Ali's views on charity
Ali was always extremely poor, yet he was as renowned for his charity as he was for his piety. Because he never owned any money or goods of his own, he had to be exempted from the Zakat, the obligatory alms tax levied on every male and female Muslim of means, but whenever his share of the "Ghanima" (booty) or "Fay" came into his hands, he immediately distributed it amongst the poor and destitute, giving not a proportion of it but all till nothing remained for himself or his family. His deeds of charity were on the lips of every one.
'A beggar once received a ring while Ali lay prostrate on his prayer-mat.' There are confirmed traditions that the angel Gabriel appeared to the Holy Prophet at that time and revealed the following verse of the Quran:
"Your friend is only Allah and His Messenger and the Believers who observe prayers and charity. even in prostration when worshipping God alone."
(5:55)
Another story relates how somebody presented 300 gold coins to the Holy Prophet who made a present of them to Ali. Ali immediately decided to give them away in three instalments of 100 pieces. On his way home, after finishing his night prayers, he saw a harlot, to whom he gave the first one hundred coins. Early next morning the whole town was gossiping about All's misplaced charity and how he had squandered money on a woman of ill repute. Returning home the next night, after prayers he met a man. who was to all intents and purposes a thief, yet he gave him the money. Again the people started to gossip. saying that this time All had given the money to a worthless and good-for-nothing person. On the third night he met a rich man to whom he gave the remainder of the money. At this the people again murmured against All saying that lie had wasted the money on a worthless miser. Now no money was left and All repaired to the Holy Prophet, to whom he related what had transpired. The Holy Prophet told Ali that the angel Gabriel had visited him and informed him that God had accepted Ali's charity on all the three occasions. The harlot after getting the money had given up prostitution and had resolved to lead a chaste life; the thief after getting the money had resolved to give up larceny and had entered into honest business, and the rich man had been so ashamed at receiving alms from someone as poor as Ali that he had decided to cease hoarding wealth and give all he possessed to the poor.
That Ali's charity had proved acceptable to the Almighty God was also revealed in the following Quranic Verse:
"Men, whom neither merchandise nor business diverts from the remembrance of Allah and the observance of the prayers and the giving of alms. They fear a day in which hearts and eyes will be agitated."
(24:37)
On another occasion as related by Tabrani, Wahidi in Tafseer-e-Kashaf page 286 and Suyuti in Dur-e-Mansoor Vol. I page 363, All had Dirhams (about rupees two and fifty paise), with a view to spending it in a manner most agreeable to God, he gave one Dir ham in charity at night in a hidden manner and one Dirham in the night openly and one Dirham in the daytime hiddenly and one Dirham openly. According to the same authority, God praised Ali in verse 274 of Sura Baqar approving all the four manners of his charity.
Not only did Ali practise charity himself but he preached it to others. A great many of his sermons stress the importance of alms giving. In one of these he said, "Of the various meritorious acts of a Believer, one of the most acceptable is "Zakat". It behoves every one to give charity because from amongst the acts of worship this is the one most pleasing to God." In another sermon he emphasised that God had sent men in this world only to test them. When a man dies his relatives ask how much wealth .he has left, while the angels look to see how much he had given in charity, in the path of God. "O thou people! Send a part of your wealth in the way of God so that it may stand you in good stead in the next world. Do not leave your entire wealth here so as to be a source of annoyance to you (in the world to come)."
Whenever Ali learned that someone was hungry or thirsty, without clothes or in debt, he would provide food, water, clothes and money for him. He would go to the houses of the sick, nurse them and give them money and medicines. Although Ali's shirts, wearing apparel and shoes were full of patches, yet he felt the greatest pleasure in providing others with clothes. Whenever Au used to visit the bazars of Kufa, he would help the travellers, the aged and the infirm. He was particularly kind to the elderly who could not support themselves and the widows who were left destitute.
Once All saw a woman who was carrying on her shoulders a waterskin which was too heavy a load for her feeble body. Ali took the load on to his own shoulder and accompanied her to her house. She had a number of children who awaited her arrival anxiously. In the course of talks, Ali came to know that her husband was a Kharijite who had fallen in a battle fighting against him (Ali). The widow tended the destitute children and earned her living by doing odd jobs and working for others. The next day Ali again repaired to the hut of the widow with a basketful of eatables. On his way towards her house, Ali met a number of people who wanted to carry the basket for him hut the Caliph refused to take any one's help saying, "You will share my burden today but who will be there to share it on the Day of Judgment. Thus carrying the basket on his shoulders the Caliph reached the widow's' house, knocked at her door and put the provisions before her. The poor woman was overjoyed and in great excitement said, "May God bless you. Let the Alimghty decide between me and Ali". At this Ali said,
"Either let me bake you some bread with this flour that I have brought you or you bake it and I will play with your children and try to cheer them up." The woman replied, "I will do the baking if you will light the oven for me." Ali, who had been distributing dates to the children immediately apologized for his discourtesy in not having offered to light the fire. When it flamed up and he felt the heat of the oven scorching his face, he said, "Taste the heat of his fire; imagine what punishment awaits one who has neglected the widows and orphans." In the meantime the next door neighborhood had come in and had recognized Ali as the Caliph. "Cursed be thou", she said, reprimanding the widow, "How dare you talk so insolently to the Commander of the Faithful?" The widow in great shame fell prostrate to the ground, begging forgiveness, but Ali said, "It is Ali who must feel ashamed at having neglected you."
