Caliphate; An Islamic Necessity
Caliphate; meaning the headship of the Islamic state, the succession to the Holy Prophet, and the chief civil and religious leadership of the Muslim community, is one of the most imperative elements in the composition of the Muslim community. As well, it is one of the most important ingredients of establishing justice in the country. Without caliphate, life cannot stand erect and no shadow of security and settlement can be found.
Relying upon this fact, Islam has paid very much interest to the issue of caliphate and regarded it as one of the foundations of its civilization and indispensable part of the foundations of its mission.
Let us now present, yet briefly, some secondary areas appertained to the main topic under discussion:
Linguistic Denotation of Caliphate
The Arabic word khilafah linguistically means proxy; the agency of a person who acts by appointment instead of another, either because the represented person is absent, dead, or unable to carry out the mission, or it acts as a sign of conferring honor on the representative.
About this meaning, the Holy Qur'an reads,
Moses said to his brother Aaron: Take my place among my people, act well, and do not follow the way of the mischief-makers. (7/142)
Caliphate in the Terminology of Muslim Jurisprudence
In the terminology of Muslim jurisprudence (i.e. fiqh), the word khilafah means the general headship of the mundane and religious affairs on behalf of the Holy Prophet (s) in the Muslim community.
Ibn Khaldun says, “Caliphate (or khilafah) implies to make all people follow the religious views about any issue practically in order to achieve their otherworldly and this worldly interests.”
He adds, “In its reality, khilafah is the agency of a person instead of the one who came with the religious law in such matters like guarding the religious affairs and managing the mundane affairs.”
To al-Mawardi, caliphate is “to represent the Prophethood in guarding the religion and running the civil affairs.”
The Holy Prophet’s Attention to Caliphate
The Holy Prophet (s) cared very much for the issue of caliphate, considering it the most important element in the construction of a Muslim community. He threatened with Hellfire those who do not recognize the true leader of their ages. He is thus reported to have said,
Whoever dies before recognizing the Imam (i.e. leader) of his time, has in fact died as non-Muslim.
Of course, the worst end result of any Muslim is to die as non-Muslim who recognizes neither God nor the true religion.
Likewise, the Holy Qur'an has ordered us to keep on obedience to the Imam. It thus reads:
O you who believe, obey Allah and obey the Messenger and those in authority from among you. (4/59)
We thus conclude that obedience to the one in authority (i.e. Imam) is as obligatory as obedience to Almighty Allah and His Prophet. Relying on this, it is awfully strange to claim that the Holy Prophet (s) had neglected appointing a representative and a leader to rule after him.
The Holy Prophet Matched Caliphate to Prophethood
Since the dawn of his promulgation for Islam, the Holy Prophet (s) endued Imam ‛Ali ibn Abi-Talib (‛a) with caliphate. This took place when he (s) invited his relatives to believe in his mission. He thus said to them,
O sons of ‛Abd al-Muttalib! By Allah, I do not know an Arab man who can bring to his people a matter better than what I am bearing for you. I am conveying to you the welfare of this world as well as the Hereafter. Almighty Allah has ordered me to invite you to this matter. Who will support me in this affair and he will be my brother, successor, and next-in-line amongst you?
They all refrained from responding to him. Imam ‛Ali (‛a) hurried to answer the Holy Prophet (s) by saying,
O Messenger of Allah, I will be your supporter in this affair.
Hence, the Holy Prophet (s) grasped him from the neck and said,
This is truly my brother, successor, and next-in-line amongst you. So, you must listen to and obey him.
The Holy Prophet (s) paid very much attention to the issue of the next leadership (i.e. caliphate); he therefore matched it to the issue of his Prophethood. He then appointed for this position the best of all Muslims in knowledge, piety, and religiousness.
Need for Caliphate
Caliphate is one of the essential necessities of Islam, since it cannot dispense with it. To explain, Islam is full of groups of miscellaneous laws some of which are appertained to the provisions, penal laws, transactions, contracts, and enforcements. Other laws are appertained to the duties of enjoining the right, forbidding the wrong, and struggling for the sake of Almighty Allah. None of these laws can be put into effect unless there is an Islamic government headed by a religious leader who can govern the subjects according to the revelations of Almighty Allah.
Unanimity on the inevitability of Caliphate
All Muslims have unanimously agreed on the inevitability of the existence of a caliph (i.e. a leader who represents the Holy Prophet). In this regard, Ibn Hazm al-Andalusi says,
The Ahl al-Sunnah (along with all of their schools and sects), the Murji'ah,
the Shi‛ah (along with all of their sects), and the Khawarij (along with all of their sects) have unanimously agreed upon the obligation of the existence of an imam. They also unanimously agree that people are obligatorily required to comply with a decently just leader who establishes the laws of Allah amongst them and runs their affairs according to the laws of Islam that came to us via the Messenger of Allah (s). Excepted from all these sects and sub-sects are the Najdat, a sub-sect of the Khawarij. They claim, “It is not obligatory upon people to appoint an imam; rather, it is sufficient, yet obligatory, for them to run their affairs rightly.” In fact, this sub-sect, whose founder is Najdah ibn ‛Umayr al-Hanafi, seems to have died out and none of its followers can now be seen. To refute their claim, it is sufficient to take into consideration the fact that this sub-sect is no longer existent. Besides, the unanimity of all the other Islamic sects proves false this claim.
