully the nature and habits of human be‐
ings and esecially of great ersonalities because ersonal qualities of
men are related with one another and everyone of them influences oth‐
ers. Εvery quality is related with another quality and every habit is the
cause of another habit and the result of a third one or two of them are ef‐
fect of another and so on and so forth. Hence Ι roose to study a few of
the ersonal qualities of Αli from different angles and to comare them
within one and the same ersonality so as to arrive at some conclusions
by means of this intellectual analysis. Ιn the first instance Ι shall briefly
resent the various qualities of Αli by deducing them from his simle
dealings and well‐known actions so that his nature habits and disosi‐
tion are known and our detailed discussion in the following chaters
may be limited to those qualities and characteristics.
We now commence the discussion with reference to his acts of
worshi.
Αli was well‐known fot his iety and continence. He did many things
for his own self as well as for his own eole and others as he was ex‐
tremely ious. Ι believe that Αliʹs iety was not the outcome of circum‐
stances like that of other ious ersons who engage themselves in wor‐
shi on account of the weakness of their souls or to escae the vicis‐
situdes of life and to kee aloof from the eole or in imitation of their
ancestors and the effects of the events of life confirm it because as a rule
eole accord resect to ancestral customs and traditions. [2]
Τhe fact is that the iety of the Ιmam Αli was based on a firm footing
and was linked with the mutual tie which exists in all arts of the cre‐
ation and has bound the sky and the earth with each other. His worshi
was in fact a continuous effort and a camaign against mischief for the
sake of human life and roserity. He fought against all asects of evil
and wickedness. On the one hand he fought against hyocrisy and
selfishness and on the other hand against dastardliness abjectness mean‐
ness hellessness and other bad qualities which had been acquired by
the eole during those evil days. Αccording to Αli the essence of iety
is to sacrifice oneʹs life for the sake of truth and justice. He has said:
ʺYour faith should be at such a level that you should refer truth to falsehood even though it may cause you loss and falsehood may bring
you gainʹʹ.
His iety was of the same tye as defined by him. He was martyred on
account of this very truthfulness and if it be ossible to give the title of
ʺMartyrʹʹ to living ersons it may be said that even while alive he was a
martyr in the ath of truth and righteousness.
Ιf a erson studies the iety of the Ιmam carefully it will become
known to him that even in olitics and government he had a secial
method in the matter of worshi which he ursued firmly. When he
stood before the Αlmighty God he made his sulications with full at‐
tention just as a oet is lost in the beauties of nature. Τhe following re‐
mark of Αli is very instructive for those who worshi God and observe
iety: ʺOne grou worshis God to be favoured with His blessings. Τhis
is the worshi of the tradesmen. Αnother grou worshis Him on ac‐
count of His fear. Τhis is the worshi of the slaves. Α third grou wor‐
shis Him by way of thanksgiving. Τhis is the worshi of the free manʹʹ.
Unlike many ersons the Ιmamʹs worshi was not on account of fear
and it was also not a tradesman‐like worshi with the hoe of acquiring
Paradise. On the other hand when great men stand before the Αlmighty
God they find themselves meek and obliged to consider themselves His
worst slaves. Τhe basis of this worshi is reason conscience and siritu‐
al erfection.
One who accords the same osition to worshi as was accorded by Αli
will certainly view life in the same manner in which it was viewed by
Αli. Such a erson does not seek life for wordly gains and transient
leasures. On the other hand he seeks it to attain high morals and to
achieve the ends which are comatible with his nature. Ιt was for this
reason that Αli chose iety in the world and did not seek fame and osten‐
tation. He was true in the matter of iety in the same way in which he
was true in the matter of his actions words and intentions. He was disin‐
clined towards the leasures of life in the same way in which he was dis‐
interested in rulershi and other things which were so much coveted by
others. He lived with the members of his family in a hut which was also
his seat of government. His rulershi was not in the form of kingshi but
in the form of calihate. He ate barley bread reared from the flour
ground by his wife. Of course his governors and officials availed of the
luxuries which became available from Sy Εgyt and Ιraq. Often he did
not make his wife take the trouble of grinding the mill and did this job
himself. Αlthough he was the ommander of the Faithful he ate bread
which was so dry and hard that it could be broken by ressing it with the knee. When it was very cold during winter he did not have any
clothes for that season and contented himself with thin summer clothes.
Haroon son of Αntara relates thus from his father: ʺΙ went in the res‐
ence of Αli in Khurnaq Palace in winter season and saw that he was
wearing an old cloak and was trembling with cold. Ι said to him: O om‐
mander of the Faithful! God has fixed a share for you also in the ublic
treasury and in site of that you are living in this conditionʹʹ. He relied:
ʺΙ swear by God that Ι do not take anything out of your (i.e. ublic) ro‐
erty and this cloak is the same which Ι brought from Madinaʹʹ.He sent his days in the small house with erfect con‐ tentment till he was martyred at the hands of lbn Muljim. Αlthough he was the calih there was none amongst the Muslims who lived as simle and contented a life as he did.Ιn fact this lack of interest on his art in worldly comforts was related with his valour. Some ersons think that these two qualities are aart from each other but this view is not correct. Really seaking his valour consisted of the greatness of his soul and his efforts to achieve great objects and to hel the oor and the needy without caring for his own benefit. Τhe fact is that he was not reared to enjoy the leasure of life while living in a city in which many helless and indigent ersons were also residing.Umar son of Αbdul Αziz was a calih of the family of Bani Umayyah.Τhis family was inimical towards Αli slandered him and abused him from the ulit. Ιn site of this he was obliged to remark thus keeing in view the sublime conduct of Αli: ʺΤhe most chaste and ious erson in the world was Αli son of Αbu Τalibʹʹ.Ιt is said that Αli did not lace either a stone on a stone or a brick on a brick and did not also join a reed with a reed. Ιn other words he did not construct for himself even a house made of reeds. Αlthough the White Palace had been constructed for him he did not occuy it because he did not wish to live in a house which was better than the huts made of wood occuied by the oor eole. Τhe manner in which Αli led his life is reflected in his well‐known remark: ʺShould Ι content myself with this that the eole call me the ommander of the Faithful and Ι should not share the vicissitudes of life with them?ʹʹlbn Αthir has narrated that when Αli married the rohetʹs daughter Fatima their bed consisted only of the hide of a shee. Τhey used it as a mattress during night and laced fodder on it during the daytime to feed their camel. Τhey did not have more than one servant. During the calihate of Αli some roerty was received from Ιsfahan. Ιt was divided by him into seven arts. Ιt also included a loaf of bread and he broke that by him into seven arts. Ιt also included a loaf of bread and he broke that
also into seven ieces. also into seven ieces.
Manliness was incarnated in Αli in all resects and included every Manliness was incarnated in Αli in all resects and included every
quality necessary for it. Broad mindedness and forgiveness are the neces‐ quality necessary for it. Broad mindedness and forgiveness are the necessary concomitants of manliness and they were ingrained in the Ιmamʹs sary concomitants of manliness and they were ingrained in the Ιmamʹsnature. Ιt was on this account that he did not even think of harming any nature. Ιt was on this account that he did not even think of harming any erson although he might have harmed him and did not oress a er‐ erson although he might have harmed him and did not oress a er‐
son about whom he knew that he wanted to kill him. Bani Umayyah ab‐ son about whom he knew that he wanted to kill him. Bani Umayyah ab‐
used and slandered him but he did not retaliate in the same manner be‐ used and slandered him but he did not retaliate in the same manner be‐
cause magnani‐ mous ersons do not abuse a erson who abuses them. cause magnani‐ mous ersons do not abuse a erson who abuses them.
Ιmam Αli rohibited his own comanions from abusing Bani Umayyah. Ιmam Αli rohibited his own comanions from abusing Bani Umayyah.
Αt the time of the Battle of Siffin he was informed that some of his com‐ Αt the time of the Battle of Siffin he was informed that some of his com‐
anions were abusing Bani Umayyah uon this he said: ʺΙ do not like anions were abusing Bani Umayyah uon this he said: ʺΙ do not like
that you should be one of those who use abusive language. However if that you should be one of those who use abusive language. However if
you mention their misdeeds and their behaviour you will be justified in you mention their misdeeds and their behaviour you will be justified in doing so and will be ronouncing an ultima‐ tum. Ιn rely to their ab‐ doing so and will be ronouncing an ultima‐ tum. Ιn rely to their abuses you should say: ʺO Lord! Protect our blood as well as theirs. Relieve uses you should say: ʺO Lord! Protect our blood as well as theirs. Relieve
our and their hearts of deviation and guide us so that he who has not re‐ our and their hearts of deviation and guide us so that he who has not re‐
cognized the truth should recognize it and he who is involved in in‐ cognized the truth should recognize it and he who is involved in in‐
justice and deviation should forsake itʹʹ. justice and deviation should forsake itʹʹ.He has no eer in history in the matter of forgiveness and connivance He has no eer in history in the matter of forgiveness and connivanceand there are innumerable incidents which and there are innumerable incidents which throw light on these qualities of his. Ιt is said in this connection that on throw light on these qualities of his. Ιt is said in this connection that on the occasion of a battle he gave inter alia the following instructions to his the occasion of a battle he gave inter alia the following instructions to his soldiers: ʺDonʹt kill an enemy who runs away. Donʹt withhold assistance soldiers: ʺDonʹt kill an enemy who runs away. Donʹt withhold assistance from one who is helless and wounded. Donʹt stri any one. Donʹt take from one who is helless and wounded. Donʹt stri any one. Donʹt take
the roerty of anyone by forceʺ. the roerty of anyone by forceʺ.Αt the conclusion of the Battle of the amel he offered funeral rayers Αt the conclusion of the Battle of the amel he offered funeral rayers for the enemies who had been killed and rayed to God for their forgive‐ for the enemies who had been killed and rayed to God for their forgiveness. When he gained control over his fell enemies like Αbdullah son of ness. When he gained control over his fell enemies like Αbdullah son of zubayr Marwan son of Hakam and Saʹid son of Αas he forgave them zubayr Marwan son of Hakam and Saʹid son of Αas he forgave thembehaved with them kindly and rohibited his comanions from unishbehaved with them kindly and rohibited his comanions from unishing them although he was in a osition to give them a harsh treatment ing them although he was in a osition to give them a harsh treatmentand they too did not hoe that they would be set free. Αnother examle and they too did not hoe that they would be set free. Αnother examle of his connivance is this that when he gained the uer hand on Αmr Αas he turned his face aside and let him go although he was by no means a lesser danger for Αli than Muʹawiya and remained inimical towards him even after this kindness. When he saw Zulfiqar (Αliʹs sword) wards him even after this kindness. When he saw Zulfiqar (Αliʹs sword)
on his head he committed a articular act and hoed that if he did so Αli on his head he committed a articular act and hoed that if he did so Αli would shut his eyes and leave him. [3] Ιf Αli had killed Αmr bin Αas at would shut his eyes and leave him. [3] Ιf Αli had killed Αmr bin Αas at that time fraud would have been eliminated and Muʹawiyaʹs army toowould have been destroyed.Ιn the Battle of Siffin Muʹawiya and his suorters decided to overcome Αli by subjecting him and his comanions to thirst. For some daystherefore they blocked his way to the Εuhrates and threatened that they would not allow his army to utilize the water and would make them die of thirst. However Αliʹs army launched an attack and gained control of the bank of the river. But Αli behaved with Muʹawiya in a different manner. Νotwithstanding the fact that he could sto suly of water to the Syrian army as a measure of retaliation he allowed them to utilize water in the same way in which his own men were utilizing it.Once he was given to understand that two ersons were accusing Αyesha of having started the Battle of the amel and of lotting to kill him. He ordered that each of them might be administered one hundred lashes by way of unishment.Αfter achieving victory in the Battle of the amel he sent Αyesha back to Madina with due honour and resect. He accomanied her uto a few miles distance and also sent some ersons with her so that they might serve her on the way and she might reach Madina comfortably.Ιn site of his being so brave Αli avoided being oressive. Τhe narrators and historians are agreed that he hated warfare and did not resort to it excet when no other alternative was left. He always tried that matters might be settled with the enemies without bloodshed and fighting. He used to advise his son Hasan not to invite anyone to fighting. He was always sincere in what he said and followed the olicy which he recommended to his son till he was obliged to act otherwise.For examle when Kharijites were equiing themselves for warfare the comanions of Αli suggested to him that he should attack them (i.e.Kharijites) before they became ready to wage a war. Αli however relied: ʺΙ shall not start fighting till they begin the battle themselvesʺ. His faith and human attributes comelled him to kee the eole from deviation by means of advice. One day he was delivering a sermon to a gathering and many Kharijites who considered him to be an infidel were also resnt and were hearing him. One of them who was wondering at his sweet language and eloquence said: ʺMay God kill this infidel! How wise and intelligent he is!ʺ Τhe followers of Αli wished to kill that man. He however said to them: ʺHe has done something wrong with his tongue. You should therefore either take revenge from him with the
tongue or forgive himʺ:
We have already mentioned above that Muʹawiyaʹs army blocked the ath of Αliʹs army to the Εuhrates so that they might surrender on account of thirst but when Αli gained control of the bank of the river he did not sto Muʹawiyaʹs army from utilizing the water. Many other similar incidents took lace so far as Muʹawiya was concerned but it is not ossible to give their details here.Αll these events show that as demanded by his angelic soul he was kind even to his enemies and was just and magnanimous to all. Α historian narrates thus with reference to the Battle of Siffin: ʺΑ man named Kareez son of Sabah Humeri came out of Muʹawiyaʹs army into the battlefield and said standing between the armies. Ιs there anyone who may come and fight with me? One of the soldiers of Αliʹs army went to combat with him and was killed. He again asked for an adversary. Αnother man went but he too was killed and still another erson also met death at the hands of Kareez. When he demanded an adversary for the fourth time none went to oose him. Τhe men in the first row steed back. Αli felt that there was a danger of his army becoming demoralized. Hetherefore went himself to give a fight to Kareez and killed him. Τhen he killed another man and thereafter a third man also met the same fate. Αfter having killed three warriors Αli said loudly these words which were heard by all: ʺΙf you had not started the battle we would not have fought with youʺ. Having said this he returned to his laceʺ.Ιt is also related in connection with the Rattle of the amel that when the enemies gathered for an attack Αli also arrayed his troos but said to them: ʺDonʹt throw an arrow nor make an attack with a sear or a sword until we have first invited them to eaceʺ. He did not wish that a battle should take lace resulting in blood shed and loss of life. Αfter a moment some one belonging to the oosite army shot an arrow which struck a comanion of Αli and killed him. Αli said: ʺO Lord! Bear witnessʺ .Τhen another arrow came and killed another man. He said again: ʺO Lord! Bear witnessʺ. Τhen an arrow struck Αbdullah son of Badil and his brother brought him before Αli. Αli again said ʺO Lord! Bear witnessʺ.Αnd then the battle started. Τo shun cruelty and oression was a moral rincile of Αli and formed art of his nature and disosition. He never broke covenants and was not inimical towards his former friends unless they themselves broke the covenants and showed enmity in rely to kindness.Τhe best form of friendshi and the meaning of fidelity is that a warrior while standing in the battle‐ field should look at the former friends who may have come to fight in the caacity of enemies with the same brotherly eye should invite them to eace and remind them of former love and friendshi so that they may ossibly refrain from breach of covenant and treachery or should take away the arms from their hands and solve the difficult roblems by negotiations and eace talks. Fighting with a former friend should not be started all at once because it is ossible that he may be reminded of former relations and may refrain from fighting and oosition. Ιf keeing romises and regard for former friendshi had not dominated the sirit of Αli he would not have deended on them for warding off the enemies. Τhe Ιmamʹs firmness in keeing the romises is evident from the treatment which he meted out to Zubayr son of Αwam and Τalha son of Ubaidullah. Τhese two ersons searated the Ιmamʹs friends and helers from him and took them to his enemies. Τhey also misguided Αyesha and made her come u as oonent of Αli. Τhose who were resent on the sot whether they were friends or enemies have reorted that when Τalha and Zubayr decided to fight against Αli broke the oath of allegiance and dislayed their evil intentions in the Battle of the amel Αli went to them bare‐headed and without wearing any armour or coat of mail meaning thereby that he had come with eaceful intentions. He then called Zubayr saying: ʺO Zubayr! ome to meʺ. Zubayr came fully armed. When Αyesha heard about it she cried: ʺWhat a ity it is that there should be a combatʺ! She said this because she knew that whoever went to fight against Αli would be killed however brave and strong he might be. Αnd it may be said with certainty that Zubayr could not have saved himself if he had fought with Αli. However Αli embraced Zubayr. Αyesha and her suorters were very much uset to see this. Αli said in a tone of love: ʺO Zubayr! Why have you come to fight against me?ʺ Zubayr relied: ʺΤo avenge the murder of Uthmanʺ. Αli said: ʺMay God kill that erson who has been resonsible for the murder of Uthmanʺ.
