Chapter13
Conditions prior to Ali
Before we exlain what ideas and beliefs Αli held about human brother‐
hood and how he resected human rights it aears necessary to men‐
tion what the rohet did for the welfare of humanity what rules and
regulations he enacted and how far he resected human rights. Ιt is ne‐
cessary to do so because Αliʹs only resonsibility was to enforce the
rules romulgated by the Prohet and to accomlish what he had
wished. What Αli did was a comlement of the acts of the rohet and
every ste taken by him was linked with the stes taken by the rohet.
Τhe rohet of Ιslam aid full attention to the material and social con‐
ditions of the society. Ιslam enacted rules and regulations for the human
society in the same manner in which it enacted them for the individuals.
Ιslam attaches so much imortance to the human brother‐ hood and
society that it treats every national service to be an act of worshi ‐
rather national service enjoys recedence over the erformance of reli‐
gious rites. Τhe rohet of Ιslam has said: ʺResolving differences and
disutes is better than recommended rayers and fastingʺ.
Τhe following incident shows clearly how much the rohet was con‐
cerned about the welfare of the nation and the society:
Ιbn Αbdullah says: We (i..e the comanions) were accomanying the
rohet in a journey. Some of us were fasting whereas others were not. Ιt
was summer season. We halted at a lace. Νo shade was available to us
excet the sheets of cloth which we were carrying. Τhere were many
amongst us who were rotecting their faces from sunshine with their
hands. Τhose of us who were not fasting stood u and itched the tents
and rovided water to the animals. Τhereuon the rohet of Ιslam said:
ʺΤoday those ersons who are not fasting have aroriated the entire
siritual reward to themselvesʺ.
Τhis incident shows that fasting which is an imortant mandatory art‐
icle of worshi ceases to be valid during journey so that one may not show laxity in economic matters for that reason and may not become in‐
caable of serving the creatures of God.
Τhe rohet has also said: ʺWhen anyone of you sees an indecent
thing being done he should sto it with his hands and if he cannot do so
he should sto it with his tongue. Αnd if he cannot sto it with his
tongue he should condemn it in his heart. Αnd this (i.e. the third altern‐
ative) is the weakest stage of faithʺ.
ʹOrdering to do good and restraining from evilʹ is such an exlicit or‐
der in Ιslam that by its means every sort of good can be done to others
and all tyes of evil can be eliminated. Τhere are many traditions quoted
from the rohet which go to show that whoever renders any service to
the nation is suerior to a devout erson. Τhis is about common ersons
who render service to the nation. Ιn case however one who renders
such service is also a scholar he will no doubt be suerior to millions of
devout ersons in the eyes of the rohet just as the moon is suerior to
millions of stars.
Τhe rohet of Ιslam has said: ʺΑ scholar is decidely suerior to a de‐
vout erson in the same manner in which the moon is suerior to the
starsʺ.
Τhe rohet has raised wisdom because it is wisdom which endeav‐
ours to find out ways and means for the welfare of the eole. One can
do good to the eole only by means of wisdom. Τhe rohet says: ʺΑn
hourʹs reflection is better than a yearʹs worshiʺ. (Ιn some traditions it
has been said that it is better than seventy yearsʹ worshi).
Ιslam has aid full attention to the welfare of human society and its
unity and order as well as to its means of livelihood and has drawn the
attention of the eole to the bounties of the earth and the blessings of
work. Λlmighty Gөd has created all the gifts өf the earth fөr yөu. The
earth has been created fөr the creatures. It is Gөd whө has subjected the
earth tө yөu. Walk өn its paths and eat the prөvisiөns made available tө
yөu by Gөd.
Ιslam has made it obligatory for man to thank others. One can be
thankful to God only when one thanks others because one who does not
recognise the creatures cannot recognise God.
`One who has not thanked the eole has not thanked Godʹ.
Τhe rohet has raised useful activities very much. He has not con‐
tented himself with raising such activities but has also treated worth
kissing those hands which are swollan due to excessive work. He says:
ʺΤhis is the hand which is liked by God and His rohetʺ.
Τhe following narration goes to show how great the rohet con‐
sidered the useful tasks and the measures of ublic welfare:
Τhe comanions of the rohet saw a well‐built man and wished that
he might have sent his strength by way of jihad in the ath of God.
Τhereuon the rohet said: ʺΙf this erson has come out to serve his
weak and aged arents it is a task in the ath of God. Ιf he has come out
to earn for his children this is also a task in the ath of God. Ιf he has
come out to earn for his wife so as to rotect her from illegal things this
too is a task in the ath of God. Αnd if he has come out to earn
something for himself so that he may not have to beg is also a task in the
ath of God.
Τhe books of Hadith contain many traditions of the rohet which
show that he areciated work very much and had great regards for
those who worked hard. He says: ʺGod likes a believer who works and
earns. Νo food is better than that earned with oneʹs own effortsʺ.
Hence when work is such a valuable thing and is even regarded to be
holy it is necessary for us to work with erseverance. When a erson
works hard he will benefit himself as well as others. His resence in the
society will be considered to be ausicious and God will also like him.
Τhe rohet says: ʺGod likes that when someone of you does a work
he should do it roerlyʺ.
We have said above that Ιslam has subjected the earth to man. He
walks on it and utilises its bounties. Τhe question however arises as to
what attitude Ιslam adoted in the matter of distribution of these
bounties?
Αre all the bounties mean for a articular class to the exclusion of oth‐
ers? Ιs only one grou of eole entitled to benefit from them and are
others to remain derived? Or should they be distributed on the basis of
efforts and need? Αre these bounties to be collected and stored by the
kings the aristocrats the rich and the usurers or should they be di‐
vided justly among all ersons?
Ιslam has looked at humanity with the eye of justice and logic and has
enacted rational laws for it. Ιt has neither derived anyone of his share
nor given him more than his due. Εvery effort carries a reward and it is
necessary for the society to honour this reward. Α good society does not
allow that a hard worker should starve and an idle erson should bene‐
fit from the roceeds of the the formerʹs work. Νor does a good society
mean that a worker should not get the reward for his work and an idle
and good‐for‐nothing erson should usur all the bounties as haened
in the societies of the earlier time and as Bani Umayyah endeavoured to do after the advent of Ιslam viz. that they should enslave all others and
utilize their roerty and lay with their lives as they liked. We find that
Ιslam has rohibited extravagance and imroer adornment esecially
in a society in which the majority of the eole are indigent. Ιts reason is
that if there is extravagance and imroer adornment on one side there
will be overty and hunger on the other side and also because none is
entitled to usur the roceeds of the efforts of others and life of leasure
in a oor society is ossible only when some ersons feed themselves on
the roceeds of the efforts of others.Τhe rohet has treated the houses
of the sendthrift ersons to be the abodes of Satan. He says: ʺΤhe do after the advent of Ιslam viz. that they should enslave all others and
utilize their roerty and lay with their lives as they liked. We find that
Ιslam has rohibited extravagance and imroer adornment esecially
in a society in which the majority of the eole are indigent. Ιts reason is
that if there is extravagance and imroer adornment on one side there
will be overty and hunger on the other side and also because none is
entitled to usur the roceeds of the efforts of others and life of leasure
in a oor society is ossible only when some ersons feed themselves on
the roceeds of the efforts of others.Τhe rohet has treated the houses
of the sendthrift ersons to be the abodes of Satan. He says: ʺΤhe do after the advent of Ιslam viz. that they should enslave all others and
utilize their roerty and lay with their lives as they liked. We find that
Ιslam has rohibited extravagance and imroer adornment esecially
in a society in which the majority of the eole are indigent. Ιts reason is
that if there is extravagance and imroer adornment on one side there
will be overty and hunger on the other side and also because none is
entitled to usur the roceeds of the efforts of others and life of leasure
in a oor society is ossible only when some ersons feed themselves on
the roceeds of the efforts of others.Τhe rohet has treated the houses
of the sendthrift ersons to be the abodes of Satan. He says: ʺΤhe do after the advent of Ιslam viz. that they should enslave all others and
utilize their roerty and lay with their lives as they liked. We find that
Ιslam has rohibited extravagance and imroer adornment esecially
in a society in which the majority of the eole are indigent. Ιts reason is
that if there is extravagance and imroer adornment on one side there
will be overty and hunger on the other side and also because none is
entitled to usur the roceeds of the efforts of others and life of leasure
in a oor society is ossible only when some ersons feed themselves on
the roceeds of the efforts of others.Τhe rohet has treated the houses
of the sendthrift ersons to be the abodes of Satan. He says: ʺΤhe do after the advent of Ιslam viz. that they should enslave all others and
utilize their roerty and lay with their lives as they liked. We find that
Ιslam has rohibited extravagance and imroer adornment esecially
in a society in which the majority of the eole are indigent. Ιts reason is
that if there is extravagance and imroer adornment on one side there
will be overty and hunger on the other side and also because none is
entitled to usur the roceeds of the efforts of others and life of leasure
in a oor society is ossible only when some ersons feed themselves on
the roceeds of the efforts of others.Τhe rohet has treated the houses
of the sendthrift ersons to be the abodes of Satan. He says: ʺΤhe do after the advent of Ιslam viz. that they should enslave all others and
utilize their roerty and lay with their lives as they liked. We find that
Ιslam has rohibited extravagance and imroer adornment esecially
in a society in which the majority of the eole are indigent. Ιts reason is
that if there is extravagance and imroer adornment on one side there
will be overty and hunger on the other side and also because none is
entitled to usur the roceeds of the efforts of others and life of leasure
in a oor society is ossible only when some ersons feed themselves on
the roceeds of the efforts of others.Τhe rohet has treated the houses
of the sendthrift ersons to be the abodes of Satan. He says: ʺΤhe
houses of the devils are
with silk and brocadeʺ. cages which have been covered by the eole cages which have been covered by the eole cages which have been covered by the eole cages which have been covered by the eole cages which have been covered by the eole
Τhe Qurʹan says: There were many cities whөse residents were
drөwned in pleasure. We annihilated them and their hөuses were ruined.
Nөne was left tө reside there except a few.
Αt another lace the Qurʹan warns the eole in a very eloquent man‐
ner and says: When We wish tө destrөy a city We өrder its pleasur‐lөv‐
ing citiens tө becөme libertines (i.e. We prөvide them the means өf the
life өf luxury and pleasure sө that they may becөme deserving өf anni‐
hilatiөn and then We destrөy that city.
Ιslam has rohibited living a life of leasure and extravagance while
one lives amongst the indigent as it disheartens them and has obstruc‐
ted all aths leading towards it. Τyranny and oression by the gov‐
ernors and the officials was one such ath. Τhe rohet rohibited and
declared unlawful hoarding taking work from the labourers without
aying wages becoming owner of land without doing anything to devel‐
o it usuring the roerty of others and other similar acts of ores‐
sion. He said about hoarding: ʺOne who hoards is a sinnerʺ.
Τhe rohet of Ιslam warned of terrible torture to those who usur
land and said: ʺΑlmighty God will ut a chain of the seven layers of land
round the neck of a erson who usurs the lands of othersʺ.
He also said: ʺOne who usurs the roerty of others will meet God Τhe Qurʹan says: There were many cities whөse residents were
drөwned in pleasure. We annihilated them and their hөuses were ruined.
Nөne was left tө reside there except a few.
Αt another lace the Qurʹan warns the eole in a very eloquent man‐
ner and says: When We wish tө destrөy a city We өrder its pleasur‐lөv‐
ing citiens tө becөme libertines (i.e. We prөvide them the means өf the
life өf luxury and pleasure sө that they may becөme deserving өf anni‐
hilatiөn and then We destrөy that city.
Ιslam has rohibited living a life of leasure and extravagance while
one lives amongst the indigent as it disheartens them and has obstruc‐
ted all aths leading towards it. Τyranny and oression by the gov‐
ernors and the officials was one such ath. Τhe rohet rohibited and
declared unlawful hoarding taking work from the labourers without
aying wages becoming owner of land without doing anything to devel‐
o it usuring the roerty of others and other similar acts of ores‐
sion. He said about hoarding: ʺOne who hoards is a sinnerʺ.
Τhe rohet of Ιslam warned of terrible torture to those who usur
land and said: ʺΑlmighty God will ut a chain of the seven layers of land
round the neck of a erson who usurs the lands of othersʺ.
He also said: ʺOne who usurs the roerty of others will meet God Τhe Qurʹan says: There were many cities whөse residents were
drөwned in pleasure. We annihilated them and their hөuses were ruined.
Nөne was left tө reside there except a few.
Αt another lace the Qurʹan warns the eole in a very eloquent man‐
ner and says: When We wish tө destrөy a city We өrder its pleasur‐lөv‐
ing citiens tө becөme libertines (i.e. We prөvide them the means өf the
life өf luxury and pleasure sө that they may becөme deserving өf anni‐
hilatiөn and then We destrөy that city.
Ιslam has rohibited living a life of leasure and extravagance while
one lives amongst the indigent as it disheartens them and has obstruc‐
ted all aths leading towards it. Τyranny and oression by the gov‐
ernors and the officials was one such ath. Τhe rohet rohibited and
declared unlawful hoarding taking work from the labourers without
aying wages becoming owner of land without doing anything to devel‐
o it usuring the roerty of others and other similar acts of ores‐
sion. He said about hoarding: ʺOne who hoards is a sinnerʺ.
Τhe rohet of Ιslam warned of terrible torture to those who usur
land and said: ʺΑlmighty God will ut a chain of the seven layers of land
round the neck of a erson who usurs the lands of othersʺ.
He also said: ʺOne who usurs the roerty of others will meet God Τhe Qurʹan says: There were many cities whөse residents were
drөwned in pleasure. We annihilated them and their hөuses were ruined.
Nөne was left tө reside there except a few.
Αt another lace the Qurʹan warns the eole in a very eloquent man‐
ner and says: When We wish tө destrөy a city We өrder its pleasur‐lөv‐
ing citiens tө becөme libertines (i.e. We prөvide them the means өf the
life өf luxury and pleasure sө that they may becөme deserving өf anni‐
hilatiөn and then We destrөy that city.
Ιslam has rohibited living a life of leasure and extravagance while
one lives amongst the indigent as it disheartens them and has obstruc‐
ted all aths leading towards it. Τyranny and oression by the gov‐
ernors and the officials was one such ath. Τhe rohet rohibited and
declared unlawful hoarding taking work from the labourers without
aying wages becoming owner of land without doing anything to devel‐
o it usuring the roerty of others and other similar acts of ores‐
sion. He said about hoarding: ʺOne who hoards is a sinnerʺ.
Τhe rohet of Ιslam warned of terrible torture to those who usur
land and said: ʺΑlmighty God will ut a chain of the seven layers of land
round the neck of a erson who usurs the lands of othersʺ.
He also said: ʺOne who usurs the roerty of others will meet God Τhe Qurʹan says: There were many cities whөse residents were
drөwned in pleasure. We annihilated them and their hөuses were ruined.
Nөne was left tө reside there except a few.
Αt another lace the Qurʹan warns the eole in a very eloquent man‐
ner and says: When We wish tө destrөy a city We өrder its pleasur‐lөv‐
ing citiens tө becөme libertines (i.e. We prөvide them the means өf the
life өf luxury and pleasure sө that they may becөme deserving өf anni‐
hilatiөn and then We destrөy that city.
Ιslam has rohibited living a life of leasure and extravagance while
one lives amongst the indigent as it disheartens them and has obstruc‐
ted all aths leading towards it. Τyranny and oression by the gov‐
ernors and the officials was one such ath. Τhe rohet rohibited and
declared unlawful hoarding taking work from the labourers without
aying wages becoming owner of land without doing anything to devel‐
o it usuring the roerty of others and other similar acts of ores‐
sion. He said about hoarding: ʺOne who hoards is a sinnerʺ.
Τhe rohet of Ιslam warned of terrible torture to those who usur
land and said: ʺΑlmighty God will ut a chain of the seven layers of land
round the neck of a erson who usurs the lands of othersʺ.
He also said: ʺOne who usurs the roerty of others will meet God Τhe Qurʹan says: There were many cities whөse residents were
drөwned in pleasure. We annihilated them and their hөuses were ruined.
Nөne was left tө reside there except a few.
Αt another lace the Qurʹan warns the eole in a very eloquent man‐
ner and says: When We wish tө destrөy a city We өrder its pleasur‐lөv‐
ing citiens tө becөme libertines (i.e. We prөvide them the means өf the
life өf luxury and pleasure sө that they may becөme deserving өf anni‐
hilatiөn and then We destrөy that city.
Ιslam has rohibited living a life of leasure and extravagance while
one lives amongst the indigent as it disheartens them and has obstruc‐
ted all aths leading towards it. Τyranny and oression by the gov‐
ernors and the officials was one such ath. Τhe rohet rohibited and
declared unlawful hoarding taking work from the labourers without
aying wages becoming owner of land without doing anything to devel‐
o it usuring the roerty of others and other similar acts of ores‐
sion. He said about hoarding: ʺOne who hoards is a sinnerʺ.
Τhe rohet of Ιslam warned of terrible torture to those who usur
land and said: ʺΑlmighty God will ut a chain of the seven layers of land
round the neck of a erson who usurs the lands of othersʺ.
He also said: ʺOne who usurs the roerty of others will meet God
on the Day of Judgement in
noyed with himʺ. on the Day of Judgement in
noyed with himʺ. such circum‐ stances that He will be an‐
Ιslam has rohibited all kinds of usury. Τhe Qurʹan says about usury:
believers! Dө nөt gө өn cөnsuming cөmpөund interest.
Αt another lace it says: Λllah has allөwed business and disallөwed
usury. Usurers have been warned өf severe tөrture because it is a sөrt өf
fөrced labөur and amөunts tө enslaving өthers. [1] Ιslam has rohibited all kinds of usury. Τhe Qurʹan says about usury:
believers! Dө nөt gө өn cөnsuming cөmpөund interest.
Αt another lace it says: Λllah has allөwed business and disallөwed
usury. Usurers have been warned өf severe tөrture because it is a sөrt өf
fөrced labөur and amөunts tө enslaving өthers. [1] Ιslam has rohibited all kinds of usury. Τhe Qurʹan says about usury:
believers! Dө nөt gө өn cөnsuming cөmpөund interest.
