Islamic Culture and Religious Studies Book - 3

Lesson 10 : the Public Treasury

When Imam Ali (a.s.) was chosen as the leader of the Muslim Ummah, the problems faced by the society had reached its peak. The people eagerly turned towards him to sort out their troubles.

When reading the Nahjul Balagha, we come across one of the most famous sermons of Imam Ali (a.s.) - Khutba Al-Shiqshiqiya - where he speaks of these troubles and of the Caliphate. Part of the sermon is as follows:

" Beware! By Allah! The son of Abu Quhaafah (Abu Bakr) dressed himself with it (the Caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill. The flood-water flows down from me and the bird cannot fly up to me. I put a curtain against the caliphate and kept myself detached from it.

" Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grownups are weak and the young grow old and the true Believer acts under strain till he meets Allah (on his death).

(Then Imam Ali (a.s.) spoke of being Patient in absence of supporters) " I found that endurance thereon was wiser. So I adopted patience although there was pricking in the eye and suffocation in the throats. I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after himself."

Then Imam (a.s.) quoted a verse from Al-A'sha's poem:

" My days are now passed on the camel's back (in difficulty) while there were days (of ease) when I enjoyed the company of Jabir's brother, Hayyan.

" It is strange that during his lifetime he wished to be released from the caliphate but he confirmed it for the other one after his death. No doubt these two shared its udders strictly among themselves. This (next) one put the Caliphate in a tough enclosure where the utterance was haughty and the touch was rough. Mistakes were in plenty and so also the excuses therefore.

One in contact with it was like the rider of an unruly camel. If he pulled up its rein the very nostril would be slit, but if he let it loose he would be thrown. Consequently, by Allah, people got involved in recklessness, wickedness, unsteadiness and deviation.

" Nevertheless, I remained patient despite the length of period and stiffness of trial, till when he went his way (of death), he put the matter (of Caliphate) in a group and regarded me to be one of them. But good Heavens! What had I to do with this 'consultation'?

Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? But I remained low when they were low and flew high when they flew high. One of them turned against me because of his relationship and this thing and that thing, till the third man of these people stood up with heaving breasts between his dung and fodder. With him, his children of his grand-father, (Umayyah) also stood up swallowing up Allah's wealth like a camel devouring the foliage of spring, till his rope broke down, his actions finished him and his gluttony brought him down prostrate.

" At that moment, nothing took me by surprise, but the crowd of people rushing to me. It advanced towards me from every side like the mane of the hyena so much so that Hassan and Hussayn were getting crushed and both the ends of my shoulder garment were torn.

They collected around me like the herd of sheep and goats. When I took up the reins of government one party broke away and another turned disobedient while the rest began acting wrongfully as if they had not heard the word of Allah saying: That abode in the hereafter, We assign it for those who intend not to exult themselves in the earth, nor (to make) mischief (therein); and the end is (best) for the pious ones (28:83)

" Yes, by Allah, they had heard it and understood it but the world appeared glittering in their eyes and its embellishments seduced them. Behold, by Him who split the grain (to grow) and created living beings,

if people had not come to me and supporters had not exhausted the argument and if there had been no pledge of Allah with the pious to the effect that they should not accept the gluttony of the oppressor and the hunger of the oppressed, I would have cast the rope of Caliphate on its own shoulders, and would have given the last one the same treatment as to the first one. Then you would have seen that in my view this world of yours is no better than the sneezing of a goat."

It is said that when Amir al-Mu'mineen (a.s.) reached here in his sermon a man from Iraq came up and handed him a letter. Imam Ali (a.s.) was looking at it when Ibn Abbas said, " O' Amir al-Mu'mineen, I wish you would resume your sermon from where you left it."

Upon which, Imam (a.s.) replied, "O' Ibn Abbas! It was like the foam of a camel which gushed out but subsided." Ibn Abbas says that he never grieved over any utterance as he did over this one because Amir al-Mu'mineen (a.s.) could not finish it as he wished to.

