JUSTICE OF IMAM ALI IBN ABI TALIB By Dr Mahmood Y. Abdullah

“Some of them have lost you and have not found you; some of them have lost you and then

have found you; some of them have found you and then have lost you. It is indeed incredible!” These

are the words of a Christian writer, Sulayman Kattani in his book Imam Ali A Beacon of Courage. This

book had won a first prize in a competition organized from Najaf many years ago.

A person studying Islamic history at the exclusion of the study of the Qur’an and the traditions

of the Prophet Muhammad is bound to face a number of dilemmas. He may be asking himself “Was

Imam Ali ibn Abi Talib successful in politics?” Prior to answering this question, we will have to define

what is meant by ‘success’ and what is meant by ‘politics’. ‘Success’ is defined as achievement in

what one is trying to do. It is also defined as fulfilment in reaching one’s goal or aim or purpose or

objective. ‘Politics’ is defined as ruling by the consent of the ruled or governed. It is also defined as

a means of finding solutions to administrative, social and economic problems.

The term ‘politics’ is nowadays, associated with deception, cunningness, double-crossing and

lying even on oath, in order to reach one’s objective. In Islam, if the objective is reached through

deceptive approach, it is not considered success. Rather, it is considered a bad failure. The

consequences of such politics would manifest themselves through negative repercussions. However,

as ‘politics’ is akin to obtaining power and administering the state of affairs of nation or community,

it is susceptible to abuse; and in fact, it has been abused throughout history. If viewed in the context

of solving civil problems, no state or government could function without politics. At this stage, we

have to consider another element which dictates the approach adopted in ‘politics’ by politicians and

their ensuing success or failure.

The essence of Islamic Law is structured in such a way that it totally prohibits certain means

to reach a defined end. Politics cannot be exempted from the dictates of Law and rationality. If there

are politicians who abuse their occupation, it is not the fault of ‘politics’ as such. If certain builders

use sub-standard material in their building work, it does not mean that their occupation is to be

despised. If certain doctors are negligent towards their patients, it does not mean that medical

profession is bad. If lazy and lethargic students do not achieve success in examinations, it does not

mean that hard-working students should give up advanced studies.

In any occupation and profession there are users and abusers. In politics, abusers have

brought disrepute to the approach adopted by honest politicians. Imagine what the world would be

like, if conscientious and responsible politicians had abandoned the field in favour of the abusers and

rogue elements that would go to any length to grab power for fame and material gains. The latter

might hold monopolistic attitude and preach that religion should be kept aloof from politics. If

religion, religious law and religious morals are segregated from politics, then the greedy, selfish and

opportunist politicians could easily achieve their objective of serving their own selfish interest at the

detriment of the society. But if religious morals dictate politics as a discipline, then the prospects of

usurping the rights of others under the pretext of national interest would be doomed at the

inception.

In Islam, if it was permitted to segregate religion from politics, then the Prophet Muhammad

himself would not have established the first Islamic State in Madina after his migration from Makkah.

He ruled over the State for ten years and administered its affairs. He organised the army and laid

down rules for restraints to be exercised in warfare. He guarded the social, economic and judicial

affairs of the State in accordance to the Divine Law. He reached the zenith of success by governing

the new Islamic State with justice and truth. Discipline was created through strict enforcement of the

Law. Islam spread because of the strict abidance of the Rule of Law in politics, without any need for

lying or adopting deceptive and cunning tactics or repressive measures. The retreat of the Muslim

community started when they abandoned morals in politics. Consequently, Muslim empires

disintegrated and declined over a period of time. In a state of glory and victory, had the Muslim

leadership followed the footsteps of the Prophet and remained steadfast under the sincere righteous

leadership, it would have saved itself from decline and disgrace.

We have the best of examples in the life of the Prophet. Therefore, the criteria for success

under Muslim rule or governments must also be sought in the system of governance founded by the

Prophet himself. Who could have understood this system in its entirety and acted upon it except the

dedicated follower of the Prophet, whom the Prophet had groomed for this responsibility. Imam Ali

bin Abi Talib was brought from the house of his father in early childhood and was raised by the

Prophet and by the Mother of the Believers, Khadijah, under their loving care. The Prophet himself

was raised by Imam Ali’s father, Abu Talib from the age of eight after his grandfather died. Abu Talib

remained the guardian of the Prophet and his staunch supporter and protector in the face of the

fierce enmity of the Makkan tribe of Quraish. Abu Talib passed on his dedicated love for the Prophet

to his son, Ali ibn Abi Talib, who remained a selfless champion of Faith until he breathed his last.