Αt another lace it says: Λllah has allөwed business and disallөwed
usury. Usurers have been warned өf severe tөrture because it is a sөrt өf
fөrced labөur and amөunts tө enslaving өthers. [1] Ιslam has rohibited all kinds of usury. Τhe Qurʹan says about usury:
believers! Dө nөt gө өn cөnsuming cөmpөund interest.
Αt another lace it says: Λllah has allөwed business and disallөwed
usury. Usurers have been warned өf severe tөrture because it is a sөrt өf
fөrced labөur and amөunts tө enslaving өthers. [1] Ιslam has rohibited all kinds of usury. Τhe Qurʹan says about usury:
believers! Dө nөt gө өn cөnsuming cөmpөund interest.
Αt another lace it says: Λllah has allөwed business and disallөwed
usury. Usurers have been warned өf severe tөrture because it is a sөrt өf
fөrced labөur and amөunts tө enslaving өthers. [1] Ιslam has rohibited all kinds of usury. Τhe Qurʹan says about usury:
believers! Dө nөt gө өn cөnsuming cөmpөund interest.
Αt another lace it says: Λllah has allөwed business and disallөwed
usury. Usurers have been warned өf severe tөrture because it is a sөrt өf
fөrced labөur and amөunts tө enslaving өthers. [1]
Justice means that one should get wages equal to oneʹs work. Ιf the
eole do not usur the roerty of others and do not hoard the com‐
modities to earn large rofit wealth cannot become centred in a few
hands.
Ιf man and his hard work had been given their due imortance in the
society servitude and slavery would not have become current. Αs o‐
osed to corrut societies in which manʹs worth was assessed keeing in
view his wealth Ιslam has a much higher criterion for assessing the
worth of man.
Τhe worst sin which can be committed in a society is this that the gov‐
ernment and the rofiteers should unite to exloit the weak and helless
eole. Τhe Qurʹan says: Dө nөt eat өne anөthers prөperty unlawfully
nөr give bribes tө the rulers sө that yөu may misapprөpriate whatever
yөu can өut өf the prөperty өf өthers althөugh yөu knөw.
Τhe rohet has said: ʺΝo food is better than that earned with oneʹs
own handsʺ.
Ιn Surah al‐Zilzal of the Qurʹan it has been said: Whөever dөes
sөmething evil equal tө an atөm will see its result.
Ιt has been said: ʺΕvery erson is ledged to his actionsʺ.
Αlthough Ιslam has acknowledged wealth as ersonal roerty the
Ιslamic laws have been formulated in such a way that wealth may not be
concentrated in a few hands and they may not enjoy all its benefits and
humiliate others and subject them to forced labour. Τhe Holy Qurʹan
says: Sө that wealth may nөt becөme a plaything in the hands өf yөur
rich.
Τhus according to the Qurʹan and Hadith the wealth belongs in the
first instance to the community and the members of the community can
utilize it according to their needs and efforts. Ιt is for this reason that
usuration of other eoleʹs roerty has been disallowed in Ιslam and
hoarding of surlus roerty has also been rohibited.
Τhis was the basis of the rohetʹs fiscal olicy and he set examles in
this behalf by his words and actions which must be followed. [2]
Rafaʹa bin Zaid was one of the dear comanions of the rohet. Ιn one
of the battles he was killed with an arrow. Peole came to the rohet to
condole Rafaʹaʹs death and said: ʺO rohet of God! Rafaʹa was lucky. He
died a martyrʹs death. By these words they wanted to console the roh‐
et but he was not consoled and said: ʺertainly not. Τhe turban which he
took out of the booty of Khaybar is still a flame like fireʺ.
Νotwithstanding the fact that Rafaʹa had been killed while erforming
jihad the rohet treated him to be a sinner because he had taken something very insignificant out of ublic roerty of his own accord
although he ought to have waited till the roerty was divided.
Τhe attitude adoted by Ιslam towards the usurers and the rofiteers
can be judged from the fact that it has attached great imortance to hu‐
man life. Only a living erson is the sirit of this universe and God has
created all things for him. Ιn the circumstances how can he be derived
of life and means of livelihood and how can it be ossible to ermit some
ersons to derive others of the means of livelihood because of their be‐
ing stronger than them?
Ιn the eyes of the rohet of Ιslam wealth is meant to ensure comfort‐
able life for all human beings. Just as human beings have equal rights to
utilize sunlight and air in the same way they have equal rights over the
means of life which are the roducts of sunlight and air and none is en‐
titled to derive others of these benefits.
Τhe rohet has said: ʺΑll ersons have equal rights over three things
viz. water vegetation and fireʺ. Τo whichever community a erson may
belong matters little for he is entitled to enjoy the fruits of his labour.
Εvery member of human brotherhood is under obligation to hel others
and all of them must make collective efforts for the reformation and im‐
rovement of their affairs.
Ιt is the duty of human brotherhood to recognize the rights of the indi‐
viduals and give them full freedom to earn their livelihood so that they
may work according to their caabilities and enjoy the roceeds of their
labour. Ιt is also necessary for the members of the society to hel others
and not to make their own freedom an obstacle in their ath. Ιt is neither
ermissible for the human brother‐ hood to oress the individuals nor
is it ermissible for the individuals to harm the brotherhood. Ιt is neces‐
sary for the individuals to kee in mind the welfare of others in the same
manner in which they take care of their own welfare. Τhe rohet has
said: ʺΕvery one of you is a guardian and every one of you will be an‐
swerable for his wards. Νone is entitled to harm othersʺ. Τhe rohet has
exlained this oint with a very fine examle as narrated below:
Some ersons boarded a boat and every one of them occuied his seat.
Ιn the meantime one of them rose from his seat icked u an axe and
began making a hole at the lace which was occuied by him. On others
having asked him what he was going to do he relied that it was his seat
and he was at liberty to do there whatever he liked. Τhereuon others
held him by the hands and thus saved him as well as themselves from
drowning. Ιf that man had been left to himself he as well as others would
have been drowned.
Ιt is obligatory for every erson to revent evil in whichever form it
may be committed and to make efforts to ensure the welfare of the soci‐
ety. Τhe rohet has said: ʺWhoever sees something evil being done
must sto itʺ.
Τhe rohet of Ιslam exlained to his followers every now and then
that good morals take birth from ractical training and not only from
verbal recommenda‐ tions and advice. Peole should be shown kindness
racti‐ cally and not only verbally. Τhe rohet did not remain aloof
from the eole he mixed with them freely heard atiently what they
said and served them as all great ersons do.
Αbu Hurayra says: ʺOnce Ι accomanied the rohet to the bazar. He
urchased some things from a sho‐keeer and advised him to take only
reasonable rofit on the sale of his merchandise not to hoard things not
to earn anything by unlawful means and not to think that he was en‐
titled to comfortable life whereas others were notʺ.
Αbu Hurayra wanted to carry the things urchased by the rohet
but he stoed him from doing so and said with a smile: ʺLeave the
things. Τheir owner has a rior right to carry themʺ.
Τhe rohet always mistrusted the kings and did not give them any
osition in the society because they are corrut and also corrut others.
Τhe Αlmighty God says: When the kings enter a city they destөry it and
humiliate its respectable persөns.
One of the events which shows that the rohet did not like glorifica‐
tion is this that on the day on which his son Ιbrahim died a solar eclise
took lace. Τhereuon the eole said that sky was also mourning the
death of the rohetʹs son. When the rohet heard this sentence he ad‐
dressed the eole with these words: ʺΤhe sun and the moon are the
signs of God. Τhey are not eclised because of the death of any ersonʺ.
Τhe rohetʹs teachings consisted of this that one should send oneʹs
life in as simle a manner as ossible and there should be no intricacy or
formality in it. Τhis way of leading life is the basis of Ιslam. Ιf Ιslamic
roblems are studied carefully it aears that all the roblems have
emerged from one source which is very dee and covers all roblems.
Τhat source is simlicity untainted with fraud or deceit or in other
words `sincerity with lifeʹ.
Once the rohet hit a bedouin unintentionally with a stick. He then
insisted that the bedouin should also hit him in the same manner. He
mounted the ulit and said: ʺWhomsoever Ι may have hit on his back
should take revenge from me and if Ι have taken the roerty of anyone
he should comensate himself out of my roertyʺ.
Τhe rohet had never hurt anyone. However what he said was sin‐
cerity towards life which he manifested in the best manner.
Just as his life was free from hyocrisy and weakness it was also un‐
tainted with ride. He mended his own shoes and clothes milked his
goats heled the members of his family in household matters carried
bricks along with his comanions and tied stones on his belly on account
of hunger.
Τhis was sincerity towards life which is confirmed by all the narrations
quoted above with regard to the rohet. Αs regards the rulers they have
to shoulder so many resonsibilities that they have to become the ser‐
vants of the society and not oressive and rebellious chiefs or thieves or
dacoits.
Τhe biograhy of the rohet shows that once the residents of some
lace comlained that the governor osted there had taken resents and
gifts from the eole. He investigated the matter and it transired that Τhe rohet had never hurt anyone. However what he said was sin‐
cerity towards life which he manifested in the best manner.
Just as his life was free from hyocrisy and weakness it was also un‐
tainted with ride. He mended his own shoes and clothes milked his
goats heled the members of his family in household matters carried
bricks along with his comanions and tied stones on his belly on account
of hunger.
Τhis was sincerity towards life which is confirmed by all the narrations
quoted above with regard to the rohet. Αs regards the rulers they have
to shoulder so many resonsibilities that they have to become the ser‐
vants of the society and not oressive and rebellious chiefs or thieves or
dacoits.
Τhe biograhy of the rohet shows that once the residents of some
lace comlained that the governor osted there had taken resents and
gifts from the eole. He investigated the matter and it transired that Τhe rohet had never hurt anyone. However what he said was sin‐
cerity towards life which he manifested in the best manner.
Just as his life was free from hyocrisy and weakness it was also un‐
tainted with ride. He mended his own shoes and clothes milked his
goats heled the members of his family in household matters carried
bricks along with his comanions and tied stones on his belly on account
of hunger.
Τhis was sincerity towards life which is confirmed by all the narrations
quoted above with regard to the rohet. Αs regards the rulers they have
to shoulder so many resonsibilities that they have to become the ser‐
vants of the society and not oressive and rebellious chiefs or thieves or
dacoits.
Τhe biograhy of the rohet shows that once the residents of some
lace comlained that the governor osted there had taken resents and
gifts from the eole. He investigated the matter and it transired that Τhe rohet had never hurt anyone. However what he said was sin‐
cerity towards life which he manifested in the best manner.
Just as his life was free from hyocrisy and weakness it was also un‐
tainted with ride. He mended his own shoes and clothes milked his
goats heled the members of his family in household matters carried
bricks along with his comanions and tied stones on his belly on account
of hunger.
Τhis was sincerity towards life which is confirmed by all the narrations
quoted above with regard to the rohet. Αs regards the rulers they have
to shoulder so many resonsibilities that they have to become the ser‐
vants of the society and not oressive and rebellious chiefs or thieves or
dacoits.
Τhe biograhy of the rohet shows that once the residents of some
lace comlained that the governor osted there had taken resents and
gifts from the eole. He investigated the matter and it transired that Τhe rohet had never hurt anyone. However what he said was sin‐
cerity towards life which he manifested in the best manner.
Just as his life was free from hyocrisy and weakness it was also un‐
tainted with ride. He mended his own shoes and clothes milked his
goats heled the members of his family in household matters carried
bricks along with his comanions and tied stones on his belly on account
of hunger.
Τhis was sincerity towards life which is confirmed by all the narrations
quoted above with regard to the rohet. Αs regards the rulers they have
to shoulder so many resonsibilities that they have to become the ser‐
vants of the society and not oressive and rebellious chiefs or thieves or
dacoits.
Τhe biograhy of the rohet shows that once the residents of some
lace comlained that the governor osted there had taken resents and
gifts from the eole. He investigated the matter and it transired that
the comlaint was true. He was the comlaint was true. He was the comlaint was true. He was very much annoyed uon this very much annoyed uon this
summoned the governor and asked summoned the governor and asked summoned the governor and asked him: ʺWhy did you take things to him: ʺWhy did you take things to
which you were not entitled?ʺ Τhe governor relied: ʺO Prohet of God!
Τhose were resentsʺ.
Τhe rohet said: ʺSuosing that you had stayed on at home would
the eole have come to give you resents?ʺ
He then ordered the governor to deosit the roerty in question into
the ublic treasury and also removed him from the office.
Τhus the rohet directed the eole not to give bribes and also told
the officer notindulge in such nefarious activities. Αs he had been a‐
ointed the ruler of the eole he should have been like a father to them
and not like a robber.
When the rohet was so much annoyed at the governor acceting
resents it can very well be imagined how much he must have been an‐ which you were not entitled?ʺ Τhe governor relied: ʺO Prohet of God!
Τhose were resentsʺ.
Τhe rohet said: ʺSuosing that you had stayed on at home would
the eole have come to give you resents?ʺ
He then ordered the governor to deosit the roerty in question into
the ublic treasury and also removed him from the office.
Τhus the rohet directed the eole not to give bribes and also told
the officer notindulge in such nefarious activities. Αs he had been a‐
ointed the ruler of the eole he should have been like a father to them
and not like a robber.
When the rohet was so much annoyed at the governor acceting
resents it can very well be imagined how much he must have been an‐ which you were not entitled?ʺ Τhe governor relied: ʺO Prohet of God!
Τhose were resentsʺ.
Τhe rohet said: ʺSuosing that you had stayed on at home would
the eole have come to give you resents?ʺ
He then ordered the governor to deosit the roerty in question into
the ublic treasury and also removed him from the office.
Τhus the rohet directed the eole not to give bribes and also told
the officer notindulge in such nefarious activities. Αs he had been a‐
ointed the ruler of the eole he should have been like a father to them
and not like a robber.
When the rohet was so much annoyed at the governor acceting
resents it can very well be imagined how much he must have been an‐ which you were not entitled?ʺ Τhe governor relied: ʺO Prohet of God!
Τhose were resentsʺ.
Τhe rohet said: ʺSuosing that you had stayed on at home would
the eole have come to give you resents?ʺ
He then ordered the governor to deosit the roerty in question into
the ublic treasury and also removed him from the office.
Τhus the rohet directed the eole not to give bribes and also told
the officer notindulge in such nefarious activities. Αs he had been a‐
ointed the ruler of the eole he should have been like a father to them
and not like a robber.
When the rohet was so much annoyed at the governor acceting
resents it can very well be imagined how much he must have been an‐ which you were not entitled?ʺ Τhe governor relied: ʺO Prohet of God!
Τhose were resentsʺ.
Τhe rohet said: ʺSuosing that you had stayed on at home would
the eole have come to give you resents?ʺ
He then ordered the governor to deosit the roerty in question into
the ublic treasury and also removed him from the office.
Τhus the rohet directed the eole not to give bribes and also told
the officer notindulge in such nefarious activities. Αs he had been a‐
ointed the ruler of the eole he should have been like a father to them
and not like a robber.
When the rohet was so much annoyed at the governor acceting
resents it can very well be imagined how much he must have been an‐
noyed when wealth
croached uon. was looted and the rights of the eole were looted and the rights of the eole were en‐
Ιn Ιslam a ruler is aointed by the selection and under the authority
of the eole [3] and he rules the eole according to their wishes. He is
always anxious about the welfare of the eole. Ιslam has made it neces‐
sary for the rulers to consult their subjects in imortant matters the
roer solution whereof is difficult. Αs the Qurʹan says: They perfөrm
their tasks with mutual cөnsultatiөn.
Τhe calih is not entitled to aroriate the roerty of the eole
without their consent nor is he cometent to make any law because all
the requisite laws are those which have already been enacted by Ιslam Ιn Ιslam a ruler is aointed by the selection and under the authority
of the eole [3] and he rules the eole according to their wishes. He is
always anxious about the welfare of the eole. Ιslam has made it neces‐
sary for the rulers to consult their subjects in imortant matters the
roer solution whereof is difficult. Αs the Qurʹan says: They perfөrm
their tasks with mutual cөnsultatiөn.
Τhe calih is not entitled to aroriate the roerty of the eole
without their consent nor is he cometent to make any law because all
the requisite laws are those which have already been enacted by Ιslam Ιn Ιslam a ruler is aointed by the selection and under the authority
of the eole [3] and he rules the eole according to their wishes. He is
always anxious about the welfare of the eole. Ιslam has made it neces‐
sary for the rulers to consult their subjects in imortant matters the
roer solution whereof is difficult. Αs the Qurʹan says: They perfөrm
their tasks with mutual cөnsultatiөn.
Τhe calih is not entitled to aroriate the roerty of the eole
without their consent nor is he cometent to make any law because all
the requisite laws are those which have already been enacted by Ιslam Ιn Ιslam a ruler is aointed by the selection and under the authority
of the eole [3] and he rules the eole according to their wishes. He is
always anxious about the welfare of the eole. Ιslam has made it neces‐
sary for the rulers to consult their subjects in imortant matters the
roer solution whereof is difficult. Αs the Qurʹan says: They perfөrm
their tasks with mutual cөnsultatiөn.
Τhe calih is not entitled to aroriate the roerty of the eole
without their consent nor is he cometent to make any law because all
the requisite laws are those which have already been enacted by Ιslam Ιn Ιslam a ruler is aointed by the selection and under the authority
of the eole [3] and he rules the eole according to their wishes. He is
always anxious about the welfare of the eole. Ιslam has made it neces‐
sary for the rulers to consult their subjects in imortant matters the
roer solution whereof is difficult. Αs the Qurʹan says: They perfөrm
their tasks with mutual cөnsultatiөn.
Τhe calih is not entitled to aroriate the roerty of the eole
without their consent nor is he cometent to make any law because all
the requisite laws are those which have already been enacted by Ιslam and he is entitled only to safeguard the lives roerty and honour of the and he is entitled only to safeguard the lives roerty and honour of the
citizens. Ιt is not ermissible for a ruler to neglect oressed ersons citizens. Ιt is not ermissible for a ruler to neglect oressed ersons
and not to rotect their rights from the transgression of the tyrants. Ιt is and not to rotect their rights from the transgression of the tyrants. Ιt is
also not roer for a ruler to wait for the oressed erson to come u to also not roer for a ruler to wait for the oressed erson to come u to
him with a comlaint. On the contrary it is his duty to go and hel the him with a comlaint. On the contrary it is his duty to go and hel the
oressed erson himself because it is ossible that the oressed er‐ oressed erson himself because it is ossible that the oressed er‐
son may not ick u courage to make a comlaint or may not be able to son may not ick u courage to make a comlaint or may not be able to
find his way to the ruler. Ιslam has severely reroached an oressed find his way to the ruler. Ιslam has severely reroached an oressed
erson who silently bears oression and humiliation and has said that erson who silently bears oression and humiliation and has said that
such a erson is cruel to himself. Ιslam has commended oneʹs efforts to such a erson is cruel to himself. Ιslam has commended oneʹs efforts to
defend oneʹs life roerty and honour. defend oneʹs life roerty and honour.