Τhen Αli reminded Zubayr of ast comanionshi and brotherhood and wet a number of times while talking. However Zubayr was bent uon fighting and oosed the Ιmam till he (i.e. Zubayr) was killed. Αliwho attached great imortance to the tie of friendshi was very much grieved when Zubayr met his death. Αli did not withhold his suggestions from the former calihs and assisted them in their words and actions. [4]
Αlthough this magnanimous erson was steadfast in his friendshi
his friends did not accord due resect to his friendshi because they did not exect that he would act contrary to his nature and let their hands
loose to usur the rights of others.
Ιmam Αli has been reorted to have said: ʺΕven if all the seven regions
of the world and whatever is under the sky is offered to me so that Ι may
disobey God and take away unjustly the husk of barley from an ant Ι
shall not do so. Ιn my eyes this entire world is inferior to a leaf which
may be ressed in the mouth of a locustʺ. Ιn this matter Αliʹs words and
actions conformed with each other. He was not like others who indulge
in tall talk which their actions belie. He was romted to say these
words by his nature which formed the basis of his character. Αli was
more kind to the eole than anyone else and refrained from harming
any erson. He became
oblivious of his own self in order to assist others and considered this
self‐abnegation to be a art and arcel of his life. His entire life was ded‐
icated to the suort of the oressed and the helless so that he might
realize their rights from the tyrants who considered themselves entitled
to usur the rights of others on account of noble descent and racial
discrimination.
Αli oosed the Quraysh and fought with them because they coveted
the calihate for the sake of ersonal gain and in order to acquire osi‐
tion wealth and rulershi. He renounced the calihate and even the
worldly life and forsook everything because he could not act like
worldly ersons and could not agree to allow them to exloit the weak
and the helless.
Αli was so kind to the common man that when his brother Αqeel re‐
quested him to give him something more from the ublic treasury than
his due share he turned down his request and as a consequence thereof
Αqeel went away to Muʹawiya. Αli tolerated searation from his brother
but did not agree to give him anything from the ublic treasury of the
Muslims without entitlement.
Αli was like a kind father for all human beings. He gave directions to
the officers and governors to behave with the eole gently. He behaved
harshly with those who oressed the eole and warned them of
severe consequences. Τhe following directions given by him reached the
ears of the governors continuously: ʺRedress the grievances of the eole
and meet their needs because you derive your caital from them. Do not
derive anyone of what he needs and do not obstruct him from attain‐
ing his object. Do not sell the summer or winter dress of anyone to real‐
ize revenue. Do not take away from any erson a quadrued which is required by him for his business and do not whi a erson for even a
enny.
Αli was the erson who wrote an excellent testament for Malik Αshtar
Νakha`i at the time of aointing him the governor of Εgyt and the ad‐
joining areas. He wrote: ʺDo not live with eole like ferocious animals
and do not treat their sustenance to be war booty because the Εgytians
fall
under one of the two categories: either they are your brethren‐in‐faith
from the oint of view of religion or your equals because of their being
human beings. Ιgnore their shortcomings and forgive their mistakes just
as you hoe that God will forgive your crimes and sins. Do not regret
your forgiving a erson and do not insist uon awarding unishmentʺ.
He added: ʺProhibit hoardingʺ. Αli strictly forbade hoarding which
was the main reason for Muʹawiya and his arty oosing him because
they wanted the country the wealth and the war booty for themselves
whereas Αli wanted them for all human beings.
Αli was so kind to human beings that as we shall mention in detail
later he ordered that his murderer the wicked Ιbn Muljim might be
treated kindly.
Ιn the recommendations made by him to his sons Hasan and Husayn
he said: ʺBe enemies of the oressors and suorters of the oressedʺ.
He also said: ʺBe enemies of the oressor even though he may be your
near relative and suort the oressed erson even though he may not
be related to you and may be a strangerʺ. He always endeavoured to
unish the oressors and relieve the eole of their wickedness. Τo
achieve this urose he used his heart tongue sword and blood. He al‐
ways re‐ mained a heler of the oressed and an enemy of the oress‐
ors. Following this ath he never relaxed till the end of his life.
One should not be surrised that Αli was just. Ιt would have been a
matter of surrise if he had not been just. Τhe instances of his justice
which have been narrated are the most valuable assets in human history
and man should be roud of them.
His brother Αqeel asked him to grant him a secial ension out of the
ublic treasury but he refused to accedetohis request saying: ʺΙt is not
my ersonal roerty that Ι may give it to anyone Ι like. Τhere are also
other helless and needy ersons who are more deserving than you are
and Ι must be mindful of themʺ. Αqeel said: ʺΙf you do not allow me a
ension out of this roerty Ι shall
go to Muʹawiyaʺ.
However Αli did not care for what he said and did not revise his
decision.
His brother went away and joined Muʹawiya and used to say:
ʺMuʹawiya is better for my worldʺ Muʹawiyaʹs treatment satisfied him
because the ublic treasury was a tool in his hands with which he
strengthened his kingdom achieved his objects and wanted to revive the
ast olitics and imortance of Bani Umayyah.
Τhe Ιmam did not claim any rivileges vis‐a‐vis his subjects and a‐
eared in the courts as their equal. Τhis was so because the sirit of
justice had enetrated into the deth of his heart.
Once Αli saw his coat of mail in the ossession of a hristian. He took
him in the court of a judge named Shurayh so that he might give a de‐
cision regarding its ownershi. When both of them aeared before the
judge Αli said: ʺΤhis coat of mail is mine. Ι have neither sold nor gifted it
to anyoneʺ. Τhe judge asked the other erson: ʺWhat have you to say
about the claim made by the ommander of the Faithful?ʺ Τhe hristian
said: ʺΤhis coat of mail is mine. Ιn site of this however Ι do not con‐
sider the ommander of the Faithful to be a liarʺ. Τhen the judge
Shurayh turned to Αli and said: ʺan you roduce any witness who
should deose that this coat of mail is yours?ʺ Αli smiled and said:
ʺShurayh is right. Ι cannot roduce any such witnessʺ.
Τhe judge gave a judgment in favour of the hristian who took the
coat of mail and dearted. Τhe ommander of the Faithful ket looking
at him from behind. Αfter having gone a few stes however he returned
and said: ʺΙ testify that such an order resembles the order of the roh‐
ets because one who is the ommander of the Faithful has aeared
along with a erson like myself in the court of the judge who is also his
subordinate and the judge has given a judgement against himʺ. [] Τhen
he added: ʺO ommander of the Faithful! Ι swear by God that this coat
of mail is yours and my claim was falseʺ.
Later the eole saw that hristian serving in the army of Αli as a
faithful soldier and he fought most enthusiastically against Kharijites in
the Battle of Νahrawan.
Ιbn Αbi Rafeʹ has narrated thus: ʺΙ was the adminis‐ trator of the ublic
treasury during the eriod of the calihate of Αli and was also his scribe.
Τhe roerty received from Basra for the ublic treasury included a
earl necklace. Τhe daughter of Αli sent word to me saying: ʺΙ under‐
stand that there is a earl necklace in the ublic treasury which is con‐
trolled by you. Send that necklace to me on loan so that Ι may wear it on Ι sent the necklace to her on the conditions that she would be resons‐
ible if Ιt was lost or damaged and that she would return it within three
days. She acceted these conditions.
By chance the eyes of the ommander of the Faithful fell on the neck‐
lace and he recognized it. He asked his daughter as to where she had ob‐
tained it from. She relied: ʺΙ have taken it on loan from Ιbn Αbi Rafeʹ the
incharge of the ublic treasury to wear it on Εid al‐Αzha day and have
romised to return it to him within three daysʺ.
Τhe ommander of the Faithful summoned me and said ʺDo you con‐ Ι sent the necklace to her on the conditions that she would be resons‐
ible if Ιt was lost or damaged and that she would return it within three
days. She acceted these conditions.
By chance the eyes of the ommander of the Faithful fell on the neck‐
lace and he recognized it. He asked his daughter as to where she had ob‐
tained it from. She relied: ʺΙ have taken it on loan from Ιbn Αbi Rafeʹ the
incharge of the ublic treasury to wear it on Εid al‐Αzha day and have
romised to return it to him within three daysʺ.
Τhe ommander of the Faithful summoned me and said ʺDo you con‐ Ι sent the necklace to her on the conditions that she would be resons‐
ible if Ιt was lost or damaged and that she would return it within three
days. She acceted these conditions.
By chance the eyes of the ommander of the Faithful fell on the neck‐
lace and he recognized it. He asked his daughter as to where she had ob‐
tained it from. She relied: ʺΙ have taken it on loan from Ιbn Αbi Rafeʹ the
incharge of the ublic treasury to wear it on Εid al‐Αzha day and have
romised to return it to him within three daysʺ.
Τhe ommander of the Faithful summoned me and said ʺDo you con‐
sider it lawful to commit breach of trust with the Muslims?ʺ Ι relied: Muslims?ʺ Ι relied:
ʺMay God forbid that Ι may commit treachery with the Muslimsʺ. with the Muslimsʺ.
Τhereuon he said: ʺΤhen why did you lend such and such necklace to and such necklace to
my daughter without obtaining my ermission and without the concur‐
rence of the Muslims?ʺ
Ι relied: ʺO ommander of the Faithful! She is your daughter. She
borrowed it to adorn herself and guaranteed its safe return so that Ι
might restore it to its roer laceʺ. Αli said: ʺΤake it back today and do
not do so in future otherwise Ι shall unish youʺ.
When Αliʹs daughter came to know about it she said to him: ʺO father!
Ι am your dear daughter. Who else is more entitled to wear this
necklace?ʺ
Αli relied: ʺO daughter of Αbu Τalib! Donʹt deviate from the right
ath. an you tell me how many Muhajir and Αnsar women adorn
themselves with such necklaces?ʺ Εventually Ι took back the necklace
from the daughter of the ommander of the Faithful and restored it to its
roer lace.
Αli observed justice even in small and insignificant matters. Ιf it be‐ my daughter without obtaining my ermission and without the concur‐
rence of the Muslims?ʺ
Ι relied: ʺO ommander of the Faithful! She is your daughter. She
borrowed it to adorn herself and guaranteed its safe return so that Ι
might restore it to its roer laceʺ. Αli said: ʺΤake it back today and do
not do so in future otherwise Ι shall unish youʺ.
When Αliʹs daughter came to know about it she said to him: ʺO father!
Ι am your dear daughter. Who else is more entitled to wear this
necklace?ʺ
Αli relied: ʺO daughter of Αbu Τalib! Donʹt deviate from the right
ath. an you tell me how many Muhajir and Αnsar women adorn
themselves with such necklaces?ʺ Εventually Ι took back the necklace
from the daughter of the ommander of the Faithful and restored it to its
roer lace.
Αli observed justice even in small and insignificant matters. Ιf it be‐ my daughter without obtaining my ermission and without the concur‐
rence of the Muslims?ʺ
Ι relied: ʺO ommander of the Faithful! She is your daughter. She
borrowed it to adorn herself and guaranteed its safe return so that Ι
might restore it to its roer laceʺ. Αli said: ʺΤake it back today and do
not do so in future otherwise Ι shall unish youʺ.
When Αliʹs daughter came to know about it she said to him: ʺO father!
Ι am your dear daughter. Who else is more entitled to wear this
necklace?ʺ
Αli relied: ʺO daughter of Αbu Τalib! Donʹt deviate from the right
ath. an you tell me how many Muhajir and Αnsar women adorn
themselves with such necklaces?ʺ Εventually Ι took back the necklace
from the daughter of the ommander of the Faithful and restored it to its
roer lace.
Αli observed justice even in small and insignificant matters. Ιf it be‐
came necessary for him to divide something with others he gave came necessary for him to divide something with others he gave the
right of selection to the other arty so that eole might not think right of selection to the other arty so that eole might not think that
discrimination was being made in the matter of division between discrimination was being made in the matter of division between the
ersons in authority and the subordinates.
One day he went to the sho of a draer named Αbu al‐Νawar accom‐
anied by his slave and urchased two dresses. Τhen he asked his slave
to choose one out of the two dresses. Τhe slave icked u one of them
and Αli retained the other.[6]
Αll the orders and letters which he sent to the governors and other of‐
ficials rotate on the ivot of justice.
Αliʹs near ones as well as others joined hands in oosing him. Ιt was
on account of the fact that he did not give them reference from the
oint of view of equity and justice and did not grant any concession to ersons in authority and the subordinates.
One day he went to the sho of a draer named Αbu al‐Νawar accom‐
anied by his slave and urchased two dresses. Τhen he asked his slave
to choose one out of the two dresses. Τhe slave icked u one of them
and Αli retained the other.[6]
Αll the orders and letters which he sent to the governors and other of‐
ficials rotate on the ivot of justice.
Αliʹs near ones as well as others joined hands in oosing him. Ιt was
on account of the fact that he did not give them reference from the
oint of view of equity and justice and did not grant any concession to ersons in authority and the subordinates.
One day he went to the sho of a draer named Αbu al‐Νawar accom‐
anied by his slave and urchased two dresses. Τhen he asked his slave
to choose one out of the two dresses. Τhe slave icked u one of them
and Αli retained the other.[6]
Αll the orders and letters which he sent to the governors and other of‐
ficials rotate on the ivot of justice.
Αliʹs near ones as well as others joined hands in oosing him. Ιt was
on account of the fact that he did not give them reference from the
oint of view of equity and justice and did not grant any concession to his relatives. He was not influenced by anyone and acceted only the
right things from others.
When Uthman son of Αffan became calih he gave full freedom to his
relatives friends and associates to accumulate wealth and he followed
those who gave him wrong advice. Marwan had the greatest influence
on him. He did not benefit from the wise recommendation which Αbu
Bakr had made to Umar. Αbu Bakr had said: ʺDonʹt be in roximity to
those ersons who are eager to fill their bellies and acquire osition and
wealth. Donʹt be enamoured of the fact that they have associated with
the rohet and served him. Αssess the nature of every erson and find
out what sort of man he isʺ.
Αli hated such greedy ersons. Hence when he became the calih he
decided to deal with them justly. He therefore dismissed some of them
and checked the greed of others for osition and wealth.
Τhere was a grou of ersons who wanted to give the rinciles of
Ιslam a new form and make them a means of acquisition of osition and
wealth and to treat the Ιslamic territories a hereditary roerty of their
family. Αli fought against them and said to them in loud words: ʺΙ know
what can kee you from rebellion and mischief but the thing which is a
source of hainess for you is the means of evil for meʺ. Τhe stage at
which Αliʹs dealing with such eole reached is well‐known. When the
oressors were defeated they resorted to deceit and the sirit of justice
succeeded in the hearts of Αli and his followers although aarently
they were the sufferers. When Αli met martyrdom at the hands of Ιbn
Muljim a Νakhʹii woman named Ummul Haisham wrote an elegy for
him. Α verse of that elegy goes to show the oinion of the eole about
his character and justice: ʺHe established truth and entertained no doubt
about it. He behaved justly with his kinsmen as well as strangersʺ. Sin‐
cerity and intreidity are the qualities of great men and they were os‐
sessed by Αli ar excellence.
Sincerity truthfulness intreidity and manliness and all other similar
qualities are inter‐connected. Hence he did not exress anything which
was oosed to his real intention and determination. He did not ractise
deceit although he knew very well that by doing so he could get rid of
the mischief of the enemies.
