The Life-Style and Conduct of Imam Ali Ibn Abi Talib (A)

By:
Hojjat al-Islam Hashmi Rafsanjani
Former President of Islamic Republic of Iran
Friday Prayer Sermon 18: (April 5, 1985)
In the Name of Allah, the Beneficent the Merciful
All praise is due to Allah, the Lord of the Worlds, and Allah's peace and blessings be upon the Messenger of Allah and upon his descendants, the infallible Imams. I take refuge with Allah (SWT) from the accursed Shaytan.
The Almighty Allah says in His Book:
'O you men! Surely We have created you of a male and a female, and made you nations and tribes so that you may know (deal respectfully with) one another; surely the most honourable of you with Allah is the most pious God fearing... (49: 13)"
O servants of Allah! I recommend you to observe taqwa (God-fearing and piety)
In the course of earlier khutab, (sermons) we had a general discussion on social justice. The last part of our discussion was in relation to justice concerning the races from the viewpoint of Islam, and the oppressive actions committed by the white race, the West and especially Europe against other races during the past five centuries. The final part of that discussion was related to the oppression committed by the colonial Western world, and the white race against other races by imposing incompetent governments, and deviating the axis of bases of competence for wilayah and government. It was pointed out that one of the bad and damaging results from which the world still suffers was to vest the capitalists with the power to rule over the majority of the people, who are typically the deprived masses.
We have also mentioned that Europe itself and other white-race governments are suffering from this problem. Yet they compensate this loss by transferring the disadvantages of this form of government to other parts of the world, and thus making up for the losses in their own societies. In the previous khutbah, I cited some instances of the dominance of capitalism in the United States of America. The discussion of the subject highly attracted the attention of different strata of people. Last week, we had many telephone calls and letters from various parts of the country indicating that this discussion has been instructive and effective in determining the fate and future of the nation.
The discussion was on the subject that the political system of Western societies is such that only the wealthy, those backed by the wealthy, and the millionaires can find a way to the Senate or to key posts. The majority of the people, especially the oppressed American negroes, consider themselves deprived of reaching the decision-making centres forever and are hence disappointed.

Imam `Ali Ibn Abi Talib (A)
I have cited numerous instances about American elections. Now in this khutbah (sermon), I do not intend to discuss this issue much. The reason why I expressed the root of this issue was that, firstly the discussion would be specified, and secondly the issue would be somewhat compared with Islam. My main discussion in this khutbah is about, Imam `Ali ibn Abi Talib (A), the reverend grand Imam of the Shi`ah. I deem it unjust not to devote to Imam `Ali (A) at least a part of a Friday Prayer sermon delivered in the week commemorating this reverend Imam's birthday. As a consequence, I will devote the main part of the first khutbah to the personality of this great Imam. I will then link this to the main topic of the discussion, because, to the extent we can prove that the Western government revolves round the axis of corruption, we can also prove the soundness and genuineness of the Islamic government as derived from the life-style of Imam `Ali ibn Abi Talib (A). These soundness and genuineness of government are crystallized in his life-style and 5-year rule.
The weak points of the bases of government, which comprises the Parliament and the Senate in the United States of America and the West have already been discussed. I will cite the opposite of this from the life-style and conduct of Imam `Ali ibn Abi Talib (A) while administering the Islamic government. Of course, our discussion about Imam `Ali (A) is much more comprehensive than only the issue of government.
A point which we must stress, as our noble Imam Khumayni (QS) refers to in his statements, is that in our discussions, khutab (sermons), and books we cannot fully describe and present these reverend personalities as they really are. Neither can our understanding reach the depth of their personalities nor has our tongue enough power of speech to express it. One can refer only to an infinitesimal fraction of it which is tangible for us for a part of a khutbah. This best interpretation that we can utter is to say that Imam Ali (A) is the perfect human being, a model for the humanity and at the centre of attention of the Creator. In other words, the most comprehensive attribute one can mention about him to include everything is to say that Imam `Ali (A) is a perfect human being.
