Alhassanain(p) Network for Heritage and Islamic Thought

74. CITIZENSHIP

Human beings are gregarious. Their life is identified with togetherness. Because of this togetherness people are identified with families, tribes and nations. In these groups, because of different natures of the individuals there are bound to be differences and disputes. Therefore it is necessary to create a balance placing some restrictions on the individuals and groups was imperative. These norms of civilization make what is called citizenship. Because of the importance of the subject of citizenship, its study has been included in the curricula of the young students.

The basic principle of citizenship is that one should respect the feelings of others and cooperate and protect each other in all matters in their environment. The concept of citizenship doesn’t take effect until the individuals in the society understand their rights and duties and they learn how to live amicably together. They have to know how to behave with their neighbors, with men from their own profession, with the master, with the workers and others. They need to know what moral aspects they will have to bear in mind while interacting with others. A good citizen is one who thinks of the benefit of all the persons in his group as much as he thinks for his own benefit. He should dedicate himself to the service of his nation and the community. He should come forward to the aid of the weak and downtrodden. If someone calls for help, he should not quietly sneak away. The Prophet (s.a.) said:

“If someone calls with the words, ‘O Muslims!’, and one who hears does not come to his help, then he is not a Muslim!”

It is this sense of citizenship that voluntary organizations have come up in the society with the main purpose of benefiting the people. The purpose of citizenship too is the same that the individual shouldn’t think only of himself, but he should have care for everyone around him. The Prophet 0f Islam(s.a.) has said:

“One who doesn’t attach importance to the affairs of the Muslims is not a Muslim!”

Ibadat bajuz khidmat e khalq neest

Ba tasbeeh wa sajjada wa dalaq neest

The norms of citizenship fixed by different nations, although they have a lot in common, sre subservient to the local customs and practices. But Islam, which is above all differences of color and race, and is the torch bearer of universal amity and welfare unites all men under the one brotherhood. It has based nationhood on universal basis where no distinction are made of color or of descent. It neither accepts boundries for nationhood nor the arficial geographical restrictions.

The norms of citizenship promulgated by Islam donot pertain to any particular land or dominion. They are universal for all places and times. Therefore, Hazrat Ameer al Momineen (a.s.) who was a fountainhood of Islamic Learning has thrown light on the norms of citizenship. It is the result of our callousness and our pettiness that when the voice of this“Sage of Arabia” reverberated in the environment, we were deaf to it. But when the same voice was echoed by the West, we were all ear to it. There is no doubt that the norms and rules set by the thinkers in the world , have not a single article that was not enunciated by Hazrat Ali (a.s.). Some of these norms are given here as examples.

1. The basic principle of societal welfare is justice and fairplay. This maintains a balance between the powerful and the weak. The powerful controls himself for fear of accountability in inflicting excesses on the weak and the weak will have confidence that if the unkind hand of the powerful was about to strike him, law and jusatice would protect him like a defensive shield. Therefore, in a society where justice exists, peace prevails. Where cruelty flourishes, there the flames of discontent will keep burning inside the hearts of the down-trodden to assume the proportions of a wildfire in time! Ameer al Momineen (a.s.) says,“Tread the path of justice and abstain from cruelty and waywardness. Because with waywardness you may have to leave your home and hearth and cruelty invites people to take to the sword!”

2. It is the requirement of good citizenship that people respect the feelings of others. Do to others as one wishes others to do with him. Hazrat Ali (a.s.) says,“What you like for yourself, you must wish for others too! What you don’t want others to do, you must refrain from that as well!”

3. Refrain from pride and prejudice because it creates hatred in the minds of others that might affect the amicable relations between people. Hazrat Ameer al Momineen (a.s.) says,“Akbar al Fakhr an laa tafkhar - The biggest thing to be proud of is that one should have no pride!” The reason is that pride is the result of inferiority complex. A person with character, instead of making tall claims gives an example of his character with his actions.

4. Treat the weak and downtrodden with sympathy and consideration. Hazrat Ameer al Momineen (a.s.) says,“Be kind to the weak. This kindness will be the source of Allah’s Blessing for you!”

5. If you hear any gossip about others, don’t go around announcing it to others. Hazrat Ali (a.s.) says,“One who heard something wrong and repeated it to others, it will be tantamount to his commiting that wrong deed himself!”

6. Don’t take pleasure at someone falling into bad days after enjoying affluence. Hazrat Ali (a.s.) says,“Don’t express happiness on the losses suffered by others! Who knows tomorrow people may give the same treatment to you!”

7. As far as possible don’t pick up quarrels. The Imam (a.s.) says,“One who wishes to preserve his self respect, he should abstain from fights.”

