ALI IBN ABU TALIB
(It is to be noted that this essay was written when this writer still considered Ali as a mortal man with exceptional qualities and even debated this stand, until Vedas and Upanishads changed the course of his thinking. We present the article exactly as it was written several years back.)
No matter if a section consider him as Khalifatohu Bila Fasl, another thinks of him as Syedul Aulia, somebody puts him above all other Companions of the Prophet, others believe that he was the fourth Caliph, some go to the extent of secluding themselves from him, while few worship him as their god – yet, in spite of all this disparity in thoughts, all the sections consider Ali as the most knowledgeable of all men, the pious among the pious, most brave person to be born on earth and the zenith of all humanity after the Prophet.
Not only Salman, Abuzar, Miqdad and Ammar Yasser vociferously applauds his greatness, but even the first Caliph can be seen repeating Prophet’s hadees that:
Annazaro ala wajhe Aliyin ebadah
(Looking at the face of Ali is worship)
Also, the most obvious enemy of Ali, Muawiya, when he hears Ali’s praise from one of his friend, says:
No doubt Abul Hasan (i.e. Ali) was just the same as you have said.
This is the height of character where friends and foes, Momins (Faithfuls) and Kafirs – all stand on equal footing in praising his personality in spite of all the differences in beliefs and thoughts.
Ali was born on the 13th Rajab 30 (Aam-ul-Feel) about 610 A.D. in the house of Allah i.e. Kaaba 23 years before Hijrat (Emigration from Makkah). Soon after his birth, the Holy Prophet took him under his holy care. Ali acquired wisdom, generosity, bravery, piety and letters under the guardianship of the Prophet. Then after leading a life which was full of turbulence and its ups and downs, his life was put to an end in the mosque of Kufa at the behest of Muawiya. During this period from Kaaba to the mosque of Kufa, Ali was not only a hero who fought gallantly in the battlefields, instead, he was an epitome of the height of character that can be achieved by a true follower of Islam. If his life is truly understood by us and followed then, undoubtedly, we will surpass everybody else in all traits of life.
A detailed study of Ali’s life will show that each and every aspect of his life is full of teachings for the later generations to follow. His whole life is a book on morals, ethics, way to lead life and true character, from which anybody can benefit irrespective of race and religion.
Yet, in spite of this, the irony is that we have not really tried to comprehend the life of Ali, as it should have been understood. Most of us have forgotten those aspects and those phases of Ali’s life, which can prove beneficial for us if we try to relate our lives according to those principles. In these times, when there are no moral and ethical values left among the people, when Islam has witnessed innumerable divisions on the basis of sects, regions, tribes, clans or beliefs, and when the enemies of Islam have come openly to destroy and annihilate the believers of Allah; strictly adhering to Ali’s teachings and following his way of life will show us the way to face life in the most turbulent times.
However, it is a sad story that today not many of us are aware of the true life of Ali. The only thought that comes to our mind upon hearing the name of Ali is his bravery. The main reason behind this is that lately most of our zakirs (orators) have stopped talking about the sublime parts of Ali’s character due to certain unknown reasons. Instead, they describe in glorified words the chivalrous deeds of Ali in the battlefield. Some of the blame for this is ours because zakirs know our likings and following a true marketing strategy they only give to the public what we desire the most to hear.
Whatever the true reason behind this fallout, today, we have come to a stage where our younger generations do not know the true height of Ali’s character and are ignorant about the other facets of his powerful character besides his strength and courage. And when a person do not know the true personality of a character, especially that of a character whom he considers his ideal, there is no likelihood of him every being able to follow his path. Today, we consider heroism and chivalry as the basic features of Ali’s character. You talk of Ali and the only thought that flashes our mind is that of Ali moving with his sword and killing everybody who comes to oppose him in the battlefield. He being so strong that he picked up the gate of the fort of Khaibar (dar-e-Khaibar) on his two fingers, and his sword, after cutting the enemy into two, kept penetrating the earth until an angel had to come and stop the sword on his wings. However, if we look into this aspect keeping in mind two Hadeeses of the Holy Prophet, we will come to the conclusion that Ali’s physical strength was not an independent characteristic. Instead it was an inherent quality which depended upon some other traits of his personality.