In my book entitled Nizam al-Hukm wa’l-Idarah fi’l-Islam (Government and Administration System in Islam), I have provided comprehensively all the points of evidence on the necessity of caliphate, established many proofs on its accuracy, and proved false the claim of ‛Ali ‛Abd al-Razzaq who baselessly argued the necessity of caliphate, stating that it is not obligatory according to the laws of Islam.
Qualifications of the Imam
The Imam who leads the Muslim community must enjoy all the virtuous tendencies and righteous qualifications, such as knowledgeability, piety, rationality, shrewdness, and full acquaintance with all affairs of policy. He must also have familiarity with whatever is needed by the community in its economical and social progress.
The position of the headship of the community must be held by the best of all men in talents, faculties, and expertise in the problems of the world and all of its political systems. Only then can such a leader create a virtuous community that enjoys justice and equality.
Experts of political jurisprudence of Islam have also specified the following points as qualifications that must be enjoyed by one who assumes the leadership of the Muslim community:
1. Decency when all of its requirements are available. In this respect, decency stands for refraining from committing major sins and renouncing insistence on committing the minor ones.
2. Adequate knowledge according to which the ability to infer the most accurate regulations and laws about the new issues is obtained.
3. Soundness of senses, such as hearing, sight, and tongue so that a direct perception through these senses is attained.
4. Soundness of the body limbs against all defects that prevent from positive motion and immediate rising.
5. Unblemished sagacity that leads to running the affairs of the subjects effectively and managing their interests.
6. Courage and intrepidity that lead to protecting Islam and confronting the enemy.
7. Belongingness to the lineage of Quraysh. In other words, the leader of the Muslim community must be a descendant of the tribe of Quraysh.
View of al-Farabi
In the conception of al-Farabi, a Muslim philosopher, the head of the perfect state (i.e. Utopia) must be: “wise, physically powerful, well-determined, intelligent, strong-memoried, sharp-witted, eloquent, fond of knowledge, ready to undergo troubles for the sake of learning, moderate in bodily pleasures, truth-loving, noble-minded, fair-minded, non-discriminatory, brave, intrepid… etc.”
Al-Farabi adds, “If these qualifications are missing, the perfect state must be kept without a president, although this is one of the factors that lead to perdition!”
This topic has been discussed thoroughly in my book entitled Nizam al-Hukm wa’l-Idarah fi’l-Islam (Government and Administration System in Islam).
View of the Shi‛ah
The Shi‛ah have cared for the issue of caliphate more attentively, cautiously, and profoundly than all the other Muslim sects. To the Shi‛ah, a leader of the Muslim community must enjoy certain qualifications, some of which are as follows:
1. Infallibility: By infallibility, the Shi‛ah mean evasion of committing all decencies and sins purposefully, mistakenly, and inadvertently throughout the lifetime of the Imam, beginning with his first existence up to the end of his lifetime. In other words, the Imam must be the center of all virtues and perfections all over his lifetime.
Actually, the Shi‛ah’s evidence on this stipulation is very firm. They have deduced the qualification of infallibility from the reports that recounted the Holy Imams’ piety and remoteness from whatever act that might arouse a seditious matter in the religious affairs. In this respect, the chief of the Ahl al-Bayt Imam ‛Ali (‛a) is reported to have said,
By Allah, even if I am given all the domains of the seven (stars) with all that exists under the skies in order that I may disobey Allah to the extent of snatching one grain of barley from an ant, I would not do it.
Without doubt, this is the most supreme level of infallibility. Another aspect of Imam ‛Ali’s infallibility can be obviously seen in the following incident:
When Imam ‛Ali (‛a) held the position of caliphate, he noticed that ‛Abdullah ibn ‛Abbas was so vainglorious about this matter, because he believed that the position of the leadership of the Muslim community was given back to the descendants of Hashim, since Imam ‛Ali (‛a) was his cousin. Meanwhile, Imam ‛Ali (‛a) was engaged in amending a sandal made of fibers of date-palm trees.
He asked ‛Abdullah, “O Ibn ‛Abbas, what is the value of this sandal in your opinion?”
“It is definitely valueless, O Commander of the Faithful,” answered ‛Abdullah ibn ‛Abbas.