8. Don’t always express lack of confidence on others because mutual confidence is the basis of community life. Hazrat Ali (a.s.) says,“Man lam yatq lam yutaq behi---One who doesen’t trust others, he is not trusted as well!”

9. Don’t deny the right of anyone on account of friendship and relationships. Hazrat Ameeral Momineen (a.s.) says,“Because of mutual relation ships don’t deny a brother’s rights. How is he your brother when you have denied him his rights!”

10. Meet a needy person with a kind demeanor. Hazrat Ali (a.s.) says,“If on some occasion people need your help, meet them with humility and kindness. You may yourself need some help tomorrow and you may have to call on the same person for his assistance when you should not be in a predicament of being apologetic to him.”

11. One of the important requirements of Islam is Nahi an il Munkar, that is, wherever you notice a wrong being committed, don’t keep quiet and try to the best of your ability to stop it. If this commandment is followed, many ills in the society can be nipped in the bud. People will then avoid doing wrong things thinking that there are people around who will warn them against such misdemeanors. Hazrat Ali (a.s.) has said,“A person who doesn’t stop wrong things through his tongue, his hand and the heart, he is like a living dead among people!”

Hazrat Ameer al Momineen (a.s.) didn’t content himself with moralizing sermons only. In practice he made all the efforts to remove the social ills in the people. If he heard of any wrong doing or was informed of an unnecessary conflict between persons, he used to stand up firmly to sort out the matter. Once a person complained to Hazrat Ali (a.s.) that another person was troubling him by saying that he had had a wet dream with his mother. Hazrat Ali (a.s.) said that the requirement of justice was that the person is made to stand in the hot sun and his shadow beaten with a whip because a dream is like a shadow. But he added that the person would certainly be punished so that he refrained from such canard in the future. The man was therefore called and was given the punishment he deserved. The Imam (a.s.) once saw two persons fighting and asked why they were at logger heads. One of them said,“Ya Ameer al Momineen (a.s.)! I have sold him one piece pf textile for 9 Dirhams and the agreement was that the payment must be in real Dirhams. But he gave me counterfeit and broken Dirhams..I refused to accept those coins when he slapped me and insulted me in the bazaar” The Imam (a.s.) confirmed the facts of the event and told to the other person to exchange the Dirhams for the complainant. The man complied. Then he asked the complainant to slap the accused in return for the slap he gave him. The man said that he was forgiving the person for what he did. The Imam (a.s.) was very happy with the spirit of forgiveness of the person and said,“It is your right whether you forgive or take revenge for the hurt caused to you by the person!”

The matter should have been considered settled with the judgement, because the person had himself forgone his right to avenge the hurt caused to him. But besides his right, there was the collective right of the society that demands punishment of such transgressors.that such acts are not perpetrated again. This right couldn’t have escaped the mind of the Imam (a.s.). Therefore he pronounced a punishment of 15 lashes to the person for his breach of trust and causing bodily harm to the complainant

With the social ills being rampant, people gamble almost in the marketplace and it has almost become a source of recreation. This, despit the fact that the Holy Quran has termed them taboo and Satanic acts. Therefore, Hazrat Ameer al Momineen (a.s.) has said,“Al shatranj walnaradhumal maisar - Chess and dice games are only Maisar” When young children see their elders play these games, they too start doing the same. They then start gambling that leads them to total destruction. Hazrat Ali (a.s.) considered indulging in such gave as a punishable offence. Therefore, once he found some persons playing chess and said,“What sort of chessmen are these around whom you have formed a circle?Then he overturned the chess board and punished the men by asking them to stand in the sun!”

Yaqoot Hamawi writes in Maujim al Baladaan that Hazrat Ali (a.s.) once noticed a group of houses outside Koofa. He asked someone what place that was? He was told that it was a locality of Koofa.which is known as Zarara after Zarara ibne Yazid. They said that alcohol was brewed and sold from there. Hazrat Ali (a.s) crossed the Eupharates and reached that locality. He ordered the habitation to be burned down, which was done.

The reform of societies depends on the reform of individuals. If they adopt the right path, the society flourishes. If the individuals are evil, they affect the type of society the people have. Individuals make the society. Therefore Hazrat Ameer al Momineen (a.s.) always paid attention to the reform and correction of the individuals. He believed in persons rendering accounts of their deeds.and reprimanded them to implicitly follow the norms of behavior established in the society.Offcourse mildness is a very good trait. But he was never mild when he dealt with persons who committed social offences!

75. MONITORING THE TRADING COMMUNITY.

According to the Islamic point of view, every person is responsible for the moral instruction of the persons under his care. Such person could be a father, a guardian, or a mentor. Each will be responsible for the training of his wards.The Prophet of Islam (s.a.) has said:

“Everyone of you is responsible and answerable for the persons under you.”