The Prophet, on an occasion, said that a Momin among you (Muslims) will overpower ten of his opponents. And a Muslim will be more than an equal match to three non-Muslims. Keeping this Hadees in mind, we can safely conclude that since there is no known limit to Ali’s Iman (faith), there is also no limit to Ali’s strength. When a Momin can be victorious over ten of his opponents, why do we doubt when the Amir-ul-Momineen or a Kull-e-Iman (epitome of faith) like Ali kill a few hundred opponents or when he lifts the dar-e-Khaibar, which required forty men to open and close it, on his two fingers. Since the limit of Ali’s faith in God cannot be guessed by ordinary human beings like us, similarly his strength too, which was directly proportional to his faith, according to Prophet’s Hadees, is unknown. Keeping in mind the above mentioned Hadees, I believe that all the strength that he showed on different occasions was nothing as compared to vastness of his faith in God, the limit of which is unknown, and he was certainly capable of more.
This essay is an attempt to portray some other facets of Ali’s personality other than his strength, of which we have heard a lot from the zakirs, so that our younger brothers and sisters get to know the different features of the personality of their guide and Imam. Here are presented the opinions of some eminent people regarding the character of Ali:-
(i) Jurjy Zaigan (George Gordon, a famous Christian historian, linguist, philosopher and poet of recent time says:
“None can praise to the extent that he (Ali) deserves. So many instances of his piety and fear of God are cited that one starts loving and venerating him. He was a true, strict, scrupulous follower of Islam. His words and deeds bore stamps of nobility, sagacity and courage of conviction. He was a great man having his own independent views about life and its problems. He never deceived, misled, or betrayed anybody. In various phases and periods of his life he exhibited marvellous strength of body and mind which were due to his true faith in religion and in his sincere belief in truth and justice.”
(ii) The famous Egyptian philosopher and Professor of Islamic Studies of Al-Azhar University, Allama Mohammad Mustafa Beck Najeeb in his equally famous book ‘Hima’etul Islam’ says: “What can be said about this Imam? It is very difficult to fully explain his attributes and qualities. It is enough to realize that the Holy Prophet had named him the gateway of knowledge and wisdom. He was the most learned person, the bravest man and the most eloquent speaker and orator. His piety, his love of God, his sincerity and fortitude in following religion were of such high order that none could aspire to reach him. He was the greatest politician because he hated diplomacy and loved truth and justice, his was the policy as taught by God. On account of his sagacity and thorough knowledge of human mind he always arrived at correct conclusion and never changed his opinions. His was the best judgment, and had he no fear of God he would have been the greatest diplomat amongst the Arabs. He is loved by all, and everyone has a place for him in his heart. He was a man of such surpassing and pre-eminent attributes and such transcending and peerless qualities that many learned men got perplexed about him and imagine him to be an incarnation of god. Several men amongst Jews and Christians love him and such philosophers who came to know of his teachings bow down before his incomparable vast knowledge. Roman kings would have his pictures in their palaces and great warriors would engrave his name on their swords.’
(iii) Another philosopher and historian of Egypt Ustad (Professor) Mohammad Kamil Hatha, pays his tributes in the following words: ‘His life is agglomeration of pleasing incidents, bloody encounters and sad episodes. His personality is very prominent on account of his transcending and high qualities. Each aspect of his life is so lofty and glorious that a study of one phase would make you feel that it was the best phase of his character and the most beautiful picture of his personality, while contemplation of any other phase will enchant you more and you will come to the conclusion that no human being can attain that height, and a third aspect will fascinate you equally and you will realize that before you is a personality of such great eminence that you cannot fully appreciate its greatness and you will feel that Ali was an Imam (Leader) in religion, and also an Imam in ethics, in philosophy, in literature, in learning and wisdom. It is not difficult for God to create such a person.”
(iv) The famous historian and author of life of Queen Victoria in his book ‘Studies of Mohammedanism’ says:
(a) This prince was a man of mild and forbearing character, wise in counsel and bold in war. Mohammad had given him the surname of “Lion of God”.