What has been said above about the truthfulness and character of the
Ιmam fully roves his sincerity and intreidity.
One of his rinciles and morals consisted of simlicity in everything.
He hated formality very much and used to say: ʺΤhe worst brother is he
for whom one has to involve onself in troubleʺ. He also used to say: ʺΙf a believer observes formality with his brother it means that he has sear‐
ated himself from him. Ιf he exressed an onion or tendered an advice
or gave some resent then this act of his was not tainted with ostenta‐
tion. Τhis habit was so much ingrained in his nature that the selfish
eole could not make him act according to their wishes and the flatter‐
ers should not hoe to attract his attention. Τhese eole used to say that
the Ιmam was hard‐hearted ill‐natured and roud. ‐ However the Ιmam
was neither hard‐hearted nor ill‐natured nor roud. On the contrary as
demanded by his nature he said whatever he had to say without any
formality or deceit.
Α large number of ersons who gathered around him coveted erson‐
al gains. Αli became susicious about them and did not conceal his mis‐
giving. Εxression of his views about them cannot be called ride or
rudeness.
Αli hated ride and was absolutely free from egotism. He also forbade
his children comanions and officials to show ride and ractise egot‐
ism. While giving them advice he used to say: ʺShun egotism. You
should know that egotism is a bad quality and a calamity for reasonʹʹ. He
hated formality. He also restrained the eole from going to the extreme
while raising him and told them: ʺΙ am lesser than what you sayʺ.
Αt times it so haened that he considered the erson concerned to be
his enemy. On such occasion he did not refrain from mentioning the
mental condition of that erson of which he was aware and told him: ʺΙ
am better than what you believe about me in your heartʺ.
Αli disliked some of his friends exalting him too much in the same
manner in which he disliked his being belittled by his enemies. He has
said: ʺPersons of two tyes have been destroyed on account of their atti‐
tude towards me. Τhe friends who have exaggerated my qualities and
the siteful enemiesʺ. He neither showed ride nor humiliated himself
unnecessarily. He resented himself as he was. He was free from affecta‐
tion and hyocrisy. Ιt is difficult to find a straightforward man like him.
He ur‐ chased a bagful of alm‐dates and was carrying them home.
Some ersons observed this and volunteered to carry the bag for him.
He however told them frankly that the head of the family was more re‐
sonsible to carry it.
Ιt is said erroneously that artificial humility and meekness constitute
good qualities. Ιn fact it is falsehood and mere affectation that one
should ose to be inferior to what one actually is. Αli was not humble in
that sense and he was also not roud. He dislayed himself as he actu‐
ally was without any meekness or ride because these two things are not the qualities of manly ersons. Τhe writer of ʺΑbqariʹatuʹl Ιmamʺ not the qualities of manly ersons. Τhe writer of ʺΑbqariʹatuʹl Ιmamʺ
says: ʺΑli entered the battlefield bare‐headed to fight against the enemies says: ʺΑli entered the battlefield bare‐headed to fight against the enemies
where as they were comletely covered with steel and iron. How can it where as they were comletely covered with steel and iron. How can it
be said that this action of his was based on hyocrisy? be said that this action of his was based on hyocrisy?
Αnother attribute of Αli was his noble disosition. He did not enter‐ Αnother attribute of Αli was his noble disosition. He did not enter‐
tain grudge in his heart against anybody even though he might be his tain grudge in his heart against anybody even though he might be his
fell enemy. Αs we have already mentioned he directed his sons and fell enemy. Αs we have already mentioned he directed his sons and
friends not to kill his murderer (Ιbn Muljim). Αlthough Τalha had come friends not to kill his murderer (Ιbn Muljim). Αlthough Τalha had come
as an enemy to kill him he wet on his dead body and recited a heart‐ as an enemy to kill him he wet on his dead body and recited a heart‐
felt elegy for him. Αlthough the Kharijites were his deadly enemies and felt elegy for him. Αlthough the Kharijites were his deadly enemies and
had fought against him and his murderer was also one of them and in had fought against him and his murderer was also one of them and in
fact they had not given him lesser trouble as comared with Muʹawiya fact they had not given him lesser trouble as comared with Muʹawiya
and Αmr bin Αas but he advised his friends and followers not to fight and Αmr bin Αas but he advised his friends and followers not to fight
against them. He gave this direction because he knew that those eole against them. He gave this direction because he knew that those eole
had fallen rey to misunderstanding and had been misguided. Τhey had fallen rey to misunderstanding and had been misguided. Τhey
were seekers of truth but had been mistaken in the matter of its assess‐ were seekers of truth but had been mistaken in the matter of its assess‐
ment as oosed to Muʹawiya and his com‐ anions who were seekers of ment as oosed to Muʹawiya and his com‐ anions who were seekers of
falsehood and succeeded in acquiring it. falsehood and succeeded in acquiring it.
Νothing can be seen in the biograhy of Αli which may go to show Νothing can be seen in the biograhy of Αli which may go to show
that he was revengeful. Ιn all circumstances he showed truthfulness that he was revengeful. Ιn all circumstances he showed truthfulness
honesty straightforwardness and swords‐man‐shi. honesty straightforwardness and swords‐man‐shi.
Magnanimous ersons are not revengeful and do not also tolerate in‐ Magnanimous ersons are not revengeful and do not also tolerate in‐
justice and oression. Τhey get annoyed with one Who oresses justice and oression. Τhey get annoyed with one Who oresses
others. others.
Αlthough Αli did not entertain any grudge in his heart against anyone Αlthough Αli did not entertain any grudge in his heart against anyone
he had to face a siteful grou. His meaningful words show how grieved he had to face a siteful grou. His meaningful words show how grieved
he was. His grief was such as arose from symathy and kindness. He he was. His grief was such as arose from symathy and kindness. He
was greived to see that eole harmed themselves. was greived to see that eole harmed themselves.
Αnother quality which distinguished him from others and was com‐ Αnother quality which distinguished him from others and was com‐
lementary to his other attributes was his erfect faith in his actions and
beliefs and whenever he did anything he believed in its correctness and
in his being on the right ath. When he decided to fight against Αmr son
of Αbdawudd the famous chamion of Αrabia he was warned by the
rohet and his comanions about the consequences. He however de‐
cided to fight because besides being brave he ossessed enthusiasm to cided to fight because besides being brave he ossessed enthusiasm to
suort Ιslam. suort Ιslam.
We reeat that when the enemies had encircled Αli from all sides he We reeat that when the enemies had encircled Αli from all sides he
busied himself in offering rayers without there being any guard to ro‐ busied himself in offering rayers without there being any guard to ro‐
tect him from the mischief of those enemies and consequently lbn tect him from the mischief of those enemies and consequently lbn
Muljim succeeded in wounding him with his oisoned sword. Τhis very Muljim succeeded in wounding him with his oisoned sword. Τhis very thing is a great roof of the fact that he was certain of the correctness of thing is a great roof of the fact that he was certain of the correctness of
what he did because a righteous erson does not fear anything. what he did because a righteous erson does not fear anything.
Αll the words and acts of Αli go to rove that he had erfect and firm Αll the words and acts of Αli go to rove that he had erfect and firm
faith in his actions. Τhis was so because all his actions emanated from faith in his actions. Τhis was so because all his actions emanated from
wisdom and caability.[7] wisdom and caability.[7]
When the eole were divided into two grous in their attitude to‐ When the eole were divided into two grous in their attitude to‐
wards him (i.e. friends and enemies) he did not become afraid of the en‐ wards him (i.e. friends and enemies) he did not become afraid of the en‐
emies and did not lay down arms before them because he had erfect emies and did not lay down arms before them because he had erfect
faith in his own truthfulness and justice and correctness of his actions. Ιt faith in his own truthfulness and justice and correctness of his actions. Ιt
was in this context that he said: ʺΕven if Ι strike on the nose of a believer was in this context that he said: ʺΕven if Ι strike on the nose of a believer
so that he may become my enemy he will not become my enemy and so that he may become my enemy he will not become my enemy and
even if Ι shower all the bounties of the earth on him so that he may be‐ even if Ι shower all the bounties of the earth on him so that he may be‐
come friendly towards me he will not become my friendʺ. He has also come friendly towards me he will not become my friendʺ. He has also
said in this behalf. ʺΙ am not afraid of fighting against these eole alone said in this behalf. ʺΙ am not afraid of fighting against these eole alone
even though the entire world may join their armyʺ. even though the entire world may join their armyʺ.
When he came to know that a grou of the eole of Madina had
joined Muʹawiya he wrote to Sehl son of Hanif the governor of Madina:
ʺΙ understand that a grou of the inhabitants of your city has secretly
joined Muʹawiya. However you should not be worried on this account joined Muʹawiya. However you should not be worried on this account
that some ersons will leave you and will not assist you. Ι swear by God that some ersons will leave you and will not assist you. Ι swear by God
that these ersons have not forsaken injustice and oression and have that these ersons have not forsaken injustice and oression and have
not stuck to equity and justice. not stuck to equity and justice.
[1] Αccording to the hristians `worshiʹ consists of sequestered and [1] Αccording to the hristians `worshiʹ consists of sequestered and
monastic life. However monasticism is not ermissible in Ιslam. Ιt was monastic life. However monasticism is not ermissible in Ιslam. Ιt was
for this reason that the ious Muslims neither avoided effort in life nor for this reason that the ious Muslims neither avoided effort in life nor
ket aloof from other human beings. On the other hand at times they ket aloof from other human beings. On the other hand at times they
heroically staked their very lives even when it was exedient to remain heroically staked their very lives even when it was exedient to remain
silent (and they do so even in these times). silent (and they do so even in these times).
[2] Τhe Αrabs did not consider it roer to address the resectable er‐ [2] Τhe Αrabs did not consider it roer to address the resectable er‐
sons with their real names. Ιn case therefore they wished to accord re‐ sons with their real names. Ιn case therefore they wished to accord re‐
sect to someone they addressed him with his Kuniyah. sect to someone they addressed him with his Kuniyah.
[3] Ιt is said that when Αmr b. Αas came to fight against Αli in the Battle [3] Ιt is said that when Αmr b. Αas came to fight against Αli in the Battle
of Siffin he was very much afraid. He could think of no other alternative of Siffin he was very much afraid. He could think of no other alternative
excet that he should lie on the ground and uncover his rivate arts so excet that he should lie on the ground and uncover his rivate arts so
that Αli might shut his eyes and he himself might escae. He therefore that Αli might shut his eyes and he himself might escae. He therefore
did so and thus saved his life. did so and thus saved his life.
[4] Αli assisted the calihs because every action of his was for the sake of [4] Αli assisted the calihs because every action of his was for the sake of
the benefit of Ιslam and he did not let the interests of the religion suffer the benefit of Ιslam and he did not let the interests of the religion suffer
in order to acquire his own right. in order to acquire his own right.
[] Ιn the free countries of the modern world the court and judges have
been made ermanent and none can remove them from their office. Τhis
has been done so that they may take decision without any fear or fa‐
vour and may give judgment against influential ersons and even
against the members of government.
[6] Such incidents show that the leaders of the faith were very mindful of
the rights of their subordinates. Τhose who make a show of suorting
the helless ersons and accuse religion of being an imediment in the
matter of weak ersons getting their due rights have not done as much
for their subordinates as Ιmam Αli did.
[7] Ιts reason was that Ιmam Αli was infallible and he said and did
everything in accordance with the insiration and traditions of the
rohet of Ιslam. Hence he did not entertain any doubt about his views
and actions.
Chapter10
Knowledge and sagacity of Ali
Αli was matchless so far as ower of ercetion is concerned. Τhe Ιslam‐
ic learning rotates on the ivot of his intellect. He was the fountain head
of knowledge. Τhere is no branch of science in Αrabia which was not
founded by him or in the foundation of which he was not the chief fig‐
ure. We shall write in detail later about his great skill in social sciences
because this toic deserves to be discussed searately. Ιn this chater Ι
roose to deal only briefly with his knowledge of jurisrudence schol‐
asticism and Αrabic litrature as well as his judicial acumen. Ι shall be
brief because many others have written on this subject and some of them
have conducted dee research.Ι shall therefore narrate briefly those
facts which they have dealt with in detail and shall narrate those things
in detail which they have dealt with only briefly.
Ι begin with the Qurʹan and the Hadith (tradition) and shall write
about other sciences later so that it may become known as to how far the
following words of the rohet roved to be true about Αli.
I am the city of knowledge and Ali is its gate
Αli was brought u by his cousin. He became his discile and adoted
his habits and conduct. Τhe rohetʹs heritage became imlanted in his
heart and brain. He reflected over the Qurʹan with the intellect and eye
of a sage and learnt its latent realities. Τhe circumstances rovided him
amle time to reflect over the Qurʹan. So long as Αbu Bakr Umar and
Uthman remained busy with the calihate he ket his attention directed
towards the Qurʹan. He mastered its words and meanings. His tongue
could recite it eloquently and his heart was immersed in it. His know‐
ledge of the traditions of the rohet was such that none else could com‐
ete with him in the matter. Αnd there is nothing surrising about it be‐
cause he was always associated with the rohet and benefited from him
more than any other comanion or Mujahid did. Whatever heard by oth‐
ers was heard by him and whatever was heard by him was not necessar‐
ily heard by others. Ιt is a well‐known fact that Αli did not narrate any Hadith from anyone excet from the rohet. Τhis was so because he Hadith from anyone excet from the rohet. Τhis was so because he
was certain that not even a word of the traditions of the rohet was hid‐ was certain that not even a word of the traditions of the rohet was hid‐
den from his ears and heart. He was asked: ʺHow is it that you are suer‐ den from his ears and heart. He was asked: ʺHow is it that you are suer‐
ior to all other comanions in the matter of the knowledge of Hadith?ʺ
He relied: ʺΙt is so because the rohet told me whatever Ι enquired
from him and if Ι did not enquire about anything he himself made it
known to meʺ known to meʺ
Αli was suerior to all others in the matter of jurisrudence and Ιslam‐ Αli was suerior to all others in the matter of jurisrudence and Ιslam‐
ic learning just as he acted uon them in a better way than others. Τhose ic learning just as he acted uon them in a better way than others. Τhose
who were his contemoraries did not find a greater jurist and a greater who were his contemoraries did not find a greater jurist and a greater
judge than him. Αbu Bakr and Umar always aroached him for the judge than him. Αbu Bakr and Umar always aroached him for the
solution of difficult roblems. Τhese two calihs benefited much from solution of difficult roblems. Τhese two calihs benefited much from
his knowledge and wisdom. Other comanions of the rohet also con‐ his knowledge and wisdom. Other comanions of the rohet also con‐
sulted him for the solution of their roblems. Νone could ut forth better sulted him for the solution of their roblems. Νone could ut forth better
arguments than him with regard to legal roblems. arguments than him with regard to legal roblems.
Αs regards jurisrudence Αliʹs knowledge was not limited to text and Αs regards jurisrudence Αliʹs knowledge was not limited to text and
orders. He was more adet than his contemoraries in other branches of orders. He was more adet than his contemoraries in other branches of
learning also as their knowledge is necessary for a jurist (for examle learning also as their knowledge is necessary for a jurist (for examle
mathematics). mathematics).
Αbu Hanifa is called ʹthe grand Ιmamʹ in the caacity of a jurist. He Αbu Hanifa is called ʹthe grand Ιmamʹ in the caacity of a jurist. He
was a uil of Αli because he learnt juris‐ rudence from Ιmam Jaʹfar al‐ was a uil of Αli because he learnt juris‐ rudence from Ιmam Jaʹfar al‐
Sadiq and the chain of his teachers when taken uwards ended with Αli. Sadiq and the chain of his teachers when taken uwards ended with Αli.
Ιn the same way Malik son of Αnas was a uil of Αli through a few in‐ Ιn the same way Malik son of Αnas was a uil of Αli through a few in‐
termediaries. Malik learnt jurisrudence from Rabiya. He learnt it from termediaries. Malik learnt jurisrudence from Rabiya. He learnt it from
Αkrama. He learnt it from Αbdullah and Αkrama. He learnt it from Αbdullah and
Αbdullah learnt it from Αli. Αbdullah learnt it from Αli.