Imam Ali derived the depth of his knowledge and wisdom directly from the Prophet. The Prophet

trained him, and he trained his children with care and diligence to implement the Rule of Law, based

on the Divine Revelations.

The Islamic State established by the Prophet achieved its outstanding success. According to a

widely narrated tradition, the Prophet said, “the best judge among you is Ali.” This explains that the

Prophet had absolute confidence that Imam Ali would follow his way in promoting justice in society,

by virtue of his complete knowledge in the Qur’anic injunctions and the Sunnah (traditions) of the

Messenger of Allah (saww). Yet, some historians allege that when Imam Ali assumed the reigns of

Caliphate, he proved to be failure in politics. It is alleged that Imam Ali was not successful because

his Caliphate was filled with battles. Wasn't the time of the Prophet too filled with battles? Did this

reason make the Prophet less successful? They also give another reason that there were conspiracies

to kill Imam Ali, implying that many people did not like him. Weren't there conspiracies to kill the

Prophet also, to the extent that he disclosed the names of those who conspired to kill him to his

trusted friend, Hudayfah al-Yamani?

In any society, the presence of hypocrites cannot be ruled out. In Muslim society, their

presence is a stark reality. The Quran issues adequate warnings against them in Sura 'Al-Munafiqoon'

('The Hypocrites') and in Sura 'Al-Tawba' ('The Repentance'). In the times of the Prophet, Islam had

spread in the whole of Arabian Peninsula. By the time of the Caliphate of Imam Ali, Islam had already

conquered Byzantium, Roman and Persian empires. In the time of the Prophet, the mischief of the

hypocrites was restricted. By the time of Imam Ali, their mischief expanded, as if they were

competing with the size of the empire! But Imam Ali was elected unanimously by Muhajiroun (the

immigrants) and Ansaar (the helpers). All the companions of the Prophet swore allegiance to him.

Later on some of them broke their pledges, which is considered a major sin in Islam. The breach of

solemn pledges and covenants was in direct violation to the injunctions of the Quran, and this paved

way for civil warfare.

When the third caliph was under siege, it was Imam Ali who risked the lives of his own sons

to protect him. Madina was full of the companions of the Prophet. Why did they not show any

interest to defend Uthman, when the siege around his house had continued for several days? Yet,

revenge for the blood of Uthman became a deceptive slogan used to promote selfish political goals

of the opponents of Imam Ali. The governor of Syria, Mu'awiyah ibn Abi Sufyan, took this opportunity

to vent the ancient vendetta of tribal hatred of Banu Umayyah against Banu Hashim. Writes the

famous Egyptian author Abbas Mahmood Al-Aqqad: "The blazing hatred within this rotten mind was

only the hatred found in the characters of deformed and distorted men which could make him

imagine that it was a hatred borne out of a desire to avenge the death of Uthman or against revolt

by the people against the kingdom of Yazid." This is how the seeds of discord and enmity were sown

in the heart of Muslim community at that time and since then. "The hatred was aimed against Ali ibn

Abi Talib and his descendants and supporters. Many of them became victims of that cruelty and

greed in Hijaz, in Yemen or in Iraq, where Ali, his descendants and supporters were violently

repressed." (Sulayman Kattani, Imam Ali A Beacon of Courage, translated by I.K.A. Howard, Islamic

Education Center.)

Immediately after the death of the Prophet, the tribes began deserting Islam to go back to

their old ways of polytheism. Imam Ali decided to bury the differences and insisted that all the

resources of the Islamic State must be mobilised to face the new challenge threatening the very

foundation of Islam. As he was the wasi (executor) of the Prophet and trustee of his knowledge and

wisdom, he lived and died to the expectation of the Prophet. Imam Ali later on took the reigns of the

government to re-establish the golden era which existed in the days of the Prophet, without

hierarchical discrimination and without giving a superiority to one Muslim over another. Amidst the

treachery of trouble-mongers, he invited the believers towards the legislation of the Quran and the

Sunnah. Allah had sent His Final Message as a distinguishing criterion between truth and falsehood.