(b) Ali and his sons Hasan and Husain were truly noblemen – men of righteousness, of a brave, humble and a forgiving spirit. Their lives deserve to be commemorated; for there was a peculiar pathos about them (their lives), which were not spent selfishly or in vain. As Mathew Arnold (Essays in Criticism) says: “the sufferers of Karbala had held aloft to the eyes of millions the lesson so loved by the sufferer of Cavalry (Representation of Crucification): - “Learn of Me for I am meek and lowly in heart, and Ye shall find rest unto your souls.” He further says that Ali was the first Caliph to protect and encourage national literature. This prince was a scholar himself and many of his wise sayings and proverbs are published in a book. It was a remarkable work and deserves to be more widely read in the West.”
(v) Ibne-abil-Hadeed, the Mothazali commentator of Nahjul Balaghah, says: Hazrat Ali had a personality in which opposite characteristics had so gathered that it was difficult to believe a human mind could manifest such a combination. He was the bravest man that history could cite and such brave persons are always hard hearted, cruel, and eager for bloodshed. On the contrary Ali was kind, sympathetic, responsive and warm-hearted person, qualities quite contradictory to the other phase of his character and more suited to pious and God fearing persons.
He was very pious and God fearing person and often pious and religious persons avoid society and do not care to mix with men of sins and men of wrath, similarly warriors, kings and dictators are usually arrogant and haughty, they consider it below themselves to mix with poor, lowly and humble persons. But Ali was different. He was friend to all. As a matter of fact he had a tender spot in his heart for poor and humble, and for orphans and cripples. To them he always was a kind friend, a sympathetic guide and a fellow sufferer; he was meek unto them but haughty and arrogant against famous warriors and generals, so many of whom he had killed in hand to hand combats. He was always kind but strict with wayward persons, sympathetically teaching them the ways to reach God. He always smiled and passed happy and witty rejoinders, it was difficult to overcome him in debates or repartees, his rejoinders and retorts always bore high mark of culture, education and knowledge.
He was a scion of a very illustrious, rich and noble clan, as well as son-in-law and great favourite of the Holy Prophet, at the same time he was the greatest warrior and marshal of his time, yet in spite of his riches he ate, dressed and lived like a poor person. To him wealth was for the use of other needy persons, not for himself and his family. Change of times and change of circumstances did not bring any change in his bearing, life or character. Even when he ascended throne of Arabia and was acclaimed as the Caliph, he was the same Ali as they had found him to be during the previous regimes. Once in the society of Abdullah, son of Imam Malik-ibne-Humbel, a discussion took place about Ali and his Caliphate. Abdullah brought the discussion to an end saying that the Caliphate did not bring any honour or glory to Ali, but it was itself honoured and glorified by Ali and it received the status actually due to it.
Ali had a keen desire to serve humanity and, that too, with an unshakeable determination. The monsters of inequity goaded by an insatiable desire of political ascendancy were bent upon rooting out of existence Ali and his followers. But Ali stood firm like a rock and not once did he move back. He proved that terrorism, oppression and gagging are ineffective to enthral the spirit of man. His life is, therefore, a beacon of light for the whole world to fight the forces of tyranny even if the odds are insurmountable.
Firm resolve and a stable character were chief characteristics of Ali. He refused to sell his conscience and to help perpetuate evil. He boldly stood up, championed the cause of the oppressed and gave his life for the liberation of the spirit of man. His great sacrifice proved to the world that truth always triumphed and that death in the cause of God was an eternal life.
Ali was only 10 years old when the Prophet announced his prophethood. Only a handful accepted his teachings but the majority was opposed to them in the beginning. From the time of this announcement till the time the Prophet left Makkah and migrated to Medina, he had to undergo torture of various sorts. But the Prophet ignored this torture, which was both physical and mental, and continued preaching peacefully. During these 13 years in Makkah after the baisat (announcement of prophethood), Ali was always with the Prophet. Thus, from the age of 10 till the age of 23 or in other words, from the phase of childhood to the next phase of youth and adulthood, Ali silently bore the tortures alongside the Prophet. This period in a person’s life is one in which emotions rule wisdom. Moreover, as we latter came to know of Ali’s courage and strength, it was but natural that he should have dealt with the Makkans firmly. But this did not happen. Ali kept on silently bearing all the tortures and never complained. Neither did he, for once, leave the side of the Prophet.
