[14] Prophethood - The Responsibility of Belief in Prophethood
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 fourteen 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 ninth - and final - 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:
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 14
Nasheed: Delaram by Hamed Zamani
Munajaat: Munajaat Sha'baniyyah - Shaykh Husayn al-Akraf
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, the prophetic resurrection of society. the goal of the prophets, the starting point of the prophetic mission, opposition to the prophetic mission and the outcome of prophethood.
In the previous session, we concluded our understanding regarding the outcome of prophethood, where in we learned that as a whole the mission of the prophets was always successful, and this is God’s promise.
However, where we saw that the mission of the prophets appeared to have suffered setbacks, this was always because those who were the followers of the specific prophet or those who were attempting to establish the prophetic mission had a weakness in two key areas:
Their belief or faith, and their level of perseverance or patience.
We learned that the prophets all taught their followers to always strengthen their belief and to act with patience and perseverance in the face of any and all challenges; and wherever that was done; the mission of those prophets was successful.
We referenced this with multiple citations from the Quran, as well as from history.
Now, we come to what can be classified as the most important section of the subject of prophethood; and that is:
The responsibility of belief in prophethood.
This means, that once someone accepts and believes in the concept of prophethood; what is their responsibility? Is it enough to merely say it vocally, or is there more to it?
We beg the One who sent all the prophets and who orchestrated the prophetic missions, that we as humanity might attain salvation and be equipped to move towards Him, to grant us the strength, belief, fortitude wisdom, and self-awareness, as well as to remove from us the arrogance and pride that would become the source of our destruction; that He ensure that we understand that anything good in any of these - past, present and future - sessions is purely from Him, and that the mistakes are from this small student.
We implore Him to help us follow the prophetic mission, to work towards the establishment of a tawheed-oriented mindset and society within, firstly ourselves, within our families, loved ones, communities, towns and villages, countries and ultimately across the entire world, which will happen under the leadership of the Master of the Age, may our souls be his ransom and may God hasten his return.
In the Name of the Lord of Time, and the One in whose hands is our very existence we begin, on this most important of segments within the subject of prophethood.
Nubuwwah (Prophethood) - Part 9
Introduction
وَالَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوا وَّنَصَرُوا أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا ۚ لَّهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
Those who have believed, migrated, and struggled in the way of God, and those who gave them shelter and help, it is they who are truly the faithful. For them shall be forgiveness and a noble provision.
- Quran, Surah al-Anfaal (the Chapter of the Spoils [of War]) #8, Verse 74
The Responsibility of Belief in Prophethood
One of the most important issues related to prophethood, that we must discuss, and without which, virtually none of the other topics within prophethood would have any real practical effect, is the subject of today’s session.
This subject is a guarantee, that what we have learned in the previous sessions, will be put into practice.
What is it?
Does Belief Alone Suffice?
Every day, we say, “I bear witness that Muhammad is the Messenger of God”, we make this testimony multiple times daily during our daily prayers.
But what responsibility does this place on our shoulders? Does this belief and testimony of faith, create any duties for us whatsoever?
This is what we will discuss in today’s session, with His grace, permission and assistance.
Understanding Belief: A Matter of Responsibility
As an example, to try to understand this, a person might say that you believe that a daffodil smells nicer than a rose. Some might not know which smells nicer. Others might say that they believe the opposite to be the case.
Equally, you are either correct in your belief that the daffodil’s scent is more pleasant, or you are mistaken.
In any case, once you expressed this belief, someone might ask you: “So what?”.
Why does it matter? The answer is it doesn’t!
Whether you believe a daffodil smells nicer or a rose smells nicer, neither of these beliefs will have any effect on how you live your life, because neither of these beliefs create any moral responsibility by you holding them!
The Difference Between Symbolic and Practical Faith
Another example, within the Christian world, the head of the Catholic Church is known as the Pope. However, even though people respect him, his role is largely symbolic. He does not introduce any new doctrines into Christianity, nor does he promulgate any new rules for Christians to live by that differ from previous rules.
In reality, his existence, or non-existence, is just like the existence or non-existence of a beautiful statue in a reception room. If it is there, then the room’s decor is complete, if not then the people might feel that the room is missing something, but would still find the room complete.
The existence or non-existence of the Pope today has a comparable effect on thought in the Christian world.
Just imagine, if during this time, a Christian learns that the Pope has just died and someone else has taken his place, or if he refuses to believe such news - what difference will it make to him, whether the Pope has changed or not?
If a Christian says that they believe that the Pope today is Person A, this belief does not create any moral obligation for them.
In other words, his life is no different to that of a Christian who finds himself in some remote part of the world, and has still not heard that the Pope has died, and that another has replaced him.
The state of both men is the same. Meaning, the news of the Pope’s death does not alter anything - the life of the Christian who learns of the Pope’s death remains unchanged by this fact.
So, this is another kind of belief that does not have any discernible practical effect on a person’s life.