Certainly, Islam, which is a monotheistic religion, does not allow us to exaggerate and elevate these personalities above the status of humanity. We do not utter those exaggerating accounts which at times you see in the statements made by some gnostics and Sufis about Imam `Ali (A). The Imams (A) themselves interpret about their status in this manner: "Do not lift us to the status of Divinity and do not create the misgiving of Divinity. Do not engage in polytheism but say whatever you wish to say about our human virtues."
Man is created by Allah (SWT) and he is the crown of all world creatures. Man is the noblest of all creatures, and the Imams (A) are the noblest of all human beings. A perfect human being has everything, because, within the domain of Allah's (SWT) creatures, we know of nothing better than the perfect human being. We should come down from the status of Divinity and then identify these human beings. When we say a perfect human being, it embraces a range of other interpretations in accordance with the especial culture of religions and schools of thought. For instance, the hujjah (proof) of Allah (SWT) is one of such interpretations. When we call the Imams (A) the hujjah of Allah (SWT) it means every one of them is a perfect human being, because in accordance with many documents, man was the goal of creation. The main path towards which the mankind should move is the sublime status of humanity. Allah (SWT) has created the perfect human being as a hujjah for conducting our lives. Allah (SWT) has introduced the Imams (A) to us, so that we consider them as our models and the personality of these grand dignitaries is regarded as a hujjah for us whenever we want to evaluate, negate, or prove something.
The entire life-styles of Imam `Ali (A), his infallible descendants (Imams), and the prophets during their own eras serve as hujjah for all virtues and vices of the people. We should avoid whatever they did not want us to do. We should also try to do whatever they wished us to do. And this is hujjah over us. Thus the hujjah of Allah (SWT) is the same as the exemplary and perfect human being. The exemplary human being means someone in the humanity at the centre of attention of Allah (SWT) and the goal of creation. This is how he is introduced and how the people are asked to conform with him. In other words, the perfect human being is a good model, the hujjah of Allah (SWT), and an uswah (excellent exemplar), a term which the Qur'an uses mostly. Likewise, the perfect human being is deemed as a mithal (an example) which is mainly used in Arabic literature. "Guide" is another interpretation and the hujjah of Allah (SWT) is our guide. "Light" and "Ahaduth-Thaqalayn" [1] and similar epithets that you hear about the Imams (A) are all indicative of the fact that all these are immaculate human beings who possess all virtues. Everyone, in his position, can consider them as a perfect model, exemplar, hujjah, proof, and as an example. These are the illuminating lights on the earth. Read "Az-Ziyaratul-Jami'ah". The interpretations therein are the elaborations of the statements I have made.
The issue of the comprehensiveness of a human being is something which is at times implicitly insinuated. At times, the issue has been made explicit. For instance, there are explications that Imam `Ali (A) was possessed of combinations of opposite qualities.
This issue has also been dealt with in the poems of great mystics and the interpretations of great figures. But I believe that the statement, that Ali (A) was possessed of "combinations of opposite qualities" is a way to make the matter clearly known. The gnostics are much higher in status to deem this issue as something contrary. Stating in this manner is due to either carelessness exercised in interpretation, or due to expression by those who are more or less common people thinking that the existence of such qualities in man's being is contradictory. Or else, they have expressed this phrase so as to address the audience in an informal manner, otherwise this cannot be regarded as "the combination of opposite qualities".
My interpretation is that one should find in the Imams (A) and in Imam `Ali (A) the possession of all virtuous features which Allah (SWT) wants for man, and the absence of all vices which Allah (SWT) does not want man to have. These are all present in their beings, but are they opposing to one another? One should justly abstain from saying this. Those who have said that these traits are contradictory have thought like this; that when a brave and heroic person draws the sword, goes to the battlefield, slays one thousand people in one night, and is not sympathetic at all, he has a special form of morale. When this person, who has slain a thousand of arrogant persons during one night, meets an orphan, and sees the signs and misery of orphanage on the face of an unfortunate orphan, he becomes so grieved, and cries. They think that these two traits are contradictory, and man's spirit should be such as to be either such a hero, or to have tender emotions so as to break down at such a sight and cry. Or, you see Imam `Ali ibn Abi Talib (A) spends his leisure by taking a pick, going to the desert, and digging the earth, the mountains, and the stones, bringing forth springs of water that rush forth like a camel's neck springing up. He creates such a scene by cutting the stones; yet at the same time, he is an ascetic person who says he would have either milk or salt as food when they bring him bread, salt, and milk.