Τhe rohet has said: ʺOne who gives u his life oosing oression Τhe rohet has said: ʺOne who gives u his life oosing oression
and tyranny is a martyrʺ. and tyranny is a martyrʺ.
Τhe rohet has also said: ʺΙf eole see a tyrant committing ores‐ Τhe rohet has also said: ʺΙf eole see a tyrant committing ores‐
sion and do not hold his hand it is likely that all of them may become sion and do not hold his hand it is likely that all of them may become
subjected to Divine tortureʺ. subjected to Divine tortureʺ.
Ιslam has considered all human beings to be the brothers of one anoth‐ Ιslam has considered all human beings to be the brothers of one anoth‐
er. Ιt has also camaigned against religious fanaticism. Τhe Qurʹan says: er. Ιt has also camaigned against religious fanaticism. Τhe Qurʹan says:
There is nө cөm‐ pulsiөn in the matter өf faith. There is nө cөm‐ pulsiөn in the matter өf faith.
Ιt has ut u the most tough fight against family or tribal bias. Τhe Ιt has ut u the most tough fight against family or tribal bias. Τhe
rohet has said: ʺMan is the brother of man whether he likes it or notʺ. rohet has said: ʺMan is the brother of man whether he likes it or notʺ.
Τhe Qurʹan says: We have bestөwed dignity upөn human beings Τhe Qurʹan says: We have bestөwed dignity upөn human beings
prөvided them with means өf transpөrt өn land and water given them prөvided them with means өf transpөrt өn land and water given them
pure things W eat and given them superiөrity өver many creatures. pure things W eat and given them superiөrity өver many creatures.
Whenever the rohet addressed the eole his address was meant Whenever the rohet addressed the eole his address was meant
for all human beings whether Αrabs or non‐Αrabs and whether white for all human beings whether Αrabs or non‐Αrabs and whether white
yellow or black. He addressed them as kind and symathetic brothers of yellow or black. He addressed them as kind and symathetic brothers of
one another joined together with the relationshi of humanity and irre‐ one another joined together with the relationshi of humanity and irre‐
sective of their nationality etc. Ιf there was any difference between them sective of their nationality etc. Ιf there was any difference between them
it was on the basis of good deeds and not on account of colour or race. it was on the basis of good deeds and not on account of colour or race.
Τhe rohet has said: ʺO Peole! Your lord is One. You have also a Τhe rohet has said: ʺO Peole! Your lord is One. You have also a
common ancestor Αdam. Νo Αrab is suerior to a non‐Αrab and no non‐ common ancestor Αdam. Νo Αrab is suerior to a non‐Αrab and no non‐
Αrab is suerior to an Αrab and similarly no red‐coloured erson is su‐ Αrab is suerior to an Αrab and similarly no red‐coloured erson is su‐
erior to a white‐coloured erson and no white‐coloured erson is su‐
erior to a red‐coloured erson. Αnd if a erson enjoys sueriority over
others it is on account of his iety. Τhose of you who are resent should
convey this message to those who are absentʺ. convey this message to those who are absentʺ.
[1] Τhere is great difference between usury and trade. Τhe [1] Τhere is great difference between usury and trade. Τhe
traders rocure the rovisions from aroriate lace at cheaer rates. traders rocure the rovisions from aroriate lace at cheaer rates.
Εvery erson cannot do this. Τhe traders take these commodities to Εvery erson cannot do this. Τhe traders take these commodities to suitable markets for sale. Αt times they earn some rofit and at other
times they sustain loss. Τhat is not the case with the usury. Τhe money‐
lender does not make any efforts is not contented with a small rofit and
does not sustain any loss. Hence the difference between the two kinds of
transactions is evident.
[2] Τhose who have studied the Qurʹan are aware that Ιslam neither su‐
orts the condemned caitalism nor the unnatural communist system. Ιt
acknowledges the institution of individual ownershi so that every er‐
son may make the best use of his caabilities. Αs only legal restrictions
are not sufficient for economic reform Ιslam has also endeavoured to at‐
tain this object by moral training. Τhis is the main difference between the
material systems and Ιslam. ommunism binds our entire existence with
law and a as a result thereof we are reduced to a machine. onsequently
we cannot use our will and determination and they wear away
gradually.
[3] Τhis form of government is acceted by all Muslim sects with the
difference that the Shiʹa regard it as justified only during the occultation
of the Ιmam of the Αge. Otherwise the Shi`a give reference to those
who were aointed or designated by the rohet and the Ιmams. But
according to the Sunnis immediately on the death of the rohet this
form became the only right form of the government.
From the Shiʹa oint of view since the major occultation of Mahdi the
Ιmam of the Αge in 329 Α.H. no articular erson has been aointed to
be the head and leader of the Muslim ummah. Τhat is why in the tradi‐
tions related to leadershi during this eriod only the general qualities
and characteristics required to be ossessed by a leader have been men‐
tioned. Τhis shows that it is uto the eole themselves to choose a er‐
son as their leader having follow‐ ing qualities and characteristics: ‐
Faith in God His revelations and the teachings of His rohet.
Ιntegrity adherence to the laws of Ιslam and earnestness about their
enforcement. suitable markets for sale. Αt times they earn some rofit and at other
times they sustain loss. Τhat is not the case with the usury. Τhe money‐
lender does not make any efforts is not contented with a small rofit and
does not sustain any loss. Hence the difference between the two kinds of
transactions is evident.
[2] Τhose who have studied the Qurʹan are aware that Ιslam neither su‐
orts the condemned caitalism nor the unnatural communist system. Ιt
acknowledges the institution of individual ownershi so that every er‐
son may make the best use of his caabilities. Αs only legal restrictions
are not sufficient for economic reform Ιslam has also endeavoured to at‐
tain this object by moral training. Τhis is the main difference between the
material systems and Ιslam. ommunism binds our entire existence with
law and a as a result thereof we are reduced to a machine. onsequently
we cannot use our will and determination and they wear away
gradually.
[3] Τhis form of government is acceted by all Muslim sects with the
difference that the Shiʹa regard it as justified only during the occultation
of the Ιmam of the Αge. Otherwise the Shi`a give reference to those
who were aointed or designated by the rohet and the Ιmams. But
according to the Sunnis immediately on the death of the rohet this
form became the only right form of the government.
From the Shiʹa oint of view since the major occultation of Mahdi the
Ιmam of the Αge in 329 Α.H. no articular erson has been aointed to
be the head and leader of the Muslim ummah. Τhat is why in the tradi‐
tions related to leadershi during this eriod only the general qualities
and characteristics required to be ossessed by a leader have been men‐
tioned. Τhis shows that it is uto the eole themselves to choose a er‐
son as their leader having follow‐ ing qualities and characteristics: ‐
Faith in God His revelations and the teachings of His rohet.
Ιntegrity adherence to the laws of Ιslam and earnestness about their
enforcement. suitable markets for sale. Αt times they earn some rofit and at other
times they sustain loss. Τhat is not the case with the usury. Τhe money‐
lender does not make any efforts is not contented with a small rofit and
does not sustain any loss. Hence the difference between the two kinds of
transactions is evident.
[2] Τhose who have studied the Qurʹan are aware that Ιslam neither su‐
orts the condemned caitalism nor the unnatural communist system. Ιt
acknowledges the institution of individual ownershi so that every er‐
son may make the best use of his caabilities. Αs only legal restrictions
are not sufficient for economic reform Ιslam has also endeavoured to at‐
tain this object by moral training. Τhis is the main difference between the
material systems and Ιslam. ommunism binds our entire existence with
law and a as a result thereof we are reduced to a machine. onsequently
we cannot use our will and determination and they wear away
gradually.
[3] Τhis form of government is acceted by all Muslim sects with the
difference that the Shiʹa regard it as justified only during the occultation
of the Ιmam of the Αge. Otherwise the Shi`a give reference to those
who were aointed or designated by the rohet and the Ιmams. But
according to the Sunnis immediately on the death of the rohet this
form became the only right form of the government.
From the Shiʹa oint of view since the major occultation of Mahdi the
Ιmam of the Αge in 329 Α.H. no articular erson has been aointed to
be the head and leader of the Muslim ummah. Τhat is why in the tradi‐
tions related to leadershi during this eriod only the general qualities
and characteristics required to be ossessed by a leader have been men‐
tioned. Τhis shows that it is uto the eole themselves to choose a er‐
son as their leader having follow‐ ing qualities and characteristics: ‐
Faith in God His revelations and the teachings of His rohet.
Ιntegrity adherence to the laws of Ιslam and earnestness about their
enforcement. suitable markets for sale. Αt times they earn some rofit and at other
times they sustain loss. Τhat is not the case with the usury. Τhe money‐
lender does not make any efforts is not contented with a small rofit and
does not sustain any loss. Hence the difference between the two kinds of
transactions is evident.
[2] Τhose who have studied the Qurʹan are aware that Ιslam neither su‐
orts the condemned caitalism nor the unnatural communist system. Ιt
acknowledges the institution of individual ownershi so that every er‐
son may make the best use of his caabilities. Αs only legal restrictions
are not sufficient for economic reform Ιslam has also endeavoured to at‐
tain this object by moral training. Τhis is the main difference between the
material systems and Ιslam. ommunism binds our entire existence with
law and a as a result thereof we are reduced to a machine. onsequently
we cannot use our will and determination and they wear away
gradually.
[3] Τhis form of government is acceted by all Muslim sects with the
difference that the Shiʹa regard it as justified only during the occultation
of the Ιmam of the Αge. Otherwise the Shi`a give reference to those
who were aointed or designated by the rohet and the Ιmams. But
according to the Sunnis immediately on the death of the rohet this
form became the only right form of the government.
From the Shiʹa oint of view since the major occultation of Mahdi the
Ιmam of the Αge in 329 Α.H. no articular erson has been aointed to
be the head and leader of the Muslim ummah. Τhat is why in the tradi‐
tions related to leadershi during this eriod only the general qualities
and characteristics required to be ossessed by a leader have been men‐
tioned. Τhis shows that it is uto the eole themselves to choose a er‐
son as their leader having follow‐ ing qualities and characteristics: ‐
Faith in God His revelations and the teachings of His rohet.
Ιntegrity adherence to the laws of Ιslam and earnestness about their
enforcement. suitable markets for sale. Αt times they earn some rofit and at other
times they sustain loss. Τhat is not the case with the usury. Τhe money‐
lender does not make any efforts is not contented with a small rofit and
does not sustain any loss. Hence the difference between the two kinds of
transactions is evident.
[2] Τhose who have studied the Qurʹan are aware that Ιslam neither su‐
orts the condemned caitalism nor the unnatural communist system. Ιt
acknowledges the institution of individual ownershi so that every er‐
son may make the best use of his caabilities. Αs only legal restrictions
are not sufficient for economic reform Ιslam has also endeavoured to at‐
tain this object by moral training. Τhis is the main difference between the
material systems and Ιslam. ommunism binds our entire existence with
law and a as a result thereof we are reduced to a machine. onsequently
we cannot use our will and determination and they wear away
gradually.
[3] Τhis form of government is acceted by all Muslim sects with the
difference that the Shiʹa regard it as justified only during the occultation
of the Ιmam of the Αge. Otherwise the Shi`a give reference to those
who were aointed or designated by the rohet and the Ιmams. But
according to the Sunnis immediately on the death of the rohet this
form became the only right form of the government.
From the Shiʹa oint of view since the major occultation of Mahdi the
Ιmam of the Αge in 329 Α.H. no articular erson has been aointed to
be the head and leader of the Muslim ummah. Τhat is why in the tradi‐
tions related to leadershi during this eriod only the general qualities
and characteristics required to be ossessed by a leader have been men‐
tioned. Τhis shows that it is uto the eole themselves to choose a er‐
son as their leader having follow‐ ing qualities and characteristics: ‐
Faith in God His revelations and the teachings of His rohet.
Ιntegrity adherence to the laws of Ιslam and earnestness about their
enforcement. suitable markets for sale. Αt times they earn some rofit and at other
times they sustain loss. Τhat is not the case with the usury. Τhe money‐
lender does not make any efforts is not contented with a small rofit and
does not sustain any loss. Hence the difference between the two kinds of
transactions is evident.
[2] Τhose who have studied the Qurʹan are aware that Ιslam neither su‐
orts the condemned caitalism nor the unnatural communist system. Ιt
acknowledges the institution of individual ownershi so that every er‐
son may make the best use of his caabilities. Αs only legal restrictions
are not sufficient for economic reform Ιslam has also endeavoured to at‐
tain this object by moral training. Τhis is the main difference between the
material systems and Ιslam. ommunism binds our entire existence with
law and a as a result thereof we are reduced to a machine. onsequently
we cannot use our will and determination and they wear away
gradually.
[3] Τhis form of government is acceted by all Muslim sects with the
difference that the Shiʹa regard it as justified only during the occultation
of the Ιmam of the Αge. Otherwise the Shi`a give reference to those
who were aointed or designated by the rohet and the Ιmams. But
according to the Sunnis immediately on the death of the rohet this
form became the only right form of the government.
From the Shiʹa oint of view since the major occultation of Mahdi the
Ιmam of the Αge in 329 Α.H. no articular erson has been aointed to
be the head and leader of the Muslim ummah. Τhat is why in the tradi‐
tions related to leadershi during this eriod only the general qualities
and characteristics required to be ossessed by a leader have been men‐
tioned. Τhis shows that it is uto the eole themselves to choose a er‐
son as their leader having follow‐ ing qualities and characteristics: ‐
Faith in God His revelations and the teachings of His rohet.
Ιntegrity adherence to the laws of Ιslam and earnestness about their
enforcement. suitable markets for sale. Αt times they earn some rofit and at other
times they sustain loss. Τhat is not the case with the usury. Τhe money‐
lender does not make any efforts is not contented with a small rofit and
does not sustain any loss. Hence the difference between the two kinds of
transactions is evident.
[2] Τhose who have studied the Qurʹan are aware that Ιslam neither su‐
orts the condemned caitalism nor the unnatural communist system. Ιt
acknowledges the institution of individual ownershi so that every er‐
son may make the best use of his caabilities. Αs only legal restrictions
are not sufficient for economic reform Ιslam has also endeavoured to at‐
tain this object by moral training. Τhis is the main difference between the
material systems and Ιslam. ommunism binds our entire existence with
law and a as a result thereof we are reduced to a machine. onsequently
we cannot use our will and determination and they wear away
gradually.
[3] Τhis form of government is acceted by all Muslim sects with the
difference that the Shiʹa regard it as justified only during the occultation
of the Ιmam of the Αge. Otherwise the Shi`a give reference to those
who were aointed or designated by the rohet and the Ιmams. But
according to the Sunnis immediately on the death of the rohet this
form became the only right form of the government.
From the Shiʹa oint of view since the major occultation of Mahdi the
Ιmam of the Αge in 329 Α.H. no articular erson has been aointed to
be the head and leader of the Muslim ummah. Τhat is why in the tradi‐
tions related to leadershi during this eriod only the general qualities
and characteristics required to be ossessed by a leader have been men‐
tioned. Τhis shows that it is uto the eole themselves to choose a er‐
son as their leader having follow‐ ing qualities and characteristics: ‐
Faith in God His revelations and the teachings of His rohet.
Ιntegrity adherence to the laws of Ιslam and earnestness about their
enforcement.
Αdequate
osition. knowledge of Ιslam aroriate to his rominent
Εnough cometence for holding such a osition and freedom from
every defect not in keeing with Ιslamic leadershi. His standard of liv‐
ing being equal to that of the low‐income eole. Ιn this connection there
is enough material in the sermons of Αli and in the eistles he sent to his
officials. Ιn a number of eistles it has been emhasized that an adminis‐
trative officer should be free from love of money ignorance inefficiency
outrage timidness bribery and violation of Ιslamic injunctions and Εnough cometence for holding such a osition and freedom from
every defect not in keeing with Ιslamic leadershi. His standard of liv‐
ing being equal to that of the low‐income eole. Ιn this connection there
is enough material in the sermons of Αli and in the eistles he sent to his
officials. Ιn a number of eistles it has been emhasized that an adminis‐
trative officer should be free from love of money ignorance inefficiency
outrage timidness bribery and violation of Ιslamic injunctions and Εnough cometence for holding such a osition and freedom from
every defect not in keeing with Ιslamic leadershi. His standard of liv‐
ing being equal to that of the low‐income eole. Ιn this connection there
is enough material in the sermons of Αli and in the eistles he sent to his
officials. Ιn a number of eistles it has been emhasized that an adminis‐
trative officer should be free from love of money ignorance inefficiency
outrage timidness bribery and violation of Ιslamic injunctions and Εnough cometence for holding such a osition and freedom from
every defect not in keeing with Ιslamic leadershi. His standard of liv‐
ing being equal to that of the low‐income eole. Ιn this connection there
is enough material in the sermons of Αli and in the eistles he sent to his
officials. Ιn a number of eistles it has been emhasized that an adminis‐
trative officer should be free from love of money ignorance inefficiency
outrage timidness bribery and violation of Ιslamic injunctions and Εnough cometence for holding such a osition and freedom from
every defect not in keeing with Ιslamic leadershi. His standard of liv‐
ing being equal to that of the low‐income eole. Ιn this connection there
is enough material in the sermons of Αli and in the eistles he sent to his
officials. Ιn a number of eistles it has been emhasized that an adminis‐
trative officer should be free from love of money ignorance inefficiency
outrage timidness bribery and violation of Ιslamic injunctions and Εnough cometence for holding such a osition and freedom from
every defect not in keeing with Ιslamic leadershi. His standard of liv‐
ing being equal to that of the low‐income eole. Ιn this connection there
is enough material in the sermons of Αli and in the eistles he sent to his
officials. Ιn a number of eistles it has been emhasized that an adminis‐
trative officer should be free from love of money ignorance inefficiency
outrage timidness bribery and violation of Ιslamic injunctions and Εnough cometence for holding such a osition and freedom from
every defect not in keeing with Ιslamic leadershi. His standard of liv‐
ing being equal to that of the low‐income eole. Ιn this connection there
is enough material in the sermons of Αli and in the eistles he sent to his
officials. Ιn a number of eistles it has been emhasized that an adminis‐
trative officer should be free from love of money ignorance inefficiency
outrage timidness bribery and violation of Ιslamic injunctions and traditions and should not be guilty of shedding blood. (For further de‐
tails see: ʺPhilosohy of Ιslamʺ ΙSP 1982).
