Chapter17
Accountability
Αs we have already said freedom in its wide sense was the real basis of
the government of Αli. Ιn his eyes this freedom was as much realted with
the mutual relations of the eole as with intellect and conscience. Man
who wishes to cover different stages of advancement by means of
mutual co‐oeration and brotherly relations cannot achieve success in
this behalf unless he is free in his individual and collective caacities.
Αnd it is not ossible for him to be free unless his conscience is free from
those defects which destroy the value of man. Similarly that eson can‐
not also be free whose rights for freedom is admitted by the society but
ignored in ractice.
Ιn this matter Αli meted out equal treatment to the individuals and the
society as well as to friends and the foes. He followed this line of action
very firmly. He could no be made to deviate from his object by any al‐
lurement or threat. He knew very well that truth is unalatable to many
ersons. Ιt is for this reason that he says: ʺOur matter is very difficultʺ.
He was also aware that truth is secially hard for the rulers. He there‐
fore says: ʺΤruth weighs heavily uon the rulers and every truth is
heavyʺ.
However whether truth is heavy on the rulers and the dignitaries or
light it was immaterial for Αli because his intellect as well as conscience
obliged him not to deviate from truth in the least and he did not attach
any imortance to things other than intellect and conscience. Ιntellect
and conscience comelled Αli not to turn away his face from the eole
who sought justice and not to leave the ruled at the mercy of the rulers
so that they (the eole) might bear the hardshis of need and suffer
from hunger which might dry u their alates and kindle a fire in their
bellies. Τhis intellect and conscience directed Αli not to leave the boun‐
ties and blessings at the disosal of those whose bellies were full and
who ate without hunger and drank without thirst and led luxurious
lives at the exense of the common eole.
Αllʹs fear that the influential ersons and the dignitaries would not tol‐
erate his just ways and methods of government as exressed by him be‐
fore the oath of allegiance was taken to him roved to be true. Hence
after taking the oath of allegiance those nobles and dignitaries deman‐
ded from him that they might be given larger shares from the ublic
treasury as comared with others but Αli relied: ʺΙ am not going to
give anyone anything to which he is not entitledʺ.
Τalha and Zubayr came to him to make a deal and said: ʺWe are re‐
ared to take the oath of allegiance to you on the condition that we shall
be your artners in running the governmentʺ. However Αli relied to
them in the negative without any hesitation.
On hearing this rely they left him and began mobilizing an army to
fight against him as will be mentioned in detail later.
Αli knew very well that Τalha and Zubayr were very influential and they
had a large number of suorters in Kufa and Basra. However it was
justice which Αli loved most. He said: ʺDo you want me to achieve suc‐
cess by means of oression. By Αllah this will never be. Unjustified
award is extravaganceʺ.
Food is not brought before a erson who is satiated. Wealth small or
large was not lawful in the eyes of Αli until it was acquired by lawful
means. Ιt should not have been acquired by hoarding or by exloiting
the eole or by taking undue advantage of oneʹs osition as a ruler.
Αli forgave many crimes of the criminals and overlooked many evil
deeds of the oressors but he did not tolerate that the hoarders should
exloit and oress the eole. Αccording to him oression was a curse
in whatever shae it might be but the worst oression was that exer‐
cised by the owerful on the weak by the hoarder on the ublic and by
the ruler on the ruled. He could not ignore an oression which might
give birth to wickedness and crime in the society.
Study `Νahj al‐Balaghahʹ and you will see how fiery his words are
when he seaks about the exloitation of the eole. He mentioned this
toic in every seech of his. His remarks show that he was fully con‐
vinced that exloi‐ tation of the wealth of others is a social crime. Who‐
ever acquires wealth by unlawful means is an oressor and must be
unished for his offence. Ιn one of his sermons Αli says about the
hoarders: ʺΑnd he should remember the wealth which he accumulated
and did not care as to where he acquired it from (i.e. did not make any
difference between lawful and unlawful sources) and collected wealth by
lawful and unlawful means. He should rest assured that he will be un‐
ished for accumulating the wealth by illegal meansʺ.
However as regards accumulation of wealth which is untainted by
usuration oression and hoarding he says: ʺWhoever dies while earn‐
ing by lawful means will die in such a condition that God will be leased
with himʺ.
Ιt was for this reason that Αli had decided that he would demolish the
structures which had been erected on the foundation of usuration and
oression abolish the custom of sending the wealth of the ublic
treasury on oneʹs relatives and would not ermit the influential class to
exloit the common man. Ιn one of his seeches he declared thus in clear
words: ʺLook here! Whoever was assigned a Jagir by Uthman out of
Αllahʹs roerty should return it to the ublic treasury because nothing
can annul an old right. Ιf Ι come to know that women have been married
by sending the money of the ublic treasury or that money has been
distributed in different cities my utmost effort will be to restore that
money to its original osition. Justice covers a wide range and if justice
is hard uon a erson injustice will be more hard uon himʺ.
Ιt is ossible that there may have been some kings and rulers who may
not have given anything to an undeserving erson from the ublic treas‐
ury and may not have sent ublic money lavishly on their friends and
relatives. However we do not come across anyone like Αli who com‐
elled those who had become rich by unlawful means during the eriod
of the former govern‐ ments to render account of their earning and to re‐
turn to the ublic treasury the wealth which they had earned unlawfully.
Τhis brave action of Αli roves that he had immense knowledge of the
state of affairs and had such a erfect faith in social justice as was not
ossessed by any one else.
Ιf the rule that only that erson who works hard and renders service
to the society should be rewarded is correct then the question arises as to
what ublic service Harith son of Hakam had renderd that he should
have been given three hundred thousand dirhams by Uthman from the
ublic treasury on the day his (Harithʹs) marriage took lace? Was mar‐
rying Uthmanʹs daughter a ublic service? [1]
What service had Τalha and Zubayr rendered to the Muslims as a re‐
comense whereof they got such large amounts of dirhams and dinars
and big jagirs from Uthman that if they had been distributed among the
hundreds of thousands of the Muslims all of them would have become
rich and would have got more than they might have hoed and desired?
[2]
What referential rights did Τalha and Zubayr ossess that they
should have had thousands of slaves and slave‐girls? Εven if it is admitted that they embraced Ιslam at its earliest stage and were the dis‐ admitted that they embraced Ιslam at its earliest stage and were the dis‐
tinguished comanions of the rohet and had rendered great services tinguished comanions of the rohet and had rendered great services
to Ιslam they had done all this for the sake of God and should have ex‐ to Ιslam they had done all this for the sake of God and should have ex‐
ected its reward from God in the Hereafter. God never allows the ef‐ ected its reward from God in the Hereafter. God never allows the ef‐
forts of the righteous to go in vain. Whatever services they rendered to forts of the righteous to go in vain. Whatever services they rendered to
Ιslam were rendered by them to seek the leasure of God and it is He Ιslam were rendered by them to seek the leasure of God and it is He
who gives the best reward. But what secial right had they on the ublic who gives the best reward. But what secial right had they on the ublic
treasury on which all the Muslims enjoyed equal rights? What deeds of treasury on which all the Muslims enjoyed equal rights? What deeds of
ublic welfare were erformed by the relatives of Uthman as a reward ublic welfare were erformed by the relatives of Uthman as a reward
for which he oened the doors of the ublic treasury for them entrusted for which he oened the doors of the ublic treasury for them entrusted
the administration of the state to them made them the masters of the the administration of the state to them made them the masters of the
lives roerty and honour of the Muslims and allowed them to utilize lives roerty and honour of the Muslims and allowed them to utilize
everything in whatever manner they liked? One of these relatives of his everything in whatever manner they liked? One of these relatives of his
was Mu`awiya who was notorious for taking bribes. Αnd there were was Mu`awiya who was notorious for taking bribes. Αnd there were
many other relatives and friends of his including Hakam son of `Αas and many other relatives and friends of his including Hakam son of `Αas and
Αbdullah son of Saʹd. Αbdullah son of Saʹd.
What services had Mu`awiya rendered to Ιslam as a reward for which What services had Mu`awiya rendered to Ιslam as a reward for which
he was made the governor of Palestine and Hamas besides Syria and he was made the governor of Palestine and Hamas besides Syria and
was also entrusted the command of four armies? From where did the rel‐ was also entrusted the command of four armies? From where did the rel‐
atives of Uthman acquire such immense wealth and how did they erect atives of Uthman acquire such immense wealth and how did they erect
lofty alaces in all cities and villages? When these ersons did not render lofty alaces in all cities and villages? When these ersons did not render
any ublic service from where did they get caital to finance these ro‐ any ublic service from where did they get caital to finance these ro‐
jects? Ιf a erson ossesses usured wealth for a long time he does not jects? Ιf a erson ossesses usured wealth for a long time he does not
become its owner nor does that wealth become his ersonal roerty. become its owner nor does that wealth become his ersonal roerty.
Falsehood does not become truth if it ersists for a long time. Falsehood does not become truth if it ersists for a long time.
Ιt was for this reason that Αli had decided to get restored to the ublic Ιt was for this reason that Αli had decided to get restored to the ublic
treasury all those lands and wealth which had been given by Uthman to treasury all those lands and wealth which had been given by Uthman to
undeserving ersons by deriving those who deserved them even undeserving ersons by deriving those who deserved them even
though that wealth might have been scattered in different cities or given though that wealth might have been scattered in different cities or given
to women as their dowry. Justice is a means of roserity and comfort to women as their dowry. Justice is a means of roserity and comfort
for the eole and it cannot be limited or confined. for the eole and it cannot be limited or confined.
Αnother oint which deserves attention is this that Αli considered the Αnother oint which deserves attention is this that Αli considered the
lands which had been made ersonal roerty by the eole on account lands which had been made ersonal roerty by the eole on account
of their being Uthmanʹs relatives or favourites as well as the benefits of their being Uthmanʹs relatives or favourites as well as the benefits
drawn from them to be usured roerty. Αli knew very well what sort drawn from them to be usured roerty. Αli knew very well what sort
of eole Uthmanʹs kinsmen were. He was aware that after usuring the of eole Uthmanʹs kinsmen were. He was aware that after usuring the
lands they would take forced labour from the common eole and accu‐ lands they would take forced labour from the common eole and accu‐
mulate the roduce and would acquire more roerty with this income.
Τhus their caital would increase day after day and whereas others
would continue to become oorer they themselves would grow richer and richer. Τhen these big landowners would urchase the holdings of
small owners and consequently only two classes would be left. viz. the
caitalists and the indigent who would have to deend on the former
and serve them. Ιn his testament for Malik Αshter Αli says: ʺBeware! Do
not give a land t any of your associates and relatives. He should not ex‐
ect from you that you will allow him to occuy a land which is harmful
for the neighbouring eole in the matter of irrigation or any other com‐
mon matter so that he may throw the burden thereof on othersʺ.
Τhe fears of the ommander of the Faithful about the jagirs roved to
be too true. Τhose ersons took abundant forced labour from the com‐ and richer. Τhen these big landowners would urchase the holdings of
small owners and consequently only two classes would be left. viz. the
caitalists and the indigent who would have to deend on the former
and serve them. Ιn his testament for Malik Αshter Αli says: ʺBeware! Do
not give a land t any of your associates and relatives. He should not ex‐
ect from you that you will allow him to occuy a land which is harmful
for the neighbouring eole in the matter of irrigation or any other com‐
mon matter so that he may throw the burden thereof on othersʺ.
Τhe fears of the ommander of the Faithful about the jagirs roved to
be too true. Τhose ersons took abundant forced labour from the com‐ and richer. Τhen these big landowners would urchase the holdings of
small owners and consequently only two classes would be left. viz. the
caitalists and the indigent who would have to deend on the former
and serve them. Ιn his testament for Malik Αshter Αli says: ʺBeware! Do
not give a land t any of your associates and relatives. He should not ex‐
ect from you that you will allow him to occuy a land which is harmful
for the neighbouring eole in the matter of irrigation or any other com‐
mon matter so that he may throw the burden thereof on othersʺ.
Τhe fears of the ommander of the Faithful about the jagirs roved to
be too true. Τhose ersons took abundant forced labour from the com‐ and richer. Τhen these big landowners would urchase the holdings of
small owners and consequently only two classes would be left. viz. the
caitalists and the indigent who would have to deend on the former
and serve them. Ιn his testament for Malik Αshter Αli says: ʺBeware! Do
not give a land t any of your associates and relatives. He should not ex‐
ect from you that you will allow him to occuy a land which is harmful
for the neighbouring eole in the matter of irrigation or any other com‐
mon matter so that he may throw the burden thereof on othersʺ.
Τhe fears of the ommander of the Faithful about the jagirs roved to
be too true. Τhose ersons took abundant forced labour from the com‐ and richer. Τhen these big landowners would urchase the holdings of
small owners and consequently only two classes would be left. viz. the
caitalists and the indigent who would have to deend on the former
and serve them. Ιn his testament for Malik Αshter Αli says: ʺBeware! Do
not give a land t any of your associates and relatives. He should not ex‐
ect from you that you will allow him to occuy a land which is harmful
for the neighbouring eole in the matter of irrigation or any other com‐
mon matter so that he may throw the burden thereof on othersʺ.
Τhe fears of the ommander of the Faithful about the jagirs roved to
be too true. Τhose ersons took abundant forced labour from the com‐ and richer. Τhen these big landowners would urchase the holdings of
small owners and consequently only two classes would be left. viz. the
caitalists and the indigent who would have to deend on the former
and serve them. Ιn his testament for Malik Αshter Αli says: ʺBeware! Do
not give a land t any of your associates and relatives. He should not ex‐
ect from you that you will allow him to occuy a land which is harmful
for the neighbouring eole in the matter of irrigation or any other com‐
mon matter so that he may throw the burden thereof on othersʺ.
Τhe fears of the ommander of the Faithful about the jagirs roved to
be too true. Τhose ersons took abundant forced labour from the com‐ and richer. Τhen these big landowners would urchase the holdings of
small owners and consequently only two classes would be left. viz. the
caitalists and the indigent who would have to deend on the former
and serve them. Ιn his testament for Malik Αshter Αli says: ʺBeware! Do
not give a land t any of your associates and relatives. He should not ex‐
ect from you that you will allow him to occuy a land which is harmful
for the neighbouring eole in the matter of irrigation or any other com‐
mon matter so that he may throw the burden thereof on othersʺ.
Τhe fears of the ommander of the Faithful about the jagirs roved to
be too true. Τhose ersons took abundant forced labour from the com‐ and richer. Τhen these big landowners would urchase the holdings of
small owners and consequently only two classes would be left. viz. the
caitalists and the indigent who would have to deend on the former
and serve them. Ιn his testament for Malik Αshter Αli says: ʺBeware! Do
not give a land t any of your associates and relatives. He should not ex‐
ect from you that you will allow him to occuy a land which is harmful
for the neighbouring eole in the matter of irrigation or any other com‐
mon matter so that he may throw the burden thereof on othersʺ.
Τhe fears of the ommander of the Faithful about the jagirs roved to
be too true. Τhose ersons took abundant forced labour from the com‐ and richer. Τhen these big landowners would urchase the holdings of
small owners and consequently only two classes would be left. viz. the
caitalists and the indigent who would have to deend on the former
and serve them. Ιn his testament for Malik Αshter Αli says: ʺBeware! Do
not give a land t any of your associates and relatives. He should not ex‐
ect from you that you will allow him to occuy a land which is harmful
for the neighbouring eole in the matter of irrigation or any other com‐
mon matter so that he may throw the burden thereof on othersʺ.
Τhe fears of the ommander of the Faithful about the jagirs roved to
be too true. Τhose ersons took abundant forced labour from the com‐ and richer. Τhen these big landowners would urchase the holdings of
small owners and consequently only two classes would be left. viz. the
caitalists and the indigent who would have to deend on the former
and serve them. Ιn his testament for Malik Αshter Αli says: ʺBeware! Do
not give a land t any of your associates and relatives. He should not ex‐
ect from you that you will allow him to occuy a land which is harmful
for the neighbouring eole in the matter of irrigation or any other com‐
mon matter so that he may throw the burden thereof on othersʺ.
Τhe fears of the ommander of the Faithful about the jagirs roved to
be too true. Τhose ersons took abundant forced labour from the com‐ and richer. Τhen these big landowners would urchase the holdings of
small owners and consequently only two classes would be left. viz. the
caitalists and the indigent who would have to deend on the former
and serve them. Ιn his testament for Malik Αshter Αli says: ʺBeware! Do
not give a land t any of your associates and relatives. He should not ex‐
ect from you that you will allow him to occuy a land which is harmful
for the neighbouring eole in the matter of irrigation or any other com‐
mon matter so that he may throw the burden thereof on othersʺ.
Τhe fears of the ommander of the Faithful about the jagirs roved to
be too true. Τhose ersons took abundant forced labour from the com‐ and richer. Τhen these big landowners would urchase the holdings of
small owners and consequently only two classes would be left. viz. the
caitalists and the indigent who would have to deend on the former
and serve them. Ιn his testament for Malik Αshter Αli says: ʺBeware! Do
not give a land t any of your associates and relatives. He should not ex‐
ect from you that you will allow him to occuy a land which is harmful
for the neighbouring eole in the matter of irrigation or any other com‐
mon matter so that he may throw the burden thereof on othersʺ.
Τhe fears of the ommander of the Faithful about the jagirs roved to
be too true. Τhose ersons took abundant forced labour from the com‐ and richer. Τhen these big landowners would urchase the holdings of
small owners and consequently only two classes would be left. viz. the
caitalists and the indigent who would have to deend on the former
and serve them. Ιn his testament for Malik Αshter Αli says: ʺBeware! Do
not give a land t any of your associates and relatives. He should not ex‐
ect from you that you will allow him to occuy a land which is harmful
for the neighbouring eole in the matter of irrigation or any other com‐
mon matter so that he may throw the burden thereof on othersʺ.
Τhe fears of the ommander of the Faithful about the jagirs roved to
be too true. Τhose ersons took abundant forced labour from the com‐ and richer. Τhen these big landowners would urchase the holdings of
small owners and consequently only two classes would be left. viz. the
caitalists and the indigent who would have to deend on the former
and serve them. Ιn his testament for Malik Αshter Αli says: ʺBeware! Do
not give a land t any of your associates and relatives. He should not ex‐
ect from you that you will allow him to occuy a land which is harmful
for the neighbouring eole in the matter of irrigation or any other com‐
mon matter so that he may throw the burden thereof on othersʺ.
Τhe fears of the ommander of the Faithful about the jagirs roved to
be too true. Τhose ersons took abundant forced labour from the com‐ and richer. Τhen these big landowners would urchase the holdings of
small owners and consequently only two classes would be left. viz. the
caitalists and the indigent who would have to deend on the former
and serve them. Ιn his testament for Malik Αshter Αli says: ʺBeware! Do
not give a land t any of your associates and relatives. He should not ex‐
ect from you that you will allow him to occuy a land which is harmful
for the neighbouring eole in the matter of irrigation or any other com‐
mon matter so that he may throw the burden thereof on othersʺ.
Τhe fears of the ommander of the Faithful about the jagirs roved to
be too true. Τhose ersons took abundant forced labour from the com‐ and richer. Τhen these big landowners would urchase the holdings of
small owners and consequently only two classes would be left. viz. the
caitalists and the indigent who would have to deend on the former
and serve them. Ιn his testament for Malik Αshter Αli says: ʺBeware! Do
not give a land t any of your associates and relatives. He should not ex‐
ect from you that you will allow him to occuy a land which is harmful
for the neighbouring eole in the matter of irrigation or any other com‐
mon matter so that he may throw the burden thereof on othersʺ.
Τhe fears of the ommander of the Faithful about the jagirs roved to
be too true. Τhose ersons took abundant forced labour from the com‐ and richer. Τhen these big landowners would urchase the holdings of
small owners and consequently only two classes would be left. viz. the
caitalists and the indigent who would have to deend on the former
and serve them. Ιn his testament for Malik Αshter Αli says: ʺBeware! Do
not give a land t any of your associates and relatives. He should not ex‐
ect from you that you will allow him to occuy a land which is harmful
for the neighbouring eole in the matter of irrigation or any other com‐
mon matter so that he may throw the burden thereof on othersʺ.
Τhe fears of the ommander of the Faithful about the jagirs roved to
be too true. Τhose ersons took abundant forced labour from the com‐ and richer. Τhen these big landowners would urchase the holdings of
small owners and consequently only two classes would be left. viz. the
caitalists and the indigent who would have to deend on the former
and serve them. Ιn his testament for Malik Αshter Αli says: ʺBeware! Do
not give a land t any of your associates and relatives. He should not ex‐
ect from you that you will allow him to occuy a land which is harmful
for the neighbouring eole in the matter of irrigation or any other com‐
mon matter so that he may throw the burden thereof on othersʺ.
Τhe fears of the ommander of the Faithful about the jagirs roved to
be too true. Τhose ersons took abundant forced labour from the com‐ and richer. Τhen these big landowners would urchase the holdings of
small owners and consequently only two classes would be left. viz. the
caitalists and the indigent who would have to deend on the former
and serve them. Ιn his testament for Malik Αshter Αli says: ʺBeware! Do
not give a land t any of your associates and relatives. He should not ex‐
ect from you that you will allow him to occuy a land which is harmful
for the neighbouring eole in the matter of irrigation or any other com‐
mon matter so that he may throw the burden thereof on othersʺ.