REGARDING BAITUL MAAL

On the second day after his election as Caliph, Imam (a.s.) went to the mosque and spoke to the people saying:

" Praise to the Almighty and salutations to Muhammad and his pure progeny! O people, some of you have taken from the Baitul-Maal more than what you deserve, filling your pockets with the wealth of people, buying properties, farms and gardens, purchasing horses and riding on them with great pride. In reality, you have gained nothing but curses in this world and the severe punishment in the hereafter. But you must know I will give back the rights of the oppressed people to them and return the rights of those who deserve them.

" From now on, all Muslims are equal and I will distribute an equal share from Baitul-Maal for all. It is my hope that those I have spoken of will not complain that I did not give them their rights. As from today any sort of preferences, even being the companion of the Holy Prophet (s.a.w.w.), will be null and void. The Almighty will surely reward whoever has given service to Islam, but that will not be a criteria of creating differences between them and other Muslims. Baitul- Maal is a common wealth for all Muslims and will be used for social projects and government administration. What remains will be distributed equally amongst the people.

"Whoever accepted the invitation of Allah (S.W.T.) and His Prophet (s.a.w.w.), believes that Islam is the true word of God and prays facing the Qibla, is considered a Muslim, equal to all other Muslims. Yes! Whoever attains Taqwa, will be considered high and his position will be elevated in the eyes of Allah (S.W.T.). They will receive abundant rewards in the hereafter, but not in this world."

Imam Ali (a.s.) then looked around and declared:

" Come tomorrow whether you are Arab or non-Arab. All are equal and there is no preference in regards to race, color or tribe. You will all be given your equal share."

The next day Imam Ali (a.s.) distributed the wealth equally. Those who had never been given a share found themselves with their rightful amount. This did not please those who had been used to getting favours from the previous leaders and one of them spoke angrily to Imam (a.s.) saying, "How can you ignore my past and my style of living? I am used to luxury and today you give this man who is my slave, the same as you give me. Is this what you call justice?"

It was such shallow minds and selfish hearts that could not bear the justice that Imam (a.s.) established during his reign and they fostered an animosity and hatred against him.

However, Imam Ali (a.s.) did not let the words or actions of these people stop him from his firm stand. He continued to deal with all fairly. Once his brother Aqeel came to him with financial problems and requested Imam (a.s.) to assist him from Baitul-Maal. Imam (a.s.) gently replied "I can assist you from my own share but not from the public treasury."

His brother in turn said " What will I do with your little share, brother?" Imam Ali (a.s.) later told the story saying:

"By Allah! I certainly saw (my brother) Aqeel in destitution and he asked me for a sa' (approx. 3 Kg) of wheat. I also saw his children with disheveled hair and a dusty countenance due to starvation, as though their faces had been blackened by indigo. He came to me several times and repeated his request to me again and again. He thought I would sell my faith to him and follow his tread, leaving my own way.

Then I heated a piece of iron and held it near him so that he might take a lesson from it. He cried as a person in pain and backed away to avoid getting burnt. I said to him. "O Aqeel! do you cry on account of this (heated) iron which has been made by man, while you try to drive me towards the fire which Allah, the Powerful, has prepared for (a manifestation of) His wrath? Should you cry from pain, while I should not cry from the flames?"

Imam (a.s.) also spoke of another story concerning the manner in which people tried to bribe him. He said,

" A strange incident is that a man once came to us in the night with a closed flask full of honey. I asked him whether it was a reward, zakat (poor-tax) or charity, for these are forbidden to us members of the Prophet (s.a.w.w.)'s family. He said it was none of those but a present. Then I asked him, "Have you come to deviate me from the religion of Allah (S.W.T.)? Are you speaking without sense?

" By Allah (S.W.T.)! Even if I am given all seven stars that exist under the skies in order that I may disobey Allah (S.W.T.) - to the extent of snatching one grain of barley from an ant, I would not do it. For me your world is lighter than the leaf in the mouth of a locust that is chewing it. What has Ali to do with bounties that will pass away and pleasures that will not last? We seek protection of Allah (S.W.T.) from the loss of wisdom and the evils of mistakes, and from Him we seek success."