Muslims Are Advised To Exhibit Good Behaviour
Towards The Religious Minorities
Muslims are strictly advised to regard and respect their obligations towards the Zemmi. They are advised to exhibit good behaviuor to them:
this is all based on the Quranic verses:
" And argue not with the people of the scripture unless it be in (a way) that is better, save with such of them as do wrong; and say: We believe in that which hath been revealed unto us and revealed unto you."(1)
The Prophet of Islam (S.A.W.) has issued orders about having gentle conduct with the Zemmi: "He who overcharges the one who enters into a contract I will reprimand him on the Resurrection Day."(2)
His Holiness adds: "He who persecutes the Zemmi is hated by me, and will be revenged on Doomes Day:'(3)
The Prophet of Islam (S.A.W) used to revere the dead of those who possessed the divine scriptures. Jabir b. Abd Allah said, "Once His Holiness stood up to show his politeness for a Jewish dead man whose corpse was escorted in a funeral. The Prophet (S.A.W.) said, "He is a human being just as we are. You must all stand up as soon as you see a funeral rite."(4)
The peaceful behaviour of the Prophet of Islam (S.A.W.) towards the Zemmi has been always served as an outstanding example for the Muslim followers.
His Holiness Ali (A.S.) who is known as the Commander of the Faithful has advised and ordered his representative as follows:
"Be careful not to take their clothes as tributes, though it might be summer at that time, and they may need them not. Put not on sale their provisions and their beasts of burden. I consent not that you whip them for a dirham (silver coin) or make them stand up on their feet!"
The representative said: "What would you say if I return unpaid being indigent as I am now?"
Ali (A.S.) replied "Woe! We are appointed to spread forgiveness and beneficence."(5)
Also, His Eminence Ali (A.S.) once saw an old Christian chap who was begging people to help him. His Holiness (A.S.) said to the people: "Behold! you people have exploited this Christian chap so much in his youth while you have abandoned him now that he is old and feeble." Ali (A.S.) then ordered to give the man a pension and provide his needs from the Muslims'treasury.(6)
The author of Al-Kharaj writes: "The Zemmi must not be beaten because of their shortcoming in paying tribute. They should not be kept in a standing posture in the sunshine. They are to be arrested and imprisoned until they pay the jiziyih, if they are rich enought to pay it "(7)
Most of the Islamic leaders used to display the generous spirit and behaviour based on the exalted teachings of Islam. The following is recorded in history:
Once Umar, the second caliph, saw an old man who was busy begging round the streets. He seemed to be distressed and afflicted. The caliph asked about him and was informed of his poor condition which was due to paying tributes and oldness. Umar took the indigent man to his own house, and gave him enough food and money to suffice for his sustenance. Then the caliph sent the poor man to the treasurer who was ordered to assist that man and the other needy ones. Umar added: "By God! We would not be just and honest if we exploit such people in their youth, and abandon them when they are old and indigent!"(8)
The officials who were on duty to collect the tributes were ordered to be kind to the Zemmi. They were advised to avoid any harshness in case the Zemmi denied to submit the Jiziyih.(9) Thus those who possessed the divine scriptures opened the gates of their towns to the Muslims who were sincerely received by the inhabitants of those towns and cities.
When the Muslim army, under the command of Abu Ubayd-Allah Jirah, reached the territories of Jordan, the Christians who lived there wrote a letter to the Muslims: "Behold you Muslims! you are more popular to us than the Romans.
Although they are our co-religionists you are more loyal, more tender and more beneficent."(10)
Now let us quote the Achbishop of Antioch who took refuge with the Muslims when he was fed up with the oppression of the Romans. He frankly says: "This is no doubt God's vengeance that released us from these ruthless Romans who demolished our churches."(11)
The inhabitants of the city Hams did not open the gate for Heraclius but they sent a message to the Muslim army stating that the Islamic justice was much better than the Romans'aggressions.(12)
Sir T.V. Arnold, the author of Invitation to Islam, writes; "All cities occupied by the Romans received the Muslim conquerors cordially. All this was due to the tenderness and forgiveness the people enjoyed; the new condition created by the Muslim combatants and something they (the people) had not experienced for years on account of some religious prejudice: They were free to practise their religious ceremonies within the framework of some useful regulations determined by Muslim authorities."(13)
Such a fellowship resulted in the creation of a secure and happy life for non-Muslim people who lived in the realm of Islam.
The Christians of Byzantine who were prosecuted by the official churches sought refuge in the Muslim territories. A Nestorian person appreciates the behaviour of the Muslims towards Christianity.(14) Here the Earl of Gobineau who is a celebrated erudite from the West says: "To study religion within its own limits would make it clear that Islam is an easy faith. No bigotry could be found in this divine religion:'(15) Forgiveness is therefore recommended for the Zemmi who are supposed to enjoy the fruits of the exalted teachings of Islam.
The Prophet's (S.A.W.) behaviour and Ali's (A.S.) conduct towards the Zemmi are the best examples that concern the above subject.
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(1) Qoran al-Ankabut (29:46)
(2) Baladhri, p.167.
(3) Ruhul Din al_islami, p.250.
(4) See the reference to Sahih Bukhari in Sayyid Qutb's Islam and Peace In the World, p.250
(5) Nahj al-Balaghah, letter section
(6) Wasa'il al-Shia, (Book of Jihad), Ch.19, 1st Hadith.
(7) Abu Yusif, al-Kharaj, p.123.
(8) Islam wa Sulh Jihani, p.151
(9) Abu Ysif, p.143
(10) Tarikh Ibn Asakir
(11) al-Islam al-Alami Wa al-Islam, p. 158.
(12) Baladhri, pp. 146-167
(13) Sir T.V. Arnold, Invitation to Islam, quoted from Islam wa Humazisti masamlamat Amiz, p.168.
(14) Dr. abdul Husayn Zarinkub, Karnamih Islammp.14.
(15) Compte Joseph Arthur de Gobineau, Religions et Philosophies, p.24.