When every individual is answerable for the training of his family and the persons under him, then one who is the leader of the Ummat is certainly responsible for the moral uplift of all the people.This requires that he didn’t leave the task to his functionaries and rested. To the contrary he should personally keep a watch on the habits and behavior of the people. This cannot be done by remaining in the chambers of the state capital. It is necessary that he meets and mingles with the people.

It was the practice of Hazrat Ameer al Momineen (a.s.) that he personally used to go and meet people in ordinary dress, sometimes incognito and at others openly. During these visits he used to go to the lanes, bylanes; used to inquire the rates of different commodities from the merchants and as a mentor of morality he used to give appropriate instructions. He used to instruct them to be fair in their dealings and warn them against cheating and delivering short quantities to buyers by weight of the materials. To shake them up, he used to recite this Verse of the Holy Quran to them:

“Tilak al daar al aakhirat najalha lil lazeena laa yureedoona aluwa fil arz wa laa fasada wal aaqibat lil muttaqeen.”

This home of the Hereafter We have fixed for those who don’t want high status in the world nor do they spread mischief. Good end is only for the pious.”

There is an incident about a butcher’s shop. The Imam (a.s.)was once passing through that area when he noticed a slave girl asking the butcher to give some more. Hazrat Ameer al Momineen (a.s.) observed,“Yes! Give some more because it is a matter of felicity!”

Once passing through the bazaar he stopped at a tailor’s shop. He advised the tailor to use strong thread for sewing the clothes and the cut pieces that remained from the material must be returned to the owner. He added,“I have heard the Prophet (s.a.) say that on the Day of Judgement the man who has stolen cloth will be brought in such a manner that all the pieces of cloth that he had stolen will be loaded on his head!”

Ibne Kathir writes in Al Badaya wal Nihaya that Abu Matr Misri says , “I was coming out of the Koofa Mosque when someone called me from the back.that I must pick up the lapel of my shawl that was touching the ground. When I turned back I saw a Bedouin Arab carrying a whip in his hand, with a loincloth around his waist and a shawl around the shoulders. This simplicity was so great that I was much impressed. I asked a man about the identity of the person. The man said I looked a stranger. I affirmed that I hailed from Basra. He replied that the person I asked about was Ameer al Momineen Ali ibne Abi Talib (a.s.). I shook in my limbs and instead of moving forward I went back a few steps and went behind the Imam (a.s.). I saw that he stopped near the shops of grocers and told them,“Sell! But don’t sell by taking oaths. This way the prosperity will depart even if all the material was sold!” Then he went to the section of the date sellers where he found a slave girl crying. When he asked her the reason for her crying, she said that she had bought dates from the shopkeeper for 1 Dirham which her master didn’t like and asked her to return to the shop. The shopkeeper was not taking the dates back. The Imam (a.s.) told to the shopkeeper that the girl was a slave and a poor person and you must help her by taking the dates back. The shop keeper refused to comply. I coudldn’t keep quiet. I told him ,’Do you know who is asking you to take back the dates? He is Ameer al Momineen (a.s.)!’ Hearing this the shopkeeper took back the dates from the girl and gave her the Dirham. Then the Imam (a.s.) addressed the shop keepers, ‘Give to the poor to eat, your business will flourish!’ Now he moved to the fish market. And said, ‘Beware! Don’t sell fish that has died inside the water, not caring for legitimate and taboo!’ He moved forward and entered the cloth merchants area. He asked one shop keeper to give a cloak worth about 3 Dirhams. The person recognized the Imam (a.s.) and welcomed him. But the Imam (a.s.) didn’t buy the cloak from him. From another shop he bought a cloak for 3 Dirhams. When the Imam (a.s.) returned to Rahba, one person came and wanted to give him 1 Dirham. When he asked why the person was giving him the money, he said ,“O Ameer al Momineen (a.s.)! I have been told by the shopkeepers that you had visited my shop and bought a cloak from my son. He didn’t recognize you and sold the cloak worth 2 Dirhams for three. This is the same Dirham that you paid in excess of the cost. The Imam (a.s.) refused to accept the money that the young man had sold and he had bought at the price quoted and the transaction was complete!”