After distributing money and cleaning Baitul-Maal, Imam (a.s.) would stand in front of the Almighty and pray, thanking and praising Him for having given him the opportunity to render his services to the Muslim Ummah. At the end, he would recite a du'a, "O Allah! I have tried my best to perform my duties and acted with justice in the distribution of wealth from the public treasury so that on the Day of Judgment, I should not be questioned and accounted for it…"

A Holy Verse Allah (S.W.T.) reminds us:

"O you who believe! Be maintainers of justice and bearers of witness for Allah's sake, though it may be against your own selves or (your) parents, or near relatives." Sura Nisaa, Verse 135

SOMETHING TO THINK ABOUT…

1. Imam Ali (a.s.) on the second day after his election announced to all Muslims that they would receive their rights from Baitul-Maal equally and no preferences would be given to anyone.

2. Those who were used to being given more than they deserved from the public treasury showed resentment and anger but Imam Ali (a.s.) announced that he would not change his attitude or his stance on justice and equal distribution because his was the way of the Prophet (s.a.w.w.).

3. Imam Ali (a.s.) was very cautious in the distribution of wealth, more so when his brother Aqeel came for assistance. Imam (a.s.) never even considered misusing the funds in the public treasury.

Think and Answer

1. What kind of oath has Allah (S.W.T.) taken from those people who are God- Conscious?

2. Why did Imam Ali (a.s.) accept the Caliphate?

3. What did Imam Ali (a.s.) say on the second day after his election?

4. Who were the people who were displeased with Imam (a.s.) after he announced his stance on the equal distribution from public treasury?

5. After his brother Aqeel had come to him several times, what did the Imam (a.s.) do?

Lesson 11 : Jehad in Islam

Jehad in the Arabic language literally means 'Struggle'. Under certain circumstances, it is also the term used to mean fighting against the enemies of Islam. Islam is a religion of ideology, faith, logic, understanding and pondering. It in no way encourages fighting against others, rather it places great emphasis on peace and stability. History holds countless examples of how Islam was truly spread - through intellectual arguments and akhlaq.

Thus, the claim that many non-Muslims make i.e. that Islam was spread by the sword, is a mistaken one. Beliefs cannot be imposed by force. Religion is a set of beliefs - a way of life. Force can lead people to practice something, but cannot make them accept it or believe in it. An act can be performed without thought or will but the intention of that act (which is its foundation) requires voluntary faith.

Through clear proofs and logical arguments, Islam spreads its own ideals, values, morals and codes. Of course, this immediately leads to the question: 'Why then is there a principle like jehad in Islam?' The answer is simple. Although Islam never was, and is not a religion of War, it is a realistic way of life and acknowledges that there may arise circumstances when the Ummah or the Religion itself would be under attack from its enemies. This situation is provided for by the principle of Jehad.

Jehad in itself has a philosophical reason behind it. When it is against the enemy, it is not reduced simply to a violent act but still retains its profound depth. The most basic explanation of what Jehad comprises of may be derived from the Holy Qur'an itself where Allah (S.W.T.) says:

"Verily God has purchased from the faithful their selves and properties, for theirs (in return) be the garden (of paradise); they fight in God's way, and they slay and they are slain; (this is) a promise binding on Him in the 'Torah' and the 'Injil' and the Qur'an; and who is (there) more faithful to His covenant than God? Therefore rejoice in the bargain that you have transacted; and that, it is the great achievement."

Sura Tawba, Verse 111 In this ayat, Allah (S.W.T.) talks of a spiritual bargain. Any bargain or transaction usually requires the following key components: a buyer, a seller, the commodities and the price.

According to the verse: (i)The Buyer is Allah (S.W.T.) Who is the Best and most Just of bargainers. To Him belongs all Power and with Him is all that is Good.

(ii) The Sellers are the Believers. These are the individuals who love and have faith in Allah (S.W.T.), His prophets and the Day of Resurrection. They understand Islam and find happiness in practicing its laws, implementing them with pride.

They devote their lives to serving their Lord, and look upon His favors in the Hereafter as the highest and the most sublime. They know that life in this world is very short but the life in the next world is eternal.

(iii) The Commodities are the soul, wealth and existence of the Mo'meen himself. A Mo'meen is willing to sacrifice everything including his life in order to gain the pleasure of Allah (S.W.T.).

And finally the Price is the everlasting bliss in Jannah (Paradise). A life led in the company of prophets, Imams, martyrs and humble servants of Allah (S.W.T.). A place so beautiful, that no eyes have ever seen, no ears have ever heard and no mind has ever imagined anything like it.