The Moral Weight of Declaring Belief in Prophethood
Now, is the same the case when we say: “I bear witness that Muhammad is the Messenger of God” in the call to prayer of a mosque or a center in our neighbourhood, village, or town, as a public slogan?
As a symbol of the general belief of the congregation of the mosque or center making that call?
When we say “I bear witness that Muhammad is the Messenger of God” we are announcing our belief in prophethood.
But does this belief place a responsibility on our shoulders, and a responsibility on the shoulders of the center, the mosque, the congregation, the society, even, that announces this is a public slogan?
Or is it the same as the earlier examples of belief that we gave?
This is the key question.
The answer to the question is: Yes, of course it has an effect! What moral responsibility does it place on the shoulders of those who follow the Prophet and accept his message?
The True Meaning of Following the Prophet
Let us summarise this responsibility as succinctly as possible:
“The responsibility or duty that a believer in prophethood undertakes, refers to his or her following the path of the Prophet and accepting the responsibility to convey the message of the Prophet.”
It is very easy to say these words. It is much less easy to live up to them, as we can see from the history of the ummah - the community or nation - that bore witness to the prophetic message.
Superficial vs. Genuine Faith
There are people who imagine that if they say: “We accept so and so as a prophet of God”, that if they give their voice to the belief they have in their hearts, their work is done; they have attained salvation and saved themselves from hellfire and won Paradise!
The Test of True Believers
Think about this for just a moment. Is this belief that I have just explained also in your mind or not?
I’m not concerned with who believes this way and who does not.
Some people imagine that there were people burning in the fires of God’s wrath and displeasure when the prophethood of the Final Messenger came to pass.
And some of these people who were being punished called out “I bear witness that Muhammad is the Messenger of God”, and, by the mere utterance of these words, they were brought out of the domain of God’s punishment and into the domain of His mercy.
Now, if they had offered prayers while in this domain of mercy, they would have been a little closer to the source of divine grace.
If they fasted, they would have been closer still.
If they paid their khums and zakaat (religious dues), they would have been closer still.
If they enjoined the good and forbade the evil, they would have been a little closer again.
The more good deeds they did, the closer they would have been to the source of divine grace but, even if they did nothing else other than uttering those words, they would still be in the domain of God’s mercy.
Do you see!?
Some people think in this way!
Faith Without Action: A False Assurance
The consequences of this mindset are clear.
If someone is asked to fill in a form, that asks for their religion; they answer “Islam”. So, merely by virtue of them not writing “Christianity”, “Judaism”, “No religion”, or any other belief system - by the mere virtue of them ticking a box on a form that says “Islam”, such a person imagines they will goto Paradise.
Now, if he offered prayers, or observed fasting, or did any other good deed, this is an added bonus, but even if such a person did nothing else, his place in Paradise is reserved for him, it is only that while you are waiting for the Day of Resurrection in your grave, the angels will come and press you.
This is the common idea and belief that many people hold on to these days.
But, Imam Khamenei, as well as many of the senior scholars and teachers, say that this belief is not correct.
Prophetic Mission: A Commitment to Action
Yes, it is necessary, to believe in the Prophet, but believing in the prophet leads to certain moral duties. If these duties are fulfilled, then a person’s belief is correct to the extent that he fulfils the duties.
If a person believes with his tongue, or even with his heart, but does not fulfil any of the duties that this faith places on his shoulders, if he does not follow any of its precepts, if he does not act in accordance with this faith, then even if this person is outwardly a believer, he is not a genuine believer.
What will God do with him on the Day of Resurrection? In all honesty, I don’t know, it isn’t up to me, even Imam Khamenei says the same thing, that he doesn’t know and it is not up to him.
However - and I should clarify, that this is the opinion of Imam Khamenei, and many other senior scholars - by the standards of this world, meaning judgement, meaning to the extent that we human beings are able to form a judgement about the faith or moral probity of a person, we - meaning Imam Khamenei and many other senior scholars - do not consider this person a believer.
However, allow me to add, that even though professing faith secures a person’s life and property, in that we take the broad view that such a person is within the community of Islam, that is not what we are talking about here.
We are not talking about whether a person’s life or property are protected by law.
No, we want to see whether or not this person is considered a believer.
The Quranic Perspective on True Believers
We are looking at the standards that the Quran lays down in the verses that we are currently discussing.
We say that a person who does not fulfil the duties of faith is not a genuine believer. Someone is a believer when they actually follow the moral responsibilities that their belief in prophethood places on their shoulders.
What are these responsibilities and duties?
These responsibilities are those things that we see the Prophet wanted to achieve in this world.
The Prophet’s mission was a tremendous undertaking. He carried a massive burden on his shoulders. He wanted to erect a great edifice.
When we look at our own time today, we must ask whether this goal that the Prophet wanted to reach - has it been fully achieved? That edifice that the Prophet wanted to build, has it been fully constructed?
If I see that the answer to our question is ‘no’, meaning that the Prophet’s burden has been left by the wayside, his mission has not been fulfilled, and that edifice has not been completed, then I should do my utmost to continue his work, and achieve his goals. I should try to lift up this burden.
