We know leaders, kings, and queens by their power and might and sometimes feel terrified hearing their names. Those in power, usually, being occupied with many apparently vital matters, forget about those beneath them, the deprived ones. But, looking at the life of Imam Ali (AS), the commander of faithful and Prophet Muhammad's (PBUH&HP) rightful successor, we find a leader whose manner was incomparable to the ones we've seen or heard about so far. He was the father of orphans, a provider for the needy, and the defender of justice.
In what follows, we will have a glance at the life of this exceptional Islamic figure of all time.
Imam Ali (AS) was born inside the Ka'ba in Mecca on September 28, 600 CE [1]. He was from Banu Hashim branch of Quraysh. His mother was Fatima bt. Asad and His father, Abu Talib, a respected man by various Arab tribes, was the uncle and guardian of the Prophet (PBUH&HP) and was of the most celebrated personalities of the Quraysh [2].
When he was six years old, a famine took place in Mecca. Since Imam Ali's (AS) father had a large family and providing for them in that situation was a difficult job, Prophet Muhammad (PBUH&HP) and his uncle, al-'Abbas, decided to help him. Therefore, they offered to take care of his children. So, Prophet Muhammad (PBUH&HP) took Imam Ali (AS) under his own guardianship [3]. Imam Ali (AS) recounted those days as such:
"When I was a young child, the Prophet (PBUH&HP) took care of me. He would bring me to his chest and I would sleep in his bed, so close to him that I could even smell his scent. He would chew food for me and then feed me with it. He found no lies in my speech, nor any shortcomings in my actions" [4].
When the prophethood assigned to Muhammad (PBUH&HP) in 610 A.D in Hira cave through Gabriel sent by Allah, Imam Ali (AS) was the first man, and Khadija (AS) was the first woman to acknowledge his call and believed in him. The ten-year-old Ali (AS) at the time would pray with the Prophet (PBUH&HP) on the mountains around Mecca [5]. He also supported Prophet Muhammad (PBUH&HP) when he was ordered to announce his mission publicly, starting with his close relatives. In return, Prophet Muhammad (PBUH&HP) declared him as his brother, executor of his will (Wasi), and successor [6].
In 615 A.D, Polytheists besieged Muslims in a valley called Abu Talib, where they were prohibited from trade and were under severe sanctions. During this challenging time, Imam Ali (AS) and his father Abu Talib, devotedly helped Prophet Muhammad (PBUH&HP). To save the Prophet's (PBUH&HP), which was under the threat of polytheists, Imam Ali (AS) risked his own life and even slept where Prophet Muhammad (PBUH&HP) used to sleep. The most well-known account of this sacrifice is when after Abu Talib's demise, Prophet Muhammad (PBUH&HP) decided to immigrate to Medina. He was informed of the secret plan of polytheists to murder him on the night when he was ready to start his journey to Medina. As a counteract, Imam Ali (AS) slept in Prophet Muhammad's (PBUH&HP) place, so that he could secretly leave his house to Medina [7]. A few days later, Imam Ali (AS), along with his mother and Prophet Muhammad's (PBUH&HP) daughter, lady Fatima (AS), joined the Prophet (PBUH&HP) in Medina.
In 632 A.D, Imam Ali (AS) accompanied Prophet Muhammad (PBUH&HP) on his last pilgrimage to Mecca [8]. After the Hajj, on his way back to Medina in an area called Ghadir Khum, the Prophet (PBUH&HP) proclaimed Ali (AS) to be his successor and the executor of his will [9]. This event is known as the Event of Ghadir Khum and is celebrated by many Muslims around the world.
Imam Ali (AS) asked Prophet Muhammad's (PBUH&HP) daughter's hand in marriage. He consulted this request with his daughter, lady Fatima (AS), and after realizing her willingness to marry such an honored and pious man, Prophet Muhammad (PBUH&HP) consented to their marriage.