Hijrat (Emigration from Makkah) to Medina showed to the world a different facet of Ali’s personality. When attacked, his chivalrous deeds in Badr, Ohud, Khandaq and many other battles that followed made everybody think of the reason why Ali, despite his bravery, was altogether silent while in Makkah.
In Medina, Ali fought a series of battles in which he never failed getting victorious. He never refrained from fighting and was always seen guiding his army to victory. But even in these adverse moments Ali never allowed his emotions to guide him. In the battle of Khandaq, when the battle was at its height, Ali got down from the chest of Amr Ibn Abd-e-Wud. Consequently, he got injured later, but as he explained afterwards that when Amr spat upon him, he had become angry. He was fighting according to God’s will and he never wanted his emotions to come in between.
By this time, Ali had become synonymous with death for the enemies. Everybody in the opposite camp was afraid of one name viz. Ali and dreaded one sword viz. Zulfiqaar. But even during this period, when the Prophet sent Ali to Yemen for preaching, he did not use his sword. Instead, he preached through words and his character. The result was that when he returned, the whole of Yemen had accepted the teachings. On another occasion, at the time of Sulah-e-Hudaybiyah, when the followers of the Prophet were dissatisfied with the peace treaty, Ali’s pen was silently writing down the points of the treaty.
This was the period when Ali’s participation in a battle meant victory for his side. At this time, when the enemies had started fearing Ali and his sword, Ali went to live a peaceful life after the death of the Prophet. Thus, from the age of 33 to the age of 58, for 25 long years, Ali lived a secluded life in which all his time was spent either in prayers or working to earn bread for his family. This period of adulthood is one in which a person is supposed to have maximum vigour and vitality. But Ali spends this period in the confines of his house in spite of all the offers from people like Abu Sufiyan to support him. Later, at the age of 58, when the bones become week and body loses its power, Ali, again, unsheathes his sword to fight the battles of Jamal, Siffin and Neharwan. He carried on until his death at the age of 63.
All this shows that Ali never fought for personal gains and benefits. Instead, his every move was according to the wish of the Prophet and Islam. He never allowed personal desires or emotions to guide him. Neither did he ever fight for self-aggrandizement but for protection of the tenets of Islam. He was determined to risk his all to uphold the right and virtue. Innumerable times he had to fight wars where his opponents were immeasurably superior to him both in numbers and equipment. But this never affected Ali’s determination and courage. The resolution of Ali is a shining example for all of us to follow.
The above-mentioned facts have brought forth, to some extent, the character of Ali before our eyes. However, his sublime personality, simple living, knowledge, bravery, steadfastness, brotherhood to the Prophet, justice and peace are many other subjects in which Ali was the supreme master.
In the world such persons are rarely found in whom besides one or two virtuous qualities, other qualities might also attain prominence, much less the convergence of all contradictory qualities. Every temperament is not suited for the development of every quality, each quality has a particular tempo and each virtue needs a particular climate, and they are appropriate only for such qualities or virtues with which they accord, but where there is contradiction instead of harmony the natural tendencies act as obstacles and do not allow any other quality to grow.
But the personality of Ali showed full accord with every greatness and complete harmony with every accomplishment, and there was no good attribute or accomplishment that he lacked, nor any robe of greatness or beauty, which did not fit his body. Thus the contradictory qualities of generosity and bravery were found in him side by side. His generosity and liberality of nature was of a degree that even during days of want and starvation, whatever he earned as the wage of his day’s toil, its major part was distributed among the poor and the starving. He would never allow a beggar to return disappointed from his door so much so that, even when in the battle-field the enemy asked him his sword, he threw it before him being confident of the prowess of his naked arm.
And his bravery and courage was such that the onslaught of armies could not shake the firmness of his foot with the result that he achieved success in every encounter and even the bravest fighter could not save his life in an encounter with him.