Chapter14
Ruler is one of the people Ruler is one of the people
Before Αli attained to the calihate it was likely that the Umayyad gov‐ Before Αli attained to the calihate it was likely that the Umayyad gov‐
ernments might be converted into kingshi ‐ rather it had already been ernments might be converted into kingshi ‐ rather it had already been
so converted. Τhe rulers and other ersons at the helm of affairs were of so converted. Τhe rulers and other ersons at the helm of affairs were of
the view that the calihate was their secial right and only they were en‐ the view that the calihate was their secial right and only they were en‐
titled to it on account of their belonging to a noble family. Ιn order to
strengthen their hold and establish a firm government they considered
all unlawful acts like tribal bias formation of grous bribes etc. to be
lawful. lawful.
Αccording to them a ruler was the master of the lives roerty and Αccording to them a ruler was the master of the lives roerty and
honour of the ruled and could exloit them in any manner he liked honour of the ruled and could exloit them in any manner he liked
without the oressed ersons having any right of rotest. Τhey viewed without the oressed ersons having any right of rotest. Τhey viewed
the common eole as quadrueds whom they could load with the the common eole as quadrueds whom they could load with the
heaviest burden and beat as much as they wished. heaviest burden and beat as much as they wished.
During the time of Uthman the Umayyad governors got an oortun‐ During the time of Uthman the Umayyad governors got an oortun‐
ity of desotic rule and they availed of it to their heartʹs content. Τhey ity of desotic rule and they availed of it to their heartʹs content. Τhey
endeavoured to strengthen the Umayyad rule in all arts of the Ιslamic endeavoured to strengthen the Umayyad rule in all arts of the Ιslamic
territories. territories.
Τhey bribed the Shaykhs and dignitaries of the Αrabian tribes heavily Τhey bribed the Shaykhs and dignitaries of the Αrabian tribes heavily
to win their suort. Τhey also gave full freedom to the ersons in osi‐ to win their suort. Τhey also gave full freedom to the ersons in osi‐
tion to oress the common man in any manner they liked. tion to oress the common man in any manner they liked.
Τhey also bought the armed forces by giving them excessive wealth Τhey also bought the armed forces by giving them excessive wealth
and romising them high offices. Αnd in fact the eole could not o‐ and romising them high offices. Αnd in fact the eole could not o‐
ose them because whoever sided with them was honoured and who‐ ose them because whoever sided with them was honoured and who‐
ever bosed them was condemned and disgraced. ever bosed them was condemned and disgraced.
Ιn short the government was established on new rinciles. Τhis was Ιn short the government was established on new rinciles. Τhis was
done by Bani Umayyah whose hearts had not sincerely acknowledged done by Bani Umayyah whose hearts had not sincerely acknowledged
Ιslam. Τhey embraced Ιslam owing to fear and continued to remain with‐ Ιslam. Τhey embraced Ιslam owing to fear and continued to remain with‐
in its fold on account of their avarice for riches. History shows that these in its fold on account of their avarice for riches. History shows that these
eole remained after embracing Ιslam as they were during the age of eole remained after embracing Ιslam as they were during the age of
ignorance. Τhe distinguished comanions of the rohet who managed ignorance. Τhe distinguished comanions of the rohet who managed the affairs reviously were discarded and disgraced. [1] Τhey were held
to be of no consequence now.
Of course those comanions who co‐oerated with Bani Umayyah to
destroy the rights of the Muslims and to strengthen the Umayyad gov‐
ernment were exalted. Τhese ersons handed over the keys of the ublic
treasury and the sword of government to Bani Umayyah to make the
eole obedient to them. Τhe ublic was also divided into two grous.
One grou consisted of ious ersons who were the well‐wishers of the
society. Τhey wanted a just ruler although he might not endow riches on
them and might not let them lunder the wealth of the ublic treasury.
Τhe second grou had deviated from the right ath. Τhey wanted to sell
their faith to Bani Umayyah at the rice fixed by them. Ιf Bani Umayyah
aid that rice well and good otherwise they intended to dilly‐ dally till
the rice demanded by them was aid.
* * * * *
When Αli the ommander of the Faithful attained to the calihate the
conditions were very recarious. Τhe eole were divided into two
grous. Τhe ersons belonging to one of those grous were reared to
lay down their lives in suort of the ious and just Ιmam. Τhe other
grou suorted Bani Umayyah and endeavoured to strengthen their
government and kingdom. Bani Umayyah had also been endeavouring
for years to establish their rule on a ermanent footing. Τhey knew that
their rogram was beset with difficulties but they were deter‐ mined to
succeed and had decided to do away with anyone who obstructed them
although he might be a very great and resectable religious ersonality.
Αli was not very keen to become a calih. He assisted Αbu Bakr and
Umar as and when they were faced with a difficulty. [2] Whenever the
Ιslamic calihate was confronted with a roblem Αli solved it.
He showed kindness even to Uthman and never comlained against
Uthmanʹs attaining to the calihate instead of himself. Τhe only thing for
which he was anxious was the establishment of truth and justice. Peole
beseeched him to accet the calihate but he did not evince any interest
in it. History shows and his own remarks are also available to the effect
that when after the assassination of Uthman the eole came to him
collectively and requested him to assume the calihate he said: ʺLeave
me and find out someone else for the job. Ιf you leave me alone Ι shall be
a member of the society like you and shall be more attentive and obedi‐
ent than you to the erson whom you select as the calih. Ι shall be more
useful for you in the caacity of an adviser than in that of a calihʺ.
On that day Αli was not agreeable to accet the calihate as with his
far‐sightedness he could see u to the last end of the future. Ιf he was a
clalmant of the calihate earlier it was not because he desired to become
a ruler. On the contrary what he desired was that Muslims should devel‐
o within themselves those morals and virtues which the rohet
wanted to inculcate in them. Αnd if he declined to accet that office at
that stage (i.e. after the assassination of Uthman) it was because owing to
the olicies of the former rulers the habits of the Muslims had been soilt
and their way of thinking had changed. Τhe kingdom which was estab‐
lished with the name of Ιslamic state had been moulded into worldly au‐
thority and carried the signs of the desotism of Kaiser and Kisra. Αliʹs
object differed from the desires of the eole. Νeither Αli could condes‐
cend to the wishes of the eole nor eole could agree to Αliʹs achiev‐
ing the ends he had in view. He himself draws the icture of that eriod
in these words:
ʺΤhe time is extremely incomatible and disagreeable. Ιn these days a
righteous erson is considered to be wicked and the refractoriness of the
tyrant is on the increase. Τhis is so because the sky is covered with dark
clouds and the signs of the aths have been obliterated. Τhe eole are
involved in doubts and sensuality. Τhey have ears but they are deaf.
Τhey have eyes but they are blind. Τhey are neither steadfast in the bat‐
tlefield nor reliable in difficult circumstancesʺ.
Αli knew very well that if he acceted the request of the eole and as‐
sumed the resonsibilities of the office of calihate they would not toler‐
ate the manner in which he would run the administration and would not
obey his orders unless he was harsh to them.
Τhese were the conditions which Αli had to face after the assassination
of Uthman. Τhe dignitaries as well as the common eole gathered out‐
side the door of his house again and again and insisted uon his accet‐
ing the oath of allegiance from them. However notwithstanding the fact
that he entertained very good wishes for the eole in his heart he was
reluctant to accet the oath of allegiance from them. Τhere was however
onething which obliged him to think of acceting their request. Τhe
Muslims were too much insisting uon his acceting that office which
meant that a resonsibility was being laced on them to guide those
who were in need of reformation and guidance from him. Furthermore
at that time social equity and justice were in danger. Persons in authority
were encroaching uon the rights of the weak and the life roerty and
honour of the common man did not carry any value. Αli could not toler‐
ate that he should sit quietly in his house when the oor citizens were being subjected to oression. Α brave and steadfast erson like Αli
could not let the Muslims fall a rey to the atrocities of the wolves of
Bani Umayyah and remain silent. Ιf he had not come to the rescue of the
Muslim at that difficult moment he would have been treated to be a cow‐
ard and not the brave and valiant erson as he is known in history.
He himself says: ʺΙ was worried and alarmed lest the foolish and
wicked ersons should become the rulers of this nation and make the
roerty of God their laything and the creatures of God their slaves
and fight with the righteous and make the tyrants their helersʺ.
For these reasons he considered it obligatory for himself to accet the
oath of allegiance although many other righteous ersons found them‐
selves incaable of bearing the burden of calihate
Αli hated sequestered life. Εxcet when it was ossible to serve the
eole by remaining in seclusion it was imossible for him to send his
time in retirement. Α erson who neglects serving the creatures of God
insite of his being in a osition to do so soils his faith as well as his
world. Αli acceted the calihate with firm determination and con‐
sidered it in the interests of the Muslims that he should assume that
office.
Ιn order to understand the nature of Αliʹs administration and his eco‐
nomic and financial olicies it is necessary to learn how Αli himself has
exlained the calihate and mastershi what osition calihate enjoyed
in his eyes from the religious oint of view and what benefits it carried
in its la.
While addressing the eole at the time of taking the oath of allegi‐
ance from them Αli said to them: ʺ0 Peole! Ι am one of you. Ι enjoy the
same rights which you enjoy. My resonsibilities are also the same as
yours. Νothing can invalidate truth. (i.e. a ruler or calih cannot change
the commands of Godʺ.
Ιn another sermon he said: ʺΙ swear by God that in the first instance Ι
myself obey those commands of God which Ι invite you to obey and Ι
myself refrain first from those things from which Ι ask you to refrainʺ.
On this basis the ruler and claih is not to be obeyed in his ersonal
caacity. Ιt is necessary to obey him because he enforces equity and
justice and the laws of the Shariah. Τhe calihate does not entitle the
ruler and the calih to aroriate to himself as much of the roerty of
the ublic treasury as he likes and to send it himself or give it to his
friends associates and kinsmen. On the contrary the object of the institu‐
tion of calihate is that justice should be administered. Τhe ruler should
mete out equal treatment to everyone should regard the efforts of a erson who roagates the Divine religion and serves the ublic
should rohibit hoarding and revent oression and should not devi‐
ate from truth in any circumstances. He should not abandon his rogram
even though the wicked and cruel ersons dislike his just conduct and
may be after his life. Ιt is also his duty to acquaint the eole with the
rules of justice and to revent their deviation from it.
Αli wrote to one of his governors as under: ʺYour holding this office
does not entitle you to accumulate wealth or to take revenge from any
erson. Your only duty is that you should destroy falsehood and revive
truthʺ.
Ιn the eyes of Αli son of Αbu Τalib rulershi and calihate did not
mean that the ruler should sit on the throne of dignity strengthen his
ower and make his osition the means of enslaving the eole. He says:
ʺGenerosity and munificence is a greater source of love and affection
than consanguinity and kinshi. Τhere is no greatness like meekness and
no virtue like knowledgeʺ.
alihate does not mean that oele should be subjugated at the oint
of the sword and by means of bloodshed and force or that they should
obey the calih on account of fear or covetousness. Αli was a man who
did not worshi God because he desired forgiveness or because he
feared unishment. On the contrary he worshied God because He de‐
served to be worshied. He wished that the eole should obey the ca‐
lih on account of his being worthy of obedience and not because of fear
or greed of gain.
Νow as regards consulting others the ommander of the Faithful has
said: ʺOne who faces different oinions recognizes the sots of mistakes
and errorsʺ.
Τhe erson who realizes mistakes arrives at truth and right action. Τhe
oinions of the eole are essential things which benefit the state as well
as the eole and the affairs are conducted in such a way that they do
not entail shame and regret. Αli acknowledges this fact in very clear erson who roagates the Divine religion and serves the ublic
should rohibit hoarding and revent oression and should not devi‐
ate from truth in any circumstances. He should not abandon his rogram
even though the wicked and cruel ersons dislike his just conduct and
may be after his life. Ιt is also his duty to acquaint the eole with the
rules of justice and to revent their deviation from it.
Αli wrote to one of his governors as under: ʺYour holding this office
does not entitle you to accumulate wealth or to take revenge from any
erson. Your only duty is that you should destroy falsehood and revive
truthʺ.
Ιn the eyes of Αli son of Αbu Τalib rulershi and calihate did not
mean that the ruler should sit on the throne of dignity strengthen his
ower and make his osition the means of enslaving the eole. He says:
ʺGenerosity and munificence is a greater source of love and affection
than consanguinity and kinshi. Τhere is no greatness like meekness and
no virtue like knowledgeʺ.
alihate does not mean that oele should be subjugated at the oint
of the sword and by means of bloodshed and force or that they should
obey the calih on account of fear or covetousness. Αli was a man who
did not worshi God because he desired forgiveness or because he
feared unishment. On the contrary he worshied God because He de‐
served to be worshied. He wished that the eole should obey the ca‐
lih on account of his being worthy of obedience and not because of fear
or greed of gain.
Νow as regards consulting others the ommander of the Faithful has
said: ʺOne who faces different oinions recognizes the sots of mistakes
and errorsʺ.
Τhe erson who realizes mistakes arrives at truth and right action. Τhe
oinions of the eole are essential things which benefit the state as well
as the eole and the affairs are conducted in such a way that they do
not entail shame and regret. Αli acknowledges this fact in very clear erson who roagates the Divine religion and serves the ublic
should rohibit hoarding and revent oression and should not devi‐
ate from truth in any circumstances. He should not abandon his rogram
even though the wicked and cruel ersons dislike his just conduct and
may be after his life. Ιt is also his duty to acquaint the eole with the
rules of justice and to revent their deviation from it.
Αli wrote to one of his governors as under: ʺYour holding this office
does not entitle you to accumulate wealth or to take revenge from any
erson. Your only duty is that you should destroy falsehood and revive
truthʺ.
Ιn the eyes of Αli son of Αbu Τalib rulershi and calihate did not
mean that the ruler should sit on the throne of dignity strengthen his
ower and make his osition the means of enslaving the eole. He says:
ʺGenerosity and munificence is a greater source of love and affection
than consanguinity and kinshi. Τhere is no greatness like meekness and
no virtue like knowledgeʺ.
alihate does not mean that oele should be subjugated at the oint
of the sword and by means of bloodshed and force or that they should
obey the calih on account of fear or covetousness. Αli was a man who
did not worshi God because he desired forgiveness or because he
feared unishment. On the contrary he worshied God because He de‐
served to be worshied. He wished that the eole should obey the ca‐
lih on account of his being worthy of obedience and not because of fear
or greed of gain.
Νow as regards consulting others the ommander of the Faithful has
said: ʺOne who faces different oinions recognizes the sots of mistakes
and errorsʺ.
Τhe erson who realizes mistakes arrives at truth and right action. Τhe
oinions of the eole are essential things which benefit the state as well
as the eole and the affairs are conducted in such a way that they do
not entail shame and regret. Αli acknowledges this fact in very clear erson who roagates the Divine religion and serves the ublic
should rohibit hoarding and revent oression and should not devi‐
ate from truth in any circumstances. He should not abandon his rogram
even though the wicked and cruel ersons dislike his just conduct and
may be after his life. Ιt is also his duty to acquaint the eole with the
rules of justice and to revent their deviation from it.
Αli wrote to one of his governors as under: ʺYour holding this office
does not entitle you to accumulate wealth or to take revenge from any
erson. Your only duty is that you should destroy falsehood and revive
truthʺ.
Ιn the eyes of Αli son of Αbu Τalib rulershi and calihate did not
mean that the ruler should sit on the throne of dignity strengthen his
ower and make his osition the means of enslaving the eole. He says:
ʺGenerosity and munificence is a greater source of love and affection
than consanguinity and kinshi. Τhere is no greatness like meekness and
no virtue like knowledgeʺ.
alihate does not mean that oele should be subjugated at the oint
of the sword and by means of bloodshed and force or that they should
obey the calih on account of fear or covetousness. Αli was a man who
did not worshi God because he desired forgiveness or because he
feared unishment. On the contrary he worshied God because He de‐
served to be worshied. He wished that the eole should obey the ca‐
lih on account of his being worthy of obedience and not because of fear
or greed of gain.
Νow as regards consulting others the ommander of the Faithful has
said: ʺOne who faces different oinions recognizes the sots of mistakes
and errorsʺ.
Τhe erson who realizes mistakes arrives at truth and right action. Τhe
oinions of the eole are essential things which benefit the state as well
as the eole and the affairs are conducted in such a way that they do
not entail shame and regret. Αli acknowledges this fact in very clear erson who roagates the Divine religion and serves the ublic
should rohibit hoarding and revent oression and should not devi‐
ate from truth in any circumstances. He should not abandon his rogram
even though the wicked and cruel ersons dislike his just conduct and
may be after his life. Ιt is also his duty to acquaint the eole with the
rules of justice and to revent their deviation from it.
Αli wrote to one of his governors as under: ʺYour holding this office
does not entitle you to accumulate wealth or to take revenge from any
erson. Your only duty is that you should destroy falsehood and revive
truthʺ.
Ιn the eyes of Αli son of Αbu Τalib rulershi and calihate did not
mean that the ruler should sit on the throne of dignity strengthen his
ower and make his osition the means of enslaving the eole. He says:
ʺGenerosity and munificence is a greater source of love and affection
than consanguinity and kinshi. Τhere is no greatness like meekness and
no virtue like knowledgeʺ.
alihate does not mean that oele should be subjugated at the oint
of the sword and by means of bloodshed and force or that they should
obey the calih on account of fear or covetousness. Αli was a man who
did not worshi God because he desired forgiveness or because he
feared unishment. On the contrary he worshied God because He de‐
served to be worshied. He wished that the eole should obey the ca‐
lih on account of his being worthy of obedience and not because of fear
or greed of gain.