The Message built on the foundation of justice for all, was not to become a tool of plots in the hands

of those who had amassed wealth from the booty of the conquests, and who were now raising private

armies against the Islamic State. History of Islam is indebted to Imam Ali's success. Wherever and

whenever, there was to be an attempt to mix truth with falsehood and to subdue justice at the hands

of injustice, it was the blood of Imam Ali and his children and his descendants that acted as a steadfast

deterrent to foil the plots of the conspirators.

The policies of Imam Ali express the purity of intention, the purity of faith and the sincerity of

implementation of the Rule of God on earth. Whoever did not and does not rule by that Rule, is

condemned by the Quran as unbeliever, unjust and mischievous. One of the principles of Islam was

to break the distinction between Arabs and non-Arabs, and to bind the believers in the bond of

fraternity. The reign of the Umayyads was based on discrimination and blind hatred against non-

Arabs. They started Arab Nationalism which acted as cancerous cells in the veins of Muslim

community. The legacy of Quraish and Banu Umayyah, in particular, is kept alive today by day and

night propaganda of the Wahabi media of Saudi Arabia and their stooges who live on their charity

against the non-Arab Iran and Iranians. Imam Ali's contribution to Islamic Justice was to liquidate the

oppressive hierarchy based on tribal supremacy and to give the poor, the downtrodden and the

oppressed, the honour and respect that they deserved in society. He did not care the least that the

influential overlords, self appointed to speak in the name of Islam, would resort to all the terror,

crimes and pretences that they could muster, until this very day and time. He did not care that later

on, the mercenaries who would distort historical facts, would write that he was a failure in

administration of the affairs of the Islamic State.

Imam Ali left a master-piece of chronicles specifying the principles of just government and

human rights when he ruled over the Islamic State. This will act as a living testimony for all times to

come, of how successful he was in promoting the rule based on truth and justice for all, Muslims and

non-Muslims, which the heirs of polytheism have not been able to understand up to this day. He says

in sermon 228 in Nahjul Balaghah: “I swear by Allah that I saw my own brother, Aqeel suffering from

extreme poverty and need. He requested me to spare him (cost of 3.5 seers) of wheat out of public

treasury. Starvation had turned his children into the living skeletons and had changed their colour to

blue. Aqeel was persistent in his desire to acquire, in addition to his share, something more from the

public treasury. He tried to persuade me and to appeal to my brotherly love. I wanted to help him

out of my personal property, but his desire to get something (additional) from the public property

was hateful to me. It was against all the canons of honesty and integrity and against the teachings of

Islam.” These were the marvellous principles of a just ruler who did not misuse his position in

favouring his relatives and friends.

It is one of the extreme injustices of history that a straight forward man of upright faith and

principles, who lived and died by truth, should at all be compared with a rebel, like Mu'awiyah ibn

Abi Sufyan, who treated public treasury as his ancestral inheritance, and misused it to buy favours

and to sell governmental posts. Muslims have had the misfortune of getting stuck with the latter type

of leadership because they came to accept that deceit and treachery is part of politics. As a result,

they lost the vision of distinguishing a friend from an enemy. But the Divine Law is not left without

its protectors. The trusteeship of the eternal Message of God is very much alive. Peace and Justice

is the ultimate object, and the promise of God that His sincere and obedient servants will inhabit His

earth will be fulfilled, whether the unbelievers and the hypocrites like it or not

The essential function of a government is to save human life and preserve human rights. But

do the present-day Muslim governments abide by this obligation? Whether the system of

government is based on liberal democracy or autocracy or tyrannical dictatorship, human rights are

trampled upon without the least hesitation.

Islamic system of government is not dependent on self-interest or party political allegiance.

The objectives are clearly defined and the goals are geared towards serving these objectives. In the

process, detailed guidance is laid down, taking into account the interest of everybody living in the

Islamic State. Justice is available for all and not only for the privileged, who afford to pay the price. In

Islam, government policies are not a collection of jargons that need expensive interpreters and

lawyers, as under the modern-day jurisdictions. The concept of justice and human rights in Islam is

not a means to fill one's coffers, as is the tendency in the modern world. When the Executive and

Judiciary become corrupted, people lose confidence in the governments. The decline in Muslim

morale is not because of adherence to the Islamic system of government, but because of non-

adherence to the Islamic system.