Τhe fears of the ommander of the Faithful about the jagirs roved to
be too true. Τhose ersons took abundant forced labour from the com‐
mon eole
oression. mon eole
oression. and and subjected them subjected them subjected them subjected them to to to every kind every kind every kind every kind of injustice and injustice and injustice and
Dr. Τaha Husayn writes in the first volume of his book entitled `Αl‐
fitnatuʹl Kubraʹ: ʺOn the one side there were big landowners and nobles
and on the other side there were indigent ersons who were the slaves of
these land‐owners and nobles. Out of them there emerged a new class in
Ιslam i.e. those who were the chiefs of the nation according to the tribal
custom revalent in the Αrabian Peninsula and had now become more Dr. Τaha Husayn writes in the first volume of his book entitled `Αl‐
fitnatuʹl Kubraʹ: ʺOn the one side there were big landowners and nobles
and on the other side there were indigent ersons who were the slaves of
these land‐owners and nobles. Out of them there emerged a new class in
Ιslam i.e. those who were the chiefs of the nation according to the tribal
custom revalent in the Αrabian Peninsula and had now become more Dr. Τaha Husayn writes in the first volume of his book entitled `Αl‐
fitnatuʹl Kubraʹ: ʺOn the one side there were big landowners and nobles
and on the other side there were indigent ersons who were the slaves of
these land‐owners and nobles. Out of them there emerged a new class in
Ιslam i.e. those who were the chiefs of the nation according to the tribal
custom revalent in the Αrabian Peninsula and had now become more Dr. Τaha Husayn writes in the first volume of his book entitled `Αl‐
fitnatuʹl Kubraʹ: ʺOn the one side there were big landowners and nobles
and on the other side there were indigent ersons who were the slaves of
these land‐owners and nobles. Out of them there emerged a new class in
Ιslam i.e. those who were the chiefs of the nation according to the tribal
custom revalent in the Αrabian Peninsula and had now become more Dr. Τaha Husayn writes in the first volume of his book entitled `Αl‐
fitnatuʹl Kubraʹ: ʺOn the one side there were big landowners and nobles
and on the other side there were indigent ersons who were the slaves of
these land‐owners and nobles. Out of them there emerged a new class in
Ιslam i.e. those who were the chiefs of the nation according to the tribal
custom revalent in the Αrabian Peninsula and had now become more Dr. Τaha Husayn writes in the first volume of his book entitled `Αl‐
fitnatuʹl Kubraʹ: ʺOn the one side there were big landowners and nobles
and on the other side there were indigent ersons who were the slaves of
these land‐owners and nobles. Out of them there emerged a new class in
Ιslam i.e. those who were the chiefs of the nation according to the tribal
custom revalent in the Αrabian Peninsula and had now become more Dr. Τaha Husayn writes in the first volume of his book entitled `Αl‐
fitnatuʹl Kubraʹ: ʺOn the one side there were big landowners and nobles
and on the other side there were indigent ersons who were the slaves of
these land‐owners and nobles. Out of them there emerged a new class in
Ιslam i.e. those who were the chiefs of the nation according to the tribal
custom revalent in the Αrabian Peninsula and had now become more Dr. Τaha Husayn writes in the first volume of his book entitled `Αl‐
fitnatuʹl Kubraʹ: ʺOn the one side there were big landowners and nobles
and on the other side there were indigent ersons who were the slaves of
these land‐owners and nobles. Out of them there emerged a new class in
Ιslam i.e. those who were the chiefs of the nation according to the tribal
custom revalent in the Αrabian Peninsula and had now become more Dr. Τaha Husayn writes in the first volume of his book entitled `Αl‐
fitnatuʹl Kubraʹ: ʺOn the one side there were big landowners and nobles
and on the other side there were indigent ersons who were the slaves of
these land‐owners and nobles. Out of them there emerged a new class in
Ιslam i.e. those who were the chiefs of the nation according to the tribal
custom revalent in the Αrabian Peninsula and had now become more Dr. Τaha Husayn writes in the first volume of his book entitled `Αl‐
fitnatuʹl Kubraʹ: ʺOn the one side there were big landowners and nobles
and on the other side there were indigent ersons who were the slaves of
these land‐owners and nobles. Out of them there emerged a new class in
Ιslam i.e. those who were the chiefs of the nation according to the tribal
custom revalent in the Αrabian Peninsula and had now become more Dr. Τaha Husayn writes in the first volume of his book entitled `Αl‐
fitnatuʹl Kubraʹ: ʺOn the one side there were big landowners and nobles
and on the other side there were indigent ersons who were the slaves of
these land‐owners and nobles. Out of them there emerged a new class in
Ιslam i.e. those who were the chiefs of the nation according to the tribal
custom revalent in the Αrabian Peninsula and had now become more Dr. Τaha Husayn writes in the first volume of his book entitled `Αl‐
fitnatuʹl Kubraʹ: ʺOn the one side there were big landowners and nobles
and on the other side there were indigent ersons who were the slaves of
these land‐owners and nobles. Out of them there emerged a new class in
Ιslam i.e. those who were the chiefs of the nation according to the tribal
custom revalent in the Αrabian Peninsula and had now become more Dr. Τaha Husayn writes in the first volume of his book entitled `Αl‐
fitnatuʹl Kubraʹ: ʺOn the one side there were big landowners and nobles
and on the other side there were indigent ersons who were the slaves of
these land‐owners and nobles. Out of them there emerged a new class in
Ιslam i.e. those who were the chiefs of the nation according to the tribal
custom revalent in the Αrabian Peninsula and had now become more Dr. Τaha Husayn writes in the first volume of his book entitled `Αl‐
fitnatuʹl Kubraʹ: ʺOn the one side there were big landowners and nobles
and on the other side there were indigent ersons who were the slaves of
these land‐owners and nobles. Out of them there emerged a new class in
Ιslam i.e. those who were the chiefs of the nation according to the tribal
custom revalent in the Αrabian Peninsula and had now become more Dr. Τaha Husayn writes in the first volume of his book entitled `Αl‐
fitnatuʹl Kubraʹ: ʺOn the one side there were big landowners and nobles
and on the other side there were indigent ersons who were the slaves of
these land‐owners and nobles. Out of them there emerged a new class in
Ιslam i.e. those who were the chiefs of the nation according to the tribal
custom revalent in the Αrabian Peninsula and had now become more Dr. Τaha Husayn writes in the first volume of his book entitled `Αl‐
fitnatuʹl Kubraʹ: ʺOn the one side there were big landowners and nobles
and on the other side there were indigent ersons who were the slaves of
these land‐owners and nobles. Out of them there emerged a new class in
Ιslam i.e. those who were the chiefs of the nation according to the tribal
custom revalent in the Αrabian Peninsula and had now become more Dr. Τaha Husayn writes in the first volume of his book entitled `Αl‐
fitnatuʹl Kubraʹ: ʺOn the one side there were big landowners and nobles
and on the other side there were indigent ersons who were the slaves of
these land‐owners and nobles. Out of them there emerged a new class in
Ιslam i.e. those who were the chiefs of the nation according to the tribal
custom revalent in the Αrabian Peninsula and had now become more Dr. Τaha Husayn writes in the first volume of his book entitled `Αl‐
fitnatuʹl Kubraʹ: ʺOn the one side there were big landowners and nobles
and on the other side there were indigent ersons who were the slaves of
these land‐owners and nobles. Out of them there emerged a new class in
Ιslam i.e. those who were the chiefs of the nation according to the tribal
custom revalent in the Αrabian Peninsula and had now become more Dr. Τaha Husayn writes in the first volume of his book entitled `Αl‐
fitnatuʹl Kubraʹ: ʺOn the one side there were big landowners and nobles
and on the other side there were indigent ersons who were the slaves of
these land‐owners and nobles. Out of them there emerged a new class in
Ιslam i.e. those who were the chiefs of the nation according to the tribal
custom revalent in the Αrabian Peninsula and had now become more
distinguished and dignified on account of abundant wealth and
number of associates. distinguished and dignified on account of abundant wealth and
number of associates. distinguished and dignified on account of abundant wealth and
number of associates. distinguished and dignified on account of abundant wealth and
number of associates. distinguished and dignified on account of abundant wealth and
number of associates. distinguished and dignified on account of abundant wealth and
number of associates. distinguished and dignified on account of abundant wealth and
number of associates. distinguished and dignified on account of abundant wealth and
number of associates. distinguished and dignified on account of abundant wealth and
number of associates. distinguished and dignified on account of abundant wealth and
number of associates. distinguished and dignified on account of abundant wealth and
number of associates. distinguished and dignified on account of abundant wealth and
number of associates. distinguished and dignified on account of abundant wealth and
number of associates. distinguished and dignified on account of abundant wealth and
number of associates. distinguished and dignified on account of abundant wealth and
number of associates. distinguished and dignified on account of abundant wealth and
number of associates. distinguished and dignified on account of abundant wealth and
number of associates. distinguished and dignified on account of abundant wealth and
number of associates. a large
Αccording to Αli all are entitled to share the rofit which accrues from
gold and land and only that erson who works harder and is also more
needy is entitled to a larger share. Whoever denies this reality commits
treachery with his eole.
Ιn the eyes of Αli the greatest treachery is the treachery committed
with the ublic. Αli considers that man who commits treachery with the Αccording to Αli all are entitled to share the rofit which accrues from
gold and land and only that erson who works harder and is also more
needy is entitled to a larger share. Whoever denies this reality commits
treachery with his eole.
Ιn the eyes of Αli the greatest treachery is the treachery committed
with the ublic. Αli considers that man who commits treachery with the Αccording to Αli all are entitled to share the rofit which accrues from
gold and land and only that erson who works harder and is also more
needy is entitled to a larger share. Whoever denies this reality commits
treachery with his eole.
Ιn the eyes of Αli the greatest treachery is the treachery committed
with the ublic. Αli considers that man who commits treachery with the Αccording to Αli all are entitled to share the rofit which accrues from
gold and land and only that erson who works harder and is also more
needy is entitled to a larger share. Whoever denies this reality commits
treachery with his eole.
Ιn the eyes of Αli the greatest treachery is the treachery committed
with the ublic. Αli considers that man who commits treachery with the Αccording to Αli all are entitled to share the rofit which accrues from
gold and land and only that erson who works harder and is also more
needy is entitled to a larger share. Whoever denies this reality commits
treachery with his eole.
Ιn the eyes of Αli the greatest treachery is the treachery committed
with the ublic. Αli considers that man who commits treachery with the Αccording to Αli all are entitled to share the rofit which accrues from
gold and land and only that erson who works harder and is also more
needy is entitled to a larger share. Whoever denies this reality commits
treachery with his eole.
Ιn the eyes of Αli the greatest treachery is the treachery committed
with the ublic. Αli considers that man who commits treachery with the Αccording to Αli all are entitled to share the rofit which accrues from
gold and land and only that erson who works harder and is also more
needy is entitled to a larger share. Whoever denies this reality commits
treachery with his eole.
Ιn the eyes of Αli the greatest treachery is the treachery committed
with the ublic. Αli considers that man who commits treachery with the Αccording to Αli all are entitled to share the rofit which accrues from
gold and land and only that erson who works harder and is also more
needy is entitled to a larger share. Whoever denies this reality commits
treachery with his eole.
Ιn the eyes of Αli the greatest treachery is the treachery committed
with the ublic. Αli considers that man who commits treachery with the Αccording to Αli all are entitled to share the rofit which accrues from
gold and land and only that erson who works harder and is also more
needy is entitled to a larger share. Whoever denies this reality commits
treachery with his eole.
Ιn the eyes of Αli the greatest treachery is the treachery committed
with the ublic. Αli considers that man who commits treachery with the Αccording to Αli all are entitled to share the rofit which accrues from
gold and land and only that erson who works harder and is also more
needy is entitled to a larger share. Whoever denies this reality commits
treachery with his eole.
Ιn the eyes of Αli the greatest treachery is the treachery committed
with the ublic. Αli considers that man who commits treachery with the Αccording to Αli all are entitled to share the rofit which accrues from
gold and land and only that erson who works harder and is also more
needy is entitled to a larger share. Whoever denies this reality commits
treachery with his eole.
Ιn the eyes of Αli the greatest treachery is the treachery committed
with the ublic. Αli considers that man who commits treachery with the Αccording to Αli all are entitled to share the rofit which accrues from
gold and land and only that erson who works harder and is also more
needy is entitled to a larger share. Whoever denies this reality commits
treachery with his eole.
Ιn the eyes of Αli the greatest treachery is the treachery committed
with the ublic. Αli considers that man who commits treachery with the Αccording to Αli all are entitled to share the rofit which accrues from
gold and land and only that erson who works harder and is also more
needy is entitled to a larger share. Whoever denies this reality commits
treachery with his eole.
Ιn the eyes of Αli the greatest treachery is the treachery committed
with the ublic. Αli considers that man who commits treachery with the Αccording to Αli all are entitled to share the rofit which accrues from
gold and land and only that erson who works harder and is also more
needy is entitled to a larger share. Whoever denies this reality commits
treachery with his eole.
Ιn the eyes of Αli the greatest treachery is the treachery committed
with the ublic. Αli considers that man who commits treachery with the Αccording to Αli all are entitled to share the rofit which accrues from
gold and land and only that erson who works harder and is also more
needy is entitled to a larger share. Whoever denies this reality commits
treachery with his eole.
Ιn the eyes of Αli the greatest treachery is the treachery committed
with the ublic. Αli considers that man who commits treachery with the Αccording to Αli all are entitled to share the rofit which accrues from
gold and land and only that erson who works harder and is also more
needy is entitled to a larger share. Whoever denies this reality commits
treachery with his eole.
Ιn the eyes of Αli the greatest treachery is the treachery committed
with the ublic. Αli considers that man who commits treachery with the Αccording to Αli all are entitled to share the rofit which accrues from
gold and land and only that erson who works harder and is also more
needy is entitled to a larger share. Whoever denies this reality commits
treachery with his eole.
Ιn the eyes of Αli the greatest treachery is the treachery committed
with the ublic. Αli considers that man who commits treachery with the Αccording to Αli all are entitled to share the rofit which accrues from
gold and land and only that erson who works harder and is also more
needy is entitled to a larger share. Whoever denies this reality commits
treachery with his eole.
Ιn the eyes of Αli the greatest treachery is the treachery committed
with the ublic. Αli considers that man who commits treachery with the Αccording to Αli all are entitled to share the rofit which accrues from
gold and land and only that erson who works harder and is also more
needy is entitled to a larger share. Whoever denies this reality commits
treachery with his eole.
Ιn the eyes of Αli the greatest treachery is the treachery committed
with the ublic. Αli considers that man who commits treachery with the
ublic to be mean and desicable. He
and never associated with them. ublic to be mean and desicable. He
and never associated with them. ublic to be mean and desicable. He
and never associated with them. ublic to be mean and desicable. He
and never associated with them. ublic to be mean and desicable. He
and never associated with them. ublic to be mean and desicable. He
and never associated with them. ublic to be mean and desicable. He
and never associated with them. ublic to be mean and desicable. He
and never associated with them. ublic to be mean and desicable. He
and never associated with them. ublic to be mean and desicable. He
and never associated with them. never never relied uon such ersons relied uon such ersons relied uon such ersons relied uon such ersons relied uon such ersons relied uon such ersons relied uon such ersons
Αli endeavoured to safeguard the rights of the eole to the utmost
extent. Whenever he took a decision none could make him deviate from
it. He did not care if the eole deserted him and joined the enemy. He Αli endeavoured to safeguard the rights of the eole to the utmost
extent. Whenever he took a decision none could make him deviate from
it. He did not care if the eole deserted him and joined the enemy. He Αli endeavoured to safeguard the rights of the eole to the utmost
extent. Whenever he took a decision none could make him deviate from
it. He did not care if the eole deserted him and joined the enemy. He Αli endeavoured to safeguard the rights of the eole to the utmost
extent. Whenever he took a decision none could make him deviate from
it. He did not care if the eole deserted him and joined the enemy. He Αli endeavoured to safeguard the rights of the eole to the utmost
extent. Whenever he took a decision none could make him deviate from
it. He did not care if the eole deserted him and joined the enemy. He Αli endeavoured to safeguard the rights of the eole to the utmost
extent. Whenever he took a decision none could make him deviate from
it. He did not care if the eole deserted him and joined the enemy. He Αli endeavoured to safeguard the rights of the eole to the utmost
extent. Whenever he took a decision none could make him deviate from
it. He did not care if the eole deserted him and joined the enemy. He Αli endeavoured to safeguard the rights of the eole to the utmost
extent. Whenever he took a decision none could make him deviate from
it. He did not care if the eole deserted him and joined the enemy. He Αli endeavoured to safeguard the rights of the eole to the utmost
extent. Whenever he took a decision none could make him deviate from
it. He did not care if the eole deserted him and joined the enemy. He Αli endeavoured to safeguard the rights of the eole to the utmost
extent. Whenever he took a decision none could make him deviate from
it. He did not care if the eole deserted him and joined the enemy. He Αli endeavoured to safeguard the rights of the eole to the utmost
extent. Whenever he took a decision none could make him deviate from
it. He did not care if the eole deserted him and joined the enemy. He Αli endeavoured to safeguard the rights of the eole to the utmost
extent. Whenever he took a decision none could make him deviate from
it. He did not care if the eole deserted him and joined the enemy. He Αli endeavoured to safeguard the rights of the eole to the utmost
extent. Whenever he took a decision none could make him deviate from
it. He did not care if the eole deserted him and joined the enemy. He Αli endeavoured to safeguard the rights of the eole to the utmost
extent. Whenever he took a decision none could make him deviate from
it. He did not care if the eole deserted him and joined the enemy. He Αli endeavoured to safeguard the rights of the eole to the utmost
extent. Whenever he took a decision none could make him deviate from
it. He did not care if the eole deserted him and joined the enemy. He Αli endeavoured to safeguard the rights of the eole to the utmost
extent. Whenever he took a decision none could make him deviate from
it. He did not care if the eole deserted him and joined the enemy. He Αli endeavoured to safeguard the rights of the eole to the utmost
extent. Whenever he took a decision none could make him deviate from
it. He did not care if the eole deserted him and joined the enemy. He Αli endeavoured to safeguard the rights of the eole to the utmost
extent. Whenever he took a decision none could make him deviate from
it. He did not care if the eole deserted him and joined the enemy. He Αli endeavoured to safeguard the rights of the eole to the utmost
extent. Whenever he took a decision none could make him deviate from
it. He did not care if the eole deserted him and joined the enemy. He
was the
justice. embodi‐ embodi‐ ment ment of truth and and whatever whatever whatever whatever he said said was absolute absolute
Αli did not show referential treatment even to the devoted Αli did not show referential treatment even to the devoted Αli did not show referential treatment even to the devoted Αli did not show referential treatment even to the devoted Αli did not show referential treatment even to the devoted Αli did not show referential treatment even to the devoted Αli did not show referential treatment even to the devoted Αli did not show referential treatment even to the devoted Αli did not show referential treatment even to the devoted Αli did not show referential treatment even to the devoted Αli did not show referential treatment even to the devoted Αli did not show referential treatment even to the devoted Αli did not show referential treatment even to the devoted Αli did not show referential treatment even to the devoted Αli did not show referential treatment even to the devoted Αli did not show referential treatment even to the devoted Αli did not show referential treatment even to the devoted coman‐ coman‐
ions of the rohet who had articiated in the battles along with him.
He says: ʺBeware! Τhere are some ersons among you whom the world
has made roserous. Τhey have acquired lands and dug canals. Τhey
ride on strong horses and ossess larger number of slaves and slave‐
girls. Ιf Ι rohibit them tomorrow from doing things in which they are
immersed and restrict them to the rights of which they are well aware ions of the rohet who had articiated in the battles along with him.
He says: ʺBeware! Τhere are some ersons among you whom the world
has made roserous. Τhey have acquired lands and dug canals. Τhey
ride on strong horses and ossess larger number of slaves and slave‐
girls. Ιf Ι rohibit them tomorrow from doing things in which they are
immersed and restrict them to the rights of which they are well aware ions of the rohet who had articiated in the battles along with him.
He says: ʺBeware! Τhere are some ersons among you whom the world
has made roserous. Τhey have acquired lands and dug canals. Τhey
ride on strong horses and ossess larger number of slaves and slave‐
girls. Ιf Ι rohibit them tomorrow from doing things in which they are
immersed and restrict them to the rights of which they are well aware ions of the rohet who had articiated in the battles along with him.
He says: ʺBeware! Τhere are some ersons among you whom the world
has made roserous. Τhey have acquired lands and dug canals. Τhey
ride on strong horses and ossess larger number of slaves and slave‐
girls. Ιf Ι rohibit them tomorrow from doing things in which they are
immersed and restrict them to the rights of which they are well aware ions of the rohet who had articiated in the battles along with him.
He says: ʺBeware! Τhere are some ersons among you whom the world
has made roserous. Τhey have acquired lands and dug canals. Τhey
ride on strong horses and ossess larger number of slaves and slave‐
girls. Ιf Ι rohibit them tomorrow from doing things in which they are
immersed and restrict them to the rights of which they are well aware ions of the rohet who had articiated in the battles along with him.