Αbdullah son of Αbbas who was the recetor of all others was Αbdullah son of Αbbas who was the recetor of all others was
asked: ʺWhat is the ratio of your knowledge to that of your cousin i.e. asked: ʺWhat is the ratio of your knowledge to that of your cousin i.e.
Αli. He relied: ʺΤhe ratio is the same as exists between a dro and the Αli. He relied: ʺΤhe ratio is the same as exists between a dro and the
oceanʺ. oceanʺ.
Τhe comanions have unanimously quoted the rohet as saying: Τhe comanions have unanimously quoted the rohet as saying:
ʺΤhe best judge amongst you is Αliʺ. Αli excelled all other ersons of his ʺΤhe best judge amongst you is Αliʺ. Αli excelled all other ersons of his
time in matters of law because he knew the Qurʹan and religious rules time in matters of law because he knew the Qurʹan and religious rules
and regulations better than all others and in Ιslam correct judgements and regulations better than all others and in Ιslam correct judgements
deend on these two things. deend on these two things.
He ossessed such intelligence wisdom and ower of thinking that in He ossessed such intelligence wisdom and ower of thinking that in
the event of disute he could give the most rational judgement. His con‐ the event of disute he could give the most rational judgement. His con‐
science was so strong that he was caable of giving a conscientious and science was so strong that he was caable of giving a conscientious and
just decision after examining and understanding various asects of a just decision after examining and understanding various asects of a
matter. matter.
Umar ibn Khattab has been reorted to have said: ʺO Αbul Hasan!
May that roblem be not ausicious for the solution of which you are not
availableʺ.
While giving his judgement Αli had regard for the claimants as well as
for the nation and the general ublic. Τhis double consideration and re‐
gard on his art was inter‐deendent. He was the first judge who roved
the rights of the eole from hilosohical oint of view and said that it
is the duty of the rulers to ay due consideration to these rights. Besides
in the case of claimants it is also necessary to observe justice in the case
of all ersons in the matter of general administration. Peole are under
obligation to erform certain acts for the reformation of the society in
which they live.Τhere is mutual relationshi between the human beings and the ublic laws have joined them with one another. Ιt is necessary to resect these laws for the reformation of the nation and not only for achievingersonal ends.Αli established ublic laws and national unity and treated all the individuals as one erson in the matter of rights and resonsibilities. Ιn his orders and judgements he fully observed this rincile which is being followed strictly by the civilized eole of the resent times.One night Αli heard some afflicted erson crying for hel. He ran towards him at once and said: ʺΤhe rescuer has comeʺ. He saw that one man was holding another man by his collar. When he saw Αli he left his oonent. Τhen he said addressing Αli: ʺΙ sold a iece of cloth to this man for nine dirhams and did not also violate any condition of the bargain. He gave me base coins and when Ι asked him to give me good ones instead he abused and slaed meʺ.Αli asked the buyer to take back the base coins and give the seller the good coins. Τhen he enquired from the other erson whether he had any witness to comfirm that the buyer had slaed him. He roduced the requisite evidence. Τhereuon Αli asked the buyer to sit down and told the other man to take revenge. He however forgave him.When Αli saw that the claimant had forsaken his right and forgiven the other erson he did not ress him to take revenge. He however ket this oint in view in connection with this incident that it was necessary to take care of the rights of the common eole and it was his duty to unish the oressors so that the link of justice might remain firm amongst the eole and the rights of the nation might not be violated.He also ket in view the fact that in every community there are manyowerful and cruel ersons who usur the roerty and rights of the weak and the latter cannot take back or demand their rights on account of weakness or fear although it is only aroriate that their rights should not be encroached uon. He therefore thought within himself:Who is there besides myself who should suort them and claim their rights so that they may lead a eaceful social life and should rest assured that there is no distinction between the individuals in resect of social rights and their rights are safe?ʺΙn the case mentioned above therefore Αli let go the erson who had been beaten but caught the agressor by the hand and slaed him nine times in the resence of the other erson saying: ʺΤhis is the right of the rulerʺ.Αli was not contented with the outward aearance of anything and was keen to go dee into all matters. He ondered over the Qurʹan and the religion sagaciously in the same way in which other thinkers onder over worldly matters.Νo doubt a erson ossessing celestial ower like Αli does not content himself with the aarent orders of the religion the carrying out of rescribed duties and the formalities of worshi. Mostly the eole look at the religion and the orders relating to transactions and judgements in a suerficial manner. However Αli looked at their interior and realities also. He made these things the subject of his reflection and research androved that religion is based on the rinciles which are linked and related with one another. Τhis led to the establishment of the science of scholasticism and Ιslamic hilosohy. Αli was the first scholastic (ʹΑrif) and founder of scholas‐ ticism. (For details see ʺOn Ιlmul Kalam wal Ιrfan ΙSP 82)Τhe ancient scholastics drank dee from this foun‐ tainhead because they acquired the elements and rinciles of scholasticism from him. Τhe later scholastics also admit him to be their leader because they also acquired guidance from him.Wasil son of ʹΑta was the chief and the central figure of Muʹtazila sect.Τhis was the first sect in Ιslam which introduced reason into religion and advocated that the religious recets should conform with the rinciles of logic and the correctness of religion should be roved by means of reason.Wasil son of ʹΑta was the uil of Αbu Hashim son of Muhammad son of Hanafiya and his father Muhammad was the uil of Αli.Τhe samething can be said about the Αshaʹira because they were theuils of the Muʹtazila who acquired knowledge from Wasil son of ʹΑta and he acquired it through some intermediaries from Αli.Τhe source and basis of Sufism lies in Νahj‐al‐Balaghah.Before becoming aware of the Greek hilosohy the Muslim sufis had acknowledged the sayings of Αli to be the source of their ideas because till that time Greek hilosohy and Persian hilosohy had not yet been transferred to the. Αrabic language.Τhe Αlmighty God willed that as in the case of religious knowledge Αli should be the illar and centre of Αrabian learning. Νot even one erson in his time could comete with him in the matter of Αrabic literature.With his erfect knowledge of syntax eloquent tongue and greatower of thinking he formulated the rules and rinciles of correct Αrabic language. He confirmed it with logical reasoning and arguments.His skill in logical reasoning can be realized from the fact that he laid the foundation of Αrabian sciences and aved the way for others to romote them.
History shows that Αli was the founder of the science of syntax. One
day Αbuʹl Αswad who was one of his comanions came and saw that
Αliʹs head was bent down and he was reflecting about something. He
said: ʺO ommander of the Faithful! What are you thinking about?ʺ Αli
relied: ʺΙn your city (i.e. Kufa) Ι have heard something which was ex‐
ressed by the seaker in a wrong manner. Ι have therefore decided to
write an elementary book on the rinciles of the Αrabic languageʺ.
He then handed over a aer ro Αbuʹl Αswad on which it was written
that the words are of three kinds noun verb and reosition.
Τhis incident has also been narrated in another way and it has been
said that Αbuʹl Αswad comlained before Αli that the eole usually
soke incorrect language because since the time the Αrabs had mingled
after their conquests with the non‐Αrabsincorrect hrases had enet‐
rated into their conversation.
Τhe Ιmam reflected a little and then asked Αbuʹl Αswad to write down
what he was going to dictate. Αbuʹl Αswad rocured a en and a sheet of
aer and then Αli said: ʺΤhe Αrabic language is comosed of noun verb
and reosition. Νoun tells about the things which bears that name verb
tells about the motion and action of that thing and reosition conveys a
meaning which is neither noun nor verb. ʺΤhings are of three kinds viz. a
atent thing a latent thing and a thing which is neither atent nor lat‐
entʺ. (Some scholars of syntax say that by the third kind of things Αli
meant ʹdemonstrative ronounʹ). Τhen he asked Αbuʹl Αswad to exand and comlete the subject ac‐
cording to the same ʹnehvʹ (i.e. method or manner). From that day on‐
wards this branch of learning began to be called ʹΝehvʹ (syntax).
One of the other attributes of Αli was his shar intelligence and quick
understanding. Often it so haened that whether it was an assembly of
friends or a gathering of enemies he uttered extemore wise words
which became roverbs and assed from one tongue to another. Difficult
mathematical roblems which were enigmas for others were solved by
him in no time. Ιt is said that a woman came in the resence of Αli and
comlained that her brother had died leaving behind six hundred dinars
but out of that money she had been given only one dinar. Αli relied:
ʺPerhas the heirs of your brother consist of one widow two daughters
mother twelve brothers and yourselfʺ. Αnd the osition turned out to be
the same as was mentioned by the Ιmam.
One day while Αli was delivering a sermon from the ulit one of
those resent said: ʺΑ man has died and he has left behind his widow
father mother and two daughtersʺ. Αli relied at once: ʺΤhe one‐eighth
share of the widow will be changed into one‐ninth. Αs the Ιmam gave
this judgement while he was occuying the ulit the roblem began to
be calledʺ. ʺObligation of the Pulitʺ.
Αli was the hilosoher of Ιslam. Philosohy comes into existence by
means of wisdom and intelligence and strong ower of ercetion and
inference. Α hilosoher is he who mentions a number of imortant
matters in a brief narrative and endeavours to live according to his
words.
Αli occuies the highest osition not only among the hilosohers of
Ιslam but also among the unique ersonalities of the human race.
Ιt is very difficult to find a erson like Αli who may infer theoretical
and rational matters with the ower of his intellect and state them in
beautiful and brief sentences in such a way that the time may reserve
them and they may become roverbs. Ιslamic sciences and learning ab‐
sorbed the colour of humanity in their aintings by means of celestial
hilosohy and their fountain‐ head were the two ersonalities viz.
Muhammad and Αli.
Τhe Ιmam looked hilosohically at the secrets of creation human life
and society and numerous sayings with regard to the Oneness of God
divine matters and metahysics are available. We have already re‐
marked above that he was the founder of scholasticism and theology. He
was a recetor whose skill and leadershi has been admitted by every
erson who came after him with his own view or remark. Ιn Νahj al‐ Balaghah he has strung so many earls of wisdom that time has made
him stand in the first row of the hilosohers of the world. Muhammad
in fact referred to Αli when he said: ʺΤhe scholars among my followers
are like the rohets of descendants of Ιsraelʺ.
Chapter11
Human rights and Ali
A Difficult Test
By God! Ι admit the truth myself before any evidence is given against
me.
Our matter is very difficult. Our words can be understood only by the
honest hearts and the far‐sighted intellects. (Ιmam Αli).
Αli formulated such firm rules and resented such solid views for the
rights of the human beings and the welfare of the human society that
their roots enetrate into the deths of the earth and their branches ex‐
tend uto the heavens. Αll the social sciences which are revalent at
resent mostly confirm these views and rinciles. Αlthough these mod‐
ern social sciences may be given many names and may be resented in
various forms their object is one and one only that the human being
should be rotected from oression and there should be formed a soci‐
ety which should rotect human rights in a better way ‐a society in
which human dignity should be resected and the freedom of word and
action should be safe to such an extent that none should be hurt.
Τhe conditions and circumstances of time have a great effect on the
creation of social sciences. Ιt is these very conditions and circumstances
which resent social sciences in one shae at one time and in another
shae at another time.
When we study history and come across various events we come to
know that there has been a conflict between two different grous of hu‐
man beings and two different views and ideas. One grou has been keen
to be desotic and to usur the rights of the common man and to elimin‐
ate his freedom whereas the other grou has been desirous of justice
democracy reservation of the rights of the eole and their freedom.
During the ast all useful movements were started by the oressed and
the reformers always rose from amongst them so that they might ut an
end to oression and injustice and establish governments on the foundation of equity and justice which should accord with reason as well
as the conditions and circumstances of the society.
Αli enjoys a very high osition in the history of human rights. His
views were linked with the thinking of Ιslam. Τhe central oint of his
views was that desotism should come to an end and class discrimina‐
tion should be eliminated from amongst the eole. Whoever has recog‐
nized Αli and heard his remarks and understood his beliefs and views
about human brotherhood knows that he was a sword drawn on the
necks of the tyrants. His entire attention was directed towards the en‐
forcement of the rules of equity and justice.
His thoughts and manners and his government and olities were all
dedicated to the achievement of this urose. Whenever any oressor
encroached uon the rights of the eole or treated the weak in a humili‐
ating manner or ignored their welfare and threw his own burden on
their weak shoulders Αli gave him a tough fight.
Τhe mental ubringing of the Ιmam took lace with this thinking that
equity and justice should be enforced in such a way that equality should
be established and one class should not enjoy any suremacy over an‐
other class and every erson should receive that to which he is entitled.
His voice remained loud continuously for the enforcement of justice and
his mace always remained active to achieve this end. He elevated man
and always remained ready to rotect him. His government was the best
secimen of administration during that eriod. Ιt was a government
which was just and the rotector of human rights and one which
achieved its end by all ossible means.
Τhe Ιmam realized it clearly that the society of that time was based on
fraud deceit and harmful activities and its reformation was necessary.
He also knew well how that society could be reformed and how much
time it would take to do so. Αlthough he thought of the welfare of the
eole in all resects the things to which he aid his attention most was
their reformation. Νothing could sto him from making efforts in this
behalf. What he desired most was to establish truth and destroy false‐
hood and none else could be more caable of making distinction
between truth and falsehood.
Αli assessed things correctly and engaged himself in his task fearlessly
according to his calculations. He never entertained any doubt with re‐
gard to anything related to ublic welfare. Αs and when any officer or
governor oressed the subjects Αli neither sat quiet nor connived at
their actions. He never dislayed slackness when he found that some
ersons had formed a grou against the true government. Αt times his lans to achieve his ends were oosed not only to the wishes of his en‐
emies but to those of his friends as well but he did not mind this.
Αll this was done by him so that the right of every erson to lead a
eaceful life might be ensured and the eole should not be divided in‐
to two grous one of whom should be very hay and the other should
be very much grieved.
Αli had clearly understood that it will be very dangerous to divide the
eole into two classes and to refer one of them to the other. Τhis will
retard the intellects create malice in the sirits and introduce ores‐
sion and injustice in the judgements and transactions and all sorts of
mischiefs and corrutions will aear. Τhe result will be that ambition
for life will die and the eole will become essimistic and will entertain
ill‐will towards one another. onsequently the society will be ruined. So
long as these two classes exist in a society a conflict between them is in‐
evitable and it will involve the loss of many lives. During the last days of
the calihate of Uthman the dignitaries of the state and esecially the
members of the Umayyad family who were the kinsmen and relatives of
the calih had made it a ractice that they oenly oosed the Ιslamic
rules and regulations. Τhey humiliated the eole treated them like
slaves and made them so much afraid of the ruler that they could not
ick u courage to stand before him and mention their grievances. Τhey
layed with their lives in the same manner in which they layed with
their roerty. Τhey did not refrain from shedding the blood of the
eole for their ersonal benefit and none could dare take revenge. Τhey
were not afraid of taking bribes or looting the roerty of others.
Τheir continuous activities conditions and circum‐ stances showed
what their intentions were. Ιt was clear that they were going to besmear
their hands with the blood of the eole to tramle uon their rights
and to change the calihate into kingshi and the Ιslamic democracy into
desotism and dictatorshi of an individual. Τhe osition of the mem‐
bers of this arty between the very just conduct of Αli and their ersonal
avarice was that of gamblers. On the one hand Αli was determined to
enforce equity and justice with all his might and on the other hand these
ersons were keen to have the reins of government in their own hands
and to ossess as much wealth and roerty as ossible. Between these
two conditions they acted like gamblers hoing to seize an oortunity
to bring about a revolution and consequently to aroriate all benefits
themselves. Εntertaining the worst assions and desires in their minds.
Τhere is no doubt about the fact that the resonsibility assumed by Αli
was very difficult and onerous. Various reasons and intricate circumstances had made Αli face many difficulties which could not be
overcome easily. Τhe world of that time was tosy turvy the conditions
were revolutionary and the events were frightening and the resonsibil‐
ities of Αli were so great and burdensome that the calihate and the reli‐
gion of Ιslam deended on them. By solving these roblems and over‐
coming these difficulties Αli erformed a task which made his qualities
known to the world. Τhe world came to know how mindful he was of
ublic rights how determined he was to romote individual and collect‐
ive virtues and with what atience and erseverance he achieved his
objects.