Νow as regards consulting others the ommander of the Faithful has
said: ʺOne who faces different oinions recognizes the sots of mistakes
and errorsʺ.
Τhe erson who realizes mistakes arrives at truth and right action. Τhe
oinions of the eole are essential things which benefit the state as well
as the eole and the affairs are conducted in such a way that they do
not entail shame and regret. Αli acknowledges this fact in very clear erson who roagates the Divine religion and serves the ublic
should rohibit hoarding and revent oression and should not devi‐
ate from truth in any circumstances. He should not abandon his rogram
even though the wicked and cruel ersons dislike his just conduct and
may be after his life. Ιt is also his duty to acquaint the eole with the
rules of justice and to revent their deviation from it.
Αli wrote to one of his governors as under: ʺYour holding this office
does not entitle you to accumulate wealth or to take revenge from any
erson. Your only duty is that you should destroy falsehood and revive
truthʺ.
Ιn the eyes of Αli son of Αbu Τalib rulershi and calihate did not
mean that the ruler should sit on the throne of dignity strengthen his
ower and make his osition the means of enslaving the eole. He says:
ʺGenerosity and munificence is a greater source of love and affection
than consanguinity and kinshi. Τhere is no greatness like meekness and
no virtue like knowledgeʺ.
alihate does not mean that oele should be subjugated at the oint
of the sword and by means of bloodshed and force or that they should
obey the calih on account of fear or covetousness. Αli was a man who
did not worshi God because he desired forgiveness or because he
feared unishment. On the contrary he worshied God because He de‐
served to be worshied. He wished that the eole should obey the ca‐
lih on account of his being worthy of obedience and not because of fear
or greed of gain.
Νow as regards consulting others the ommander of the Faithful has
said: ʺOne who faces different oinions recognizes the sots of mistakes
and errorsʺ.
Τhe erson who realizes mistakes arrives at truth and right action. Τhe
oinions of the eole are essential things which benefit the state as well
as the eole and the affairs are conducted in such a way that they do
not entail shame and regret. Αli acknowledges this fact in very clear
words and says:
consultationʺ. ʺorrectness cannot be achieved by abandoning
Ιt does not behove a ruler to kee his doors shut before the eole and
try to achieve some object by keeing the eole in the dark. Τhe om‐
mander of the Faithful draws attention to this oint by saying: ʺΑcquire
light from a kindled lamʺʹ
Αccording to the ommander of the Faithful it is not roer for a ca‐
lih to seek distance from them to be roud and haughty or to ignore
the needs of the eole. alihate is a means of the ruler associating Ιt does not behove a ruler to kee his doors shut before the eole and
try to achieve some object by keeing the eole in the dark. Τhe om‐
mander of the Faithful draws attention to this oint by saying: ʺΑcquire
light from a kindled lamʺʹ
Αccording to the ommander of the Faithful it is not roer for a ca‐
lih to seek distance from them to be roud and haughty or to ignore
the needs of the eole. alihate is a means of the ruler associating Ιt does not behove a ruler to kee his doors shut before the eole and
try to achieve some object by keeing the eole in the dark. Τhe om‐
mander of the Faithful draws attention to this oint by saying: ʺΑcquire
light from a kindled lamʺʹ
Αccording to the ommander of the Faithful it is not roer for a ca‐
lih to seek distance from them to be roud and haughty or to ignore
the needs of the eole. alihate is a means of the ruler associating Ιt does not behove a ruler to kee his doors shut before the eole and
try to achieve some object by keeing the eole in the dark. Τhe om‐
mander of the Faithful draws attention to this oint by saying: ʺΑcquire
light from a kindled lamʺʹ
Αccording to the ommander of the Faithful it is not roer for a ca‐
lih to seek distance from them to be roud and haughty or to ignore
the needs of the eole. alihate is a means of the ruler associating Ιt does not behove a ruler to kee his doors shut before the eole and
try to achieve some object by keeing the eole in the dark. Τhe om‐
mander of the Faithful draws attention to this oint by saying: ʺΑcquire
light from a kindled lamʺʹ
Αccording to the ommander of the Faithful it is not roer for a ca‐
lih to seek distance from them to be roud and haughty or to ignore
the needs of the eole. alihate is a means of the ruler associating Ιt does not behove a ruler to kee his doors shut before the eole and
try to achieve some object by keeing the eole in the dark. Τhe om‐
mander of the Faithful draws attention to this oint by saying: ʺΑcquire
light from a kindled lamʺʹ
Αccording to the ommander of the Faithful it is not roer for a ca‐
lih to seek distance from them to be roud and haughty or to ignore
the needs of the eole. alihate is a means of the ruler associating with the eole showing kindness to them and behaving with them
meekly. Ιf the ruler remains aloof from the eole none of his excuses
and arguments can be acceted.
Ιf the eole are annoyed with the ruler on account of any such thing
they will become a burden on him in the same manner in which his rule
will be burden on them because the eole will behave with him as he
behaves with them. Τhe ommander of the Faithful says in this behalf:
ʺΤhe hearts of the subjects are the treasury of the ruler. He will get from
there what he laces there whether it be equity and justice or cruelty
and oressionʺ.
Ιn the eyes of Αli the calihate was not based on arty‐sirit or family
bias which are very bad qualities. He considered calihate to consist of
good qualities ious deeds meting out justice to the eole and refrain‐
ing from tyranny and mischief.
Ιn any case according to Αli rulershi was not meant for those eole
about whom he said: ʺΙf these eole become your rulers they will be‐
have like Kaiser and Kisraʺ. Νor did those ersons deserved to be the
rulers who were deceitful and oressive.
Keeing all these things in view Αli acceted the calihate with a firm
determination to establish truth and destroy falsehood and failing that to
sacrifice his very life. Ιt was on this account that he insisted that the
eole should watch the activities of their rulers and should not accet a
ruler who did not rove to be a ublic servant. He also advised them to
exress disleasure on the bad activities of a ruler or to arove them on
merit. He said: ʺDo you not feel annoyed and disleased if foolish er‐
sons become your rulers and consequently you are humiliated afflicted
and ruined?ʺ.
Ιn his eyes being annoyed at cruelty and oression was as imortant
a thing as welcoming equity and justice.
He resected the ersonal freedom of the individuals and also ket in
view the rights of the nation. Αs regards those who did not take oath of
allegiance to him he said: ʺΙt does not matter if they do not take the oath
of allegiance. However they should stay indoors and should not inter‐
fere in the affairs of the nationʺ.
Saʹd son of Αbi Waqas who was a member of the onsultative ouncil
declined to take oath of allegiance to Αli. Αli did not comel him to take
the oath and left him free. Saʹd had said: ʺYou need not feel worried
about me. Ι shall never rise against youʺ.
Similarly Αbdullah son of Umar did not take the oath of allegiance. Αli
asked him to roduce a guarantor who should guarantee that he would not create any disturbance but he declined to do so. Τhereuon Αli said not create any disturbance but he declined to do so. Τhereuon Αli said
to him: ʺYou have been ill‐mannered since your childhood and Ι know to him: ʺYou have been ill‐mannered since your childhood and Ι know
you from the very first dayʺ. Τhen he turned to the eole and said: you from the very first dayʺ. Τhen he turned to the eole and said:
ʺLeave him as well. Ι guarantee that he will not create any disturbanceʺ. ʺLeave him as well. Ι guarantee that he will not create any disturbanceʺ.
Τhere were some other ersons also who remained hidden in their Τhere were some other ersons also who remained hidden in their
houses and were inclined to take the oath of allegiance. Αli said about houses and were inclined to take the oath of allegiance. Αli said about
them: ʺΙ too am not desirous of those ersons who do not need meʺ. He them: ʺΙ too am not desirous of those ersons who do not need meʺ. He
left them free on the condition that they would not create any disturb‐ left them free on the condition that they would not create any disturb‐
ance and would not harm the eole. Many revolutionaries wanted to ance and would not harm the eole. Many revolutionaries wanted to
free such ersons to take the oath of allegiance but the commander of the free such ersons to take the oath of allegiance but the commander of the
Faithful did not agree to this. Ιn the matter of the oath of allegiance his Faithful did not agree to this. Ιn the matter of the oath of allegiance his
usual attitude was what he says: ʺΙ shall accet the oath of allegiance usual attitude was what he says: ʺΙ shall accet the oath of allegiance
from one who takes it voluntarily and shall ignore one who declines to from one who takes it voluntarily and shall ignore one who declines to
take itʺ. take itʺ.
Hence the freedom of the individuals was fully secured in the govern‐ Hence the freedom of the individuals was fully secured in the govern‐
ment of Αli and could not be violated excet when they were guilty of ment of Αli and could not be violated excet when they were guilty of
harming the eole because in that case it was not ossible for Αli to harming the eole because in that case it was not ossible for Αli to
leave them free. Ιt was for this reason that he did not leave Τalha Zubayr leave them free. Ιt was for this reason that he did not leave Τalha Zubayr
and Muʹawiya alone as he had done in the case of Saʹd son of Waqas and and Muʹawiya alone as he had done in the case of Saʹd son of Waqas and
Αbdullah son of Umar. Τhese three ersons were dreaming of attaining Αbdullah son of Umar. Τhese three ersons were dreaming of attaining
to calihate and were keen to usur wealth and authority. Τhey wanted to calihate and were keen to usur wealth and authority. Τhey wanted
to create trouble so that they might remove Αli from his office and a‐ to create trouble so that they might remove Αli from his office and a‐
roriate to themselves the ublic roerty which belonged to all
Muslims. Τhey had accumulated immense wealth and had also
equied an army to fight against Αliʹs government. Ιt was on account of equied an army to fight against Αliʹs government. Ιt was on account of
this state of affairs that Αli did not leave them alone and all these facts this state of affairs that Αli did not leave them alone and all these facts
go to rove that the oinion formed by him about these three ersons as go to rove that the oinion formed by him about these three ersons as
absolutely correct. Later we shall mention in detail what disturbances absolutely correct. Later we shall mention in detail what disturbances
took birth from the consiracy of these three ersons against Αli. took birth from the consiracy of these three ersons against Αli.
Ιn short rulershi and calihate is the right of the eole and it is not Ιn short rulershi and calihate is the right of the eole and it is not
ermissible to comel a erson to take the oath of allegiance. Such a ermissible to comel a erson to take the oath of allegiance. Such a
comulsion can ossibly be exercised in the ublic interest but not in the comulsion can ossibly be exercised in the ublic interest but not in the
ersonal interest of the ruler. Good relations can subsist between the ersonal interest of the ruler. Good relations can subsist between the
ruler and the subjects only when the eole elect a ruler themselves and ruler and the subjects only when the eole elect a ruler themselves and
take oath of allegiances to him voluntarily. take oath of allegiances to him voluntarily.
Αs Αli freely associated and mixed with the eole it was therefore Αs Αli freely associated and mixed with the eole it was therefore
natural that he should desire that every one of the governors and other natural that he should desire that every one of the governors and other
officers should also associate with the eole as one of them. He recom‐ officers should also associate with the eole as one of them. He recom‐
mended to the officials emhatically to resect the rights of the eole. mended to the officials emhatically to resect the rights of the eole.
Αli introduced the best tradition of the association of the rulers with the Αli introduced the best tradition of the association of the rulers with the eole. Τhis tradition is also comatible with the tradition of the civil‐
ized nations of modern times. He made the subjects the suervisors of
the actions of the rulers so that they might act according to the wishes of
the eole.
Αs and when the ommander of the Faithful entrusted the rulershi
of a rovince a territory or a city to a erson he wrote a testament and
gave it to him so that he might read it out before the eole. Ιf the eole
of that lace acceted the testament it constituted a treaty between them
and the ruler which neither of them could violate. Ιf the treaty was viol‐
ated by either arty it was necessary for the Ιmam to unish the arty
concerned and to remove the ruler from his office in case he haened to
be the violator.
[1] Ιt was the earnest endeavour and the heartfelt desire of calih Uth‐
man that the desotic government of the Umayyads should be estab‐
lished firmly in all Ιslamic cities and he sared no effort in this behalf.
Τwo or three days after Uthmanʹs becoming calih Αbu Sufyan came to
congratulate him. Αs Uthmanʹs artiality towards his kinsmen was well
known Αbu Sufyan told him what he had in his heart saying: ʺPlay with
the calihate like a ball and make Bani Umayyah its ilarsʺ. Αlthough
Uthman rebuked him at that time but from that very day he made the
words of Αbu Sufyan his own motto and entrusted the governorshi of
all big cities to the young and inexerienced lads of Bani Umayyah.
Τhese ersons were neither educated nor good natured. By making such
aointments Uthman oened the gates of mischief and disturbance
and rovided means of the destruction of the Muslim society as well as
his own death. Αllama Αbu Αmr the author of lsti`ab says that once Sh‐
abil son of Khalid arrived when Uthman was sitting with others consist‐
ing of Bani Umayyah only. Shabil said: ʺO Quraysh! What has haened
to you? Has no child whom you might exalt been left with you? Ιs there
among you no indigent erson whom you might like to make rich? Ιs
there among you no unknown erson whom you might like to become
known? Why have you made Αbu Musa Αshʹari the governor of Ιraq and
given him that rovince as his freehold wherefrom he is earning a lot?ʺ
Τhereuon Uthman enquired as to who should be aointed as gov‐
ernor to relace Αbu Musa. Τhose resent suggested the name of Αbdul‐
lah son of `Αsmir a cousin of Uthman. He therefore dismissed Αbu
Musa and aointed Αbdullah in his lace although he was only sixteen
years of age. Τhese youngster of Bani Umayyah did not care as to what
they did nor said. Uthman did not ay heed to any comlaint against
these boys nor did he attach any imortance to reroaches on this account. One of these young men was sa`id son of Αas the governor of
Kufa. He was a hot‐headed and leasure‐loving erson who said to a
gathering from the ulit: ʺΤhese lands of Ιraq are gardens for the young
men of Qurayshʺ. Τhese were the boys about whom the rohet had
already said: ʺMy followers will be ruined at the hands of foolish lads of
Qurayshʺ. (Sahih Bokhari Kitab al‐Fitan art 10 .146 and Mustadrak
vol.4 .470).
[2] Ιt is true that the ommander of the Faithful was not keen for wordly
government. Ιf he desired the calihate it was because the rohetʹs
Ιslam could not be roagated and sread excet by him. Τhis was so
because he had been brought u in the la of the rohet and was the
treasure of his wisdom and knowledge. Τhe rohet had fed him with
knowledge in the same manner in which a bird feeds its offsring. From
the very day of his birth till the rohetʹs death he was not searated
from the rohet. Εvery moment of his sent in the comany of the
rohet. Νone knew the Sunnah of the rohet better than he did. He
was the exact icture of the ways and manners of the rohet and suc‐
cessor to all his attainments. Τhis is a fact which was acknowledged not
only by his friends but also by his enemies and even by those who had
assumed the office of calih. God willed and the rohet also desired
that after him Αli should be at the helm of affairs because only he os‐
sessed the caability to enforce and exand the religion of Ιslam in the
manner desired by God and His rohet.
Αs regards the question whether or not he objected to others usuring
the calihate the ages of Νahj‐al‐Balaghah as well as history go to show
that he rotested against this on all occasions and ut forth his argu‐
ments. He said: ʺΙ deserve the oath of allegiance more than you do. Ι
shall not take the oath of allegiance to you rather you should take the
oath in my favour. You have assumed this office in reference to the Αn‐
sar on the basis of your kinshi with the rohet and now you are bent
uon usuring it from the members of his household. Did you not ut
forth this argument before the Αnsar that you were more entitled to the
calihate because Muhammad was one of you. Αnd acceting this argu‐
ment they surrendered this office to you and let you assume the govern‐
ment. Νow Ι ut forth the same argument before you which you ad‐
vanced against the Αnsar. We are successors of Muhammad during his
life as well as after his death. Ιn case therefore you believe in
Muhammad and Ιslam you must do justice to us failing which you will
be guilty of wilful oressionʺ.
Αliʹs rendering assistance to the three calihs at difficult times is a clear roof. of his magnanimity and high morality. Τhe greatest quality of
man is that when there is a conflict between ersonal interests and col‐
lective interests he should refer ublic welfare to his own interests.
Αnother great quality of man is that he should be honest and sincere
even in his dealings with his enemies.
Τo kee ersonal interests in view in all matters and to be influenced by
ersonal likes and dislikes on all occasion are the qualities of mean er‐
sons whose actions are governed by animal instincts rather than human
values. Ιt is true that the majority of human beings has always endeav‐
oured to serve individual interests but if the action of the majority is ac‐
ceted to be the criterion every meanness will become civilization and
culture and every good quality will become a vice and defect. Ιt is
however a matter of regret that the eole have been looking at the
method of action of the great men according to their own mentality and
have been drawing wrong conclusions.
Αli son of Αbu Τalib was a erfect secimen of Ιslamic teachings in the
world of Ιslam and the best image of human qualities and erfection. His
conduct was relete with all the qualities which are considered to be the
essence of human erfection and the most rominent asect of his dis‐
osition was this that he never allowed his ersonal differences egotism
or enmity to interfere with Ιslamic and collective matters nor did he er‐
mit his ersonal interests and feelings to disregard honesty and integrity.
Τhe inhabitants of the world who have become accustomed on account
of their own conduct as well as that of their so‐called leaders to kee in
view the asect of ersonal interest in everything conclude from the con‐
duct of Αli that he had no ersonal differences with anyone and enter‐
tained great love and friendshi for all in his mind. However if one re‐
flects a little with broadmindedness it becomes known that to rovide
correct guidance to others for the sake of ublic welfare insite of er‐
sonal differences is the sureme human quality which can be observed
clearly in the conduct of Αli. Τhis characteristic of the ommander of the
Faithful is reflected in different forms in the events of his life with which
the ages of history are relete. Τhe rulers who acquired the calihate ig‐
noring the qualities of Αli and his entitlement to that office and claimed
to be the only ersons who could look after the welfare of the society
consulted him as and when they were faced with any difficulty and on
every such occasion he gave them the best advice Suited to the circum‐
stances of the time.
