Letter to Malik-e-Ashtar, Governor of Egypt appointed by Mola Ali (AS)

Note by the Translator
Hazrat Ali(AS), the Great Successor of the Holy Prophet (SAWAW) and Chief Commander of the Believers, the first in the line of the Imamat, apart from his abiding contribution to spiritual thoughts, is known to the Arabic world as a Great Jurist and man of letters. According to the historian Masudi (Murooj-uz-Zahab Masudi Vol. II, p. 33. Egypt), Hazarat Ali(AS) is credited with not less than 480 treaties, lectures and epistles on a variety of subjects dealing with philosophy, religion, law and politics, as collected by Zaid Ibn Wahab in the Imam’s own life time. So highly valued are these contributions both for their contents and their intrinsic literary worth that some of his masterpieces have formed throughout the course of Islamic history subjects of study in centers of Muslim learning. Indeed, his reputation seems to have traveled into Europe at the time of the Renaissance; for we find that Edward Powcock (1604-1691) a professor at the University of Oxford, published the first English translation of his “Sayings” and delivered in 1639 a series of lectures on his “Rhetoric”.

I have given below a translation from Arabic into English of Hazrat Ali(AS)’s famous letter of instructions addressed as the  Great Caliph of Islam to the then Governor of Egypt, Malik Ashtar. This letter according to Fehrist-i-Tusi (p.33) was first copied in the time of Hazarat Ali(AS) himself by Asbagh bin Nabata and later on reproduced or referred to in their writings by various Arab and Egyptian scholars, chief of them being Nasr ibn Mazahim (148 A.H.), Jahiz Basari (255 A.H.) Syed Razi (404 A.H.) Ibn-i-Abil Hidaid and Allama Mustafa Bek Najib, the great living scholar of Egypt. The last named regards this letter “as a basic guide in Islamic administration.”

Contributed by Mr. Rasheed Turabi

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The Richest Treasure
Be it known to you, O, Malik, that I am sending you as Governor to a country which in the past has experienced both just and unjust rule. Men will scrutinize your actions with a searching eye, even as you used to scrutinize the actions of those before you, and speak of you even as you did speak of them. The fact is that the public speak well of only those who do good. It is they who furnish the proof of your actions. Hence the richest treasure that you may covet would be the treasure of good deeds. Keep your desires under control and deny yourself that which you have been prohibited from, for, by such abstinence alone, you will be able to distinguish between what is good to them and what is not.

Develop in your heart the feeling of love for your people and let it be the source of kindliness and blessing to them. Do not behave with them like a barbarian, and do not appropriate to yourself that which belongs to them. Remember that the citizens of the state are of two categories. They are either your brethren in religion or your brethren in kind. They are subject to infirmities and liable to commit mistakes. Some indeed do commit mistakes. But forgive them even as you would like God to forgive you. Bear in mind that you are placed over them, even as I am placed over you. And then there is God even above him who has given you the position of a Governor in order that you may look after those under you and to be sufficient unto them. And you will be judged by what you do for them.

Do not set yourself against God, for neither do you possess the strength to shield yourself against His displeasure, nor can you place yourself outside the pale of His mercy and forgiveness. Do not feel sorry over any act of forgiveness, nor rejoice over any punishment that you may mete out to any one. Do not rouse yourself to anger, for no good will come out of it.

Do not say: ” I am your overlord and dictator, and that you should, therefore, bow to my commands”, as that will corrupt your heart, weaken your faith in religion and create disorder in the state. Should you be elated by power, ever feel in your mind the slightest symptoms of pride and arrogance, then look at the power and majesty of the Divine governance of the Universe over which you have absolutely no control. It will restore the sense of balance to your wayward intelligence and give you the sense of calmness and affability. Beware! Never put yourself against the majesty and grandeur of God and never imitate His omnipotence; for God has brought low every rebel of God and every tyrant of man.

Let your mind respect through your actions the rights of God and the rights of man, and likewise, persuade your companions and relations to do likewise. For, otherwise, you will be doing injustice to yourself and injustice to humanity. Thus both man and God will turn unto your enemies. There is no hearing anywhere for one who makes an enemy of God himself. He will be regarded as one at war with God until he feels contrition and seeks forgiveness. Nothing deprives man of divine blessings or excites divine wrath against him more easily than cruelty. Hence it is, that God listens to the voice of the oppressed and waylays the oppressor.

The Common Man

Maintain justice in administration and impose it on your own self and seek the consent of the people, for, the discontent of the masses sterilizes the contentment of the privileged few and the discontent of the few looses itself in the contentment of the many. Remember the privileged few will not rally round you in moments of difficulty: they will try to side-track justice, they will ask for more than what they deserve and will show no gratitude for favors done to them. They will feel restive in the face of trials and will offer no regret for their shortcomings. It is the common man who is the strength of the State and Religion. It is he who fights the enemy. So live in close contact with the masses and be mindful of their welfare.

Keep at a distance him who peers into the weaknesses of others. After all, the masses are not free from weaknesses. It is the duty of the ruler to shield them. Do not bring to light that which is hidden, but try to remove those weaknesses which have been brought to light. God is watchful of everything that is hidden from you, and He alone will deal with it. To the best of your ability cover the weaknesses of the public, and God will cover the weaknesses in you which you are anxious to keep away from their eye. Unloose the tangle of mutual hatred between the public and the administration and remove all those causes which may give rise to strained relations between them. Protect yourself from every such act as may not be quite correct for you. Do not make haste in seeking confirmation of tale-telling, for, the tale-teller is a deceitful person appearing in the garb of a friend.

The Counselors

Never take counsel of a miser, for he will vitiate your magnanimity and frighten you of poverty. Do not take counsel of a coward also, for, he will cheat you of your resolves. Do not take counsel of the greedy too: for he will instill greed in you and turn you into a tyrant. Miserliness, cowardice and greed deprive man of his trust in God.

The worst of counselors is he who has served as a counselor to unjust rulers and shared their crimes. So, never let men who have been companions of tyrants or shared their crimes be your counselors. You can get better men than these, men gifted with intelligence and foresight, but unpolluted by sin, men who have never aided a tyrant in his tyranny or a criminal in his crime. Such men will never be a burden on you. On the other hand, they will be a source of help and strength to you at all times. They will be friends to you and strangers to your enemies. Choose such men alone for companionship both in privacy and in the public. Even among these, show preference to them who have a habitual regard for truth however trying to you at times their truth may prove to be, and who offer you no encouragement in the display of tendencies which God does not like his friends to develop.

Keep close to you the upright, and the God fearing, and make clear to them that they are never to flatter you and never to give you credit for any good that you may not have done: for, the tolerance of flattery and unhealthy praise stimulates pride in man makes him arrogant.

Do not treat the good and the bad alike. That will deter the good from doing good, and encourage the bad in their bad pursuits. Recompense every one according one’s deserts. Remember that mutual trust and good will between the ruler and the ruled are bred only through benevolence, justice and service. So, cultivate good-will amongst the people; for their good-will alone will save you from troubles. Your benevolence to them will be repaid by their trust in you, and your ill-treatment by their ill-will.

Do not disregard the noble traditions set by our forbearers which have promoted harmony and progress among the people; and do not initiate anything which might minimize their usefulness. The men who had established these noble traditions have had their reward; but responsibility will be yours if they are disturbed. Try always to learn something from the experience of the learned and the wise, and frequently consult them in state matters so that you might maintain the peace and good-will which your predecessors had established in the land.

The Different Classes of People

Remember that the people are composed of different classes. The progress of one is dependent on the progress of every other; and none can afford to be independent of the other. We have the Army formed of the soldiers of God, we have our civil officers and their establishments, our judiciary, our revenue collectors and our public relation officers. The general public itself consists of Muslims and Zimmis and among them of merchants and craftsmen, the unemployed and the indigent. God has prescribed for them their several rights, duties and obligations. They are all defined and preserved in the Book of God and in the traditions of his Prophet.