If my limbs are too weak, if I lack the strength, then I should do as much as I can and find ten people who can help me carry this load. I should find more people still, to help me erect this edifice.
If I cannot finish this edifice in my lifetime, can I not at least add another row of bricks? Can I not ready its foundations? Can I not make preparations for others to do the work?
If someone says that they cannot do anything at all. This is a lie.
Someone who claims to believe in the Prophet, must undertake this duty, because if someone claims to follow the Prophet but does not, they are lying.
Their profession of faith in the Prophet of God is a lie. Or, if not a lie, it is merely lip service.
I can bear witness that he is the Prophet, but I cannot bear witness to my believing in him as the prophet.
This was the case with the hypocrites in the Prophet Muhammad’s own time:
إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ ۗ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ
When the hypocrites come to you they say, ‘We bear witness that you are indeed the apostle of God.’ God knows that you are indeed His Apostle, and God bears witness that the hypocrites are indeed liars.
- Quran, Surah al-Munafequn (the Chapter of the Hypocrites) #63, Verse 1
So, “When the hypocrites come to you they say: ‘We bear witness that you are indeed the apostle of God’. God knows that you are indeed His Apostle, and God bears witness that the hypocrites are indeed liars”. This is because they don’t accept this fact in their hearts, but only with their tongues.
The Prophet’s Mission: Reshaping the World
The mission of prophethood is to reshape the world according to the teachings of Islam - this is what the prophets came to do. When a prophet comes, he comes to change the world to match the ideas of Islam.
This is why the Prophet was sent, to change the form of human life and the structure of human society in accordance with God’s instructions.
So, if you see at your own time that people are not living in the way God has ordained, you see that mankind has been deprived of a godly society, you see that different schools of thought are pulling mankind this way and that, and Islam has been confined to the recesses of human hearts and minds.
In such a situation, your duty and your mission is to upon your profession of belief in the prophethood of the Messenger of God, and try to change the world to match the ideas of Islam.
This is the prophetic mission.
The Role of Division in Prophetic Missions
Islam brought new ideas to mankind and, on the basis of this new idea, brought back into being a new social movement, a new cause. We keep coming back to this simple fact when we study the verses of the Quran - religion essentially, signifies the creation of a new movement and a new cause.
When people live in a society founded on ignorance, and a prophet appears in this society, people are initially all meek and obedient, they are all part of the same social order.
But, with the appearance of a prophet, they become divided. As we have said before, the prophets are agents of division.
In the sense that the prophets split societies into two camps.
Now, pay close attention to this, especially if this is something you wish to repeat to another.
Don’t go and say that so and so said that the Prophet is just a causer of disunity, in the sense that prophets cause conflict and division and that’s it.
In what sense then?
In a sense akin to the way that the carriages of a run-a-way train are speeding downhill, and a prophet comes and takes hold of the back of these carriages.
Some of these carriages detach themselves from the grip of this prophet and continue careering downhill, while others remain in his grasp and slow down. In doing so, the Prophet has divided the carriages - but not in the conventional sense of division!
Another example, to further aid with clarification.
A caravan is heading towards an ambush by bandits, or it is heading towards a crumbling precipice.
A prophet comes and warns the caravan to turn back; some of the caravan ignore him and press on to their doom, while others listen to him, turn back and are saved.
In this way, two groups are created. Division!
It is in this sense that prophets come and cause division in their societies, because these societies were previously united in heading astray, but then a prophet came and caused some to turn back from the wrong path.
It is in this way that the Prophet caused division; by coming and telling people to come back to the way of God. some return to God’s path and some continued onto the path to perdition.
It is in this way, that the prophets created a new movement, created controversy, and opened up a new front in society.
The Prophet is on one side with one group, while his enemies and opponents are on the other side.
Now please pay close attention to the two sides of the argument as I describe them.
At first, it was only the Prophet by himself on his side, and everyone else was on the other side. Then the prophet struggled and strived and, by ones and twos, people joined him until they became a side of their own that could stand up to those who were in error.
Two sides, facing each other - one is the side of the Prophet and the other is the side of his enemies.
The Necessity of Choosing a Side
What did the Prophet ultimately want? He wanted to take people to Paradise; a Paradise in this world and a Paradise in the next world (the afterlife, the hereafter) - a Paradise in both worlds.
Because he wanted to take people to Paradise, people must go with him. If people do not go with him, they will not reach Paradise.
The Prophet wants to bring people to the abode of felicity, but if they do not follow him, they will not reach felicity.
Keep this in mind. Now, between these two sides, there is a person. He listens to the Prophet and sees what he is saying is right. As much as he listens, he sees that what the Prophet says is good.
On the other hand, he sees that if he joins the side of the Prophet, then he has no choice but to oppose the other side, because he sees they are all heading towards Hell, but neither does he want to join the side of the Prophet, because he can see following the Prophet is hard work!
What does he do?