There is nothing in common between combat and encounter and reclusion and God-fearing because one shows valour and courage while the other supplication and submission. But Ali was a unique combination of both these qualities as his hands, which were bound in devotion, were equally active in the battle-field. The scene of the Night of Hareer puts human wit in astonishment and wonder when closing his eyes to the bloody action around he spread his prayer cloth and engaged himself in prayer with full peace of mind and heart while arrows were darting off sometimes over his head and sometimes from his right or left. But he remained engaged in Allah’s remembrance without any fear or apprehension. After finishing he again cast his hand on the sword’s handle and the fierce battle that then followed is unparalleled in history. During the battle, after every moment or so Ali’s call of Allah-o-Akbar (Takbeer) rose in the atmosphere and resounded in the ears, and every such call meant death of a foe. Those who counted these calls of Takbeer recorded their number as five hundred and twenty three.
Besides, the taste of learning and God-knowing also do not combine with martial activity but Ali adorned the meetings of learning and scholarship along with war-like pursuits, and he watered the field of Islam with springs of learning and truth.
When there is perfection of learning, then even if there is not complete absence of action, there must no doubt exist shortness of action, but Ali treaded the field of knowledge and action equally. He is known for his knowledge, piety and spirituality even today in spite of the venomous propaganda campaign that was carried on ceaselessly from all the mosques of the Muslim world continuously for 90 years during the Umayyad rule. He showed that the character of a true Muslim always emerges out unscathed in spite of all the efforts of those opposed to him and Islam.
Moreover, as soon as we think of a recluse and pious man we visualize a face full of frowns because for piety severity of temper and hardness of face are inseparable so much so that the thought of a smile on the lips of a pious man is regarded as a sin. But despite extreme piety and self-denial, Ali always had such appearance that his light temper and brightness of face was apparent from his looks and his lips always bore playful smile. He never showed frowns on his forehead like the dry recluse, so much so that when the people could not find any defect in him, this very lightness of temper was taken to be his fault, while hard temper and bitter face was held to be a virtue.
If a man possesses cheerful heart and joyous temper he cannot command authority over others; but Ali’s cheerful face was so full of awe and dignity that no eye could face it. Once Muawiya tauntingly said, “Allah bless Ali. He was a man of cheerful taste”, when Qais bin Sa’d retorted, “By Allah despite cheerful disposition and entertaining countenance he was more awe-inspiring than a hungry lion and this awe was due to his piety not like your awe over the non-descripts of Syria.”
Where there is rule or authority there is crowd of servants and workers, checks of grandeur and eminence with equipment of pageantry but Ali’s period of rule was example of highest simplicity. In him people saw only a tattered turban in place of a Royal Crown, patched apparel in place of the regal robes and the floor of earth in place of the ruler’s throne. He never liked grandeur and pageantry nor allowed show of external grandiosity.
In short, Ali was such a versatile personality in whom numerous contradictory qualities had joined together and all the good attributes were centred in their full brightness as though his one self was a collection of several selfs and each self was an astounding portrait of achievement which showed forth the delineation of distinction in its untainted form, and on whose accomplishment eyes just stayed on in astonishment.
As a ruler, Ali was always anxious to relieve the distress of the poor and disdaining personal pomp. His entire life may safely be taken as a pattern of simplicity and piety. He strove side-by-side with the Prophet in propagating Islam. When he acknowledged the acknowledged secular head of all the Muslims, he illustrated the principles of benevolent rule and ideal administration by his actions and deeds. The Caliph adoring the throne of Arabia lived in a simple hut. He treated the treasures of the Commonwealth as if it were scorpions or poisonous snakes and looked down upon the whole paraphernalia of pomp and show. A few incidents which illustrates these above mentioned characteristics of Ali, during the time of his Caliphate, are noted here:
(1) Abu Saleh, a dealer in khadder, states that his grand-father related that once Ali purchased some dates of one dirham and keeping them in a cloth he put them on his shoulders to carry them home.
“I offered my services to take those dates to his home but he refused to accept my help saying that it is the duty of the father to carry loads for his children.”
