Imam Ali (AS), the icon of justice

The dynamic personality of Imam Ali (AS), the only person born in the holy Ka’ba, needs no introduction. Even the enemies have admitted his greatness, which includes being called “Gateway of the City of Knowledge” by the Prophet of Islam, who on the express commandment of God Almighty had proclaimed him “Master of all Believers” at the famous gathering of Ghadeer-Khom in the year 11 AH on the 18^th of Zilhijja, while returning from the Hajj pilgrimage.

In view of these facts, let us focus on politics and in particular, the morally upright politics for the sake of social justice of Leader of the Pious, Imam Ali ibn Abi Taleb (AS), during his four-and-a-half  year rule as political head of the vast Islamic realm, which today covers some twenty countries, stretching from North Africa to Central Asia.

Politicians, especially in today’s world, are mostly dishonest, corrupt, and self-serving, and love wealth and power. They do anything to get into office, and once they are in office, they do anything to hold on to power. In order to get into office, politicians make all sorts of promises, most of which they fail to keep. Thus, for many people, politics is synonymous with lies, treachery, broken promises, corruption and nepotism.

As a matter of fact, and in accordance with the teachings of Islam, politics should be about helping people to attain their rights and helping people to live a decent life in an environment of peace and stability, on the basis of social justice.

Thus politicians who are self-serving, work for Big Business or special interest groups, and are solely concerned about clinging to power, don’t care about social justice in society, or in helping ordinary citizens. An honest politician who doesn't want to line his own pockets, and is not after wealth, high office, and power, is almost unheard of in today's world, and was certainly very rare indeed throughout history. Has there ever been such a politician?

The answer is yes. The Prophet of Islam’s divinely-decreed heir, Imam Ali ibn Abi Taleb (AS), who after a quarter of a century of being deprived of his right of political leadership reluctantly assumed power as caliph of the Muslim Ummah, was indeed such a person. His main concern as caliph was social justice – making sure that everyone received his fair share of Bayt al-Maal or the public treasury, and making sure that no one’s rights were ignored or denied.

Indeed, Imam Ali (AS) accepted the caliphate in order to establish justice throughout the Islamic realm. He believed that the ruler of the land plays a huge role in determining the fate of the society over which he rules. According to him, a ruler  or governor not only manages the economy, the social affairs, the security and prosperity of the people he rules, but he also has a very significant effect on the conduct of society, the social norms, and the way society behaves. The Imam once famously said:

“Ordinary people often resemble their ruler or governor more that they resemble their own fathers”.

The politics of the Commander of the Faithful were a world apart from either western or eastern politics, or the dubious political theories of today. In actual fact, the politics of Imam Ali (AS) are based on monotheism, the Qur’anic teachings and the needs of mankind. His politics were inextricably linked to the genuine precepts of Islam in conformity to the nature of mankind and the needs of the society. The Imam was very concerned about all sections of society, but he took a special interest in making sure that the less-well-off and the poor were looked after, and had a decent life, on the basis of honesty, piety and human dignity.

In Sermon 16, delivered when the people gave the pledge of allegiance to him in Medina, he said:

“The responsibility for what I say is guaranteed, I am answerable for it…By Allah who sent the Prophet with faith and truth… I have not concealed a single word or spoken any lie and I had been informed of this event and of this time. Beware that sins are like unruly horses on whom their riders have been placed and their reins have been let loose so that they would jump with them in Hell. Beware that piety is like trained horses on whom the riders have been placed with the reins in their hands, so that they would take the riders to Heaven.”

Imam Ali (AS) thus showed that breaking a promise, uttering lies, and resorting to deceit for worldly gains, are grave sins. H always kept his promises and honoured his pledges throughout his blessed life, and also during his rule as caliph.

We see the importance that the Imam gives to this subject in Sermon 41, in which he says:

“O' people! Surely fulfillment of pledge is the twin of truth. I do not know a better shield (against the assaults of sin) than it. One who realises the reality of return (to the next world) never betrays. We are in a period when most of the people regard betrayal as wisdom. In these days the ignorant call it excellence of cunning. What is the matter with them? Allah may destroy them. One who has been through thick and thin of life finds the excuses to be preventing him from orders and prohibitions of Allah but he disregards them despite capability (to succumb to them and follows the commands of Allah), while one who has no restraints of religion seizes the opportunity (and accepts the excuses for not following the commands of Allah).