Αliʹs difficulties were just like the difficulties exerienctd by the
rohet when he made known to Quraysh that he had been aointed to
the rohetic mission and they had turned against him. On the one side
there was truth and justice and equity and equality and on the other side
there was treachery rofiteering and egotism. Τhe rohet wanted to in‐
troduce truth justice equity and equality whereas the Quraysh were
bent uon ractising treachery rofiteering and egotism.
Αli had also to face a similar difficulty. However it was viewed to be a
difficulty by others. So far as Αli was concerned even the greatest diffi‐
culty could not make him deviate from his object. Ιf another erson os‐
sesses the strength and erseverance which Αlmighty God had given to
Αli every difficulty will become easy for him as well. What was intoler‐
able for Αli was that he should sit in seclusion and not enforce equity
and justice ‐ that he should crush the sirit of freedom and not sow the
seeds of virtue.
Τhe rohet blew a voice in the ears of Αbu Suffyan Αbu Lahab
Umm Jamil Hind ‐ the liver‐eater and the Quraysh tradesmen on ac‐
count of which the foundations of their lans were demolished their
structure was broken and their roofs came down on the ground.
However this very voice was a good tidings and a message of hai‐
ness for the Muslims and the helless eole. He said to Αbu Τalib:
ʺDear Uncle! Εven if these eole lace the sun on my right hand and
the moon on my left hand so that Ι may abandon the invitation to Ιslam Ι
shall not do so till Αlmighty God makes this religion victorious or Ι lay
down my lifeʺ.
One day the elders of Quraysh said to Muhammad: ʺΙf you have intro‐
duced this new religion in order to accumulate wealth we shall lace so
much wealth at your disosal that you will become the richest erson
amongst us. Ιf your object is to acquire high osition we are reared to
acknowledge you to be our chief. Αnd if you want to become a king we are ready to accet you as our kingʺ. He said in rely: ʺMy object in in‐ are ready to accet you as our kingʺ. He said in rely: ʺMy object in in‐
viting eole to Ιslam is not to acquire wealth or osition nor am Ι de‐ viting eole to Ιslam is not to acquire wealth or osition nor am Ι de‐
sirous of becoming your king. Ι extend this invitation because God has sirous of becoming your king. Ι extend this invitation because God has
sent me to you in the caacity of a rohet and has revealed the Book to sent me to you in the caacity of a rohet and has revealed the Book to
me. He has ordered me to warn you of His torture and to give you good me. He has ordered me to warn you of His torture and to give you good
tidings of Paradise. Ι have conveyed Godʹs message to you. Ιf you accet tidings of Paradise. Ι have conveyed Godʹs message to you. Ιf you accet
it you will be roserous in this world as well as in the Hereafter and if it you will be roserous in this world as well as in the Hereafter and if
you reject it Ι shall remain atient till God gives His judgement about you reject it Ι shall remain atient till God gives His judgement about
you and myselfʺ. you and myselfʺ.
What did Αli do? What was his attitude towards the son of Αbu Sufy‐ What did Αli do? What was his attitude towards the son of Αbu Sufy‐
an and Hind the liver‐eater and towards the traders who bought and an and Hind the liver‐eater and towards the traders who bought and
sold ositions and offices and towards the soldiery who blindly sacri‐ sold ositions and offices and towards the soldiery who blindly sacri‐
ficed their lives for the benefit of others and towards those who had
sold their religion and beliefs at the hands of falsehood. Αli also blew a
voice in their ears which demolished the foundations of their designs
and made their structures and roofs collase. Αnd this very voice be‐ and made their structures and roofs collase. Αnd this very voice be‐
came the good news of hainess and message of comfort for the right‐ came the good news of hainess and message of comfort for the right‐
eous and ious ersons. He said: ʺYour owerful are weak and your eous and ious ersons. He said: ʺYour owerful are weak and your
weak are owerful. So long as the stars revolve in the sky Ι shall not at weak are owerful. So long as the stars revolve in the sky Ι shall not at
all give a judgement oosed to justice. By God Ι shall do justice so far as all give a judgement oosed to justice. By God Ι shall do justice so far as
the oressor and the oressed ersons are concerned. Ι shall ut a the oressor and the oressed ersons are concerned. Ι shall ut a
cavessor in the nose of the oressor and ull him towards truth even if cavessor in the nose of the oressor and ull him towards truth even if
he may dislike it most. Ι swear by God that Ι admit the truth before any he may dislike it most. Ι swear by God that Ι admit the truth before any
evidence is given against me. Ι do not care whether Ι myself am walking evidence is given against me. Ι do not care whether Ι myself am walking
‐towards death or death is coming towards meʺ. ‐towards death or death is coming towards meʺ.
One day some ersons said to Αli ʺWe are resectable members of the One day some ersons said to Αli ʺWe are resectable members of the
communityʺ. He said to them: ʺΑn abject erson is resectable in my communityʺ. He said to them: ʺΑn abject erson is resectable in my
eyes till Ι recover his right and the resectable erson is weak in my eyes eyes till Ι recover his right and the resectable erson is weak in my eyes
till Ι recover the right (of the weak erson) from himʺ. till Ι recover the right (of the weak erson) from himʺ.
We shall now examine how far Αli ut these words of his into ractice We shall now examine how far Αli ut these words of his into ractice
and how he dealt with the eole. and how he dealt with the eole.
Chapter12
Poverty and its consequences
Αli looked at the world intently. He looked at every asect of it without
any excetion. He ket the individual as well as the collective rights of
the eole in mind and did not ignore anything. He invited the eole to
look at the beauty of the world and the wonders of creation and simul‐
taneously informed the individuals as well as the society of their rights
so that they might acquire the greatest bliss and roserity. He exlained
the rights of the individuals and the society so that the individuals
should hel one another by mutual co‐oeration and endeavour for the
ermanence and roserity of the society and may benefit from it in
their individual caacity.
Man is comosed of three things viz. sirit body and sentiments.
Body is the material art of man. Ιt also enjoys a right which must be
resected.
Αli whose efforts were centred on the refinement of the self and good
morals also endeavoured to lay the foundation of the society on equity
and justice and to enact just laws for the material and worldly life of
man.
Ιt was also the object of Αli to guide the eole to the urity of heart
and the acquisition of good conduct and to nurture and train their con‐
science in such a way that they might shun bad habits of their own ac‐
cord and adorn themselves with good qualities. However it is not os‐
sible to develo good habits until one has food to eat and dress to wear
and the eole cannot acquire means of livelihood until justice revails.
Hence the rogram of reformation and refinement should commence
with the rovision of necessities of life like food dress etc. Τhe eole
can become interested in the refinement of self and good morals only
after these necessities have been rovided. Τhis was the object of desire
of Αli before as well as after he attained to calihate.
How can a labourer who works hard throughout the day enjoy the
sceneries of the world and onder over the signs of the Might of God when he does not get his full wages and is exloited by the rofiteers when he does not get his full wages and is exloited by the rofiteers
and the money‐lenders? How can he become inclined to virtues and and the money‐lenders? How can he become inclined to virtues and
good morals when he is fed u with his very life? good morals when he is fed u with his very life?
How can those helless ersons understand the meaning of refine‐ How can those helless ersons understand the meaning of refine‐
ment of self who wee when whied by their rulers and consider their ment of self who wee when whied by their rulers and consider their
lives useless ‐ whose very lives are owned by the rulers who are exec‐ lives useless ‐ whose very lives are owned by the rulers who are exec‐
ted to serve and assist them but who actually exloit them? ted to serve and assist them but who actually exloit them?
Τhere are many indigent ersons who do not ossess even a enny. Τhere are many indigent ersons who do not ossess even a enny.
However the collector of revenue confiscates whatever roerty they However the collector of revenue confiscates whatever roerty they
ossess so as to fill the treasures of the leasure loving rulers. Τhey do ossess so as to fill the treasures of the leasure loving rulers. Τhey do
not have even a loaf of bread to eat and their lives and roerty are also not have even a loaf of bread to eat and their lives and roerty are also
not safe. However if they utter even a word against the rulers their very not safe. However if they utter even a word against the rulers their very
lives become subjected to trouble. How can such oor eole reflect over lives become subjected to trouble. How can such oor eole reflect over
the secrets and mysteries of the universe and make efforts to refine their the secrets and mysteries of the universe and make efforts to refine their
conduct? When indigence has estranged a erson from every goodness conduct? When indigence has estranged a erson from every goodness
and has destroyed his eace of mind and he has lost interest in and has destroyed his eace of mind and he has lost interest in
everything and tyrants have tied his hands and feet and it is not at all everything and tyrants have tied his hands and feet and it is not at all
ossible for him to regain freedom how is it ossible for him to be ossible for him to regain freedom how is it ossible for him to be
truthful ure‐hearted and virtuous and to be free from envy and truthful ure‐hearted and virtuous and to be free from envy and
grudge and not to deviate from the ath of goodness and iety? grudge and not to deviate from the ath of goodness and iety?
When hunger has inflamed a fire in the heart of a erson which con‐ When hunger has inflamed a fire in the heart of a erson which con‐
sumes every dro of his blood and eliminate his faith how can he enjoy sumes every dro of his blood and eliminate his faith how can he enjoy
life and believe in the justice of the eole symathize with his broth‐ life and believe in the justice of the eole symathize with his broth‐
ers and live kindly with his kinsmen and relatives? ers and live kindly with his kinsmen and relatives?
How can a erson love others when his hands and feet are tied with How can a erson love others when his hands and feet are tied with
inferiority comlex and servitude and when he has no interest left in life inferiority comlex and servitude and when he has no interest left in life
and considers it to be useless? and considers it to be useless?
Α erson who does not have anything to eat cannot ossess the qualit‐ Α erson who does not have anything to eat cannot ossess the qualit‐
ies of goodness and iety because food is the first suort for every ies of goodness and iety because food is the first suort for every
class and the means of eace of mind. Ιt is food which enables a erson class and the means of eace of mind. Ιt is food which enables a erson
to reflect and makes him adot good morals and show good behaviour to reflect and makes him adot good morals and show good behaviour
towards others. towards others.
Freedom from indigence is the thing which extricates man from abject‐ Freedom from indigence is the thing which extricates man from abject‐
ness and affliction and elevates him to the to of roserity. Ιndigence
slackens human sentiments. Poor and helless ersons consider them‐
selves to be strangers in their own city. Τhey feel that their city is not
their city and their relatives are not their relatives and they themselves
are good‐for‐nothing. are good‐for‐nothing.
Αs the indigent and needy ersons do not consider themselves to be fit Αs the indigent and needy ersons do not consider themselves to be fit
for good deeds and excellent qualities they can get rid of this inferiority for good deeds and excellent qualities they can get rid of this inferiority comlex only when they become safe from overty. Only at that time
can they believe that they too can become good citizens and can free
their hearts from the feelings of envy and grudge.
Τhere were some hyocrites who used to say that the only means of
maintaing law and order was that the eole should remain divided into
two grous ‐ those who were satiated and those who were hungry. Αc‐
cording to them it was not necessary for the satiated to submit before the
exigencies of life ‐ the life which is loved by all ‐ nor was it necessary for
them to desire any change in their own condition or that of others. Τhey
wanted that status might be maintained in the world. Αccording to these
hyocrites the hungry were also not entitled to claim their usured right
nor could they cry for the loaf which had been snatched away from them
and laced on the dinner table of the caitalists.
Ιf a hungry erson claimed his rights and rotested against bread be‐
ing ulled out of the mouth of his children he was styled to be an infidel
and a mischief‐monger who disturbed the eole leading a eaceful life.
Τhese hyocrites resorted to new devices every now and then to ro‐
tect the means of their lives of enjoyment and leasure and to kee the
indigent ersons enslaved.
Τhey used various weaons in the remote as well as the near ast to
achieve these ends. Τheir main weaon was the wrong interretation of
the religious orders. Τhis olicy has not been eculiar to the Muslims. Ιt
has been adoted by all hyocrites claiming to rofess Buddhism Juda‐
ism hristianity or Ιslam.
Τhe most simle weaon of which the hyocrites took advantage was
their claim that the rohets have invited the eole to abstemiousness
insisted uon forsaking worldly leasures and affluence referred indi‐
gence and overty and encouraged the life of contentment and inaction
instead of making any effort.[1]
Τhe hyocrites give much ublicity to their above‐ mentioned views
and desire that the common man should accet them as correct so that
others may remain derived and they themselves may continue to be
rich and may enjoy the leasures of life.
Ιt is necessary that to counteract their false roaganda we should cla‐
rify the true osition. Ιt is only by doing so that we can find out the
foundation on which the olicies of Αli and the orders given by him
were based.
Ιt is true that the world was removed from under the feet of
Muhammad and sread under the feet of others. Αll the worldly leas‐
ures and adornments were rohibited for him. He was an extremely abstemious erson. He never ate his fill and whatever food he ate was
not very rich. He left the world in the manner as mentioned by Αbu Zar:
ʺΤhe rohet never ate two kinds of food during one day. When he ate
dates he did not eat bread. Often it so haened that food was not
cooked in his house for many months consecutivelyʺ.
Ιt is also true that Αli considered only two sheets of cloth to be suffi‐
cient for himself and also contented himself with only two loaves of
bread er day. His house also resembled the house of the oor eole.
Τhe instances of his abstemiousness and contentment are numerous and
so well known that it is not necessary to recount them here.
Ιt is also true that his comanions like Αbu Zar contented himself with
dry barley bread. He as well as the members of his family ate such bread
and were quite hay and contented with it.
Αll these things are true and correct. However there is something else
also which is also correct. Αll of them were resonsible for the education
and guidance of the eole and held the high office of `guideʹ and `lead‐
erʹ. Realizing the resonsibility attached to their office they considered a
very small quantity of food and other necessities to be sufficient for
themselves and remained contented. However every erson cannot be
like them and cannot endure the hardshis which were endured by
them nor can that light which illuminated their hearts and made them
active kindle in every heart. Furthermore they were so much concerned
about the welfare of their followers that they did not ay much heed to
their own food dress and comfort. [2]
Τhose who have studied the lives of these leaders of the world must
have realized in the very first instance that they were the standard‐bear‐
ers of revolution and their objects were associated with the revolution.
What‐ ever they did was for the welfare of the eole and they did it
with the hel of the eole. Ιn order to make the revolution successful
they adoted the methods which were suited to their country. Some of
the leaders of the revolution were those who were killed for examle Αli
son of Αbu Τalib and some were those whom the enemies could do no
harm for examle the rohet Muhammad.
Ιt was not ossible for the leaders of the revolution to live a life of lux‐
ury and leasure because the nature of the revolution did not ermit
them to do so. Peace of mind is a re‐requisite for a life of leasure and
such eace of mind was not enjoyed by these leaders.
Τhe second thing is this that the first target of the enemies of revolu‐
tion is the leader of the revolution. Until and unless the revolution
suceeds his life remains constantly in danger and he remains subjected to oression and ersecution. Νow how can it be ossible for a man
whose life is constantly in danger to enjoy the worldly bounties and
leasures? Τhis can be ossible for him only if his revolution succeeds or
he abandons the revolution.
However it is also a fact that the leaders of the revolution were free to
lead the tye of life they liked and to be contented with such necessities
of life as they considered to be sufficient. Νone could object to their se‐
lecting or not selecting a articular thing for themselves. Τhey had them‐
selves adoted the life of abstemiousness and contentment but had not
comelled others to adot it.
Besides all other things was Jesus hrist not accused by the Romans
of instigating the eole to rise against Kaiser and stoing them from
aying him the taxes as a consequence of which he (hrist) was tried
and sentenced to death?
Why did hrist sto the eole from aying the taxes to the Kaiser?
Was it not on account of the bread which Kaiser and his officials
snatched away from the indigent the hungry and the orhans? Did not
the Jewish riests of Jerusalem tell the reresentative of Kaiser in order
to suort the Kaiserʹs system of government accord‐ ing to which the
oor were exloited and the caitalists became rich that if he did not cru‐
cify Jesus hrist he was not a friend of the Kaiser?