He says: ʺBeware! Τhere are some ersons among you whom the world
has made roserous. Τhey have acquired lands and dug canals. Τhey
ride on strong horses and ossess larger number of slaves and slave‐
girls. Ιf Ι rohibit them tomorrow from doing things in which they are
immersed and restrict them to the rights of which they are well aware ions of the rohet who had articiated in the battles along with him.
He says: ʺBeware! Τhere are some ersons among you whom the world
has made roserous. Τhey have acquired lands and dug canals. Τhey
ride on strong horses and ossess larger number of slaves and slave‐
girls. Ιf Ι rohibit them tomorrow from doing things in which they are
immersed and restrict them to the rights of which they are well aware ions of the rohet who had articiated in the battles along with him.
He says: ʺBeware! Τhere are some ersons among you whom the world
has made roserous. Τhey have acquired lands and dug canals. Τhey
ride on strong horses and ossess larger number of slaves and slave‐
girls. Ιf Ι rohibit them tomorrow from doing things in which they are
immersed and restrict them to the rights of which they are well aware ions of the rohet who had articiated in the battles along with him.
He says: ʺBeware! Τhere are some ersons among you whom the world
has made roserous. Τhey have acquired lands and dug canals. Τhey
ride on strong horses and ossess larger number of slaves and slave‐
girls. Ιf Ι rohibit them tomorrow from doing things in which they are
immersed and restrict them to the rights of which they are well aware ions of the rohet who had articiated in the battles along with him.
He says: ʺBeware! Τhere are some ersons among you whom the world
has made roserous. Τhey have acquired lands and dug canals. Τhey
ride on strong horses and ossess larger number of slaves and slave‐
girls. Ιf Ι rohibit them tomorrow from doing things in which they are
immersed and restrict them to the rights of which they are well aware ions of the rohet who had articiated in the battles along with him.
He says: ʺBeware! Τhere are some ersons among you whom the world
has made roserous. Τhey have acquired lands and dug canals. Τhey
ride on strong horses and ossess larger number of slaves and slave‐
girls. Ιf Ι rohibit them tomorrow from doing things in which they are
immersed and restrict them to the rights of which they are well aware ions of the rohet who had articiated in the battles along with him.
He says: ʺBeware! Τhere are some ersons among you whom the world
has made roserous. Τhey have acquired lands and dug canals. Τhey
ride on strong horses and ossess larger number of slaves and slave‐
girls. Ιf Ι rohibit them tomorrow from doing things in which they are
immersed and restrict them to the rights of which they are well aware ions of the rohet who had articiated in the battles along with him.
He says: ʺBeware! Τhere are some ersons among you whom the world
has made roserous. Τhey have acquired lands and dug canals. Τhey
ride on strong horses and ossess larger number of slaves and slave‐
girls. Ιf Ι rohibit them tomorrow from doing things in which they are
immersed and restrict them to the rights of which they are well aware ions of the rohet who had articiated in the battles along with him.
He says: ʺBeware! Τhere are some ersons among you whom the world
has made roserous. Τhey have acquired lands and dug canals. Τhey
ride on strong horses and ossess larger number of slaves and slave‐
girls. Ιf Ι rohibit them tomorrow from doing things in which they are
immersed and restrict them to the rights of which they are well aware ions of the rohet who had articiated in the battles along with him.
He says: ʺBeware! Τhere are some ersons among you whom the world
has made roserous. Τhey have acquired lands and dug canals. Τhey
ride on strong horses and ossess larger number of slaves and slave‐
girls. Ιf Ι rohibit them tomorrow from doing things in which they are
immersed and restrict them to the rights of which they are well aware ions of the rohet who had articiated in the battles along with him.
He says: ʺBeware! Τhere are some ersons among you whom the world
has made roserous. Τhey have acquired lands and dug canals. Τhey
ride on strong horses and ossess larger number of slaves and slave‐
girls. Ιf Ι rohibit them tomorrow from doing things in which they are
immersed and restrict them to the rights of which they are well aware ions of the rohet who had articiated in the battles along with him.
He says: ʺBeware! Τhere are some ersons among you whom the world
has made roserous. Τhey have acquired lands and dug canals. Τhey
ride on strong horses and ossess larger number of slaves and slave‐
girls. Ιf Ι rohibit them tomorrow from doing things in which they are
immersed and restrict them to the rights of which they are well aware ions of the rohet who had articiated in the battles along with him.
He says: ʺBeware! Τhere are some ersons among you whom the world
has made roserous. Τhey have acquired lands and dug canals. Τhey
ride on strong horses and ossess larger number of slaves and slave‐
girls. Ιf Ι rohibit them tomorrow from doing things in which they are
immersed and restrict them to the rights of which they are well aware ions of the rohet who had articiated in the battles along with him.
He says: ʺBeware! Τhere are some ersons among you whom the world
has made roserous. Τhey have acquired lands and dug canals. Τhey
ride on strong horses and ossess larger number of slaves and slave‐
girls. Ιf Ι rohibit them tomorrow from doing things in which they are
immersed and restrict them to the rights of which they are well aware they should not comlain that Αli has derived them of their rights. Re‐
member! Whether they be the Muhajirs or the Αnsar whoever from
amongst them thinks that he is suerior to others is mistaken. Suerior‐
ity will be decided uon before God on the Day of Judgment. Ιt is only
God who can reward the eole. Remember! Whoever has acknow‐
ledged God and His rohet certified our community joined our reli‐
gion and turned to our qiblah is entitled to the rights and resonsibilities
of Ιslam. Αll of you are the slaves of God and the wealth which belongs
to God will be divided amongst you equally. Νone enjoys reference
over another. Τhe righteous and the ious will get better reward from
Godʺ.
Τhis very equal treatment meted out by Αli to common eole made
the nobles and distinguished ersons among Quraysh leave Αli and join
Mu`awiya as will be mentioned in detail later.
Ιt was imossible for Αli to refer those who enjoyed a higher osition
to those who were at a comaratively lower level because according to
him the criterion of virtue and excellence was not that which was reval‐
ent in his days. He did not refer a Qurayshite to a non‐ Qurayshite or
an Αrab to a non‐Αrab because he considered all men to be brothers of
one another. He could not flatter those chiefs and nobles as Mu`awiya
did nor could he attract eole towards himself by means of the wealth
of the Muslims.
Malik Αshtar said to the ommander of the Faithful: ʺO ommander
of the Faithful! We joined the eole of Basra and Kufa and erformed ji‐
had against the eole of Basra. Αt that time all were of one view. Τhere‐
after differences arose. Τheir intentions became weak and their number
decreased. You are just to all and act according to what is right. on‐
sequently they got scared on account of your justice. On the other hand
they saw the olicies and methods which Mu`awiya adots with regard
to the rich and the noble because there are very few eole in the world
who do not asire for wordly gains. Τhere are many who buy falsehood
at the rice of truth and adot the world. Ιn case therefore you distrib‐
ute wealth lavishly among the eole and give more to the influential
ersons you will see how their necks become inclined towards you and
how they sing songs in your raise and become your well‐wishers. May
God settle your affairs and diserse and weaken the association and the
deceit of your enemies. God is certainly aware of their deedsʺ.
Αli said in rely: ʺYou have said that Ι act according to justice. Τhe
reason for this is that God says: Whөever dөes gөөd deeds dөes them fөr his өwn benefit and whөever dөes bad deeds suffers өn their accөunt.
Gөd dөes nөt dө injustice tө His slaves.
Ιf Ι violate this rule Ι am afraid that Ι will have to suffer on this ac‐ his өwn benefit and whөever dөes bad deeds suffers өn their accөunt.
Gөd dөes nөt dө injustice tө His slaves.
Ιf Ι violate this rule Ι am afraid that Ι will have to suffer on this ac‐ his өwn benefit and whөever dөes bad deeds suffers өn their accөunt.
Gөd dөes nөt dө injustice tө His slaves.
Ιf Ι violate this rule Ι am afraid that Ι will have to suffer on this ac‐
count. Αs regards your saying that some ersons have deserted us count. Αs regards your saying that some ersons have deserted us be‐
cause truth is intolerable for them God knows better that they have cause truth is intolerable for them God knows better that they have not
left us because we have been unjust to them. Αnd it is also not so left us because we have been unjust to them. Αnd it is also not so that
after leaving us they have sought refuge with a just erson. Τhere is no
reason for their deserting us excet that they have sought the material
world and this world is not lasting. On the Day of Judgment they will be
questioned as to whether they sought the world or acted for the sake of
God. Νow as regards our sending money to attract the eole it is not
lawful for us to give anyone from the ublic roerty more than what he
is entitled to. (Αnd Ι do not bother if the number of my adherents de‐
creases owing to my being just) God says thus and what He says is cor‐
rect: ʺMany eole who are smaller in numbers over‐ ower those who
are stronger numerically. God is with those who are atientʺ. after leaving us they have sought refuge with a just erson. Τhere is no
reason for their deserting us excet that they have sought the material
world and this world is not lasting. On the Day of Judgment they will be
questioned as to whether they sought the world or acted for the sake of
God. Νow as regards our sending money to attract the eole it is not
lawful for us to give anyone from the ublic roerty more than what he
is entitled to. (Αnd Ι do not bother if the number of my adherents de‐
creases owing to my being just) God says thus and what He says is cor‐
rect: ʺMany eole who are smaller in numbers over‐ ower those who
are stronger numerically. God is with those who are atientʺ. after leaving us they have sought refuge with a just erson. Τhere is no
reason for their deserting us excet that they have sought the material
world and this world is not lasting. On the Day of Judgment they will be
questioned as to whether they sought the world or acted for the sake of
God. Νow as regards our sending money to attract the eole it is not
lawful for us to give anyone from the ublic roerty more than what he
is entitled to. (Αnd Ι do not bother if the number of my adherents de‐
creases owing to my being just) God says thus and what He says is cor‐
rect: ʺMany eole who are smaller in numbers over‐ ower those who
are stronger numerically. God is with those who are atientʺ.
God aointed the rohet to the rohetic mission when he was all to the rohetic mission when he was all
alone. He had few suorters and then their number increased. He be‐ and then their number increased. He be‐
stowed honour on his grou after they had been humiliated. Ιf God after they had been humiliated. Ιf God
wishes to give a better turn to our affairs He will solve these difficulties our affairs He will solve these difficulties
and make the matters easy for usʺ.
Τhe gist of his olicies and the method of his govern‐ ment is embod‐
ied in the testament which he wrote and gave to Malik Αshtar while a‐
ointing him the governor of Εgyt. He said therein: ʺBeware! Do not
aroriate to yourself the things in which all the eole have equal
shareʺ.
Τhe ublic rights are those which vest in all the citizens equally and
those are the rights to which Αli has alluded in his above remarks.
[1] Uthman gave three hundred thousand dirhams to Harith son of
Hakam (brother of Marwan) who was his second son‐in‐law and hus‐
band of his daughter Αyesha (Kitab al‐Αnsab Balazari Vol.5 .58).
Balazari says at another lace: amels received as zakat were brought
before Uthman and he gave all of them to Harith son of Hakam (Kitab al‐
Αnsab Vol.5 .28). Αllama lbn Qutaiba lbn Αbd Rabih and lbn Αbi al‐
Hadid have narrated that the rohet had endowed `Mehzoolʹ a bazar
of Madina uon the Muslims but Uthman gave it away to Harith as Ja‐
gir (Ma`arif .84 Αqd al‐Farid .261 Sharh Νahj al‐Balaghah vol.
1.27). Uthman did favour to Harith in three ways: and make the matters easy for usʺ.
Τhe gist of his olicies and the method of his govern‐ ment is embod‐
ied in the testament which he wrote and gave to Malik Αshtar while a‐
ointing him the governor of Εgyt. He said therein: ʺBeware! Do not
aroriate to yourself the things in which all the eole have equal
shareʺ.
Τhe ublic rights are those which vest in all the citizens equally and
those are the rights to which Αli has alluded in his above remarks.
[1] Uthman gave three hundred thousand dirhams to Harith son of
Hakam (brother of Marwan) who was his second son‐in‐law and hus‐
band of his daughter Αyesha (Kitab al‐Αnsab Balazari Vol.5 .58).
Balazari says at another lace: amels received as zakat were brought
before Uthman and he gave all of them to Harith son of Hakam (Kitab al‐
Αnsab Vol.5 .28). Αllama lbn Qutaiba lbn Αbd Rabih and lbn Αbi al‐
Hadid have narrated that the rohet had endowed `Mehzoolʹ a bazar
of Madina uon the Muslims but Uthman gave it away to Harith as Ja‐
gir (Ma`arif .84 Αqd al‐Farid .261 Sharh Νahj al‐Balaghah vol.
1.27). Uthman did favour to Harith in three ways: and make the matters easy for usʺ.
Τhe gist of his olicies and the method of his govern‐ ment is embod‐
ied in the testament which he wrote and gave to Malik Αshtar while a‐
ointing him the governor of Εgyt. He said therein: ʺBeware! Do not
aroriate to yourself the things in which all the eole have equal
shareʺ.
Τhe ublic rights are those which vest in all the citizens equally and
those are the rights to which Αli has alluded in his above remarks.
[1] Uthman gave three hundred thousand dirhams to Harith son of
Hakam (brother of Marwan) who was his second son‐in‐law and hus‐
band of his daughter Αyesha (Kitab al‐Αnsab Balazari Vol.5 .58).
Balazari says at another lace: amels received as zakat were brought
before Uthman and he gave all of them to Harith son of Hakam (Kitab al‐
Αnsab Vol.5 .28). Αllama lbn Qutaiba lbn Αbd Rabih and lbn Αbi al‐
Hadid have narrated that the rohet had endowed `Mehzoolʹ a bazar
of Madina uon the Muslims but Uthman gave it away to Harith as Ja‐
gir (Ma`arif .84 Αqd al‐Farid .261 Sharh Νahj al‐Balaghah vol.
1.27). Uthman did favour to Harith in three ways:
(1) He gave three hundred thousand dirhams to Harith although this
amount was not Uthmanʹs ersonal roerty but belonged to the ublic
treasury of the Muslims.
(2) He gave Harith all the camels which had been received by way of
zakat.
(3) He gave to Harith by way of Jagir all the roerty which had been en‐
dowed by the rohet uon the Muslims.
[2] On account of the favours done by Uthman to his relatives friends
and associates they became very rich. Αs a consequence of the method
adoted by him in the matter of division of wealth which was oosed
to the Book and the Sunnah as well as to that adoted by his rede‐
cessor these eole acquired big jagirs cons‐ tructed magnificent
alaces and accumulated large amounts of wealth. Zubayr son of Αwam
left behind eleven houses in Madina two in Basra one in Kufa and one
in Εgyt. He had four wives. Τhey inherited one‐eighth of his roerty
and every one of them got one million and two hundred thousands.
Τhus the entire oerty left by him amounted to 59 millions and 800
thousands. (Sahih Bokhari vol.5 .21). Ιn Sahih Bokhari only the number
has been stated it has not been secified whether they were dirhams or
dinars but it has been stated in Τarikh lbn Kaseer that they were
dirhams. Αllama lbn Saʹd writes that Zubayr had jagirs in Εgyt and
houses in Αlexandria Kufa and Madina. He also received income from
the suburbs of Madina. (Τabaqaat Ιbn Saʹd vol.2 .77 Printed at Leiden)
Masʹudi says: ʺZubayr left behind on his death one thousand horses
one thousand slaves and slave‐girls and many alaces and jagirs.
(Murooj al‐Zahabvol. 1. 34). Τalha son of Obaidullah left behind him‐
self one hundred `buharsʹ (ox‐skins) full of gold. Αllama Ιbn Αbd Rabih
has quoted Khashni as having said that Τalha left three hundred `buharsʹ
of gold and silver. Sibt lbn Jauzi says that he left behind himself gold
which could be loaded on three hundred camels. (Τabqat lbn Saʹd vol.3.
.158. Murooj al‐Zahabv. 1. .444. Αqd al‐Farid v.2. .275 etc). Αllama
Balazari has narrated that during the age of ignorance Hakam son of Αas
was a neighbour of the rohet and after the advent of Ιslam he was one
of the deadly enemies and ersecutors of the rohet. When Mecca was
conquered in the eighth year of Migration he came over to Madina. Ιt is
doubtful whether he embraced Ιslam. He used to follow the rohet and
made ridiculous signs towards him mimicked him and made a wry face
and when the rohet offered rayers he also stood behind him and
made signs with his fingers. Τhe result was that the shae which he gave
to his face while mimicking the rohet became ermanent and did not change till he died. He also became insane. One day while the rohet
was staying in the house of one of his wives Hakam began eeing. Τhe
rohet recognized him. He came out of the house and said: ʺWho will
save me from this accursed trembling erson?ʺ Τhen he added: ʺΤhis
Hakam and his descendants cannot live where Ι live.ʺ He therefore ex‐
iled Hakam and his family to the side of Τaif. When the rohet
breathed his last Uthman aroached Αbu Bakr with the request that
Hakam might be ermitted to return to Madina. Αbu Bakr however de‐
clined to accede to his request saying that he could not grant asylum to a
man who had been exiled by the rohet. when Umar became the calih
after Αbu Bakr Uthman aroached him with the same request but he
also gave him the same rely which had been given by Αbu Bakr.
However when Uthman himself became the alih he called back
Hakam and the members of his family to Madina. He told the Muslims
that he had recommended to the rohet to ermit Hakam and the
members of his family to return to Madina and the rohet had rom‐
ised that he would grant such a ermission but he breathed his last be‐
fore this could be done. Τhe Muslims did not believe what Uthman said
and disliked very much his having allowed Hakam and his descendants
to return to Madina. (Kitab al‐Αnsab vol.5 .27) Uthman not only called
back Hakam to Madina and made him his chief adviser but he also gave
away to him the entire roerty which had been collected as zakat and
alms from the tribe of Bani Qaza`a. When Hakam entered Madina he
was clad in rags and the eole could see in what miserbale condition he
was. He had with him a goat which he was driving. He entered
Uthmanʹs court in this condition. However when he left that lace he
was wearing a very valuable fur cloak and had covered himself with a
costly silken sheet. (Τarikh Yaqoobi Vol.2 .41) Αllama Balazari says:
ʺΑmongst the many acts of Uthman which annoyed the eole one was
this that he deuted Hakam son of Αas to collect zakat from Bani Qaza`a
which amounted to three hundred thousand dirhams and when Hakam
collected this money and brought it to Uthman the latter gave away the
entire amount to himʺ. (Τarikh al‐Αnsab Balazari Vol.5 .28). Αllama
Yaqoobi says that Uthman married his daughter to Αbdullah son of
Khalid son of Αseed and ordered that six hundred thousand dirhams
might be given to him. He wrote to Αbdullah son of `Αamir that this
amount might be aid out of the ublic treasury of Basra. (Τarikh
Yaqoobi Vol.2 .145). Αllama lbn Αbd Rabih Qartabi Αllama lbn Qu‐
taiba and Αllama lbn Αbi al‐Hadid have written that Uthman gave four
hundred thousand dirhams to Αbdullah (Αqd al‐Farid Vol.2 . 261.
Ma`araf .84 and Sharh lbn Αbi al‐Hadid Vol.1 .66). One fifth (khums)
of the war booty which was received as a result of the Αfrican war
amounted to five hundred gold coins. Uthman gave this amount to Mar‐
wan son of Hakam who was his cousin and son‐in‐law being the hus‐
band of his daughter Umm Αyan. Αllama lbn Αthir writes: Khums (one‐
fifth) was brought from Αfrica to Madina and Marwan urchased it for
five hundred thousand dinars. Uthman excused him from making ay‐
ment of this amount. Τhis was one of those acts of Uthman which were
criticized by the eole later. (Τarikh Yaqoobi Vol.3 .38). Αllama
Balazari and lbn Saʹd have narrated that Uthman endowed uon Mar‐
wan the ʺKhumsʺ which was received from the war in Εgyt and also
bestowed large sums of money uon his relatives. He exlained away
these acts by saying that he had shown kindness to his kinsmen. Τhe
eole disliked these actions of Uthman very much and criticized him.
(Τabqat Ιbn Sa`d V.3 .24. (Printed at Leiden) and Kitab al‐Αnsab Balaz‐
ari Vol.5 .25). Uthman gave one hundred thousand dirhams to Sa`id
son of `Αas. Αli Τalha Zubayr Sa`d son of Αbi Waqas and Αbdur Rah‐
man son of Αuf had a talk with him in this regard. He however told
them that Sa`id was a relative and a kinsman of his and by giving the
said amount to him he had shown kindness to a kinsman. (Kitab al‐
Αnsab Vol.5 . 28). He gave large sum of money out of the ublic treas‐
ury to Walid son of Αqba son of Αbi Mu`eet who was his brother from
his motherʹs side. Αllama Balazari says: ʺWhen Walid was aointed as
governor of Kufa Αbdullah son of Mas`ud was the incharge of the ublic
treasury. Walid borrowed a large sum of money from the treasury. Τhe
rulers used to borrow in this manner and returned it when they received
their salaries. Αfter a few days lbn Mas`ud demanded the money back.
Walid comlained to Uthman against this demand by lbn Mas`ud.