The army, by the grace of God, is like a fortress to the people and lends dignity to the state. It upholds the prestige of the Faith and maintains the peace of the country. Without it the state cannot stand. In its turn, it cannot stand without the support of the state. Our soldiers have proved strong before the enemy because of the privilege God has given them to fight for Him; but they have their material needs to fulfil and have therefore to depend upon the income provided for them from the state revenue. The military and civil population who pay revenue, both need the co-operation of others -the judiciary, civil officers and their establishment. The Qazi administers civil and criminal law; the civil officers collect revenue and attend to civil administration with the assistance of their establishment. And then there are the tradesmen and the merchants who add to the revenue of the state. It is they who run the markets and are in a better position than others to discharge social obligations. And then there is the class of the poor and the needy, whose maintenance is an obligation on the other classes. God has given appropriate opportunity of service to one and all; and then there are the rights of all these classes over the administration which the administrator has to meet with an eye on the good of the entire population, a duty which he cannot fulfill properly unless he takes personal interest in its execution and seeks help from God. Indeed it is obligatory on him to impose this duty on himself and to bear with patience the inconveniences and difficulties incidental to his task.

The Army

Be particularly mindful of the welfare of those in the army who in your opinion, are staunchly faithful to their God and Prophet and loyal to their chief, and who in the hour of passion can restrain themselves and listen coolly to sensible remonstrance, and who can succor the weak and smite the strong, whom violent provocation will not throw into violent temper and who will not falter at any stage.

Keep yourself in close contact with the families of established reputation and integrity with a glorious past, and draw to yourself men brave and upright in character, generous and benevolent in disposition; for such are the salt of society.

Care for them with the tenderness with which you care for your children, and do not talk before them of any good that you might have done to them, nor disregard any expression of affection which they show in return; for, such conduct inspires loyalty, devotion and goodwill. Attend to every little of their wants not resting content with what general help that you might have given to them, for sometimes, timely attention to a little want of theirs brings them immense relief. Surely these people will not forget you in your own hour of need.

It behooves you to select for your Commander-in-chief one who imposes on himself as a duty, the task of rendering help to his men, and who can excel in kindness every other officer who has to attend to the needs of the men under him, and look after their families when they are away from their homes; so much so, that the entire army should feel united in their joys and in their sorrows. The unity of purpose will give them added strength against the enemy. Continue to maintain a kindly attitude towards them so that they might feel attached to you. The fact is that the real happiness of the administrators and their most pleasant comfort lies in establishing justice in the state and maintaining affectionate relations with the people. Their sincerity of feeling is expressed in the love and regard they show to you, on which alone depends the safety of the administrators.

Your advices to the army will be of no avail, unless and until you show affection to both men and officers, in order that they might not regard the Government as an oppressive burden or contribute to its downfall.

Continue to satisfy their needs and praise them over and over again for what services they have rendered. Such an attitude, God willing will inspire the brave to braver actions and induce the timid to deeds of bravery.

Try to enter into the feelings of others and do not foist the mistake of one over another and do not grudge dispensing appropriate rewards. See to it you do not show favors to one who has done nothing but merely counts on his family position; and do not withhold proper rewards from one who has done great deeds simply because he holds a low position in life.

The Real Guidance

Turn to God and to His prophet for guidance whenever you feel uncertain as to what you have to do. There is the commandment of God delivered to those people who He wishes to guide aright: “O people of the Faith! Obey God and obey His prophet and those from among you who hold authority over you. And refer to God and His prophet whenever there is difference of opinion among you. To turn to God is in reality to consult the Book of God; and to turn to the prophet is t follow his universally accepted traditions.

Chief Judge

Select for your chief judge one from the people who is by far the best among them -one who is not obsessed with domestic worries, one who cannot be intimidated, one who does not err to often, one who does not turn back from a right path once he finds it, one who is not self-centered or avaricious, one who will not decide before knowing full facts, one who will weigh wit care every attendant doubt and pronounce a clear verdict after taking everything into full consideration, one who will not grow restive over the arguments of advocates and who will examine with patience every new disclosure of fact and who will be strictly impartial in his decision, one who flattery cannot mislead or one who does not exult over his position. But it is not easy to find such men.

Once you have selected the right man for the office, pay him handsomely enough, to let him live in comfort and in keeping with his position, enough to keep him above temptations. Give him a position in your court so high none can even dream of coveting it and so high that neither back-biting nor intrigue can touch him.

Subordinate Judiciary

Beware! The utmost carefulness is to be exercised in his selection: for it is this high office which adventurous self-seekers aspire to secure and exploit in their selfish interests. After the selection of your chief judge, give careful consideration to the selection of other officers. Confirm them in their appointments after approved apprenticeship and probation. Never select men for responsible posts either out of any regard for personal connections or under any influence, for, that might lead to injustice and corruption.

Of these select for higher posts men of experience, men firm in faith and belonging to good families. Such men will not fall an easy prey to temptations and will discharge their duties with an eye on the abiding good of others. Increase their salaries to give them a contented life. A contented living is a help to self-purification. They will not feel the urge to tax the earnings of their subordinates for their own upkeep. They will then have no excuse either to go against your instructions or misappropriate state funds. Keep to watch over them without their knowledge, loyal and upright men. Perchance they may develop true honesty and true concern for the public welfare. But whenever any of them is accused of dishonesty and the guilt is confirmed by the report of your secret service, then regard this as a sufficient to convict him. Let the punishment be corporal and let that be dealt in the public at an appointed place of degradation.

Revenue Administration

Great care is to be exercised in revenue administration, to ensure the prosperity of those who pay the revenue to the state; for it is on their prosperity depends the prosperity of others, particularly the prosperity of the masses. Indeed, the state exists on its revenue. You should regard the proper upkeep of the land in cultivation as of greater importance than the collection of revenue, for revenue cannot be derived except by making the land productive. He who demands revenue without helping the cultivator to improve his land, inflicts unmerited hardship on the cultivator and ruins the State. The rule of such a person does not last long. If the cultivators ask for reduction of their land cess for having suffered from epidemics or drought or excess of rains or the barrenness of the soil or floods damaging to their barrenness of the soil or foods damaging to their crops, then, reduce the cess accordingly, so that their condition might improve. Do not mind the loss of revenue on that account for that will return to you one day manifold in the hour of greater prosperity of the land and enable you to improve the condition of your towns and to raise the prestige of your state. You will be the object of universal praise. The people will believe in your sense of justice. The confidence which they will place in you in consequence will prove your strength, as they will be found ready to share your burdens.

You may settle down on the land any number of people, but discontent will overtake them if the land is not improved. The cause of the cultivator’s ruin is the rulers who are bent feverishly on accumulating wealth at all costs, out of the fear that their rule might not last long. Such are the people who do not learn from examples or precedents.

Clerical Establishment

Keep an eye on your establishment and your scribes; and select the best among them for your confidential correspondence such among these as possess high character and deserve your full confidence, men who may not exploit their privileged position to go against you and who may not grow neglectful of their duties and who in the drafting of treaties may not succumb to external temptation and harm your interests, or fail to render you proper assistance and to save you from trouble, and who in carrying out their duties can realize their serious responsibilities, for he who does not realize his own responsibilities can hardly appraise the reprehensibilities of others. Do not select men for such work merely on the strength of your first impressions of your affection or good faith; for as a matter of fact; the pretensions of a good many who are really devoid of honesty and good breeding may cheat even the intelligence of rulers. Selection should be made after due probation which should be the test of righteousness. In making direct appointments from people, see to it that those selected possess influence with the people and who enjoy the reputation of being honest; for such selection is agreeable to God and the ruler. For every department of administration, let there be a head, whom no trying task might cause worry and no pressure of work annoy.

And remember that every weakness of any one among your establishment and scribe which you may overlook will be written down against you in your scroll of deeds
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Trade and Industry

Adopt useful schemes placed before those engaged in trade and industry and help them with wise counsels. Some of them live in towns, and some move from place to place with their wares and tools and earn their living by manual labor. Trade and Industry are sources of profit to the State. While the general public is not inclined to bear the strain, those engaged in these professions take the trouble to collect commodities from far and near, from land and from across the sea, and from mountains and forests and naturally derive benefits.

