[10] Prophethood - The Starting Point of the Prophetic Mission

A series of discussions on the teachings of Imam Sadiq (6th Imam of the Muslims), from the book Misbah ash-Sharia (The Lantern of the Path)

In His Name, the Most High

This is part ten of an ongoing series of discussions on the book by Imam as-Sadiq titled ‘Misbah ash-Sharia’ (the Lantern of the Path). This is also the fifth part of our discussions on prophethood.

It is strongly recommended that the previous parts are read, before proceeding with this one; to avoid any confusion or misunderstanding within the subject matter.

The nature of the subject matter, and the style of discourse requires that each part build upon those that came before it, so once more, I strongly recommend that the reader, read the previous parts, and then continue with this one.

The previous parts, can be found here:

The Lantern of the Path - Index

Video of the Majlis (Sermon/Lecture)

This write up is a companion to the video majlis (sermon/lecture) found below:

Contents

• Majlis - Misbah ash-Sharia - Servitude - Part 10

• Nasheed: The Dawn

• Ziyarah: Ziyarat Aal-i-Yaseen

Recap

In the previous sessions - we continued our journey of discovery regarding the subject of Prophethood. We had previously discussed the philosophy of prophethood, the mission of the prophets, and the prophetic resurrection of society.

In the previous session, we discussed the goal of the prophets, we learned that the primary goal of the prophets was to build and develop a tawheed-oriented society, that can create the correct environment for humanity to flourish.

We had previously also discussed what a tawheed-oriented society is.

The notions that we discussed in the previous sessions are very nuanced and extremely important for us to have a good, correct and accurate understanding of the subject of prophethood.

Prophethood as we know is one of the elements of the Justice of God, the Mercy of God, that He has provided for humanity, so that humanity can move towards perfection, towards Him.

This we learned from our discussion on the holistic understanding of our ideology, but it should be said that these concepts are also within the traditional understanding; it is just their configuration; and the way they are interlinked is taught slightly differently as we had discussed in our session on discussing the limits set by God for humanity.

Indeed, we understood, earlier on, that the holistic understanding teaches these subjects on the basis of a journey; and this helps us to understand, and more importantly to implement each stage of the journey within our lives - and this is a very important point.

As I write this, I am reminded of when the great Scholar and Mystic, Ayatullah al-Udhma Bahjat was asked by some students in the Islamic Seminary (Hawza) in Qom what they should do to improve themselves; to which he replied (and I’m paraphrasing for simplicity, but the meaning is intact):

“When you learn something, apply it in your lives, before moving to the next thing”

The importance of this teaching is profound; since the only way to perfection, is to implement each learning within ourselves step by step. This is what has always been taught by the prophets and the Imams, and by the righteous Islamic Scholars.

Indeed, we can see that great tawheed-oriented societies such as those in the Islamic Republic of Iran, in Lebanon, and in Yemen, as examples; have been built step by step, without missing a single step; and yes the approach takes time; but as we’ve said - this is a journey; a journey to our most Beloved; and it is our journey, our adherence to the straight path, that ensures our success and resilience.

Indeed, when reflecting on this; perhaps this is why the first series of sessions we had, were on the subject of patience.

For this reason, it is absolutely critical that anyone reading this has a good understanding of what we have discussed previously; therefore, if you - my respected reader - are unsure or lack clarity or surety on any of these ideas; I would invite you to use the index that has been created to go through and revisit the previous sessions.

This might seem cumbersome, and perhaps repetitive - but the nature of our discussion the concepts discussed, are without a doubt as old as Islam, indeed as old as humanity itself - but unfortunately - in the various societies that we have in our times - be they Muslim or otherwise - these subjects are not discussed correctly, or in some cases at all.

As we have said previously, generally the understanding held by most people - tragically including some scholars and those who profess to be thinkers - is that of a prophet being someone who sits in a house, and waits for the people to come to him. He then gives them some basic advice, enjoins them towards goodness and righteousness, extolls some moral values and then ultimately leaves.

This is not what the role of a prophet is - and we have learned that in these sessions; indeed, we have learned that this is far from the role of the prophets, and one of the reasons that we have embarked upon this journey to discuss our ideology in depth is this tragic situation - especially within the Muslims, but also within our respected non-Muslim societies and communities.

So, with that said; let us now move onto the subject of the starting point of the prophetic mission. Indeed, the importance of this subject applies to not just the mission of the prophets, but the mission of anyone who wishes to work to establish and indeed advance a tawheed-oriented society or community.

So with the name of the Most perfect of entities; the master of the day of resurrection, the most just of the Just, and the one who is brimming with love for all His creation, we begin; that perchance, as we struggle to understand, and ultimately to move towards Tawheed, that we are honoured with our Beloved glancing towards us and smiling.

In the name of the most Beloved, we move forward.

Nubuwwah (Prophethood) - Part 5

Introduction

وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ ۖ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُم مَّنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ ۚ فَسِيرُوا فِي الْأَرْضِ فَانظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ

Certainly, We raised an apostle (messenger) in every nation [to preach]: “Worship God and keep away from the Rebels.” Then among them there were some whom God guided, and among them were some who deserved to be in error. So travel over the land and then observe how was the fate of the deniers

- Quran, Surah an-Nahl (the Chapter of the Bee) #16, Verse 36

In the session today; we will be trying to understand when and how the prophetic mission started.

The mission for which God sent his greatest messengers, which as we have discussed is to create a tawheed-oriented society and social order, and to destroy the ignorant and idol-centric order, to bring about a resurrection in the very fabric of society.

But the question is where was this - where is this - supposed to begin from?

What is the starting point?

This is an extremely important question, and it applies not only to the prophetic mission; but to any significant activity that an individual, a group or a society is about to undertake - whatever path they are about to follow, whatever program they are about to implement or whatever journey they are about to embark upon.

This issue might come up for a group of people, a handful of individuals bound by a common idea or a common outlook on life, or an entire nation, or even for a single solitary individual.

Whatever they may believe, whatever they are going to do, there is one inescapable question that must be answered as a basis for all future action, and that is:

Where do we begin? The starting point is very important.