The purpose of Ameer al Momineen (a.s.) could have been the purchase of the cloak but the requirement of Amr bil Maroof Nahi an il Munkar was not forgotten. Wherever he found anything good, he deemed it his duty to encourage people to emulate it, and stop them from bad things, however insignificant that might be. Therefore when he saw a person moving on the street with the lapel of his shawl trailing on the ground, he asked him to pick it up.because those days that style of the lapel trailing behind on the ground was indicative of pride and conceit of a person. When he saw tears in the eyes of the slave girl he persuaded the merchant to take back the dates that were not approved by her master. The Imam (a.s.) also encouraged the merchants to give some of their materials to the poor saying that the act would be felicitous for them. He also exhorted them not to bring taboo things to the market. He asked the merchants not to take false oaths to promote their sales saying that a person loses his reputation with people if he continues to take false oaths! The Imam (a.s) didn’t buy a cloak from a shopkeeper who had recognized him. He bought it from another shop. When the shopkeeper learnt that it was Ameer al Momineen (a.s.) he tried to return to him some money saying that his son has taken that in excess of the actual price. The Imam (a.s.) refused to take the money saying that the youth had sold the cloak to him and he had bought it, thus the transaction was complete between them. The attitude of Ameer al Momineen (a.s.) was also an example for the functionaries of the state to emulate his style of functioning.

76. KINDNESS ON WIDOWS, ORPHANS & THE POOR

Islam is not only performing the mandatory duties Viz: prayers, Fasting Haj etc.but it is a collection of beliefs and commensurate actions by the Believers. Kind treatment to the widows, orphans and the poor too is a part of good deeds that a Muslim must perform. If a person indulges only in personal comforts and luxuries not bothering about the orphans and other needy around him, he is not fulfilling the requirements of the Faith. When the Prophet (s.a.) was asked about the requirements of the Faith, he said:

“Faith is respecting the Commands of Allah and kindness on His creatures.”

It is the duty of every Muslim that, according to his capability, he helped the the poor and needy persons but as the head of the State this is the most important function of his office.that he ensures that the care of such poor and destitute persons was not neglected.

Hazrat Ameer al Momineen(a.s.)’s heart was a depository of affection and care. Whenever he found a poor person, he felt kindness and compassion for him. He treated the orphans in a way that they forgot that they were orphans.Once containers of figs and honey arrived from Halwan and Hamadan. The Imam (a.s.) asked some men to assemble orphans. When the children came he distributed the honey and the figs to them. The children were taking the honey and licking the remnants sticking to the side s of the containers. Some person said what has happened to the children that they were licking the honey and the Imam (a.s.) is not stopping them from doing it. The Imam (a.s.) said:

“Imam is the father of the orphans and because of this filial sentiment I have allowed the kids to lick the honey!”

Once the Imam (a.s.) was passing through a lane. He noticed a woman carrying a leathern bag of water on her shoulder. Out of kindness he took the bag from her and carried it himself. He asked if she had a male member at her home. She said that her husband was sent by the Ameer al Momineen (a.s.) on a campaign where he was martyred and that her children have been orphaned. She said that she was herself bringing the water and earning a livelihood for her children and herself through hard labor. The Imam (a.s.) came home after leaving the water bag at the woman’s home. The whole night he was thinking about the troubles that family was facing. Early morning he bought the necessities for food and went to the house of the woman. When he knocked at the door the woman asked who it was. The Imam (a.s.) said that he was the same person who had carried the water bag to he home. She opened the door and the Imam (a.s.) entered. He gave her the food materials he had brought. He asked her if she wanted to knead the flour or to tend to her children. She said that she would knead the flour and he can tend to her children in that time. When she finished the kneasing she said, O kind person! Now put fire to the oven!” The Imam (a.s.) put firewood in the oven and lighted it. When the flames rose he felt the heat and thought:

“O Ali (a.s.)! Feel the heat of keeping away from the orphans and the widows!”

In that time a woman from the neighborhood came and told to the woman if she was not ashamed of asking the Ameer al Momineen (a.s.) to work on the hot oven. When she heard this she was very sorry. She craved his pardons telling him that she had not recognized him. The Imam (a.s.) said that he himself was sorry that he didn’t care for her and the children for so long.

Once he came out of the Mosque after the prayers. He saw a woman crying at the threshold.. The Imam (a.s.) inquired the reason of her crying. She said that her husband was cruel and was committing excesses on her and he had swore that he would kill her. The Imam (a.s.) told her that he would call him over after the sun goes down and try to correct him.She expressed her doubt and fear that he might do something serious in that time. The Imam (a.s.) then agreed to go to her house immediately in the hot sun. Reaching the house he called for the man who came out. The Imam (a.s.) told him that he should have fear of Allah and he should not trouble his wife. The man couldn’t recognize the Imam (a.s.) and asked who was he to interfere in his domestic matters. He stubbornly said that even if he wasn’t troubling his wife earlier , he would do it. In that time some of the neighbors too assembled there. When they saw the Ameer al Momineen (a.s.) they told to the person that he was speaking in that manner with the Imam (a.s.). The man repented his behaviour and promised that he would not be harsh with his wife thenceforth even if she was very unreasonable. The Imam (a.s.) sent the woman home advising her not to disobey her husband.

