Ali: The Voice of
Human Justice
Out of the persons
who have narrated the attributes of Imam Ali son of Abu Talib the author
of Zakhair al-Uqba writes thus: "His stature was moderate and slightly
short. His skin was of wheaten colour and his beard was white and long.
His eyes were large and black. He had a cheerful face and was
good-natured. His neck was long like a goblet made of silver. His
shoulders were broad. The joints of his hands were like those of a
roaring lion, because his hands and wrists were completely joined with
each other and distinction could hardly be made between them. His hands
and fingers were strong, moderately fat and fleshy. His arms were also
fleshy in a similar manner. He walked calmly like the prophet. However,
as and when he proceeded to give a fight he walked briskly and did not
turn his head to see anything else. His bodily strength was
unimaginable. He usually picked up the fighters whom he laid his hands
on and threw them on the ground without any difficulty or effort, as if
they were small children. And if he held the arm of any warrior in his
hand the latter could not even breathe. It is well-known that he did not
fight with anyone whom he did not vanquish, even though he might have
been very strong and a renowned champion. At times he picked up a big
gate, which a number of strong persons could not even close, or open,
and used it as a shield to defend himself. On some occasions he threw
away with one hand, a stone, which could not even be shaken by a number
of men. At times he roared in the battlefield so loudly that the bravest
men got frightened although their number might be quite large. He
possessed such a great power to bear hardships that he did not fear any
harm from heat or coldness.
Once a man lodged a complaint against Ali with Umar who was then the
caliph. Umar summoned both of them and said: "O Abul Hasan! Stand side
by side with the other party. Signs of displeasure appeared on the face
of Ali. Thereupon Umar asked him whether he did not wish to stand by the
side of the other person. Ali replied: "No. That is not so. However, I
have observed that you have not maintained equality between me and my
opponent. You have addressed me with my Kuniyah and thus shown me
respect whereas you have not meted out the same treatment to him. (1)
It is very difficult
to explain fully the nature and habits of human beings and especially of
great personalities because personal qualities of men are related with
one another and every one of them influences others. Every quality is
related with another quality and every habit is the cause of another
habit and the result of a third one, or two of them are effect of
another and so on and so forth. Hence, I propose to study a few of the
personal qualities of Ali from different angles and to compare them
within one and the same personality so as to arrive at some conclusions
by means of this intellectual analysis. In the first instance I shall
briefly present the various qualities of Ali by deducing them from his
simple dealings and well-known actions so that his nature, habits and
disposition are known and our detailed discussion in the following
chapters may be limited to those qualities and characteristics.
We now commence the
discussion with reference to his acts of worship.
Ali was well-known
for his piety and continence. He did many things for his own self as
well as for his own people and others, as he was extremely pious. I
believe that Ali's piety was not the outcome of circumstances like that
of other pious persons, who engage themselves in worship on account of
the weakness of their souls, or to escape the vicissitudes of life and
to keep aloof from the people, or in imitation of their ancestors, and
the effects of the events of life confirm it, because as a rule people
accord respect to ancestral customs and traditions. (2)
The fact is that the
piety of the Imam Ali was based on a firm footing and was linked with
the mutual tie that exists in all parts of the creation and has bound
the sky and the earth with each other. His worship was in fact a
continuous effort and a campaign against mischief for the sake of human
life and prosperity. He fought against all aspects of evil and
wickedness. On the one hand he fought against hypocrisy and selfishness
and on the other hand against dastardliness, abjectness meanness,
helplessness and other bad qualities that the people had acquired during
those evil days. According to Ali the essence of piety is to sacrifice
one's life for the sake of truth and justice. He has said: "Your
faith should be at such a level that you should prefer truth to
falsehood even though it may cause you loss and falsehood may bring you
gained".
His piety was of the
same type as defined by him. He was martyred on account of this very
truthfulness, and if it be possible to give the title of "Martyr to
living persons it may be said that even while alive he was a martyr in
the path of truth and righteousness.
If a person studies
the piety of the Imam carefully it will become known to him that even in
politics and governments he had a special method in the matter of
worship which he pursued firmly. When he stood before the Almighty God
he made his supplications with full attention, just as a poet is lost in
the beauties of nature. The following remark of Ali is very instructive
for those who worship God and observe piety: "One group worships God
to be favoured with His blessings. This is the worship of the tradesmen.