He goes between the two sides and finds a safe and quiet spot in which to pitch his tent.
The Danger of Fence-Sitting
What sort of person is this? You tell me! Is someone who sits on the fence and looks for an easy life, going to reach Paradise or not?
It’s obvious that he will not, because the Prophet is going to paradise and anyone who is with him is going there too. This person is not with the Prophet.
Anyone who is not with the Prophet, is against the Prophet.
Anyone who is not with Imam Ali (the first Imam of the Muslims), is against Imam Ali.
Anyone who is not with the truth, is against the truth.
True Loyalty to the Prophetic Cause
This is what the Quran teaches us; however Imam Ali makes this very clear for us when he says:
السَّاكِتُ أَخُو الرَّاضِي، وَمَنْ لَمْ يَكُنْ مَعَنَا كَانَ عَلَيْنَا
“The one who stays silent is the brother of the one who approves, and whoever is not with us is against us”
- Bihar al-Anwar, Allamah Majlisi, Volume 74, Page 421
- Al-Irshad, Shaykh Al-Mufid, Volume 1, Page 303
Learn this tradition.
Notice that the tradition doesn’t say anything about the one who approves, or his action, because it is self-evident what his position is - whoever is pleased with the conduct of a people, is one of them!
Someone who approves of the way a group or individual acts, is the same as them; he follows the same path as them and will share the same fate as them in the Hereafter.
But what about the one who disapproves but stays quiet instead of voicing his disapproval? This statement from Imam Ali indicates that he is the brother of the one who approves.
Finally the Imam says “and whoever is not with us is against us”.
Islam does not acknowledge any middle ground between the two positions.
Historical Examples of Betrayal and Faithlessness
As an example to provide further clarity on this; we can look at the Battle of the Camel (Jamal).
When the Battle of the Camel took place, the companions of Abdullah ibn Masoud, such as Rabi ibn Khuthaym said:
“We are not prepared to fight alongside the Commander of the Faithful, because he is going to shed the blood of the Muslims”
So they came and asked him to excuse them from the fighting and instead send them to guard the frontiers of Islam.
They thought that the battle between these two sides was like the battle between the Persian King Yazdegerd III and the Byzantine Emperor Heraclius - that regardless of which side came out victorious, it would make no difference for the people’s worldly or religious life!
When someone excuses themselves from fighting, this means they do not want to get involved, they do not want to participate in the battle, so they must withdraw to a corner instead.
They think that this is a war between different nations, all of whom are fighting one another for power and authority, with each nation pursuing its own interests.
What they fail to comprehend, what they don’t understand, is that this is not a war between nations; rather this is a war between truth and falsehood.
This is a battle that you can’t avoid.
They don’t understand that in the battle between truth and falsehood, if you are not with the truth, then you are by default with falsehood.
Being on the side of falsehood does not necessarily mean that you are fighting the truth - if you are not helping the truth, even if you are not fighting against it, your inaction - your ‘neutrality’ still places you on the side of falsehood.
This is what they did not grasp, and sadly in these days many still do not grasp.
The point of prophethood is to make known these two sides, and for the Prophet to say:
“Whoever is with us, then follow me!”
The poet - I believe it was either Saib Tabrizi or Humam-i Tabrizi who incorporated this into their works; but the words are attributed to Imam Husayn directly:
“Said he: ‘O people, whoever does not follow our path should get up and leave our Kerbala.’”
Those people, Imam Husayn ibn Ali, the third Imam of the Muslims, and the Master of the Martyrs, met on the road to Kerbala, when Imam Husayn called upon them to join him, they answered:
“Oh son of the Messenger of God! Let me give you this horse, or this sword to support your cause”
It is clear they were not with him. Indeed, not only were they not with him - with Imam Husayn - they were against him!
That is why you see the scholars of hadeeth say that these were people ‘without felicity’, because they really did face a sad fate. How unhappy and ill fated an existence they had.
The prophets came to them and showed them the way. The prophets said:
“This is the path if you are looking for truth, if you are after God. If you bear witness to our prophethood, then make haste! This is the right way!”
But then, they stay sitting where they are! They can see the way, but it looks difficult, so they don’t come. It’s difficult, so they don’t help Imam Husayn. It’s difficult, so they look away. They say:
“I couldn’t see!”
But at the same time, there is a sabha (tasbih, rosary beads, prayer beads) in their hands. They bear witness to the Prophet’s truthfulness without any hesitation. But this sort of bearing witness has no use, has no value!
Don’t just sit there and intone or incantate your prayers … get up and do something! Don’t just talk about ‘being with Imam Husayn’ - BE with him, talk - as is said - is very cheap.
Quran even asks this question, this is not just me asking the question; Quran asks:
يَا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ
كَبُرَ مَقْتًا عِندَ اللَّهِ أَن تَقُولُوا مَا لَا تَفْعَلُونَO you who have faith! Why do you say what you do not do?