The Importance of Determining the Correct Starting Point

As we have said - the starting point of any endeavour is absolutely crucial.

If the proper starting point is chosen, then the probability of the planned actions achieving their desired goals increases several fold.

On the other hand, if a poor starting point is chosen, this does not necessarily mean that the plan will fail or not yield any tangible results - it may well yield results - what this means is that it will be all the more difficult if the correct starting point is not chosen.

This is why choosing the correct starting point is so important, because the success of so much else could depend upon it. We must, therefore, ask the question about the mission of the prophets - where are they supposed to begin?

Why does it matter?

Because it is only by answering this question that we can properly evaluate the prophet’s actions. If we want to properly and completely understand their mission and their activities, then we must first understand where this mission began.

What was the starting point?

Indeed, this will also be instructive for us; since it will allow us to draw lessons about what we must do in the present day.

If we see that the prophets always followed a particular formula, a particular approach, or a specific method in their activities, then this can be hugely instructive for us, because we say that following the wisdom of the prophets and upholding their school of thought; and indeed - following the Quranic teaching of holding them up, as the best example for us to follow:

لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا

You have an excellent example in the Messenger of God; for anyone who seeks God and the Last Day, and remembers God frequently.

- Quran, Surah al-Ahzaab (the Chapter of the Parties) #33, Verse 21

Therefore, understanding what this starting point was, is useful to us from many angles and perspectives; and indeed is not only useful, but is essential for us to understand, if we are to move forward, following the path of the prophets.

What is the Starting Point?

When we talk about the starting point of a prophet’s mission, we are talking about the very core and kernel of what they stood for. At the beginning of their revolutions, when they sought to bring about the resurrection of society.

They never resorted to flattering people - to garnering influencers who might parrot their positions and thereby manipulate the population.

They did not spend time making people happy by telling them things they liked to hear, or by adopting pleasant sounding slogans, that appeared to be ‘revolutionary’ but in essence were entirely meaningless and indeed were reactionary and harmful to the people and led to misguidance.

Indeed, the prophets also didn’t hold back on divulging their core message once they had gained sufficient support - or ‘influence’.

No, that is far from the approach of the honourable prophets of God. Rather, from the very start of their missions, they were straightforward and honest about what they wanted to achieve.

What was that? This goal - as we have mentioned at the start of this series - is Tawheed.

Tawheed is the Essence of the Prophetic School of Thought

We have already discussed in previous sessions what tawheed is, but it is always useful to remind. Tawheed is the very essence of the prophetic school of thought.

It is the goal for every tawheed-centric society and person.

Tawheed and knowledge of the divine are the basis for all human spiritual growth, which is the ultimate purpose for which all the prophets were sent.

For the prophets, tawheed means creating a divine atmosphere and a God-centric society. This is a society that is governed by a just social order, a just system, without class divisions, without exploitation, without tyranny.

The prophets were sent to create precisely such a system, in order to give rise to an environment that was conducive - as we mentioned in the previous session - for the flourishing and growth of the human being.

Tawheed is the essence of the prophetic school of thought. It is what guarantees the fulfilment of the ultimate purpose of the prophets:

Belief in Tawheed - divine unity, in the existence of God, and, the absolute uniqueness of God, and the creation of the environment necessary for human growth, to create a place in which the human being can be made human.

Divine unity - monotheism - is the highest and most visible slogan for the prophets, because a tawheed-oriented society is one in which only God is worshipped, and revered above all else.

No-one is treated as divine except God.

In a tawheed-oriented society, no being, other than God, has the right to place moral or legal duties on anyone else. No being, other than God, has the right to demand the obedience of others, not even the Prophet.

Not even the Prophet “who is God’s representative on earth”

وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ۖ قَالُوا أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ

When your Lord said to the angels, “I am placing My representative on earth.” They said, “Will You place in it someone who will cause corruption in it and shed blood, while we declare Your praises and sanctify You?” He said, “I know what you do not know.”

- Quran, Surah al-Baqarah (the Chapter of the Cow) #2, Verse 30

God’s Representative on Earth

If we consider the verse of the Quran:

وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَٰهَيْنِ مِن دُونِ اللَّهِ ۖ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ ۚ إِن كُنتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ ۚ تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ ۚ إِنَّكَ أَنتَ عَلَّامُ الْغُيُوبِ

And then God will say “Oh Jesus, son of Mary! Was it you who said to the people, “Take me and my mother for gods besides God?” He will say: “Glory be to you! It does not behoove me to say what I have no right to [say]. Had I said it, You would have certainly known it: You know whatever is in my soul, and I do not know what is in your soul. You are the Knower of the hidden.

- Quran, Surah al-Maidah (the Chapter of the Table Spread) #5, Verse 116

Jesus, peace and blessings be upon him and his pure mother, Mary, will say that he would never teach people such a falsehood, or say anything about God, except, the truth.

Another verse that is relevant in this regard is:

مَا كَانَ لِبَشَرٍ أَن يُؤْتِيَهُ اللَّهُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُوا عِبَادًا لِّي مِن دُونِ اللَّهِ وَلَٰكِن كُونُوا رَبَّانِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنتُمْ تَدْرُسُونَ

It does not behoove any human that God should give him the Book, judgement and prophethood, and then he should say to the people: “Be my servants instead of God”. Rather [he would say to the people] “Be people of the Lord, according to the Scripture you teach, and the teachings you learn.”

- Quran, Surah Aal-i-Imraan (the Chapter of the Family of Imraan) #3, Verse 79

Of course it is clear, that no prophet would ever explicitly tell people to serve him or obey him unquestioningly. What this verse means, is that no prophet has the right to tell people to obey his own commands without question or condition. This is the sole providence of God and only God.

Misguided Priorities in Religious Discourse

Now consider the following:

When this is the case with the Prophet, when God’s most excellent and outstanding servant does not have the right to take up the reins of power, when the messenger who is giving God’s revelation to humanity, does not have the right to tell people to do as he says without regard for God’s wishes, the moral duty of all the people is very clear.

The tyrants and bullies who have, throughout the course of history, burdened humanity with their dictates, are the exact opposite of tawheed.

Tawheed rejects everything they stand for. The meaning of tawheed is this.