Another group worships Him on account of His fear. This is the worship
of the slaves. A third group worships Him by way of thanksgiving. This
is the worship of the free man".
Unlike many persons
the Imam's worship was not on account of fear, and it was also not a
tradesman-like worship with the hope of acquiring Paradise. On the other
hand when great men stand before the Almighty God they find themselves
meek and obliged to consider themselves His worst slaves. The basis of
this worship is reason, conscience, and spiritual perfection.
One who accords the same position to worship as was accorded by Ali will
certainly view life in the same manner in which it was viewed by Ali.
Such a person does not seek life for worldly gains and transient
pleasures. On the other hand he seeks it to attain high morals and to
achieve the ends which are compatible with his nature. It was for this
reason that Ali chose piety in the world and did not seek fame and
ostentation. He was true in the matter of piety in the same way in which
he was true in the matter of his actions, words and intentions. He was
disinclined towards the pleasures of life in the same way in which he
was disinterested in rulership, and other things, which were so much
coveted by others. He lived with the members of his family in a hut
which was also his seat of government. His rulership was not in the form
of kingship but in the form of caliphate. He ate barley bread prepared
from the flour ground by his wife. Of course his governors and officials
availed of the luxuries which became available from Syria, Egypt and
Iraq. Often he did not make his wife take the trouble of grinding the
mill and did this job himself. Although he was the Commander of the
Faithful he ate bread which was so dry and' hard that it could be broken
by pressing it with the knee. When it was very cold during winter he did
not have any clothes for that season and contented himself with thin
summer clothes.
Harun son of Antara
relates thus from his father: "I went in the presence of Ali in Khurnaq
Palace in winter season and saw that he was wearing an old cloak and was
trembling with cold. I said to him: "O Commander of the Faithful! God
has fixed a share for you also in the public treasury and in spite of
that you are living in this condition". He replied: "I swear by God that
I do not take anything out of your (i.e. public) property and this cloak
is the same which I brought from Madina".
He spent his days in
the small house with perfect contentment till he was martyred at the
hands of Ibn Muljim. Although he was the caliph there was none amongst
the Muslims who lived as simple and contented a life as he did.
In fact this lack of
interest on his part in worldly comforts was related with his valour.
Some persons think that these two qualities are apart from each other,
but this view is not correct. Really speaking his valour consisted of
the greatness of his soul and his efforts to achieve great objects and
to help the poor and the needy without caring for his own benefit. The
fact is that he was not prepared to enjoy the pleasure of life while
living in a city in which many helpless and indigent persons were also
residing.
Umar son of Abdul
Aziz was a caliph of the family of Bani Umayyah. This family was
inimical towards Ali, slandered him and abused him from the pulpit. In
spite of this he was obliged to remark thus keeping in view the sublime
conduct of Ali: "The most chaste and pious person in the world was Ali
son of Abu Talib.
It is said that Ali
did not place either a stone on a stone or a brick on a brick and did
not also join a reed with a reed. In other words he did not construct
for himself even a house made of reeds. Although the White Palace had
been constructed for him he did not occupy it because he did not wish to
live in a house which was better than the huts made of wood occupied by
the poor people. The manner in which Ali led his life is reflected in
his well-known remark: "Should I content myself with this that the
people call me the Commander of the Faithful and I should not share the
vicissitudes of life with them?
Ibn Athir has
narrated that when Ali married the Prophet's daughter Fatima their bed
consisted only of the hide of a sheep. They used it as a mattress during
night and placed fodder on it during the daytime to feed their camel.
They did not have more than one servant. During the caliphate of Ali
some property was received from Isfahan. It was divided by him into
seven parts. It also included a loaf of bread and he broke that also
into seven pieces.