Imam ‛Ali (‛a) said confidently,
In my opinion, this sandal is better to me than holding this position of caliphate, unless I establish the right and repel the wrong.
Is this not infallibility in its brightest aspects?
Another aspect of Imam ‛Ali’s infallibility is that when ‛Abd al-Rahman ibn ‛Awf, subsequent to the killing of ‛Umar ibn al-Khattab, insisted on him to hold the position of caliphate on the condition that he should commit himself to the conduct of Abu-Bakr and ‛Umar, Imam ‛Ali (‛a) refrained from accepting this condition. Instead, he insisted that he would follow the conduct that is compatible with the Book of Allah, the traditions of the Holy Prophet, and his own inferences.
In fact, if Imam ‛Ali (‛a) had been one of those who sought power, he would have accepted the condition of ‛Abd al-Rahman ibn ‛Awf. Then, he could have changed his policy and canceled this condition.
To come to the point, every motion in the conducts of Imam ‛Ali and the Holy Imams of the Ahl al-Bayt (‛a) bears witness that they were infallible. In the famous tradition known as Hadith al-Thaqalayn, the Holy Prophet (s) has matched the Holy Imams to the Holy Qur'an to which “falsehood shall not come from before it nor from behind it.” Had they been expected to deviate from the truth, they would not have been matched to the Holy Qur'an.
The great poet of Islam, al-Kumayt al-Asadi, has described them brilliantly in these poetic verses:
They are the closest to the truth and the furthest from injustice in all of their decisions.
They always hit the target when all others miss it. Thus, they alone are the establishers of the rules of Islam.
They are also the raining clouds and the heroes when people suffer dearth, and they are the shelters of the orphans.
Even if there had been an aspect of piety and faith higher than infallibility, the Ahl al-Bayt (‛a) would most surely have been characterized by it and it would have been one of their qualities.
2. Knowledge: Since the dawn of their history and up to the present day, the Shi‛ah have believed in the Holy Imams of the Ahl al-Bayt (‛a) as the most knowledgeable of all of the inhabitants of this globe in all fields of science and knowledge. This belief is supported by the firmest proofs.
For instance, when al-Ma'mun, the ‛Abbasid ruler, appointed Imam ‛Ali ibn Musa al-Ri¤a (‛a) as his heir apparent, he felt envious of the Imam’s high personality and great virtue. He therefore gathered all the scholars of the world in Khurasan, met them secretly, and promised of giving them big fortunes if they would ask the Imam (‛a) a question that he would not be able to answer.
In their turns, these scholars started a campaign of searching for the most complicated and mysterious questions. Once they put these questions before the Imam (‛a), he answered all of them with full confidence and experience. On that occasion, they asked Imam al-Ri¤a (‛a) about twenty-four thousand questions on miscellaneous fields of knowledge. Any scholastic delegation that met the Imam (‛a) left him with full faith in Imamate.
Like his father, Imam Muhammad al-Jawad (‛a) who was only nine or seven years old, was entrusted with Imamate after his father. It is natural that a seven or nine year old boy is not allowed to discuss philosophical and theological topics. Nevertheless, the ‛Abbasid ruling authorities agreed to put the Imam (‛a) to the test, hoping that they would be able to see him fail to manage such topics and thus this would be the best means to devastate the Ahl al-Bayt School, since those who embraced this School had declared that their Imams excelled all other scholars in the various fields of knowledge.
The ‛Abbasid ruling authorities summoned the scholars of Baghdad, ordered them to put Imam al-Jawad (‛a) to the test, and held a conference in the main hall of the royal palace, which was attended by all the prominent scholastic personalities of the country. Scholars began to ask the Imam (‛a) various questions, all of which were answered confidently and expertly by him in such an extraordinary way that astounded these scholars. In this conference, the Imam (‛a) was asked about twenty thousand questions in the various fields of knowledge, and he could answer them all. As a result, the ‛Abbasid tyrannical authorities decided to assassinate the Imam (‛a).
To come to the point, the knowledge of the Holy Imams were derived from the knowledge of their grandfather the Holy Prophet (s) who caused the springs of knowledge and wisdom to gush out on this globe.
The Imam’s Duties and Responsibilities
Islam has charged the one who runs the affairs of Muslims with a number of duties that he must undertake. The most important of these duties are to develop the economical and industrial lives of Muslims and to take them away from all sorts of retardation and deterioration.
The ancient scholars have paid much attention to the duties that are incumbent upon the rulers of Muslims. Let us now refer to a few of these duties and responsibilities:
1. A leader of the Muslim community is responsible for safeguarding the religion of Islam according to its unquestionable fundaments as well as the principles unanimously agreed upon by the past generations. Accordingly, a leader of the Muslim community is required to manifest the truth and demonstrate the most accurate course whenever an innovation or a seditious matter is aroused in the community. If this does not work, then the leader is responsible for stopping the creators of such innovations by means of reproach in order to keep the religion safeguarded and the manners of the community rectified.
