Hazrat `Ali - Part 6 - Hazrat `Ali restores a just society of the Islamic Vision

Part 6 - Hazrat `Ali restores a just society of the Islamic Vision

In 656 C.E., when Hazrat `Ali became the Caliph, he inherited an Islamic State, the boundaries of which incorporated vast numbers of non-Arab Muslims as well as substantial numbers of Christians, Jews and others. He further inherited an administration which was overrun by nepotism and its accompanying corruption. Therefore, apart from the wars which disrupted his caliphate (see chapter on ), Hazrat `Ali was faced with the mammoth task of reforming the government of the state, so that it was once again based on true Islamic principles, as in the days of Prophet Muhammad.

His first act on being elected Caliph was to replace the corrupt governors of the previous regime by upright and trustworthy men. A number of historians have criticised this action of Hazrat `Ali and have suggested that he should have waited for some time before dismissing them. This is a classic example of the futility of judging Hazrat `Ali's actions on the standards of ordinary men. As already pointed out, the temporal power which the caliphate carried with it was 'less than the sneeze of a goat' to Hazrat `Ali, whose foremost concern was 'to establish truth and repel falsehood', irrespective of the consequences of such effort.

Some examples of the changes made by Hazrat `Ali

As mentioned above, Hazrat `Ali first replaced the existing corrupt governors of the various parts of the Islamic State, such as Kufah, Basrah, Makkah, Egypt, Yaman, with honest, upright men. He did not stop at this – he further gave the new governors a comprehensive code of conduct or practices to be adopted by them.

This code of conduct, which was the foundation of a just and good government was far in advance of anything which prevailed in any part of the world at that time. More than this, a thorough study of the advice given by Hazrat `Ali to his governors, proves that the sort of society and government which he envisaged and worked for, has been experienced only in some parts of the world and only in very recent times.

For instance, Hazrat `Ali advised his governors as follows:

"Do not be like a ferocious lion among them, waiting for a chance to eat them up, because the people are of only two categories – either they are your brothers in Islam or they are human beings just like you".
"Be just, for if you are not just, you are a tyrant and a tyrant is the enemy of God".
"Remember that it is much better to rule over the people by love than by fear".

The above selected quotations show how concise yet comprehensive was the counsel given by Hazrat `Ali to his governors as regards their own personal behaviour. Hazrat `Ali also set out, for his governors, a set of criteria for the appointment of various officials under them. He said:

"Select such ministers as may speak the truth, though it may be bitter".
"Select pious and holy persons for the post of Qazis (Judges). They should not make frequent errors in their judgement. They must not be greedy. They must not go against truth deliberately. They must not become proud if they are praised".
"Your officials should be appointed on their merits. Select these officials from those families which embraced Islam earliest for they attach more importance to the next world than to this world".

Equally all-inclusive were the recommendations of Hazrat `Ali regarding the treatment of various categories of subjects. He said: "There are different grades of subjects. Some of them are soldiers to fight for God. Some of them are business men. Some are artisans and craftsmen. A few of them are beggars. God has fixed a share for each of them".

For the first group, the soldiers who protect religion and maintain peace and order, Hazrat `Ali advised: 'Take care of the soldiers just as you take care of your children. Love them and treat them kindly'.

For the next category, he said: 'Give sound instructions to businessmen and industrialists. Tell them to be honest and kind. They increase and multiply the wealth of a nation. Their prices must be reasonable. They must not make huge profits. They must correctly weigh everything which they sell'.

For the few who are beggars, his advice was: 'Treat the poor and destitute kindly. Fear God and help them. You must not neglect them because of your other activities. Take pity on the orphans and aged people who have no means of livelihood'.

Hazrat `Ali's ideas about the use of land for agriculture and the collection of taxes were also far-reaching in their effects. He said: "Impose taxes upon the people according to their capacity to pay. Try to populate those areas which have no habitation. Remit taxes if famine breaks out, crops fail or any calamity befalls the people. Remission of taxes shall minimise the sufferings of the people and it shall improve their lot... Verily, if the farmers are destitute and poor, the cultivation of lands shall deteriorate. And the farmers and landlords are reduced to abject poverty when the ruler is avaricious".

Hazrat `Ali, it is obvious from the above discussion, hated greed and exploitation. He urged his governors to work towards achieving a just socio-economic government.

His statement: 'I have never seen affluence and plenitude except there is a usurped right side by side',⁵⁶ may be considered revolutionary by many, but how true it is to the personality and ideals of Hazrat `Ali. Another example of his fearless implementation of his ideals was when he granted, in the face of extreme opposition, equal rights to the mawalis or non-Arab Muslims, who had hitherto been discriminated against, particularly in the matter of their share of the Baytu'l-mal or the State Treasury. As he says: "If it had been my personal property, I would have divided it equally amongst the people. These war spoils are the wealth of God. Why should I not make equal distribution of it?"⁵⁷

Most of the quotations used in this section are from the famous letter written by Hazrat `Ali to Malik Ashtar when appointing him governor of Egypt. The full text of this letter, considered by many as the blue print for a just and benevolent government, is given in the . A contemporary Christian Arab writer, J. Jurdaq, writing about Hazrat `Ali, compares the contents of this letter with the United Nations Charter and says:

"I think the reader may realise that between this Charter and the one laid down by Imam Ali, there is great relationship, except in the case of these points, which are connected with the passage of time and developments therein. Furthermore, in the Charter of Imam Ali, we find a deep and profound human compassion which is altogether lacking in the United Nations Charter".⁵⁸

⁵⁶ From the article 'Ali and socio-economic organisation' by Dr M. Mahbubah in the Islamic Shi`ite Encyclopedia, Vol. III, ed. H. al-Ameene, Beirut, 1970.
⁵⁷ Khutbah 128, Al-Haj Salmin.
⁵⁸ An article: 'A Charter of Human Rights' by Jurgy Jurdaq in the Islamic Shi`ite Encyclopedia, Vol. III. Ed. Hassan al-Ameene, Beirut, 1970.

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