Manliness was
incarnated in Ali in all respects and included every quality necessary
for it. Broad mindedness and forgiveness are the necessary concomitants
of manliness and they were ingrained in the Imam s nature. It was on
this account that he did not even think of harming any person although
he might have harmed him, and did not oppress a person about whom he
knew that he wanted to kill him. Bani Umayyah abused and slandered him
hut he did not retaliate in the same manner because magnanimous persons
do not abuse a person who abuses them. Imam Ali prohibited his own
companions from abusing Bani Umayyah. At the time of the Battle of
Siffin he was informed that some of his companions were abusing Bani
Umayyah, upon this he said: "I do not like that you should be one of
those who use abusive language. However, if you mention their misdeeds
and their behaviour you will be justified in doing so and will be
pronouncing an ultimatum. In reply to their abuses you should say: "O
Lord! Protect our blood as well as theirs. Relieve our and their hearts
of deviation, and guide us so that he who has not recognized the truth
should recognize it, and he who is involved in injustice and deviation
should forsake it".
He has no peer in
history in the matter of forgiveness and connivance, and there are
innumerable incidents which throw light on these qualities of his. It is
said in this connection that on the occasion of a battle he gave inter
alia the following instructions to his soldiers: "Don't kill an enemy
who runs away. Don't withhold assistance from one who is helpless and
wounded. Don't strip any one. Don't take the property of anyone by
force".
At the conclusion of
the Battle of the Camel he offered funeral prayers for the enemies who
had been killed and prayed to God for their forgiveness. When he gained
control over his fell enemies like Abdullah son of Zubayr, Marwan son of
Hakam, and Sa'id son of Aas, he forgave them, behaved with them kindly
and prohibited his companions from punishing them although he was in a
position to give them a harsh treatment, and they too did not hope that
they would be set free. Another example of his connivance is this that
when he gained the upper hand on Amr Aas he turned his face aside and
let him go, although he was by no means a lesser danger for Ali than Mu
awiya and remained inimical towards him even after this kindness. When
he saw Zulfiqar (Ali's sword) on his head he committed a particular act
and hoped that if he did so Ali would shut his eyes and leave him (3).
If Ali had killed Amr bin Aas at that time fraud would have been
eliminated and Mu'awiya's army, too, would have been destroyed.
In the Battle of
Siffin Mu'awiya and his supporters decided to overcome Ali by subjecting
him and his companions to thirst. For some days, therefore, they blocked
his way to the Euphrates and threatened that they would not allow his
army to utilize the water and would make them die of thirst. However,
Ali's army launched an attack and gained control of the bank of the
river. But Ali behaved with Mu'awiya in a different manner.
Notwithstanding the fact that he could stop supply of water to the
Syrian army as a measure of retaliation he allowed them to utilize water
in the same way in which his own men were utilizing it.
Once he was given to
understand that two persons were accusing Ayesha of having started the
Battle of the Camel and of plotting to kill him. He ordered that each of
them might be administered one hundred lashes by way of punishment.
After achieving
victory in the Battle of the Camel he sent Ayesha back to Madina with
due honour and respect. He accompanied her up to a few miles distance
and also sent some persons with her so that they might serve her on the
way, and she might reach Madina comfortably.
In spite of his being
so brave Ali avoided being oppressive. The narrators and historians are
agreed that he hated warfare and did not resort to it except when no
other alternative was left. He always tried that matters might be
settled with the enemies without bloodshed and fighting. He used to
advise his son Hasan not to invite anyone to fighting. He was always
sincere in what he said and followed the policy which he recommended to
his son till he was obliged to act otherwise.
For example when
Kharijites were equipping themselves for warfare the companions of Ali
suggested to him that he should attack them (i.e. Kharijites) before
they became ready to wage a war. Ali, however, replied: "I shall not
start fighting till they begin the battle themselves". His faith and
human attributes compelled him to keep the people from deviation by
means of advice. One day he was delivering a sermon to a gathering and
many Kharijites who considered him to be an infidel were also present
and were hearing him. One of them who was wondering at his sweet
language and eloquence said: "May God kill this infidel! How wise and
intelligent he is! The followers of Ali wished to kill that man. He,
however, said to them: "He has done something wrong with his tongue. You
should, therefore, either take revenge from him with the tongue or
forgive him".