2. A leader of the Muslim community is required to protect the religion and defend the inviolabilities so that people will be engaged in their own livings and will spread in the lands while they feel safe for their souls and properties.
3. One of the duties of a leader of the Muslim community is to protect the borders of the Muslim state with sufficient soldiers and equipments in order to prevent the enemies from finding any gap in the borders from which they may commit any sin or shed the blood of a Muslim or a non-Muslim subject who is under the Muslim rule.
4. A leader of the Muslim community is responsible for resisting the polytheists who oppose Islam to make them accept Islam or come under the protection of the Muslim state. This duty is purposed for undertaking one of the responsibilities towards God in order to enable His religion to prevail on all religions.
5. A ruler of the Muslim community is responsible for executing the religious laws and solving all disputes so that no wrongdoer will transgress and no persecuted person will be deemed too feeble to respect.
6. A ruler of the Muslim community is required to execute the religious punishments so that no inviolability is infringed and all souls and properties are protected.
7. A ruler of the Muslim community is responsible for choosing the most honest and most well-qualified persons through whom the properties of people are guarded.
8. A ruler of the Muslim community is required to collect the taxes, alms, and tributes according to the religious laws, whether these laws are established in indisputable texts from the sources of Islamic legislation or inferred according to the deductions of the well-qualified scholars, provided that no harm and violence are made.
9. A ruler of the Muslim community is required to estimate the allowances and to give each subject exactly what he/she deserves from the public treasury without wasting or negligence. He is also required to pay these allowances in their due times, without delay or advancement.
10. A ruler of the Muslim community is involved to apply personal supervision over the public affairs, without relegating this mission to the officials and governors, because it is probable that even an honest person betrays and a well-wisher cheats. In this respect, Almighty Allah has said in the Holy Qur'an,
O David! Lo! We have set thee as a viceroy in the earth; therefore, judge aright between mankind, and follow not desire that it beguile thee from the way of Allah. Lo! Those who wander from the way of Allah have an awful doom, forasmuch as they forgot the Day of Reckoning. (38/26)
As mentioned by al-Mawardi, these are the responsibilities that the Muslim rulers are required to undertake.
However, to be more accurate and more profound, it seems desirable to have an idea about Imam ‛Ali’s words and deeds in this field, since he is truly the pioneer of social justice.
Responsibilities of the leader From Imam ‛Ali’s viewpoint
In the view of Imam ‛Ali (‛a), the responsibilities of the leader of the Muslim community comprise all of the political and economical affairs. The coming points will shed more light on this topic.
The Imam is Role-Model
According to the logic of Imam ‛Ali Amir al-Mu'minin (‛a), the ruling system must be polite, honest, and example of good behavior so that the others will pattern after it. The ruler is also required to apply to himself before others all the criteria of justice. In this regard, Imam ‛Ali (‛a) says,
Whoever places himself as a leader of the people should commence with educating his own self before educating others; and his teaching should be by his own conduct before teaching by the tongue. The person who teaches and instructs his own self is more entitled to esteem then he who teaches and instructs others.
On another occasion, Imam ‛Ali (‛a) said,
O people! By Allah, I do not impel you to any obedience unless I practice it before you and do not restrain you from any disobedience unless I desist from it before you.
Such are the high idealities of Imam ‛Ali (‛a) that no other ruler has ever applied except him. Hence, he is truly the pioneer of social justice in Islam.
The Imam Shares the Subjects in Vicissitudes of Time
Imam ‛Ali (‛a) believed that it is obligatory upon a leader of Muslims to share them in vicissitudes of time and in harsh living. Thus, a leader must not outmatch them in ways of dress, food, or housing. In fact, Imam ‛Ali (‛a) applied this principle to himself and used to live the same level of the poor people.
He (‛a) thus says,
If I wished, I could have taken the way leading towards (worldly pleasures like) pure honey, fine wheat and silk clothes but it cannot be that my passions lead me and greed take me to choosing good meals while in the Hijaz or in Yamamah, there may be people who have no hope of getting bread or who do not have a full meal. Shall I lie with a satiated belly while around me there may be hungry bellies and thirsty livers? Or shall I be as the poet has said?
It is enough for you to have a disease that you lie with your belly full while around you people may be badly yearning for dried leather.
Shall I be content with being called Amir al-Mu'minin (The Commander of the Believers), although I do not share with the people the hardships of the world? Or shall I be an example for them in the distresses of life? I have not been created to keep myself busy in eating good foods like the tied animal whose only worry is his fodder or like a loose animal whose activity is to swallow. It fills its belly with its feed and forgets the purpose behind it. Shall I be left uncontrolled to pasture freely, or draw the rope of misguidance or roam aimlessly in the paths of bewilderment?
