Imam Ali – the True Spirit of Islam

In the name of Allah the Merciful, the compassionate

• The Principle of Pluralism

• The Principle of Tolerance

• The Principle of Dealings

• The Principle of Citizenship

• The Prospect for Growth

The Principle of Pluralism

All mankind are created from a single soul, and thus come from a single origin, and the people are the offspring of a single family of humanity.  Almighty Allah favoured and honoured mankind without discrimination between them, as given in the sacred book:

?And among His Signs is the creation of the heavens and the earth, and the variations in your languages and your colours: verily in that are Signs for those who know.?1

So the origin of mankind is one, and all are favoured and honoured, while differences, variety, pluralism of languages and colour are of His Signs and miracles for the world.

Pluralism is a fundamental aspect of life, and the means of coexistence between the various entities begins with acquaintance, just as the Almighty states:

?O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! the noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware. ?2

“The best of the people is one who benefits the people”, the prophet of Islam declares.

The highest station belongs to he who is most pious and righteous.

Acquaintance and getting to know others prepares the way for understanding, getting closer, cooperation, and coexistence; and of course the negative consequences of misunderstanding is well known. For this reason reformists emphasise on coexistence as a cure for misunderstanding, and promoting cooperation; in line with His words:

?Help ye one another in righteousness and piety, but help ye not one another in sin and rancour?3

 Pluralism is a principle that is also a sign, a test, a competition, and a race towards good:

?. . . To each among you have we prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah; it is He that will show you the truth of the matters in which ye dispute?4

So there is no room for coercive integration, as given by the Qur’anic verse:

?There is no compulsion in religion; the truth is henceforth distinct from error.?5

Varieties and differences and will always be there, but it is possible to transform it to a positive competitive aspect, thus enriching the parties concerned, in order to use it for the benefit of the family of mankind, something that Islam encourages, as seen from the aforementioned texts.  In other words, Islam corrects the view towards the self in the first instance, then towards the others, thirdly to the concept of pluralism, and fourthly instils the requirement of coexistence.  This is in addition to denouncing fanaticism (racism), egoism, and suchlike that prevent understanding and harmony.  Islam instils freedom for mankind, rejects coercive integration in aid of facilitating positive cooperation and construction.  This is evident from the Qur’anic verses after reflection and pondering:

?We sent thee not save as a mercy for the peoples?6

?The Religion before Allah is Islam (submission to His Will)?7

?There is no compulsion in religion; the truth is henceforth distinct from error?8

?Unto you your religion, and unto me my religion?9

?I worship not that which ye worship?10

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The Principle of Tolerance

In modern times tolerance means accepting the differing view of others – regardless of religion or race, or in respect of “not preventing them from being ‘others’ ”.  However, tolerance is more than just accepting them for what they are, it is to appreciate and respect the ‘other’.   Islam goes further than that and facilitates the ‘other’ to apply his laws in his environment, within the Islamic society and state.  The principle of ‘enjoinment’[11], and suchlike, in the Islamic jurisprudence is the best evidence in this respect.  Furthermore the pacts and treaties that the prophet Muhammad signed and adhered to – both nationally with the local tribes and internationally – are the best and most noble examples of tolerance and coexistence there is amongst those at the outset of the third millennium.  Islam encourages all fundamental requirements of coexistence and those issues that support it and guarantee its continuation such as justice, fairness, forgiveness, clemency, upholding one’s right, eradicating oppression and injustice, trust, and suchlike.  The Almighty states:

?O ye who believe! Be steadfast witnesses for Allah in equity, and let not hatred of any people seduce you that ye deal not justly. Deal justly?12

These are some of the texts that refer to tolerance in Islam, and the prophet had implanted their seeds and looked after them diligently.

The French scholar Gustave le Bon states, “we have seen from the verses of the Qur’an that Muhammad’s tolerance towards the Jews and Christians was extremely vast.”  Another scholar, Robertson, adds “The Muslims were the only ones who were both zealous about their own religion and respectful and tolerant towards the followers of other religions.”

As for Imam Ali and tolerance, glimpse of his teachings and policies is presented here.  In his covenant to Malik al-Ashtar when appointed him as the governor of Egypt, Imam Ali says:

Instil in your heart kindness, compassion and love for your subjects. Do not behave towards them as if you are a voracious and ravenous beast [and as if your success lies in] devouring them, for they are of two categories: they are either your brother in religion or your equal in creation. They may commit many wrongs, and come across many causes [that lead them to err] and may commit things deliberately and inadvertently. Grant them from your compassion and clemency in the same way that you wish Allah to grant you from His compassion and clemency.