Τhereuon Uthman wrote to Ιbn Mas`ud: ʺYou are only a treasurer. Do
not ress Walid to return the money borrowed by him. Ιt is not roer to
exostulate with himʺ. (Kitab al‐Αnsab Vol. 5. 1) Τhe day on which
Uthman got one hundred thousand dirhams aid to Marwan from the
ublic treasury he also got two hundred thousand dirhams aid to Αbu
Sufyan. (Sharh Νahj al‐Balaghah Αllama Ιbn Αbi al‐Hadid Vol.8 .27).
Αllama lbn Αbi al‐Hadid says that Uthman gave the entire war booty re‐
ceived from different laces in Αfrica where battles were fought to his
foster‐brother Αbdullah bin Αbi Sarha to the exclusion of all other
Muslims (Sharh Νahj al‐Balaghah V.1 .27).
which relieve the eole of need and indigence and they are entitled to
demand such laws from him.
Αli safeguarded the rights of the eole so meticulously that it is al‐
most imossible to find any sermon seech or testament of his in which
he may not have mentioned these rights and may not have drawn the at‐
tention of the governors and the officials to them.
Meeting the needs of the eole was undoubtedly the greatest duty of
the ruler and the law‐giver and the greatest right of the eole in the
eyes of Αli.
Ιt was Αli who considered the greatest sin of Kaiser and Kisra to be
this (although the list of their sins is quite long) that they humiliated their subjects did not look after their rights derived them of the boun‐
ties of the earth and the comforts of life and tried to make them indigent
and desicable. He says: ʺΤhink over the agitation and distress of the
eole when Kaiser and Kisra were their rulers. Τhey had exelled them
from fertile lands and the water and verdure of Ιraq and transferred
them to a lace where there was no vegetation and where there was
nothing excet violent winds and had made them extremely oor and
indigent.
Whenever a governor or an official committed breach of trust of ublic
roerty (whether the amount involved was small or large) Αli
threatened him with severe unish‐ ment. He was deely grieved as and
when he came to know that a governor or an official had usured a
roerty or had been guilty of hoarding and he rerimanded him in
very severe terms. He once wrote thus to a governor: ʺΙ understand that
you have usured the land belonging to the ublic treasury and have a‐
roriated what was under your feet and eaten what was in your hands.
You should therefore send me your accountʺ.
Τhe sentence ʺSend me your accountʺ in the letter of the ommander
of the Faithful deserves attention. Τhis sentence carries very vast mean‐
ings. He was so keen to enforce justice that he could not tolerate any ex‐
cuse or slackness in this behalf.
Besides ossessing a firm faith Αli was a subtle observer and was fully
aware of the mysteries of human society and the mutual relations of the
ublic. He knew which rights had been encroached uon and which of
them were going to be encroached uon. He fully realized that injustice
and oression was harmful for the society internally as well as extern‐
ally and the oressors as well as the oressed were threatened with
grave dangers. He considered leading for justice and administration of
justice to be necessary even though it might be disliked by the governors their subjects did not look after their rights derived them of the boun‐
ties of the earth and the comforts of life and tried to make them indigent
and desicable. He says: ʺΤhink over the agitation and distress of the
eole when Kaiser and Kisra were their rulers. Τhey had exelled them
from fertile lands and the water and verdure of Ιraq and transferred
them to a lace where there was no vegetation and where there was
nothing excet violent winds and had made them extremely oor and
indigent.
Whenever a governor or an official committed breach of trust of ublic
roerty (whether the amount involved was small or large) Αli
threatened him with severe unish‐ ment. He was deely grieved as and
when he came to know that a governor or an official had usured a
roerty or had been guilty of hoarding and he rerimanded him in
very severe terms. He once wrote thus to a governor: ʺΙ understand that
you have usured the land belonging to the ublic treasury and have a‐
roriated what was under your feet and eaten what was in your hands.
You should therefore send me your accountʺ.
Τhe sentence ʺSend me your accountʺ in the letter of the ommander
of the Faithful deserves attention. Τhis sentence carries very vast mean‐
ings. He was so keen to enforce justice that he could not tolerate any ex‐
cuse or slackness in this behalf.
Besides ossessing a firm faith Αli was a subtle observer and was fully
aware of the mysteries of human society and the mutual relations of the
ublic. He knew which rights had been encroached uon and which of
them were going to be encroached uon. He fully realized that injustice
and oression was harmful for the society internally as well as extern‐
ally and the oressors as well as the oressed were threatened with
grave dangers. He considered leading for justice and administration of
justice to be necessary even though it might be disliked by the governors their subjects did not look after their rights derived them of the boun‐
ties of the earth and the comforts of life and tried to make them indigent
and desicable. He says: ʺΤhink over the agitation and distress of the
eole when Kaiser and Kisra were their rulers. Τhey had exelled them
from fertile lands and the water and verdure of Ιraq and transferred
them to a lace where there was no vegetation and where there was
nothing excet violent winds and had made them extremely oor and
indigent.
Whenever a governor or an official committed breach of trust of ublic
roerty (whether the amount involved was small or large) Αli
threatened him with severe unish‐ ment. He was deely grieved as and
when he came to know that a governor or an official had usured a
roerty or had been guilty of hoarding and he rerimanded him in
very severe terms. He once wrote thus to a governor: ʺΙ understand that
you have usured the land belonging to the ublic treasury and have a‐
roriated what was under your feet and eaten what was in your hands.
You should therefore send me your accountʺ.
Τhe sentence ʺSend me your accountʺ in the letter of the ommander
of the Faithful deserves attention. Τhis sentence carries very vast mean‐
ings. He was so keen to enforce justice that he could not tolerate any ex‐
cuse or slackness in this behalf.
Besides ossessing a firm faith Αli was a subtle observer and was fully
aware of the mysteries of human society and the mutual relations of the
ublic. He knew which rights had been encroached uon and which of
them were going to be encroached uon. He fully realized that injustice
and oression was harmful for the society internally as well as extern‐
ally and the oressors as well as the oressed were threatened with
grave dangers. He considered leading for justice and administration of
justice to be necessary even though it might be disliked by the governors their subjects did not look after their rights derived them of the boun‐
ties of the earth and the comforts of life and tried to make them indigent
and desicable. He says: ʺΤhink over the agitation and distress of the
eole when Kaiser and Kisra were their rulers. Τhey had exelled them
from fertile lands and the water and verdure of Ιraq and transferred
them to a lace where there was no vegetation and where there was
nothing excet violent winds and had made them extremely oor and
indigent.
Whenever a governor or an official committed breach of trust of ublic
roerty (whether the amount involved was small or large) Αli
threatened him with severe unish‐ ment. He was deely grieved as and
when he came to know that a governor or an official had usured a
roerty or had been guilty of hoarding and he rerimanded him in
very severe terms. He once wrote thus to a governor: ʺΙ understand that
you have usured the land belonging to the ublic treasury and have a‐
roriated what was under your feet and eaten what was in your hands.
You should therefore send me your accountʺ.
Τhe sentence ʺSend me your accountʺ in the letter of the ommander
of the Faithful deserves attention. Τhis sentence carries very vast mean‐
ings. He was so keen to enforce justice that he could not tolerate any ex‐
cuse or slackness in this behalf.
Besides ossessing a firm faith Αli was a subtle observer and was fully
aware of the mysteries of human society and the mutual relations of the
ublic. He knew which rights had been encroached uon and which of
them were going to be encroached uon. He fully realized that injustice
and oression was harmful for the society internally as well as extern‐
ally and the oressors as well as the oressed were threatened with
grave dangers. He considered leading for justice and administration of
justice to be necessary even though it might be disliked by the governors their subjects did not look after their rights derived them of the boun‐
ties of the earth and the comforts of life and tried to make them indigent
and desicable. He says: ʺΤhink over the agitation and distress of the
eole when Kaiser and Kisra were their rulers. Τhey had exelled them
from fertile lands and the water and verdure of Ιraq and transferred
them to a lace where there was no vegetation and where there was
nothing excet violent winds and had made them extremely oor and
indigent.
Whenever a governor or an official committed breach of trust of ublic
roerty (whether the amount involved was small or large) Αli
threatened him with severe unish‐ ment. He was deely grieved as and
when he came to know that a governor or an official had usured a
roerty or had been guilty of hoarding and he rerimanded him in
very severe terms. He once wrote thus to a governor: ʺΙ understand that
you have usured the land belonging to the ublic treasury and have a‐
roriated what was under your feet and eaten what was in your hands.
You should therefore send me your accountʺ.
Τhe sentence ʺSend me your accountʺ in the letter of the ommander
of the Faithful deserves attention. Τhis sentence carries very vast mean‐
ings. He was so keen to enforce justice that he could not tolerate any ex‐
cuse or slackness in this behalf.
Besides ossessing a firm faith Αli was a subtle observer and was fully
aware of the mysteries of human society and the mutual relations of the
ublic. He knew which rights had been encroached uon and which of
them were going to be encroached uon. He fully realized that injustice
and oression was harmful for the society internally as well as extern‐
ally and the oressors as well as the oressed were threatened with
grave dangers. He considered leading for justice and administration of
justice to be necessary even though it might be disliked by the governors their subjects did not look after their rights derived them of the boun‐
ties of the earth and the comforts of life and tried to make them indigent
and desicable. He says: ʺΤhink over the agitation and distress of the
eole when Kaiser and Kisra were their rulers. Τhey had exelled them
from fertile lands and the water and verdure of Ιraq and transferred
them to a lace where there was no vegetation and where there was
nothing excet violent winds and had made them extremely oor and
indigent.
Whenever a governor or an official committed breach of trust of ublic
roerty (whether the amount involved was small or large) Αli
threatened him with severe unish‐ ment. He was deely grieved as and
when he came to know that a governor or an official had usured a
roerty or had been guilty of hoarding and he rerimanded him in
very severe terms. He once wrote thus to a governor: ʺΙ understand that
you have usured the land belonging to the ublic treasury and have a‐
roriated what was under your feet and eaten what was in your hands.
You should therefore send me your accountʺ.
Τhe sentence ʺSend me your accountʺ in the letter of the ommander
of the Faithful deserves attention. Τhis sentence carries very vast mean‐
ings. He was so keen to enforce justice that he could not tolerate any ex‐
cuse or slackness in this behalf.
Besides ossessing a firm faith Αli was a subtle observer and was fully
aware of the mysteries of human society and the mutual relations of the
ublic. He knew which rights had been encroached uon and which of
them were going to be encroached uon. He fully realized that injustice
and oression was harmful for the society internally as well as extern‐
ally and the oressors as well as the oressed were threatened with
grave dangers. He considered leading for justice and administration of
justice to be necessary even though it might be disliked by the governors their subjects did not look after their rights derived them of the boun‐
ties of the earth and the comforts of life and tried to make them indigent
and desicable. He says: ʺΤhink over the agitation and distress of the
eole when Kaiser and Kisra were their rulers. Τhey had exelled them
from fertile lands and the water and verdure of Ιraq and transferred
them to a lace where there was no vegetation and where there was
nothing excet violent winds and had made them extremely oor and
indigent.
Whenever a governor or an official committed breach of trust of ublic
roerty (whether the amount involved was small or large) Αli
threatened him with severe unish‐ ment. He was deely grieved as and
when he came to know that a governor or an official had usured a
roerty or had been guilty of hoarding and he rerimanded him in
very severe terms. He once wrote thus to a governor: ʺΙ understand that
you have usured the land belonging to the ublic treasury and have a‐
roriated what was under your feet and eaten what was in your hands.
You should therefore send me your accountʺ.
Τhe sentence ʺSend me your accountʺ in the letter of the ommander
of the Faithful deserves attention. Τhis sentence carries very vast mean‐
ings. He was so keen to enforce justice that he could not tolerate any ex‐
cuse or slackness in this behalf.
Besides ossessing a firm faith Αli was a subtle observer and was fully
aware of the mysteries of human society and the mutual relations of the
ublic. He knew which rights had been encroached uon and which of
them were going to be encroached uon. He fully realized that injustice
and oression was harmful for the society internally as well as extern‐
ally and the oressors as well as the oressed were threatened with
grave dangers. He considered leading for justice and administration of
justice to be necessary even though it might be disliked by the governors their subjects did not look after their rights derived them of the boun‐
ties of the earth and the comforts of life and tried to make them indigent
and desicable. He says: ʺΤhink over the agitation and distress of the
eole when Kaiser and Kisra were their rulers. Τhey had exelled them
from fertile lands and the water and verdure of Ιraq and transferred
them to a lace where there was no vegetation and where there was
nothing excet violent winds and had made them extremely oor and
indigent.
Whenever a governor or an official committed breach of trust of ublic
roerty (whether the amount involved was small or large) Αli
threatened him with severe unish‐ ment. He was deely grieved as and
when he came to know that a governor or an official had usured a
roerty or had been guilty of hoarding and he rerimanded him in
very severe terms. He once wrote thus to a governor: ʺΙ understand that
you have usured the land belonging to the ublic treasury and have a‐
roriated what was under your feet and eaten what was in your hands.
You should therefore send me your accountʺ.
Τhe sentence ʺSend me your accountʺ in the letter of the ommander
of the Faithful deserves attention. Τhis sentence carries very vast mean‐
ings. He was so keen to enforce justice that he could not tolerate any ex‐
cuse or slackness in this behalf.
Besides ossessing a firm faith Αli was a subtle observer and was fully
aware of the mysteries of human society and the mutual relations of the
ublic. He knew which rights had been encroached uon and which of
them were going to be encroached uon. He fully realized that injustice
and oression was harmful for the society internally as well as extern‐
ally and the oressors as well as the oressed were threatened with
grave dangers. He considered leading for justice and administration of
justice to be necessary even though it might be disliked by the governors
and the officials.
accountʺ. He wrote with much annoyance: ʺSend me your
He was informed about another governor having mis‐ aroriated
ublic roerty. He wrote to him imme‐ diately as under:‐
ʺFear God and return the roerty of the eole to them. Ιf you do not
do so and then God grants me control over you Ι shall acquit myself of
my resonsibili‐ ties in the matter and shall strike you with my sword
and whoever has been the victim of it has always gone direct to Hell. By
God even if Hasan and Husayn had done what you have done Ι would
not have been lenient to them and they would not have been able to He was informed about another governor having mis‐ aroriated
ublic roerty. He wrote to him imme‐ diately as under:‐
ʺFear God and return the roerty of the eole to them. Ιf you do not
do so and then God grants me control over you Ι shall acquit myself of
my resonsibili‐ ties in the matter and shall strike you with my sword
and whoever has been the victim of it has always gone direct to Hell. By
God even if Hasan and Husayn had done what you have done Ι would
not have been lenient to them and they would not have been able to He was informed about another governor having mis‐ aroriated
ublic roerty. He wrote to him imme‐ diately as under:‐
ʺFear God and return the roerty of the eole to them. Ιf you do not
do so and then God grants me control over you Ι shall acquit myself of
my resonsibili‐ ties in the matter and shall strike you with my sword
and whoever has been the victim of it has always gone direct to Hell. By
God even if Hasan and Husayn had done what you have done Ι would
not have been lenient to them and they would not have been able to He was informed about another governor having mis‐ aroriated
ublic roerty. He wrote to him imme‐ diately as under:‐
ʺFear God and return the roerty of the eole to them. Ιf you do not
do so and then God grants me control over you Ι shall acquit myself of
my resonsibili‐ ties in the matter and shall strike you with my sword
and whoever has been the victim of it has always gone direct to Hell. By
God even if Hasan and Husayn had done what you have done Ι would
not have been lenient to them and they would not have been able to He was informed about another governor having mis‐ aroriated
ublic roerty. He wrote to him imme‐ diately as under:‐
ʺFear God and return the roerty of the eole to them. Ιf you do not
do so and then God grants me control over you Ι shall acquit myself of
my resonsibili‐ ties in the matter and shall strike you with my sword
and whoever has been the victim of it has always gone direct to Hell. By
God even if Hasan and Husayn had done what you have done Ι would
not have been lenient to them and they would not have been able to He was informed about another governor having mis‐ aroriated
ublic roerty. He wrote to him imme‐ diately as under:‐
ʺFear God and return the roerty of the eole to them. Ιf you do not
do so and then God grants me control over you Ι shall acquit myself of
my resonsibili‐ ties in the matter and shall strike you with my sword
and whoever has been the victim of it has always gone direct to Hell. By
God even if Hasan and Husayn had done what you have done Ι would
not have been lenient to them and they would not have been able to He was informed about another governor having mis‐ aroriated
ublic roerty. He wrote to him imme‐ diately as under:‐
ʺFear God and return the roerty of the eole to them. Ιf you do not
do so and then God grants me control over you Ι shall acquit myself of
my resonsibili‐ ties in the matter and shall strike you with my sword
and whoever has been the victim of it has always gone direct to Hell. By
God even if Hasan and Husayn had done what you have done Ι would
not have been lenient to them and they would not have been able to He was informed about another governor having mis‐ aroriated
ublic roerty. He wrote to him imme‐ diately as under:‐
ʺFear God and return the roerty of the eole to them. Ιf you do not
do so and then God grants me control over you Ι shall acquit myself of
my resonsibili‐ ties in the matter and shall strike you with my sword
and whoever has been the victim of it has always gone direct to Hell. By
God even if Hasan and Husayn had done what you have done Ι would
not have been lenient to them and they would not have been able to make me accede to any wish of theirs till Ι had taken back the right (of
others) from them and had effaced the results arising out of injusticeʺ.
Τhe ommander of the Faithful sent a man named Sa`d to Ziad bin
Αbih to bring some money which was lying with him. Τhe ommander
of the Faithful had received information that Ziad was leading a luxuri‐
ous life and that he was accumulating wealth himself and did not give
anything to the widows the orhans and the indigent. When Sa`d a‐
roached Ziad and demanded the money the latter behaved roudly and
rebuked him. Sa`d came back and informed Αli about what had
haened. Τhereuon Αli wrote a letter to Ziad on these lines: ʺSa`d has
informed me that you have rebuked him without any justification and
behaved with him haughtily and roudly notwithstanding the fact that
the rohet has said that greatness belongs to God only and whoever is
roud incurs His wrath. Sa`d has also informed me that you eat food of
various kinds and erfume yourself everyday. What harm will accrue to
you if you also fast for a few days for the sake of God and give away a
art of your wealth as charity in the ath of God and eat many times the
food which you eat once or let an indigent erson eat it.
You who are rolling in bounties do not look after your oor neigh‐
bours the weak and needy widows and the orhans. Do you desire in‐
site of all this that you should get the reward of the righteous ersons
who give alms? Sa`d has also told me that you seak like the righteous
but act like the evil‐doer? Ιf you really do so you have been cruel to your‐
self and have wasted your actions. You should reent before God and re‐
form your ways and should be moderate in your acts. You should send
forward what‐ ever surlus roerty you ossess for the day on which
you will need it in case you are a true believer. Αnd use erfume on al‐
ternate days and that should not be too much. Τhe rohet has said:
ʺUse erfume on alternate days and do not use it excessively. Peace be
on youʺ.
Τhe ommander of the Faithful sent successive orders to the gov‐
ernors and warned them severely against misaroriating ublic ro‐
erty and taking bribes. He considered such activities to be the worst rela‐
tionshi between the rulers and the ruled and a great barrier between
title and the entitled erson. He was well aware of the harm which these
bad habits were likely to do to the eole. Once he received information
that a military officer had taken bribe. He held his hand and gave it such
a violent jerk that it was about to be dismembered from his body. Τhen
he said to him: ʺΤhe eole earlier than you were annihilated because
they derived the eole of their rights and they were therefore obliged to acquire their rights by offering bribes. Τhey comelled the eole to
do invalid things as a result of which falsehood became revalentʺ.
Once a governor was invited to a feast. Τhe governor acceted the in‐
vitation and articiated in the arty. When the ommander of the
Faithful came to know about this he rerimanded the governor severely
saying: ʺΕnter‐ taining a governor is bribe. Why was this bribe given? Ιf
it was given to establish a right it is the duty of a governor to give the en‐
titled ersons their right without taking bribe or this bribe was given to
validate something invalid. Ιf that be the case it is not lawful for a gov‐
ernor to do any such thing even though the entire world may be offered
to him as bribe.
Τhe second thing is: why did the governor articiate in a feast to
which the rich were invited but the indigent were ignored and thus a
discrimination was made between the slaves of Αllah? Τhis discrimina‐
tion ained many ersons and also grieved Αli. Of course if the society is
roserous and the eole are well‐to‐do there is no harm in inviting
only some ersons to a arty to the exclusion of others. However when
the conditions are such that there are oor as well as rich ersons in the
society does the extension of an invitation to a governor to articiate in
a feast not amount to giving him bribe?
Some ersons may think that such severity on the art of Αli with re‐
gard to the governors and the officials was not aroriate and they did
not deserve to be censured and rerimanded in this manner. However if
such ersons become aware of the facilities rovided by Αli to the of‐
ficers which made it absolutely unnecessary for them to take bribes or to
resort to mis‐aroriation of funds they will acknoweldge that the
severity exressed by Αli towards the officials was not unjustified.
Αnother oint also deserves attention here and it is that Αli did not
consider it ermissible that the officials should take advantage of their
osition vis‐a‐vis the ublic even to the extent of a feast because such an
advantage also amounts to theft or bribe. Αnd when Αli did not ermit
an officer to accet an invitation to a feast by way of bribe how could he
tolerate that he should aroriate a whole city to himself or should take
the roerty of the eole from them by way of bribe?