When the Commander of the Faithful was spoken ill of by ignorant and evil elements for showing equality in the distribution of shares from the public treasury, he said in Sermon 125:

“Do you command me that I should seek support by oppressing those over whom I have been placed? By Allah, I won't do so as long as the world goes on, and as long as one star leads another in the sky. Even if it were my property, I would have distributed it equally among them, then why not when the property is that of Allah. Beware; certainly that giving of wealth without any right for it is wastefulness and lavishness. It raises its doer in this world, but lowers him in the next world. It honours him before people, but disgraces him with Allah. If a man gives his property to those who have no right for it or do not deserve it, Allah deprives him of their gratefulness, and their love too would be for others. Then if he falls on bad days and needs their help, they would prove the worst comrades and ignoble friends.”

The policies and methods of Imam Ali (AS) are very well illustrated in the famous epistle he wrote to his governor of Egypt and North Africa, Malik al-Ashtar. In this letter the Imam explains in great detail what Malik needs to do in order to discharge his duties as a governor of the then Christian majority Egypt. The letter provides us with deep insight into the Imam’s methods of governance, and the policies he adopted during his time as caliph or political ruler of the Islamic realm.

Here are some sections of this famous letter:

“Do not feel ashamed to forgive and forget. Do not hurry over punishments and do not be pleased and do not be proud of your power to punish. Do not get angry and lose your temper quickly over the mistakes and failures of those over whom you rule. On the contrary, be patient and sympathetic with them. Anger and desire of vengeance are not going to be of much help to you in your administration”.

“Every tyrant and oppressor is an enemy of Allah unless he repents and gives up oppression. Remember, Malik! that there is nothing in this world more effective to turn God’s Blessings into His Wrath quicker than to insist upon oppression over His creatures because the Merciful Allah will always hear the prayers of those who have been oppressed and He will give no chance to oppressors. You must always appreciate and adopt a  policy which is neither too severe nor too lenient, a policy which is based upon equity will be largely appreciated. Remember that the displeasure of common men, the have-nots and the depressed persons more overbalances than the approval of important persons, while the displeasure of a few big people will be excused by the Lord if the general public and the masses of your subjects are happy with you”.

“Be fair, impartial and just in your dealings with all, individually and collectively and be careful not to make your person, position and favours act as sources of malice. Do not let any such thing or such person come near to you who does not deserve your nearness and your favour. Never lower your dignity and prestige. Remember that backbiters and scandal-mongers belong to a mean and cunning group, though they pretend to be sincere advisers. Do not make haste to believe the news they bring and do not heed to their advice”.

“Remember, Malik that Almighty Allah will not absolve any ruler from his obligations unless he sincerely tries his best to discharge his duties, invokes Allah to help him in their performance, remains steadfast and diligent on the path of truth and justice and bears all this whether the performance of these duties is congenial or hateful to him”.

The War of Siffin was imposed upon Imam Ali (AS) and the Muslims by Mu’awiya ibn Abu Sufyan, the rebellious governor of Syria. It occurred in Raqqa near Aleppo in Syria, where after lengthy exchange of correspondence that failed to have any effect on the rebels, the Commander of the Faithful had to defend Islam and Muslims when the cowardly enemy launched the attack after first stopping water to the Imam’s camp by blocking access to the River Euphrates. It is interesting to note that Imam Ali (AS) sent his younger son, Imam Husain (AS), the grandson of the Prophet to retake the river bank from the Syrians, and then allow the enemy also to have access to the waters, because after all, these misled souls were human beings, and it was against the principles of justice to deprive them of God’s bounties.

Letter 14 in the Nahj ul-Balagha is proof of the Imam’s sense of justice and compassion towards all, including the enemies:

“Do not take the initiative in fighting, let them begin it. It is because by the Favour of Allah you are on the side of truth and justice. Leave them until they begin their hostilities and then you are at liberty to take to fighting. Their keenness to begin a battle will be another proof of your sincere belief in the orders of Allah. If Allah favours you with success and inflicts defeat to the enemy, then do not attack those who have surrendered, do not injure the disabled and weak, do not assault the wounded, do not excite women and do not make them angry with rude behaviour even if they use harsh and insulting words against your commander and officers because they are physically and mentally weak and get excited easily and frightened quickly. During the days of the Prophet (SAWA) we had strict orders not to touch, molest or insult women though they were unbelievers.”