If someone does not understand tawheed properly, or they have not studied it in sufficient depth, they will almost certainly be unable to grasp this.

Indeed, this is one of the clearest manifestations of tawheed, that we find presented in the Quran:

Tawheed in worship, Tawheed in obedience and other such subjects that we have previously touched upon.

So, when the prophets entered their societies, they proclaimed the slogan of:

They proclaimed this slogan, in order that friend and foe alike would know what they stood for. This is an incredibly important point, one that must be paid attention to and reflected deeply upon.

The importance of this, lies in the fact that there was a sensitivity and understanding amongst the people at the time of the prophets that is not found in later generations - the likes of you and me, today - what is the reason for this?

When the prophets came, from the moment they set foot in their societies as prophets, they made it apparent who their enemies were, and who their friends were.

From the moment the Prophet emerged from the Cave of Hira and descended from the Mount of Light (Jabal an-Nur) and set foot on the barren plains of Makkah, which were devoid of not only vegetation, but also of virtue too, he proclaimed his message of divine unity, of tawheed.

From that moment, the polytheists opposed him.

However, we must understand that opposition takes many forms. Firstly, the Prophet’s opponents into view - they knew from the very outset of his message that they had to crush him - and such people were visible to all from the start.

Anyone who was from the class of people that would eventually accept his message, the greater their awareness and understanding, the sooner they would understand the importance of his message, of what he was saying, and therefore, the sooner they would join him.

Therefore, from the start, from the very beginning of the Prophet’s mission; his friends and supporters - those who he came to help - knew who they were; and also his enemies - those who he had come to overthrow - knew who they were.

Both groups knew what the Prophet’s message and mission were to be in this world. Both knew what he had come to say and do.

Tragically, this is a message that we - today - have still not fully understood.

I’m not suggesting that what is being said in these sessions has not been said before; rather, what I am saying is that many of these issues that we are discussing, and that I’m trying to explain, have simply not been discussed enough over time, and especially in the English language.

In any case, this is something that we must focus on, this is something that I am duty-bound to show to you, that I must prove to you.

That is, that the Arabs of pre-Islamic Arabia, knew as soon as the Prophet came, what he had come to accomplish.

The Core Message: Tawheed

The core of our topic, is that the essence of tawheed, is the negation of any authority apart from the authority of God.

The likes of Abu Lahab (a core opponent of Islam) understood this from the very beginning.

Walid ibn al-Mughirah al-Makhzumi (another opponent of the Prophet and Islam in Makkah) understood this.

Abu Jahl (another opponent, formally known as Abul Hakam (the father of wisdom), but was later renamed to Abu Jahl (the father of ignorance) due to his opposition to the Truth and to Islam) understood this.

All the leaders of the Quraysh (the ruling tribe in Makkah when the Prophet Muhammad came with Islam) understood this from the beginning of the Prophet’s mission.

They knew that saying “there is no god, but God” - that there is no object of worship besides God - is not merely a theological doctrine. Rather, it is also a social and indeed political doctrine.

It is a doctrine that spelled the end of the likes of Umayyah ibn al-Khalaf, the end of Walid ibn al-Mughirah, then of As ibn Wa’il, and the end of all the leaders and chiefs of the Quraysh.

They understood this right away, and because they understood this, they opposed it with all their might.

The Reason for Opposition

Do we think that the reason the disbelievers of Quraysh opposed the Prophet - and indeed led the opposition to the Prophet in the Arabian Peninsula - was anything other than the fact that they recognised the danger, the threat that his message posted to their social and political authority?

Do we really think they loved their idols? Do we really think that they believed so strongly in their gods?

Have you ever seen the ruling class of any society, at any time, as true believers in their religion, for their sacred things, to the extent that they are willing to sacrifice anything for this?

It doesn’t matter what their particular religion or faith is, experience shows that this is almost never the case.

When you are someone like As ibn Wa’il, or Umayyah ibn al-Khalaf, or Walid ibn al-Mughirah, the only thing you really worship, is yourself - not idols made of wood or stone.

The reason for their anger at the prophet challenging these idols is not because they believe in them, but rather, because this challenge threatens to upset the social order over which they preside, and from which they benefit.

It is not because their faith is so strong.

Granted, they perhaps had some belief, they felt a sense of tribal loyalty, but above all else, they were loyal to their own power and authority.

Such people saw that divine unity - tawheed - would lead to the destruction of their palaces of authority and leadership, palaces they had built up for themselves. They saw that the rejection of their gods and idols - meaning the creation of a tawheed-centric society - would mean that only God would have the power of rulership and the claim of obedience over the people.

They saw that divine unity would mean that people are all equal before God - as we’ve said, and as per the saying of the Prophet - they are all like the teeth of a comb - they saw that it would mean an end to their reign of exploitation and terror, and the end of a social order from which they direct benefitted at the cost of the oppressed.

Such people understood, and it is because they understood they were not prepared to allow such a social order to exist, therefore they opposed the Prophet.

They were no different to Pharaoh. They were no different to Nimrud. They were not different to the Pharisees of the Israelites at the time of Jesus. They were no different to the people of ‘Aad and Thamud.

Their case was no different to the case of all those who opposed the prophets, whose stories appear in the Quran.

Opposition to the Prophets

The Prophet enters society and proclaims:

This is the first thing a prophet says. And no sooner has he uttered these words, society begins to divide into those who are for and those who are against his message.

There are always those who oppose his message, who are against him and who want to put an end to him.

The First Note in the Prophetic Symphony

Therefore, the first note in the prophetic call, the prophetic symphony - the starting point of any prophetic mission - is the proclamation of divine unity.

Political parties and schools of thought in this world, that have no connection with God or religion, have led people astray with false promises, with nice sounding slogans and the like.

For generations the people have been appeased with empty dreams.

But in all these cases, we see that the real goal of these parties and schools of thought is never what they profess, was never what they promised the people.

Historical Lessons from Previous Nations

In contrast, from the moment the prophets came to humanity, they spoke directly and truthfully. From the very beginning of their mission, then said:

“This is what we want to do”

They said the same thing to the people at the top of the social order as they said to the people at the bottom of the social order. They said:

“We want to bring those on top down, and raise those at the bottom, up, so that everyone is equal”

This is what they - the prophets - said from the beginning.