They say it is contradictory for one to work so hard as to dig the earth and bring forth water from its depths, and to be so inclined to asceticism and piety as to be unwilling to eat salt and milk together as part of his meal. And they are of the view that these are contradictory. They regard incompatible for a speaker who was the best orator of his time, and whose writings could serve as perfect examples, samples, and proofs when compared with the high class world literature after the elapse of one thousand and four hundred years, and at the same time who was a chivalrous warrior, an active farmer, and a thinker who could easily solve the most difficult and complex mathematical problems. They believe that these qualities cannot come together and a person can be either a top man of letters or a mathematician or, for instance a soldier of high rank and status.
It is impossible for us as ordinary people to master all these fields at a high level. We have practically none as such. Even people such as Abu Ali Ibn Sina, and his like, who are among the high-ranking select figures of humanity, had become experts in only few fields. And it is obvious that nowadays a person becomes a ranking physician, as well as an expert of complex fields of engineering as a top engineer; and he receives the top degree in astronomy, and also obtains a high degree in unrelated fields such as literature. We know that if the most talented people arduously work, they can receive four or five doctorate degrees and not more. If we think about Imam `Ali ibn Abi Talib (A) in this way that we believe in, he had the highest degree in all the scientific fields. He was possessed of a highest degree in all the fields of ethics. In practical fields, he always obtained the highest marks wherever he set to work. Of course, normally all these virtues cannot be possessed together by ordinary people. But are these contradictory, or is it that man cannot accomplish them?
A person would not be able to acquire the knowledge of all these sciences. There is no paradox in this. How is it possible that a person can fully master two fields? If the contradiction is philosophical, the combination of contraries is impossible, and the two opposites cannot be brought together. The combination of contraries is an ordinary interpretation set forth to mostly indicate the comprehensiveness of the Imam's (A) status. If, however, some highly learned persons have made such an interpretation, they have committed an error by negligence. It would be correct to say in this regard that Imam `Ali (A) was possessed of all virtues. But now if we want to explain how man can reach such a degree of perfection, the truth is that we are of the view that all these virtues are not acquired.
That is to say, if we imagine that Imam `Ali (A) has studied and learned all these subjects at school, and has found great teachers, then this is not the case; these virtues are not acquired in this manner. In fact, the main sources to attract these Divine blessings are the ones which are acquired. In other words, qualifications are .found in man for which Allah (SWT) endows him with His blessings. These qualifications and competences are the acquired ones. But once the gateway of blessings is opened, Divine blessings are incessantly and limitlessly showered; and Imam `Ali (A) is in such a situation.
The exemplary human beings whom Allah (SWT) wanted to be the hujjah on the earth, as had been the prophets (A) all through the history, then the infallible Imams (A), and now Imamul-`Asr (A), whom we all believe so - are in this situation. Till the Day of Judgment, we should all the time have a hujjah like him on the earth. They should be like this and they are so and consequently they find that relationship with the gateways of Divine blessings. In the Qur'an too, we have numerous ayat in this regard. This entails a separate discussion. It well shows that there are human beings upon whom Allah (SWT) has bestowed special virtues.
This is the specific guidance to them from Allah (SWT). We have two types of guidance. This Allah's specific guidance can resolve all the issues for a man, as has been the case with Imam `Ali (A), a human being who, we believe, was possessed of all virtues and is devoid of any vice. In the course of these discussions, I have once mentioned the roots of values, viz, taqwa, knowledge, and jihad, which are the three main sources. They also have secondary sources which I have already stated in the khutab (sermons). These and many things that we cannot cover are all present in the comprehensiveness that I state. But what a `force' and a `weight' Imam `Ali (A) bears for Islam (which is the most important religion of Allah (SWT) on the earth, and which is an eternal Divine religion) that Allah (SWT) has wanted such figures to be at the helm of affairs in this religion. What services, Imam `Ali (A) has rendered, their importance and comprehensiveness, which I will now refer, are much more than these. From the moment he is born in Ka`bah, Imam `Ali (A) was brought up in the lap of a mother such as Fatimah bint Asad, who was the second woman who embraced Islam. He was then brought up by the great Prophet (S) of Islam, the best source of education in the world.