It is as if to guarantee coexistence and cooperation between the nation and the government, it is not enough for the ruler to observe mercy, love, and compassion in dealing with the nation, but it imperative for this to be from the depth of the heart, so that this can be transformed to a love that can encompass every constituent of the community.  And is there anything that guarantees tolerance and coexistence more than a real and true love that emanates from the heart?

This is the means to create components of lasting coexistence.  Of course the aforementioned text points to the principle of pluralism, reality, justice, and logical dealing with it, in addition to addressing and correcting the view to the self and towards the other, emphasising the notion of the unity of the origin of mankind, “for they are either your brother in religion or your equal in creation”.

But is love and beautiful speech enough for guaranteeing coexistence?

The imam declares that all the aforementioned is not enough so long as it is not supported by the rights of the individual, and distancing from violating those rights, “do not pose to them a vicious animal – i.e. harm and violate them – plundering their livelihood – i.e. denying their rights.”

Then he instils ‘forgiving’ and ‘clemency’ as a means to create the right environment for tolerance and coexistence, ‘and give them your forgiveness and clemency’.  But what are the required limits of forgiving and clemency?

Imam Ali states, ‘given them your forgiveness and clemency, similar to that you like to see Allah gives you from His forgiveness and His clemency.’

And what are the limits of forgiving and clemency that we yearn for Allah to grants us?!  Do we set a limit to that?

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The Principle of Dealings

On the issue of dealing with others, being fair to them and persevering with their needs, Imam Ali states:

“Be fair with the people and persevere with their need, for you are keepers of the people’s treasury and their representatives, and do not hit anyone when demanding their dues, and do not touch anyone’s wealth, 140

whether he performs [the daily obligatory] prayers or a non-Muslim.”

On the issue of the role of continuous justice in instilling the foundations of coexistence, the imam confirms that the establishment of justice prevents transgression against one another, but rather the instilling of justice leads to winning the love and compassion of the people for the ruler, which is an advanced stage of coexistence between the ruled and the ruler.

“The best thing that can be for the ruler is the establishment of justice in the land, and the manifestation of the satisfaction and love of the peoples [for the government], and this love does not manifest except with their contentment [through the establishment of justice].”

So imam Ali does not stratify himself with instilling the foundation of coexistence, but rather calls for cooperation and collaboration on the bases of truth and love that is founded on justice, for justice brings about love in the other.

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The Principle of Citizenship

On the notion of citizenship for all, it is reported that the Commander of the Believers (Imam Ali) spotted a blind old man who was begging. The imam astonishingly asked his aids, “What is this?!”

“He is a Christian.” They responded.

“You used him until he grew old and now that he is unable to care for himself you have denied him?!” Imam Ali continued, “Assign for him from the treasury”.

Citizenship is for all without discrimination, and social welfare from Bayt al-Maal – the Public Fund or Treasury – covers all, and one’s needs must be met with human dignity.

Imam Ali urges Malik al-Ashtar, “By Allah, by Allah! take [special] care of the lowest who have no means [to care for themselves], and assign for them from your treasury and from the crops of the lands under you jurisdiction [i.e. public estates] wherever they may be, and the furthest should have the same as the nearest.”

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Prospect for Growth

The imam continues, “Then grant them sustenance according to their normal needs, for that gives them strength and facilitates them to reform and improve themselves, and make them needless to wrong those under their control.  In this way you will have proof and argument against them if they disobey you and betray your trust.”

To further elucidate the matter the imam states, “land is ruined through the poverty of its people”.

The imam emphasises on the issue of growth, and on increasing production in order to enhance the treasury income, discouraging from resorting to legal taxes to increase revenue without the necessary growth, which would bring about hardship upon the land and its people.

“Your attention to developing the land must be greater than that for collecting revenues, for that cannot be realised except through development, and he who seeks taxes without seeking development, ruins the land and destroys the creatures of Allah”.

So prosperity revitalises coexistence and ensures its continuity, and to sustain this there must be continuous growth, while and poverty and destitution lead to destruction, and relying on taxes without increased production and profit damages the country and the people. For when growth ceases, profits reduce and job opportunities diminish, and unemployment increases.  But with continuing burden of payment of legal taxes, poverty, destitution and unemployment will continue and growth diminish, thus affecting the delicate equilibrium and facility of coexistence between the people themselves on the one hand, and between the ruler and ruled on the other.