We have already
mentioned above that Mu'awiya's army blacked the path of Ali's army to
the Euphrates so that they might surrender on account of thirst but when
Ali gained control of the bark of the river he did not stop Mu'awiya's
army from utilizing the water. Many other similar incidents took place
so far as Mu'awiya was concerned, but it is not possible to give their
details here. All these events show that as demanded by his angelic soul
he was kind even to his enemies and was just and magnanimous to all. A
historian narrates thus with reference to the Battle of Siffin: "A man
named Kareez son of Sabah Humeri came out of Mu'awiya's army into the
battlefield and said standing between the armies. Is there anyone who
may come and fight with me? one of the soldiers of Ali's army went to
combat with him and was killed. He again asked for an adversary. Another
man went but he too was killed and still another person also met death
at the hands of Kareez. When he demanded an adversary for the fourth
time none went to oppose him. The men in the first row stepped hack. Ali
felt that there was a danger of his army becoming demoralized. He,
therefore, went himself to give a fight to Kareez and killed him. Then
he killed another man and thereafter a third man also met the same fate.
After having killed three warriors Ali said loudly these words which
were heard by all: "If you had not started the battle we would not have
fought with you". Having said this he returned to his place".
It is also related in
connection with the Battle of the Camel that when the enemies gathered
for an attack, Ali also arrayed his troops hut said to them: "Don't
throw an arrow nor make an attack with a spear or a sword until we have
first invited them to peace". He did not wish that a battle should take
place resulting in blood shed and loss of life. After a moment some one
belonging to the opposite army shot an arrow which struck a companion of
Ali and killed him. Ali said: "O Lord! Bear witness". Then another arrow
came and killed another man. He said again: "O Lord! Bear witness". Then
an arrow struck Abdullah son of Badil and his brother brought him before
Ali. Ali again said "O Lord! Bear witness". And then the battle started.
To shun cruelty and
oppression was a moral principle of Ali and formed part of his nature
and disposition. He never broke covenants and was not inimical towards
his former friends unless they themselves broke the covenants and showed
enmity in reply to kindness.
The best form of
friendship and the meaning of fidelity is that a warrior, while standing
in the battlefield should look at the former friends who may have come
to fight in the capacity of enemies, with the same brotherly eye, should
invite them to peace and remind them of former love and friendship, so
that they may possibly refrain from breach of covenant and treachery, or
should take away the arms from their hands and solve the difficult
problems by negotiations and peace talks. Fighting with a former friend
should not he started all at once, because it is possible that he may be
reminded of former relations and may refrain from fighting and
opposition.
If keeping promises
and regard for former friendship had not dominated the spirit of Ali he
would not have depended on them for warding off the enemies.
The Imam's firmness
in keeping the promises is evident from the treatment which he meted out
to Zubayr son of Awam and Talha son of Ubaidullah. These two persons
separated the Imam s friends and helpers from him and took them to his
enemies. They also misguided Ayesha and made her come up as opponent of
Ali.
Those who were
present on the spot whether they were friends or enemies, have reported
that when Talha and Zubayr decided to fight against Ali, broke the oath
of allegiance and displayed their evil intentions in the Battle of the
Camel, Ali went to them bare-headed and without wearing any armour or
coat of mail, meaning thereby that he had come with peaceful intentions.
He then called Zubayr saying: "O Zubayr! come to me . Zubayr came fully
armed. When Ayesha heard about it she cried: "What a pity it is that
there should be a combat"!
She said this because
she knew that whoever went to fight against Ali would be killed, however
brave and strong he might be. And it may be said with certainty that
Zubayr could not have saved himself if he had fought with Ali. However
Ali embraced Zubayr. Ayesha and her supporters were very much upset to
see this. Ali said in a tone of love:
"O Zubayr! Why have
you come to fight against me? Zubayr replied: "To avenge the murder of
Uthman". Ali said: "May God kill that person who has been responsible
for the murder of Uthman".
Then Ali reminded
Zubayr of past companionship and brotherhood and wept a number of times
while talking. However, Zubayr was bent upon fighting and opposed the
Imam till he (i.e. Zubayr) was killed. Ali, who attached great
importance to the tie of friendship, was very much grieved when Zubayr
met his death. Ali did not withhold his suggestions from the former
caliphs and assisted them in their words and actions. (4)
Although this
magnanimous person was steadfast in his friendship, his friends did not
accord due respect to his friendship, because they did not expect that
he would act contrary to his nature and let their hands loose to usurp
the rights of others.
Imam Ali has been
reported to have said: "Even if all the seven regions of the world and
whatever is under the sky is offered to me so that I may disobey God and
take away unjustly the husk of barley from an ant I shall not do so. In
my eyes this entire world is inferior to a leaf which may be pressed in
the mouth of a locust".