Can we find all over history such a leader like Imam ‛Ali (‛a) in his behavior and alienation from worldly pleasures? In fact, Almighty Allah has created Imam ‛Ali (‛a) to act as a role-model on the earth. He then chose him to be His Messenger’s successor, vicegerent, and the next leader.
Precaution in Matters Related to the Public Properties
Imam ‛Ali (‛a) was at the highest level of precaution in matters appertained to the public properties. He did not spend a single penny from the public treasury on his family members and himself; rather, he made his family members stand harsh poverty. On the other hand, he used to spend all the money of the public treasury on the public interests in order to provide for the poor and the financially weak.
One day, some of his companions suggested that he might grant some prominent personalities additional allowances from the public treasury in order to seek their help in fighting his enemy Mu‛awiyah ibn Abi-Sufyan. The Imam (‛a) refused to accept this suggestion. He thus said,
Do you command me that I should seek support by oppressing those over whom I have been placed? By Allah, I will not 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 honors 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.
About the public funds that ‛Uthman ibn ‛Affan embezzled from the public treasury, Imam ‛Ali (‛a) said,
By Allah, even if I had found that by such money women have been married or slave-maids have been purchased I would have resumed it because there is wide scope in dispensation of justice, and he who finds it hard to act justly should find it harder to deal with injustice.
Instructing one of his officials to economize and not to lean to extravagance, Imam ‛Ali (‛a) said,
Give up lavishness and be moderate. Every day remember the coming day. Hold back from the funds what you need and send forward the balance for the day of your need.
Do you expect that Allah may give you the reward of the humble while you yourself remain vain in His view? And do you covet that He may give you the reward of those practicing charity while you enjoy comforts and deny them to the weak and the widows? Certainly, a man is awarded according as he acts and meets what he has sent forward; and that is an end to the matter.
The most important concern that preoccupied Imam ‛Ali (‛a) was to act precautiously towards the public property and to spend them on the financially weak people, the widows, and the orphans in order to meet their needs and save them from misery and deprivation.
An example of Imam ‛Ali’s precautious course in the public property is that when he was informed that Ziyad ibn Abih, the Imam’s deputy governor of al-Basrah, had taken part of the Muslims’ property for himself, he wrote this letter to him:
I truthfully swear by Allah that if I come to know that you have misappropriated the funds of the Muslims, small or big; I shall inflict upon you such punishment, which will leave you empty, handed, heavy backed and humiliated; and that is an end to the matter.
This is the very justice that Almighty Allah has prescribed for His servants in order to meet their needs from sustenance and to cast the shadow of misery and deprivation away from them.
Another wonderful example of Imam ‛Ali’s policy of precaution in the public funds is that ‛Abdullah ibn Ja‛far, Imam ‛Ali’s nephew and son-in-law (i.e. the husband of Lady Zaynab the daughter of the Imam), came from al-Madinah to visit the Imam in al-Kufah and seek financial assistance. He thus said to his uncle, “O Commander of the Believers! I expect that you may grant me some subsidy or financial support, for, by Allah, I have no maintenance left except that I should sell my riding animal.”
Answering him, Imam ‛Ali (‛a) said,
Nay, by Allah! I cannot understand your request in any other way except that you want your uncle to steal and give you!
This is the very infinite justice that Imam ‛Ali (‛a) applied to himself before applying it to the others.
Another example of Imam ‛Ali’s financial policy based on equitability and justice is the following narration that is reported by Muhammad ibn Fu¤ayl on the authority of Harun ibn ‛Antarah on the authority of Zadhan:
One day, Qanbar, the Imam’s servant, came to his master and took him from the arm, “O Commander of the Believers, you do not keep any thing of the treasury for yourself or for your household who definitely have a share in this. I therefore have hidden something for you.” “What is it?” asked the Imam. “You may come with me and see,” answered Qanbar, who led the Imam (‛a) to a chamber full of golden plates and gilded silver. Once his eyes fell of these, the Imam (‛a) flamed up with rage and rebuked Qanbar, saying, “May your mother weep for you! You wanted to lead a great flame of fire to my house!” The Imam (‛a) then weighed these things and distributed them among the people.
Al-Shi‛bi narrated the following incident:
When I was boy, I once traveled to al-Kufah and entered the courtyard of the mosque there. I found ‛Ali (‛a) standing on two heaps of silver and gold and holding a belt-like stick in the hand. He used to drive people away with that stick and then return to the heaps to distribute them among them to the last piece. He then left home without carrying with him even one piece of these heaps.
I then returned to my father and said, “I have just seen the best of all people.”
“Who is he, son?” asked my father.
I answered, “He is ‛Ali ibn Abi-Talib. I have seen him… etc.”
My father wept and said, “Surely, you have seen the best of all people.”