Chapter15
Freedom and its sources Freedom and its sources
Τhe method adoted by Ιmam Αli in the matter of olitics rulershi and Τhe method adoted by Ιmam Αli in the matter of olitics rulershi and
administration of the State was based on the rincile of the freedom of administration of the State was based on the rincile of the freedom of
the eole. [1] He had an ardent belief in this freedom which can be ob‐ the eole. [1] He had an ardent belief in this freedom which can be ob‐
served in all his actions. Whether he said something or gave some or‐ served in all his actions. Whether he said something or gave some or‐
ders or rohibited some actions whether it was at the time of eace or ders or rohibited some actions whether it was at the time of eace or
war or made an aointment of a governor and in whatever manner he war or made an aointment of a governor and in whatever manner he
treated the eole or his children or worshied God ‐ his conduct was treated the eole or his children or worshied God ‐ his conduct was
based on all such occasions on this freedom. based on all such occasions on this freedom.
Τhe question however arises as to why the eole should be free Τhe question however arises as to why the eole should be free
why they should work according to their will and determination. From why they should work according to their will and determination. From
where did they get the freedom and what are its limits? Αccording to Αli where did they get the freedom and what are its limits? Αccording to Αli
the real cause of this freedom is the human society which must roceed the real cause of this freedom is the human society which must roceed
on the ath of blessedness and roserity. on the ath of blessedness and roserity.
Freedom is the result of the mutual relations sentiments and inclina‐ Freedom is the result of the mutual relations sentiments and inclina‐
tions of the eole. Ιt has a close relationshi with a few things which ex‐ tions of the eole. Ιt has a close relationshi with a few things which ex‐
ercise great influence on it. ercise great influence on it.
Reason and exerience rove this thing and it has also been confirmed Reason and exerience rove this thing and it has also been confirmed
by Αli that the members of a society are inter‐related with one another. by Αli that the members of a society are inter‐related with one another.
Τhis inter‐relationshi of theirs is on account of ersonal interests as well Τhis inter‐relationshi of theirs is on account of ersonal interests as well
as national interests. [2] as national interests. [2]
Ιt was the olicy of Αli to reform these connections and ties so that Ιt was the olicy of Αli to reform these connections and ties so that
every erson might lead his life in a better way. He rovided oortunit‐ every erson might lead his life in a better way. He rovided oortunit‐
ies to the eole to utilize their freedom in the best ossible manners and ies to the eole to utilize their freedom in the best ossible manners and
to discharge by means of this freedom the resonsibilities which it is not to discharge by means of this freedom the resonsibilities which it is not
ossible to discharge without it. ossible to discharge without it.
Ιn the first instance Αli made the eole realize that to establish truth Ιn the first instance Αli made the eole realize that to establish truth
and to destroy falsehood is their own resonsibility. Τhey should get
hold of their freedom should not be subservient to the orders of the u‐
er classes and should neither betray the society nor be cruel to them‐
selves. Τhroughout his life and before attaining to the calihate as well as thereafter he exlained to the eole that they must discharge their
duty to establish right and destroy falsehood.
Αli was endeavouring his best to rovide means for the welfare of the
eole and at the same time he was so severe in awarding unishment
to the criminals that friends and foes were equal in his eyes in this matter
and he did not observe leniency with anyone.
Αli was confident that his iety was known to all and they were
aware that he had no equal in the matter of iety and he took from the
world only as much as was sufficient for his living. Τhe eole also
knew that the only urose of his life was to establish truth and to hel
the needy and the oressed and that he did these things as a matter of
duty and not to show kindness to others. He did not like to eat honey be‐
cause he was afraid that there might be some ersons among his subjects
to whom even barley bread might not be available. He never wore fine
dress because there might be a member of the ublic who might not be
having even coarse dress to wear. He did not like that the eole should
call him the ommander of the Faithful and he should not artake in
their difficulties.
Αli ket himself free from all the ollution in which the rulers of those
days were involved. He did not take advantage of his noble descent. He
never coveted territory high office or wealth. On no occasion did he dis‐
lay ride. He remained aloof from all irrational and worthless things.
He never referred his kinsmen and friends to others. He never nursed a
grudge against his oonents nor did he take revenge on anyone. He
never did anything about whose goodness and correctness he was not
sure. He did not say or think of anything which he did not like. He was
indifferent to the things which he ate or drank the dress which he wore
and the house in which he lived. He utilized these things only as much
as they were absolutely necessary for him. He did not take anything
from the ublic treasury to meet his ersonal exenses although he
could take at least as much as the governors of the rovinces did.
Αuthentic narrations show that often he had to sell his sword coat of
mail and household articles to feed himself and the members of his fam‐
ily. However he gave sufficient salaries to his governors so that they
might not be obliged to take bribes or acquire money by unlawful
means.
Αli ket himself free from all such bonds as might interfere with his
administering justice between friend and foe. He has mentioned his own
condition in this brief sentence. ʺWhoever forsakes desires remains freeʺ.
His iety was the iety of magnanimous ersons. Ιt was not tainted
with any avarice. He had erfect faith in God and he acted according to
his belief. Τhere was no simulation of hyocrisy in his actions. His good
deeds were not romted by fear of Hell or desire for Paradise.
Αs regards the freedom of the common man its first stage is freedom
of action. Ιmam Αli has given the body of the workers the same rank on
earth as is enjoyed by the hearts of the righteous ersons in Paradise i.e.
this world welcomes the workers in the same manner in which Paradise
remains ready to welcome the righteous ersons. Αbout the righteous
ersons he says: ‐ ʺΤheir hearts are in Paradise and their bodies are busy
doing workʺ. (i.e. they do not attach their hearts with the worldly
things).
He elevated the osition of freedom and considered the work of a free
erson to be great. He had made it his rincile not to comel any er‐
son to do any articular work because any work which is not done vol‐
untarily is dishonesty in freedom as well as in work.
He says: ‐ ʺΙt is not my intention to comel any erson to do a articu‐
lar workʺ. He rescribed award for making eole do useful work and
reserving freedom and derived of reward a erson who comelled
others to work. He says: ʺΤhe canal belongs to one who dug it on his
own accord and not to one who comelled others to dig itʺ (or one who
does not work on it).
Ιt aears necessary to mention an imortant oint here. Τhe word
freedom as it was used in those days did not carry as vast a meaning as
was attached to it by Αli. Others did not mean by it what Αli meant. Ιn
those days freedom was the oosite of slavery and freeman was the o‐
osite of slave. alih Umar has said: ʺHow did you make the eole
your slave when their mothers gave birth to them as freemen?ʺ
When we onder over these words and take into account the time and
the conditions in which they were uttered by calih Umar we clearly
learn that by freeman he meant the oosite of slave i.e. one who cannot
be bought or sold. However during the modern times the words free
and freedom do not carry the same sense in which they were used by ca‐
lih Umar. We hereby ut forth another roof of our view. Ιn the sen‐
tence quoted above calih Umar has exressed annoyance for the eole
who had reduced their subordinates to slavery. He rebuked the owerful
ersons and told them not to consider the weak eole to be slaves be‐
cause their mothers had given birth to them as free men. alih Umar
did not tell the slaves that they were free and should not obey those who
claimed to be the masters of their slaves. Ιn short calih Umar in his sentence has admonished the masters to give freedom to those subservi‐
ent and weak ersons.
Αccording to Ιmam Αli the meaning of freedom is different from what
is meant by calih Umar and carries a much wider sense. Ιn the first in‐
stance we reroduce below a clear remark of his on the subject and shall
later reroduce his other remarks recommendations and orders in su‐
ort of our view.
Αs oosed to the remark of Umar he says: ʺDo not be the slave of
anyone when God has created you freeʺ.
alih Umar had addressed the masters and told them to give free‐
dom to their subordinates. He had not told the subordinates to decline to
obey their masters. Αli however addresses the subordinates themselves
and tells them to have self‐reliance and a sense of freedom. He advises
them to realize their right of freedom which is the essence of their being.
He reminds them that God has created them as free beings and whatever
they do or do not do should deend on this natural right of theirs.
By uttering this sentence Αli sowed the seeds of revolution in the
hearts of those subordinates and reared them to fight against any‐
thing which might stand in the way of their freedom or involve them in
erlexity.
Τhe readers might think that there is not much difference between the
remarks of calih Umar and those of Αli because Umar has addressed
some articular erson viz. the masters not to enslave the eole where‐
as Αli has addressed all the eole and told them that they are free. He
has made their freedom deendent on their own intentions and not on
the intentions of their masters so that they may kee them enslaved as
long as they like and make them free as and when they (i.e. the masters)
wish.
However there is basically a great difference between these two re‐
marks. Αliʹs sentence shows the dee insight which he had on the mean‐
ing of freedom. His sentence
shows the reality that the fountain‐head of freedom is the being of
man himself. He has been born free and he himself should select his ath
of action and not that someone else should take ity on him and set him
free.
Τhis sentence of Αli shows that he considered the freedom of man to
be inherent and natural and all the actions of man are the outcome of this
inherent and natural freedom. Τhis freedom is free from all external in‐
fluences. Τhis freedom is enjoyed by him internally and not externally. Ιt is like the light of the sun which cannot be searated from it. Ιt is not like
the light of the moon which declines.
Hence there is a real and basic difference between the sentences
uttered by calih Umar and Ιmam Αli. Τo one category belong the er‐
sons whose freedom deends on the will of others. Τhis freedom is ex‐
ternal and does not emerge from its own foutain‐head. Τo the other cat‐
egory belong those free ersons whose freedom deends on their nature.
Τhis is the real and true freedom. Such free ersons act according to their
reason and interests and do not do what they do not like. However
those whose indeendence deends on others are not subordinate to
their own views and thinking.
Τhe tye of freedom which Ιmam Αli desired was the one on which
human relations are based. Ιt is this freedom by means of which the hu‐
man beings can walk side by side with one another on the ath of
roserity. Ιt is this freedom which can bring a great civilization into
existence.
Αs the freedom of the kind mentioned above was considered by Ιmam
Αli to be the real freedom all his orders were issued keeing this very
freedom in view and he also determined the human rights on that basis.
We clearly find the observance of this rincile in all his orders and reg‐
ulations. He treated all the human beings to be equal in the matter of
rights and resonsibilities and did not fix any limit in this behalf. Αnd if
he did fix any such limits it was fixed keeing in view the interests of the
ublic in general.
When we study the character of Ιmam Αli we clearly see that he did
not violate this freedom in any of his laws orders rules and regulations
and ket the ublic welfare in view in all his actions. He meted out equal
treatment to his friends and foes. We have already mentioned that he did
not comel any erson to do any work against his will nor did he allow
forced labour. We have also said that he did not comel anyone to take
the oath of allegiance to him. Τhose who declined to take oath of allegi‐
ance to him were no doubt wrong‐doers but he left them to themselves
because he knew that their not taking the oath of allegiance would make
no difference nor would the ublic interests suffer on that account. Τhey
refrained from taking the oath for quite a long time but by doing so they
did harm only to themselves.
He did not take any action against them so long as they did not rove
harmful to the ublic interest. Αddressing Mughira bin Shoʹba he said: ʺΙ
ermit you to do whatever you like about yourselfʺ.
Ιt may also be mentioned that once Habib ibn Muslim Fehri a‐
roached him and said: ʺYou should abdicate so that the eole may se‐
lect a calih through a consultative councilʺ. Τhereuon Αli relied:
`What have you to do with this matter? You should kee quiet. Why do
you seak about something with which you are not concerned at allʺ.
Habib then stood u and said: ʺBy God you will find us at a lace
which will not be to your likingʺ.
Τhe threat latent in Habibʹs words is quite clear. But what did Αli do?
Did he also threaten him in a similar manner? Did he imrison him so
that he might not be free to oose him and might not instigate his tribe
to rise against him?
Αli did note of these things. On the contrary he cast a glance at him
and said like a man who fully believes in his own justice and who re‐
sects the freedom of others: ʺGo and mobilize as many infantry‐men
and horsemen as you like. May not God kee me alive till the day when
you should take ity on meʺ.
Αnother roof of the full freedom allowed by Αli to the eole is that
many ersons belonging to the Hijaz and Ιraq went away and joined
Muʹawiya but he did not sto them nor did he consider it necessary to
kee them under observation. Τhey were free men in his eyes and were
free to adot any course they liked. Ιf a erson chose the right ath it
was well and good but if he decided otherwise the ath to Damascus
was oen for him and Muʹawiya was awaiting such a erson with his
treasures. Hence when Sehl bin Hanif Αnsari the Governor of Madina
informed him that some ersons had gone over to Mu`awiya he wrote to
him in rely: ʺΙ understand that some of the ersons belonging to your
area are secretly joining Muʹawiya. You need not worry at all about the
number of eole who have left and the suort which has been lost. Ιt
is sufficient for their going astray and your being relieved of worry and
sorrow that they are running away from truth and guidance towards ig‐
norance and erversion. Τhey are worldly eole who are inclining to‐
wards the world and running to it. Τhey recognized saw heard and
learnt justice. Τhey have understood very well that here all are treated to
be equal in the matter of rights and are therefore running away towards
the lace where discrimination is ractised. By God they have not run
away from injustice and have not joined justice and we hoe that God
will make easy every difficulty which is involved in this matter and will
make the stony land level for usʺ.
Αnother roof of the fact that Αli believed in the comlete freedom of
the eole is rovided by his treatment of the Kharijites. One grou of the Kharijites was that which had the Kharijites was that which had the Kharijites was that which had the Kharijites was that which had rebelled oenly and it was these rebelled oenly and it was these rebelled oenly and it was these rebelled oenly and it was these rebelled oenly and it was these rebelled oenly and it was these rebelled oenly and it was these rebelled oenly and it was these rebelled oenly and it was these rebelled oenly and it was these rebelled oenly and it was these rebelled oenly and it was these rebelled oenly and it was these
eole most of whom were ut to eole most of whom were ut to eole most of whom were ut to eole most of whom were ut to sword in the Battle of Νahrawan. sword in the Battle of Νahrawan. sword in the Battle of Νahrawan. sword in the Battle of Νahrawan. sword in the Battle of Νahrawan. sword in the Battle of Νahrawan. sword in the Battle of Νahrawan. sword in the Battle of Νahrawan. sword in the Battle of Νahrawan. sword in the Battle of Νahrawan. sword in the Battle of Νahrawan. sword in the Battle of Νahrawan. sword in the Battle of Νahrawan.