It is greatly outrageous to God that you should say what you do not do.- Quran, Surah as-Saff (the Chapter of the Ranks) #61, Verses 2 to 3
It is a terrible sin for a person to profess belief, but not act upon it.
Following the Prophet Means Upholding Justice
Why do I claim to be a follower of the Prophet, when in practice I follow the likes of Abu Jahl (one of the staunchest enemies of the Prophet who rejected all of his teachings and battled against him)?
Why do I say I am following Islam, when in practice I am following what can only be described as idolatry?
Why do I say I follow Imam Ali, the first Imam of the Muslims, when in practice I follow Muawiyyah (the first Umayyad Caliph, Muawiyyah I, who conspired and instigated against Imam Ali and the Islamic system constantly, and was responsible for the murder of the second Imam of the Muslims, Imam Hasan, the son of Imam Ali)?
What was the difference between Imam Ali and Muawiyyah?
Imagine, these two men and their followers facing one another. On one side is someone who, whatever he says, goes against the people’s ease and personal interests, he puts responsibilities on their shoulders, whatever he wants to do requires effort. He hates lying and deceit, he is upset by bribery and corruption, he rejects any gift with even the hint of a bribe.
He is like a lion on God’s path. He does not show anyone mercy in God’s laws. Even if his own brother comes to him and asks for money from the public purse, he is ready to place a red-hot piece of iron in his hand.
Such a person in the society: severe, precise, concerned with implementing God’s laws, rules and regulations, concerned with establishing true Justice.
On the opposing side is someone completely different. This is someone who lets people pursue a life of pleasure and ease, this is someone who will give people anything they ask for, on one condition: They do not help Imam Ali, and that they help him - Muawiyyah - instead.
He tells them:
“Don’t worry, I shall not ask much of you!”
Sometimes it is enough for him - Muawiyyah - that they praise him before others.
Now, imagine a conflict between these two sides - which would you choose if they were alive right now?
Are you prepared to join the side that you know requires effort, struggle and responsibility?
Are you ready to turn your back on the side that offers you wealth, rank, prestige, comfort, influence and power in exchange for your loyalty?
If you are ready, then consider yourself fortunate: Had you been alive at the time of Imam Ali, you would have been one of his supporters.
On the other hand, if you feel yourself drawn to the side offering you ease, enjoyment, wealth, rank, status and power, even if you know this side to be wrong, then you should know that, had you been alive at the time of Imam Ali, you would have been one of those people who packed their things, saddled their horses, and rode stealthily to Syria to join Muawiyyah, abandoning Imam Ali, as many respectable persons at the time, tragically, did.
A Lesson from Abdullah ibn Abbas
Abdullah ibn Abbas, the cousin of Imam Ali and of the Prophet Muhammad, the famous narrator of traditions and also a commentator of the Quran, whom both the Shia and Sunni Muslims hold in great regard, did just this to Imam Ali.
In Nahjul Balagha, there are two letters and two speeches that the Commander of the Faithful, Imam Ali, addressed to Abdullah ibn Abbas.
Do you know who this Abdullah ibn Abbas is? This is someone who narrated four traditions from the Prophet, whom both the Shia and the Sunni Muslims accept. He was not actually a companion of the Prophet, but they still accept him.
If he had been a companion of the Prophet it would not have made any difference, as there are other companions accepted by both groups - the Sunnis and the Shia - such as Salmaan al-Farsi, Abu Dhar al-Ghaffari, or Ammar ibn Yasir.
Abdullah ibn Abbas, was one of the successors - known as ‘tabaeen’. He was still a child when the Prophet Muhammad left this temporal abode.
When we study history, we see that Abdullah ibn Abbas was one of the associates of the second caliph, Umar ibn al-Khattab - in fact, he was very close to him.
So, he is a successor, rather than a companion, and both the Shia and the Sunni Muslims accept him.
What an interesting character he is!
What do we call someone in Islam who when there are two groups fighting with one another, both of the groups accept him?
When Abdullah ibn Abbas was the governor of Basra, in Iraq, he took all the money in the treasury, to Makkah, to the holy sanctuary.
Did he take this wealth there to give it to the poor and needy? Only if you count the sellers of slave girls to be ‘the poor and needy’! He brought for himself several beautiful slave girls with whom to pass his days.
Now, if Abdullah ibn Abbas was alive today, what do you think he would say about the Commander of the Faithful, about Imam Ali? He narrated all of the most important traditions from the Prophet in praise of Imam Ali.
He shed tears at the memory of Imam Ali!
Insofar as he kept company with Imam Ali, he relates many accounts about him.
But do we really accept him as a devout and devoted follower of Imam Ali, of the Commander of the Faithful?
No, not at all. If he was a true follower of Imam Ali, he would have shown this when he was tested.
As the tradition says:
“It is when a man is tested that he is ennobled or abased”
- Muwatta of Imam Malik / Sunan ibn Majah / Ghurur al-Hikam
and another that reads:
“It is in the vicissitudes of life, that a man’s substance is known”
- Sunan al-Tirmidhi / al-Kafi
If you were a follower of Imam Ali, you would not have mistreated Imam Ali so badly! You would not have given him cause for grief by running away when he needed you!