There is a disagreement on the exact date of their marriage; however, the most accepted one is on May 25, 624 A.D [10]. Together, they had five children named Hasan, Hussain, Zaynab and Umm Kulthum [11] and also Muhsin, who was aborted before his birth.[12]
After Prophet Muhammad's (PBUH&HP) demise and despite his speech in the incident of Ghadir, while Imam Ali (AS) and the Prophet's (PBUH&HP) family were busy with his burial, a group of the heads of Medina gathered in a place called Saqifa Bani Sa'ida to choose a successor for the Prophet (PBUH&HP) from themselves [13]. As a result, Abu Bakr was chosen as the caliph of Muslims, which was followed by Umar ibn Khattab's caliphate and then Uthman b.Affan.
Finally, in June, 656 A.D and after the assassination of Uthman, Imam Ali (AS) became the caliph and the leader of the Muslims. Two days after the beginning of his caliphate, in his first sermon, Ali (AS) urged that all the wealth and properties that had been unjustly taken must be returned, and emphasized justice concerning the distribution of public properties and wealth [14].
As George Jordac, the Lebanese Christian writer puts:
"In the eyes of Ali son of Abu Talib rulership and caliphate did not mean that the ruler should sit on the throne of dignity, strengthen his power and make his position the means of enslaving the people… Caliphate does not mean that people should be subjugated at the point of the sword, and by means of bloodshed and force, or that they should obey the caliph on account of fear or covetousness. Ali was a man who did not worship God because he desired forgiveness or because he feared punishment. On the contrary, he worshipped God because He deserved to be worshipped. He wished that the people should obey the caliph on account of his being worthy of obedience and not because of fear or greed of gain" [15].
During his four-year rule, he never did injustice to a soul, and he distributed wealth among people fairly, was observant of the poor, orphans, and the homeless. He was more like a compassionate father to people than a mighty unapproachable ruler. He lived a simple life, as he thought his life had to be like the poorest in society. He never favored any of his relatives over others in his government and refused to give them what they didn't deserve or had not any right to. In short, his government was the best instance of an ideal Islamic political and social system.
As Prophet Muhammad (PBUH&HP) said in a narration Imam Ali's (AS) virtues and merits are impossible to number [16]. Nevertheless, we will try to mention some of his most significant characteristics.
His Unbound Compassion and Generosity
Kindness and compassion was an inherent characteristic of Imam Ali (AS). Poor or rich, young or old, Muslim or non-Muslim, man or woman, all would enjoy his regard and profound generosity. It is said that he used to water the date gardens of Jews in Medina with his own hands [17]. Jordac describes this characteristic of him as such:
"Ali was more kind to the people than anyone else and refrained from harming any person. He became oblivious of his own self in order to assist others and considered this self-abnegation to be 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." [18]
This noble character was so kind that he refused to take revenge from the person who attacked him while praying in the mosque, which caused his martyrdom a few days later. He forbade his children to bring any harm to this person and commanded them to give him food and drink instead and treat him respectfully.
Prophet Muhammad (PBUH&HP) said: "I am the city of knowledge, and Ali (AS) is its gate, whoever wants to enter this city, has to pass the gate first." [19]. Allah had endowed Prophet Muhammad (PBUH&HP) a breath of His divine wisdom, so when he calls Imam Ali (AS) as "the gate" to this divine wisdom through which people can enter, he is considering Imam Ali's (AS) wisdom as the prerequisite for reaching out to this vast knowledge.
As Jordac puts: "Ali was brought up by his cousin. He became his disciple and adopted his habits and conduct. The Prophet's heritage became implanted in his heart and brain. He reflected over the Qur'an with the intellect and eye of a sage and learned its latent realities" [20].
Imam Ali (AS) himself used to invite people to ask him their questions before they lost him since he was sure he would answer them in the wisest manner possible [21].