But why does this matter?

Examples from the Quran: Prophets and Their Missions

Why should the prophets not be like politicians? Why shouldn’t they first ‘win-over’ the people with promises and slogans, and by telling them things, they would like to hear so that they can attain their goal?

Where is the problem with this?

The problem with this is that, as has been said before, faith must be based on reason and understanding. Religious belief will be useless if it is based on blind-following or ignorance.

The First Principle of the Prophets: Proclamation of Tawheed

What religion wants, is that anyone who joins it, anyone who sets foot in it’s arena, to know what its aims are from the outset. Even if the uneducated nomads of the Arabian Peninsula, when they came to the Prophet and converted to Islam, they knew exactly what the Prophet wanted to do.

They were not following him out of ignorance. They understood his mission. That is why they were willing to endure all manner of hardships for him. This is why the Companions were willing to suffer for their faith, because they understood what it was all for.

Whenever we study conflicts and battles through human history, we see that if a person does not know what he is fighting for, he will tire and fall at the first sign of difficulty. This is human nature.

Consider, imagine if you see a group of people who are walking excitedly in the street. You have nothing to do, so you join them. You see they are going somewhere.

Now, you’ve walked a little way with them, you should ask yourself:

“Why am I walking? Where am I going?”

If you continue walking with them, for an hour or an hour and a half, where does it end? The very thought of this will make you feel tired.

They know where they are going - maybe they are on a journey somewhere and they need to catch a bus, so they’re walking quickly, so that it doesn’t leave without them.

They know what they are doing, so they won’t tire until they reach their destination. Or they may feel tired, but they will push themselves to keep going, because they see the value of the goal they are pursuing.

You, on the other hand, have no idea why they are walking purposefully through the streets. You don’t know what their goal is. You’ve just started following them because you were bored and perhaps it was a Sunday and you had nothing better to do!

Now, you’ve walked a little way, but as soon as you think to yourself:

“Why am I doing this? What is it for? Who am I doing this for?”

You will feel tired and want to give up. This is true for anyone who isn’t acting on the basis of insight (baseerah - بَصِيرَة) and understanding.

This is why we see, at the time of the Prophet, youths were willing to turn their backs on the things that mattered most in their lives, in order to follow him, and people were willing to give up their lives of ease and comfort to follow him.

Look at Yaser and Sumayyah - the parents of the famous companion of the Prophet Ammar ibn Yaser - and how they were willing to give up all the comforts of this world, and indeed even their own lives (Yaser and Sumayyah were the first martyrs of Islam).

What gave them the strength to do this? It was the fact that they believed in God and the Prophet, on the basis of insight and understanding.

There are many excellent books, biographies of Ammar ibn Yaser, Imam Khamenei has spoken highly about the one written by Taha Husayn, titled al-Wa’d al-Haqq (a french translation exists - but I haven’t been able to find an English language one), which he says that while it has one or two errors, generally it is an excellent book.

When a person reads it, you see how this faith had penetrated the hearts of these men and women because of the depth of their understanding and comprehension.

Ammar’s parents, were the first martyrs of Islam - do you think they would have endured all that they endured if their faith had not been based on knowledge and understanding?

The reason for this is that all the divine religions begin by making clear what their mission is - they do not hide anything from the people.

This is why people join the movements of the prophets.

It is because they understand what the prophets have come to do, not because the prophets are telling them what they want to hear.

It is the exact opposite of how we treat religion in the world today.

The way we practice our religions today makes thinking or trying to understand something a crime!

Isn’t it interesting, how some religious people and some anti-religious people today reach the same conclusions about faith? A religious person and an anti-religious person both agree that faith means believing without understanding, that religion means closing your eyes and ears, that religion means never thinking.

Outwardly, we, religious people, say that the foundations of our religion are logical, that we cannot blindly follow someone else in our fundamental beliefs.

But do we really dare to not follow? Do we dare to question any of our fundamental beliefs?

Try to deviate even slightly from what you’ve been told to believe and see how quickly someone declares you a heretic or cuffs you on the ear!

No, religion for us means that everyone should close their eyes and ears, that everyone should stop thinking and just blindly follow a single path!

We’re told that in the practical aspects of the religion - what we have mentioned previously as the ‘Furu ad-Din’, we must refer to an expert, so we think that in every aspect of the religion we need to do the same, when actually the opposite is true - completely the opposite.

The truth is one hundred and eighty degrees in the opposite direction from this.

So, faith, is fundamentally, something that must be founded on knowledge and understanding. No one should ever be told:

“You should believe now, and then go and do your research!”

Never! This approach and broken thinking has no place in genuine religion.

Even if you say you believe, as long as your heart has not accepted it and your mind does not understand it, you do not really believe.

Even if you say, you don’t care, you accept the religion without understanding it, religion cares and the religion does not accept you unless you understand it - not until you know what it is you believe and why you believe it.

The Role of Scholars as Inheritors of the Prophets

This is why religion places such a high value on learning and thinking. That is why religions says a person who has understanding and awareness has such a high status in the (metaphorical) eyes of God.

That is why it wants everyone to turn to God on the basis of understanding and knowledge.

This is the ultimate goal of the prophets, from the beginning to the end.

There are several conclusions we can draw in this arena.

Firstly, as we have just discussed, the religion of Islam believes that faith must be based on reason and understanding and does not accept unthinking followers.

Secondly, the followers of the prophets, those who considered themselves the recipients of the prophetic legacy, were not just scholars - of course, scholars are the inheritors of the prophets:

العلماء ورثة الأنبياء

The scholars are the inheritors of the Prophets.

- Al-Kafi by al-Kulayni (Vol. 1, Kitab al-’Ilm), also found in Sunan Abi Dawood, Jami` at-Tirmidhi, Musnad Ahmad, Sunan Ibn Majah amongst others

So yes, while the scholars are the inheritors of the prophets, anyone who follows the path of divine unity, and takes tawheed as his constitution, this person is a follower of Abraham (Ibrahim), Moses (Musa), Jesus (Isa) and all the prophets of God.