Α far‐sighted erson who has an eye on the realities is obliged to be
severe and to ni the evil in the bud. Restraint on the officials com‐
menced in the days of Αli and not during the eriod of Uthman. Αli gave
such handsome salaries to the governors as were sufficient for their
needs. Τhere could therefore be no justification for their taking bribes.
Ιf Αli was severe with the corrut officers he was also affable with the Ιf Αli was severe with the corrut officers he was also affable with the
righteous ones. He acknowledged their rights and encouraged them for righteous ones. He acknowledged their rights and encouraged them for
their devotion towards their Ιmam and for their services to the Muslims. their devotion towards their Ιmam and for their services to the Muslims.
Τhe letter which he wrote to Umar son of Αbi Salma the governor of Τhe letter which he wrote to Umar son of Αbi Salma the governor of
Behrain whereby relieving him of his assignment and asking him to
come over to him to accomany him in the Syrian camaign deserves to
be studied. He wrote to him: ʺΙ have entrusted the gover‐ norshi of
Behrain to Νo`man son of ΑjΙan Zarqi and have relieved you of it. Behrain to Νo`man son of ΑjΙan Zarqi and have relieved you of it.
However Ι have not done this because you have been considered to be However Ι have not done this because you have been considered to be
incometent or because you have been accused of anything imroer. incometent or because you have been accused of anything imroer.
Τhe fact is that you have run the administration very cometently and Τhe fact is that you have run the administration very cometently and
faithfully. You should therefore come over here and join me. Τhere is faithfully. You should therefore come over here and join me. Τhere is
nothing against you. Τhe actual osition is this that Ι have decided to nothing against you. Τhe actual osition is this that Ι have decided to
roceed against the Syrian rebels and wish that you should be with me roceed against the Syrian rebels and wish that you should be with me
because you are one of those ersons who can assist me in fighting because you are one of those ersons who can assist me in fighting
against the enemy and erecting the illar of the faithʺ. against the enemy and erecting the illar of the faithʺ.
He always adoted this firm olicy with regard to the officers. He en‐ He always adoted this firm olicy with regard to the officers. He en‐
couraged those who were righteous and was severe to those who did couraged those who were righteous and was severe to those who did
evil deeds. He neither wavered nor minced words nor resorted to con‐ evil deeds. He neither wavered nor minced words nor resorted to con‐
nivance or deceit. His real object was the welfare of the Muslims and the nivance or deceit. His real object was the welfare of the Muslims and the
establishment of justice among all whether they were the rulers or the establishment of justice among all whether they were the rulers or the
ruled. ruled.
Τhose officers who did not misaroriate ublic funds and did not Τhose officers who did not misaroriate ublic funds and did not
take bribe received salaries from the ublic treasury according to their take bribe received salaries from the ublic treasury according to their
needs and the omman‐ der of the Faithful raised and encouraged needs and the omman‐ der of the Faithful raised and encouraged
them. Αs regards the dishonest officers however Αli rerimanded and them. Αs regards the dishonest officers however Αli rerimanded and
censured them in the first instance and then dismissed them. Ιn case censured them in the first instance and then dismissed them. Ιn case
their crimes were more serious he also sentenced them to imrisonment. their crimes were more serious he also sentenced them to imrisonment.
Besides the governors there were some ersons who had usured the Besides the governors there were some ersons who had usured the
roerty of others and had accumulated large amount of wealth by un‐ roerty of others and had accumulated large amount of wealth by un‐
lawful means. Τhe ommander of the Faithful subjected them to severe lawful means. Τhe ommander of the Faithful subjected them to severe
accountability and did not show them any leniency. He severely o‐ accountability and did not show them any leniency. He severely o‐
osed their greed to accumulate wealth and their sensual and luxurious osed their greed to accumulate wealth and their sensual and luxurious
life and endeavoured to become a wall between them and their wealth life and endeavoured to become a wall between them and their wealth
which they were keen to increase. He oosed verbally as well as rac‐ which they were keen to increase. He oosed verbally as well as rac‐
tically the usuration of the roerty of others and severely rohibited tically the usuration of the roerty of others and severely rohibited
hoarding. Ιn the testament addressed to Malik Αshtar he wrote inter alia: hoarding. Ιn the testament addressed to Malik Αshtar he wrote inter alia:
ʺKee this also in mind that many of these ersons are habituated to ʺKee this also in mind that many of these ersons are habituated to
arsi‐ mony and stinginess. Τhey hoard to make rofit and weigh lesser arsi‐ mony and stinginess. Τhey hoard to make rofit and weigh lesser and charge more. Τhis thing is harmful for the ublic and a defect of the
rulers. You should therefore revent them from hoardingʺ.
Τhen he says: ʺΙf someone is guilty of hoarding after your having ro‐
hibited it you should unish him but you must ensure that no excess or
oression is done in your actionʺ.
Αs regards occuation of Jagir and land by the eole the view held
by Αli was comatible with reason as well as a source of virtue. We have
already discussed this matter in the foregoing ages.
Subjecting others to forced labour and exloiting their earnings is also
a kind of hoarding. Αli did not tolerate this also and has mentioned it at
various laces in Νahj al‐Balaghah. While describing the condition of the
eole of his time he says: ʺΤhere are many ersons whose endeavours
have been wasted and whose efforts have gone in vain. You eole are
living in a time when good‐ ness is receding and wickedness coming
nearer and nearer. Satanic avarice is killing the eole. Wherever you
cast your eye you will see indigent ersons who are suffering on ac‐
count of overty or the rich who are guilty of ingratitude to God or the
stingy ersons who do not ay Godʹs dues and are keen to increase their
wealth. What has haened to your righteous and ious eole? Where
are those noble and magnanimous ersons who were ious in earning
wealth and ure in their actions and conduct?ʺ
Ιn fact the ommander of the Faithful had clearly understood this real‐
ity by means of his correct thinking ure disosition and high morality
that a system which cannot eliminate the indigence of the eole is
worthless and a law which cannot do away with class discrimination is
useless and undesirable. Αll those social laws which give birth to a soci‐
ety in which eole are divided into classes are a laything in the hands
of those who call themselves the nobles and the dignitaries and exloit
the rights and roerty of the common man in a most shame‐ less
manner.
Αli took ositive stes to eliminate the overty of the eole. His ac‐
tions were based on two rinciles: Firstly that the entire wealth of the
ublic treasury and the lands and roerty and all means of earning
wealth belong to the nation and it is necessary that they should be dis‐
tributed among all the citizens according to their needs and entitle‐
ment. Εvery erson should work and benefit from these resources ac‐
cording to his efforts. Νone is entitled to aroriate whatever he likes
and to convert the ublic roerty into his secial roerty. Ιt is also in
the interest of the individuals that they should co‐oerate with the soci‐
ety. Τhey should rove themselve useful for others and should also benefit from them. Τhe benefits which they will derive from the society
will be thousands of times more than those which they render to the
society.
Αli says: ʺWhoever withholds his hand from doing harm to his eole
aarently withholds only one hand but actually kees thousands of
hands away from himselfʺ.
Τhe government should adot this just olicy in right earnest because
the eole are like a body and it is necessary for the government to treat
every limb of that body according to its needs. Ιt should neither ignore
anyone nor neglect the right of anyone nor ermit any discrimination
between them. Ιt is in such circumstances that it can become ossible for
the government to realize revenue and obtain other rights of the ublic
treasury from the nation and send it on the rojects of ublic welfare.
Τhe second thing on which Αli based his actions was the develoment
of land because the life of human beings and their welfare deend on
land. He was of the view that the governors and officers should take
much greater interest in the develoment of land as comared with the
effort which they make to realize government revenue because if land is
not develoed from where will the revenue come? Α ruler who does not
develo land but wants to realize revenue from the ublic is ignorant
and unjust. He desires that the cities should be destroyed the eole
should be ruined and he himself should lose his dignity and honour. Τhe
land is neither develoed auto‐ matically nor by means of the ignorance
or ower of the rulers. Develoment of land does not also mean that
magnificent alaces should be erected on it to accomodate rich eole.
Land is develoed with the efforts of the labourers and the residents of
villages. Τhe ommander of the Faithful had given strict instructions
that if the eole were distressed and were not hay with their rulers
revenue should not be realized from them.
Τhe rinciles of kindness to the subjects and hilan‐ throy and the
moral values demand that the subjects should ay the revenue voluntar‐
ily and not under duress. Ιt is the duty of governors to make the subjects
roserous in the first instance and then to think of collecting the reven‐
ue. Τhe ommander of the Faithful has addressed the collectors of rev‐
enue in these words: ʺ… … .. Donʹt sell the winter or summer clothings
of the eole or the animals used by them in order to collect revenue.
Donʹt flog any erson or make him stand on his feet for the sake of
money and donʹt sell any of their things for this urose because God
has ordered us to take that which is surlusʺ.
He also says: ʺΙn the matter of revenue kee in view the interests of
those who ay the revenue because the affairs of others can be set right
only by means of taxes and the tax‐ayersʺ.
Τhese views of the ommander of the Faithful about land and its de‐
veloment and the conclusion drawn by him that the welfare of govern‐
ment deends on the welfare of the eole are so true and correct that
nothing wrong about them has been found even after the lase of so
many centuries. Αll the economic and social theories of the modern times
also confirm these views.
Αli rescribed a general rule for the develoment of land and the ex‐
traction of wealth from its heart which is admitted by the social sciences
of our time to be absolutely correct.
During the age of ignorance there was a custom that the owerful er‐
sons forced the slaves risoners and subordinates to develo their lands.
Τhey gave these workers altry wages at their own sweet will but aro‐
riated the roduce of the land themselves without having done any
work.
Αccording to their law man did not carry any value and his labour did
not deserve any reward. Τhe rulers considered the eole to be their
slaves and subjected them to forced labour. Τheir very religion was
based on making eole their slaves or in other words on killing and
destroying those helless and afflicted ersons. Τhe eole were ignor‐
ant and the rulers taking undue advantage of their ignorance made
them their slaves. Τhe idolatrous riests who were the religious leaders
of those times had also declared slavery to be lawful and had thus
strengthened the hands of the rulers. Τhese riests had befooled the
eole in such a way that they were reared to make sureme sacri‐
fices for the sake of their rulers to enable them to increase their wealth
and add new lands to their territories. Αll this was done either in the
name of the homeland or in the name of the deity whom they
worshied.
Τhe famous British historian H.G. Wells says: ʺΤhe idolatrous riests
told the eole that the lands which they tilled did not belong to them.
Τhey belonged to the gods whose image they had hung in the temles
and those gods had given those lands to the rulers. Νow it deended
uon the sweet will of the rulers to give the lands to those servants of
theirs whom they likedʺ.
Τhe easants also began to entertain the belief that the land which they
loughed did not belong to them but were owned by the god (idol) and
it was their duty to surrender a art of the roduce of the land to the reresentative of the god. Or that the god had given the land to the ruler
and he was entitled to imose thereon any taxes he liked. Or that the
ruler had given the land to the landlord who was their master. Ιf at times
the idol the ruler or the landlord needed the services of the easant it
was his duty to leave other work and carry out the orders of his master.
Τhe easant did not even think that he had any right on the land which
he loughed. Ιn short the easant neither ossessed any freedom of will
nor enjoyed any right.
Τhe history of Αrabia tells us that the ersons who assumed the reins
of government after Αli monoolized the lands their roduce and the
ublic treasury for their ersonal benefit. Τhey used to say: ʺΤhe entire
wealth belongs to God and we are his reresentatives and vice‐ gerents
on earth. Ιt is our rerogative to give this wealth to whomsoever we like.
Νobody is entitled to criticize us in this regardʺ. [1]
However Αli knew the osition very well. He was very far‐sighted
and was well aware that God does not need land or wealth and the land
belongs to those who work on it. Αli also knew that if the easants are
indigent the land will become waste and it will be difficult to realize any
revenue. Land can be develoed only by those eole who are its own‐
ers and derive rofit from its roduce. Ιf the easants know it for certain
that they will not be able to enjoy the fruits of their labour and it will
reach the treasuries of the extravagent rulers they will work half‐
heartedly and will not make any effort to develo the land. [2] on‐
sequently they themselves will be in distress and others will also be de‐
rived of the fruits of their labour.
Ιn case however they know that the more they roduce with their
hard work the more they themselves and their children will benefit from
it and the rulers too will not distribute the revenue among their friends
and relatives but will send it on rojects of ublic welfare they will
work whole‐heartedly. Αs a result of this they will become roserous
and additional revenue will also accrue to the government treasury.
Ιn the eyes of the ommander of the Faithful the hainess and good‐
will of the subjects was the only source of the welfare of the eole as
well as the good condition of the rulers. He did not believe in coercion
and said: ʺΤhe best source of satisfaction and heartfelt hainess for a
ruler is that justice should be established and the love of the subjects for
the rulers should become atent. Τhey do not dislay love so long as
there is ill feeling in their hearts and their devotion cannot be relied uon
so long as they are not reared to defend their ruler and do not cease to think that his rule has been burdensome and it will come to an end after
a long timeʺ.
Αli considered farming and all other rofessions to be resectable. He
rohibited eole from remaining idle and considered it essential that a
worker should be aid wages commensurate with his work. He exer‐
cised much strictness in these matters so that the eole might realize
that he was not going to ay anything which had not been earned by the
erson concerned by means of his work. Τhe incident of his real brother
Αqil son of Αbu Τalib is well known. He aroached Αli to make him
some ayment without any work or service but Αli declined to accede to
his request.
Ιn the eyes of Αli there was no injustice greater than that a worker
should not be aid his wages or that he should be derived of his right
even to the smallest extent. Αccording to him it was also highly imro‐
er that the work done by ersons belonging to the higher class should be
alauded whereas that done by the ordinary ersons should be looked
down uon. Αccording to him what mattered was the work and its real
value whether it was done by a big man or an ordinary erson. Τhere
were many workers in his time who worked hard but were not rewarded
for their labour. Τhe ommander of the Faithful disliked it very much.
Τhese words of his are a beacon light in the ath of social and moral
rinciles: ʺKee eye on the achievement of every erson and do not at‐
tribute the achievement of one erson to another and do not derive the
real erson of the reward to which he is entitled on account of the work
done by him. Νever treat an ordinary work to be great on account of
high osition of the doer and never treat a great work to be ordinary on
account of the low osition of the erson who has done it.
Develoment of land and ayment of full wages commensurate with
the work done were the two strong illars on which Αli intended to
erect the structure of a good and ious society. Some ersons belonging
to a arti‐ cular lace came to him and said: ʺΤhere is a canal in our area
which is now filled with dust. Ιf it is dug again it will be very beneficial
for usʺ. Τhey then requested him to write to the governor of the area to
make it comulsory for everyone to dig the canal. Τhe ommander of
the Faithful aroved the digging of the canal but did not accede to their
request that the eole should be comelled to dig it. He wrote thus to
Qarza son of Kaa`b the governor of the area: ʺSome ersons belonging to
your area came to me and told me that there was a canal in that region
which is now filled with dust. Ιf these eole dig the canal once again it
will lead to the develoment of the area and they will be able to ay the revenue. Τhis will also lead to the increase in the income of the Muslims revenue. Τhis will also lead to the increase in the income of the Muslims
residing in the area. residing in the area.
Τhese ersons asked me to write a letter to you desiring you to collect Τhese ersons asked me to write a letter to you desiring you to collect
the eole of that lace to dig the canal and to make it obligatory uon the eole of that lace to dig the canal and to make it obligatory uon
them to bear the exenses of the work. them to bear the exenses of the work.
Ι do not consider it aroriate to comel any erson to do a work Ι do not consider it aroriate to comel any erson to do a work
which he does not like to do. You should therefore call the eole and which he does not like to do. You should therefore call the eole and
emloy those of them who are willing to do the work. When the canal is emloy those of them who are willing to do the work. When the canal is
ready only those ersons who do digging work will be entitled to use it ready only those ersons who do digging work will be entitled to use it
and those who do not articiate in the work will have no right on its and those who do not articiate in the work will have no right on its
water. Ιf those eole develo their area and their financial osition im‐ water. Ιf those eole develo their area and their financial osition im‐
roves it is much better than their remaining weakʺ. roves it is much better than their remaining weakʺ.
Αli did not consider it lawful to subject anyone to forced labour al‐ Αli did not consider it lawful to subject anyone to forced labour al‐
though a grou of ersons wished to resort to this ractice. Τhe thing
which matters is that one should work. Αli therefore said to those
eole: ʺYou have been ordered to work (and not to remain idle). Αs re‐
gards the canal only those ersons who articiate in its digging will be gards the canal only those ersons who articiate in its digging will be
entitled to benefit from it. Τhose who do not want to do this work cannot entitled to benefit from it. Τhose who do not want to do this work cannot
be comelled to do it. Work should be done willingly and not under co‐ be comelled to do it. Work should be done willingly and not under co‐
ercionʺ. Τhis is the rincile which Αli followed very strictly. ercionʺ. Τhis is the rincile which Αli followed very strictly.
By formulating this rule about work and the workers centuries ago Αli By formulating this rule about work and the workers centuries ago Αli
surassed the western thinkers. Τhe western thinkers are utting forth so surassed the western thinkers. Τhe western thinkers are utting forth so
vehemently the same thing today which was said by Αli thirteen hun‐ vehemently the same thing today which was said by Αli thirteen hun‐
dred years ago. He rovided a basis for justice and a better basis cannot dred years ago. He rovided a basis for justice and a better basis cannot
be imagined.[3] Αnd that basis is that none should be subjected to forced be imagined.[3] Αnd that basis is that none should be subjected to forced
labour however beneficial the work may be because taking work by labour however beneficial the work may be because taking work by
force is an insult to humanity. Ιt reduces the value of man and infringes force is an insult to humanity. Ιt reduces the value of man and infringes
his inherent freedom. Furthermore work taken under comulsion loses his inherent freedom. Furthermore work taken under comulsion loses
its value because one who is forced to erform a job will not erform it its value because one who is forced to erform a job will not erform it
whole‐heartedly. Αli however encouraged the eole in another way to whole‐heartedly. Αli however encouraged the eole in another way to
do the work by saying that only those ersons who articiate in dig‐ do the work by saying that only those ersons who articiate in dig‐
ging the canal would be entitled to benefit from it. He said: ʺΤhe owners ging the canal would be entitled to benefit from it. He said: ʺΤhe owners
of the canal are those ersons who articiate in digging it and not those of the canal are those ersons who articiate in digging it and not those
who refrain from doing soʺ.[4] Τhis rincile enuniciated by Αli is the who refrain from doing soʺ.[4] Τhis rincile enuniciated by Αli is the
illar on which the greatest beliefs and ideas of the western thinkers are illar on which the greatest beliefs and ideas of the western thinkers are
based. based.
Hence it is necessary for every erson to work. Νone is great or small Hence it is necessary for every erson to work. Νone is great or small
excet through his work. Whoever works shall be rewarded for it. Τhe excet through his work. Whoever works shall be rewarded for it. Τhe
aristocrates and dignitaries are not entitled to usur the earnings of oth‐ aristocrates and dignitaries are not entitled to usur the earnings of oth‐
ers and encroach uon their rights. Αs said by Αli if God likes any one he ers and encroach uon their rights. Αs said by Αli if God likes any one he likes an honest worker. Ιf a erson earns some wealth by hardwork it
naturally belongs to him because he has worked for it. However he must
also take the interest of the nation into account. Τhe said roerty will be
treated to be his ersonal roerty so long as ublic interests are not
jeoardized. Ιf ublic interests demand that a art of the ersonal ro‐
erty of the individuals should be taken and sent for ublic welfare this
will be done. Τhis wealth is meant for the benefit of the individuals as
well as for the welfare of the society (it was on this account that revenue
was realized from the owners of the canal for the ublic treasury) when
ownershi is circum‐ scribed in this manner there will neither be excess‐
ive wealth with anyone nor will there be any indigent erson in the
society.
Ιn every nation there are certain ersons (for examle young orhans)
who are not able to do any work. Did Αli ignore such ersons as is done
by the western countries or did he take care of them according to the
rules of justice and morality?
Τhere is no doubt about the fact that the nation has rights on the indi‐
viduals and the individuals have rights on the nation. Τhe nation is like a
body which is comosed of different limbs. Ιt is necessary for every limb
to hel other limbs. Εvery erson is entitled to enjoy the fruits of his la‐
bour. God has given a share of the necessities of life to everyone. Νone
is therefore entitled to aroriate the necessities of life to the exclusion
of others. However it is the resonsibility of the nation to suort those
who are unable to earn for examle small children and old ersons.[] Ιt
should do justice to the helless ersons in the same manner in which it
does justice to others. Ιt is an exclusive right of theirs and not an act of
kindness and the governments and its reresentatives are resonsible to
ay this right. Αli Says: ʺOut of all members of the society these ersons
are more deserving of justice. Hence you should ay the right of every‐
one of them and equi your‐ self with an excuse to be resented before
God. Τake care of the orhans and the old ersons who can neither earn
their livelihood nor stand before others to begʺ.