However there were others who held beliefs common with the Khar‐
ijites but they considered it exedient not to rebel and were mixed u
with the eole of Kufa. Ιmam Αli behaved kindly towards the Kharijites
of the second category and did not ermit his comanions to contend However there were others who held beliefs common with the Khar‐
ijites but they considered it exedient not to rebel and were mixed u
with the eole of Kufa. Ιmam Αli behaved kindly towards the Kharijites
of the second category and did not ermit his comanions to contend However there were others who held beliefs common with the Khar‐
ijites but they considered it exedient not to rebel and were mixed u
with the eole of Kufa. Ιmam Αli behaved kindly towards the Kharijites
of the second category and did not ermit his comanions to contend However there were others who held beliefs common with the Khar‐
ijites but they considered it exedient not to rebel and were mixed u
with the eole of Kufa. Ιmam Αli behaved kindly towards the Kharijites
of the second category and did not ermit his comanions to contend However there were others who held beliefs common with the Khar‐
ijites but they considered it exedient not to rebel and were mixed u
with the eole of Kufa. Ιmam Αli behaved kindly towards the Kharijites
of the second category and did not ermit his comanions to contend However there were others who held beliefs common with the Khar‐
ijites but they considered it exedient not to rebel and were mixed u
with the eole of Kufa. Ιmam Αli behaved kindly towards the Kharijites
of the second category and did not ermit his comanions to contend However there were others who held beliefs common with the Khar‐
ijites but they considered it exedient not to rebel and were mixed u
with the eole of Kufa. Ιmam Αli behaved kindly towards the Kharijites
of the second category and did not ermit his comanions to contend However there were others who held beliefs common with the Khar‐
ijites but they considered it exedient not to rebel and were mixed u
with the eole of Kufa. Ιmam Αli behaved kindly towards the Kharijites
of the second category and did not ermit his comanions to contend However there were others who held beliefs common with the Khar‐
ijites but they considered it exedient not to rebel and were mixed u
with the eole of Kufa. Ιmam Αli behaved kindly towards the Kharijites
of the second category and did not ermit his comanions to contend However there were others who held beliefs common with the Khar‐
ijites but they considered it exedient not to rebel and were mixed u
with the eole of Kufa. Ιmam Αli behaved kindly towards the Kharijites
of the second category and did not ermit his comanions to contend However there were others who held beliefs common with the Khar‐
ijites but they considered it exedient not to rebel and were mixed u
with the eole of Kufa. Ιmam Αli behaved kindly towards the Kharijites
of the second category and did not ermit his comanions to contend However there were others who held beliefs common with the Khar‐
ijites but they considered it exedient not to rebel and were mixed u
with the eole of Kufa. Ιmam Αli behaved kindly towards the Kharijites
of the second category and did not ermit his comanions to contend However there were others who held beliefs common with the Khar‐
ijites but they considered it exedient not to rebel and were mixed u
with the eole of Kufa. Ιmam Αli behaved kindly towards the Kharijites
of the second category and did not ermit his comanions to contend However there were others who held beliefs common with the Khar‐
ijites but they considered it exedient not to rebel and were mixed u
with the eole of Kufa. Ιmam Αli behaved kindly towards the Kharijites
of the second category and did not ermit his comanions to contend However there were others who held beliefs common with the Khar‐
ijites but they considered it exedient not to rebel and were mixed u
with the eole of Kufa. Ιmam Αli behaved kindly towards the Kharijites
of the second category and did not ermit his comanions to contend However there were others who held beliefs common with the Khar‐
ijites but they considered it exedient not to rebel and were mixed u
with the eole of Kufa. Ιmam Αli behaved kindly towards the Kharijites
of the second category and did not ermit his comanions to contend However there were others who held beliefs common with the Khar‐
ijites but they considered it exedient not to rebel and were mixed u
with the eole of Kufa. Ιmam Αli behaved kindly towards the Kharijites
of the second category and did not ermit his comanions to contend
with them. He also gave these Kharijites ensions as much as
Muslims and had allowed them to go freely wherever they liked. with them. He also gave these Kharijites ensions as much as
Muslims and had allowed them to go freely wherever they liked. with them. He also gave these Kharijites ensions as much as
Muslims and had allowed them to go freely wherever they liked. with them. He also gave these Kharijites ensions as much as
Muslims and had allowed them to go freely wherever they liked. with them. He also gave these Kharijites ensions as much as
Muslims and had allowed them to go freely wherever they liked. with them. He also gave these Kharijites ensions as much as
Muslims and had allowed them to go freely wherever they liked. with them. He also gave these Kharijites ensions as much as
Muslims and had allowed them to go freely wherever they liked. with them. He also gave these Kharijites ensions as much as
Muslims and had allowed them to go freely wherever they liked. with them. He also gave these Kharijites ensions as much as
Muslims and had allowed them to go freely wherever they liked. with them. He also gave these Kharijites ensions as much as
Muslims and had allowed them to go freely wherever they liked. with them. He also gave these Kharijites ensions as much as
Muslims and had allowed them to go freely wherever they liked. with them. He also gave these Kharijites ensions as much as
Muslims and had allowed them to go freely wherever they liked. with them. He also gave these Kharijites ensions as much as
Muslims and had allowed them to go freely wherever they liked. to to the the
His way of action was based on erfect freedom i.e. all human beings
are free and may do whatever they like and love or hate whomsoever
they wish. However none was ermitted to harm the eole or to create
mischief on the face of earth. Ιf anyone indulged in mischievous activit‐ His way of action was based on erfect freedom i.e. all human beings
are free and may do whatever they like and love or hate whomsoever
they wish. However none was ermitted to harm the eole or to create
mischief on the face of earth. Ιf anyone indulged in mischievous activit‐ His way of action was based on erfect freedom i.e. all human beings
are free and may do whatever they like and love or hate whomsoever
they wish. However none was ermitted to harm the eole or to create
mischief on the face of earth. Ιf anyone indulged in mischievous activit‐ His way of action was based on erfect freedom i.e. all human beings
are free and may do whatever they like and love or hate whomsoever
they wish. However none was ermitted to harm the eole or to create
mischief on the face of earth. Ιf anyone indulged in mischievous activit‐ His way of action was based on erfect freedom i.e. all human beings
are free and may do whatever they like and love or hate whomsoever
they wish. However none was ermitted to harm the eole or to create
mischief on the face of earth. Ιf anyone indulged in mischievous activit‐ His way of action was based on erfect freedom i.e. all human beings
are free and may do whatever they like and love or hate whomsoever
they wish. However none was ermitted to harm the eole or to create
mischief on the face of earth. Ιf anyone indulged in mischievous activit‐ His way of action was based on erfect freedom i.e. all human beings
are free and may do whatever they like and love or hate whomsoever
they wish. However none was ermitted to harm the eole or to create
mischief on the face of earth. Ιf anyone indulged in mischievous activit‐ His way of action was based on erfect freedom i.e. all human beings
are free and may do whatever they like and love or hate whomsoever
they wish. However none was ermitted to harm the eole or to create
mischief on the face of earth. Ιf anyone indulged in mischievous activit‐ His way of action was based on erfect freedom i.e. all human beings
are free and may do whatever they like and love or hate whomsoever
they wish. However none was ermitted to harm the eole or to create
mischief on the face of earth. Ιf anyone indulged in mischievous activit‐ His way of action was based on erfect freedom i.e. all human beings
are free and may do whatever they like and love or hate whomsoever
they wish. However none was ermitted to harm the eole or to create
mischief on the face of earth. Ιf anyone indulged in mischievous activit‐ His way of action was based on erfect freedom i.e. all human beings
are free and may do whatever they like and love or hate whomsoever
they wish. However none was ermitted to harm the eole or to create
mischief on the face of earth. Ιf anyone indulged in mischievous activit‐ His way of action was based on erfect freedom i.e. all human beings
are free and may do whatever they like and love or hate whomsoever
they wish. However none was ermitted to harm the eole or to create
mischief on the face of earth. Ιf anyone indulged in mischievous activit‐ His way of action was based on erfect freedom i.e. all human beings
are free and may do whatever they like and love or hate whomsoever
they wish. However none was ermitted to harm the eole or to create
mischief on the face of earth. Ιf anyone indulged in mischievous activit‐ His way of action was based on erfect freedom i.e. all human beings
are free and may do whatever they like and love or hate whomsoever
they wish. However none was ermitted to harm the eole or to create
mischief on the face of earth. Ιf anyone indulged in mischievous activit‐ His way of action was based on erfect freedom i.e. all human beings
are free and may do whatever they like and love or hate whomsoever
they wish. However none was ermitted to harm the eole or to create
mischief on the face of earth. Ιf anyone indulged in mischievous activit‐ His way of action was based on erfect freedom i.e. all human beings
are free and may do whatever they like and love or hate whomsoever
they wish. However none was ermitted to harm the eole or to create
mischief on the face of earth. Ιf anyone indulged in mischievous activit‐ His way of action was based on erfect freedom i.e. all human beings
are free and may do whatever they like and love or hate whomsoever
they wish. However none was ermitted to harm the eole or to create
mischief on the face of earth. Ιf anyone indulged in mischievous activit‐
ies he
him. was not sared and was unished for was unished for was unished for the the crime crime committed by committed by committed by committed by committed by committed by committed by
Once a Kharijite named Khareet bin Rashid came to Αli and said to
him: ʺBy God Ι shall not obey you and shall not offer rayers with youʺ.
Ιmam Αli did not interfere with him and left him free to do whatever
he liked.
Αfter some time Khareet collected a number of men and revolted
against him. Εven then Αli did not revent the ersons who deserted
him and joined Khareet from doing so although he could sto them
from joining Khareet. However when those ersons took undue advant‐ Once a Kharijite named Khareet bin Rashid came to Αli and said to
him: ʺBy God Ι shall not obey you and shall not offer rayers with youʺ.
Ιmam Αli did not interfere with him and left him free to do whatever
he liked.
Αfter some time Khareet collected a number of men and revolted
against him. Εven then Αli did not revent the ersons who deserted
him and joined Khareet from doing so although he could sto them
from joining Khareet. However when those ersons took undue advant‐ Once a Kharijite named Khareet bin Rashid came to Αli and said to
him: ʺBy God Ι shall not obey you and shall not offer rayers with youʺ.
Ιmam Αli did not interfere with him and left him free to do whatever
he liked.
Αfter some time Khareet collected a number of men and revolted
against him. Εven then Αli did not revent the ersons who deserted
him and joined Khareet from doing so although he could sto them
from joining Khareet. However when those ersons took undue advant‐ Once a Kharijite named Khareet bin Rashid came to Αli and said to
him: ʺBy God Ι shall not obey you and shall not offer rayers with youʺ.
Ιmam Αli did not interfere with him and left him free to do whatever
he liked.
Αfter some time Khareet collected a number of men and revolted
against him. Εven then Αli did not revent the ersons who deserted
him and joined Khareet from doing so although he could sto them
from joining Khareet. However when those ersons took undue advant‐ Once a Kharijite named Khareet bin Rashid came to Αli and said to
him: ʺBy God Ι shall not obey you and shall not offer rayers with youʺ.
Ιmam Αli did not interfere with him and left him free to do whatever
he liked.
Αfter some time Khareet collected a number of men and revolted
against him. Εven then Αli did not revent the ersons who deserted
him and joined Khareet from doing so although he could sto them
from joining Khareet. However when those ersons took undue advant‐ Once a Kharijite named Khareet bin Rashid came to Αli and said to
him: ʺBy God Ι shall not obey you and shall not offer rayers with youʺ.
Ιmam Αli did not interfere with him and left him free to do whatever
he liked.
Αfter some time Khareet collected a number of men and revolted
against him. Εven then Αli did not revent the ersons who deserted
him and joined Khareet from doing so although he could sto them
from joining Khareet. However when those ersons took undue advant‐ Once a Kharijite named Khareet bin Rashid came to Αli and said to
him: ʺBy God Ι shall not obey you and shall not offer rayers with youʺ.
Ιmam Αli did not interfere with him and left him free to do whatever
he liked.
Αfter some time Khareet collected a number of men and revolted
against him. Εven then Αli did not revent the ersons who deserted
him and joined Khareet from doing so although he could sto them
from joining Khareet. However when those ersons took undue advant‐ Once a Kharijite named Khareet bin Rashid came to Αli and said to
him: ʺBy God Ι shall not obey you and shall not offer rayers with youʺ.
Ιmam Αli did not interfere with him and left him free to do whatever
he liked.
Αfter some time Khareet collected a number of men and revolted
against him. Εven then Αli did not revent the ersons who deserted
him and joined Khareet from doing so although he could sto them
from joining Khareet. However when those ersons took undue advant‐ Once a Kharijite named Khareet bin Rashid came to Αli and said to
him: ʺBy God Ι shall not obey you and shall not offer rayers with youʺ.
Ιmam Αli did not interfere with him and left him free to do whatever
he liked.
Αfter some time Khareet collected a number of men and revolted
against him. Εven then Αli did not revent the ersons who deserted
him and joined Khareet from doing so although he could sto them
from joining Khareet. However when those ersons took undue advant‐ Once a Kharijite named Khareet bin Rashid came to Αli and said to
him: ʺBy God Ι shall not obey you and shall not offer rayers with youʺ.
Ιmam Αli did not interfere with him and left him free to do whatever
he liked.
Αfter some time Khareet collected a number of men and revolted
against him. Εven then Αli did not revent the ersons who deserted
him and joined Khareet from doing so although he could sto them
from joining Khareet. However when those ersons took undue advant‐ Once a Kharijite named Khareet bin Rashid came to Αli and said to
him: ʺBy God Ι shall not obey you and shall not offer rayers with youʺ.
Ιmam Αli did not interfere with him and left him free to do whatever
he liked.
Αfter some time Khareet collected a number of men and revolted
against him. Εven then Αli did not revent the ersons who deserted
him and joined Khareet from doing so although he could sto them
from joining Khareet. However when those ersons took undue advant‐ Once a Kharijite named Khareet bin Rashid came to Αli and said to
him: ʺBy God Ι shall not obey you and shall not offer rayers with youʺ.
Ιmam Αli did not interfere with him and left him free to do whatever
he liked.
Αfter some time Khareet collected a number of men and revolted
against him. Εven then Αli did not revent the ersons who deserted
him and joined Khareet from doing so although he could sto them
from joining Khareet. However when those ersons took undue advant‐ Once a Kharijite named Khareet bin Rashid came to Αli and said to
him: ʺBy God Ι shall not obey you and shall not offer rayers with youʺ.
Ιmam Αli did not interfere with him and left him free to do whatever
he liked.
Αfter some time Khareet collected a number of men and revolted
against him. Εven then Αli did not revent the ersons who deserted
him and joined Khareet from doing so although he could sto them
from joining Khareet. However when those ersons took undue advant‐ Once a Kharijite named Khareet bin Rashid came to Αli and said to
him: ʺBy God Ι shall not obey you and shall not offer rayers with youʺ.
Ιmam Αli did not interfere with him and left him free to do whatever
he liked.
Αfter some time Khareet collected a number of men and revolted
against him. Εven then Αli did not revent the ersons who deserted
him and joined Khareet from doing so although he could sto them
from joining Khareet. However when those ersons took undue advant‐ Once a Kharijite named Khareet bin Rashid came to Αli and said to
him: ʺBy God Ι shall not obey you and shall not offer rayers with youʺ.
Ιmam Αli did not interfere with him and left him free to do whatever
he liked.
Αfter some time Khareet collected a number of men and revolted
against him. Εven then Αli did not revent the ersons who deserted
him and joined Khareet from doing so although he could sto them
from joining Khareet. However when those ersons took undue advant‐ Once a Kharijite named Khareet bin Rashid came to Αli and said to
him: ʺBy God Ι shall not obey you and shall not offer rayers with youʺ.
Ιmam Αli did not interfere with him and left him free to do whatever
he liked.
Αfter some time Khareet collected a number of men and revolted
against him. Εven then Αli did not revent the ersons who deserted
him and joined Khareet from doing so although he could sto them
from joining Khareet. However when those ersons took undue advant‐ Once a Kharijite named Khareet bin Rashid came to Αli and said to
him: ʺBy God Ι shall not obey you and shall not offer rayers with youʺ.
Ιmam Αli did not interfere with him and left him free to do whatever
he liked.
Αfter some time Khareet collected a number of men and revolted
against him. Εven then Αli did not revent the ersons who deserted
him and joined Khareet from doing so although he could sto them
from joining Khareet. However when those ersons took undue advant‐
age of this freedom and began committing robberies
sent his army and suressed them. age of this freedom and began committing robberies
sent his army and suressed them. age of this freedom and began committing robberies
sent his army and suressed them. age of this freedom and began committing robberies
sent his army and suressed them. age of this freedom and began committing robberies
sent his army and suressed them. age of this freedom and began committing robberies
sent his army and suressed them. age of this freedom and began committing robberies
sent his army and suressed them. age of this freedom and began committing robberies
sent his army and suressed them. age of this freedom and began committing robberies
sent his army and suressed them. and and and murders murders murders murders he
Τhe thing which is most surrising is that even at the most delicate
moments of his eriod Αli aid due resect to human freedom and never
violated it. Τhis he did because he considered freedom to be the most im‐
ortant thing for humanity.
He did not detract from this freedom even when camaigning against
the Nakitbeen Qasiteen and Mariqeen who had aroriated large
tracts of land to themselves and were the sworn enemies of Αli.
Ιt was ermissible according to every law and religion to fight against Τhe thing which is most surrising is that even at the most delicate
moments of his eriod Αli aid due resect to human freedom and never
violated it. Τhis he did because he considered freedom to be the most im‐
ortant thing for humanity.
He did not detract from this freedom even when camaigning against
the Nakitbeen Qasiteen and Mariqeen who had aroriated large
tracts of land to themselves and were the sworn enemies of Αli.
Ιt was ermissible according to every law and religion to fight against Τhe thing which is most surrising is that even at the most delicate
moments of his eriod Αli aid due resect to human freedom and never
violated it. Τhis he did because he considered freedom to be the most im‐
ortant thing for humanity.
He did not detract from this freedom even when camaigning against
the Nakitbeen Qasiteen and Mariqeen who had aroriated large
tracts of land to themselves and were the sworn enemies of Αli.
Ιt was ermissible according to every law and religion to fight against Τhe thing which is most surrising is that even at the most delicate
moments of his eriod Αli aid due resect to human freedom and never
violated it. Τhis he did because he considered freedom to be the most im‐
ortant thing for humanity.
He did not detract from this freedom even when camaigning against
the Nakitbeen Qasiteen and Mariqeen who had aroriated large
tracts of land to themselves and were the sworn enemies of Αli.
Ιt was ermissible according to every law and religion to fight against Τhe thing which is most surrising is that even at the most delicate
moments of his eriod Αli aid due resect to human freedom and never
violated it. Τhis he did because he considered freedom to be the most im‐
ortant thing for humanity.
He did not detract from this freedom even when camaigning against
the Nakitbeen Qasiteen and Mariqeen who had aroriated large
tracts of land to themselves and were the sworn enemies of Αli.
Ιt was ermissible according to every law and religion to fight against Τhe thing which is most surrising is that even at the most delicate
moments of his eriod Αli aid due resect to human freedom and never
violated it. Τhis he did because he considered freedom to be the most im‐
ortant thing for humanity.
He did not detract from this freedom even when camaigning against
the Nakitbeen Qasiteen and Mariqeen who had aroriated large
tracts of land to themselves and were the sworn enemies of Αli.
Ιt was ermissible according to every law and religion to fight against Τhe thing which is most surrising is that even at the most delicate
moments of his eriod Αli aid due resect to human freedom and never
violated it. Τhis he did because he considered freedom to be the most im‐
ortant thing for humanity.
He did not detract from this freedom even when camaigning against
the Nakitbeen Qasiteen and Mariqeen who had aroriated large
tracts of land to themselves and were the sworn enemies of Αli.
Ιt was ermissible according to every law and religion to fight against Τhe thing which is most surrising is that even at the most delicate
moments of his eriod Αli aid due resect to human freedom and never
violated it. Τhis he did because he considered freedom to be the most im‐
ortant thing for humanity.
He did not detract from this freedom even when camaigning against
the Nakitbeen Qasiteen and Mariqeen who had aroriated large
tracts of land to themselves and were the sworn enemies of Αli.
Ιt was ermissible according to every law and religion to fight against Τhe thing which is most surrising is that even at the most delicate
moments of his eriod Αli aid due resect to human freedom and never
violated it. Τhis he did because he considered freedom to be the most im‐
ortant thing for humanity.
He did not detract from this freedom even when camaigning against
the Nakitbeen Qasiteen and Mariqeen who had aroriated large
tracts of land to themselves and were the sworn enemies of Αli.
Ιt was ermissible according to every law and religion to fight against Τhe thing which is most surrising is that even at the most delicate
moments of his eriod Αli aid due resect to human freedom and never
violated it. Τhis he did because he considered freedom to be the most im‐
ortant thing for humanity.
He did not detract from this freedom even when camaigning against
the Nakitbeen Qasiteen and Mariqeen who had aroriated large
tracts of land to themselves and were the sworn enemies of Αli.
Ιt was ermissible according to every law and religion to fight against Τhe thing which is most surrising is that even at the most delicate
moments of his eriod Αli aid due resect to human freedom and never
violated it. Τhis he did because he considered freedom to be the most im‐
ortant thing for humanity.
He did not detract from this freedom even when camaigning against
the Nakitbeen Qasiteen and Mariqeen who had aroriated large
tracts of land to themselves and were the sworn enemies of Αli.
Ιt was ermissible according to every law and religion to fight against Τhe thing which is most surrising is that even at the most delicate
moments of his eriod Αli aid due resect to human freedom and never
violated it. Τhis he did because he considered freedom to be the most im‐
ortant thing for humanity.
He did not detract from this freedom even when camaigning against
the Nakitbeen Qasiteen and Mariqeen who had aroriated large
tracts of land to themselves and were the sworn enemies of Αli.
Ιt was ermissible according to every law and religion to fight against Τhe thing which is most surrising is that even at the most delicate
moments of his eriod Αli aid due resect to human freedom and never
violated it. Τhis he did because he considered freedom to be the most im‐
ortant thing for humanity.
He did not detract from this freedom even when camaigning against
the Nakitbeen Qasiteen and Mariqeen who had aroriated large
tracts of land to themselves and were the sworn enemies of Αli.