One account of piety and alienation from worldly pleasures with which Almighty Allah has endued him, Imam ‛Ali (‛a) is really the best of all people.
Historians have reported that ‘Aqil ibn Abi-Talib, once, visited his brother Imam ‛Ali (‛a) in al-Kufah, the capital of his state, and the Imam (‛a) welcomed him hospitably and ordered his son al-Hasan to give him a shirt and a garment as present. When it was time for dinner, the Imam (‛a) served his brother with bread and salt. Resentfully, ‘Aqil said, “Is that all?” Gently, the Imam (‛a) answered, “Is this not part of the grace of Allah? Very much praise be to Him for this.” ‘Aqil then asked the Imam (‛a) to give him an amount of money enough to settle his debt so that he would leave as soon as possible. “How much is your debt?” asked the Imam (‛a). “It is one hundred thousand dirham (a silver coin of that time),” answered ‘Aqil. The Imam (‛a) said, “In fact, I do not have such an amount right now and I do not possess it. However, you may wait until I receive my salary and halve it with you. I will give it to you entirely, but I have children to feed.” Violently, ‘Aqil said, “You have the public treasury in your hand and you want me to wait until you receive your salary? How much is your salary? What will it be even if you give me all of it?” Restlessly, the Imam (‛a) said, “You and I are exactly equal to any other Muslim individual with regard to the salary I take from the public treasury.”
The Imam (‛a) was prospecting some chests of merchants; he therefore pointed to them and said to ‘Aqil, “If you refuse my offer, you may go down to these chests, break their locks, and take whatever therein.” “What are there in these chests?” asked ‘Aqil. “There are funds of the merchants,” answered Imam ‛Ali (‛a). Surprisingly, ‘Aqil said, “Do you want me to break the chest of people who had depended upon the Almighty and put their funds there?” Answering him, the Imam (‛a) said, “Do you want me to open the funds of the Muslims and give you their shares? They have also depended upon the Almighty and locked on them. If you wish, you and I will unsheathe our swords and leave for al-Hirah where there are rich merchants! We may attack them and take their money!” ‘Aqil answered, “Have I come to you to steal?” The Imam (‛a) answered, “To steal from one person is better than stealing all Muslims!”
‘Aqil did not have any further excuse to make; he therefore asked the Imam’s permission to go to Mu‛awiyah. The Imam (‛a) permitted him.
‛Aqil thus left al-Kufah and headed for Mu‛awiyah who, without delay, asked him, “How were ‛Ali and his companions when you left them?”
In the logic of truth and honesty, ‛Aqil answered, “They are as same as Muhammad’s companions except that I cannot see the Messenger of Allah in person amongst them. You and your companions are as same as Abu-Sufyan’s companions except that I cannot see Abu-Sufyan in person amongst you.”
In fact, Abu-Sufyan was among them and even more! That was Abu-Sufyan’s son Mu‛awiyah, “the Khosrow (i.e. king) of the Arabs.”
The Imam is Just Like the Feeble People
According to the philosophy of Imam ‛Ali (‛a), a ruler must imitate the most feeble people of his subjects in food, dress, and house. He (‛a) is thus reported to have said,
Verily, as Allah the All-exalted has made me the leader of His creatures, He imposed upon me constriction in my personal affairs, my food, my drink, and my dress just like the feeble people, so that the poor will pattern after my poverty and the rich will not be made despotic due to his richness.
In the same connection, Imam ‛Ali (‛a) is reported to have said,
Certainly, Allah the Sublime has made it obligatory on true leaders that they should maintain themselves at the level of low people so that the poor do not cry over their poverty.
Cancellation of all Privileges
During his reign, Imam ‛Ali (‛a) cancelled all the privileges that people used to do for their rulers and chiefs.
When he (‛a), marching at the head of his army towards Syria, reached al-Anbar, the landlords of the place came out to meet him in zeal of their love, faithfulness, and respect. No sooner had they seen Imam ‛Ali (‛a) than that they got down from their horses and started running in front of him. They also presented him some of their riding animals as a sign of honor. Imam ‛Ali (‛a) asked the reason for their strange actions. They replied that it was their custom to show their love and respect to their chiefs. They also said that these riding animals were their gifts to him and that they had prepared food for his army and him. He thus replied,
By Allah (I swear this), by your action you do no good whatsoever to your rulers but you tire yourselves and put yourselves in toils in this world and in trouble in the next. How unfortunate that exertion, which brings harm here and in the Hereafter, is! How useful that ease which keeps you in comfort in this world and away from the Hell in the next is!
According to another narration, Imam ‛Ali (‛a) said to them reproachfully,
As for this action of you, which you claim that you honor your leaders through it, it will never make any benefit to the leaders. It only brings fatigue to yourselves and your bodies. Never do such a thing again. As for your riding animals, if you wish, we can take them from you and reduce them from the tributes you are required to pay; otherwise, we will not take them. As for the food you are preparing for us, we dislike taking any amount of your properties unless we pay its price.