So where do the inheritors and the successors of the prophets of God want to begin?

What is their starting point?

One might even argue, that this question is more important and more relevant than the question of where the prophets themselves started from.

Why is it that today, when we talk about religion, we do not begin with divine unity? Why? This is a question we must ask. Is this not the case? Why is it that when we talk about religion we rarely talk about tawheed?

Why is it that when we want to give faith to people, to society or even to the whole world, we do not begin where the prophets began?

We want to tell the people of the world to believe in the religion of Islam, and yet we take an approach that is not taken by the prophets of God!

We should be talking about tawheed in the same way as the prophets themselves did.

If we cannot bring about this same resurrection of faith on a global and international scale - which is not an easy thing to do - we can at least at some level teach and explain what the mission and goal of the prophets was.

This is what we should be saying, so why are we not?

Why is it that religious preachers, instead of beginning with this topic of divine unity, of tawheed, in thought and practice, why do they instead go to an issue that is secondary or tertiary for their lectures and sessions?

This is something very noticeable in the world today. You need to just open up something like YouTube, and take a look at the many religious preachers, how many of them speak about divine unity? How many talk about tawheed?

Not only is this very noticeable; this is something that should be a major concern.

Generally, we are told:

“If you have a problem with religious preaching, why don’t you go and talk to the preachers about it?”

The answer to this question, is where do we find these preachers? Those whose style and content, we are criticising, where do we find them? And how likely is it that our advice will be heeded if we go to them?

Perhaps what is being said here might be new to some people, but those of you who know me, know my positions and stances, you know that I believe strongly in the importance of religious teaching and preaching, indeed - according to Imam Khamenei - religious teaching and preaching can even be considered fundamental to our faith, and necessary for it.

Indeed, if it was not for the scholars, and if it were not for the institution of scholarship and learning in Islam, and especially within Shia Islam, we would be in an even more dire situation than we find ourselves in at this time.

Ultimately, there must be a group of people, who devote themselves to understanding and explaining the teachings of Islam.

Now, a youth, or a businessman, or someone else who is not a specialist in Islamic scholarship might devote time to thinking, researching and explaining - in speech or in writing - the religion, and he does this for the sake of God, for the sake of Islam, in order to preserve and protect the religion.

However, this is not something he is always doing. He is what we would call an ‘amateur’, but we also need a ‘professional’. There must be someone who is a specialist in these subjects, and it is these people that make up the Islamic, the Shia institutions of scholarship and learning.

A Critique of Modern Religious Preaching

Therefore, their existence is essential for all of us. I’m not just saying that because I am from that grouping, this matter is a simple fact.

There must be someone who is a scholar. This is the greatest necessity of them all.

However, we as ordinary worshippers must also give ourselves the right to tell those who are following the path of scholarship, what it is we expect them to focus on, and there are some - maybe even many - scholars who will listen to you, and act on what you tell them.

However, there are also others who will never accept that what they are doing today, is anything different from what the Prophet was doing; that their starting point is anything other than that of the prophets.

They believe that whatever secondary or tertiary issues they are discussing are equal to or even more important than tawheed - more important than explaining the Quran, the fundamental doctrines of Islam and other Islamic teachings.

Such preachers are ready to spend hours talking about the angels Nakir and Munkar (these are two angels who visit the deceased in their grave) when they come to your grave. How will they look? Will they stand on the right or the left side of you? What are they?

Knowing, or not knowing, the answers to questions they ask, does not make a single iota of difference to whether someone is a Muslim or not, or to whether they are fulfilling the obligations of Islam.

There are many issues like this.

These preachers are happy to talk about the things we are supposed to believe in, according to the religion, but they are never ready to discuss the doctrine of tawheed, or the role that tawheed plays in shaping society and the social and political order.

Do they have anything to say about this?

There are yet other preachers who talk mindlessly about political stratagems; who pathologically insult one group of humans and another; on the basis of the actions of a few.

They go beyond the teachings of the Righteous Islamic Leadership; while professing they are in line with the Righteous Islamic Leadership.

Yet, these too, never talk about the doctrine of tawheed and its role in shaping society and the social and political order.

A part of the problem is this plethora of groups, each of which rejoice in what they have - the Quran even speaks of this:

إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ ۚ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُوا يَفْعَلُونَ

As for those who divided their religion and became sects—you have nothing to do with them. Their case rests with God; then He will inform them of what they used to do.

- Quran, Surah al-An’aam (the Chapter of the Cattle) #6, Verse 159

and elsewhere

وَإِنَّ هَٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاتَّقُونِ
فَتَقَطَّعُوا أَمْرَهُم بَيْنَهُمْ زُبُرًا ۖ كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ
فَذَرْهُمْ فِي غَمْرَتِهِمْ حَتَّىٰ حِينٍ

This nation of yours is one nation, and I am your Lord, so fear Me.
But they tore themselves into sects; each party happy with what they have.
So leave them in their bewilderment until a time.

- Quran, Surah al-Mu’minun (the Chapter of the Believers) #23, Verses 51 to 53

Each of these groups - even if sometimes you find they all profess to believe in the same concepts, and indeed even profess to follow the same leadership, you find them at each others throats - one declares the other heretical.

The scholars from each of these factions; all have studied in the same places; yet they choose to manipulate interpretations to further a specific goal.

The tragedy is; and the reason for their abject failure - both in this world and the next (as shown in the verse below); is that they have failed to build that understanding in the doctrine of tawheed, in how it can build a God-centric society, a tawheed oriented society; as well as how it is key to building the social and political order for such a society.

A political, social, economic and so on order also based on tawheed - that is God-centric.

Those who reject this; those who split themselves into factions and such - all the while professing they are ‘doing the right thing’, or that they are moving in a particular line - such people, and especially such scholars, need to reflect much more deeply on the concept and doctrine of tawheed; and reflect on the following verses of Quran:

قُلْ هَلْ نُنَبِّئُكُم بِالْأَخْسَرِينَ أَعْمَالًا
الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا
أُولَٰئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ فَحَبِطَتْ أَعْمَالُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا
ذَٰلِكَ جَزَاؤُهُمْ جَهَنَّمُ بِمَا كَفَرُوا وَاتَّخَذُوا آيَاتِي وَرُسُلِي هُزُوً

Say, “Shall We inform you of the greatest losers in their works?”
“Those whose efforts in this world are misguided, while they assume that they are doing well.”
It is they who rejected the communications of their Lord, and the encounter with Him. So their works are in vain. And on the Day of Resurrection, We will consider them of no weight.
That is their requital—Hell—on account of their disbelief, and their taking My revelations and My messengers in mockery.