Imam Ali lays down the foundation of just government, which must recognise the fact that it

is a trustee over the Divine Law. It is not the duty of the government to legislate but to abide by the

revealed legislation. Fear of the Almighty Lord of the universe, and dealing with His creatures with

justice and compassion, must take precedence. The pleasure of common men, the poor and deprived

people should over balance the approval of rich and influential people. The latter, instead of

contributing to the public purse, may prove to be a burden on public treasury. But the resources of

the State must not be distributed on the basis of nepotism, favouritism or personal likes and dislikes.

Abdullah bin al Kawwa' was a well-known enemy of the Caliph among the residents of Kufa, which

was the capital of the State at that time. He used to abuse Imam Ali openly in public, of which the

Imam was aware. Yet, he used to send him his share of resources from Bait-ul Maal (the treasury) to

his house without fail and without penalising him.

Imam Ali's officials were ordered to appreciate the fact that everywhere people have

weaknesses and failings; and it was the duty of the government to overlook minor shortcomings and

to guide its subjects. The governors were advised to deal fairly, impartially and justly with all,

individually and collectively, without any discrimination. The governors were to take due care not to

trust and not to accept as advisors certain category of people, especially, the backbiters, scandal-

mongers, misers and cowards. They were to avoid greedy and covetous persons as counsellors

because they would be prone to exploiting others and usurping their wealth.

In the government of Imam Ali, ministerial positions were not distributed on the basis of

wealth, relationship, tribalism or influence in society. They were distributed on the basis of merit.

Ministers were expected to be God-fearing and men of principles. There was no scope for the double

faced hypocrites to be placed at the helm of governmental responsibilities. The best ministers were

classed as wise and learned men with no sinful or criminal mentality. When accepted as advisors,

they spoke bitter truth unreservedly and without fear of the status of government officials.

Therefore, through this type of counsellors, Imam Ali sought to keep his own men of authority in

check. Such measures of control were meant to isolate the officials if they did not command respect,

confidence and trust of the wise men of the State.

Under the rule of Imam Ali, there was distribution of work and duties among various branches

of Administration, and there was co-operation and co-ordination among government departments.

Rules were laid down for controlling the civil servants and fighting corruption and oppression among

officers of the State. In commercial activities, profiteering, hoarding and black marketing were

prohibited. Importance was attached to equitable distribution of wealth, upbringing of orphans and

maintenance of handicapped. Army was the vital organ of the State. Role of the army was defined

and qualification of those entitled to join and those not entitled to join were specified. Rights of rulers

over the ruled and rights of ruled over the rulers were laid down.

Imam Ali's governors were guided to forget and forgive the shortcomings of their subjects.

They were not to hurry towards enforcing punishments. They were to refrain from being proud over

their power to punish. They were advised not to get angry or lose temper over the mistakes and

failures of their subjects. They were to be patient and sympathetic towards them. Imam Ali writes

his instructions: "If you feel any pride or vanity on account of your sway and rule over your subjects,

then think of the supreme sway of the Lord over the universe, the extent of His creations, the

Supremacy of His Might and Glory, His Power to do things which you cannot ever dream of doing and

His control over you, which is more dominating than that which you can ever achieve over anything

around you." This is the message that the proud and arrogant rulers of today have to understand.

Even today, history echoes the voice of Imam Ali, the pioneer of human rights, who advises

his governor in the following words: "Let me remind you once again that you are made responsible

to guard the rights of poor people and to look after their welfare. Take care that the conceit of your

position and vanity of wealth may not deceive you to lose sight of such a grave and important

responsibility. Yours is such an important post that you cannot claim immunity from the responsibility

of even minor errors of commission and omission with an excuse that you were engrossed with the

major problems of the State which you have carried out diligently. Therefore, be very careful of the

welfare of poor people. Do not be arrogant and vain against them. Remember that you have to take

particular care of those who cannot reach you, and whose poverty-stricken and disease-ridden sight

may be hateful to you, and whom society treats with disgust, detestation and contempt. You should

be source of comfort, love and respect to them....You should pay more attention to young orphans

and old cripples. They neither have any support nor can they conveniently come out begging. They

cannot reach you; therefore, you must reach them." These are the words of the truthful and just

ruler who, fourteen centuries ago, was laying the foundation of human rights, as we know them now.