Imam Ali (AS) used to fast during the day and give away his food to the poor at night and slept hungrily. Based on an account, he and his family fasted for three days, and each night gave away their Iftar to one needy person who had come to their door. Some interpreters of the Quran believe that this act of Imam Ali (AS) and his family was followed by revealing this verse of the Quran [22]:
"Those who give their wealth by night and day, secretly and openly, they shall have their reward near their Lord, and they will have no fear, nor will they grieve" (2:274)
He also gave away the money he earned through labor and tied a stone to his stomach to fight off his hunger. Whenever he gained a considerable amount of money, he informed the poor and the needy of it and divided it between them and then gave thanks to Allah through performing Salat [23].
According to some hadiths, one day a beggar entered the mosque and asked for help; but, no one gave him anything. He raised his hands toward the sky and said, "O God! Witness that I asked for help in the mosque of Your Prophet (PBUH&HP) and no one gave me anything." When he said this, Imam Ali (AS) was performing ruku' in prayer and pointed to the small finger of his right hand which had a ring on. The beggar went near and took the ring off from Imam's (AS) finger. Some exegetes believe [24] that this verse of the Quran referred to this incident: "Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakat while bowing down" (5:55).
He loved Allah, and his love was not tainted by fear or expecting a reward. His worships and prayers were purely for His sake and with the intention of His satisfaction; "The basis of this worship is reason, conscience, and spiritual perfection" [25]. This deep and pure faith that had penetrated his very bones turned him into a self-aware and pious man who aligned his every action with Allah's will and commands. As Jordac puts:
"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… His worship was, in fact, a continuous effort and a campaign against mischief for the sake of human life and prosperity… According to Ali, the essence of piety is to sacrifice one's life for the sake of truth and justice" [26]
He was born in the house of Allah, Ka'aba, and martyred in his dwelling, the mosque. As if Allah had destined him to always be in His arms.
Imam Ali (AS) 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 gain" [27]. And he did so in practice. He would choose truthfulness no matter what the result and never surrendered to injustice.
Another sign of his bravery was his disapproval of going into a war. Despite his strength and high physical power, he would rather peace and would not start a war unless it was inevitable. However, when he attended a battlefield, he fought courageously and never escaped from the enemy. Even on the battlefield, he was the forgiving man who pardoned his enemy when he found them defeated and defenseless.
On the morning of January 26, 661, Imam Ali (AS) was struck with a poisoned sword of Abd al-Rahman b. Muljam al-Muradi who was one of the renegades (Kharijites) [i] while performing Salat in the Grand Mosque of Kufa (today's Najaf in Iraq). He was martyred from this injury two days later and was buried secretly at his request [28].
Imam Ali, The Beacon of Justice and Humanity
Imam Ali's (AS) exemplary character and life can be a guiding light for all truth-seeking human beings. His deep affection for people, his care for justice and equality, his social and political insight, and his sincere devotion and faith in Allah made him a man whose fame reaches out to generations centuries later than his martyrdom.
Notes:
[i] Khawārij or Kharijites were a group of Muslims who rioted against Imam Ali (AS) in the middle of, and after, the Battle of Siffin, as well as in the event of Arbitration. They then began the Battle of Nahrawan against the Imam (AS).
References:
- Mufīd, al-Irshād, vol. 1, p. 5.
- Ibn Athīr, Usd al-ghāba, vol. 1, p. 15.
- Ibn Hishām, al-Sīra al-nabawīyya, vol. 1, p. 162.
- Nahj al-balagha, Sermon 192, p. 222.
- Muṣāḥib, Dāʾirat al-maʿārif-i Farsī, vol. 2, p. 1760.
- Muhammad ibn Jarir al-Tabari, History of the Prophets and Kings, vol.2, p.331.
- http://en.wikishia.net/view/Laylat_al-Mabit
- Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 2, p. 131.
- Ayyāshī, Tafsīr al-ʿAyyāshī, vol. 1, p. 4.