The Imam (a.s.) used to do social service and give monetary assistance to the deserving at the cost of his own essential needs. No person asking for help went emptyhanded from his door. Masoodi writes in Murawwaj al Dhahab that one needy person asked for help. Hazrat Ali (a.s.) asked Imam Hassan (a.s.) to fetch 1 Dirham from home and give him. Imam Hassan (a.s.) came and told that there were only 6 Dirhams at home that were kept for buying the flour. Hazrat Ali (a.s.) said that one should have more faith on what comes from Allah than on what is at one’s home. He then asked him to fetch all those 6 Dirhams and give to the needy person. Imam Hassan (a.s.) brought the money and gave to the person. In that time a person came riding on a camel. The Imam (a.s.) asked if the camel was for sale. The man said that it was for sale at a price of 140 Dirhams. The Imam (a.s.) bought the camel and said that the payment would be made in a week. In a short while another person came and bought the camel from the Imam (a.s.) for 200 Dirhams. The Imam (a.s.) paid 140 Dirhams to the man who sold the camel to him and went home with the balance of 60 Dirhams. When Hazrat Fatima Zehra (a.s.) asked him from where the money had come, he said, “Allah has sent me 60 Dirhams for the 6 Dirhams I gave in His way, and that His word is true:

“Albasoohum mimma tabasoona wa ataamoohum mimma taakuloon”

“What you wear, give them to wear. What you eat, give them to eat.”

Imam (a.s.) had great concern for the slaves. He used to spend his hard earned money to earn their freedom and to support them. He got the slaves released and provided them opportunities to flourish. He believed that progress is not associated with any particular race or family. He said that a slave too has the same right to work and progress as does a freeman. Imam Jafar e Sadiq (a.s.) says:

“Ameer al Momineen (a.s.) got release for 1,000 slaves with the money earned through his own hard work.”

Ref: Wasael al Shia

The Imam (a.s.) was not only arranging the release of slaves , but he used to take the responsibility of their upkeep as well. If those released persons, because of their tender age, old age or sickness were unable to work for a livelihood, he always took care of them. His affection and care was of such magnitude that the slaves never felt that they could even be punished for their carelessness or faults. Therefore, once he called one of the slaves for some work. When he didn’t respond after several calls, the Imam (a.s.) peeped out and saw the slave was standing near the door. He said that he called him several times but there was no response. The man said that he thought perhaps he was being called to be reprimanded for some fault and in his fear he didn’t respond. The Imam (a.s.) hearing this said:

“I thank Allah that He has made me in a way that His creatures don’t expect any harm from me. Rise, you are free in the way of Allah!”

One of the slaves of Hazrat Ali (a.s.) was Qanbar who was very dear to him. Once he took Qanbar along to the bazaar. He told to Qanbar that he wanted to buy a cloak and that he too needed one. Therefore they went to a garment sellers shop.and he bought one expensive and another cheaper cloak. He asked Qanbar to take the expensive cloak and leave the other for him. Qanbar said that he was the master and should wear the better dress. The Imam (a.s.) replied:

“You are a youth and you have the taste and desire of youth. I feel ashamed before Allah to dress in superior quality garment.”

Ref: Munaqib

Perhaps it may not sound strange that the Imam (a.s.) preferred poorer quality cloth for himself and an expensive cloak for his slave because the rulers used to dress their retainers is finery and show them off in the courts. The slaves did dress in costly raiments but their feeling of being slaves never left them. Every slave used to view that show with hate. He used to think that he would prefer tattered clothes on his body in freedom rather than the finery in slavery! Hazrat Ameer al Momineen (a.s.), who had a deep understanding of human nature, with a thought that Qanbar might feel that he was being given the expensive cloak to impress on him that he was a slave, mentioned to him that he was a youth and would have taste for better clothes that has to be worne by the young and not the old persons.

77. TREATMENT OF THE CAPTIVES

Putting persons in incarceration is an ancient practice. When persons were termed criminals and defaulters by the ruling establishment, they were put in dark dungeons and jails. Therefore, the story of Hazrat Yusuf (a.s.) being put in the jail is mentioned in the Holy Quran:

“Fa labis fil sijjin baza sineen”

“Yusuf lived for many years in the jail”

During the Prophet (s.a.)’s times prisoners of war used to be kept in captivity.,Even after the Prophet (s.a.), persons used to be incarcerated for various offences. But instead of locking them up in any building, they used to be pushed into dark and empty wells. Ameer al Momineen (a.s.) stopped this practice and kept them in specially constructed jails. He was the first to establish a full fledged jail for the offenders. Sheik Ala al Deen writes:

“In Islam the first to build a jail was Ali ibne Abi Talib Razi Allah anhu. The other Caliphs used to throw the captives in to wells.”