(Mujam Baghvi)
(2) Zazan states that he saw Ali in the market, directing those who had missed their paths, helping the weak and the old in lifting up the loads and repeating that verse from the Quran in which God says:
I have made Heaven in the next world for those who do not take to vanity and do not create disturbances. The next world is for God-fearing people.
While repeating this verse, he also explained that by such people are meant those who are in power.
(Manaqib Ahmad)
(3) Once Omar ibn Aas presented himself before Ali at night. He was working in the Bayt-ul-Maal (the treasury). The Amir put out the light he was working with and began to work in the moonlight, as he did not like to discuss private matters in the light provided from Bayt-ul-Maal.
(Manaqib ibn Shaher Ashob)
(4) Abdullah ibn Zuraer states that he paid a visit to Hazrat Ali on the Id-ul-Azha day. The Amir offered him some Harira. Abdullah said, “Oh defender of the Faithful! God has given you plenty of wealth and riches. Had you feasted me by offering flesh of ducks, it would have been welcome.” The Amir replied, “Oh Ibn Zubaer! I have heard the Prophet say that for a Caliph it is not permissible to take more than two measures from public fund. One measure is intended for his own self and his dependents and the other for his guests.
(Mutalebul Sual)
(5) Ibn Abbas states that Ali do not take anything other than what was sent to him from Medina. Once a sweet drink (Faloodah) was presented to him. He refused to take it. Ibn Abbas enquired. ‘Is it forbidden to partake it?’ He said, ‘It is not forbidden, but I do not desire to accustom myself to any such thing which has not been taken by the Prophet.
(Reazul Shaher)
(6) Harun bin Hamza relates: “Once I went to Ali in the palace of Khurnaq. It was the winter season and Ali was shivering on account of cold. He was putting on an old dress. I said, “Oh ruler of the Faithful, a share has been allotted to you as well as to your children in the Commonwealth, why are you then undergoing such misery?” “By God”, replied Ali, “I do not like to utilize any of your goods. This is the same dress that I brought with me from Medina.”
(Tarikha ibn-e-Aseer)
(7) Zaid Ibn-e-Wahab relates: Once Ali came out of his house in the assembly of the people in such a state that his long shirt was full of patches. On perceiving this Ibne Nurja Kharji was displeased. Ali remarked, “What have you to do with my dress? The dress of mine is far from being a means of display of pride and it is such as can be worn by all Muslims.”
(Manaqib Ahmad)
(8) Omar bin Qais relates: Once it was enquired of this ruler of Islam as to why he used to get his old garments patched. Ali replied, “Because this produces the feelings of modesty and love of God in man and the Faithful can easily copy it.
(Arhajul Mutalib)
The above facts are enough to show that Ali lived a life unsurpassed and unequalled in its simplicity and uprighteousness. Of course, for us, men made of an ordinary stuff, it is not easy to follow his footsteps, he being so sublimely high, nevertheless, to have a correct ideology, it is imperatively necessary for us to keep his way of life before our eyes. It will certainly inspire us with a keen desire to be of service to humanity, even at the expense of our bodily comforts. Ali loved humanity so much so that he sacrificed his all for its betterment and that he deliberately and intentionally shunned the life of luxury and comfort, though he was in a position to indulge in all sorts of physical enjoyment. The discipline and self-denial, the strong faith and earnest endeavour, and the sense of social equality, which are the hallmark of Islam, were clearly visible during his entire life.
Besides this, Ali’s contribution to literature is highly incredible He was no doubt a great philosopher of the world. His sayings are the fountainheads of wisdom and sagacity wherefrom the seekers of knowledge may quench their thirst. Through him the hidden fountains of eloquence and rhetoric came to light and from him were learnt its principles and rules. Every speaker and orator had to tread on his footprints and every eloquent preacher availed of his utterances. Allama Abu Hamid Abdul Hameed Bin Hilbatullah known as Ibne Hadeed Madaeni Baghdadi writes:
“His eloquence is such that he is the leader of the eloquent and the Chief of the rhetoricians. It is about his utterances that it is below the word of the Creator but above the word of all creatures; and from him world has learnt the art of speech and rhetoric.”