- Mufīd, Masār al-Shīʿa, p. 17.
- Masʿūdī, Ithbāt al-waṣīyya, p. 153.
- Ibn Shahrāshūb, Manāqib Alī b. Abī Ṭālib, vol. 3, p. 133.
- http://en.wikishia.net/view/Incident_of_Saqifa
- Nahj al-Balagha, Sermon 15. , p.39.
- George Jordac, The Voice of Human Justice (Sautu'l ' Adalati'l Insaniyah), p.72. PDF.
- Yusuf b. Qazawughli, Tadhkirat al-khawas, p. 13.
- http://en.wikishia.net/view/Imam_%27Ali_b._Abi_Talib_(a)#Moral_Characteristics
- George Jordac, The Voice of Human Justice (Sautu'l ' Adalati'l Insaniyah), p.33. PDF.
- Al-Hakim al-Nishapuri, Al-Mustadrak alaa al-Sahihain, vol.3, p. 126.
- George Jordac, The Voice of Human Justice (Sautu'l ' Adalati'l Insaniyah), p.40. PDF.
- Ali ibn Abd-al-Malik al-Hindi, Kanz al-Ummal, vo.13, p.165.
- Abbas Qomi, Muntahi al-Amal, vol.1, p.284.
- al-Shaykh al-Saduq, Al-Amali, p.169.
- Ḥākim al-Ḥaskānī, Shawāhid al-tanzīl, vol. 1, p. 209-239.
- George Jordac, The Voice of Human Justice (Sautu'l ' Adalati'l Insaniyah), p.29. PDF.
- ibid, p.28.
- Mohammad-Baqer Majlesi, Bihar al-Anwar, vol.70. p.106.
- Mufīd, al-Irshād, vol. 1, p. 27-28.
Responsibility in Islam also covers every action that one is supposed to do as a Muslim and his/her interactions with others. Thus, human beings are responsible towards others including: whoever they interact with, whatever they have been given in this world, the divine duties they are expected to perform, and their surroundings and environment.
The responsibilities of a Muslim towards other human beings were discussed in the first part of the article. Here the focus is on the responsibilities towards some non-humans including divine duties [i] and, the property and belongings.
The right of the ritual prayer over one is to know that he\she is standing before God. Knowing that one should stand in His presence like a lowly servant who is inclined to approach his lord, and who is fearful and ashamed because of his\her sins, but still hopeful of His mercy [1], is our responsibility in Islam towards our prayers.
He\she should also magnify Him through stillness, bowing of the head, humbleness of the limbs, yielding of the wing, and by saying the best supplications to Him. Then, one should beseech Him to save him\her from the punishments that he\she deserves for his\her faults and sins [1].
The right of fasting is to know it as a veil that God has set up over one’s tongue, hearing, and sight, private parts, and stomach, to protect him\her from the Fire. Whoever protects his\her parts of the body with the veil of fasting, can be hopeful to be saved from the punishments and the Fire.
But if one leaves his\her parts of the body to do freely unlawful (Haram) acts (e.g., looking at unlawful things and scenes that incite lust and encourage disobeying God) and does not fear God, he\she won’t be safe anymore [1].
The right of pilgrimage is that one should know that he\she has immigrated from his\her sins to God and is standing in His presence. He\she should also know that it is through the pilgrimage that one’s repentance can be accepted and he\she performs an obligation made incumbent upon him\her by God [1].
Of the rights of charity is to know that it is like storing away with God and is a deposit for which no witness is needed. Hence, it would be better to donate in private other than in public. Also, one should not remind others of what he\she has donated since the charity is like a saving whose benefit returns to the donor.
Otherwise, the same thing might happen to him\her when someone else does him\her a favor. Moreover, reminding others of the charity donated demonstrates the impure intention of the donor; like the tendency to show off or humiliate others [1].