This is the absolute justice that Imam ‛Ali (‛a) represented in his behavior and conduct and through which he has exposed those who are fond of rule and authority.
In the view of Imam ‛Ali (‛a), a ruler is no more than a caretaker whose responsibility is to drive people to decency, supply them with their needs, reform their affairs, and guide them to the most straight path.
Method of Conversing with the Imam
In one of his speeches to his companions, Imam ‛Ali (‛a), teaching them how to speak with him, said,
Do not address me in the manner despots are addressed. Do not evade me as the people of passion are (to be) evaded, do not meet me with flattery and do not think that I shall take it ill if a true thing is said to me, because the person who feels disgusted when truth is said to him or a just matter is placed before him would find it more difficult to act upon them. Therefore, do not abstain from saying a truth or pointing out a matter of justice because I do not regard myself above erring. I do not escape erring in my actions but that Allah helps me (in avoiding errors) in matters in which He is more powerful than I. Certainly, I and you are slaves owned by Allah, other than Whom there is no Lord except Him. He owns our selves, which we do not own. He took us from where we were towards what means prosperity to us. He altered our straying into guidance and gave us intelligence after blindness.
These words overflow with the most supreme pictures of justice and virtue. The following are examples of the teachings mentioned in these words of Imam ‛Ali (‛a):
1. The Imam (‛a) instructed people not to project great titles and stately descriptions on the ruler, since such words are said to the tyrants and the adorers of rule and authority.
2. The Imam (‛a) instructed that people should not associate with their rulers by means of flattery and courtesy; rather, they should speak frankly and provide advices to the rulers, because flattery is a sort of social hypocrisy.
3. The Imam (‛a) confirmed that people should not believe that their leaders hate listening to the truth and complying with justice.
4. The Imam (‛a) directed people to convey to their rulers only the issues that achieve public interest.
5. The Imam (‛a) encouraged people to pronounce loudly the truth and to face the ruling authorities in order to force them to carry out their duties and responsibilities completely.
These are a few, yet important, points inferred from the previous speech of Imam ‛Ali (‛a), the pioneer of human thought and the founder of the human rights.
Let us now discuss the Holy Prophet’s nomination of Imam ‛Ali (‛a) to succeed him in the leadership of the Muslim community. In fact, this is the most important topic with regard to the subject of caliphate (i.e. succession to the Holy Prophet).
The Holy Prophet Selects Imam ‛Ali for Caliphate
Most certainly and without any doubt, the Holy Prophet (s) selected Imam ‛Ali (‛a) to succeed him in ruling over the Muslim community. This fact is not subjected to any emotion or any sectarian inclination. Any conflicting idea is as worthless as dust. This is the very truth that falsehood can approach neither from the front nor from the rear. It is as bright as sunlight.
Let us now present some points of evidence demonstrating the fact that the Holy Prophet (s) appointed Imam ‛Ali (‛a) as the commander-in-chief of the progress of his community and assigned him as the guide of people:
First: It goes without saying that the Holy Prophet (s) cared very much for his community. Confirming this fact, the Holy Qur'an reads,
There has come to you a messenger, (one) of yourselves, to whom aught that you are overburdened is grievous, full of concern for you, for the believers full of pity, merciful. (9/128)
He (s) had suffered indescribable ordeals in the cause of guiding his people to the true guidance and saving them from the woes of tumults and calamities. He had also entered the most violent and aggressive wars for the purpose of establishing the laws of Almighty Allah on this globe. Is it then logic that he should leave his community sinking under the depths of chaos or allow such vicious people like the Umayyad and ‛Abbasid dynasties - who went too far in persecuting the Muslims and forcing them to do what they did not want to do - to jump to the seat of his leadership?
Second: True Islam, that was conveyed to us by the Holy Prophet (s), is in its reality a set of regulations and laws that must be put into effect at the hands of a just, aware, and well-versed leader except whom none can carry out this mission after the departure of the Holy Prophet (s). Is it then logic that the Holy Prophet (s), after all these laborious efforts, would leave this religion without appointing a well-qualified person who should have full acquaintance with these laws and regulations and should undertake the mission of supervising their applications to the actual life?
Third: From its first spark, Islam had faced vehement enemies; namely the Jews and the hypocrites, who always waited the befalling of calamities to it and did not stop hatching conspiracies in the darkest hours of night and in the brightest hours of daylight. Is it then logic that the Holy Prophet (s) would leave his community without deciding on a leader who would defend Muslims against the evils of these enemies and deter them for plotting more evil schemes against Islam?