In this matter Ali's
words and actions conformed with each other. He was not like others who
indulge in tall talk which their actions belie. He was prompted to say
these words by his nature which formed the basis of his character. Ali
was more kind to the people than anyone else and refrained from harming
any person. He became obvious of his own self in order to assist others
and considered this self-abnegation to be a part and parcel of his life.
His entire life was dedicated to the support of the oppressed and the
helpless so that he might realize their rights from the tyrants who
considered themselves entitled to usurp the rights of others on account
of noble descent and racial discrimination.
Ali opposed the
Quraysh and fought with them, because they coveted the caliphate for the
sake of personal gain and in order to acquire position, wealth and
rulership.
He renounced the
caliphate and even the worldly life and forsook everything because he
could not act like worldly persons and could not agree to allow them to
exploit the weak and the helpless.
Ali was so kind to
the common man that when his brother Aqeel requested him to give him
something more from the public treasury' than, his due share, he turned
down his request and as a consequence thereof Aqeel went away to
Mu'awiya. Ali tolerated separation from his brother but did not agree to
give him anything from the public treasury of the Muslims without
entitlement.
Ali was like a kind
father for all human beings. He gave directions to the officers and
governors to behave with the people gently. He behaved harshly with
those who oppressed the people and warned them severe consequences. The
following directions given by him reached the ears of the governors
continuously: "Redress the grievances of the people and meet their needs
because you derive our capital from them. Do not deprive anyone of what
he needs, and do not obstruct him from attaining his object. Do not sell
the summer or winter dress of anyone to realize revenue. Do not take
away from any person a quadruped which is required by him for his
buisness and do not whip a person for even a penny.
Alii was the person
who wrote an excellent testament tor Malik Ashtar Nakha'i at the time of
appointing him the governor of Egypt and the adjoining areas. He wrote:
"Do not live with people like ferocious animals, and do not treat their
sustenance to be war booty, because the Egyptians fall under one of the
two categories: either they are your brethren-in-faith from the point of
view of religion or your equals because of their being human beings.
Ignore their shortcomings and forgive their mistakes, just as you hope
that God wi1l forgive your crimes and sins. Do not regret your forgiving
a person and do not insist upon awarding punishment
He added: "Prohibit
hoarding". Ali strictly forbade hoarding, which was the main reason for
Mu'awiya and his party opposing him, because they wanted the country,
the wealth and the war booty for themselves whereas Mi wanted them for
all human beings.
Ali was so kind to'
human beings that, as we shall mention in detail later, he ordered that
his murderer, the wicked Ibn Muljim might be treated kindly.
In the
recommendations made by him to his sons Hasan and Husayn he said: "Be
enemies of the oppressors and supporters of the oppressed". He also
said: "Be enemies of the oppressor even though he may be your near
relative and support the oppressed person even though he may not be
related to you and may be a stranger". He always endeavoured to punish
the oppressors and relieve the people of their wickedness. To achieve
this purpose he used his heart, tongue, sword and blood. He always
remained a helper of the oppressed and an enemy of the oppressors.
Following this path he never relaxed till the end of his life.
One should not be
surprised that Ali was just. It would have been a matter of surprise if
he had not been just. The instances of his justice, which have been
narrated, are the most valuable assets in human history and man should
be proud of them.
His brother Aqeel
asked him to grant him a special pension out of the public treasury, but
he refused to accede to his request saying: "It is not my personal
property that I may give it to anyone I like. There are also other
helpless and needy persons, who are more deserving than you are, and I
must be mindful of them". Aqeel said: "If you do not allow me a pension
out of this property I shall go to Mu'awiya".
However, Ali did not care for what he said, and did not revise his
decision.
His brother went away and joined Mu'awiya and used to say: "Mu'awiya is
better for my world", Mu'awiya's treatment satisfied him, because the
public treasury was a tool in his hands with which he strengthened his
kingdom, achieved his objects and wanted to revive the past politics and
importance of Bani Umayyah.
The Imam did not claim any privileges vis-à-vis his subjects and
appeared in the courts as their equal. This was so because the spirit of
justice had penetrated into the depth of his heart.