Ref: Mawazarat al Awael, Page 164

In the beginning the Imam (a.s.) got an enclosure erected with bamboo and then converter it into a permanent building. Allama Zamakshari writes:

“Hazrat constructed the jail with bamboos and called it Maaneh. When the thieves cut holes into that, walls were constructed with stones and pebbles and called the structure as Maqees.”

Ref: Faaeq, Vol 1, Page 188

During the Umawi and Abbasi periods the captives were put into dungeons and none was allowed to meet them. They were kept totally away from any exposure to the outer world. They were generally put to so much torture that few escaped alive from captivity.

Hazrat Ali (a.s.) never put anyone in captivity as a revenge. He generally punished such persons with captivity who had cheated or usurped others assets and the assets of orphans. The purpose of keeping them in captivity for short spells was to reform their criminal tendency to help them reclaim the respect that they had lost. They were allowed to come out of the jail at appointed times. At prayer times generally the gates of the jail were kept open. They were provided with dresses to suit the weather. If they came from economically better background, the cost of their upkeep used to be the responsibility of their families. If the captives were poor, thir expenses were met from the Bayt al Maal.

78. TREATMENT OF THE DIMMIES

Dimmis are those Jews, Christians and Magians of the Islamic state who pay Jiziya according to the agreement with them.and in return the State takes the responsibility of protecting their lives and properties. They will have all the economic freedoms but they will be prohibited from fighting with the Muslims or causing them harm in any way. About these Dimmies, Hazrat Ameer al Momineen(a.s.)’s attitude was that of kindness. He defined their economic and cultural rights and did not have any narrow-minded attitude towards them. He gave them total freedom to follow their religious rites. He neither belittled them on account of subscribing to a different faith nor he tolerated any oppression against them from any quarter. He also instructed his functionaries to keep in mind their rights and not deprive them of any thing that was rightfully theirs. Therefore, in the document that he wrote to Malik e Ashter, he said:

“Don’t become a wild beast against them that you think of swallowing them. Among the subjects there are two types of persons. One type your brothers in Faith and the others are creatures of Allah who look like you!”

It is evident from what the Imam (a.s.) said here that he used to keep all men, on account of being men, at the same level. He gave as much importance to the relationship of humanity that he gave to religious unity. Therefore, on account of difference in faith and belief, he never deprived any one of his rights.nor did he ever express hate for anyone subscribing to another faith. Because of this attitude the Dimmies always remained faithful with him. Ibne Abil Hadeed writes:

“What should I write about the person who the Dimmies liked as much as their own lives although they used to belittle the prophethood ( of the Prophet –s.a.).”

Ref: Muqaddima Ibne Abil Hadeed, Page 7

Once Ameer al Momineen (a.s.) was traveling to Koofa. On the way a Dimmi joined him on the journey. He asked the Imam (a.s.) where he was heading to. The Imam (a.s.) told him that he was going to Koofa. After traveling for sometime, the Dimmi wanted to take a diversion to go towards his destination. The Imam (a.s.) too accompanied him. The Dimmi said,“This way doesn’t go to Koofa, your destination.” The Imam (a.s.) replied,“I know! But good manners demand that I come with you some distance before I go my way! Our Prophet (s.a.) has taught us these manners!” The man said,“It is an excellent Faith that gives such good lessons and I shall now come with you to Koofa.” Therefore he went with the Imam (a.s.) to Koofa and when he learned that he was traveling with the Ameer al Momineen (a.s.) he embraced Islam.

79. THE TRUSTS & THE PROJECTS FOR PEOPLE’S WELFARE

It is the demand of brotherhood and friendship that one doesn’t keep only his personal interest in mind.but he makes efforts to contribute to the welfare of humanity in general. Islam, with this in view, stressed on the one hand that the Muslims must observe the rites and prayers regularly, and on the other also exhorted people to do works of common welfare. Therefore from the Zakat it encouraged a head of expenses for the works of general welfare. This amount has to be spent on excavating wells, constructing lakes, constructing rest houses for travelers and constructing mosques. It encourages people to take up such constructive activities that benefit all men irrespective of their religious denomination.

Ameer al Momineen (a.s.), during his short period, despite being engrossed with rebels and traitors, did not close his eyes to the works of general welfare of the people and took up reform activities. Ibne Shahr Aashoob writes in his Munaqib that Ameer al Momineen (a.s.) built for the Hajis seven water cisterns in Yanbu. He got wells excavated in Madina, Koofa and Basra and constructed a road between Makka and Koofa and affixed milestones enroute. On this road many wells were excavated for the benefit of the travelers. He built a place for impounding stray animals that used to spoil the crops of the farmers. These animals were given feed at the expense of the Bayt al Maal. When any owner came and gave evidence of his ownership, the animal was given to him.