You, who were closer to Imam Ali than any other member of his family, you, who Ali trusted above all others; you, who Ali depended upon for support - you were his kith and kin and yet, when the going got tough, you ran!
There is a letter in Nahjul Balagha in which Imam Ali addressed Abdullah ibn Abbas, but, because the compiler of Nahjul Balagha - Sharif ar-Radhi - lived under the rule of the Abbasid dynasty, instead of titling it ‘A letter to Abdullah ibn Abbas’, he instead titled it ‘A letter to one of his governors’ - perhaps because the Abbasids would have been enraged and angered by this portrayal of their forebear, therefore Sharif ar-Radhi would have been scared to mention it this way!
If you read this letter, you would see the kind of person that Abdullah ibn Abbas was, let alone if you look at other sources.
Ultimately, he was the kind of person who abandoned his cousin and his leader, in the time when he needed him the most.
For those interested the two letters to Abdullah ibn Abbas in Nahjul Balagha, are letter number 18 and letter number 72, and can be found in any copy of Nahjul Balagha, physical or online.
I have reproduced the letters here for ease of reference;
Nahjul Balagha - Letter 18 to the Governor of Basra
إلى عبد الله بن العباس وهو عامله على البصرة
وَاعْلَمْ أَنَّ الْبَصْرَةَ مَهْبِطُ إِبْلِيسَ، وَمَغْرِسُ الْفِتَنِ، فَحَادِثْ أَهْلَهَا بِالاْحْسَانِ إِلَيْهِمْ، وَاحْلُلْ عُقْدَةَ الْخَوْفِ عَنْ قُلُوبِهِمْ
وَقَدْ بَلَغَنِي تَنَمُّرُكَ لِبَنِي تَمِيم، وَغِلْظَتُكَ عَلَيْهِمْ، وَإِنَّ بَنِي تَمِيم لَمْ يَغِبْ لَهُمْ نَجْمٌ إِلاَّ طَلَعَ لَهُمْ آخَرُ، وَإِنَّهُمْ لَمْ يُسْبَقُوا بِوَغْم فِي جَاهِلِيَّة وَلاَ إِسْلاَم، وَإِنَّ لَهُمْ بِنَا رَحِماً مَاسَّةً، وَقَرَابَةً خَاصَّةً، نَحْنُ مَأْجُورُونَ عَلَى صِلَتِهَا، وَمَأزُورُونَ عَلَى قَطِيعَتِهَا. فَارْبَعْ أَبَا الْعَبَّاسِ، رَحِمَكَ اللهُ، فِيَما جَرَى عَلَى يَدِكَ وَلِسَانِكَ مِنْ خَيْر وَشَرّ! فَإِنَّا شَرِيكَانِ فِي ذلِكَ،كُنْ عِنْدَ صَالِحِ ظَنِّي بِكَ، وَلاَ يَفِيلَنَّ رَأَيِي فِيكَ، وَالسَّلاَمُTo `Abdullah ibn al- `Abbas, his Governor of Basra
You should know that Basra is the place where Satan descends and mischiefs happen. Keep the people of this place pleased with good treatment and remove the knots of fear from their hearts.
I have come to know of your strictness with Banu Tamim and your harshness over them. Banu Tamim are those that if one star sets another one rises for them.They were never exceeded in (the art of) war in pre-Islamic times or after Islam. They have a special kinship with us and a particular relationship. We shall be rewarded if we pay heed to the kinship and be deemed sinful if we disregard it.
O Abu'l-`Abbas, may Allah have mercy on you. keep yourself restrained in whatever you say or do, good or bad about your people, as we are both partners in this (responsibility).
Prove yourself according to my good impressions about you, and do not prove my opinion (about you) wrong; and that is an end to the matter.
- Nahjul Balagha - Letter 18
Nahjul Balagha - Letter 72 to Abdullah ibn Abbas
إلى عبدالله بن العباس
أَمَّا بَعْدُ، فَإِنَّكَ لَسْتَ بِسَابِق أَجَلَكَ، وَلاَ مَرْزوُق مَا لَيْسَ لَكَ. وَاعْلَمْ بِأنَّ الدَّهْرَ يَوْمَانِ: يَوْمٌ لَكَ وَيَوْمٌ عَلَيْكَ، وَأَنَّ الدُّنْيَا دَارُ دُوَل، فَمَا كَانَ مِنْهَا لَكَ أَتَاكَ عَلَى ضَعْفِكَ، وَمَا كَانَ مِنْهَا عَلَيْكَ لَمْ تَدْفَعْهُ بقُوَّتِكَTo `Abdullah ibn al-`Abbas
Now, you cannot go farther than the limit of your life, nor can you be given a livelihood which is not for you.
Remember that this life consists of two days - a day for you and a day against you, and that the world is a house (changing) authorities.