It is this class of peace loving people from whom no disturbance need be feared. They love peace and order; indeed they are incapable of creating disorder. Visit every part of the country and establish personal contact with this class, and inquire into their condition. But bear in mind that a good many of them are intensely greedy and are inured to bad dealings. They hoard grain and try to sell it at a high price; and this is most harmful to the public. It is a blot on the name of the ruler not to fight this evil. Prevent them from hoarding; for the Prophet of God -Peace be upon him – had prohibited it. And see to it that trade is carried on with the utmost ease, that the scales are evenly held and that prices are so fixed that neither the seller nor the buyer is put to a loss. And if inspite of your warning, should anyone go against your commands and commit the crime of hoarding, then deal him appropriately with severe punishment.

The Poor

Beware! Fear God when dealing with the problem of the poor who have non to patronize, who are forlorn, indigent and helpless and are greatly torn in mind -victims of the vicissitudes of Time. Among them there are some who do not question their lot in life not withstanding their misery, do not go about abegging. For God’s sake, safeguard their rights; for on you rests the responsibility of protection. Assign for their uplift a portion of the state exchequer (Baitul-mal), wherever they may be, whether close at hand or far away from you. The rights of the two should be equal in your eye. Do not let any preoccupation slip them from your mind; for no excuse whatsoever for the disregard of their rights will be acceptable to God. Do not treat their interests as of less importance than your own, and never keep them outside the purview of your important considerations, and mark the persons who look down upon them and of whose conditions they keep you in ignorance.

Select from among your officers such men as are meek and God fearing who can keep you properly informed of the condition of the poor. Make such provision for these poor people as shall not oblige you to offer an excuse before God on the day of judgment; for, it is this section of the people more than any other which deserves benevolent treatment. Seek your reward from God by giving to each of them what is due to him and enjoin on yourself as a sacred duty the task of meting the needs of such aged among them as have no independent means of livelihood and are averse to seek alms. And it is the discharge of this duty that usually proves very trying for ruler, but is very welcome to societies which are gifted with foresight. It is only such societies or nations who truly carry out with equanimity their covenant with God to discharge their duty to the poor.

Open Conferences

Meet the oppressed and the lowly periodically in an open conference and, conscious of the divine presence there, have a heart-to-heart talk with them, and let none from your armed guard or civil officers or members of the police or the Intelligence Department be by your side, so that the representatives of the poor might state their grievances fearlessly and without reserve. For I have the Prophet of God saying that no nation or society will occupy a high position in which the strong do not discharge their duty to the weak. Bear with composure any strong language which they may use, and do not get annoyed if they cannot state their case lucidly, even so, God will open you his door of blessings and rewards. Whatever you can give to them, give it ungrudgingly, and whatever you cannot afford to give, make that clear to them in utmost sincerity.

There are certain things which call for prompt action. Accept the recommendations made by your officers for the redress of the grievances of the clerical staff. See to it that petitions or applications that are submitted for your consideration, are brought to your notice the very day they are submitted, however much your officers might try to intercede them. Dispose off the day’s work that very day, for the coming day will bring with it its own tasks.

Communion with God

And do not forget to set apart the best of your time for communion with God, although every moment of yours is for Him only, provided it is spend sincerely in the service of your people. The special time that you give to prayer in the strict religious sense is to be devoted to the performances of the prescribed daily prayers. Keep yourself engaged in these prayers both in the day and in the night, and to gain perfect communion, do not as far as possible, let your prayers grow tiresome. And when you lead in congregational prayer, do not let your prayer be so lengthy as to cause discomfort to the congregation or raise in them the feeling of dislike for it or liquidate its effect: for in the congregation there may be invalids and also those who have to attend pressing affairs of their own.

When I had asked of the Prophet of God on receiving an order to proceed to Yaman, how I should lead the people there in prayer, he said -perform your prayers even as the weakest among you would do; and set an example of consideration to the faithful.

Aloofness not desirable

Alongside of the observance of all that I have said above bear one thing in mind. Never for any length of time keep yourself aloof from the people, for to do so is to keep oneself ignorant of their affairs. It develops in the ruler a wrong perspective and renders him unable to distinguish between what is important and what is not, between right and wrong, and between truth and falsehood. The ruler is after all human; and he cannot form a correct view of anything which is out of sight. There is no distinctive sign attached to truth which may enable one to distinguish between the different varieties of truth and falsehood. The fact is that you must be one of two things. Either you are just or unjust. If you are just, then you will not keep yourself away from the people, but will listen to them and meet their requirements. On the other hand, it you are unjust, the people themselves will keep way from you. What virtue is there in your keeping aloof? At all events aloofness is not desirable especially when it is your duty to attend to the needs of the people. Complaints of oppression by your officers or petitions for justice should not prove irksome to you.

Make this clear to yourself that those immediately about and around you will like to exploit their position to covet what belongs to others and commit acts of injustice. Suppress such a tendency in them. Make a rule of your conduct never to give even a small piece of land to any of your relations. That will prevent them from causing harm to the interests of others and save you from courting the disapprobation of God and Man.

Deal justice squarely regardless of the fact whether one is a relation or not. If any of your relations or companions violates the law, mete out the punishment prescribed by law however painful it might be to you personally; for it will be all to the good of the State. If at any time people suspect, that you have been unjust to them in any respect disclose your mind to them and remove their suspicions. In this way, your mind will get attuned to the sense of justice and people will begin to love you. It will also fulfill your wish that you should enjoy their confidence.

Peace And Treaties

Bear in mind that you do not throw away the offer of peace which your enemy may himself make. Accept it, for, that will please God. Peace is a source of comfort to the army; it reduces your worries and promotes order in the State. But Beware! Be on your guard when the peace is signed; for, certain types of enemies propose terms of peace just to lull you into a sense of security only to attack you again when you are off your guard. So you should exercise the utmost vigilance on your part, and place no undue faith in their protestations. But, if under the peace treaty you have accepted any obligations, discharge those obligations scrupulously. It is a trust and must be faithfully upheld and whenever you have promised anything, keep it with all the strength that you command, for whatever differences of opinion might exist on other matters, there is nothing so noble as the fulfillment of a promise. This is recognized even among non-Muslims, for they know the dire consequences which follow from the breaking of covenants. So never make excuses in discharging your responsibilities and never break a promise, nor cheat your enemy. For, breach of promise is an act against God, and none except the positively wicked acts against God

Indeed divine promises are a blessing spread over all mankind. The promise of God is a refuge sought after even by the most powerful on earth; for there is no risk of being cheated. So, do not make any promise from which you may afterwards offer excuses to retract; nor do you go back upon what you have confirmed to abide by; nor do you break it, however galling it may at first prove to be. For, it is far better to wait in patience for wholesome results to follow than to break it out of any apprehensions.

Beware! Abstain from shedding blood without a valid cause. There is nothing more harmful than this which brings about one’s ruin. The blood that is willfully shed shortens the life of a state. On the day of judgment it is this crime for which one will have to answer first. So, beware! Do not wish to build the strength of your state on blood; for, it is this blood which ultimately weakens the state and passes it on to other hands. Before me and my God no excuse for willful killing can be entertained.

Murder is a crime which is punishable by death. If on any accord the corporal punishment dealt by the state for any lesser crime results in the death of the guilty, let not the prestige of the stage stand in any way of the deceased relations claiming blood money.

Last Instructions

Do not make haste to do a thing before its time, nor put it off when the right moment arrives. Do not insist on doing a wrong thing, nor show slackness in rectifying a wrong thing. Perform everything in its proper time, and let everything occupy its proper place. When the people as a whole agree upon a thing, do not impose your own view on them and do not neglect to discharge the responsibility that rests on you in consequence. For, the eyes of the people will be on you and you are answerable for whatever you do to them. The slightest dereliction of duty will bring its own retribution. Keep your anger under control and keep your hands and tongue in check Whenever you fall into anger, try to restrain yourself or else you will simply increase your worries.

It is imperative on you to study carefully the principles which have inspired just and good rulers who have gone before you. Give close thought to the example of our prophet (peace be upon him), his traditions , and the commandments of the Book of God and whatever you might have assimilated from my own way of dealing with things. Endeavor to the best of your ability to carry out the instructions which I have given you here and which you have solemnly undertaken to follow. By means of this order, I enjoin on you not to succumb to the prompting of your own heart or to turn away from the discharge of duties entrusted to you.