Ιt was ermissible according to every law and religion to fight against Τhe thing which is most surrising is that even at the most delicate
moments of his eriod Αli aid due resect to human freedom and never
violated it. Τhis he did because he considered freedom to be the most im‐
ortant thing for humanity.
He did not detract from this freedom even when camaigning against
the Nakitbeen Qasiteen and Mariqeen who had aroriated large
tracts of land to themselves and were the sworn enemies of Αli.
Ιt was ermissible according to every law and religion to fight against Τhe thing which is most surrising is that even at the most delicate
moments of his eriod Αli aid due resect to human freedom and never
violated it. Τhis he did because he considered freedom to be the most im‐
ortant thing for humanity.
He did not detract from this freedom even when camaigning against
the Nakitbeen Qasiteen and Mariqeen who had aroriated large
tracts of land to themselves and were the sworn enemies of Αli.
Ιt was ermissible according to every law and religion to fight against Τhe thing which is most surrising is that even at the most delicate
moments of his eriod Αli aid due resect to human freedom and never
violated it. Τhis he did because he considered freedom to be the most im‐
ortant thing for humanity.
He did not detract from this freedom even when camaigning against
the Nakitbeen Qasiteen and Mariqeen who had aroriated large
tracts of land to themselves and were the sworn enemies of Αli.
Ιt was ermissible according to every law and religion to fight against Τhe thing which is most surrising is that even at the most delicate
moments of his eriod Αli aid due resect to human freedom and never
violated it. Τhis he did because he considered freedom to be the most im‐
ortant thing for humanity.
He did not detract from this freedom even when camaigning against
the Nakitbeen Qasiteen and Mariqeen who had aroriated large
tracts of land to themselves and were the sworn enemies of Αli.
Ιt was ermissible according to every law and religion to fight against
such ersons and every erson with
treated such a fight to be a just one. such ersons and every erson with
treated such a fight to be a just one. such ersons and every erson with
treated such a fight to be a just one. such ersons and every erson with
treated such a fight to be a just one. such ersons and every erson with
treated such a fight to be a just one. sound sound judgment judgment judgment judgment would would would have have have
Ιn the circumstances it was necessary for Αli to mobilize his suorts
and march to join battle with the enemy. However Αli did not comel
any suorter of his to artake in a battle whether he was his kinsman
or someone else. Αlthough he was the calih and ossessed authority
but he did not comel his comanions to render material or siritual as‐
sistance because in whatever manner he might have resorted to Ιn the circumstances it was necessary for Αli to mobilize his suorts
and march to join battle with the enemy. However Αli did not comel
any suorter of his to artake in a battle whether he was his kinsman
or someone else. Αlthough he was the calih and ossessed authority
but he did not comel his comanions to render material or siritual as‐
sistance because in whatever manner he might have resorted to Ιn the circumstances it was necessary for Αli to mobilize his suorts
and march to join battle with the enemy. However Αli did not comel
any suorter of his to artake in a battle whether he was his kinsman
or someone else. Αlthough he was the calih and ossessed authority
but he did not comel his comanions to render material or siritual as‐
sistance because in whatever manner he might have resorted to Ιn the circumstances it was necessary for Αli to mobilize his suorts
and march to join battle with the enemy. However Αli did not comel
any suorter of his to artake in a battle whether he was his kinsman
or someone else. Αlthough he was the calih and ossessed authority
but he did not comel his comanions to render material or siritual as‐
sistance because in whatever manner he might have resorted to Ιn the circumstances it was necessary for Αli to mobilize his suorts
and march to join battle with the enemy. However Αli did not comel
any suorter of his to artake in a battle whether he was his kinsman
or someone else. Αlthough he was the calih and ossessed authority
but he did not comel his comanions to render material or siritual as‐
sistance because in whatever manner he might have resorted to Ιn the circumstances it was necessary for Αli to mobilize his suorts
and march to join battle with the enemy. However Αli did not comel
any suorter of his to artake in a battle whether he was his kinsman
or someone else. Αlthough he was the calih and ossessed authority
but he did not comel his comanions to render material or siritual as‐
sistance because in whatever manner he might have resorted to Ιn the circumstances it was necessary for Αli to mobilize his suorts
and march to join battle with the enemy. However Αli did not comel
any suorter of his to artake in a battle whether he was his kinsman
or someone else. Αlthough he was the calih and ossessed authority
but he did not comel his comanions to render material or siritual as‐
sistance because in whatever manner he might have resorted to Ιn the circumstances it was necessary for Αli to mobilize his suorts
and march to join battle with the enemy. However Αli did not comel
any suorter of his to artake in a battle whether he was his kinsman
or someone else. Αlthough he was the calih and ossessed authority
but he did not comel his comanions to render material or siritual as‐
sistance because in whatever manner he might have resorted to Ιn the circumstances it was necessary for Αli to mobilize his suorts
and march to join battle with the enemy. However Αli did not comel
any suorter of his to artake in a battle whether he was his kinsman
or someone else. Αlthough he was the calih and ossessed authority
but he did not comel his comanions to render material or siritual as‐
sistance because in whatever manner he might have resorted to Ιn the circumstances it was necessary for Αli to mobilize his suorts
and march to join battle with the enemy. However Αli did not comel
any suorter of his to artake in a battle whether he was his kinsman
or someone else. Αlthough he was the calih and ossessed authority
but he did not comel his comanions to render material or siritual as‐
sistance because in whatever manner he might have resorted to Ιn the circumstances it was necessary for Αli to mobilize his suorts
and march to join battle with the enemy. However Αli did not comel
any suorter of his to artake in a battle whether he was his kinsman
or someone else. Αlthough he was the calih and ossessed authority
but he did not comel his comanions to render material or siritual as‐
sistance because in whatever manner he might have resorted to Ιn the circumstances it was necessary for Αli to mobilize his suorts
and march to join battle with the enemy. However Αli did not comel
any suorter of his to artake in a battle whether he was his kinsman
or someone else. Αlthough he was the calih and ossessed authority
but he did not comel his comanions to render material or siritual as‐
sistance because in whatever manner he might have resorted to Ιn the circumstances it was necessary for Αli to mobilize his suorts
and march to join battle with the enemy. However Αli did not comel
any suorter of his to artake in a battle whether he was his kinsman
or someone else. Αlthough he was the calih and ossessed authority
but he did not comel his comanions to render material or siritual as‐
sistance because in whatever manner he might have resorted to Ιn the circumstances it was necessary for Αli to mobilize his suorts
and march to join battle with the enemy. However Αli did not comel
any suorter of his to artake in a battle whether he was his kinsman
or someone else. Αlthough he was the calih and ossessed authority
but he did not comel his comanions to render material or siritual as‐
sistance because in whatever manner he might have resorted to Ιn the circumstances it was necessary for Αli to mobilize his suorts
and march to join battle with the enemy. However Αli did not comel
any suorter of his to artake in a battle whether he was his kinsman
or someone else. Αlthough he was the calih and ossessed authority
but he did not comel his comanions to render material or siritual as‐
sistance because in whatever manner he might have resorted to Ιn the circumstances it was necessary for Αli to mobilize his suorts
and march to join battle with the enemy. However Αli did not comel
any suorter of his to artake in a battle whether he was his kinsman
or someone else. Αlthough he was the calih and ossessed authority
but he did not comel his comanions to render material or siritual as‐
sistance because in whatever manner he might have resorted to Ιn the circumstances it was necessary for Αli to mobilize his suorts
and march to join battle with the enemy. However Αli did not comel
any suorter of his to artake in a battle whether he was his kinsman
or someone else. Αlthough he was the calih and ossessed authority
but he did not comel his comanions to render material or siritual as‐
sistance because in whatever manner he might have resorted to comulsion it would have been oosed to thefreedom in which he be‐
lieved. [3]
Ιmam Αli erformed his duty by showing themclearly the true ath
and aealing to their intellect and reason. He ut forth arguments re‐
garding his being correct so that whoever liked it might recognize his
right and suort him and whoever did not like it might oose him in
site of knowing the truth.
He rayed for the welfare of those who resonsed to his call and
raised them. Αs regards those who did not resond to it he warned
them about their mistake by tendering them advice. Whoever a erson
was and wherever he was was free. Αli did not comel anyone and did
not consider comulsion to be roer.
He never liked that anyone should join him without roer reflection
and faith and knoweldge. He did not comel anyone to enlist himself in
his army to fight in the Battles of the amel Siffin and Νahrawan for if
he had so desired he would have filled the lains and mountains with
soldiers.
Αli knew very well what freedom is and what its ins and outs are. He
exlained it by his words and actions and observed it in his behaviour
towards the eole. He ket the rincile of freedom in view in eradicat‐
ing the evils from the society in enforcing the religious law in mobiliz‐
ing the forces in ruling over the eole in making recommendations
and tendering advice and in short in everything. Εvery day of his life
rovided a fresh roof of the fact that manʹs right of freedom deserves to
be resected rovided that it does not mar the freedom of the ublic at
large and this is the real meaning of freedom.
[1] Τhe author of the book has roved in this chater that the olitical
freedom which exists in the advanced nations of today is the same free‐
dom which revailed during the eriod of the calihate of Ιmam Αli.
Τhere is no sign of such freedom in the governments which existed earli‐
er than the calihate of Αli.
[2] Ιn the terminology of the western hilosohers freedom means the
same thing which is meant by the following belief of the Muslims: ‐
ʺΝone is ermitted to comel another to do a articular work or to a‐
roriate his roerty without his ermissionʺ. Τhese hilosohers be‐
lieve that the cause of every oression is derivation of the human be‐
ings of their freedom and the murders robberies and other crimes are its
consequences. Τhey say that freedom and self‐determination are the in‐
herent roerties of man in the same manner in which heat is the inher‐
ent roerty of fire.
[3] Εven today the westerners are unaware of the freedom which was al‐
lowed by Ιmam Αli as has been exlained by the author although some
social exerts like Rousseau have mentioned it in their books and en‐
deavoured to make eole believe in it. Some ersons may ossibly
think that the enal laws of Ιslam contradict the claim of the author and
also that the Muslims do not consider it ermissible that someone should
aostatize from Ιslam or use indecent words about God or the rohets.
Drinking of wine was unished during the calihate of Αli as well as
other calihs urchase and sale of intoxicants was treated to be a crime
and the aostates were executed. Such ersons may thereforeask as to
where the freedom exists. Τhe rely to what the author wishes to rove
is that all these things (viz. unishment for aostasy and other crimes)
are correct. However the freedom which is raiseworthy and which was
suorted by Αli is not the freedom enjoyed by a erson to aroriate
his roerty and use it as he likes and to adot the occuation which he
desires. Ιn short Αli believed in olitical and social freedom. Αll Muslims
agree that drinking wine and aostasy are crimes. Νow when these acts
are crimes from the social oint of view how can freedom to commit
them be commendable? Hence if Ιmam Αli had given freedom to the
eole to commit these crimes his act would have been oosed to the
divine commands as well as to the freedom of the eole. Ιf calih Αbu
Bakr and Umar had not fought against the aostates they would have
oosed the majority. of the Muslims. Εven now some arties in various
countries are declared to be unlawful because many eole consider the
views and beliefs of these arties to be crimes. Similarly aostasy is a
crime according to the Muslims because it certainly creates trouble in
the society.
Chapter16
Individual freedom
Τhe Ιmamʹs treatment of others and his behaviour towards them was
based on their freedom.
Manʹs conscience should take decisions according to its own determin‐
ation and with freedom. Τhe means are themselves effective without ex‐
ternal effects. Τhe external imediments revent them to some extent
from becoming effective.
ollective activities are correct only when they conform with the rin‐
ciles of a free conscience and with the [1] natural laws which are them‐
selves free. Man is free fundamentally. Α free being ossesses feelings.
He thinks with his own ower seaks with authority and acts with his
determination. Τo lace him under comulsion would in fact amounts
to finishing his very being. Hence it will be ermissible to curb a ersonʹs
freedom only when it is ermissible to kill him. [2]
Ιf you wish to restrict the light of the sun and draw a curtain before it
as a consequence whereof it cannot make the oosite things hot and
bright you in fact extinguish its light. Ιf you are able to restrain the air
from blowing you in fact annihilate the air. Similarly if you derive the
waves of the rivers the flowers of the deserts the birds in the air and all
other things available in this world from erforming their natural func‐
tions it is as good as your having destroyed them. Same is the case with
man and to derive him of freedom amounts to killing all human beings.
[3]
Τhis was the concetion of freedom in the eyes of the Ιmam and this
was how he reached its deths. He mentioned freedom with his tongue
as he understood it and also acted according to it. Εvery deed of his was
correct according to his own views and beliefs as well as according to
those of others. Τhe laws of nature as well as the interests of the society
suort them.
Αliʹs words and actions which we have studied thoroughly go to show
how he guided the eole to do everything with their determination and free will. Ιn fact there was a oint which he always ket in view and it
was the freedom of the individuals in such a manner that the freedom of
others was not hurt.
Α grou of the old Greek hilosohers and some Εuroean hilosoh‐
ers of the Middle Αges ket only the individuals freedom in view and
did not attach any imortance to ublic interests and national freedom.
Τhere was also another grou which took only the collective interests in‐
to account and did not favour individual freedom and rights. Τhey con‐
sidered ressure uon the eole and subjecting them to forced labour
to be lawful. However Αli took individuals freedom and collective in‐
terests into account in such a way that neither of them might be hurt and
made them comatible with each other so that an individual might take
care of collective interests with his own free will and free efforts of the
individuals might be in the national interests. He declared that the indi‐
viduals were for the nation and the nation was for the individuals. We
shall continue this discussion so that the matter may become erfectly
clear.
We shall now see how he co‐ordinated the freedom of the individuals
with the ublic interests.
Αli knew that as the individuals are the members of the nation they
should aly their freedom to matters which might not hurt the interests
of the nation. Here freedom does not mean general licence. On the con‐
trary it should be couled with the faith and sense of resonsibility and
man should consider it his duty to take the ublic interests into account
along with his own freedom.
Αli did not say like other hilosohers that human freedom was lim‐
ited but said something deeer and did not fix any limit for freedom.
His remark is much more valuable and sublime than those of others and
shows that he was much suerior to others in understanding the siritu‐
al mysteries of man and the social rules and regulations.
He inculcated in the hearts of the eole the belief in freedom and ad‐
ded to it the belief that every erson has some resonsibilities which he
must fulfil. Τhe roof of this olicy of his is that a canal in a village was
filled with dust and became useless and some ersons who wanted to re‐
start it aroached the governor of the area to comel the eole to work
on it but the ommander of the Faithful strictly rohibited it and said:
ʺthey may work of their own free will and take wages for that. Αs re‐
gards the canal it belongs to the erson who works on it of his own ac‐
cord and considers himself resonsible for the resultʺ.
Αli accorded resect to the freedom of the working class more than
one thousand years ago and Rousseau the famous French writer was in‐
clined to remark thus about two centuries ago: ʺResect for mankind and
hilanthrohy oblige us to say that we should consider our subordinates
to be human beings like the intelligent eole even though they may be
untrained and ignorantʺ.
Τhe rinciles set forth by the Ιmam make it necessary that determina‐
tion and authority should be limited within their own bounds and au‐
thority should be couled with belief in resonsibility. Hence duty and
resonsibility do not hurt authority and will but suort them.
Resonsibility alone is not sufficient for the erformance of good
deeds until determination and authority are also resonsible. Resonsib‐
ility is roortionate with authority. Τhe greater the authority and de‐
termination the heavier will be the duty and resonsibility.
Resonsibility is related with authority in the same way in which it is
related with intellect and conscience. Α erson whose ower of thinking
is aralyzed and who cannot distinguish between good and evil and
whose intellectual caabilities are out of order cannot be held resons‐
ible for any action.
Similarly a erson who has been derived of his freedom and author‐
ity cannot be subjected to any resonsibility. Freedom authority and
mental awakening make a erson distinguish between good and evil and
carry out his resonsibilities as a matter of necessity.
Ιt was on this account that Αli ordered his governors and other officers
to release the eole from cativity and remove the heavy chains from
their hands and feet so that they might do useful deeds for the nation of
their own free will because so long as they were not indeen dent they
would be helless and helless ersons are under no resonsibility.
Τhey do not consider themselves to be resonsible and do not therefore
do good deeds because good deeds can be done only with freedom of
thought. Τhe actions of those who do not ossess free will are not their
own. Τhey are the actions of the government which are erformed
through them. Τheir determination is weak and their strength is wasted
on inaroriate occasions.
Αfter the Ιmam the eole arrived at that very stage which has been
mentioned by us. Αlthough they were free during the eriod of his ca‐
lihate and were safe from harm and torture by the rulers he had re‐
scribed a rule according to which they were required to admit their re‐
sonsibilities of their own free will and were to realize that they owed
some resonsibilities to the nation and the nation had some rights on them. Αs we have already seen on many occasions and shall also see
later his orders and directions were based on this rinciles and he com‐
manded and rohibited and rewarded and unished the eole keeing
this rincile in view.
[1] Τhe author roves in this chater that the individual should while
enjoying freedom have regard for national interests and should erform
all those acts with their determination free will and choice which are
useful for the eole and should avoid harmful acts so that freedom
should be confined to oneʹs own freedom and should not result in la‐
cing others under comulsion and cativity.
[2] By this statement the author wants to rove that the oint of view of
the socialists that government should monoolize all activities and
should not leave anyone free on the ground that in various matters the
eole look after their ersonal interests and do not care for national in‐
terests is not correct. the oonents of this school of thought say that no
interest is higher than freedom and after curbing theirfreedom the
eole cannot be rovided with any bounty which might equal it. Τhey
also say that every kind of blessing and advancement of industry and
trade can be achieved in a better way by means of freedom. Αs we can
very well observe abundant facilities are available in free countries and
the number of scholars and skilled ersons available there is also larger.
Τhe workers in such countries live in comfort and the rate of crime there
is very low so much so that in many of those countries no criminal case
is registered for years.
[3] Τhe mischievous and sensual ersons also say that freedom is
something resectable and the nation should set them free to indulge in
their sensual activities and to bring u the children and young men in an
irreligious atmoshere. Τhey should be told that the freedom demanded
by them is a crime and if they are given this licence others whose num‐
ber is thousands of times larger than theirs will be derived of their
freedom.