Of the rights of the offering is to consider it as a way to expose oneself to God’s Mercy. So, one should make offering not for receiving others’ approval, but God’s approval. Therefore, what others say about the offering should not matter [1].
Of the rights of the belongings and property over one and one's responsibility in Islam towards them are to gain it through lawful (Halal) means, to spend it on lawful (Halal) purposes, and to utilize it such that it brings about blessing and salvation in this world and the Hereafter [1]. Imam Sadiq (AS) said that whoever makes money in unfair ways, he\she will lose it justly [2]. According to Surah Qasas, one should use the wealth that God has granted for doing good to others and preparing for the Hereafter (28:77).
The property and wealth should be used to get God’s satisfaction. It is narrated from Prophet Muhammad (PBUH) that God will punish those who forget about the poor people among them and keep on raising money [3]. Hence, one should not prefer his\her belongings to his\her spirit such that he\she hesitate to use them for spiritual progression. Otherwise, others will inherit this property after his\her death. If they utilize the inherited property in unlawful (Haram) ways, he\she will also be punished for that. If the inheritors use the inherited property properly, they are the ones who will be rewarded [1].
Notes:
[i] The acts and practices that are obligatory (Wajib) or recommended (Mustahab) in Islam.
[ii] Animal sacrifice for the sake of God.
References:
- Imam Zayn al-'Abidin (AS), “Treatise On Rights (Risalat al-Huquq)”.
- S. al-Harrani “Tuhaf al-Uqul”, p. 321.
- W. al.Hilli, “Tanbih al-khawatir wa nuzhat al-nawazir”, vol. 1, p. 10.
The Qur'ān says, “Indeed, God enjoins justice and kindness.” (16:90) Given that the context of this verse pertains to the responsibilities of human beings toward their society, the term ‘justice’ should be interpreted as ‘social justice’. Thus, God has ordered human beings to uphold justice.
'Allāma Ṭabāṭabā'ī has said that social justice denotes treating each member of society in accordance with their merit and ensuring everyone receives their rights. This social quality is an obligation that responsible individuals must observe [1]
The establishment of social justice is one of the most important teachings of divine prophets ('a). Hence they strived to explain its essence and scientific principles, inculcate its spirit within humanity, and compel its acceptance as a cornerstone upon which earthly life depends. Anyone with basic knowledge of religious teachings understands that the establishment of social justice enlivens God's religion.
Thus, until justice prevails, true religion remains incomplete. Similarly, until universal social justice takes root, the fulfillment of religious and legal obligations remain unattained. [2]
The absence of social justice historically has been the cause of most revolutions. Noble-minded reformers have consistently started their movements with the of establishing social justice and eradicating discrimination. The Prophet (ṣ) said that “Justice in social struggle is like a guardian shield which protects people from oppression; and it is like a stable paradise that perpetually bestows its blessings” [3]
Although it is necessary for everyone to respect one another's rights, it is more important for a leader [to respect human rights]. In this regard, Imām 'Alī ('a) told his commanders that neglecting people's rights equates to ruin [4]. Additional, Imām Riḍā ('a) said that the Household (Ahl al-Bayt) of the Prophet (ṣ) are guardians and protectors of the believers' rights [5]
However, it is not solely leaders who must foster social justice; Islām has said both leaders and followers possess rights. Social justice can only thrive when everyone's rights are upheld. Imām 'Alī ('a) said that mutual respect between leaders and followers results in the elevation of righteousness, the revelation of religious principles, and the solidification of just characteristics.[6]
One of the most important characteristics of social justice is meritocracy, which means entailing the assignment of roles and responsibility based on individual merit. Justice mandates that the most qualified individuals are given precedence for opportunities and higher positions.