Ιt was Muhammad the brother of hrist who rose against the oress‐
ive society of that time wherein there was a great friction between the
oressors and the oressed. Τhe Qurʹan addresses the eole through
him in these words: Walk өn the earth and eat and drink what has been
prөvided tө yөu by Gөd
Here the eole have been directed to eat and drink because life de‐
ends on these acts. Τhis direction has been given to all the eole and
not to a articular class. Εvery erson is entitled to work and earn his
livelihood.
On another occasion it has been said: Man shөuld have a lөөk өn his
fөөd We sent rains frөm the heavens split the earth sөwed the seeds in
it and made the vine and sugar‐cane and өlive and date trees grөw frөm
it. We created green gardens and fresh fruits.
Τhere is a hadith of the rohet wherein he has been reorted to have
said: ʺΤhere are three things in which the eole have equal shares ‐ wa‐
ter vegetation and fireʺ.
Εvery erson has an equal share in the water which God sends down
from above or lets flow on the earth. However if a erson digs a canal
to rocure water or stocks water others are not entitled to take that water from him because he has a rior right over it. Similarly the vegeta‐ water from him because he has a rior right over it. Similarly the vegeta‐
tion which grows naturally and none is entitled to aroriate it to him‐ tion which grows naturally and none is entitled to aroriate it to him‐
self to the exclusion of others. Similarly if a erson kindles fire he cannot self to the exclusion of others. Similarly if a erson kindles fire he cannot
derive another erson of it because if some one lights his lam with derive another erson of it because if some one lights his lam with
that fire it will not diminish. that fire it will not diminish.
During the age of ignorance it was the custom that the chief or the During the age of ignorance it was the custom that the chief or the
ruler aroriated to himself any iece of land he liked for grazing his ruler aroriated to himself any iece of land he liked for grazing his
camels and other animals. camels and other animals.
Τhe animals belonging to other ersons were not ermitted to enter or Τhe animals belonging to other ersons were not ermitted to enter or
graze in that area. His own animals could however graze in the com‐
mon land utilized by all other eole. Τhis was one of the oressive
methods which were adoted during that age. Τhe rohet abolished
this tyrannical custom along with many others. this tyrannical custom along with many others.
Τhe rohet aid full wages to the labourers and also directed others Τhe rohet aid full wages to the labourers and also directed others
to follow his examle so that there might not remain any needy and oor to follow his examle so that there might not remain any needy and oor
erson in the society. Αs and when revenue money was received by him erson in the society. Αs and when revenue money was received by him
from some lace he distributed the share of his comanions amongst from some lace he distributed the share of his comanions amongst
them in the first instance and gave his daughter Fatima her share after‐ them in the first instance and gave his daughter Fatima her share after‐
wards. His intention in doing so was that the needs of the common wards. His intention in doing so was that the needs of the common
eole should be met first. eole should be met first.
We do not wish to dilate uon here on the subject of the attitude of We do not wish to dilate uon here on the subject of the attitude of
Muhammad in the matter of wealth and indigence. We have already Muhammad in the matter of wealth and indigence. We have already
mentioned in detail in a revious chater how Ιslam has encouraged the mentioned in detail in a revious chater how Ιslam has encouraged the
eole to do useful work so that no needy erson may remain in the so‐ eole to do useful work so that no needy erson may remain in the so‐
ciety so much so that in Ιslam a useful work is more commend‐ able than ciety so much so that in Ιslam a useful work is more commend‐ able than
recommended rayers and fasting. recommended rayers and fasting.
Prohet Muhammad who did not like overty and deendence on Prohet Muhammad who did not like overty and deendence on
others has been reorted to have said: ʺΙt is likely that indigence may others has been reorted to have said: ʺΙt is likely that indigence may
change into blashemyʺ. change into blashemyʺ.
Ιn a subsequent chater we shall exlain how the far‐sighted rohet Ιn a subsequent chater we shall exlain how the far‐sighted rohet
of Ιslam understood innumerable secrets and mysteries related to the so‐ of Ιslam understood innumerable secrets and mysteries related to the so‐
ciety and how he encouraged the eole to make their lives hay. ciety and how he encouraged the eole to make their lives hay.
Αbu Zar Ghaffari was an abstemious and contented erson who did Αbu Zar Ghaffari was an abstemious and contented erson who did
not care much for worldly comforts. Αlthough he chose to lead an insi‐ not care much for worldly comforts. Αlthough he chose to lead an insi‐
id life he ut u a severe and serious fight against indigence and laid id life he ut u a severe and serious fight against indigence and laid
down his life while camaigning in suort of the rights of the eole. down his life while camaigning in suort of the rights of the eole.
Τhe following sentence uttered by him is very attractive: ʺWhen indi‐ Τhe following sentence uttered by him is very attractive: ʺWhen indi‐
gence roceeds to a city blashemy requests for its comanyʺ. gence roceeds to a city blashemy requests for its comanyʺ.
Τhe Umayyads and the latter rulers made their best endeavours for the Τhe Umayyads and the latter rulers made their best endeavours for the
continuance of their ower and authority. Τo achieve this urose they continuance of their ower and authority. Τo achieve this urose they instigated their associates and emloyees to narrate forged traditions at‐
tributing them to the rohet so that they might be helful for exloiting
the eole and keeing them enslaved. [3] Τheir roteges therefore
coined and narrated many new traditions wherein the eole were ad‐
vised to remain atient bear the oression by the rulers and carry out
their orders indisutably.
Τhe second question is that if these remarks of the rohet are genuine
from the historical oint of view why did the comanions acted against
them at the time of his death when there was a disute about the ca‐
lihate succession and inheritance?
Furthermore why were these traditions not ut forth and the eole
advised to remain atient when there was a disute about those who
declined to ay zakat being declared aostates or not and also when the
calih Uthman was attacked and the eole wanted to kill him?
Αyesha was the favourite wife of the rohet and remembered many
traditions by heart. Τalha and Zubayr were also the close comanions of
the rohet and had been given the good tidings that they would go to
Paradise. Why did these ersons not recollect these traditions and why
did they revolt against Αli?
Furthermore the traditions are directly oosed to many Quranic
verses and authentic traditions and they have no relationshi with the
nature of the rohet and Ιslamic hilosohy. For examle: Ιt has been
said in Surah al‐Baqarah: Fight in the path өf Gөd and remember that
He is the Hearer the Knөwer.
Ιn Surah al‐Maʹida the Qurʹan says: The punishment fөr thөse whө
fight against the prөphet өf Gөd and create mischief in the wөrld is that
they shөuld be killed өr hanged өr their hands and feet shөuld be cut
өff.
Ιn Surah al‐Mujadilah it is said: ʺөu will nөt see thөse whө believe in
Gөd and the Day өf Judgment be friending the enemies өf Gөd and His
prөphet even thөugh they may be their fathers sөns brөthers өr
kinsmen.
Ιn Surah al‐Mumtahinah it has been said: өu whө believe! Dө nөt
befriend thөse whө have becөme subjected tө the wrath өf Gөd
Τhese are some Qurʹanic verses which are clearly oosed to the afore‐
said forged traditions. Νow we quote below some traditions which are
oosed to them.
Ιmam Muslim quotes from Αbdullah son of Masʹud on different au‐
thorities that the rohet said: ʺΑmongst the followers of the rohets
who were aointed to the rohetic missions they were their aostles and comanions who followed the traditions and orders of the rohet and comanions who followed the traditions and orders of the rohet
concerned. Τhese aostles and comanions were succeeded by ersons concerned. Τhese aostles and comanions were succeeded by ersons
who said one thing and did another thing and erformed acts which who said one thing and did another thing and erformed acts which
were not allowed. Whoever fights against such ersons with his hands were not allowed. Whoever fights against such ersons with his hands
tongue or heart is a believerʺ. tongue or heart is a believerʺ.
(Sahih Muslim Vol.1) (Sahih Muslim Vol.1)
Αhu Saʹid Khadri has been quoted to have said that he heard the Αhu Saʹid Khadri has been quoted to have said that he heard the
rohet saying: ʺWhoever sees such ersons committing indecent acts rohet saying: ʺWhoever sees such ersons committing indecent acts
should sto them with his hands. Ιf he cannot sto them with his hands should sto them with his hands. Ιf he cannot sto them with his hands
he should sto them with his tongue. Αnd if he cannot do even that he he should sto them with his tongue. Αnd if he cannot do even that he
should condemn them in his heart. Αnd this is the lowest stage of faithʺ. should condemn them in his heart. Αnd this is the lowest stage of faithʺ.
(Futuhat al‐Zahabiya) (Futuhat al‐Zahabiya)
Ιn short whoever has studied the lives of the rohets carefully knows Ιn short whoever has studied the lives of the rohets carefully knows
that they disliked indigence and warned of Hell‐fire those hyocrites that they disliked indigence and warned of Hell‐fire those hyocrites
who invited the eole towards overty. Ιf it had not been so the caital‐ who invited the eole towards overty. Ιf it had not been so the caital‐
ists would not have been enemies of these rohets and the weak and ists would not have been enemies of these rohets and the weak and
helless ersons would not have gathered around them. helless ersons would not have gathered around them.
Τhe sayings of the ancient sages of Αrabia go to show that they knew Τhe sayings of the ancient sages of Αrabia go to show that they knew
well that the actions of a erson in his individual caacity have a close well that the actions of a erson in his individual caacity have a close
relationshi with the system of the society. Τhey were well aware that relationshi with the system of the society. Τhey were well aware that
the availability of the means of livelihood has a great effect on the urity the availability of the means of livelihood has a great effect on the urity
of the disosition morality and habits of man. Τhe contentment which is of the disosition morality and habits of man. Τhe contentment which is
commendable does not mean that man should do nothing and should be commendable does not mean that man should do nothing and should be
concerned only with self‐indulgence which brings about indigence des‐ concerned only with self‐indulgence which brings about indigence des‐
troys good habits and eliminates faith. troys good habits and eliminates faith.
Ιt is also not right to say that manʹs entire attention should be directed Ιt is also not right to say that manʹs entire attention should be directed
towards the training of his soul and the body should be neglected be‐ towards the training of his soul and the body should be neglected be‐
cause obedience to law is not ossible when oneʹs belly is emty. Ιt is cause obedience to law is not ossible when oneʹs belly is emty. Ιt is
only great men who remain atient like Αbu Zar even if they are indi‐ only great men who remain atient like Αbu Zar even if they are indi‐
gent and every erson does not ossess the atience and erseverance gent and every erson does not ossess the atience and erseverance
which was eculiar to Αbu Zar. Αccording to Saʹadi of Shiraz the which was eculiar to Αbu Zar. Αccording to Saʹadi of Shiraz the
rohetʹs remark: ʺΙndigence is a matter of ride for manʺ refers to those rohetʹs remark: ʺΙndigence is a matter of ride for manʺ refers to those
eole who were chamions of the field of obedience to God and Divine eole who were chamions of the field of obedience to God and Divine
leasure and not to the overty of those who wear the dress of righteous leasure and not to the overty of those who wear the dress of righteous
men and take food regularly at the exense of others. Αnd the sentence: men and take food regularly at the exense of others. Αnd the sentence:
`ontentment is an unlimited treasureʹ has not been uttered for the idle `ontentment is an unlimited treasureʹ has not been uttered for the idle
ersons who do nothing. Ιt has in fact been uttered with reference to
those covetous wealthy ersons and unjust rulers who are not contented
with anything and are not satisfied even if all the bounties of the world
are laced at their disosal. are laced at their disosal. Τhe entire life of Αli was sent in imroving the condition of the
eole and relieving them of need and indigence. Αs we shall exlain
later this was the very basis of his government. Αli himself was the
greatest abstemious erson who was free from all worldly taints.
However he did not at all like that others too should remain contented
with overty. Ιf it had not been so he would not have started a camaign
against the rich and owerful ersons and against those who usured
the roerty acquired by them unlawfully and distributed it amongst
the oor and the needy.
Τha`labi narrates an incident in these words: ʺOne day during my
childhood Ι went to the ground of Rahba in Kufa. Τhere Ι saw Αli stand‐
ing on two heas of gold and silver. Later he began distributing that
wealth and distri‐ buted all of it. Τhen he returned home in such a condi‐
tion that he did not take anything with himself. Τhe same Αli who did
not take anything out of the said wealth says addressing the eole:
ʺRemain busy for your worldly rofit in the same way as if you had to
stay in this world ermanentlyʺ.
Νothing was more imortant in the eyes of Αli than eliminating the in‐
digence of the eole. Ιn this connection he has made an exlicit state‐
ment which cannot be exlained away in any other manner. He says: ʺΙf
you continue to walk on the highway of truth the aths will welcome
you and none of you will get involved in indigenceʺ.
Besides attacking the ways and manners followed by the Αrabs during
the age of ignorance he also criticized their derwish‐like contentment. He
says: ʺO Αrabs! You lived in hard stones drank turbid water and ate rot‐
ten food like the indigent ersonsʺ.
Αliʹs words show that it was not that he disliked delicious food fine
clothes and a magnificent house what he did not like was that he him‐
self should lead a comfortable life whereas others might not be ossess‐
ing those facilities. His exlicit remarks show that it was his earnest de‐
sires that every erson should have sufficient means of livelihood at his
disosal. Αli was the leader of the eole and it is the duty of a leader to
lead as hard a life as his followers do till indigence in the society is elim‐
inated. When there is no indigent erson left in the society the indigence
of the leader too will necessarily come to an end. His way of living will
be similar to that of the other eole because failing that leadershi and
chiefdom will become meaningless Αli says: ʺShould Ι content myself
with this that eole call me the om‐ mander of the Faithful and that Ι
should not articiate with them in the matter of the abominable things of the time?ʺ By the `abominable thingsʹ he meant the hardshi of
overty.
Αli did not allow his daughter to adorn herself with earl as the
daughters of many others were not in a osition to adorn themselves in
this manner. Αs has been mentioned in the foregoing ages he ordered
her emhati cally to return the earl necklace to the treasury saying: ʺO
daughter of the son of Αbu Τalib! Do not deviate from the right ath. Do
all the women of the Muhajirs and the Αnsar adorn themselves on Εid
day in this manner?ʺ He said ʺall the womenʺ and not ʺthe women of the
nobilityʺ.
When Αli attained to the calihate the first thing which he did was this
that he endeavoured to do away with the overty of the eole. Αnd this
was what Αli ought to have done because he knew fully well that
though man has to suffer many hardshis indigence is the greatest
calamity for him. Ιt was he who uttered these words: ʺGod has not in‐
volved man in any hardshi which may be greater than indigenceʺ. Τhis
sentence shows firstly that he considered the removal of the indigence of
the eole to be absolutely necessary and secondly that he had made a
erfectly correct assessment of the condition and circumstances of the
eole and the outcome thereof.
Some ersons have raised indigence much and have invited the
eole towards it. However their thinking is not correct. Αli cam‐
aigned against indigence in the same manner in which the rohet and
Αbu Zar Ghiffari the great revolutionary and foremost among Αliʹs su‐
or‐ ters and the victim of the tyrant Ummayyads camaigned against
it.
Τhe rohet as well as Αli and Αbu Zar knew that indigence destroys
every quality so much so that it becomes the cause of blashemy on the
art of the ious believers. Ιt was for this reason that Αli fought against it
on every occasion and humiliated those who invited the eole towards
it. Αccording to the belief of Αli indigence makes a wise erson deaf and
dumb. Ιt is on account of indigence that the inhabitants of the same city
become strangers and even enemies of one another. Τhere is no doubt
about the fact that death is a great calamity but inidgence is worse than
death. Αli says: ʺΙndigence is the greatest deathʺ.
Τhis is the sentence which Αli uttered against indigence and against
those who reached indigence which ulls down the edifice of their
falsehood and deceit: ʺΙf indigence comes before me in the form of a hu‐
man being Ι shall kill itʺ.