Whatever in it is for you will come to you despite your weakness; and whatever in it turns against you cannot be brought back despite your strength.
- Nahjul Balagha - Letter 72
So, returning to our main topic, the moral responsibility that is placed on your shoulders by believing in prophethood is this:
You have a duty to follow the path of the prophet and accept the duties he gives you, whatever he bids you, you should do.
The Quranic Command: Faith Requires Action
We can now look at explaining some of the verses related to the question of what the responsibility is, that Islam, places on our shoulders:
إِنَّ الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوا وَّنَصَرُوا أُولَٰئِكَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ وَالَّذِينَ آمَنُوا وَلَمْ يُهَاجِرُوا مَا لَكُم مِّن وَلَايَتِهِم مِّن شَيْءٍ حَتَّىٰ يُهَاجِرُوا ۚ وَإِنِ اسْتَنصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ إِلَّا عَلَىٰ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
Indeed those who have believed and migrated and struggled with their possessions and persons in the way of God, and those who gave [them] shelter and help—they are the awliya of one another. As for those who have believed but did not migrate, you have no duty of protection in relation to them whatsoever until they migrate. Yet if they ask your help for the sake of religion, it is incumbent on you to help them, excepting against a people with whom you have a treaty; and God watches what you do.
- Quran, Surah al-Anfaal (the Chapter of the Spoils [of War]) #8, Verse 72
“Indeed those who have believed and migrated”, this is about the time of the Prophet. I do not mean - and Imam Khamenei has the same position on this - that it has no relevance to other times, as it also contains a general principle, but it relates to the time of the Prophet insofar as it explicitly mentions the issue of migration (hijrah) - migration to an Islamic society.
However, the general principle that it discusses; this is universal and is applicable through all the ages.
In those days there were Muslims who believed in the Prophet and his teachings but were not ready to leave Makkah behind. They said:
“Why should we leave our home? Our businesses are in Makkah, our friends and family are in Makkah - must we leave all this behind to follow the Prophet?
Why? Isn’t this about belief?
I believe! A hundred times I say it in my heart, on my tongue quietly, so people don’t hear!
There is only one God, and you are the Messenger of God!
If the Prophet wants me to pray, I will pray.
If the Prophet wants me to fast, I will fast for three days, or for six days!
But why should I go to Madinah?”
This is how some people thought at the time, but migration was necessary - at that time.
The Islamic society was newly formed, so it needed them to go and strengthen it. They had to protect it from its enemies. That is why migrating was a necessary condition for faith, at that time.
“Indeed those who have believed and migrated and struggled with their possessions and persons in the way of God, and those who gave [them] shelter and help—they are the awliya of one another.”
These are the true believers. who fit together like bricks in a wall. Go and look at any building, any structure, and see how the bricks fit together, how the beams fit together, how the different parts of the structure cohere together into a single unified whole.
The believers are like this in the Islamic - in the tawheed-oriented - society. They are interlinked and joined to one another with unbreakable bonds. This is what the term ‘awliya’ (أَوْلِيَاءُ) means.
This is what ‘wilayah’ (ولاية) means: to be bound together with firm unshakable bonds.
“As for those who have believed”. But what about those who have faith, who believe in their hearts that you are a Prophet sent by God - “but did not migrate” - but did not fulfil their duties created by the faith - “you have no duty of protection in relation to them whatsoever until they migrate” - you have no bonds or link with them until they migrate.
As long as they remain over there, and do not migrate, they are like strangers to you. You have no connection or brotherhood in Islam, to them whatsoever.
However, there is another rule that applies over here. Those who are over there and have not migrated yet, if another group comes and makes war on them, and they ask for your help, then you must still go and help them.
This is because they share your beliefs and are under attack.
If a group of Muslims is at war with a group of disbelievers, it is incumbent upon you to help them - this is a baseline rule within Islam, and this is not just my opinion; but is the opinion of Imam Khamenei, Imam Khomeini, and all of the senior righteous Islamic scholars.
This applies, even if those Muslims are not part of your community, are not part of your society, and have not yet migrated to join you, it is still your duty to help them.
The exception to this, is if those Muslims are at war with someone with whom you have a peace treaty - in this situation, it is not incumbent upon you to help your co-religionists.
So, what does this verse tell us?
Firstly, it tells us that is obligatory for us to help Muslims in every part of the world, even if they have not migrated.
Second, it tells us that those Muslims who have not yet migrated to an Islamic society - of course no such Islamic society exists in the world today in this sense - and are living in non-Muslim lands, if they are at war with a group of non-Muslims that you have a peace treaty with, then you are not allowed to go and help your Muslim brothers.
Why?
Because they have not yet migrated, because they are not fully your brethren yet, they are not part of your society.
“Yet if they ask your help for the sake of religion, it is incumbent on you to help them, excepting against a people with whom you have a treaty; and God watches what you do.”
One thing I should clarify here is that this is not a verse about migration. In recent times there has been a lot of talk about people migrating from the collective West especially to the so-called Muslim world.