I seek the refuge of the might of the Almighty and of His limitless sphere of blessings, and invite you to pray with me that He may give us together the grace willingly to surrender our will to His will, and to enable us to acquit ourselves before Him and His creation; so that mankind might cherish our memory and our work survive. I seek of God the culmination of his blessings and pray that He may grant you and me His grace and the honor of martyrdom in His cause. Verily, we have to return to Him. I invoke His blessings on the Prophet of God and his pure progeny.

MOLA ALI (AS) – THE GREAT AND HOLY DOOR OF THE HOLY CITY OF KNOWLEDE I.E. THE HOLY PROPHET MUHAMMAD (SAWAW) THE MOST BELOVED PROPHET OF ALMIGHTY ALLAH, WHO ALONE CHANGED THE ENTIRE LIFESTYLE OF THE MANKIND AND GRANTED THE HUMANBEINGS A UNIQUE CODE OF CONDUCT TO MAINTAIN GOOD GOVERNANCE, HUMAN RIGHTS AND RIGHT OF ANIMALS

The Early Life of Hazrat Ali-al-Murtaza (AS) – Problem-Solver for the Mankind and Protector of Islam

Hazrat Ali-al-Murtaza (AS) was the son of Hazrat Abu Talib (RA), the most beloved uncle of the Holy Prophet Muhammad (Suallu Alaihe Wa Aalehi Wasallam (Suallu Alaihe Wa Aalehi Wasallam) and the grand-son of Hazrat Abdul Muttalib (RA). He was thus the first cousin of the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam). Hazrat Ali (AS) appeared in 598 A.D. in the form of Noor (Light of Allah) within the building of Holy Kabah when his holy mother Hazrat Fatima Binte Asad (SA) and father Hazrat Abu Talib (RA) were doing Tawaf-e-Kabah (a kind of Ibadah). When the time of Hazrat Ali(AS)’s appearance came, his mother felt minor pain and suddenly Angel Jibreel-e-Ameen (AS) came and guided her to the holy building of Kabah whose walls had already cracked by the grace of Allah from one corner creating way into the building. She went into the Holy Kabah and after some minutes came out having a child on her holy hands whose body was shining like moon. She showed his son to her husband Hazrat Abu Talib (RA) who was very much glad with the blessings of Allah. Then they completed remaining rounds of Holy Kabah. During completing rounds of holy Kabah, they both were looking at the shining face of their son Hazrat Ali (AS) and their eyes were tearing with pleasure on the grant of this very special and very unique personality of the universe from Allah. They were again and again thanking Allah for His blessings. The thing that made them gloomy was that the son did not open his eyes nor did he take milk from his mother’s holy chest. Anyhow, after completing the remaining rounds of holy Kabah, they reached home. The sparks of shining body of Hazrat Ali (AS) attracted the people of Makkah who were coming to see this great personality and they were talking this is second personality in Hashim Family: first was Hazrat Muhammad (Suallu Alaihe Wa Aalehi Wasallam) whose body was shining like moon when he appeared and the second is Hazrat Ali (AS) whose body is shining. People of Makkah were very happy on this common pleasure. Still the child did not open his eyes nor did he take milk. After three days, Holy Prophet Muhammad (Suallu Alaihe Wa Aalehi Wasallam) with his holy wife Hazrat Khadija-tul-Kubra (SA) visited the house of Hazrat Abu Talib (RA) to see his cousin. As the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) entered the door, Hazrat Abu Talib (RA) uttered hurriedly, “O my beloved nephew, this child has not yet opened his eyes nor has he taken milk of his mother and we both are worried of his being blind. The Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) smiled and asked his uncle to hand the child over to him. As the child came in the holy hands of the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam), he immediately opened his beautiful eyes and saw Allah’s beloved Holy Prophet Muhammad (Suallu Alaihe Wa Aalehi Wasallam). When the child showed her tongue to the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam), Hazrat Muhammad (Suallu Alaihe Wa Aalehi Wasallam) entered his holy tongue in the holy mouth of the child enabling him to suck the light of Allah and thorough knowledge of Allah’s mysteries covering the entire universe.

Hazrat Abu Talib (RA) named his son Zaid whereas his wife named her son as Asad (Haider) which means Lion, but the reality is that the Holy Prophet Muhammad (Suallu Alaihe Wa Aalehi Wasallam) named the child as Ali (AS) which means elevated and sublime, on the instruction of Allah (Allah).

One day the child was lying in his cradle, a viper crawled near him, the child caught hold of it before it could bite. The grip of the child was so tight that the venomous reptile died on the spot. On this occasion the mother exclaimed, “Long live my brave son!”. From this day, she began to call her son “Haider”. Later in his life, Hazrat Ali (AS) was popularly known as Abu Turab and Abu-al-Hasan.

The tribe Banu Hashim in which both the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) and Hazrat Ali (AS) appeared, commanded great respect throughout Arabia. The honourable function of the custody of the sacred House of Allah (Kabah) was entrusted to this tribe. Hazrat Abu Talib (RA) owned a large area of land and other property inherited from his father Hazrat Abdul Muttalib (RA). However, the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) liked to raise the child Hazrat Ali (AS) in his holy home and before his holy eyes. In his childhood, the Holy Prophet of Allah (Suallu Alaihe Wa Aalehi Wasallam) was raised by his uncle Hazrat Abu Talib (RA). Hazrat Ali (AS) was brave and courageous from his early age. He was very fond of wrestling. His arrow rarely missed its target. He was a skillful swords-man that none other was like him. The Arabs were generally illiterate but Hazrat Ali (AS) was able to read and write. Hazrat Ali (AS) was a renowned scholar that none other was. He had perfect command over words and could make eloquent and impressive speeches. The Arabs were mainly polytheists before the advent of Islam. They used to worship idols and deities made of wood and stone, but tribe Banu Hashim never worshiped idols because it is linked with the family of Hazrat Abaraham (AS) and Hazrat Ismaeel (AS) who also never worshipped idols. Hazrat Ali (AS) was a very pious and noble man. He disliked all evils which were prevailing in the society at that time. The Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) polished his personality with natural qualities. This training left indelible marks on his mind. It gave him a keen vision and a passionate love for the truth. Due to his close association with the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam), Hazrat Ali (AS) tried to become most perfect in every sphere of life and could easily make the distinction between the right and the wrong. He drank deep from the fountain of wisdom, piety and knowledge. He got inspiration and guidance direct from the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam). So when the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) invited the people of Banu Hashim to admit his Prophecy, the people of Banu Hashim needed proof, Hazrat Ali (AS) stood up and said, “I am the witness of the prophecy of Hazrat Muhammad (Suallu Alaihe Wa Aalehi Wasallam) that he is Allah’s True Messenger and that there is no god but Allah who is Creator of the entire universe. On this witness, everyone, except two or three, admitted the prophecy of the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) and became Muslims. The Holy Quran states that Allah is sufficient as the witness of His Messenger and he who possesses the knowledge of Allah’s Book i.e. Hazrat Ali (AS).

When the matter of marriage of Hazrat Muhammad (Suallu Alaihe Wa Aalehi Wasallam)’s beloved daughter arose, Allah sent His Angel Jibreel-e-Ameen (AS) with the message that marriage of Muhammad (Suallu Alaihe Wa Aalehi Wasallam)’s daughter Hazrat Syeda Fatima (SA) has been settled by Allah Himself with Hazrat Ali (AS) in Jannah and now Allah has stated that their relation as husband and wife be established by the Messenger through Nikah. All the more, Hazrat Ali (AS) is the one who offered prayer with Hazrat Muhammad (Suallu Alaihe Wa Aalehi Wasallam) and his wife Hazrat Khadija-tul-Kubra (SA) in their early life much before the announcement of prophecy of the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam). The Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) remarked: “Ali (AS) is my lieutenant and is my brother here in this world and in the Hereafter”.