He had a father like Abu Talib (A), the great personality without whose support to the Holy Prophet (S), the disbelievers would not have allowed the Prophet (S), to remain in Makkah and preach the tenets of Islam to the people. Abu Talib (A) was subjected to the wrath of the enemies of `Imam Ali (A) and the enemies of virtue to such an extent that it has at times been interpreted and believed by some that he did not even embrace Islam. How is it that Abu Talib (A) did not embrace Islam when he was the main supporter of the Prophet (S) in Makkah? The demise of Abu Talib (A) was the greatest blow to the normal life of the Prophet (S).
In any case, Imam Ali (A) had an active presence in all the crucial and dangerous phases of the history of Islam, which is very important too. See, from the very beginning when Imam `Ali (A) was small and young, he averted many dangers befalling the Prophet (S) owing to his genius. The first time when Imam `Ali (A) distinguished himself was with regard to the issue Laylatul-habit (The Night of Hijrah (migration) of Prophet Muhammad (S), when Imam `Ali (A) slept on the Prophet's bed instead of the Prophet). On that night, a big plot was hatched up to do away with the Holy Prophet (S). That sacrifice and sleeping on the Prophet's bed saved the life of the Prophet (S) Then Imam `Ali (A) went to Madinah.
The most important war in the lifetime of the Prophet (S) and during the history of Islam is the Battle of Badr in which Imam `Ali (A) defeated the real kafirun and ended the war in favour of Islam. The next scene which is very important was the Battle of Uhud in which, all the historians agree, Imam `Ali (A) saved the Prophet's (S) life by his special efforts of self-sacrifice. In the Battle of Khandaq, when he was faced with `Amr ibn `Abdi Wudd, it was judged that the entirety of polytheism was face to face with the entirety of Islam. This reflects what a decisive scene this was. That is to say, the entirety of polytheism (shirk) or kufr (disbelief) and the entirety of Islam should clarify their destiny. And Imam `Ali (A) ended this in favour of Islam. In the Battle of Khaybar, Imam `Ali (A) conquered the important Khaybar fort. In the Conquest of Makkah, Imam `Ali (A) reached the greatest peak of honour and, while standing on the shoulders of the Prophet (S), demolished the symbols (idols) of polytheism, blasphemy, and confrontation against Islam. Wherever you look at various junctures of history, Imam `Ali (A) is a great personality. During his stay at home (for about 25 years during the Caliphate of Abu Bakr, `Umar and `Uthman), Imam `Ali (A) was the greatest support for the governments of the time and for the first three caliphs - in respect of the matters referred to him such as for scientific viewpoints, decision-makings, counselling, showing the correct courses of action, and preventing the clashes and conflicts of the time which were fatal for Islam.
This can be regarded as one of the very vital and sensitive roles of Imam `Ali (A) to act in this way. Then there is the few-year long government of Imam `Ali (A) which is a bright spot in the history of Islam. If we take away these years of Imam `Ali's (A) rule from the history of Islam, the history of Islam will become quite poor. With just these few years of rule, Imam `Ali (A) has so much enriched the history of government and the virtue of the Islamic rule, that we have not been able to implement it so far in Iran after the victory of Islamic Revolution. But at any rate, this asset and best example has been left in history during the four or five years of Imam `Ali's (A) rule.
Imam `Ali's (A) "Nahjul-Balaghah", a conference on which is being organized nowadays, is justly one of the greatest treasuries for the Islamic society, next to the Qur'an and incidentally, he is the student of the Prophet (S) as he himself has stated that he regards himself as one of his servants. Insofar as the position of Prophet (S) is concerned, it is another status and deserves a separate discussion. This personality and this Imam (A) stands at the peak of honour in knowledge, taqwa, and everything else - of which we have been able to find only an example and a spark of this great luminous source.