Imām 'Alī ('a) instructed Mālik Ashtar to appoint individuals to different positions in accordance with their merit (Nahj al-Balāgha, letter to Malik Ashtar). The Prophet (s) emphasized that it is treachery to appoint less qualified people to positions of authority [7]
Another characteristic of social justice is paying attention to the rights of the poor and needy. Injustice is a contributing factor to poverty, which in turn breeds various hardships. Luqman said that of all the bitterness he had encountered, poverty was the harshest. The Prophet (s) said that poverty, pain, enmity, and fire are never trivial [8], and that poverty represents a significant form of death [9]
These reports show that leaders have heavy responsibilities, because the poor need justice more than other people.
When oppression becomes prevalent in society, leaders should not merely distance themselves from it; they ought to stand up and fight for the rights of the oppressed. In fact, all individuals must resist remaining silent when others endure oppression, as passivity equates to complicity in oppression.
Furthermore, not only oppression destroys everything, including culture, economics, wisdom, ability, talent, innovation, etc. but also it is the biggest obstacle to establish justice within society. Imam 'Alī ('a) asserted that ending oppression is a prerequisite for justice.
It has been reported that one day a rich man and a poor man were sitting next to each other. The rich man pulled his face at the poor man and adjusting his clothes. Observing this the Prophet (ṣ) asked the rich man “Are you afraid that some of his poverty will be transmitted to you?” [10]
The Prophet (s), both in words and acts, paid attention to this important characteristic. For example, when a woman from the Banī Makhzūm tribe committed theft and the people asked the Prophet (s) to judge, her family, who were still influenced by the customs of the class system, considered execution of punishment to be shameful for their aristocratic family. As a result, they started looking for ways to prevent the punishment. To this end, they coerced Usama ibn Zayd, whom the Prophet (s) held in deep affection, to intercede with the Prophet (s) and halt the punishment. However, scarcely had Usama begun to speak when the Prophet (s) grew angry and said no one should stop him from implementing God's laws. Usama promptly sought forgiveness. Later that day, the Prophet (s), aiming to dispel any perception of favoritism, addressed the incident in a speech. He said “Throughout history, tribes and nations declined and vanished due to favoritism in justice’s administration. When both an aristocrat and a commoner committed the same crime, they would punish the commoner while granting impunity to the aristocrat. I swear by the God in whose hands hold my life that I shall spare no one from punishment, regardless of their social standing, whether high or low” [11]
On a different occasion, when Umm Hānī, Imām Alī's sister, went to see him, the Imam gave her twenty dirhams. When she asked her non-Arab bondswoman about her received amount, the female slave said she had also been given twenty dirhams. Incensed by this equality, Umm Hānī confronted her brother, Imam Ali, in protest. In response, the Imam sent her back with these words: “Go back, and may God forgive you. In the Book of God, we have not found any preference for Ishmael over Isaac” [12]
A leader must avoid treating benevolent and malevolent individuals equally, as this engenders injustice. Imām Alī ('a) instructed Mālik Ashtar to avoid treating benevolent and malevolent individuals equally, because doing so could discourage the benevolent and embolden the malevolent. Instead, everyone should be rewarded according to their deeds.[13]
references
- (Al-Mīzān fī Tafsīr al-Qur'ān, vol. 24, pp. 243-246).
- (Al-Ḥayāt, vol. 2, p. 97).
- (al-Ḥadīth – Riwayāt-e Tarbiyyatī, vol. 2, p. 265).
- (Nahj al-Balāgha, letter no. 79)
- (Musnad al-Imām al-Riḍā, ('a), vol. 1, p. 136).
- (Nahj al-Balāgha, sermon no. 216).
- (Al-Ta'ajub, p. 59).
- (Nahj al-Faṣāha, saying no. 252)
- (Nahj al-Balāgha, saying no. 163).
- (Majmu'at Waram, vol. 1, p. 214).
- (Ṣaḥīḥ Bukhārī, vol. 5, p. 152).
- (Biḥār al-Anwār, vol. 40, p. 106).
- (Nahj al-Balāgha, letter no. 53).