Then he says:
“And when Mohqin bin Mohqin said to Muawiya ‘I have come to you from the dumbest man’ Muawiya said “Woe to thee, how can he be called dumb when, by Allah, no one other than he has shown Quraish the way to eloquence’.”
The chief difference between the rule of Ali and other materialistic rulers of the world is that Ali, contrary to other rulers, always preferred quality in lieu of quantity. This view can be ascertained from the difference in policies of the first three Caliphs and those of Ali. The three Caliphs carried on a vicious expansion program in which new territories were captured and large booties were brought to the Muslim capital. Besides, the wars were instrumental in keeping all the able-bodied young men busy and away from the seat of power and thus minimizing the chances of revolt or an uprising. Ali, on the other hand, stopped all campaigns on the fronts. Instead, he opened a new front in the heart of the Muslim state – that of purifying the minds and souls of those people who had already embraced Islam. Thus, Ali succeeded in laying the foundations of pure hearts – 72 of them defended Islam along with his son, Husain, a few years later in the desert of Karbala.
Ali propagated Islam as a philosophy of life and said that it gives reason and a set purpose of living. Furthermore, it defines the best ways to secure progress and happiness. He considered man as a viceroy of God on earth and emphasized that the Islamic concepts and laws are inseparable parts of Islamic theology. Ali believed that these concepts and laws are essentially concerned with harmonizing people’s relationships among themselves, with other beings, and above all with the Creator. Moreover, he always laid stress upon spirituality of soul and said this world is a preparatory stage for people in order to attain the spiritual level that permits them to enter Paradise. According to him, success and failure are not measured with this worldly or materialistic supremacy. The Islamic measure differs from materialistic standard by accounting for the life hereafter. The satisfaction of God, Ali believed, is the sublime aim that surpasses all other inclinations and wishes.
Elaborately speaking, Ali considered religion as a vital and positive force of life. His philosophy never sinks to that war of words without life and without earnestness which is main feature of the schools under Ptolemies or the vicious circles created by the philosophers of the West and the East. His ardent love of knowledge, his devotion in evolution of human mind, his sincere faith in God and in His Mercy, Love and Kindness, and his looking upwards for above the literalness of common interpretation of the law, show the spirituality and expansiveness of his philosophy of religion. To him evolution of mind was the essence of life and religion was the essence of the evolution of mind.
Ali taught us that a man without mind is not a man, and a mind without religion is worse than the instinct of a beast, more harmful, more dangerous and more carnivorous. Devotion without understanding will never bring Blessing of God.
Next to sincere faith in the unity of God and the apostlehood of the Holy Prophet, Ali lays stress on piety. He wants us to realize that piety is not a juicy morsel to be swallowed easily nor it is a dip in river to clean all dirt and filth from the body. Piety means actions that might be sour, harsh, and painful to perform in the beginning. Piety means to free oneself from vicious desires and wicked deeds. This freedom cannot be obtained but by constant efforts and endeavours. Such efforts are a continuous struggle and long drawn war against vicious cravings of mind. Nobody can be free from vices and sins unless he develops the capacity to abhor and hate them.
Mortality of life is another point that Ali wanted men to realize fully, sincerely and rationally. He wants us to understand that death is a biological incident of all forms of life and it is unavoidable, inevitable and sudden.
Ali’s teachings are gospel of work. He wants man to work, and to work honestly, sincerely and diligently. To work for the reward reserved in the Heaven. He stresses on doing work and that too good work while a person has life, health and opportunities. He wants us to be thankful for the time and opportunities allotted to us and work for the good of mankind and for our own good. According to him a mind without sober thoughts and a life without program of honest work is the most fertile soil for the seeds of wickedness and vice. Work with nobility of purpose, he believes, is a form of prayer. His advice to his son was:
Exert yourself to earn an honest living. Worst form of folly is waste of opportunities. Opportunities do not repeat themselves. Make use of each one of them when it presents itself, but let piety guide you in all of your actions.