- Quran, Surah al-Kahf (the Chapter of the Cave) #18, Verses 103 to 106

This is not only what I believe, but also what Imam Khamenei and many of the senior scholars believe, that this topic - tawheed - should be our highest priority.

This is also, as has been said, the way of the prophets; and we can see in the verses above; that one of the reasons for such people being the ‘greatest of losers in their works’ - is because they have taken the teachings of God’s revelation and His messengers in a mocking manner, meaning they have failed to take them seriously; and that means that they are not following the path of the messengers.

Even though they might think they are.

These are very important notions to reflect on, to understand, and to ensure that we don’t fall into.

A lesson that we can draw from the work of the prophets and the starting point of their missions, is that our starting point must be the same as their starting point.

Even if, we cannot bring about the resurrection that the prophets intended to bring about, we can at least say what was their resurrection, what was their goal, what was their methodology - this we can do.

Unfortunately, we find that if we were to speak about the Prophet at all, we tend to focus on tertiary aspects of his life and mission.

For example, we might say:

“Did you know? The Prophet didn’t have a shadow!”

Or we might mention the tradition mentioned in the book al-Khisal of Shaykh as-Saduq where he says:

كَانَ يَبْصُرُ مِنْ خَلْفِهِ كَمَا يَبْصُرُ مِنْ أَمَامِهِ

The Messenger of Allah (peace be upon him and his family) used to see in front of him and behind him equally when he walked.

- al-Khisaal, Shaykh as-Saduq

However, Shaykh as-Saduq even comments on this tradition; saying that it means that the Prophet was so wise, so perceptive and so careful that he was like a person with eyes in the back of his head.

Some people stumble through the streets, while other people make gestures and grimace at them - they go on for an hour without realising a thing.

On the other hand, there are those who are so perceptive, so aware of their surroundings, so careful even, that they notice the slightest movement and pick up on the most subtle of hints.

This tradition is saying that the Prophet was one of those people.

This is not what I am saying, rather this is what Imam Khamenei is saying and he quotes from Shaykh as-Saduq, Muhammad ibn Ali ibn Babawayh al-Qummi

Shaykh as-Saduq was a scholar of traditions from more than a thousand, one hundred years ago. One of the greatest scholars of the Muslims and especially of the Shia. Someone who’s books are relied upon today, even though they were written more than a millennium ago!

Books such as:

1. Man La Yahduruhu al-Faqih (For Him Who Has No Access to a Jurist)

2. Al-Khisaal (The Book of Traits)

3. Kamal al-Din wa Tamam al-Ni’mah (The Perfection of Religion and the Completion of Blessings)

4. Ilal al-Sharai’ (The Reasons for the Laws)

5. Al-Tawheed (On the Unity of God)

6. Ma’ani al-Akhbar (The Meanings of Narrations)

7. Al-Amali (The Dictations)

8. Uyun Akhbar al-Ridha (The Springs of the Reports of Imam al-Ridha (peace be upon him))

9. and many many more.

Books that are still being printed today, books which form the cannon of Islam, and specifically Shia Islam.

This is the view of this great scholar.

Now, at this time, our concern is not whether his interpretation of the tradition is correct or not … no, what concerns me is that there are other scholars who are ready to debate about it, they are ready to critique it, to compare it to the views of other scholars about this tradition and subject it to careful analysis.

On the other hand, if we were to ask, why did the Prophet of Islam come in the first place?

What was the Prophet’s viewpoint when it came to educating the human being?

What did the Prophet say about governing human society?

Is it enough to be a good individual, or must we work to make a good society also?

Regarding these questions, such scholars have nothing to say. These questions do not even cross their minds.

This is the problem.

The Muslim world - indeed the world per se - doesn’t have the luxury of deferring these questions. There is no time. You could even say that our patient is on his deathbed. The hour is late.

Today, we must focus on our priorities - to delay for even a moment is to court disaster. Our time is too precious to waste.

What we should be delaying, are those hair-splitting theological debates about secondary and tertiary questions of faith. These must be put-off until the day when we have nothing else to do, or at least when we have fulfilled our primary obligations.

It is entirely up to you, if you accept this advice - which is not just from myself, but this is also the advice given by Imam Khamenei, and all of the Righteous Islamic Scholars and Leadership - but if nothing else, we have herein, made everyone aware of the facts, and the best person is one who hears advice and reflects upon it.

The Ultimate Priority: Focus on Tawheed

So, we have said that the starting point of the mission of the prophets is divine unity. We have already presented evidence for this from the Quran.

One is from the verse from Surah an-Nahl (the Chapter of the Bee):

وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ ۖ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُم مَّنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ ۚ فَسِيرُوا فِي الْأَرْضِ فَانظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ

Certainly, We raised an apostle (messenger) in every nation [to preach]: “Worship God and keep away from the Rebels.” Then among them there were some whom God guided, and among them were some who deserved to be in error. So travel over the land and then observe how was the fate of the deniers

- Quran, Surah an-Nahl (the Chapter of the Bee) #16, Verse 36

“Certainly, We raised an apostle (messenger) in every nation”, and what did this messenger preach? “Worship God and keep away from the Rebels”.

This is the first thing that the prophets told their nations, their people.

This is the first lesson. Indeed, it is a lesson we have yet to fully grasp - worship God, and keep away from the Rebels (taghut - طَاغُوت).

A rebel (taghut), is anything that competes with God. Anything that opposes God or resists God’s command - no matter what it is. Sometimes, this rebel is none other than ourselves.

As the saying goes:

“Your most impeccable foe is the self you find between your own two flanks”

Sometimes that foe is your own vanity and pride. Sometimes that foe is your daily and nightly desires. Sometimes ambition is a person’s taghut. A person’s arrogance is his taghut.