The Imam (a.s.) dug several cisterns with his own hands , planted gardens and gave them to the poor Muslims. Therefore a freed slave of the Imam (a.s.), Abu Naizer says that once the Imam (a.s.) came to his place. He served to him his frugal fare. Then the Imam (a.s.) started digging a pit till he was drenched in sweat. When the spring flowed out of the cistern, he said that it was Sadqa e Jaaria ( the Perpetual Charity) and wrote the following document with his own hand:

“This is what Allah’s creature, Ali Ameer al Momineen (a.s.) has given in charity. Both the fiefs Ain abi Naizer and Baghibagha have been given as Sadaqa for the poor of Madina and for the travelers, so that, through them he will save his face from the hellfire. Both these fiefs cannot be sold nor gifted till they return to Allah and He is the better Successor. However if Hassan and Hussain (a.s.) need them, they shall have no restriction and none other than them will have this right.”

Ref: Maujim al Baladaan, Vol 14, Page 176

Yaqoot Hamawi writes that Imam Hussain (a.s.) was in debts when Muawiya wanted to buy Ain Abi naizar for 200,000 Dinars, But Imam Hussain (a.s.) refused to sell it saying that his father had made of Sadaqa of the fiefs to save himself from the Hellfire. I cannot sell the two fiefs at any cost.

Besides the cisterns of Abi naizer and Baghibagha, there were fiefs that had been converted into trusts at Yanbu, Arbaja, Arina, Raghad, Razeen and Rabah.

Hazrat Ameer al Momineen (a.s.) gave special attention to the construction of mosques as well. He constructed the Masjid e Fath in Madina and also a mosque near the grave of Hazrat Hamza. He built a Mosque in the Meeqaat and also in Koofa, Basra and Abadan. While going to Siffin while he halted at Aqtaar, he laid the foundation for a mosque there...

80. UNREST &ITS CAUSES

Ameer al Momineen’s Bai-at was still in process when disruptive activities commenced and a web of intrigue was created around him. Mischief raised its head from all sides. When one mischief was dealt with, another presented itself. His short reign was marked with these troubles. Because of these intrigues some people have formed an opinion that the unrest was because of his political ineptitude and that the Ameer al Momineen (a.s.) was not capable of organizing the administration, law and order. No doubt, his period was faced with internecine warfare that didn’t allow any expansion in the realm. All this was the after effects of the earlier administrations. It is a fact the excess of wealth created a race for power. Because of the conquests lot of wealth came in and the minds of the people turned from caliphate to monarchy. This tendency poisoned the entire environment. Any one else in that situation must have thrown down the gauntlet. But Ameer al Momineen (a.s.) faced all the odds with great courage and equanimity.

Ameer al Momineen (a.s.) assumed caliphate when Madina itself was the epicenter of intrigues. Men with the idea of revolt assembled from many places in Madina. The functionaries of the previous administrations were conspiring to promote intrigue. Muawiya was raring to declare himself independent in Syria. Zubair wished to establish himself in Koofa and Talha had his eyes focused on Basra. All of them conspired to create hurdles at every point..They organized troops and threw challenge for fight. It was the sagacity of Hazrat Ali (a.s.) that despite all the trouble he was able to run the administration.and crush the rebellion whenever it raised its ugly head. The disparate people who gathered under his banner were not sincere to him. Coordinating with such groups and contending with the guerilla tactics of the enemies was not an easy task. But he faced the enemies with the same army of disparate groups and defeated them. The defeat of the Syrians too was almost certain but they created rift in the army of Hazrat Ali (a.s). Despite these intrigues and unrest, he introduced many long lasting reforms and kept an eye on the issues of the people’s welfare. That is the proof of his political acumen and capability of administration. Ibne Abil Hadeed writes:

“Some spokesmen of our sect say that if some impartial person considers the politics of Ali (a.s.) he will find that he was faced with such situation at the hands of his companions that notwithstanding the complications, his politics was no less than a miracle.”

Ref: Shara ibne Abil Hadeed, Vol 2, Page 184

The following were also the causes of intrigue and disturbance:

The first fact was that Hazrat Ali (a.s.)’s politics was purely Islamic administration and he was not willing, at any cost, to sacrifice the moral and Islamic values for worldly power. Therefore, it was beyond him to think of trying to hold to the power with falsehoods and worldliwise talk. If Hazrat Ali (a.s.) had adopted the same tactics as did his adversaries, he would have succeeded as did they. But then Khilafat would be termed Mulookiat or Monarchy. It wouldn’t then be an example of the Khilafat that has no space for stealth and falsehoods nor the tricks of cheating and misguiding the people. It is evident that while on one hand the rules of morality and the norms of the Faith were there on the other there was every type of intrigue and false allegations.The opponents knew that the Imam (a.s.) wouldn’t allow any bend in his principles took advantage of his forthrightness and played all types of political tricks.Ahmed Hassan al Zayat writes:

“Hazrat Ali (a.s.) wouldn’t bend the principles of the Faith and was not aware of the worldly manipulations. They were these lofty traits that Muawiya used in his cunning to turn the atmosphere against him.”