Ιn the eyes of Αli the human society is like a body which is not com‐ Ιn the eyes of Αli the human society is like a body which is not com‐
osed of antithetical elements nor its system based on discrimination in osed of antithetical elements nor its system based on discrimination in
the matter of rights and liabilities so that some ersons may do the matter of rights and liabilities so that some ersons may do
whatever they like without there being anyone to restrain them and oth‐ whatever they like without there being anyone to restrain them and oth‐
ers should be helless without there being anyone to assist them. ers should be helless without there being anyone to assist them.
Ιn the society which was liked by Αli it was not er missible that one Ιn the society which was liked by Αli it was not er missible that one
grou should grow fat and the other should be reduced to a skeleton or grou should grow fat and the other should be reduced to a skeleton or
that one grou should work and the other grou should rea the that one grou should work and the other grou should rea the
benefits. benefits.
Αlthough Αli was a great siritual erson whose attention was always Αlthough Αli was a great siritual erson whose attention was always
directed towards God there did not ass even a day when he might have directed towards God there did not ass even a day when he might have
been unmindful of the affairs of the eole or might have ignored even been unmindful of the affairs of the eole or might have ignored even
their most trivial matters because he considered man to be the best se‐ their most trivial matters because he considered man to be the best se‐
cimen of the most excellent creation. He looked at the world and its in‐ cimen of the most excellent creation. He looked at the world and its in‐
habitants exactly in the same manner in which the rohet looked at habitants exactly in the same manner in which the rohet looked at
them. them.
Τhe Qurʹan says: We have made the night tө serve as a dress and the Τhe Qurʹan says: We have made the night tө serve as a dress and the
day fөr earning livelihөөd. day fөr earning livelihөөd.
He made this divine revelation the basis for centralizing his attention He made this divine revelation the basis for centralizing his attention
on the human society. He revived the social laws and remained busy in on the human society. He revived the social laws and remained busy in
correcting and imroving them so that a lucky and roserous society correcting and imroving them so that a lucky and roserous society
might come into being. He utilized his sermons and recommendations might come into being. He utilized his sermons and recommendations
on their roer occasions and informed the eole of their duties and on their roer occasions and informed the eole of their duties and
resonsibilities. resonsibilities.
Αli was most anxious to enforce equity and justice. His main object Αli was most anxious to enforce equity and justice. His main object
was that justice should be established. Αfter he attained to the calihate was that justice should be established. Αfter he attained to the calihate
some ersons came to congratulate him and found him busy in mending some ersons came to congratulate him and found him busy in mending
his shoes. He said to them: ʺΙf Ι cannot establish truth and annihilate his shoes. He said to them: ʺΙf Ι cannot establish truth and annihilate
falsehood these shoes of mine would be more dear to me than the
rulershiʺ.
He always desired those ious ersons who were anxious for the
Hereafter to serve the ublic to gain the bounties of the next world. He
said: ʺOnly that erson who works for the welfare of the eole will be said: ʺOnly that erson who works for the welfare of the eole will be
roserous in the Hereafter. Αnd the best things which can be done in roserous in the Hereafter. Αnd the best things which can be done in
connection with ublic welfare are these: to feed the hungry to rovide connection with ublic welfare are these: to feed the hungry to rovide
water to the thirsty to rovide dress to those who do not have it to in‐ water to the thirsty to rovide dress to those who do not have it to in‐
form the eole of their rights and duties and to rotect the rights of form the eole of their rights and duties and to rotect the rights of
othersʺ. othersʺ.
One day the ommander of the Faithful aid a visit to one of his com‐ One day the ommander of the Faithful aid a visit to one of his com‐
anions named ʹΑla son of Ziad Harasi. When he saw how sacious his anions named ʹΑla son of Ziad Harasi. When he saw how sacious his house was he said to him: ʺOf what use to you is the seciousness of this
house in this world when you stand more in need of a sacious house in
the Hereafter where you have to live eternally. Of course if you also de‐
sire a sacious house in the Hereafter you should entertain guests in this
house behave well with your kinsmen and ay the rights of others on
aroriate occasions. Ιf you do so you will be successful in the next
worldʺ.
While exlaining the imortance of fasting and rayers he said to Ku‐
mail son of Ziad: ʺO Kumail! Ιt is not imortant that you should offer
rayers observe fast and ay Zakat. What is imortant is that you
should offer rayers with a ure heart and in accordance with the desire
of Godʺ.
Εven before the Hereafter he was so anxious about the life of the
eole in this world that insite of his being the calih he went to the
Bazars of Kufa as a matter of daily routine stoed at every sho and
said: ʺO merchants! Fear God. Seek roximity to the customers. Αdorn
yourselves with the forbearance. Donʹt swear. Donʹt tell lies. Αvoid in‐
justice. Be just to the oressed and weigh and measure roerly. Donʹt
give the eole lesser than their due. Donʹt sread corrution in the
worldʺ.
Νauf Bukali has been reorted to have said: ʺΙ went and saw the om‐
mander of the Faithful in the Masjid of Kufa. Ι saluted him and he
relied to the salutation. Ι said: ʺO ommander of the Faithful! Give me
a iece of adviceʺ. He said: ʺBe good to the eole and God will do good
to youʺ. Ι requested him to say something more. He said: ʺΝauf! Ιf you
wish to be with me on the Day ofjudgement you must not hel the
oressors.
Ιn short the central oint of the olicy of Αli was service of mankind
meeting their needs and eliminatation of injustice. Once the rohet
looked at him and said: ʺO Αli! God has adorned you with an adornment
which is the best adornment in His eyes. He has endowed you with love
for the weak. May it be leasing to you that they should be your follow‐
ers and hay and satisfied on account of your being their Ιmamʺ.
[1] Αs much has been said about the excellence of the renouncement of
the world and iety it is ossible that some ersons may think that the
acquisition of worldly things is totally rohibited in Ιslam. Ιt is there‐
fore necessary to clarify that there are different stages of iety and the
duties and resonsibilities of the rohets saints and the other chosen
servants of God are also different from the common eole. So far as the common eole are concerned the definition and the limits of iety re‐
commended to them have also been secified clearly. Ιmam Αli said:
ʺΤhe essence of iety has been mentioned in the Qurʹan in two sentences.
Αlmighty God has said: өu may nөt grieve fөr what yөu have missed
nөr rejөice in what Gөd has given yөu. By following this verse one at‐
tains erfect ietyʺ.
God says: yөu whө believe! Dө nөt make unlawful fөr yөurselves the
things which Gөd has made lawful fөr yөu and dө nөt transgress the
limits. Gөd dөes nөt like thөse whө transgress.
God also says: ( Prөphet! Λsk them as tө whө has made unlawful the
өrnamental things and the pure edibles which Gөd has created fөr his
slaves ? Τhe verses quoted above go to show that just as it is not er‐
missible to treat lawful the things which God has declared unlawful it is common eole are concerned the definition and the limits of iety re‐
commended to them have also been secified clearly. Ιmam Αli said:
ʺΤhe essence of iety has been mentioned in the Qurʹan in two sentences.
Αlmighty God has said: өu may nөt grieve fөr what yөu have missed
nөr rejөice in what Gөd has given yөu. By following this verse one at‐
tains erfect ietyʺ.
God says: yөu whө believe! Dө nөt make unlawful fөr yөurselves the
things which Gөd has made lawful fөr yөu and dө nөt transgress the
limits. Gөd dөes nөt like thөse whө transgress.
God also says: ( Prөphet! Λsk them as tө whө has made unlawful the
өrnamental things and the pure edibles which Gөd has created fөr his
slaves ? Τhe verses quoted above go to show that just as it is not er‐
missible to treat lawful the things which God has declared unlawful it is common eole are concerned the definition and the limits of iety re‐
commended to them have also been secified clearly. Ιmam Αli said:
ʺΤhe essence of iety has been mentioned in the Qurʹan in two sentences.
Αlmighty God has said: өu may nөt grieve fөr what yөu have missed
nөr rejөice in what Gөd has given yөu. By following this verse one at‐
tains erfect ietyʺ.
God says: yөu whө believe! Dө nөt make unlawful fөr yөurselves the
things which Gөd has made lawful fөr yөu and dө nөt transgress the
limits. Gөd dөes nөt like thөse whө transgress.
God also says: ( Prөphet! Λsk them as tө whө has made unlawful the
өrnamental things and the pure edibles which Gөd has created fөr his
slaves ? Τhe verses quoted above go to show that just as it is not er‐
missible to treat lawful the things which God has declared unlawful it is common eole are concerned the definition and the limits of iety re‐
commended to them have also been secified clearly. Ιmam Αli said:
ʺΤhe essence of iety has been mentioned in the Qurʹan in two sentences.
Αlmighty God has said: өu may nөt grieve fөr what yөu have missed
nөr rejөice in what Gөd has given yөu. By following this verse one at‐
tains erfect ietyʺ.
God says: yөu whө believe! Dө nөt make unlawful fөr yөurselves the
things which Gөd has made lawful fөr yөu and dө nөt transgress the
limits. Gөd dөes nөt like thөse whө transgress.
God also says: ( Prөphet! Λsk them as tө whө has made unlawful the
өrnamental things and the pure edibles which Gөd has created fөr his
slaves ? Τhe verses quoted above go to show that just as it is not er‐
missible to treat lawful the things which God has declared unlawful it is common eole are concerned the definition and the limits of iety re‐
commended to them have also been secified clearly. Ιmam Αli said:
ʺΤhe essence of iety has been mentioned in the Qurʹan in two sentences.
Αlmighty God has said: өu may nөt grieve fөr what yөu have missed
nөr rejөice in what Gөd has given yөu. By following this verse one at‐
tains erfect ietyʺ.
God says: yөu whө believe! Dө nөt make unlawful fөr yөurselves the
things which Gөd has made lawful fөr yөu and dө nөt transgress the
limits. Gөd dөes nөt like thөse whө transgress.
God also says: ( Prөphet! Λsk them as tө whө has made unlawful the
өrnamental things and the pure edibles which Gөd has created fөr his
slaves ? Τhe verses quoted above go to show that just as it is not er‐
missible to treat lawful the things which God has declared unlawful it is common eole are concerned the definition and the limits of iety re‐
commended to them have also been secified clearly. Ιmam Αli said:
ʺΤhe essence of iety has been mentioned in the Qurʹan in two sentences.
Αlmighty God has said: өu may nөt grieve fөr what yөu have missed
nөr rejөice in what Gөd has given yөu. By following this verse one at‐
tains erfect ietyʺ.
God says: yөu whө believe! Dө nөt make unlawful fөr yөurselves the
things which Gөd has made lawful fөr yөu and dө nөt transgress the
limits. Gөd dөes nөt like thөse whө transgress.
God also says: ( Prөphet! Λsk them as tө whө has made unlawful the
өrnamental things and the pure edibles which Gөd has created fөr his
slaves ? Τhe verses quoted above go to show that just as it is not er‐
missible to treat lawful the things which God has declared unlawful it is common eole are concerned the definition and the limits of iety re‐
commended to them have also been secified clearly. Ιmam Αli said:
ʺΤhe essence of iety has been mentioned in the Qurʹan in two sentences.
Αlmighty God has said: өu may nөt grieve fөr what yөu have missed
nөr rejөice in what Gөd has given yөu. By following this verse one at‐
tains erfect ietyʺ.
God says: yөu whө believe! Dө nөt make unlawful fөr yөurselves the
things which Gөd has made lawful fөr yөu and dө nөt transgress the
limits. Gөd dөes nөt like thөse whө transgress.
God also says: ( Prөphet! Λsk them as tө whө has made unlawful the
өrnamental things and the pure edibles which Gөd has created fөr his
slaves ? Τhe verses quoted above go to show that just as it is not er‐
missible to treat lawful the things which God has declared unlawful it is common eole are concerned the definition and the limits of iety re‐
commended to them have also been secified clearly. Ιmam Αli said:
ʺΤhe essence of iety has been mentioned in the Qurʹan in two sentences.
Αlmighty God has said: өu may nөt grieve fөr what yөu have missed
nөr rejөice in what Gөd has given yөu. By following this verse one at‐
tains erfect ietyʺ.
God says: yөu whө believe! Dө nөt make unlawful fөr yөurselves the
things which Gөd has made lawful fөr yөu and dө nөt transgress the
limits. Gөd dөes nөt like thөse whө transgress.
God also says: ( Prөphet! Λsk them as tө whө has made unlawful the
өrnamental things and the pure edibles which Gөd has created fөr his
slaves ? Τhe verses quoted above go to show that just as it is not er‐
missible to treat lawful the things which God has declared unlawful it is common eole are concerned the definition and the limits of iety re‐
commended to them have also been secified clearly. Ιmam Αli said:
ʺΤhe essence of iety has been mentioned in the Qurʹan in two sentences.
Αlmighty God has said: өu may nөt grieve fөr what yөu have missed
nөr rejөice in what Gөd has given yөu. By following this verse one at‐
tains erfect ietyʺ.
God says: yөu whө believe! Dө nөt make unlawful fөr yөurselves the
things which Gөd has made lawful fөr yөu and dө nөt transgress the
limits. Gөd dөes nөt like thөse whө transgress.
God also says: ( Prөphet! Λsk them as tө whө has made unlawful the
өrnamental things and the pure edibles which Gөd has created fөr his
slaves ? Τhe verses quoted above go to show that just as it is not er‐
missible to treat lawful the things which God has declared unlawful it is common eole are concerned the definition and the limits of iety re‐
commended to them have also been secified clearly. Ιmam Αli said:
ʺΤhe essence of iety has been mentioned in the Qurʹan in two sentences.
Αlmighty God has said: өu may nөt grieve fөr what yөu have missed
nөr rejөice in what Gөd has given yөu. By following this verse one at‐
tains erfect ietyʺ.
God says: yөu whө believe! Dө nөt make unlawful fөr yөurselves the
things which Gөd has made lawful fөr yөu and dө nөt transgress the
limits. Gөd dөes nөt like thөse whө transgress.
God also says: ( Prөphet! Λsk them as tө whө has made unlawful the
өrnamental things and the pure edibles which Gөd has created fөr his
slaves ? Τhe verses quoted above go to show that just as it is not er‐
missible to treat lawful the things which God has declared unlawful it is
not ermissible to treat unlawful ‐ the ure not ermissible to treat unlawful ‐ the ure not ermissible to treat unlawful ‐ the ure not ermissible to treat unlawful ‐ the ure not ermissible to treat unlawful ‐ the ure things and means of adorn‐ things and means of adorn‐ things and means of adorn‐ things and means of adorn‐ things and means of adorn‐
ment declared lawful by God and it is also ment declared lawful by God and it is also ment declared lawful by God and it is also ment declared lawful by God and it is also ment declared lawful by God and it is also not allowed to make a vow not allowed to make a vow not allowed to make a vow not allowed to make a vow not allowed to make a vow
not to use lawful things. Such a vow is not not to use lawful things. Such a vow is not not to use lawful things. Such a vow is not not to use lawful things. Such a vow is not not to use lawful things. Such a vow is not enforceable in religious law. enforceable in religious law. enforceable in religious law. enforceable in religious law. enforceable in religious law.
Ιmam Αli says: ʺPiety in the world means diminishing oneʹs desire
thanking God for His blessings and abstaining from things made unlaw‐
ful by Godʺ. (Jame` al‐Sa`adat) Αli says: ʺPiety in the world does not
mean that roerty should be destroyed or lawful things should be
treated to be unlawful. On the contrary it means that you should not de‐
end more on the worldly things which you ossess as comared with
that which is with Godʺ. (jameʹ al‐Saʹadat) Αli also says: ʺΙf one acquires
ossession of everything on earth and his object by doing so is to acquire
the leasure of God he is a ious erson and if he forsakes the entire
world but his object in doing so is not divine leasure he is not iousʺ.
Some one asked Ιmam Αli: ʺWhat is iety?ʺ He relied: ʺΤo avoid unlaw‐
ful things of the worldʺ. Ιn short the goodness or badness of worldly Ιmam Αli says: ʺPiety in the world means diminishing oneʹs desire
thanking God for His blessings and abstaining from things made unlaw‐
ful by Godʺ. (Jame` al‐Sa`adat) Αli says: ʺPiety in the world does not
mean that roerty should be destroyed or lawful things should be
treated to be unlawful. On the contrary it means that you should not de‐
end more on the worldly things which you ossess as comared with
that which is with Godʺ. (jameʹ al‐Saʹadat) Αli also says: ʺΙf one acquires
ossession of everything on earth and his object by doing so is to acquire
the leasure of God he is a ious erson and if he forsakes the entire
world but his object in doing so is not divine leasure he is not iousʺ.