When Quraish-e-Makkah plotted conspiracy against Hazrat Muhammad (Suallu Alaihe Wa Aalehi Wasallam), Hazrat Ali (AS) played important role to save the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam). When Allah guided his Prophet (Suallu Alaihe Wa Aalehi Wasallam) to migrate to Madina, Hazrat Ali (AS) slept on the bed of Hazrat Muhammad (Suallu Alaihe Wa Aalehi Wasallam) while the Quraish-e-Makkah were thinking that Hazrat Muhammad (Suallu Alaihe Wa Aalehi Wasallam) is sleeping and they would kill him. Although Quraish-e-Makkah called the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) True (Sadiq) and Honest (Ameen) yet they had become his enemies because of the reason that he had announced a new religion which was totally against the faith of Quraish-e-Makkah. The Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) handed over the charge of the trusts of Quraish-e-Makkah to Hazrat Ali (AS) with the advice to return them to the concerned, and migrated to Madina crossing through the mob of his enemies and none could notice him crossing through them. Soon after dusk the ruthless conspirators were posted in ambush around the house of Muhammad (Suallu Alaihe Wa Aalehi Wasallam) to fall upon him as he ventured out early in the morning. When it was about dawn, they got up. The knocked at his door violently and saw someone sleeping on his bed. Hazrat Ali (AS) gave them the impression that the Prophet (Suallu Alaihe Wa Aalehi Wasallam) was there and fostered the belief that their victim was in their hands. They hovered shamelessly over his bed with a hundred blades of unsheathed weapons. Soon Hazrat Ali (AS) the gallant cousin of the Messenger, got up. The conspirators recognized him and said, “Where is your companion?”. He replied, “I know not”. They lost their temper and arrested him. They kept Hazrat Ali (AS) imprisoned for some time and released him later, acting upon the suggestion of some sagacious men. Undoubtedly, it was a matter of risking his life. He did not care for his life in obedience to the command of his Master. It was a test case for his sincerity but he proved himself to be upto expectations. According to the command of the Prophet (Suallu Alaihe Wa Aalehi Wasallam), Hazrat Ali (AS) returned all sorts of deposits to the concerned owners and immediately set out for Medina. He began to live in Madina and helped in the construction of the first Mosque there. He carried bricks and other material like a labourer. On this occasion, the Prophet (Suallu Alaihe Wa Aalehi Wasallam) said, “Whosoever builds a Mosque and bears this burden and whosoever avoids it because of dust and dirt, both of them cannot be equal”.

 

Hazrat Ali (AS)’s Participation in Holy Wars for the Sake of Religion – Islam

 Hazrat Ali (AS) had the opportunity of partaking in almost all the defensive battles in which he fared exceptionally well. He displayed heroism and valour unprecedented in the annals of Islam. He implanted fear and awe in the hearts of the infidels. The first battle in which he had the good fortune to display his courage was the  battle of Badr. He was the standard bearer of the valiant army numbering 313 soldiers who had resolved to sacrifice their lives for the cause of Islam and glorify the name of Allah. It was a custom in ancient times to commence the battle with single combat. On the field of Badr, three gallant warriors of the opponents challenged the soldiers of Allah. In response to that, Hazrat Ali (AS), Hazrat Hamza (RA) (his uncle) and Hazrat Ubaida (RA) stepped forward to meet their antagonists. They had the advice from the Messenger not to start first but invite them to Islam through a brief speech. When they did not pay any heed to the speech and took the sword, Hazrat Ali (AS) slashed his opponents Walid and Shaiba in the twinkling of an eye. Soon it assumed the form of a general battle when they say that single combat would not be suitable. Hazrat Ali (AS) wrought many heroic deeds. His naked sword flashed like lightening. It hovered over the heads of the infidels and slaughtered many of them. The arrogant infidels were astonished at his marvelous courage. They lost their hearts and took to their heels. The soldiers of Allah carried the day. It was the first golden victory of Islam. Hazrat Ali (AS) was awarded a camel, armour and a sword as a reward for his bravery.   

During the battle of Uhud, Mus’ab bin Umair, the standard bearer of Islam was killed by a sword of the infidels. Hazrat Ali (AS) took hold of the standard without any loss of time and rushed at the standard bearer of the enemies of Islam. He killed him on the spot. In another duel, Hazrat Ali (AS) had to face Amr ibn Abd Wudd, a seasoned warrior of Arabia that the enemies of Islam hired for cash reward. He was so strong and courageous that he was considered a match for a thousand soldiers. Hazrat Ali (AS) killed him without any difficulty. When the general battle ensued, the Muslim soldiers performed brave deeds. In the beginning, the infidels suffered a humiliating defeat but soon after the tables were turned against the Muslims due to their own fault. The infidels surrounded the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) and made a stormy attack. Hazrat Ali (AS) was the only soldier of Allah who guarded the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) tenaciously and fought dauntlessly against the enemy. The remaining Muslims soldiers rushed to the mountains to save themselves. The injuries received by the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) were washed and dressed by Hazrat Ali (AS) and Hazrat Syeda Fatima (SA). Hazrat Ali (AS) received seventeen wounds in this battle.   

The Jews of Khaibar were very strong and mischievous. They used to lose no chance to create a disturbance and damage the image of Islam. This compelled the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) to take necessary action against them, while Hazrat Ali (AS) was left behind in Madina to keep hold of the Islamic government. First of all, the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) gave command of a Muslim force to Hazrat Abu Bakr (RA) to go and conquer Khaibar but he returned unsuccessful because the army of Khaibar used to fire from the holes of the walls. Then Hazrat Umar (RA) was sent with Muslim force but he could not subdue the Jews. Anyhow, the attempt to conquer Khaibar continued for 39 days and the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) tested 39 Sahaba Kiraam but none of them got victory. Then the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) declared: “Tomorrow, the standard will be in the hand of an intrepid fellow to whom flight is unknown. He will be a person who loves Allah and His Messenger and whom Allah and His Messenger love a lot. He will carry the day and capture the fort of Khaibar”. In the prayer of the next morning, the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) summoned Hazrat Ali (AS). The Holy Prophet (SAWAW) asked all companions  to keep watch all around and whoever gives him the news of the arrival of Hazrat Ali (AS) will be rewarded generously. Listening to this announcement, one of the companions Hazrat Salman Farsi (RA) mounted a little high mountain and started watching above in the sky. The companions condemned him as to why he is watching above in the sky and stated that Hazrat Ali (AS) would come through the earth roots. He replied, “It is  not my belief that the great personality of Hazrat Ali (AS) would come through the earth roots, he would surely come through the sky roots. The companions said, “Let this mad do whatever he wants” and they all started watching the earth roots. Hazrat Ali (AS)’s horse landed exactly on the mountain where Hazrat Salman Farsi (RA) was waiting for him. Hazrat Ali (AS) loved him by virtue of his nice belief about him, and asked what kind of reward the Messenger of Allah announced for giving him the news of my arrival. Hazrat Salman Farsi (RA) humbly stated, “O my Master! I don’t know nor do I need anything else except your blessings”. Hazrat Salman Farsi (RA) asked for permission to hasten to give the Messenger of Allah news about your arrival lest any other companion may not give the news and get the reward. In reply, Hazrat Ali (AS) said, “None other than you have seen me coming from the sky and you deserve for the reward. In short, Haarat Salman Farsi (RA) accompanied by Hazrat Ali (AS) reported the Messenger of Allah and asked for the next orders, while the other companions were still watching around the earth roots. The Messenger of Allah asked Hazrat Salman Farsi (RA) to announce loudly that Hazrat Ali (AS) has reached and they should come back. The Messenger of Allah was very much pleased on the arrival of Hazrat Ali (AS) and asked Hazrat Salman Farsi (RA) to demand the reward. He replied humbly, O my Master! I need nothing but your kindness and blessings”. However, the Messenger of Allah rewarded Hazrat Salman Farsi (RA) with some portion of knowledge of Allah’s hidden mysteries. When other companions saw that Hazrat Ali (AS) has really reached, they thought from which earth root he reached but could not understand.  

The Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) entrusted the standard to Hazrat Ali (AS) and armed him with his own sword celebrated under the title of “Zulfiqar”. Hazrat Ali (AS) went towards the fortress with the soldiers of Islam and stormed the fort. The door of the fort was very  weighty and bulky in size that 70 employees of the fort used to open and close it collectively. Hazrat Ali (AS) reached the door and broke it with one hand in such a way that his companions were wondering on his power. Al-Harith, the General of the enemy tried to repulse the attack but Hazrat Ali (AS) struck him down. His brother Marhab became purple with rage. He was a man of gigantic stature. He rushed at Hazrat Ali (AS) who made a counter attack upon his adversary. The giant fell in  a huddled heap with a thundering noise. The Jewish soldiers fled and resistence was swept away. The warriors of Islam captured the fortress. They offered prayers in its courtyard.   

At the time of the conquest of Mecca when the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) entered the city victoriously, he took the standard from Sa’d and handed it over to Hazrat Ali (AS). The first step that the Messenger of Allah took, was to shatter three hundred and sixty idols placed in the Kabah. He pierced the eyes of Hubal and said: “Truth has come and falsehood has vanished. Verily, falsehood is a fleeting thing”.  

Hazrat Ali (AS) smashed this statue into a thousand pieces. One of the statues was so lofty that it was not easily accessible to smash. The Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) asked Hazrat Ali (AS) to climb on his back to destroy that idol. Hazrat Ali (AS) stood upon the shoulders of his Master and had a novel experience regarding which he said, “while I was standing on the blessed shoulders of the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam), I felt myself lifted to the heavens”.  However, he struck the effigy. It fell to the ground and crumbled away in the dust.  

During the battle of Hunain, the Muslim army was unable to withstand the volley of arrows of the foe. Some of them shattered but Hazrat Ali (AS) faced the situation boldly. He put numerous opponents to death with his sword which worked miracles.  

He remained passive during the expedition of Tabuk because the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) directed him to do so by saying: “You stand to me in the same relation in which Haroon stood to Musa (AS) except that there is to be no Prophet after me”.  

In the Treaty of Hudaibiya, Hazrat Ali (AS) acted as the Scribe for writing the Treaty. He wrote Muhammad (Suallu Alaihe Wa Aalehi Wasallam) as  Messenger of Allah. The infidels objected to it. They wanted him to write Muhammad (Suallu Alaihe Wa Aalehi Wasallam) son of Abdullah (RA). The Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) consented to do so for the sake of peace but Hazrat Ali (AS) did not like to delete the words with his own hands. The reason was that as Holy Quran states: “Allah is sufficient as the witness of His Holy Prophet’s prophecy and he who has the knowledge of the Book” i.e. Hazrat Ali (AS). The Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam), however, deleted the words with his own hand. 

Dignity & Excellence of Hazrat Ali (AS) as a Preacher of Islam

 Hazrat Ali (AS) was not only a gallant warrior but also an orator of the first rank. His speech was always impressive and convincing. It had fascination for the polytheists also. They flocked round him and listened to the great Message of Islam from Hazrat Ali (AS)’s eloquent tongue and embraced Islam. He always strove hard to convert the infidels to Islam. He acquainted them with the true and noble spirit and golden principles of this great religion. Whenever the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) sent him to any country for the propagation of Islam, he succeeded with distinction that none other could do this job with great success. It was as a result of his efforts that the entire inhabitants of the Yemen accepted Islam and he won a good deal of respect and reverence. In the year 9 A.H., the first pilgrimage to Mecca was performed. By this time, Allah had prohibited the idolaters to enter the Kabah. It was quite necessary to communicate this commandment of Allah to the people who had gone for pilgrimage. Someone out of the companions spoke: If Hazrat Abu Bakr (RA) were here he would go to Mecca to communicate this commandment. The Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) interrupted him immediately and stated that none other has this right but my Holy Family Members to communicate any commandment of Allah to the people. However, the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) appointed Hazrat Ali (AS) as his Deputy to discharge this mission. He rode on Qaswa, the camel of the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) and visited various places to convey this message. He accomplished this task within a short span of time. After this, he was instrumental in converting the tribes of Hamdan to Islam.   

During the Farewell Pilgrimage, he proceeded towards Mecca with the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) where the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam), on the revelation of Quranic Order, publicly and openly declared to the companions: “Whose Master I am, Ali (AS) is the master of him” and also prayed to Allah at that time: “O Allah, you love Ali (AS) and also love those who love Ali (AS) and help Ali (AS) and also help those who help Ali (AS). On the way back, Hazrat Ali (AS) also accompanied him when he returned and fell ill on the way. He looked after him constantly. When his Master breathed his last, Hazrat Ali (AS) with the assistance of his uncle Hazrat Abbas (RA) and Angle Jibreel-e-Ameen (AS), had the privilege of completing funeral arrangements for the  holy grave of the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam). The companions called Sahaba Kiraam, were at that time busy in deciding at Saqifa Bani Sada as to who would be the first Caliph, totally ingnoring Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam)’s declaration announced on the event of his pilgrimage i.e. “Whose Master I am, this Ali is the master of him”. This was the beginning of creating an atmosphere to disobey Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) and Allah, and paving a path for mischiefs in Islam. The path of mischiefs was later used by various hypocrites and miscreants against Hazrat Ali (AS) by waging wars and for hindering Hazrat Ali (AS) from rendering his services for the cause of True Religion – Islam which Almighty Allah sent through 124000 Messengers/Prophets for the best guidance of the mankind. But Hazrat Ali (AS), being a unique personality with unique and matchless qualities, faced all obstacles that came on his way and crushed them with sword. Even in such sensitive situations, Hazrat Ali (AS) also continued rendering services for the cause of Islam. 

The Achievements of Hazrat Ali (AS) after Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam)

It is an admitted fact that Hazrat Ali (AS) was one of the devoted companions of the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam). He was greatly shocked at the sad disappearance of the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam). No doubt, all other followers, companions and adherents also expressed heart-felt lamentations but it was an intolerable and irreparable loss for Hazrat Syeda Fatima (SA), the daughter of the Holy Prophet Muhammad (Suallu Alaihe Wa Aalehi Wasallam). He consoled her despite the fact that his own heart was torn. After the disappearance of his Master, he seldom stirred out of his house and devoted most of his time in arranging the chapters of the Holy Quran in chronological order. It was a  colossal service to the cause of Islam.  

Although the Holy Prophet (AS) had already appointed Hazrat Ali (AS) as his deputy by declaration at the time of his last pilgrimage but even then the companions established their Caliphate and the first Caliph became Hazrat Abu Bakr (RA). He before his demise transferred the caliphate to Hazrat Umar (RA) and he to Hazrat Usman (RA) before his murder.  

After the murder of the third Caliph Hazrat Usman (RA), anarchy prevailed throughout Madina. It was under the sway of the terrorists. The servile population was out of control and authority had vanished. Some of the companions of the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) had deserted Madina in the wake of the holocaust. Many citizens adopted an indifferent attitude towards the situation and felt quite helpless under the stress of prevailing circumstances. They preferred to remain indoors. The feelings of sorrow continued to distort every sensible person day and night. The supporters of the third Caliph had fled to Damascus with vows of vengeance. One of them had taken with him the pieces of the third Caliph’s wife Naila’s fingers, the blood stained shirt of the murdered third Caliph and the grey hair of his bear. These things were exhibited in the Mosque to instigate the public to action. The rioters urged Hazrat Ali (AS) to become Caliph but he declined to accept this offer and stated: “Whoever needs the chair of Caliph may occupy again and he has nothing to do with the chair of caliph”. At last Hazrat Ali (AS) yielded under the pressure of the threats of the regicides and entreaties of his friends. He did so to save Islam from ominous danger, utter confusion and disintegration. He shouldered this responsibility in the teeth of opposition. He took an oath to rule in accordance with the Book of Allah. Malik-e-Ashtar, Zubair and Talha were the first to acknowledge him as the Fourth Caliph of Islam. The mass of the insurgents paid homage to him and departed from Madina to go back to their respective provinces. Sa’d bn Abi-Waqqas, Abdullan bin Umar and some leading Ansars did not pledge loyalty to Hazrat Ali (AS) of their own accord. To pledge loyalty to the sitting Fourth Caliph was compulsory upon every person according to the prevalent Shariah. But these people totally denied.   No pressure was exerted on the adherents of the murdered Caliph to swear allegiance to Hazrat Ali (AS). Undoubtedly, Hazrat Ali (AS) was the most suitable person for this exalted office. The consensus of opinion was in his favour. No one ever raised an objection against his election on the basis of merit. Even Moavia had no quarrel with this personality. He considered him as the right man for the post of Caliphate, but his basic demand was that those who had assassinated Usman (RA) in cold blood, must be taken to task. Moavia continued to campaign his demand till the last moment.