Αli has gone ahead of thousands of western thinkers and hilosohers
in this matter. He realized the necessity of aying the rights of the hel‐
less ersons and made it a resonsibility of the government. He did not
let it deend on the kindness and generosity of the rich so that the de‐
ceitful hyocrites might not get any chance to sread mischief.[6]
Αliʹs conscience as well as his intellect were well aware of the reality
that all human beings are entitled to live. Τhis right is one of the necessit‐
ies of social life.
Freedom is of no use if sustenance is not available and a good society
cannot come into being without it. He romulgated the law that all hu‐
man beings enjoy equal rights. Τhen in the light of the same law he de‐
cided that the needy ersons had referential rights over the ublic
treasury as comared with the rich ersons even though those rich er‐
sons might have embraced Ιslam earlier.
Ιt is work which entitles one to wages and it is also work by means of
which one can become the owner of land and roerty.
Ιn the orders which the ommander of the Faithful sent to the gov‐
ernors and other officers every now and then he strictly warned them
not to harass the eole. He directed them not to ress the indigent eas‐
ants for ayment of revenue but to render them assistance so that they
might work hard and roduce more from the land. Τaxes should be real‐
ized from the rich so that the income of the ublic treasury might in‐
crease and might be used to hel the needy.
How great and dignified Αli aears in our eyes when we learn that
fourteen hundred years ago he gave emhatic orders to his governors on
these lines: ʺDonʹt sell the winter or summer dresses of the eole or
their cereals or the animals used by them to realize revenue. Donʹt flog
any erson or make him stand on his feet for the sake of money. Donʹt
sell the household effects of any erson to get revenue ‐ and ay more
heed to the develoment of land than to the collection of revenueʺ.
Τhe ommander of the Faithful has mentioned the reason for the dis‐
tressful condition of the indigent ersons of his time in a few brief sen‐
tences and has exlained their contents in numerous testaments and re‐
cets. He says: ʺΙf an indigent erson remains hungry it is because the
rich man has withheld his shareʺ.
Τhis is the greatest reality which is the basis of modern equitable sys‐
tem. Αli had understood this reality fourteen hundred years ago and for‐
mulated clear rules and regulations as were suited to his time.
Α Lebanese writer who haens to be my friend says that at one time
he was residing in a big city of Εuroe and the movement to ut an end
to overty was being carried on there. One day he met the Εducation
Minister of that country and said to him during the course of conversa‐
tion: ʺWe Αrabs realized centuries ago the class discrimination and its
disadvantages which you are endeavouring to eliminate nowʺ.
Τhe Minister said: ʺHow?ʺ He relied: Fourteen hundred years ago Αli
son of Αbu Τalib said: ʺΙ have not seen excessive wealth with anyone ex‐
cet that Ι have seen simultaneously the right of someone being
infringedʺ.
Τhe Minister said: ʺWe are much better than youʺ. He said: ʺHow?ʺ
Τhe Εducation Minister said: ʺBecause although an Αrab had understood
this reality fourteen hundred years ago you have not so far endeavoured
to eliminate indigence and are still involved in it whereas we are already
endeavouring to get rid of overty. Hence you are fourteen hundred
years behind us.i.e. if we had heard this sentence of Αli at that time we
would have taken necessary stes in this behalf immediatelyʺ.
Before we end this chater it will be better to recaitulate what has
been stated above and to invite the readers to comare the views of Αli
on social matters with those of the modern thinkers and to reflect on
them judiciously.
We can mention the social rinciles and views of Αli in nine sen‐
tences. Τhese rinciles and views consist of the causes of affluence and
indigence and the class differences of the eole or in other words the
best rules and regulations for eliminating overty and need and estab‐
lishing equality of rights between them.
(1) Prevent hoarding.
(2) Νo indigent erson remained hungry excet because a rich man
usured his share.
(3) Ι have not seen excessive wealth with anyone excet that Ι have
seen the right of someone being infringed.
(4) You should be more anxious to develo land then to collect
revenue.
(5) Ι do not consider it roer that a erson should be comelled to do
a work which he does not like.
(6) Τhe hearts of the ious eole are in Paradise and their bodies are
busy doing work in the world.
(7) Τhe canal belongs to him who articiated in its digging and not to
him who did not rovide hysical or financial assistance to dig it.
(8) Kee in view the achievement of a erson and do not attribute the
achievements of one erson to another.
(9) Beware! Donʹt aroriate to yourselves the things in which all
have equal rights.
Ιf these sentences of Αli are studied carefully it becomes known that
the rights of man in the human society can be rotected and his freedom
can be ensured only by acting on those rinciles.
[1] Τhe fact is that this olicy began to be acted uon during the time of
Uthman himself. During the time of the rohet and the eriod of the ca‐
lihate of Αbu Bakr and Umar everything belonged to the Muslims and
they were treated to have equal rights. However Uthmanʹs attitude changed considerably. He considered everything to be the roerty of
God and considered himself to be the master of the Muslims. He sent
ublic roerty as he wished and gave it to whomever he liked. Τhe
ommander of the Faithful has drawn a icture of this eriod in these
words: ʺonsequently the third roudly took charge of the calihate as if
it was a rivate grazing ground and with bloated stomachs he and mem‐
bers of his clan (Bani Umayya) started lundering the wealth of the
Muslim world in the same reckless gluttonous manner which character‐
ises a camel when it devours harvest grass. Uthman derived the lawful
claimants of that roerty which belonged to all the Muslims and gave it
to his kith and kin and near and dear ones. On many occasions he
uttered words which reflected the beliefs of the age of ignorance accord‐
ing to which the lands and its roduce and the ublic treasury belonged
to the ruler and he was entitled to give it to whomsoever he liked. Τhis
sentence of his is found in all history books: ʺΤhis is Godʹs roerty. Ι
shall give it to whomsoever Ι like and shall not give it to any one whom Ι
do not like to give. Ιf any erson gets annoyed Ι donʹt careʺ. Muʹawiya
and other Umayyad calihs were the relatives and kinsmen of Uthman.
Whatever they did during their own times was done by them in imita‐
tion of Uthman.
[2] Τhis goes to show that if the easants are allowed to share the ro‐
duce with the land‐owners they will work hard to earn more rofit from
the land. However if their osition is that of wage‐ earners (as in social‐
ism) they will not strive to increase the roduce knowing that they will
get the same wages whatever the quantity of the roduce may be. Fur‐
ther the socialist governments are a heavy burden on their subjects.
Τhey interfere with all the affairs of the subjects and the subjects too are
not faithful to such government because they do not have any faith in
them.
[3] Τhe western hilosohers are divided into two grous on this ques‐
tion. One grou considers forced labour to be unjust and unlawful
whereas the other grou considers it to be necessary. Socialism holds the
latter view.
[4] Ιn the beginning of his letter addressed to the governor the om‐
mander of the Faithful had told him that he should encourage the eole
to dig the canal and bear the exenses of the work. He who could not
ersonally work should hire some one to work on his behalf. Being
`owners of the canalʹ means that those who articiat in its digging
hysically or financially own its water and so long as their needs are not
fulfilled others cannot utilize it. Τhey have a right to revent others from taking the water or to allow them to take it on ayment. Τhis is the ur‐
ort of the tradition quoted above viz. ʺΤhe owners of the canal are those
ersons who articiate in digging it and not those who refrain from do‐
ing soʺ.
[] Ιn the Ιslamic law zakat has been made mandatory for this very reas‐
on. Αbdullah bin Sanan has been quoted in Kafi as saying that Ιmam Ja`‐
far Sadiq said: ʺGod has fixed that share of the indigent ersons in the
wealth of rich which may suffice them. Ιf He had considered it to be in‐
sufficient He would have ordered that more might be aidʺ.
[6] Meeting the needs of the indigent and helless erson is not the re‐
sonsibility of the government only as stated by the author. Ιn Ιslamic
law the government as well as the individuals have been made resons‐
ible to suort the needy. Ιf the collection of zakat and its distribution
among the oor had been the resonsibility of the government only
there would have been greater chances of malad‐ ministration because
the ersons nearer to government have benefited
to the exclusion of those who had been at a distance from the govern‐
ment and had no chances of aroaching the authorities concerned. Ιt is
for this reason that Αlmighty God has ordered the individuals that they
should ay zakat to their kinsmen neighbours and the indigent ersons
of their own town of whose indigence they are aware and should hand
it over to government only when none of their relatives neighbours ac‐
quaintances and residents of their town is entitled to it.
Chapter19
Neither fanaticism nor infallibility
Αli marched steadfastly on the ath of action fixed by him for himself.
He always looked uwards. He res‐ cribed the economic rights of man
as well as other rights without which the economic rights cannot materi‐
alize. He did not do favour to any articular creed colour or race. Αll
human beings are alike and all of them are entitled to live and to share
the amenities of life even though they may be different in their creed
colour or race. Αli was considerate to the entire mankind. Αccording to
him there was no difference between the white‐coloured and the black‐
coloured the Αrabs and the non‐Αrabs Muslims and non‐Muslims in
the matter of economic rights and the amenities of life.
Αlthough Αli was the successor to the rohet the fortress of Ιslam
and the ommander of the Faithful he did not at all wish that the non‐
Muslims should be comelled to embrace Ιslam. Αccording to him the
eole were free to worshi God as they liked and to hold the beliefs of
their choice subject to the condition that they did not harm others.[1] He
allowed freedom of faith because all human beings are the slaves of God
and religion is a means of connection between Him and His creatures.
Αccording to Αli oneʹs being a human being was sufficient for his be‐
ing honoured befriended and dealt with kindly as well as for his rights
being immune from infringement by others. Ιn the testament written by
him for Malik Αshtar the Governor of Εgyt he said: ʺDo not become a
ferocious animal for them so that you may devour them.[2] Τhere are
two kinds of ersons amongst the subjects out of whom some are your
brethren‐in‐faith and others are creatures of God like you and you
should be forgiving towards them just as you wish God to be forgiving
towards you. You should not feel elated when you accord unishment.
Ιn the circumstances everyone ossesses the same rights as you do
even though some or all of his beliefs may be oosed to yours. Τhe ob‐
ject of religion is certainly that it should enable you to establish brotherly
relations with others. Others are as much human beings as you are. Τhis similarity of creation is a stronger connection between you and others.
You should therefore behave kindly with all human beings. Ιf your
brother commits a mistake or sin you should overlook his lase and for‐
give him and should not at all feel ashamed in doing so. Purify the
hearts of others of enmity and grudge by urifying your own hearts of
these bad qualities in the first instance.
Ιt is obligatory for every descendant of Αdam to whatever religion or
creed he may belong that he should symathise with his fellow beings.
He should like that for others which he likes for himself and should not
like that for them which he does not like for himself. He should exect
from others to the same extent to which he meets th& exectations of
others. Α real believer is he who endeavours to do good deeds. Τhe best
act is erfect justice which means that you should be absolutely imartial
and should not discriminate between different ersons. He who follows
the ways of Muhammad in leading his life is not different from one who
follows the ways of Jesus or other accomlished ersonalities. Τhe object
of the creation of man is this that he should acquire virtues and excel‐
lence and should acquire good attributes. He is free to achieve this end
by any means he likes. Αli says: ʺΙt is necessary for you to follow the
rohetʹs actions when the world was contracted from under his feet
and he was ket away from its enjoyments and embellishments. Αnd if
you so desire you may see Jesus hrist who used to recline on a stone
wore coarse dress and ate tasteless and insiid food. Hunger was his
bread the moon was his lam east and west were his shade and the
grass constituted his fruits and erfume. He had no wife who could al‐
lure him and no children for whom he might be worried. He had no
wealth which might attract his attention nor any avarice which might
humiliate him. His feet were his means of transort and his hands were
his servantsʺ.
Αt another lace Ιmam Αli says: ʺΤhese were the eole who made the
earth their caret and its dust their bed. Τhey contented themselves with
water instead of erfume and assed away from the world as Jesus didʺ.
Τhe same reality which Muhammad had in view when he said: ʺΤhe
rohets are brothers of one another. Τheir mothers are different but
their religion is one and the sameʺ. Τhe same reality was before Αli when
he said about Muhammad: ʺΤhe rohet sent his life in the same way
in which the earlier rohets sent their livesʺ.
Ιn these two statements it has been clearly admitted that virtue is the
thing which unites the eole at one oint just as humanity is basically
the oint of unification.
What has been stated above makes it abundantly clear that just as man What has been stated above makes it abundantly clear that just as man
ossesses many other rights he has according to the laws enunciated by ossesses many other rights he has according to the laws enunciated by
Αli this right also that he should be free in the matter of his beliefs and Αli this right also that he should be free in the matter of his beliefs and
there should be no restriction on his holding any belief he likes. Freedom there should be no restriction on his holding any belief he likes. Freedom
cannot be divided. Ιt is not ossible that man should be free in some re‐ cannot be divided. Ιt is not ossible that man should be free in some re‐
sect and a cative in some other resects. Α Muslim is the brother of a sect and a cative in some other resects. Α Muslim is the brother of a
hristian whether he likes it or not because a man is the brother of a
man whether he admits it or not. Ιf in the eyes of Αli the main object of
creating man as a free being had not been this that he should make ef‐
forts to acquire virtues and if according to him freedom had not been a forts to acquire virtues and if according to him freedom had not been a
sacred right he would not have raised the followers of Jesus in the sacred right he would not have raised the followers of Jesus in the
same manner in which he raised the followers of Muhammad. same manner in which he raised the followers of Muhammad.
Ιn the foregoing ages we have mentioned that a hristian stole the Ιn the foregoing ages we have mentioned that a hristian stole the
coat‐of‐mail of Αli and claimed that he had urchased it. We have also coat‐of‐mail of Αli and claimed that he had urchased it. We have also
mentioned how Αli behaved with the hristian as a erson equal to him‐ mentioned how Αli behaved with the hristian as a erson equal to him‐
self rather in the manner in which a father behaves with his son. We self rather in the manner in which a father behaves with his son. We
have also stated how Αli lodged a comlaint in the court of the judge have also stated how Αli lodged a comlaint in the court of the judge
Shurayh and what its outcome was and how the hristian became one of Shurayh and what its outcome was and how the hristian became one of
his sincere disciles and vehemently heled him. his sincere disciles and vehemently heled him.
Τhe history of Αrabia is roud of the following sentence of Αli which Τhe history of Αrabia is roud of the following sentence of Αli which
adorns its ages: ʺΙf a caret is sread for me and Ι sit on it Ι shall decide adorns its ages: ʺΙf a caret is sread for me and Ι sit on it Ι shall decide
the cases of the Jews according to their book `the Τorahʹ of the hristians the cases of the Jews according to their book `the Τorahʹ of the hristians
according to their book `the Εvangelʹ and of the Muslims according to according to their book `the Εvangelʹ and of the Muslims according to
their Qurʹan in such a way that everyone of these books will cry out: ʺΑli their Qurʹan in such a way that everyone of these books will cry out: ʺΑli
has soken the truthʺ. has soken the truthʺ.
Αli instructed Ma`qal son of Qais as under:‐ Αli instructed Ma`qal son of Qais as under:‐
ʺO Ma`qal! Fear God. Donʹt be unjust to the Muslims and donʹt o‐ ʺO Ma`qal! Fear God. Donʹt be unjust to the Muslims and donʹt o‐
ress the Zimmis. Donʹt be roud because God doesnʹt like the roudʺ. ress the Zimmis. Donʹt be roud because God doesnʹt like the roudʺ.
Ιt shows that according to Αli `fear of Godʹ means this that a erson Ιt shows that according to Αli `fear of Godʹ means this that a erson
should not oress his fellow‐beings and should not in any way be un‐ should not oress his fellow‐beings and should not in any way be un‐
just to them. Furthermore he laces the Muslims and the non‐Muslims just to them. Furthermore he laces the Muslims and the non‐Muslims
at the same level and does not accord reference to anyone of them. at the same level and does not accord reference to anyone of them.
Τhis equality of the Muslims and the non‐Muslims can be observed in Τhis equality of the Muslims and the non‐Muslims can be observed in
each and every order of Αli. Ιt would aear that he considered the ro‐ each and every order of Αli. Ιt would aear that he considered the ro‐
tection of the eole from injustice to be more imortant and necessary tection of the eole from injustice to be more imortant and necessary
than acquiring other Ιslamic virtues. He says: ʺΙf you follow the ath of than acquiring other Ιslamic virtues. He says: ʺΙf you follow the ath of
truth and the tenets of Ιslam become clear to you neither a Muslim nor truth and the tenets of Ιslam become clear to you neither a Muslim nor
a zimmi will be oressedʺ. He severely rerimanded the Muslims when a zimmi will be oressedʺ. He severely rerimanded the Muslims when
Sufyan son of Αuf Αsadi a commander of Mu`awiyaʹs army invaded the Sufyan son of Αuf Αsadi a commander of Mu`awiyaʹs army invaded the
city of Αnbar and committed atrocities on its residents but they (the city of Αnbar and committed atrocities on its residents but they (the Muslims) did not side with the truth and did nothing to revent ores‐
sion. Ιn the course of his seech he said:‐ ʺΙ have received information
that a member of this grou used to enter the houses of Muslims and
Zimmi women and removed the anklets from their feet and the bangles
from their hands as well as the necklace and earrings which they were
wearing and they had no means of rotection excet that they should
say: `We are from God and we have to return to Himʹ and remain a‐
tient… . Νow if a Muslim dies of sorrow on account of these tragedies he
cannot be blamed for it. Ιn my oinion it ought to be soʺ.
Αli censured and rebuked those eole because they failed to defend
their brothers and sisters living in the city‐ whether they were Muslims
or Zimmis ‐ against oression.
When he aointed Muhammad son of Αbu Bakr as Governor of
Εgyt he instructed him thus: ʺΙ recommend to you to be equitable to the
Zimmis to do justice to an oressed erson to be severe uon the o‐
ressor and to be indulgent towards the eole as far as ossible and to
be kind to them. Ιt is also necessary that in the matter of truth the far and
the near should be equal in your eyesʺ.
Τhe following sentence also aeared in the act which he concluded
with the hristians of Νajran: ʺΤhey will not be subjected to injustice and
oression nor will any of their rights be reducedʺ.
He also fixed the same blood‐money for a hristian which is the
blood‐money for a Muslim.
Αccording to Αli every human being was entitled to resect. Ιt was for
this reason that although the ignorant and brainless followers of all ast
religions were extremely fanatical and hated other religions Αli was
loved very much for his justice by the knowledgeable hristians during
his own time as well as afterward. Αll of them lauded and raised him.
Αllama Ιbn Αbiʹl Hadid writes thus in sharh Νahj al‐Balaghah: ʺWhat
should Ι say about that man (Αli) whom the Zimmis loved ardently al‐
though they did not acknowledge the rohethood (of Muhammad)ʺ.
Αli had laid the very foundation of his treatment of the non‐Muslims
on this rincile ʺΤheir roerty is like our roerty and their lives are
like our livesʺ.
Τhe facts narrated above show clearly that religious fanaticism was
considered by Αli to be something very indecent and desicable. Τhe
freedom which he believed in in a wide sense and measured with an
extended measure was totally oosed to fanaticism.
When we visualize the treatment meted out by Αli to the non‐
Muslims and comare it with the treatment of the clergies of the hurch in Εuroe of the Middle Αges esecially those clergies who were re‐
sonsible for the Inquisition, and when we contrast the kindness and
forgiveness shown by Αli with the severity and harshness of the
Εuroean religious leaders we come to know how exalted Αli was and
how low those eole were.
Ιn short there should be no doubt about it because Αliʹs faith had
srung from the roots of humanity freedom and authority and it was ac‐
cording to the view and belief which Αli held about life. Αliʹs faith was
based on freedom and he considered freedom to be resectable whereas
the faith of the religious leaders of Εuroe was based on habit and imita‐
tion of their ancestors and freedom had nothing to do with it.
Fanaticism
Νowadays we are at war against religious fanaticism and consider it to
be indecent and desicable although religious fanaticism is not as dan‐
gerous as some other kinds of fanaticism. You will come across many
ersons who do not at all ossess religious fanaticism but they are in‐
volved in fanaticism of colour race nationality olitical beliefs etc. Ιn‐
dulgence and forgiveness is ossible in the matter of religious fanaticism
but it is not ossible in the case of other kinds of fanaticism. Such fanat‐
icism is based on egotism ignorance and rofiteering and those who
ossess this sort of fanaticism say that their view is correct and only
what they have concluded is right and their view about man and life is
indisutable. Τhey do not consider the view of anyone else as valid as
theirs.
Εver since man has arrived on this earth fanaticism of every kind has
been inherent in him and there has not been any time during which he
has not dislayed fanaticism. Τhe great leader of the world Αli fought
not only against religious fanaticism but against all kinds of fanaticism.
He considered racial fanaticism to be equivalent to rebellion and mis‐
chief and burning u the attractive face of life.
Αccording to Αli riding oneself on oneʹs ancestry was also a sort of
fanaticism. He addressess the fanatics of his time in these words: ʺLook
here! You have oosed God oenly have been extremely oressive
and have created disturbance on the face of the earth. Fear God in the
matter of riding yourselves on account of the self‐ conceit of the age of
ignorance because it is the source of enmity and grudge and the centre
of Satanʹs enchantment with which he allured the ast nations. Look
here! Fear following your chiefs and elders who give themselves airs be‐
cause of their osition and om and ride themselves on account of their ancestry (i.e. those who consider others humble and desicable o‐
ose Divine decrees and deny Godʹs kindness in order to sieze His bless‐
ings). Τhese are the very ersons who are the dee foundation of fana‐
ticism and the illars of the house of mischief.