(iv) This bargain had been endorsed in all the divine texts i.e. Tawrat, Injil and the Holy Qur'an. Allah (S.W.T.) has vowed to fulfill His end of the transaction if a Believer holds up his, and who is better than Allah (S.W.T.) in fulfilling promises? When a Mo'meen finds himself on the battleground performing Jehad, he is offering his commodities for sale, willing to sacrifice his life for Islam. He fights for freedom from oppression, justice and in defense of his cause or home.

Because of this great act, Allah (S.W.T.) provides him with success no matter what the outcome of his battle is. If he dies then he attains the noble status of shahaadat (martyrdom) and is he survives having defended Islam and the weaker members of society from the enemy, he is considered a Mujahid (a Defender of Islam). Either way, he is a winner.

The Principles of Jehad (Holy War)

Islam does not begin a fight to conquer land or country. It does not impose its own beliefs and culture onto other nations. But when Islam finds people living in a chaotic society, overpowered by ignorance, oppression, poverty, suffering and dictatorship then it commands Believers to stand firm and fight these oppressors.

Even in actual battle, Islam lays down a set of ethical conducts. Muslims are not allowed to initiate attack. In the event of a situation of conflict arising, first, the Muslims must attempt to create an awareness amongst both parties of the situation at hand. They must tell them about the Almighty and His love of peace and unity. If after attempts to negotiate with the oppressors and dictators, there is no positive result in the terms, and the enemy is intent on attack, then finally Islam advocates war.

Defensive Jehad (against External Threats)

If an Islamic territory is attacked by enemies, then it becomes the duty of all Muslims to fight in its defense and protect the country. The Holy Qur'an says in Sura Baqara, Verse 190:

"And fight in the way of Allah with those who fight with you..." Note that the ayat speaks of fighting 'with those who fight with you' stating clearly that such a battle should be a defensive one. Since the command is stated in the Qur'an, we do not need to seek permission from the Islamic Leader of the times to join in such a battle. He can however advise on tactics and rules of Jehad.

Jehad against Internal Threats

Internal Jehad involves transgressors who live within an Islamic country and collaborate with the enemy outside the country to create instability within the Islamic nation.

These people should be advised not to threaten the Islamic laws but if they remain stubborn in their ways, it becomes the duty of the Islamic nation to combat such hypocrites.

Our first Holy Imam (a.s.) fought against the Khwarijites although they practiced the Islamic rituals like fasting and prayers. This was because they used un- Islamic tricks to oppose Islam and its authority (the Imam (a.s.)) openly. The battle against them was a lesson to others like them that Islam was not weak and they could not break its laws without facing the consequences.

A Holy Verse Allah (S.W.T.) says: "Surely Allah has bought of the believers their persons and their property and for this they shall have the garden, they fight in Allah's way so they slay and are slain a promise which is binding on him on the Tawrat and the Injeel and the Qur'an…" Sura Tawba (Bar'at), Verse 111

SOMETHING TO THINK ABOUT…

1. Islam calls upon all Muslims to acquire faith and piety. These can only be achieved through logical explanations and proofs. Islam does NOT invite Muslims to take part in physical Jehad except under certain dire circumstances e.g. to protect the Islamic Ummah and the oppressed. When Muslims choose to defend Islam dictators and oppressors, the act of jehad becomes the best kind of Worship.

2. Allah (S.W.T.) has told the Muslims in the Holy Qur'an to fight against the enemies of Islam in its protection. He offers those who are killed in His way, forgiveness and eternal life in paradise.

3. Holy war is used as a tool to save the oppressed from the oppressors, but before that tool is put in action, the Waliyul-Amr (Leader of the time) is supposed to create awareness of the situation and educate those who are trying to destroy the Islamic country. Only if that fails does the holy war become obligatory.

Think and Answer

1. What does the term Jehad mean in the Arabic literature and in the Islamic Culture?

2. What is the deal between the Believers and Allah (S.W.T.) mentioned in the Qur'an? Who and what make up this deal ?

3. What are the principles of Holy war and its aims?

4. Explain what Defensive Jehad is.

5. Explain the circumstances that give rise to Internal Jehad.