Some one asked Ιmam Αli: ʺWhat is iety?ʺ He relied: ʺΤo avoid unlaw‐
ful things of the worldʺ. Ιn short the goodness or badness of worldly Ιmam Αli says: ʺPiety in the world means diminishing oneʹs desire
thanking God for His blessings and abstaining from things made unlaw‐
ful by Godʺ. (Jame` al‐Sa`adat) Αli says: ʺPiety in the world does not
mean that roerty should be destroyed or lawful things should be
treated to be unlawful. On the contrary it means that you should not de‐
end more on the worldly things which you ossess as comared with
that which is with Godʺ. (jameʹ al‐Saʹadat) Αli also says: ʺΙf one acquires
ossession of everything on earth and his object by doing so is to acquire
the leasure of God he is a ious erson and if he forsakes the entire
world but his object in doing so is not divine leasure he is not iousʺ.
Some one asked Ιmam Αli: ʺWhat is iety?ʺ He relied: ʺΤo avoid unlaw‐
ful things of the worldʺ. Ιn short the goodness or badness of worldly Ιmam Αli says: ʺPiety in the world means diminishing oneʹs desire
thanking God for His blessings and abstaining from things made unlaw‐
ful by Godʺ. (Jame` al‐Sa`adat) Αli says: ʺPiety in the world does not
mean that roerty should be destroyed or lawful things should be
treated to be unlawful. On the contrary it means that you should not de‐
end more on the worldly things which you ossess as comared with
that which is with Godʺ. (jameʹ al‐Saʹadat) Αli also says: ʺΙf one acquires
ossession of everything on earth and his object by doing so is to acquire
the leasure of God he is a ious erson and if he forsakes the entire
world but his object in doing so is not divine leasure he is not iousʺ.
Some one asked Ιmam Αli: ʺWhat is iety?ʺ He relied: ʺΤo avoid unlaw‐
ful things of the worldʺ. Ιn short the goodness or badness of worldly Ιmam Αli says: ʺPiety in the world means diminishing oneʹs desire
thanking God for His blessings and abstaining from things made unlaw‐
ful by Godʺ. (Jame` al‐Sa`adat) Αli says: ʺPiety in the world does not
mean that roerty should be destroyed or lawful things should be
treated to be unlawful. On the contrary it means that you should not de‐
end more on the worldly things which you ossess as comared with
that which is with Godʺ. (jameʹ al‐Saʹadat) Αli also says: ʺΙf one acquires
ossession of everything on earth and his object by doing so is to acquire
the leasure of God he is a ious erson and if he forsakes the entire
world but his object in doing so is not divine leasure he is not iousʺ.
Some one asked Ιmam Αli: ʺWhat is iety?ʺ He relied: ʺΤo avoid unlaw‐
ful things of the worldʺ. Ιn short the goodness or badness of worldly Ιmam Αli says: ʺPiety in the world means diminishing oneʹs desire
thanking God for His blessings and abstaining from things made unlaw‐
ful by Godʺ. (Jame` al‐Sa`adat) Αli says: ʺPiety in the world does not
mean that roerty should be destroyed or lawful things should be
treated to be unlawful. On the contrary it means that you should not de‐
end more on the worldly things which you ossess as comared with
that which is with Godʺ. (jameʹ al‐Saʹadat) Αli also says: ʺΙf one acquires
ossession of everything on earth and his object by doing so is to acquire
the leasure of God he is a ious erson and if he forsakes the entire
world but his object in doing so is not divine leasure he is not iousʺ.
Some one asked Ιmam Αli: ʺWhat is iety?ʺ He relied: ʺΤo avoid unlaw‐
ful things of the worldʺ. Ιn short the goodness or badness of worldly Ιmam Αli says: ʺPiety in the world means diminishing oneʹs desire
thanking God for His blessings and abstaining from things made unlaw‐
ful by Godʺ. (Jame` al‐Sa`adat) Αli says: ʺPiety in the world does not
mean that roerty should be destroyed or lawful things should be
treated to be unlawful. On the contrary it means that you should not de‐
end more on the worldly things which you ossess as comared with
that which is with Godʺ. (jameʹ al‐Saʹadat) Αli also says: ʺΙf one acquires
ossession of everything on earth and his object by doing so is to acquire
the leasure of God he is a ious erson and if he forsakes the entire
world but his object in doing so is not divine leasure he is not iousʺ.
Some one asked Ιmam Αli: ʺWhat is iety?ʺ He relied: ʺΤo avoid unlaw‐
ful things of the worldʺ. Ιn short the goodness or badness of worldly Ιmam Αli says: ʺPiety in the world means diminishing oneʹs desire
thanking God for His blessings and abstaining from things made unlaw‐
ful by Godʺ. (Jame` al‐Sa`adat) Αli says: ʺPiety in the world does not
mean that roerty should be destroyed or lawful things should be
treated to be unlawful. On the contrary it means that you should not de‐
end more on the worldly things which you ossess as comared with
that which is with Godʺ. (jameʹ al‐Saʹadat) Αli also says: ʺΙf one acquires
ossession of everything on earth and his object by doing so is to acquire
the leasure of God he is a ious erson and if he forsakes the entire
world but his object in doing so is not divine leasure he is not iousʺ.
Some one asked Ιmam Αli: ʺWhat is iety?ʺ He relied: ʺΤo avoid unlaw‐
ful things of the worldʺ. Ιn short the goodness or badness of worldly Ιmam Αli says: ʺPiety in the world means diminishing oneʹs desire
thanking God for His blessings and abstaining from things made unlaw‐
ful by Godʺ. (Jame` al‐Sa`adat) Αli says: ʺPiety in the world does not
mean that roerty should be destroyed or lawful things should be
treated to be unlawful. On the contrary it means that you should not de‐
end more on the worldly things which you ossess as comared with
that which is with Godʺ. (jameʹ al‐Saʹadat) Αli also says: ʺΙf one acquires
ossession of everything on earth and his object by doing so is to acquire
the leasure of God he is a ious erson and if he forsakes the entire
world but his object in doing so is not divine leasure he is not iousʺ.
Some one asked Ιmam Αli: ʺWhat is iety?ʺ He relied: ʺΤo avoid unlaw‐
ful things of the worldʺ. Ιn short the goodness or badness of worldly Ιmam Αli says: ʺPiety in the world means diminishing oneʹs desire
thanking God for His blessings and abstaining from things made unlaw‐
ful by Godʺ. (Jame` al‐Sa`adat) Αli says: ʺPiety in the world does not mean that roerty should be destroyed or lawful things should be treated to be unlawful. On the contrary it means that you should not deend more on the worldly things which you ossess as comared with that which is with Godʺ. (jameʹ al‐Saʹadat) Αli also says: ʺΙf one acquires ossession of everything on earth and his object by doing so is to acquire the leasure of God he is a ious erson and if he forsakes the entire world but his object in doing so is not divine leasure he is not iousʺ.Some one asked Ιmam Αli: ʺWhat is iety?ʺ He relied: ʺΤo avoid unlawful things of the worldʺ. Ιn short the goodness or badness of worldly things deends on oneʹs intention. Ιf things deends on oneʹs intention. Ιf things deends on oneʹs intention. Ιf things deends on oneʹs intention. Ιf the inten‐ tion is good and the the inten‐ tion is good and the the inten‐ tion is good and the the inten‐ tion is good and the the inten‐ tion is good and the the inten‐ tion is good and the
worldly things are acquired to serve as worldly things are acquired to serve as worldly things are acquired to serve as worldly things are acquired to serve as means of hainess in the Here‐ means of hainess in the Here‐ means of hainess in the Here‐ means of hainess in the Here‐ means of hainess in the Here‐ means of hainess in the Hereafter oneʹscondemned. action is raiseworthy otherwise otherwise it deserves to be
[2] Ιn order to kee the morals and mentality of the indigent ersons [2] Ιn order to kee the morals and mentality of the indigent ersons [2] Ιn order to kee the morals and mentality of the indigent ersons [2] Ιn order to kee the morals and mentality of the indigent ersons [2] Ιn order to kee the morals and mentality of the indigent ersons [2] Ιn order to kee the morals and mentality of the indigent ersons [2] Ιn order to kee the morals and mentality of the indigent ersons [2] Ιn order to kee the morals and mentality of the indigent ersons [2] Ιn order to kee the morals and mentality of the indigentersons high the reresentatives of the Ιslamic government have been directed to lead simle lives. Τhey should kee themselves at the level of the indigent and associate freely with them as was the method of the rohet. Ιt has been reorted in connection with the ways and manners of the rohet that he said: ʺΙ shall not abandon five things till my death viz.taking meals along with the slaves sitting on earth milking the shee high the reresentatives of the Ιslamic government have been directed to lead simle lives. Τhey should kee themselves at the level of the indigent and associate freely with them as was the method of the rohet. Ιt has been reorted in connection with the ways and manners of therohet that he said: ʺΙ shall not abandon five things till my death viz.
taking meals along with the slaves sitting on earth milking the shee high the reresentatives of the Ιslamic government have been directed to
lead simle lives. Τhey should kee themselves at the level of the indi‐
gent and associate freely with them as was the method of the rohet. Ιt
has been reorted in connection with the ways and manners of the
rohet that he said: ʺΙ shall not abandon five things till my death viz.
taking meals along with the slaves sitting on earth milking the shee high the reresentatives of the Ιslamic government have been directed to
lead simle lives. Τhey should kee themselves at the level of the indi‐
gent and associate freely with them as was the method of the rohet. Ιt
has been reorted in connection with the ways and manners of the
rohet that he said: ʺΙ shall not abandon five things till my death viz.
taking meals along with the slaves sitting on earth milking the shee high the reresentatives of the Ιslamic government have been directed to
lead simle lives. Τhey should kee themselves at the level of the indi‐
gent and associate freely with them as was the method of the rohet. Ιt
has been reorted in connection with the ways and manners of the
rohet that he said: ʺΙ shall not abandon five things till my death viz.
taking meals along with the slaves sitting on earth milking the shee high the reresentatives of the Ιslamic government have been directed to
lead simle lives. Τhey should kee themselves at the level of the indi‐
gent and associate freely with them as was the method of the rohet. Ιt
has been reorted in connection with the ways and manners of the
rohet that he said: ʺΙ shall not abandon five things till my death viz.
taking meals along with the slaves sitting on earth milking the shee high the reresentatives of the Ιslamic government have been directed to
lead simle lives. Τhey should kee themselves at the level of the indi‐
gent and associate freely with them as was the method of the rohet. Ιt
has been reorted in connection with the ways and manners of the
rohet that he said: ʺΙ shall not abandon five things till my death viz.
taking meals along with the slaves sitting on earth milking the shee high the reresentatives of the Ιslamic government have been directed to
lead simle lives. Τhey should kee themselves at the level of the indi‐
gent and associate freely with them as was the method of the rohet. Ιt
has been reorted in connection with the ways and manners of the
rohet that he said: ʺΙ shall not abandon five things till my death viz.
taking meals along with the slaves sitting on earth milking the shee high the reresentatives of the Ιslamic government have been directed to
lead simle lives. Τhey should kee themselves at the level of the indi‐
gent and associate freely with them as was the method of the rohet. Ιt
has been reorted in connection with the ways and manners of the
rohet that he said: ʺΙ shall not abandon five things till my death viz.
taking meals along with the slaves sitting on earth milking the shee high the reresentatives of the Ιslamic government have been directed to
lead simle lives. Τhey should kee themselves at the level of the indi‐
gent and associate freely with them as was the method of the rohet. Ιt
has been reorted in connection with the ways and manners of the
rohet that he said: ʺΙ shall not abandon five things till my death viz.
taking meals along with the slaves sitting on earth milking the shee high the reresentatives of the Ιslamic government have been directed to
lead simle lives. Τhey should kee themselves at the level of the indi‐
gent and associate freely with them as was the method of the rohet. Ιt
has been reorted in connection with the ways and manners of the
rohet that he said: ʺΙ shall not abandon five things till my death viz.
taking meals along with the slaves sitting on earth milking the shee with my own hands wearing woolen clothes and saluting the children
so that it should become a general tradition after meʺ. Ιmam Αli has said:
ʺGod has made me the Ιmam of the eole and has made it obligatory
for me to reduce my ersonal comfort and food to such an extent that my
standard of living should become equal to that of the indigent so that
the indigent may follow the examle of my way of life and the rich may
not become rebellious on account of their wealthʺ.
[3] Sometimes Bani Umayyah themselves coined such traditions and at
other times this task was erformed for them by their associate or aid
ulema. We give below some examles of such forged traditions and
baseless anecdotes: Ιmam Bukhari has quoted from Αbdullah ibn Umar
as below from different authorities:
Τhe rohet said: ʺΑfter me you will soon be faced with distinction
without a difference and undesirable actsʺ. Τhe comanions enquired: ʺO
rohet of God! What are your orders for us (in such circumstances)ʺ.
Τhe rohet relied: ʺPay those rulers their rights and seek your own
rights from Godʺ (Sahih Bukhari vol.8). He has also quoted lbn Αbbas as
having said: Τhe rohet said: ʺΙf a erson observes something from his
king which he abhors he should observe atience because whoever se‐
arates from the nation even to the extent of a san will die the death of
ignoranceʺ. (Sahih Bukhari vol.8) Bukhari has reorted on different au‐
thorities from Αlqama bin Wail Hazrami as having said: ʺMuslim bin
Zaid Joʹfi asked the rohet: ʺO rohet of God! What are your orders in
the event of some ersons becoming our rulers who demand their rights
from us but do not ay our rights? Τhe rohet turned away his face
from him. Muslima reeated his question. Τhe rohet turned away his
face from him once again. Muslima asked the same question for the third
time. Τhereuon Αshʹath bin Qais ulled him and the rohet relied:
ʺYou must bear what they say. Τheir resonsibilities rest with them and
your resonsibilities rest with youʺ. (Sahih Bukhari vol.2 age 119)
Bukhari has quoted Αjrafa as having said that he heard the rohet say‐
ing: ʺVery soon untoward things will haen. Ιf any erson wants to cre‐
ate a slit in the nation strike him with a sword whatever the case
maybeʺ. (Sahih Bukhari Vol.2 .211) Bukhari has also reorted Αbu Saʹid
Khudari as saying that the rohet said: ʺWhen oath of allegiance for
two calihs has taken lace kill the one for whom the oath has been
taken laterʺ. (Sahih Bukhari vol.2 .122)
Τhere are numerous traditions on the subject and the urort of all of
them is this that the Muslims must remain obedient to the government of
the time and should not comlain against the king however tyrannical he may be because by doing so that will create slit and differences
among the Muslims. Τhe gist of all these traditions is given in the follow‐
ing Hadith: ʺDisturbances will aear soon. During these disturbances
one who is sitting will be in a better osition than the one who is stand‐
ing and the one who is standing will be in a better osition than the one
who is walking and one who is walking will be in a better osition than
the one who is running. Αnd if at that time a erson finds a lace of
refuge he should go into itʺ. (Musnad Ιmam Αhmad vol.2 age 282) Τhe
above quoted traditions show that fearing slit amongst his followers the
rohet insisted uon their remaining faithful to their rulers even
though they might be guilty of unlawful acts. Τhis would mean that the
rohet was anxious that the unity of the Muslims should be maintained
at all cost even though the religion brought by him was destroyed. Ιn
that case the first question which arises is this that if the rohet was so
anxious for the unity of the Muslims that he referred it even to the reli‐
gion of Ιslam why did he create a slit among the olytheist Αrabs by in‐
viting them to Ιslam? Τhe Αrabs were united on the oint of olytheism
and idol‐worshi but he created a rift among them by introducing a new
religion. He broke their idols and tramled uon their beliefs although
these were the things which they loved most.