With regard to Divine knowledge Imam `Ali (A) said, "If I were to judge between the people, I would judge according to the Qur'an with regard to those following the Qur'an; judge according to the Injil (the Book revealed on Christ, `Isa) for those adhering to the Injil, and judge according to the Tawrat (Torah - the Book revealed on Moses) for the followers of the Tawrat, and I would make judgments for the followers of any religion by using their own religious and Divine texts. His bravery is evident from the statement he makes: "If all the Arabs stand against me and intend to fight with me, I will not turn my back on them." This is the manliness of Imam `Ali (A). Look at his eloquence of speech that when he spoke, his enemies used to say that he engaged in magic. Consider the mercy and compassion of Imam `Ali (A) and his justice which is related to these khutab. I will mention a part of it which would be relevant to the previous discussions that we have had. Imam `Ali's (A) justice is such that in his book the Christian writer George Jordaq has called Imam `Ali (A) as "Sawtul-`Adalatil-Insaniyyah"(The Voice of Human Justice"). A Christian scholar who has strong feelings about protecting the oppressed, and whose personality basically has this state, has called Imam `Ali (A) "The Voice of Human Justice". From his own viewpoint, he has indeed chosen a very good title for Imam `Ali (A).

The Government of Imam `Ali (A)
Earlier, we have mentioned that in the United States of America a sum of one million and one hundred thousand dollars is spent for the election of one representative. This is how the U.S. capitalists send the representatives to the Congress or the Senate so as to rule over the society. Quite opposite to this is the case of Imam `Ali (A). He ordered the restoring to the public treasury the possessions of any treacherous capitalist, whom he was sure had gathered wealth by usurpation. When he came to power, the very first order he issued was to return to the public treasury whatever was drawn out and unjustly given to people before the period of his own rule, even if it had been the mater (marriage-portion paid to the wife by the husband) of women. This is how he dealt with this capitalist class.
When he came to power, Talhah and Az-Zubayr - who were `renowned figures' of the world of Islam and, are still very popular among the Sunnis and were old-timers and influential personalities during the Prophet's (S) era and who had gradually become rich and were among the `so-called elite' - went to Imam `Ali (AS) and said that they would vow allegiance to him subject to the condition that they would take part in handling the issues of the government. The Imam (A) gave a negative response and told them to go, as no partners were needed. He told them: “Either vow allegiance as other people have done and go to war, whenever I give orders to this effect and obey my orders or else go away as we do not need partners since the people have invited me only to take over the charge of the Caliph." These are the type of leaders with whom we may compare the American type of leaders, i.e., there is no comparison at all.
During the elections, a Congress member or a U.S. senator by the name "Boece Nezor" addressed a gathering of the capitalists, which was held to discuss election expenses, by saying: "Let us divide the work among ourselves; you spend money and send us to the Congress. We would pass laws and make you richer. Then again you spend money and once more send us to the Congress. Again we would pass laws and you would become even richer," This statement is among the available documents on the addresses of U.S. Congressmen or senators.

Comparison between the Behaviour of Imam `Ali (A.S.) and the American Democracy
That government wants to speak with this one. In that government, Talhah and Az-Zubayr - who were among the `dignitaries' of the time and whose agreement or disagreement could make Imam `Ali (A) stronger or could create problems for him (as indeed problems were created and in the Battle of Basrah so much difficulty arose) - were dealt with in such a way and were told that partners are not needed and that the affairs would be handled by himself. And in the U.S. government, the situation is such that the representative of Oklahoma writes: "When I discussed with U.S. Congressmen, 99% of them regarded collecting money as the worst deed performed for their being elected." That is the government which itself says: "our worst deed is collecting money to be elected.'.'
In contrast, look at the way how `Ali (A) treats those accompanying him. One day, Malik ibnul-Harithil-Ashtar Al-Nakha`i (We all know Malikul-Ashtar as a good personality. The best letter of Imam `Ali (A) recorded in history is addressed to Malikul Ashtar. His services in wars and other places are well known. Basically, his family was very honourable. But even for him, this issue was unimportant) went to Imam `Ali (A) and said: "My master, the reason why we become victorious in the Battle of Basrah was that so many people were with us. There was unity then. After the Battle of Basrah, many of the rich gradually dispersed from around us when you came to Kufah and implemented pure justice. Now spend a little more (money) so that they would incline towards you, and then we could solve our problems with their help." The Imam (A) said: "Malik, what words you utter. The interpretation that you make (which means that we are now faced with problems, and if we do this our problems will be solved) makes me more fearful, lest in my life, I should act according to what .you propose to strengthen this rule. This mars the principles."