Another aspect of Ali’s teaching is that he has clearly and emphatically condemned all anthromorphic (to attribute human forms to God) conceptions of deity. He says:
God is not like any object that the human mind can conceive. No attribute can be ascribed to Him that bore the least resemblance to any quality of which human being have perceptions from their knowledge of material objects. The perfection of piety consists in knowing God; the perfection of knowledge is the affirmation of His Verity; and the perfection of verity is the acknowledgement of His Unity in all sincerity; and the perfection of sincerity is to deny all attributes to the Deity. He, who refers an attribute to God, believes the attributes to be God, and he who believes an attribute to God, regards God as tow or part of one. He who asks where God is assimilates him with some object. God is the Creator, not because He Himself is created. God is Existent not because he was non-existent. He is with every object, not from resemblance or nearness. He is outside everything not from separation or indifference towards His creatures. He works and creates not in the meaning of motions or actions. He sees and hears but not with help of bodily organs or outside agencies. He was seeing when there was nothing created to see. He has no relation to matter, time and space, God is Omniscient because knowledge is His Essence, Loving because love is His Essence, Mighty because Power is His Essence, Forgiveness is His Essence, and not because these are attributes from His Essence.
However, it is a sad chapter of Islamic history that all possible efforts were undertaken to belittle Ali’s personality. Even those Hadees of the Prophet which encourage Muslims to follow Ali and proclaimed the leadership of Ali, after the death of the Prophet, were presented in distorted ways and with changed versions.
Abuzar Ghaffari is said to have said, “I heard the Prophet with these ears or would be deaf, and saw him with these eyes or would be blind; the Prophet once said:
Ali is the leader of the best believers, and the killer of unbelievers, victor who supports him, and weak who doesn’t.
Abuzar added. “One day we were praying with the Prophet, a beggar had entered the mosque. The beggar was requesting people for help but none helped him except Imam Ali. When Imam Ali was offering his prayer, he donated his silver ring by pointing his finger to the poor man and the latter took it with filled joy. After this incident the Prophet prayed humbly to God and said:
O God, my brother Moses asked you, ‘O God, expand my breast; ease my task for me; and remove the impediment from my speech, so that they may understand what I say; and give me a Minister from my family, Aaron, my brother; add to my strength through him, and make him share my task; that we celebrate thy praise without stint and remember thee without stint.
And He answered: ‘Granted is thy prayer, O Moses.’ O God, I am your servant and Prophet. Expand my breast; ease my task; and give me a Minister from my family, Ali, my brother; add to my strength through him, and make him share my task.
Abuzar concluded: “By God, as soon as the Prophet completed the prayer the trustworthy Gabriel came with the following verses:
Your guardians are God, His Prophet, and the believers who pray and give alms while they prostrate to God. Regarding those who disobey God, His Prophet and the believers; the party of God are the victors.
Ibn Sinan narrated this incident in Sahih Al Bukhari, Ibn Abbas in Asbab Al-Nizol by Imam Wahidi.
On different occasions, the Prophet told Ali:
You are to me as Aaron was to Moses, but there is no Prophet after me.
The consistency of narrations leave no room for doubt that Ali was chosen by God and his Prophet to be the ideological leader after the Prophet’s departure. A noteworthy point is the number and variety of people who confirmed the authenticity of these narrations. Perhaps the most outstanding occasion, which sank into people’s memories, is the Prophet’s speech during his last pilgrimage to Makkah. In a large congregation of Muslims he declared:
He whoever I am his master, Ali is his master too. O God assist whoever supports him and disgrace those who have enmity towards him.
From these few quotations, it can be safely concluded that Ali’s exclusion from the assigned duty marked the first major mistake on the part of Muslims. The inevitable consequences were a slow deviation that ended up in a turbulent stream of events, which no one was able to exercise control over.
In the end we can say that Ali, who was openly declared by the Prophet as the Commander of the Faithful was a very powerful and strong character. His multifaceted personality can never by described in a few pages or in a limited number of words. As the Prophet himself said that if all the water of the oceans is converted to ink and the trunks of all the trees on earth is converted into pen then, too, it won’t be possible to write all the characteristics of Ali’s personality. Nevertheless, the heroic deeds of Ali have left an ever-lingering mark behind to serve as inspiration for posterity.
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