Once Ali saw his coat of mail in the possession of a Christian. He took
him in the court of a judge named Shurayh so that he might give a
decision regarding its ownership. When both of them appeared before the
judge Ali said: "This coat of mail is mine. I have neither sold nor
gifted it to anyone". The judge asked the other person: "What have you
to say about the claim made by the Commander of the Faithful? The
Christian said: This coat of mail is mine. In spite of this, however, I
do not consider the Commander of the Faithful to be a liar then the
judge Shurayh turned to Ali and said: "Can you produce any witness who
should depose that this coat of mail is yours? Ali smiled and said: "Shurayh
is right. I cannot produce any such witness".
The judge gave a
judgment in favour of the Christian who took the coat of mail and
departed. The Commander of the Faithful kept looking at him from behind.
After having gone a few steps, however, he returned and said:
"I testify that such
an order resembles the order of the prophets, because one who is the
Commander of the Faithful has appeared along with a person like myself
in the court of the judge who is also his subordinate and the judge has
given a judgment against him". (5) Then he added: "O Commander of the
Faithful! I swear by God that this coat of mail is yours and my claim
was false".
Later the people saw
that Christian serving in the army of Ali as a faithful soldier and he
fought most enthusiastically against Kharijites in the Battle of
Nahrawan.
Ibn Abi Rafe' has
narrated thus: "I was the administrator of the public treasury during
the period of the caliphate of Ali and was also his scribe. The property
received from Basra for the public treasury included a pearl necklace.
The daughter of Ali sent word to me saying: "I understand that there is
a pearl necklace in the public treasury which is controlled by you. Send
that necklace to me on loan so that I may wear it on Eid al-Azha day.
Thereafter I shall return it".
I sent the necklace
to her on the conditions that she would be responsible if it was lost or
damaged, and that she would return it within three days. She accepted
these conditions.
By chance the eyes of
the Commander of the Faithful fell on the necklace and he recognized it.
He asked his daughter as to where she had obtained it from. She replied:
"I have taken it on loan from Ibn Abi Rafe' the in charge of the public
treasury to wear it on Eid al-Azha day and have promised to return it to
him within three days".
The Commander of the
Faithful summoned me and said; "Do you consider it lawful to commit
breach of trust with the Muslims"? I replied: "May God forbid that I may
commit treachery with the Muslims". Thereupon he said: "Then why did you
lend such and such necklace to my daughter without obtaining my
permission and without the concurrence of the Muslims"?
I replied: "O
Commander of the Faithful! She is your daughter. She borrowed it to
adorn herself and guaranteed its safe return so that 1 might restore it
to its proper place". Ali said: "Take it back today and do not do so in
future otherwise I shall punish you".
When Ali's daughter
came to know about it she said to him: "O father! I am your dear
daughter. Who else is more entitled to wear this necklace"?
Ali replied: "O
daughter of Abu Talib! Don't deviate from the right path. Can you tell
me how many Muhajir and Ansar women adorn themselves with such
necklaces"?
Eventually I took
back the necklace from the daughter of the Commander of the Faithful and
restored it to its proper place.
Ali observed justice
even in small and insignificant matters. If it became necessary for him
to divide something with others he gave the right of selection to the
other party so that people might not think that discrimination was being
made in the matter of division between the persons in authority and the
subordinates.
One day he went to
the shop of a draper named Abu al-Nawar accompanied by his slave and
purchased two dresses. Then he asked his slave to choose one out of the
two dresses. The slave picked up one of them and Ali retained the other.
(6)
All the orders and
letters that he sent to the governors and other officials rotate on the
pivot of justice.
Ali's near ones as
well as others joined hands in opposing him. It was on account of the
fact that he did not give them preference from the point of view of
equity and justice, and did not grant any concession to his relatives.
He was not influenced by anyone and accepted only the right things from
others.
When Uthman son of
Affan became caliph, he gave full freedom to his relatives, friends and
associates to accumulate wealth, and he followed those who gave him
wrong advice. Marwan had the greatest influence on him. He did not
benefit from the wise recommendation which Ahu Bakr had made to Umar.
Abu Bakr had said:
"Don't be in
proximity to those persons who are eager to fill their bellies and
acquire position and wealth. Don't be enamoured of the fact that they
have associated with the prophet and served him. Assess the nature of
every person and find out what sort of man he is".