The Oppressors Escaped from Imam `Ali (A)
`Ali (A) said that those who dispersed from around us had in fact escaped from justice and not from oppression. Let it be recorded in the history that the oppressors escaped from Imam `Ali ibn Abi Talib (A) and that these were the persons who wanted discrimination, privileges, and additional things, Malik could not convince Imam `Ali ibn Abi Talib (A) a bit to make some adjustments. Another group also came to Imam `Ali (A) and placed before him this issue in another form. This time, Imam `Ali ibn Abi Talib (A) shouted at them saying: "How ignorant you are! Woe be to you! You propose that I achieve success through oppression." This is the just approach and the social justice of Imam `Ali (A) with regard to the foundations of government and the trend of his own rule.
And that is the visage of the Americans, who, as I have mentioned, act in that manner. Statistics indicate that in the U.S. Senate, of the 33 senators, 27 are those who are elected with the help of more money. That is to say, they calculated the money spent for election of each senator and also counted the successes. Of every 33 senators, 27 are those who have spent more money and who have been elected. This is how they embark on choosing their partners and that is what Imam `Ali (A) does. In an address, the head of U.S. Standard Oil Company said: "If we want to safeguard our interests, we must invest capital in elections." They regard spending for elections as an investment of capital for more profit. They utter these in their addresses and the newspapers also give coverage to this fact. It is the material investment and the same `division of the work', i.e., `give money and get votes', then they would pass laws in favour of capitalists. The chief of the oil trading, working in America's Texas Oil Company, made a statement and said: "If you want to get privileges later, you must spend more money for elections" They comprise one type of government and the `rule of Imam `Ali (A) presents another type of government. This was the foundation and basis of the rule of Imam `Ali (A), who is called "the voice of human justice" by a Christian and who becomes the glory of the human history.

Imam `Ali (A)'s Advice to Malik al-Ashtar
Imam `Ali (A) writes to Malikul-Ashtar: "Be careful lest you allocate to yourself, to your relatives, or to your friends a small favour or privilege in things which belong to the people and which all people should share equally. Of course, the halal incomes of the people are their own. Imam `Ali (A) who speaks like this, on the other hand also says that if someone who has water and soil and is poor, he is away from the mercy of Allah (SWT). In other words, he says that such a person should engage in farming, earn an income, and spend of what is halal. This is the proclaimer of justice and the figure who, with four years and a few months of rule, created such a glory for human society that now wherever we look to find a proof for the rightfulness of the Islamic system, we can find no example better than the government of Imam `Ali ibn Abi Talib (A). All through his life, no one was able to spot a weak point in this great personality.
All the propaganda machinery of his own time and after his time tried to hide his virtues. And today his virtues have filled up the east and west of the world. This personality shines like the sun in the sky. This great figure's birth anniversary is celebrated during this week. Among the best khutab of `Ali ibn Abi Talib (A) is the one in which he defines and deals with taqwa and calls the people to practise taqwa. This khutbah was so forceful and effective that the addressee of Imam `Ali ibn Abi Talib (A) viz, Hammam - a companion of Imam `Ali (A) could not endure the climax of the subject and gave his life while listening to admonition and preaching during Imam `Ali (A)'s khutbah and passed away. This is the personality and justice of Imam `Ali (A).
Our great leader, whom we all love so much, can be regarded as one of the students of students of Imam `Ali (A) and whose privilege is that he possesses some of the countless virtues which Imam `Ali (A) possessed in his being, and that he is one of his worthy sons. May Allah (SWT) protect him and bless us to be the good followers (Shi`ah) of `Ali ibn Abi Talib (A). And Allah (SWT) willing, we will be able to present to the world a very humble example of the government of Imam `Ali ibn Abi Talib (A) to the extent of our own ability.
Notes
[1] `Ahaduth-Thaqalayn" is a reference to the famous "Hadithuth-Thaqalayn" in which the
Prophet Muhammad (S) stated - -- i. e., "verily I am leaving among you the two weighty things - the Qur'an and Ahlul-Bayt (A)