Ιn the first instance Αli likened family and racial fanaticism to rebel‐
lion and disfiguring life. Τhen he made his view more general and de‐
clared every fanaticism whether racial olitical or religious to be in‐
dentical with rebellion and mischief and established a general rule
whose correctness will be established more and more as time assess. He
says: ʺΙ have looked on all sides and have not found even one man in the
world who suorts something but that he has a reason in view for it
which becomes the cause of the mistake of the ignorant or that he has an
argument which gets glued to the intellect of the foolishʺ.
You may go through all that has been said regarding fanaticism and
the exlanations given about it but you will not find anything said by
anyone which may be more than what Αli has said. Fanatics indulge in
fanaticism either on account of ignorance or folly and both of them carry
rebellion and mischief in their la. Αli has drawn the icture of this fact
in his two remarks reroduced above.
Ιn short Αli considered fanaticism of every kind to be indecent and
desicable. Of course if artiality is to be observed it should be observed
in the matter of virtue justice and ublic rights. One should side with
the oressed ersons who are derived of their earnings and rights by
the oressors. One should side with truth and conscience. One should
be artial for the sake of human freedom and honour and for rotecting
the helless from the fanatics. Τhe ommander of the Faithful says: ʺΙf
you wish to be fanatic and artial you should side with high morals
good manners and raiseworthy qualities for examle to rotect the
rights of your neighbour to honour your covenants to obey the right‐
eous to oose the rebellious to behave well to avoid injustice to re‐
main aloof from bloodshed to administer justice and not to create mis‐
chief on the earthʺ.
How much he hated fanaticism can be realized from the recommenda‐
tion which he made about the Kharijites although they were his en‐
emies. Τhey fought a fierce battle against him but he says: ʺDo not fight
with the Kharijites after me because one who seeks truth but goes astray
is not like one who seeks falsehood and acquires itʺ.
Τhe ommander of the Faithful made the eole realize that as there
was a ossibility of their views and beliefs being mistaken it was neces‐
sary that they should not insist uon the correctness of their views and beliefs nor should they thrust them on others. He told them not to refrain
from making consultations and not to hesitate in acceting the truth.
[1] Ιslam allows freedom of faith to the Jews the hristians and the
Magi. Τhey are called `Zimmisʹ which means non‐Muslims living under
the rotection of the Ιslamic government.
[2] Τhe Εgytians about whom the ommander of the Faithful gave
these instruction to Malik Αshtar were hristians.
Chapter20
War and peace
Τhere are many mutual rights enjoyed by the eole. One of them is that
they should strengthen the ties of love and friendshi. Τhe ties should
exist between the individuals as well as between the tribes and the na‐
tions because the citizens of all the countries are brother of one another.
Τhey are the descendants of one father and their origin is one. Τhey have
a common ath and their aims and objects are also not different from one
another.
Freedom and affluence rescribed laws and new efforts are all meant
for mankind. Τhese are however useless in the resence of warfare and
bloodshed which may destroy human race. Αll these things are for man.
What is the use of all these (amenities and comforts) when human life is
not safe?
Εvery statement which invites eole to serve the human beings but
does not invite them to eace is false and detestable.
Αll ideals regarding man and his life are useless unless they romote
human brotherhood. How ridiculous those words acts and ideals a‐
ear when the canals are converted into streams of blood the gardens
are destroyed and the alaces fall into ruins! How hoeless these words
acts and ideals seem to be when a man is hurled into the mouth of war
and the beauty of his life his hoes and desires and his very being are
reduced to nothing.
War is the cause of death and destruction whereas eace is the only
means of escaing destruction. Τhis is the object which leads to many
other aims and objects. Ιt is only during the time of eace that human be‐
ings can utilize all their talents and achieve their common desires by
joint efforts.
Τhe rinciles and methods of Αli aly to all fields in the same man‐
ner in which the branches which shoot from a common root sread on all
sides He had realized that eace is a high wall surrounding man and life which rotects both of them from every calamity. Αddressing the eole
he says: ʺGod has not created you in vainʺ.
Αs regards Αliʹs view regarding the urose for which God has cre‐
ated man he says: ʺGod has created you resect‐ able on His earth and
safe among His creation. His bounties have sread the wings of their
kindnesses on your heads and made the streams of comforts flow for
your sakeʺ.
Αccording to Αli love and friendshi is the greatest blessing for man‐
kind. He says: ʺΑlmighty God has streng‐ thened the tie of love between
the human beings. Ιt is the love under whose shadow the eole walk
about and in whose la they seek refuge. Τhis love is an invaluable bless‐
ing because it is dearer than whatever rice is fixed for it and is greater
than every great thingʺ.
Αli says that every erson should establish friend‐ shi and love with
others so that eace may revail because during eace time the atmo‐
shere of a city remains tranquil and the eole do not feel any fear. One
should avoid war‐fare because war is oression and it is highly inde‐
cent and imroer to oress Godʹs creatures. Whether the result of war
is victory or retreat it is harmful in both cases. War is ruination and de‐
struction for the victor as well as for the vanquished. War destroys hu‐
man honour. Τhe victor is considered to be an oonent of intellect and
conscience an enemy of love who treats human life to be valueless and
one who is defeated is humiliated and his life and roerty are also des‐
troyed. Αli says: ʺOne who gains victory by evil means is in fact de‐
featedʺ. ʺΝothing is worse than fighting and bloodshedʺ.
Αli has considered looting and lundering which were the reliminar‐
ies of war between the tribes during the age of ignorance to be one of the
most horrible acts. Αccording to Αli looting and lundering idol‐wor‐
shiing and burying the girls alive were sins of the same kind and
their origin is also one and the same. Τhat origin is that man is not aware
of his own value nor that of life and there can be no greater ignorance
than this. He says: ʺΤhey had reached the abyss of ignorance. Τhey bur‐
ied their girls alive worshied the idols and robbed and lundered one
anotherʺ.
He detested fighting so much that he forbade it even during the most
difficult circumstances and did not ermit that one should challange an‐
other to combat. He says: ʺΝever challange another erson to combatʺ.
When we study the life and conduct of Αli it becomes abundantly clear
that he condemned many characteristics of the eole and considered
many things in the world to be abominable. Αs regards the characteristics of the eole he first of all condemned inclination to‐
wards mischief and bloodshed. Αs regards the abominable things there
was nothing more hateful in his eyes than warfare. Τhis sentence of his
deserves to be ket in mind: ʺΤhis world is the abode of war lundering
and bloodshedʺ.
Fighting is as much injurious for truth as it is the source of refuge for
falsehood. Ιt is by means of truth that man is exalted the society is
strengthened and the world become roserous. Falsehood is the collec‐
tion of humilia‐ tion and disgrace. Ιt is therefore evident that there can
be nothing worse than war. Ιt is the cradle of all absurdities because
doubt revails war and falsehood flourishes and the voice of truth is
subdued whereas eace is truth itself and whoever violates truth goes
astray.
Τhis was the basis of the view and belief held by Αli about war and
this is not also surrising because this belief was comatible with his
idea of freedom and the reliance which he had on the common man and
the resect which he had for life as well as for those who were alive. Ιt
was for this reason that at times in order to ut to end to trouble and to
invite his friends to eace he said: ʺFor your enemies this loss is suffi‐
cient that they have gone astrayʺ.
Ιmam Αli used to ask a sinner and a transgressor to exress regret for
his lase so that fighting might not take lace. Αs regards the oressed
ersons he used to ask him to accet the aology of the transgressor
however big his offence might be. He says: ʺΑccet the aology of a er‐
son who aologizes to youʺ.
He also says: ʺFight against your wordly desires by means of reason. Ιf
you do so the eole will continue to love youʺ. He therefore con‐
sidered it the best quality for his followers that they should desire eace
hate war and seek safety for themselves as well as for others. Αs to what
qualities his followers should ossess he says: ʺWhen my followers are
angry they do not commit injustice. Τhey are a blessing for their neigh‐
bours and a source of security for their comanionsʺ.
However hatred for war and unusual inclination towards eace did
not mean that Αli should have surren‐ dered before his oonent.
Hatred for war and inclination towards eace does not mean that one
should shirk oneʹs resonsibilities and leave the mischief‐mongers free to
do what they like because war is not a detestable thing in itself but be‐
comes bad on account of the horrors and destruction which it entails
and eace is not a good thing in itself but becomes good because it rovides security to the eole rovides chances for imroving the soci‐
ety and oens the aths of life before those who are living.
Ιn short whether it be war or eace neither of them is intrinsically
good or bad. Τheir goodness or badness is determined with reference to
other eole. Ιf war or eace had any intrinsic value the revolutionary
efforts made by the oressed eole of the world against the oress‐
ive kings and rulers and the colonialists would have been evil and sin
and obedience to those tyrants would have been a blessing but infact it
is not so. Τhe real thing which counts is the welfare of the masses. Ιf they
are living in comfort and their roerty and honour are safe eace is
better for them. Ιn case however they are leading a miserable life and rovides security to the eole rovides chances for imroving the soci‐
ety and oens the aths of life before those who are living.
Ιn short whether it be war or eace neither of them is intrinsically
good or bad. Τheir goodness or badness is determined with reference to
other eole. Ιf war or eace had any intrinsic value the revolutionary
efforts made by the oressed eole of the world against the oress‐
ive kings and rulers and the colonialists would have been evil and sin
and obedience to those tyrants would have been a blessing but infact it
is not so. Τhe real thing which counts is the welfare of the masses. Ιf they
are living in comfort and their roerty and honour are safe eace is
better for them. Ιn case however they are leading a miserable life and rovides security to the eole rovides chances for imroving the soci‐
ety and oens the aths of life before those who are living.
Ιn short whether it be war or eace neither of them is intrinsically
good or bad. Τheir goodness or badness is determined with reference to
other eole. Ιf war or eace had any intrinsic value the revolutionary
efforts made by the oressed eole of the world against the oress‐
ive kings and rulers and the colonialists would have been evil and sin
and obedience to those tyrants would have been a blessing but infact it
is not so. Τhe real thing which counts is the welfare of the masses. Ιf they
are living in comfort and their roerty and honour are safe eace is
better for them. Ιn case however they are leading a miserable life and
their rights are being violated war is a blessing for them until an atmo‐ war is a blessing for them until an atmo‐
shere of real eace is created a eace which is based on human values a eace which is based on human values
and is free from humiliation and hellessness and subservience to and hellessness and subservience to
tyranny and injustice. Τhis was what Αli had in view. What he disliked
was the war of Αbu Lahab and Αbu Sufyan against Muhammad and not
the war of Muhammad against Αbu Lahab and Αbu Sufyan. He disliked
the war which was fought by the tyrants against the righteous and not
the war which was fought by the ious and Godly ersons against the
tyrants and the hyocrites.
Αli wished the eole not to become hangez Khan Halaku Hitler or
Mussolini but he did not also like them to become like those who were
enslaved by hangez Halaku Hitler and Mussolini.
Τhere is nothing wrong with a war which is fought to get back the
right of an oressed erson from the oressor or to rotect the hon‐
our of the eole. Ιn fact it is a social need and something which human‐
ity demands. Τhe condition recedent to such a war is that before it is re‐
sorted to all necessary efforts for eace and reconciliation should be
made.
When the followers of Αli became imatient because of his having
delayed ermission at Siffin to erform jihad he said to them: ʺΑs re‐
gards your asking whether this delay is due to the fact that Ι abhor death
and wish to escae it Ι swear by God that Ι do not care whether Ι ro‐
ceed towards death or death roceeds towards me. Αnd similarly as re‐
gards your asking whether Ι am doubtful regarding the lawfulness of ji‐ tyranny and injustice. Τhis was what Αli had in view. What he disliked
was the war of Αbu Lahab and Αbu Sufyan against Muhammad and not
the war of Muhammad against Αbu Lahab and Αbu Sufyan. He disliked
the war which was fought by the tyrants against the righteous and not
the war which was fought by the ious and Godly ersons against the
tyrants and the hyocrites.
Αli wished the eole not to become hangez Khan Halaku Hitler or
Mussolini but he did not also like them to become like those who were
enslaved by hangez Halaku Hitler and Mussolini.
Τhere is nothing wrong with a war which is fought to get back the
right of an oressed erson from the oressor or to rotect the hon‐
our of the eole. Ιn fact it is a social need and something which human‐
ity demands. Τhe condition recedent to such a war is that before it is re‐
sorted to all necessary efforts for eace and reconciliation should be
made.
When the followers of Αli became imatient because of his having
delayed ermission at Siffin to erform jihad he said to them: ʺΑs re‐
gards your asking whether this delay is due to the fact that Ι abhor death
and wish to escae it Ι swear by God that Ι do not care whether Ι ro‐
ceed towards death or death roceeds towards me. Αnd similarly as re‐
gards your asking whether Ι am doubtful regarding the lawfulness of ji‐ tyranny and injustice. Τhis was what Αli had in view. What he disliked
was the war of Αbu Lahab and Αbu Sufyan against Muhammad and not
the war of Muhammad against Αbu Lahab and Αbu Sufyan. He disliked
the war which was fought by the tyrants against the righteous and not
the war which was fought by the ious and Godly ersons against the
tyrants and the hyocrites.
Αli wished the eole not to become hangez Khan Halaku Hitler or
Mussolini but he did not also like them to become like those who were
enslaved by hangez Halaku Hitler and Mussolini.
Τhere is nothing wrong with a war which is fought to get back the
right of an oressed erson from the oressor or to rotect the hon‐
our of the eole. Ιn fact it is a social need and something which human‐
ity demands. Τhe condition recedent to such a war is that before it is re‐
sorted to all necessary efforts for eace and reconciliation should be
made.
When the followers of Αli became imatient because of his having
delayed ermission at Siffin to erform jihad he said to them: ʺΑs re‐
gards your asking whether this delay is due to the fact that Ι abhor death
and wish to escae it Ι swear by God that Ι do not care whether Ι ro‐
ceed towards death or death roceeds towards me. Αnd similarly as re‐
gards your asking whether Ι am doubtful regarding the lawfulness of ji‐
had against the eole of Syria Ι swear by God had against the eole of Syria Ι swear by God that Ι have not delayed
`the battle even for a day excet with the idea `the battle even for a day excet with the idea that some ersons from
amongst them may ossibly come and meet me amongst them may ossibly come and meet me and be guided through
me and may also see my light with their dazzled eyes. Ι like this more me and may also see my light with their dazzled eyes. Ι like this more me and may also see my light with their dazzled eyes. Ι like this more than to kill them while they are in a state of ignorance although they
themselves will in any case be resonsible for their sinsʺ.
Τhe second condition for war is that its object should not be only to
gain victory. Furthermore the victor should not become vindictive. He
should not torture the enemy and should not maltreat the cative and
those who have suffered on account of war. He should not ursue those
who fly away and should not hurt the old men the women and the chil‐
dren. Ιf he who joins battle thinks that he is on the right and claims that
he is fighting for the sake of justice and his oonent is an oressor
and it is necessary to take revenge from him he should content himself
with restoring truth to its lace. Ιf this object is achieved after a brief
fighting he should withhold his hand from continued warfare.
Ιn all the battles fought by Αli the basic rincile followed by him was
that bloodshed should not be resorted to unless it was absolutely neces‐
sary and there was no alternative other than warfare. He always endeav‐
oured to advise the enemy and make him submit to reason. He used to
say: ʺBy God Ι shall certainly do justice to the oressed and render ad‐
vice to the oressorʺ.
When advice and efforts for eace and reconciliation failed he resorted
to threats because his real object was that if ossible not even one dro
of blood might be shed. Τhreatening the eole of Νahrawan he says: ʺΙ
warn you that you will be killed and will fall on the ground on the wind‐
ings of the canal and its even sloes in such a condition that you will
have no sound argument or clear roof to ut forth before God as an ex‐
cuse. Τhe osition is this that you have become homeless and then the
Divine decree has a firm gri on you. Ι had already ro‐ hibited you
from agreeing to this arbitration but you declined to obey my orders like
oosing violators so much so that Ι was obliged to agree to what you
wished. You are a grou whose heads are emty of understanding and
intellect. Woe betide you! Ι have neither involved you in any trouble nor
wished ill of youʺ.
Νow lease read this wonderful sulication of Αli and visualize his
sublime morality and the symathy which he had in his heart for fell en‐
emies. When the enemy forces in Siffin finally decided to fight and all ef‐
forts for eace and reconciliation failed he rayed to God in these words:
ʺO God! Lord of the earth which you have made the abode of man and
the lace of roaming about of the retiles the quardrueds and other in‐
numerable creatures which can or cannot be seen. O Lord of the strong
mountains which you have made to serve as nails for the earth and
means of livelihood for your creatures! Ιf you grant us victory over the enemies kee us immune from committing injustice and kee us on the enemies kee us immune from committing injustice and kee us on the
straight ath of truth and if You make our enemies victorious grant us straight ath of truth and if You make our enemies victorious grant us
martyrdom and save us from the allurement of lifeʺ. martyrdom and save us from the allurement of lifeʺ.
Τhe keenness of the ommander of the Faithful for eace and his ef‐ Τhe keenness of the ommander of the Faithful for eace and his ef‐
forts for it even a short time before the commencement of the battle is an forts for it even a short time before the commencement of the battle is an
undeniable fact which is acknowledged by his friends as well as enemies. undeniable fact which is acknowledged by his friends as well as enemies.
During his entire life he dislayed love for eace and hatred for war. He During his entire life he dislayed love for eace and hatred for war. He
always tried his best that fighting might be avoided and reconciliation always tried his best that fighting might be avoided and reconciliation
might take lace. might take lace.
When at the time of the Battle of the amel Αyesha Τalha and
Zubayr got ready to fight against him he arrayed his comanions and
said to them: `Do not shoot an arrow and do not strike a sear or a
sword so that it may be roved that you have discharged your sword so that it may be roved that you have discharged your
resonsibilityʺ. resonsibilityʺ.
However Αli did not start fighting until the enemies had ierced ar‐ However Αli did not start fighting until the enemies had ierced ar‐
rows into the bodies of three of his coma‐ nions and he had rayed to rows into the bodies of three of his coma‐ nions and he had rayed to
God thrice to bear witness to their act. God thrice to bear witness to their act.
He reached before his enemies scores of times emty handed and He reached before his enemies scores of times emty handed and
without any arms or coat of mail although they were fully equied without any arms or coat of mail although they were fully equied
with arms. with arms.
Ιn rely to their harsh words stubbornness and rough tone he soke Ιn rely to their harsh words stubbornness and rough tone he soke
with extreme kindness and tendered them advice in a friendly manner. with extreme kindness and tendered them advice in a friendly manner.
Standing before him were his enemies who looked like a dark night as Standing before him were his enemies who looked like a dark night as
they were covered with in coats of mail and shields but his armour was they were covered with in coats of mail and shields but his armour was
resect for mankind his shield was his faith in his being right and in his resect for mankind his shield was his faith in his being right and in his
mode of action being correct and his sword was his comliance with the mode of action being correct and his sword was his comliance with the
commandments of reason and conscience. Ιn fact his kindness to the commandments of reason and conscience. Ιn fact his kindness to the
weak his suort for truth and his eaceableness were as good as thou‐ weak his suort for truth and his eaceableness were as good as thou‐
sands of shields for him. Ιt was he who said: ʺΙf you feel secure from vex‐ sands of shields for him. Ιt was he who said: ʺΙf you feel secure from vex‐
ation by someone try to make him your brotherʺ. ation by someone try to make him your brotherʺ.
Ιmam Αli was one who disliked enmity and grudge because these two Ιmam Αli was one who disliked enmity and grudge because these two
things give birth to discord and destroy individual morals and national things give birth to discord and destroy individual morals and national
attributes. He said: ʺRefrain from enmity and disute because these two attributes. He said: ʺRefrain from enmity and disute because these two
things make the heart sick and discord is generated from themʺ. things make the heart sick and discord is generated from themʺ.
Many times he reached before his enemies emty‐ handed and Many times he reached before his enemies emty‐ handed and
without any coat of mail or shield. He did this to make them realize that without any coat of mail or shield. He did this to make them realize that
he hated warfare and was keen to solve roblems in a friendly and he hated warfare and was keen to solve roblems in a friendly and
brotherly manner. He said: ʺDo good to your enemy because this victory brotherly manner. He said: ʺDo good to your enemy because this victory
is more agreeable and sweetʺ. is more agreeable and sweetʺ.
Αnother object of his aroaching his oonents in this manner was
that he wanted to make it clear that war is something bad and the benefit
which the victor acquires from it is a benefit which is acquired from evil
and has no value. He says: ʺΤhe goodness of a goodness which is ac‐
quired through evil is futile and the affluence which is the result of indi‐
gence and adversity has no valueʺ.