Other times, taghut can be a power from outside the human being - this covers a wide range of possibilities.

In any case, when the Prophet came, he told people to follow God and not the Rebels. The first principle he called people towards is to serve God, and to avoid Rebels.

“Then among them there were some whom God guided, and among them were some who deserved to be in error. So travel over the land and then observe how was the fate of the deniers”. See what happened to those who went astray, who denied the Prophet and who rejected his guidance.

Go and see for yourself, the fallen civilisations and ruined cities. Go and see what became of Babylon, Assyria, and Chaldea. Go and see how nothing but ruins and lines in the history books remain of them.

Go and see what became of Egypt, of the Pharaohs, whose society was destroyed.

This is what the Quran says:

“Go and see what happened to the peoples and nations that did not listen to the words of the prophets. Go and see how they faded into nothing!”

There is nothing miraculous about these examples, although many prophets also performed miracles and called down divine punishment, and there were peoples who were destroyed so quickly that they left virtually nothing behind - such as the people of Aad, who suffered divine punishment and others who suffered destructive winds, earthquakes, floods and were destroyed by God’s power.

However, in general, the rule that operates in this world is as follows:

Any society or nation, that does not take the path of divine religion or follow its teachings will eventually disappear.

By this, I do not mean that all of it’s people will die. No, when a nation disappears this means that its national institutions disappear.

They will be absorbed by and subsumed into those of another.

The nation or society will lose its identity.

Today, tell me, where are the Chaldeans? What has become of this great civilisation? Where did it go? Does any trace of it remain? “Then observe how was the fate of the deniers”.

This is what Surah an-Nahl (the Chapter of the Bee) teaches us.

Now let us turn to Surah al-A’raaf (the Chapter of the Heights). Surah al-A’raaf mentions many different prophets, one after another:

لَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ فَقَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ

Certainly, We sent Noah (Nuh) to his people, Oh my people, worship God! Have no other god besides Him. Indeed, I fear for you the punishment of a tremendous day

- Quran, Surah al-A’raaf (the Chapter of the Heights) #7, Verse 59

But his people rejected his message and then a sequence of events transpired which led to the flood - the specifics of this are not our concern at this time.

Then came the people of Aad.

وَإِلَىٰ عَادٍ أَخَاهُمْ هُودًا ۗ قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُ ۚ أَفَلَا تَتَّقُونَ

And to [the people of] Aad, Hud, their brother. He said “Oh my people, worship God! You have no other god besides Him. Will you then not be wary [of Him]?”

- Quran, Surah al-A’raaf (the Chapter of the Heights) #7, Verse 65

The people of Aad are an ancient people - perhaps even pre-historic people - who have not yet been clearly identified. They came after the flood, and they appear to be the people God described as:

وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ

And you hew houses out of the mountains skilfully

- Quran, Surah ash-Shu’ara (the Chapter of the Poets) #26, Verse 149

Perhaps, these are a people from the end of the Stone Age that some archeologists have described. Whatever the case, they are a very ancient people and they had a prophet by the name of Hud sent to them. Like Noah, he told them:

Interestingly, you can see how flawed the notion is that monotheism and religion in general developed gradually, in accordance with the human being’s surroundings and because of his ignorance of how the world works?

Some sociologists say that all early peoples were polytheistic. How bad is it for someone to speak things of which they have no knowledge.

It is like someone trying to describe the room in which they are sitting, if they have never been to such a room. If someone were to say:

“This is a room, with four walls, and a door, and a light”

He has never been in this room; he has never seen this room; however, he has heard of it, so he imagines it. But for all he knows, the room might have five walls, and three doors, it may have patterns on the walls, or the ceiling. It might not even have a ceiling at all!

In a subject such as sociology, when someone speaks without carrying out real research, the result will be as ludicrous as this, and equally laughable.

Nevertheless, they try to explain human history, without studying an important part of that history. They speak about religious and spiritual phenomena, without looking at what historical religions say.

Perhaps, this religion may have existed tens of thousands of years ago - or only seven or eight thousand years ago - if we believe those narrations that say that this is when Adam descended to earth.

These historians who give an overview of history that says first there was polytheism, and then monotheism came along, are entirely incorrect and confused at best.

However, we can see the opposite to be the case, that in ancient times there was monotheism, which polytheism came and displaced.

Regardless, Hud asks his people “Will you then not be wary?” He wanted them to understand and accept the principle of divine unity.

But then a debate took place between him and the people. The Quran says:

قَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِن قَوْمِهِ إِنَّا لَنَرَاكَ فِي سَفَاهَةٍ وَإِنَّا لَنَظُنُّكَ مِنَ الْكَاذِبِينَ

The elite of his people, who were faithless said “Indeed, we see you to be in folly, and indeed we consider you to be a liar”

- Quran, Surah al-A’raaf (the Chapter of the Heights) #7, Verse 66

These are just some of the accusations which are always levelled at the people who call people to the truth, and this is an important topic, an important subject within prophethood. Something that we will discuss in more detail in a future session, God willing.

What were the typical slanders and accusations that the disbelievers directed at the prophets?

They said: You are a foolish person, They accused him of being ignorant.

So, he replied, saying:

قَالَ يَا قَوْمِ لَيْسَ بِي سَفَاهَةٌ وَلَٰكِنِّي رَسُولٌ مِّن رَّبِّ الْعَالَمِينَ

Oh my people, I am not in folly. Rather, I am an apostle (messenger) from the Lord of all the worlds”

- Quran, Surah al-A’raaf (the Chapter of the Heights) #7, Verse 67

In response to their accusations and slanders, he continued to speak the truth:

أُبَلِّغُكُمْ رِسَالَاتِ رَبِّي وَأَنَا لَكُمْ نَاصِحٌ أَمِينٌ

I communicate to you the messages of my Lord, and I am a trustworthy well-wisher for you

- Quran, Surah al-A’raaf (the Chapter of the Heights) #7, Verse 68

He tells them that he only wants what is good for them. He is calling them to believe in God and tawheed because he wants them to succeed.