Ali hated such greedy
persons. Hence when he became the caliph he decided to deal with them
justly. He therefore dismissed some of them and checked the greed of
others for position and wealth.
There was a group of
persons who wanted to give the principles of Islam a new form and make
them a means of acquisition of position and wealth and to treat the
Islamic territories a hereditary property of their family. Ali fought
against them and said to them in loud words: "I know what can keep you
from rebellion and mischief, but the thing which is a source of
happiness for you is the means of evil for me". The stage at which Ali's
dealing with such people reached is well-known. When the oppressors were
defeated they resorted to deceit and the spirit of justice succeeded in
the hearts of Ali and his followers, although apparently they were the
sufferers. When Ali met martyrdom at the hands of Ibn Muljim, a Nakh'ii
woman named Ummul Haisham wrote an elegy for him. A verse of that elegy
goes to show the opinion of the people about his character and justice:
"He established truth and entertained no doubt about it. He behaved
justly with his kinsmen as well as strangers".
Sincerity and
intrepidity are the qualities of great men and they were possessed by
Ali par excellence. Sincerity, truthfulness, intrepidity and manliness
and all other similar qualities are inter-connected. Hence he did not
express anything which was opposed to his real intention and
determination. He did not practice deceit, although he knew very well
that by doing so he could get rid of the mischief of the enemies.
What has been said
above about the truthfulness and character of the Imam fully proves his
sincerity and intrepidity.
One of his principles
and morals consisted of simplicity in everything. He hated formality
very much and used to say: "The worst brother is he for whom one has to
involve oneself in trouble". He also used to say: "If a believer
observes formality with his brother it means that he has separated
himself from him. If he expressed an opinion or tendered an advice or
gave some present, then this act of his was not tainted with
ostentation. This habit was so much ingrained in his nature that the
selfish people could not make him act according to their wishes, and the
flatterers should not hope to attract his attention. These people used
to say that the Imam was hard-hearted, ill natured and proud. However,
the Imam was neither hard-hearted nor ill natured nor proud. On the
contrary, as demanded by his nature, he said whatever he had to say
without any formality or deceit.
A large number of
persons who gathered around him coveted personal gains. Ali became
suspicious about them and did not conceal his misgiving. Expression of
his views about them cannot be called pride or rudeness.
Ali hated pride and
was absolutely free from egotism. He also forbade his children,
companions and officials to show pride and practice egotism. While
giving them advice he used to say: "Shun egotism. You should know that
egotism is a bad quality and a calamity for reason He hated formality.
He also restrained the people from going to the extreme while praising
him and told them: "I am lesser than what you say".
At times it so
happened that he considered the person concerned to be his enemy. On
such occasion he did not refrain from mentioning the mental condition of
that person of which he was aware and told him: "I am better than what
you believe about me in your heart".
Ali disliked some of
his friends exalting him too much in the same manner in which he
disliked his being belittled by his enemies. He has said: "Persons of
two types have been destroyed on account of their attitude towards me -
The friends who have exaggerated my qualities and the spiteful enemies".
He neither showed pride nor humiliated himself unnecessarily; he
presented himself as he was. He was free from affectation and hypocrisy.
It is difficult to find a straightforward man like him. He purchased a
bagful of palm-dates and was carrying them home. Some persons observed
this and volunteered to carry the bag for him. He, however, told them
frankly that the head of the family was more responsible to carry it.
It is said
erroneously that artificial humility and meekness constitute good
qualities. In fact it is falsehood and mere affectation that one should
pose to he inferior to what one actually is. Ali was not humble in that
sense and he was also not proud. He displayed himself as he actually was
without any meekness or pride, because these two things are not the
qualities of manly persons. The writer of 'Abqari'atul Imam' says: "Ali
entered the battlefield bare-headed to fight against the enemies where
as they were completely covered with steel and iron. How can it be said
that this action of his was based on hypocrisy"?
Another attribute of
Ali was his noble disposition. He did not entertain grudge in his heart
against anybody, even though he might be his fell enemy. As we have
already mentioned he directed his Sons and friends not to kill his
murderer (Ibn Muljim). Although Talha had come as an enemy to kill him,
he wept on his dead body and recited a heart-felt elegy for him.