The First Address of Hazrat Ali (AS)

 Hazrat Ali (AS) was an eloquent and fiery Orator. He delivered a forceful speech when he became Caliph. He said: “You spread my hand for taking the oath of allegiance but I withdrew it. You pulled my hand but I kept it under my control. You gathered around me in large numbers and began to push one another to reach me just as the thirsty camels gather near some stream and push one another. In that wild rush, the laces of my shoes were broken and the sheet fell off my shoulder, and the weak, old people were crushed. There was so much rejoicing on the occasion of this oath of allegiance to me that the young people enjoyed this huge gathering but the old people fell down on the way. The patients suffered much while coming to me and even girls removed their veils for the oath of allegiance”. “O People! You have taken the oath of allegiance to me after due consideration. I stand in need of your help only for Allah but some people want to help me for worldly gains. O People! Prefer me to yourselves. By Allah! I want to do full justice to the oppressed persons. I will bring the tyrants to book even if they oppose me. Beware! I will fight against two persons. The first person is he who claims the Caliphate in spite of the fact that he does not deserve it. The second is he who abstains from doing those things which are incumbent upon him to do. I advise you to fear Allah. This is the best piece of advice for you people. Its ultimate result will be very good. Remember that if you strictly observe the pillars of Islam, you shall not come to grief even if you lose your worldly possessions. Remember that if you lose your faith nothing of this world shall benefit you”.   

“Your first and past trails and distresses returned again today in the same way as they came when Muhammad (Suallu Alaihe Wa Aalehi Wasallam) became the Messenger of Allah. I take the oath of that Allah Who made Muhammad (Suallu Alaihe Wa Aalehi Wasallam) the true Prophet and say that certainly you shall be badly mixed with one another”. When the noble and the ignoble shall be mixed and it will be difficult to distinguish between them. “Certainly, you (Ahl-ul-Bait) shall be cut into pieces. You shall go up and down like boiling water in a kettle”. (This means the men of high status shall be replaced by the men of inferior character and position). 

“On the rise of Islam those who had lagged behind (Abu Sufyan’s descendants) shall take the place of those who had advanced (Ahl-ul-Bait). In this world, there are only two things – Truth and the Falsehood. If any worshipper (supporter) of falsehood becomes the ruler and has a majority of followers, there is nothing to grumble at (for it has always been so); and if the supporters of the Truth are limited, you need not be disappointed. I hope that Truth shall overcome Falsehood. My followers should not be afraid of the numerical superiority of the opponents who are the champions of the Falsehood. He who stands against the Truth perishes in the long run”. 

The Caliphate was not a bed of roses for Ali (AS). The entire country was passing through a serious crisis. There was no stable government and lawlessness reigned everywhere. The strong tribes were eager to plunder the rich and the weak. They hovered over the whole atmosphere like vultures waiting to pounce. Ali (AS) was well aware of his problems. He fully realized the importance of the cooperation of his people because he was unable to run the machinery of the government successfully without it. He was elected in a mood of hatred and destruction.

Demand of Retaliate Against the Murderers of Hazrat Usman (RA)

 The news of the murder of Hazrat Usman (RA) spread like wild fire. The people were deeply shocked at this cruel and dastardly act of the regicides. The demand for taking revenge had resounded in every nook and corner of the Empire. Talha, Zubair and some other distinguished companions requested the new Caliph to give a severe and admonitory punishment to the murderers of Hazrat Usman (RA). Ali (AS) procrastinated. He fully realized the political situation of Basra, Kufa and fustat and was reluctant to take prompt action against those who were responsible for the high treason and murder of Hazrat Usman (RA). He intended doing so after the restoration of peace and order. According to his opinion if he tried to take any step against the rebels during the period of disturbance, it would disrupt and undermine the Empire of Islam. Ali (AS) was in a quandary as to what to do. His keen sense of justice demanded drastic action against the defaulters, whereas his unstable footing forbade him to do so. His prudence demanded patience but some people urged him to take the culprits to task without any delay. Moreover, Usman (RA) was not put to death by a few individuals. This horrible crime was perpetrated by numerous miscreants. It was an uphill task to trace out the actual murderers and execute them. Naila the devoted wife of the aged Caliph Usman (RA) was the only witness to the murder. She was unable to recognize the murderers except Muhammad bin Abi Bakr who felt abashed and withdrew. As it was a difficult problem to solve, Ali (AS) decided to settle this matter at a more appropriate time and waited for an opportunity to lay hands upon the actual criminals of this ignoble offence.

Replacement of the Governors

Hazrat Ali (AS) hold the view that the discontent during the reign of the previous Caliphs was simply due to the misrule of the Governors. Some of them were corrupt and unscrupulous. They used to derive undue advantage of their position. In order to satisfy the insurgents and redress the grievances of the public, Hazrat Ali (AS) was prompt in replacing the Governors while the political sky was still cloudy. Some of his sincere companions like Mughira and Abdullah bn Abbas advised him to refrain from doing so, but Hazrat Ali (AS) had foreseen the future scenario of government. He dispatched his own nominees to replace the Governors appointed by Usman (RA). Usman bn Hanif was sent to Basra to replace Abdullah bn Amir; Qais bin Sa’d was appointed as the Governor of Egypt and Abdullah bn Sarah was dismissed. Amarah bn Shahab was designated as the Governor of Kufa in place of Abu Musa Ashari and Suhail bn Hanif was ordered to replace Moavia, the Governor of Syria. All the Governors complied with the orders of the Caliph with the exception of Moavia who rejected the orders to abdicate. He confronted the new Governor and stopped him on the border. He compelled him to retreat to Madina. When all attempts to dismiss Moavia failed, Hazrat Ali (AS) had no alternative but to declare war upon him. It must be remembered that the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) had already appointed Hazrat Ali (AS) as his Deputy after his disappearance and had conditioned the obedience of Hazrat Ali (AS) upon all Muslims and companions. It is easily understandable point for every one as to who are obeying orders of the Messenger of Allah to obey Hazrat Ali (AS).

The Beginning of Dissensions

 When Hazrat Ali (AS) decided to march against his chief rival Moavia, he got wind of new trouble, which was rapidly developing and which was initiated by some eminent companions like Zubair, Talha and Ayesha (RA), a wife of the Messenger of Allah. Hazrat Ali (AS) changed his plan to attack Syria and marched instead towards Basra which was under the occupation of the rebels. Hazrat Ali (AS) wished to avoid bloodshed at any cost because killing of Muslim brethren was too high a price to pay for restoring peace and tranquility in the Empire. The armies faced each other but none was desirous of starting the combat. Hazrat Ali (AS) stepped forward and opened negotiations with the opponents. Both the parties expressed sentiments of compromise and brotherhood. They dispersed for the night to think about solving their differences. Some mischief-mongers were deadly set against any amicable settlement of the dispute. They apprehended that they would be severely dealt with in case both the parties arrived at a compromise. They met secretly under the chairmanship of Al-Ashtar and hatched a conspiracy to wreck all chances of peace. They planned to launch an attack in the darkness of the night Some of the regicides were deputed to carry their evil designs into execution. They attacked the forces of Ayesha (RA) while they were enjoying a sound sleep. On seeing this, the people gathered under the banner of Islam to support the noble cause of the Mother of the Faithful (RA) who desired to take revenge for the murder of the pious Caliph Usman(RA). She wished to punish those who marred the sanctity of Madina which was the religious centre of Islam.