Ref: Adab al Araby, Page 174

The second reason was that for the appeasement of the elite, the Imam (a.s.) wouldn’t compromise the interests of the people. In fact he gave precedence to the interest of the common man over that of the affluent class. He also instructed his functionaries too to do the same. Thertefore he wrote to Malik e ashtar:

“Of all the methods you must like the method that is the best from the point of view of the truth and from the point of view of justice it must encompass everyone and in accord with the wish of the majority of the people. The discontent of the masses nullifies the agreement of the elite, and the disagreement of the elite can be overlooked if the masses are in agreement.”

This attitude was not palatable to the minds that wanted power and wanted to maintain their status and the elitist position in the society. When they saw that this was not happening, they planned to turn the administration topsy turvy. They impressed the people with their revolutionary slogans and stooped down to create intrigue and discord.

The third reason was that the Imam (a.s.) was strictly following his principle of equitable distribution and not discriminating between people on the basis of race or geographical origin of persons. Alhough the commoners were happy with this attitude, but those who were used to getting preference over others on account of their origins were unhappy with the new regime. They first protested. But when they were unable to create impression with their voices, they went towards Syria where the base for intrigues against the Imam (a.s.) was established. Fazeel ibne Jaada says:

“The main reason for opposition of the Ameer al Momineen(a.s.) was wealth and that he was not giving any preference to the Arab over the Ajam, nor was he receiving the rich and the chiefs of tribes with any pomp and he also didn’t try to attract anyone towards himself. Muawiya’s attitude was exactly opposite of this. Therefore they left Ali (a.s.) and joined hands with Muawiya.”

Ref: Bahar al Anwaar, Vol 9, Page 539

When Ameer al Momineen (a.s.) was told that those who were expected to create intrigue or were having the notion to join Muawiya, could be won over with gifts and concessions, he said:

“Do you want me to take help of some people through foul means. Then, By Allah! Till the day when the sun keeps rising and the stars shining in the sky, I shall not be willing to do that. Even if the wealth of the Muslims was my own, even then I would have distributed equitably, more so, the wealth belongs to them (the Muslims)!”

Ref: Munaqib, Vol 2, Page 33

Opposite this character and attitude of Hazrat Ameer al Momineen(a.s) was Muawiya’s attitude that for political ends he distributed huge amounts as gratification and was buying the Faith of some people. Once jaria ibne Qadama, Ahnaf ibne Qais, Jaun ibne Qatada and Hatat Majashaee came to Muawiya. Muawiya gave 70,000 Dirhams to Hatat.and 100,000 to each of the others. When Hatat learnt of this differentiation, he told to Muawiya that he had insulted him in his tribe by giving 100,000 to others and only 70,000 to him. Muawiya said:

“I have bought their Faith from them!”

Ref: Tareeq e Kamil, Vo 3, Page 231

Hatat said,“Then! Buy my Faith as well!”

Where the state of affairs was such that the very faith was compromised for Dinar and Dirham how could Ameer al Momineen (a.s.)’s policy of equity and fairplay keep such persons happy and satisfied. How could such persons be expected to remain attached to the Truth merely on the basis of their Faith.

The fourth reason was that the acts that were against the Shariah had assumed the shape of acts within the requirement of the Shariah and were understood to be the part and parcel of the Faith. The Imam (a.s.) was not ready to give them sanctity by approving of them. The minds of people are such that those things that enter their minds, they cannot shake them off nor do they want to hear anything against them. Therefore the Imam (a.s.) once said something from the pulpit when Obaida al Salmani stood up and said:

“Your…. More than your solitary opinion we like your opinion that is in accord with the opinion of the group.”

Ref: Shara Ibne Abil Hadeed, Vol 2, Page 184

This difference of opinion too gave vent to intrigues.and people used to gossip about anything that was contrary to their own thinking and created bad heart among the people and spread intrigue.

The fifth reason was that Hazrat Ameer al Momineen (a.s.), announced the removal of all those functionaries who were retained by his predecessors. The reaction to this step was that these persons made common cause with those who were expecting crumbs of office and were denied , and they joined together to destroy the law and order by starting the movement to claim Qasas for the blood of Othman.

Despite all these forces in operation, the manner in which Hazrat Ameer al Momineen (a.s.) carried on the administration is reflective of his political vision and understanding of the situation. The intriguers went to any length imaginable to create intrigue and lawlessness in the realm.