أَوَعَجِبْتُمْ أَن جَاءَكُمْ ذِكْرٌ مِّن رَّبِّكُمْ عَلَىٰ رَجُلٍ مِّنكُمْ لِيُنذِرَكُمْ ۚ وَاذْكُرُوا إِذْ جَعَلَكُمْ خُلَفَاءَ مِن بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِي الْخَلْقِ بَسْطَةً ۖ فَاذْكُرُوا آلَاءَ اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ

Do you consider it odd that there should come to you a reminder from your Lord through a man from amongst yourselves, so that he may warn you? Remember, when He made you successors after the people of Noah, and increased you vastly in creation. So remember God’s bounties so that you may be successful.

- Quran, Surah al-A’raaf (the Chapter of the Heights) #7, Verse 69

Looking at this verse, we could almost say that he - the prophet - is saying:

“Are you really surprised that an ordinary person, who looks like you, and who dresses like you, should be chosen to bring you a message from God?”

See how the prophet, calls the people’s attention to a matter of history, regarding the people of Noah?

So what did his people do? The Quran tells us:

قَالُوا أَجِئْتَنَا لِنَعْبُدَ اللَّهَ وَحْدَهُ وَنَذَرَ مَا كَانَ يَعْبُدُ آبَاؤُنَا ۖ فَأْتِنَا بِمَا تَعِدُنَا إِن كُنتَ مِنَ الصَّادِقِينَ

Have you come to [tell] us that we should worship God alone and abandon what our fathers have been worshipping? Then bring us what you threaten us with, should you be truthful

- Quran, Surah al-A’raaf (the Chapter of the Heights) #7, Verse 70

It continues:

قَالَ قَدْ وَقَعَ عَلَيْكُم مِّن رَّبِّكُمْ رِجْسٌ وَغَضَبٌ ۖ أَتُجَادِلُونَنِي فِي أَسْمَاءٍ سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم مَّا نَزَّلَ اللَّهُ بِهَا مِن سُلْطَانٍ ۚ فَانتَظِرُوا إِنِّي مَعَكُم مِّنَ الْمُنتَظِرِينَ

Punishment and wrath have already come upon you from your Lord. Do you dispute with me over names which you have named - you and your fathers? For which God has not sent down any authority? So wait, I too am waiting along with you

- Quran, Surah al-A’raaf (the Chapter of the Heights) #7, Verse 71

It is as if the prophet is telling his people, that:

“You want to argue with me about these names which you made up, and for which you gave power to? Which God has not given any power to, or for which is no proof?”

The word ‘sultan - سُلْطَان’ in Arabic can mean power or it can mean evidence, and in this verse both meanings apply.

So another way to read this verse would be:

“God has not provided you with any indication of the validity of these gods that you worship.”

We could also read it as:

“God has not given any power to them (your gods) - so they cannot do anything.”

Conclusion

We have now covered in some detail the idea of the starting point of the prophetic mission; the first note in the prophetic symphony if you will.

We have also discussed why the discussion on secondary and tertiary subjects while ignoring and while there is such gross misunderstandings and a lack of understanding on the core subject of divine unity - of tawheed is misguided and not a pathway that is in line with the methodology of the prophets.

These are important nuances that need much reflection so that we understand the methodology, the starting point of the work of the prophets; so that we can also follow that.

We learned that the scholars (righteous scholars, I hasten to add), are the inheritors of the prophets; and they have a duty to follow this methodology of the prophet so as to teach people correctly.

In the next session, God willing, we will be discussing opposition to the prophetic mission, and how it happened, and how it was overcome.

There are many reasons for us going through this subject of prophethood in such detail at this time; amongst those reasons are that this is the way that we must operate to educate the population; that each and every one of us has a duty - for the religious scholars more so.

I have heard of religious students and scholars in the various seminaries, who have no desire to work with any of the people they come from, and instead feel it is somehow more important to sit and philosophise endlessly. I’m sure there is some merit in that certainly; but to what end?

There are others who are obsessed with turning themselves into ‘social media influencers’ - without actually educating the people; shouting about confused political points - that go against the teachings and pathway of the Righteous Islamic Leadership - and who end up - as we’ve discussed in the session - opposing anyone who attempts to discuss with them, content and satisfied with what they feel they have - as described in the verse of Quran.

These are all indicative of a serious issue, a serious problem - not just within the Muslim community, but within the human family per se.

The primary goal is being sacrificed; and the tertiary goals are being spoken about and promoted - all the while those doing this promoting keep convincing themselves (and others) that they are promoting the primary goal.

As we have learned; the primary goal of all the prophets was divine unity, was tawheed.

It is like we have mentioned here - we sacrifice the primary goal, to allow ourselves the luxury of doing what can only really be described as naval gazing, of self-aggrandising - of making ourselves feel ‘clever’ - all the while; the basics are left untaught, and the people continue to remain misguided.

If this is the approach that was taken by the prophets of God? If it is, then in my research on this subject, I have yet to find it, if you have information on this; please feel free to discuss it in the comments and perhaps we can learn from you; though; the last time I checked, sacrificing a primary point, for a secondary - or arguably a tertiary point is an invalid pathway.

We ask Him, to protect us from deviating from the pathway of the Prophet; and we ask that He grant us patience and fortitude so that we can move in the direction of the best of His creations.

And from Him alone is all ability and He has authority over all things.

To He, Who’s Quran, had it been revealed upon a mountain, you would see the mountain rent asunder, from its awe of Him

To He, Who is the knower of all secrets, and Who is the Most Merciful, the Most Compassionate

To He, besides Whom there is no Sovereign, Who is the Most Sacred, Who is Peace, Who is the Source of Belief, Who is the Most Magnanimous, Who is the Most Perfect, and Who is immune to all those who they associate with Him.

To He, Who is the Creator, the Maker, Who is the First, and Who is the Last.

To He, Who has the Best of Names, Who is the Mighty, the Wise and Who is the Lord of Love and the Most Beloved of those who see Him.

To He, Who is the Disposer of all affairs, and the Solver of all issues, and the Uniter of the Hearts of the Lovers.

To He, We beg You to protect the righteous leadership, and to hasten the return of the relief, and to alleviate our suffering.