The Battle of Jamal

 This battle is the first battle in the history of Islam in which Muslims crossed swords with Muslims and shed the blood of innocent brethren. On one side was the army of Hazrat Ali (AS) that included a considerable number of regicides against Usman (RA) and on the other side were those who demanded retribution for the murder of the innocent deceased Caliph. Both the adversaries held each other in high esteem but the mischief-mongers sowed seeds of dissension in their hearts. They were so treacherous that they did not allow the rival groups to pacify. They tried to keep the Muslims involved in mutual fighting, so as to save their own skin. While negotiations for a peaceful settlement of the dispute were in progress, some miscreants made a surprise attack on one of the campus of Ayesha (RA) and terrible fighting ensued due to misunderstandings. Each side believed that the other had struck the foul blow. In fact Hazrat Ali (AS) hated bloodshed and endeavoured to hold back his supporters but of no avail. Ayesha (RA) tried to control the situation from the core of her heart but it was too late. It was very difficult to extinguish the flames of war which wrapped the whole land. The fighting was bitter because both sides were equally strong, courageous and resolute. They continued fighting furiously throughout the night. When the morning dawned, Ayesha (RA) had the Holy Quran hoisted by way of appeal to refrain from fighting but the regicides murdered the man who was holding the sacred Book of Allah in his hand. Hazrat Ali (AS) seeing the deteriorating situation, stepped forward into the battle field to remind  his companions of the ties of brotherhood. Their hearts melted due to their previous relations and they met one another with open arms. Zubair (RA) was convinced and agreed to give up fighting. He left the battlefield with the intention of proceeding towards Madina. He was shadowed by a few conspirators. They put him to death while he was prostrating in prayer. One of them chopped off his head and presented it before Hazrat Ali (AS) but he cursed them. Then Talha (RA) followed suit and decided to retire into an adjoining locality. He also breathed his last in Basra of the injury inflicted by an arrow. On this occasion, Hazrat Ali (AS) expressed his views in this way: “Talha died lonely in a foreign country. By Allah I did not like that the Quraish should be killed in the open field. Alas! The descendants of Abd Manaf treated me very cruelly, mercilessly and unjustly and the distinguished persons of Hijaz deserted me which was below their dignity. They came out of their houses and dragged the wife of the Prophet (Suallu Alaihe Wa Aalehi Wasallam) like a slave girl. They took here to Basra. Those two persons (Talha and Zubair) left their wives in their houses and brought out the wife of the Prophet (Suallu Alaihe Wa Aalehi Wasallam). It was an undesirable act. They took her to an army of which every member had taken the oath of allegiance to me. They attacked my officials in Basra and surrounded the Bait-ul-Mal. They killed some people with cruelty and other with treachery”.  

After the death of Zubair and Talha (RA), the conflict raged around the camel on which Ayesha (RA) was riding. She was encouraging her followers who were fighting dauntlessly for the safety and honour of the “Mother of the Faithful (RA)”. Even Hazrat Ali (AS) was wonderstruck to see their heroic deeds. One after another they rushed to catch hold of the standard of Islam but they were cut down turn by turn. Both the armies were anxious to shed each other’s blood. The land had become crimson with the blood of the Believers and still there seemed no end to it. Hazrat Ali (AS) was very worried. He found no solution to the problem. The devotees of the Rider of the camel fought desparately. Hazrat Ali (AS) himself had great regard for her but some rogues did not hesitate in adopting rude behaviour towards her. After a good deal of consideration, it was decided to disable the camel to stop the terrible slaughter of human life. Hazrat Ali (AS) beckoned someone to put the scheme into practice. So the hind legs of the camel were cut off with a single stroke of sword. No sooner did the animal fall down with a loud shriek then the dreadful fighting came to an end. The brave and respectable wife of the Prophet (Suallu Alaihe Wa Aalehi Wasallam) was handled with great reverence and due regard. Hazrat Ali (AS) directed Muhammad bin Abi Bakr to look after his sister Ayesha (RA). Then Hazrat Ali (AS) also went near Ayesha (RA) and stated, “O Ayesha (RA)! Do you remember the Prophet of Allah (Suallu Alaihe Wa Aalehi Wasallam) declared his wives as Mother of the Faithful and likewise you are also like my Mother”. Hazrat Ali (AS) asked Ayesha (RA) to remember holy sayings of the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) that Truth is with Ali (AS) and Ali (AS) is with Truth; Quran is with Ali (AS) and Ali (AS) is with Quran. He reiterated that the Messenger of Allah also said, “Who fights with Ali (AS), fights with me and with Allah”. Ayesha (RA) when  remembered these holy sayings of the Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) started repenting on her act of confronting Hazrat Ali (AS) on the instigation of some conspirators.  Hazrat Ali (AS) issued strict instructions that the fugitives were not to be pursued. He ordered that the injured should neighter be trampled upon nor plundered. He commanded that the privacy of the houses should not be invaded in the absence of the male owners of the houses. Hazrat Ali (AS) accommodated the revered wife of his Master, Muhammad (Suallu Alaihe Wa Aalehi Wasallam) in the house of the Chief of Basra. After a short stay, she expressed her desire to proceed to Mecca to perform Umra (off-seasonal pilgrimage). Before her departure, Hazrat Ali (AS) tried to pacify her. He, in person, watched her leave and covered a considerable distance in the company as a mark of respect. Afterwards Ayesha (RA) made no further attempt to take active part in politics. She retired to Madina and acted as the fertile source of the traditions of the Prophet (Suallu Alaihe Wa Aalehi Wasallam). It must remembered that Holy Prophet (Suallu Alaihe Wa Aalehi Wasallam) left no tradition for the women to wage any war. Therefore, Ayesha (RA) throughout her remaining life kept repenting on her act of fighting with Hazrat Ali (AS) just on the instigation of conspirators and miscreants.  

In the battle of Jamal both the armies wrought terrible havoc and destruction. The battlefield was covered with numerous dead bodies. After the performance of funeral prayers, the dead bodies were buried in trenches. The entire atmosphere of the country was gloomy and devastating. When Hazrat Ali (AS) saw the sword of Zubair (RA), he cursed the man who murdered him and remarked: “Many a time this sword has driven cure and sorrow from the brow of the Prophet (Suallu Alaihe Wa Aalehi Wasallam)”.   Although it was, virtually, the victory of the insurgents who were supporters of Hazrat Ali (AS) yet he pardoned all those who participated in the battle. He declared a general amnesty for all those persons who belonged to Umayyad clan. It was the result of Hazrat Ali (AS)’s hesitancy to take drastic action against the murderers of Usman (RA). After gaining a remarkable victory over the opponents Hazrat Ali (AS) said: “These persons thundered and flashed much. Despite their boasting they proved themselves to be cowards whereas we never thundered till we had fought to our entire satisfaction. Our opponents prided much but in vain. They were badly defeated”. It must be remembered again that war of Jamal was imposed by some miscreants of Moavia to keep Hazrat Ali (AS) off-sight from Syria. These miscreants created an atmosphere of misunderstanding between Ayesha (RA) and Hazrat Ali (AS).   Since Hazrat Ali (AS) was put in trouble by some miscreants and hypocrites, he had  no other option but to shift the capital of his government to Kufa. Hazrat Ali (AS) calculated numerous advantages of shifting his capital to Kufa. The inhabitants of this city were the most ardent supporters of his cause. Kufa enjoyed a central position in the vast empire where Madina was situated far from the Eastern possessions of the Caliphate. Above all, the Bedouin populace of Madina was disorganized and excitable. Their unruly nature was not yet tamed. They frequently created obstacles in the way of Caliphs. Hazrat Ali (AS) appointed Abdullah ibn Abbas as the new Governor of Basra and decided to transfer the seat of Government to Kufa. The citizens of Kufa were flattered by the honour bestowed upon them and offered him grand places to raside in. Hazrat Ali (AS) was simple at heart. He hated the worldly splendour. He declined all such offers and pitched his tent to the open. He preferred to stay there as a humble servant of Allah. Here he was confronted by more problems. Ashtar, one  of the insurgents against Usman objected to the appointment of the nrew Governor and rose in revolt against him. He accused Hazrat Ali (AS) of favouritism and began to poison the ears of his followers.