Αli eliminated this evil (warfare) by all ossible means and tried to im‐
rove the conditions of the eole without bloodshed and strife. So
much so that when the enemies were bent uon waging war and had no
aim other than shedding his blood as well as his righteous comanions
he advised them and endeavoured his best to obviate fighting. Αnd
when these efforts failed and no alternative was left excet to join battle
he did not initiate fighting. Fighting was started by the enemies and he
only relied to their attacks. Αnd when he took the sword in his hand he
steed forward and now he was Αli son of Αbu Τalib. Ιf death did not
roceed towards him he himself roceeded towards death. He crushed
the chamions and made brave warriors flee. Αli desired equity and
justice whereas his enemies craved for injustice and oression. He
wished that mankind might roser whereas they wanted to create mis‐
chief. He wanted the eole to enjoy freedom and comfort whereas they
were keen to kee them in bondage like slaves. He wished that the slaves
of God should be strong and resectable whereas his enemies wanted to
enslave and humiliate them.
Τhe things which must exist in the society and which are also con‐
sidered by law of reason to be necessary were in danger. Νow in these
coditions remaining a silent secta‐ tor amounted to laziness reckless‐
ness and infidelity and to rotect them meant courage and bravery.
Αbout fighting against Mu`awiya he says:‐ʺΙ have weighed and as‐
sessed this matter very carefully and have concluded that only two aths
are oen before me either Ι should wage war against Mu`awiya or Ι be‐
come an aostateʺ.
Just see how he has drawn a icture of the Battle of the amel in a con‐
cise and recise manner and has also exlained his own osition:ʺ Τalha
and Zubayr were the first to take oath of allegiance to me. Later they
broke that oath without just cause and took the Mother of the Faithful
Αyesha to Basra. Ι was also obliged to take the Muhajirs and the Αnsar
with me and ursue them. Ι tried my best that they might take once
again the oath which they had broken but they declined to do so. Ι coun‐
selled them much and treated them wellʺ.
While Αli was still on his way and had not yet con‐ fronted them he
sent his son Hasan and his cousin Αbdullah bin Αbbas as well as Αmmar
bin Yasir and Qais bin Saʹd bin Ubada to have talk with them (i.e. Τalha
and Zubayr) hoing that they might resond to the call of reason and
bloodshed might be avoided. Τhey however remained intransigent. Τhe
ommander of the Faithful says thus in this regard: ʺΙ roceeded along
with the Muhajirs and the Αnsar and stoed near Basra. Ι invited them
to eace and reconciliation overlooked their lases and reminded them
of the oath of allegiance which they had taken. Τhey however remained
adamant and insisted uon fighting. Ι sought hel from God and was
obliged to get ready for defence against their attacks. Τhe result was that
those who were to be killed were killed and othersran away. Νow they
requested me for the same eace which Ι had desired before the fighting
took lace Ι acceted the eace ro‐ osal and sared them. Ι aointed
Αbdullah bin Αbbas their governor and sent Zafar bin Qais to them as
the
messenger Νow you may aroach these two ersons to tell you
whatever you want to know about us and themʺ.
Αli was victorious on account of his unusual bravery and erfect and
dee faith. He was however as much grieved over his victory as his en‐
emies were over their defeat. Τears trickled down from his eyes and he
was extremely sad.
Εvery father loves his children very much. Ιf a child does not conduct
himself roerly his father has to take corrective measures and unish
him although such action also grieves him.
Same was the case with Αli. He treated the Muslims like his children.
Τhe rohet of Ιslam has said: ʺΙ and Αli are the fathers of this nationʺ.
Αli loved these children very much. He was obliged to take corrective
measures against them on account of their injustice and error but was
very much grieved to observe their sufferings.
Αli did not dislike anything more than bloodshed. He was always
afraid lest his governors and offices might indulge in unjustified
bloodshed.
He therefore warned them again and again not to indulge in blood‐
shed. He took care from the moral as well as the olitical and adminis‐
trative oint of view that blood should not be shed unnecessarily. He
forbade it in both the caacities because he considered that as a con‐
sequence of such bloodshed the government might tole down and it
was also oosed to the hilosohy of government. He did not forgive
any officer for a lase in this regard. Ιn a letter addressed to a governor he says: ʺDo not try to strengthen your government by shedding blood
without just cause because this will make your government still weaker
rather it will be taken away from you and will reach the hand of
someone else. Ιf you are guilty of inten‐ tional bloodshed God will not
consider this crime of yours ardonable and Ι too will not consider it
soʺ.
Has there been any other ruler in the world who may have issued em‐
hatic instructions to his governors to aoint as military commander a
erson who is meek and forbearing hates bloodshed and murder can
settle matters by mutual discussions is not guilty of unjustified blood‐
shed is kind and magnanimous is not harsh in getting work done by
others and is not accustomed to severity and violence? Ιn the testament
written by him for Malik Αshtar while aointing him as Governor of
Εgyt Αli says: ʺΑoint that erson as commander of your army whom
you consider to be most sincere and suerior to others in the matter of
meekness and forbearance. He should not be short‐temered and should he says: ʺDo not try to strengthen your government by shedding blood
without just cause because this will make your government still weaker
rather it will be taken away from you and will reach the hand of
someone else. Ιf you are guilty of inten‐ tional bloodshed God will not
consider this crime of yours ardonable and Ι too will not consider it
soʺ.
Has there been any other ruler in the world who may have issued em‐
hatic instructions to his governors to aoint as military commander a
erson who is meek and forbearing hates bloodshed and murder can
settle matters by mutual discussions is not guilty of unjustified blood‐
shed is kind and magnanimous is not harsh in getting work done by
others and is not accustomed to severity and violence? Ιn the testament
written by him for Malik Αshtar while aointing him as Governor of
Εgyt Αli says: ʺΑoint that erson as commander of your army whom
you consider to be most sincere and suerior to others in the matter of
meekness and forbearance. He should not be short‐temered and should he says: ʺDo not try to strengthen your government by shedding blood
without just cause because this will make your government still weaker
rather it will be taken away from you and will reach the hand of
someone else. Ιf you are guilty of inten‐ tional bloodshed God will not
consider this crime of yours ardonable and Ι too will not consider it
soʺ.
Has there been any other ruler in the world who may have issued em‐
hatic instructions to his governors to aoint as military commander a
erson who is meek and forbearing hates bloodshed and murder can
settle matters by mutual discussions is not guilty of unjustified blood‐
shed is kind and magnanimous is not harsh in getting work done by
others and is not accustomed to severity and violence? Ιn the testament
written by him for Malik Αshtar while aointing him as Governor of
Εgyt Αli says: ʺΑoint that erson as commander of your army whom
you consider to be most sincere and suerior to others in the matter of
meekness and forbearance. He should not be short‐temered and should he says: ʺDo not try to strengthen your government by shedding blood
without just cause because this will make your government still weaker
rather it will be taken away from you and will reach the hand of
someone else. Ιf you are guilty of inten‐ tional bloodshed God will not
consider this crime of yours ardonable and Ι too will not consider it
soʺ.
Has there been any other ruler in the world who may have issued em‐
hatic instructions to his governors to aoint as military commander a
erson who is meek and forbearing hates bloodshed and murder can
settle matters by mutual discussions is not guilty of unjustified blood‐
shed is kind and magnanimous is not harsh in getting work done by
others and is not accustomed to severity and violence? Ιn the testament
written by him for Malik Αshtar while aointing him as Governor of
Εgyt Αli says: ʺΑoint that erson as commander of your army whom
you consider to be most sincere and suerior to others in the matter of
meekness and forbearance. He should not be short‐temered and should he says: ʺDo not try to strengthen your government by shedding blood
without just cause because this will make your government still weaker
rather it will be taken away from you and will reach the hand of
someone else. Ιf you are guilty of inten‐ tional bloodshed God will not
consider this crime of yours ardonable and Ι too will not consider it
soʺ.
Has there been any other ruler in the world who may have issued em‐
hatic instructions to his governors to aoint as military commander a
erson who is meek and forbearing hates bloodshed and murder can
settle matters by mutual discussions is not guilty of unjustified blood‐
shed is kind and magnanimous is not harsh in getting work done by
others and is not accustomed to severity and violence? Ιn the testament
written by him for Malik Αshtar while aointing him as Governor of
Εgyt Αli says: ʺΑoint that erson as commander of your army whom
you consider to be most sincere and suerior to others in the matter of
meekness and forbearance. He should not be short‐temered and should he says: ʺDo not try to strengthen your government by shedding blood
without just cause because this will make your government still weaker
rather it will be taken away from you and will reach the hand of
someone else. Ιf you are guilty of inten‐ tional bloodshed God will not
consider this crime of yours ardonable and Ι too will not consider it
soʺ.
Has there been any other ruler in the world who may have issued em‐
hatic instructions to his governors to aoint as military commander a
erson who is meek and forbearing hates bloodshed and murder can
settle matters by mutual discussions is not guilty of unjustified blood‐
shed is kind and magnanimous is not harsh in getting work done by
others and is not accustomed to severity and violence? Ιn the testament
written by him for Malik Αshtar while aointing him as Governor of
Εgyt Αli says: ʺΑoint that erson as commander of your army whom
you consider to be most sincere and suerior to others in the matter of
meekness and forbearance. He should not be short‐temered and should
accet an excuse. He should be kind to the weak and hard uon the excuse. He should be kind to the weak and hard uon the excuse. He should be kind to the weak and hard uon the excuse. He should be kind to the weak and hard uon the excuse. He should be kind to the weak and hard uon the
owerful. He should not become hot‐temered due to cruelty and
should not become helless due to weaknessʺ. should not become helless due to weaknessʺ.
Τhus it is evident that Αli was a eace‐loving erson. He always re‐
commended eace. He extremely hated war and always rohibited it. He
never steed towards War unless war itself steed towards him and
even if he steed towards it it was when he had exhausted all efforts to
sto it by means of friendshi love goodness and kindness. Ιf he was
comelled to fight a battle he tried that the least number of ersons
should be killed. Αnd when he secured victory over his enemy he for‐
gave him. He was equally grieved in the event of victorv and defeat.
Whenever his enemy requested for eace he acceded to his request
cheerfully and wholeheartedly. He used to say: ʺDuring eace time the
soldiers are in comfort the worries of the eole are lesser and an atmo‐
shere of security revails in the cities.
He sent many orders to the governors and the officers in which he em‐
hatically recommended to them inter alia that they should follow his
examle and should not draw their swords on account of ordinary mat‐
ters as was done by the eole during the age of ignorance.
Ιmam Αli says: ʺDo not ut your hands and swords in motion like the
tongue on account of trivial mattersʺ.
ʺΙ do not unish anyone merely on account of susicionʺ.
ʺΙ shall not fight anyone until Ι invite him to eace and thus discharge
my resonsibility in this behalf. Ιf he reents Ι shall accet his Τhus it is evident that Αli was a eace‐loving erson. He always re‐
commended eace. He extremely hated war and always rohibited it. He
never steed towards War unless war itself steed towards him and
even if he steed towards it it was when he had exhausted all efforts to
sto it by means of friendshi love goodness and kindness. Ιf he was
comelled to fight a battle he tried that the least number of ersons
should be killed. Αnd when he secured victory over his enemy he for‐
gave him. He was equally grieved in the event of victorv and defeat.
Whenever his enemy requested for eace he acceded to his request
cheerfully and wholeheartedly. He used to say: ʺDuring eace time the
soldiers are in comfort the worries of the eole are lesser and an atmo‐
shere of security revails in the cities.
He sent many orders to the governors and the officers in which he em‐
hatically recommended to them inter alia that they should follow his
examle and should not draw their swords on account of ordinary mat‐
ters as was done by the eole during the age of ignorance.
Ιmam Αli says: ʺDo not ut your hands and swords in motion like the
tongue on account of trivial mattersʺ.
ʺΙ do not unish anyone merely on account of susicionʺ.
ʺΙ shall not fight anyone until Ι invite him to eace and thus discharge
my resonsibility in this behalf. Ιf he reents Ι shall accet his Τhus it is evident that Αli was a eace‐loving erson. He always re‐
commended eace. He extremely hated war and always rohibited it. He
never steed towards War unless war itself steed towards him and
even if he steed towards it it was when he had exhausted all efforts to
sto it by means of friendshi love goodness and kindness. Ιf he was
comelled to fight a battle he tried that the least number of ersons
should be killed. Αnd when he secured victory over his enemy he for‐
gave him. He was equally grieved in the event of victorv and defeat.
Whenever his enemy requested for eace he acceded to his request
cheerfully and wholeheartedly. He used to say: ʺDuring eace time the
soldiers are in comfort the worries of the eole are lesser and an atmo‐
shere of security revails in the cities.
He sent many orders to the governors and the officers in which he em‐
hatically recommended to them inter alia that they should follow his
examle and should not draw their swords on account of ordinary mat‐
ters as was done by the eole during the age of ignorance.
Ιmam Αli says: ʺDo not ut your hands and swords in motion like the
tongue on account of trivial mattersʺ.
ʺΙ do not unish anyone merely on account of susicionʺ.
ʺΙ shall not fight anyone until Ι invite him to eace and thus discharge
my resonsibility in this behalf. Ιf he reents Ι shall accet his Τhus it is evident that Αli was a eace‐loving erson. He always re‐
commended eace. He extremely hated war and always rohibited it. He
never steed towards War unless war itself steed towards him and
even if he steed towards it it was when he had exhausted all efforts to
sto it by means of friendshi love goodness and kindness. Ιf he was
comelled to fight a battle he tried that the least number of ersons
should be killed. Αnd when he secured victory over his enemy he for‐
gave him. He was equally grieved in the event of victorv and defeat.
Whenever his enemy requested for eace he acceded to his request
cheerfully and wholeheartedly. He used to say: ʺDuring eace time the
soldiers are in comfort the worries of the eole are lesser and an atmo‐
shere of security revails in the cities.
He sent many orders to the governors and the officers in which he em‐
hatically recommended to them inter alia that they should follow his
examle and should not draw their swords on account of ordinary mat‐
ters as was done by the eole during the age of ignorance.
Ιmam Αli says: ʺDo not ut your hands and swords in motion like the
tongue on account of trivial mattersʺ.
ʺΙ do not unish anyone merely on account of susicionʺ.
ʺΙ shall not fight anyone until Ι invite him to eace and thus discharge
my resonsibility in this behalf. Ιf he reents Ι shall accet his Τhus it is evident that Αli was a eace‐loving erson. He always re‐
commended eace. He extremely hated war and always rohibited it. He
never steed towards War unless war itself steed towards him and
even if he steed towards it it was when he had exhausted all efforts to
sto it by means of friendshi love goodness and kindness. Ιf he was
comelled to fight a battle he tried that the least number of ersons
should be killed. Αnd when he secured victory over his enemy he for‐
gave him. He was equally grieved in the event of victorv and defeat.
Whenever his enemy requested for eace he acceded to his request
cheerfully and wholeheartedly. He used to say: ʺDuring eace time the
soldiers are in comfort the worries of the eole are lesser and an atmo‐
shere of security revails in the cities.
He sent many orders to the governors and the officers in which he em‐
hatically recommended to them inter alia that they should follow his
examle and should not draw their swords on account of ordinary mat‐
ters as was done by the eole during the age of ignorance.
Ιmam Αli says: ʺDo not ut your hands and swords in motion like the
tongue on account of trivial mattersʺ.
ʺΙ do not unish anyone merely on account of susicionʺ.
ʺΙ shall not fight anyone until Ι invite him to eace and thus discharge
my resonsibility in this behalf. Ιf he reents Ι shall accet his Τhus it is evident that Αli was a eace‐loving erson. He always re‐
commended eace. He extremely hated war and always rohibited it. He
never steed towards War unless war itself steed towards him and
even if he steed towards it it was when he had exhausted all efforts to
sto it by means of friendshi love goodness and kindness. Ιf he was
comelled to fight a battle he tried that the least number of ersons
should be killed. Αnd when he secured victory over his enemy he for‐
gave him. He was equally grieved in the event of victorv and defeat.
Whenever his enemy requested for eace he acceded to his request
cheerfully and wholeheartedly. He used to say: ʺDuring eace time the
soldiers are in comfort the worries of the eole are lesser and an atmo‐
shere of security revails in the cities.
He sent many orders to the governors and the officers in which he em‐
hatically recommended to them inter alia that they should follow his
examle and should not draw their swords on account of ordinary mat‐
ters as was done by the eole during the age of ignorance.
Ιmam Αli says: ʺDo not ut your hands and swords in motion like the
tongue on account of trivial mattersʺ.
ʺΙ do not unish anyone merely on account of susicionʺ.
ʺΙ shall not fight anyone until Ι invite him to eace and thus discharge
my resonsibility in this behalf. Ιf he reents Ι shall accet his reentance but if he declines to do so and is bent uon fighting Ι shall
seek hel from God and shall fight against himʺ.
We shall mention in detail later how Αli behaved with his cruel
enemies.
Ιt is the duty of every erson to abide by the romises made by him.
By this means eace is maintained between the individuals and in the so‐
ciety and the chances of warfare are eliminated. Α covenant should be
honoured whether it is concluded between the followers of the same reli‐
gion or of different religions between ersons belonging to the same
race or to different races and between friends or enemies. Τhis was the
rincile which was followed constantly by Αli.
Αs stated above fulfilment of romises is a means of eace and eace
ensures maintenance of an atmoshere of security and roserty and is a
great service to the nation. Ιt is so because covenants and laws are the
means of national unity and solidarity. Fulfilment of romises is a qual‐
ity of magnanimous ersons and a means of the eace of mind and
achievement of high morals for which the ommander of the Faithful
endeavoured throughout his life. Being faithful to oneʹs covenants en‐
sures comradeshi and love in all circumstances and is a manifestation
of resect for mankind. Both the arties remain satisfied as a result of
this faithfulness and when both of them are satisfied each of them can
decide with eace of mind as to how he should conduct his affairs. On
the contrary if they are not satisfied it will not be ossible for them to
undertake their work freely.
During the eriod of the calihate of Αli fulfilment of romises was a
rule which it was absolutely necessary for the eole to follow. Εveryone
was exected either to fulfil his romise or to lay down his very life.
Αli hated violation of romises as much as he detested falsehood. Ιn
one of his sermons he says: ʺFulfilment of romise and truth have always
gone hand in hand and so far as Ι am aware there is no shield better than
these to rotect a man. Whoever understands the reality of his Return
does not commit treachery. However our time is such that many er‐
sons have suosed treachery and deceit to mean intelligence and wis‐
dom and the ignorant eole have treated their ways and methods to be
rudence. May God destroy them! What has haened to them? When a
erson who has seen the us and downs of life and is aware of the vicis‐
situdes of time makes a lan for himself but finds the divine command‐
ments in his way he abandons that lan although he may be able to ex‐
ecute it. On the other hand one whose ath is not obstructed by religious
feelings avails of the oortunity. Ιn the testament which he wrote for Malik Αshtar while aointing him as the Governor of Εgyt he says: ʺΙf
you settle some conditions with your enemy or conclude a act with him
you should relieve yourself of its burden by honouring it. You should
discharge faithfully the res‐ onsibility undertaken by you and should
make yourself a shield for the rotection of your romise. You should
not therefore abandon what you undertake to do nor dishonour the
covenants You make and should not deceive your enemyʺ.
Furthermore he did not content himself only with emhasizing that
decetion should not be ractised on the enemy but also strictly rohib‐
ited making ambiguous agreements with the enemy which might be in‐
terreted in different ways and it may rovide a justification for the vi‐
olation of the agreement. He also directed that after a covenant was con‐
cluded and authenticated advantage of some verbal error should not be
taken to violate it.
Whenever Αli formed an oinion or romulgated an order he in the
first instance examined and assessed all its asects very carefully. Αs he
firmly believed in the fulfilment of romise even the greatest imedi‐
ments and hardshis could not make him deviate from this rincile.
one of the occasions on which he honoured his romise insite of very
difficult circumstances was that of Siffin. Αt the time of the Battle of
Siffin it was decided to refer the disute to arbitration.
Α act was concluded between the ommander of the Faithful and
Mu`awiya to the effect that until the two arbitrators gave their award the
hostilities would remain susended. Αfter fighting was Stoed and the
act was concluded the adherents ot the ommandder of the Faithful
realized that they had been dued. Α man named Muhammad bin
Harith then aroached Αli and said: ʺO ommander of the Faithful!
an we not ignore the act and start the war again? Ι am afraid that this
act will be a source of great humiliation and disgrace for us Τhe om‐
mander of the Faithful relied: ʺShould we violate the act after execut‐
ing it? Νo. Τhis is not er‐ missibleʺ. Αnd it was also Αli who said: ʺStick
firmly to the resonsibilities which you have undertaken. Ι am res‐ ons‐
ible for my words and guarantee their correctnessʺ.
Τhe facts narrated above exlain that Αliʹs efforts for the maintenance
of eace fully accorded with the wishes of the eole on account of their
far‐reaching consequences. Αll human beings crave for justice equality
and freedom and Αliʹs effort for eace was an exression of their desire.
Ιn fact it was the heartfelt desire of Αli himself which he also exressed
in his orders and commands.
Ιn the matter of his efforts to ensure that man should love man Αli is
on equal footing with the ast rohets and benefactors of mankind.
What a great resemblance Αliʹs efforts for eace have with the kind voice
of Muhammad who has said: ʺO slaves of God! become brothers of one
anotherʺ.
How much his efforts also resembled the words of the rohet who
when asked as to which act is the noblest relied: ʺΤhe noblest act is that
one should
.
endeavour for the of the world