In the first pages of this book, I have referred to the evils of the enemies of Islam and their inextinguishable rancor against Muslims. These enemies used to flare up seditious matters as an attempt to snatch the unity of Muslims and to eradicate their government and authority.
Fourth: The majority of those who embraced Islam could not understand or appreciate the Islamic values, since they had spent the major spans of their lives worshipping idols and statues. In fact, the majority of them embraced Islam for personal goals, such as their greed for bettering their livings or their fear from the sway of Islam. As a result, the principles and values of Islam could not find any space in the inner selves of these people and could not settle down in their minds. For that reason, when the Holy Prophet (s) departed from this life, many of them abandoned their faiths - a fact that the Holy Prophet (s) had already concluded.
Is it then logic that the Holy Prophet (s), having expected this fact, would leave the Muslim community without nominating a wise leader who would be capable of defending the religion from the coming sweeping seditions?
Fifth: The laws of Islam are full of ramous issues like penal provisions, reprehensive bylaws, devotional rules, transactional statutes, contracts, one-side enforcements, general and special laws, categorical and restricted edicts, and repealed and repealing questions. The details of all these ramous issues require the existence of a knowledgeable person who has full familiarity with their primary and secondary aspects. Is it then logic that the Holy Prophet (s) would not refer to the most qualified person who can understand the texts of the laws and realize their rules and fundaments?
Needless to say, none of the Holy Prophet’s Companions and family members was more knowledgeable than Imam ‛Ali ibn Abi-Talib (‛a) with these questions. Testifying to this fact, the Holy Prophet (s) had declared more than once that ‛Ali was the most experienced of all of people in the field of judicature.
‛Umar ibn al-Khattab very often professed this fact, saying, “Without ‛Ali, ‛Umar would have perished.”
“May Allah take my soul before I face a problem while Abu’l-Hasan (Imam ‛Ali) is not present.”
“May Allah never keep me to face a problem while Abu’l-Hasan is not there to solve it.
All scholars of Muslim Jurisprudence (i.e. fiqh), the old and the modern, have derived their knowledge from Imam ‛Ali ibn Abi-Talib.
Sixth: Personally, the Holy Prophet (s) took upon himself the mission of educating Imam ‛Ali (‛a). He thus fed him with his talents and geniuses. In this field, the Holy Prophet (s) very often declared,
I am the city of knowledge and ‛Ali is its gate; so, he who aspires to enter the city must come to it from its gate.
When Imam ‛Ali’s father, Abu-Talib, had to encounter a financial crisis, the Holy Prophet (s) took Imam ‛Ali (‛a), who was still child, under his custody. Thus, the Holy Prophet’s custody did not depart from Imam ‛Ali (‛a) even for a single moment in his childhood.
It is also worth mentioning that the virtuous lady Fatima bint (i.e. the daughter of) Asad, Imam ‛Ali’s mother, took the Holy Prophet (s) under her custody after the demise of his pure mother Aminah bint Wahab. Since then, Lady Fatima bint Asad used to pray to Almighty Allah to give her a child to be a brother for the Holy Prophet (s). Responding to her prayers, Almighty Allah granted her Imam ‛Ali who acted as the best brother of the Holy Prophet (s), who, in turn, showed the Imam (‛a) the highest kinds of compassion and affection.
Throughout the Holy Prophet’s blessed lifetime, Imam ‛Ali (‛a) did not depart from him. He used to accompany him in his journeys and his own house. Thus, Imam ‛Ali (‛a) always followed the example of the Holy Prophet (s) and imitated his way of conduct and behavior. As a result, the Imam (‛a) was a copy of the Holy Prophet (s) in moral constitution and tendencies. Is it then strange if the Holy Prophet (s) would appoint Imam ‛Ali (‛a) to succeed him to the religious and civil leadership of the Muslim community?
To come to the point, Imam ‛Ali (‛a) is the self of the Holy Prophet (s). This fact can be effortlessly seen in the holy Qur'anic verse of Mubahalah (the mutual imprecation of God’s curse upon the lying party). How is it then acceptable to claim that the Holy Prophet (s) should traverse him and assign another person as his successor? How should the Holy Prophet (s) neglect nominating a person for the position of religious and civil leadership after him, leaving his people encounter chaos and surge against one another in irresistible waves of seditions and deviations?
Seventh: It is in fact redundant to provide such points of evidence to prove Imam ‛Ali’s high status and priority to succeed the Holy Prophet (s) in the religious and civil leadership of the Muslim community, while we have the Book of God, at which falsehood can come neither before nor behind it, bringing into the most brilliant view the status of Imam ‛Ali (‛a) and his undeniable stature in Islam. Hence, we must never allow anything to replace the Holy Qur'an.
Let us now refer a little number of holy Qur'anic verses that commend Imam ‛Ali (‛a), the father of Islamic justice:
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Author: Baqir Sharif al-Qarashi