Although the Kharijites were his deadly enemies and had fought against
him, and his murderer was also one of them, and in fact they had not
given him lesser trouble as compared with Mu'awiya and Amr bin Aas, but
he advised his friends and followers not to fight against them. He gave
this direction because he knew that those people had fallen prey to
misunderstanding and had been misguided. [hey were seekers of truth but
had been mistaken in the matter of its assessment as opposed to Mu'awiya
and his companions who were seekers of falsehood and succeeded in
acquiring it.
Nothing can be seen
in the biography of Ali which may go to show that he was revengeful. In
all circumstances he showed truthfulness, honesty', straightforwardness
and swordsmanship.
Magnanimous persons
are not revengeful and do not also tolerate injustice and oppression.
They get annoyed with one who oppresses others.
Although Ali did not
entertain any' grudge in his heart against anyone, he had to face a
spiteful group. His meaningful words show how grieved he was. His grief
was such as arose from sympathy and kindness. He was grieved to see that
people harmed themselves.
Another quality which
distinguished him from others and was complementary to his other
attributes was his perfect faith in his actions and beliefs, and
whenever he did anything he believed in its correctness and in his being
on the right path. When he decided to fight against Amr son of Abd-awudd,
the famous champion of Arabia he was warned by the prophet and his
companions about the consequences. He however, decided to fight because
besides being brave he possessed enthusiasm to support Islam.
We repeat that when
the enemies had encircled Ali from all sides he busied himself in
offering prayers without there being any guard to protect him from the
mischief of those enemies, and consequently Ibn Muljim succeeded in
wounding him with his poisoned sword. This very thing is a great proof
of the fact that he was certain of the correctness of what he did,
because a righteous person does not fear anything.
All the words and
acts of Ali go to prove that he had perfect and firm faith in his
actions. This was so because all his actions emanated from wisdom and
capability. (7)
When the people were
divided into two groups in their attitude towards him (i.e. friends and
enemies) he did not become afraid of the enemies and did not lay down
arms before them, because he had perfect faith in his own truthfulness
and justice and correctness of his actions. It was in this context that
he said: "Even if I strike on the nose of a believer so that he may
become my enemy he will not become my enemy and even if I shower all the
bounties of the earth on him so that he may become friendly towards me
he will not become my friend". He has also said in this behalf. "I am
not afraid of fighting against these people alone even though the entire
world may join their army".
When he came to
know that a group of the people of Madina had joined Mu'a-wiya he
wrote to Sehl son of Hanif the governor of Madina: "I understand that
a group of the inhabitants of your city has secretly joined Mu'awiya.
However, you should not be worried on this account that some persons
will leave you and will not assist you. I swear by God that these
persons have not forsaken injustice and oppression and have not stuck
to equity and justice".
Notes:
1- The Arabs did not
consider it proper to address the respectable persons with their real
names. In case, therefore, they wished to accord respect to someone they
addressed him with his Kuniyah.
2- According to the
Christians worship' consists of sequestered and monastic life. However,
monasticism is not permissible in Islam. It was for this reason that the
pious Muslims neither avoided effort in life nor kept aloof from other
human beings. On the other hand at times they heroically staked their
very lives even when it was expedient to remain silent (and they do so
even in these times).
3- It is said that
when Amr b. Aas came to fight against Ali in the Battle of Siffin he was
very much afraid. He could think of no other alternative except that he
should lie on the ground and uncover his private parts so that Ali might
shut his eyes, and he himself might escape. He, therefore, did so and
thus saved his life.
4- Ali assisted the
caliphs because every action of his was for the sake of the benefit of
Islam and he did not let the interests of the religion suffer in order
to acquire his own right.
5- In the free
countries of the modern world the court and judges have been made
permanent and none can remove them from their office. This has been
done, so that they may take decision without any fear or favour, and may
give judgment against influential persons and even against the members
of government.
6- Such incidents
show that the leaders of the faith were very mindful of the rights of
their subordinates. Those who make a show of supporting the helpless
persons, and accuse religion of being an impediment in the matter of
weak persons getting their due rights have not done as much for their
subordinates as Imam Ali did.
7- Its reason was
that Imam Ali was infallible and he said and did everything in
accordance with the inspiration and traditions of the prophet of Islam.
Hence, he did not entertain any doubt about his views and actions.
The Voice of Human
Justice, by George Jordac |