This is not what this verse is talking about. Rather this is a principle that is providing an important lesson.
In the context of this verse; the Prophet at that time had said to the believers in Makkah that they need to migrate to Madinah - and one of the key reasons is that they needed to work to develop and build the Islamic society; as well as - as I’ve mentioned - protect it from it’s enemies.
Those who chose to not migrate; decided to ignore, or attempt to circumvent a command - a direct command - of both God and the Prophet.
And this is the core of the matter at hand - migration is used as an example here - this doesn’t - as some people have attempted to posit - that since this verse talks about the Muslims migrating to an Islamic Society - then it is incumbent upon all Muslims in this age to therefore migrate to an ‘Islamic Society’.
Firstly; there is no truly Islamic society in this world at this time - even places like the Islamic Republic of Iran - while amongst the best examples of an Islamic society available to us today - or rather of an Islamic government (and we will discuss this in future sessions, God willing) - are not fully Islamic societies - like the system in Madinah was.
Secondly, we have other verses of the Quran which clearly say, and indeed we covered verses that speak about this in our previous sessions on prophethood, but as an example and reminder:
قَالَ مُوسَىٰ لِقَوْمِهِ اسْتَعِينُوا بِاللَّهِ وَاصْبِرُوا ۖ إِنَّ الْأَرْضَ لِلَّهِ يُورِثُهَا مَن يَشَاءُ مِنْ عِبَادِهِ ۖ وَالْعَاقِبَةُ لِلْمُتَّقِينَ
Moses said to his people, ‘Turn to God for help and be patient. The earth indeed belongs to God, and He gives its inheritance to whomever He wishes of His servants, and the outcome will be in favour of the Godwary.’
- Quran, Surah al-A’raaf (the Chapter of the Heights) #7, Verse 128
The Importance of Building a Tawheed-Oriented Society
Therefore, the understanding that should be garnered from this discussion; should not be such that ‘migration is obligatory’ - no, not at all - but rather the establishment of an Islamic society - a tawheed-oriented society - is obligatory - on every place on the earth. Because as the verse above says clearly - “The earth indeed belongs to God, and He gives its inheritance to whomever He wishes of His servants, and the outcome is for the Godwary”.
I wanted to make this very clear; since as I’ve mentioned; there have been some people speaking somewhat irresponsibly about the notion of migration; and misconstruing this idea that people in places like the collective West should ‘migrate’ to ‘Islamic societies’ - as mentioned - this is an completely incorrect analysis and thinking.
Rather, the task for those who follow and accept and believe in the prophethood of Prophet Muhammad, of the messenger of God, is to develop and build a tawheed-oriented, an Islamic society in every corner of the world.
But I will not digress any further on this topic - perhaps this can be covered at a later stage if required; but for now this clarification will suffice, God willing.
Returning to the verses we are discussing:
وَالَّذِينَ كَفَرُوا بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ إِلَّا تَفْعَلُوهُ تَكُن فِتْنَةٌ فِي الْأَرْضِ وَفَسَادٌ كَبِيرٌ
As for the faithless, they are allies of one another. Unless you do the same, there will be strife in the land and great corruption.
- Quran, Surah al-Anfaal (the Chapter of the Spoils [of War]) #8, Verse 73
“As for the faithless, they are allies of one another”. Even if they are in two different camps, they are united in their hostility towards you. “Unless you do the same, there will be strife in the land and great corruption.”
Perhaps, what this verse means is that if you are not united, if you do not stand together, if you do not present a united front to the enemies of God, and if you do not realise that whoever is standing between the two sides may as well be on the side of the enemy, then there will be great tribulation and corruption in the land.
“Strife” (fitneh - فِتْنَةٌ) - here probably means to be far from religion (deen - دِين), while corruption (fasaad - فَسَادٌ) means the disappearance of God’s laws from society.
Now, we should pay very close attention to the next verse:
وَالَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوا وَّنَصَرُوا أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا ۚ لَّهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
Those who have believed, migrated, and struggled in the way of Allah, and those who gave them shelter and help, it is they who are truly the faithful. For them shall be forgiveness and a noble provision.
- Quran, Surah al-Anfaal (the Chapter of the Spoils [of War]) #8, Verse 74
Do you see? These are the true believers. As for those who believe but have not migrated, struggled or given shelter or help, who are they? They are not true believers: they are false believers.
This is the meaning of this verse; and it should be noted that the explanation I gave earlier about migration, applies here also. Rather the priority - or perhaps we could explain migration in this context - as meaning those who work to establish a tawheed-oriented society in every part of the world, an Islamic society in every part of this world.
I would also like to touch upon a verse from the third chapter of the Quran, that of the Family of Imraan, which is very helpful if not essential to understanding the core topic of this session:
The Prophetic Covenant: A Continuous Mission
وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُم مِّن كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ ۚ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَٰلِكُمْ إِصْرِي ۖ قَالُوا أَقْرَرْنَا ۚ قَالَ فَاشْهَدُوا وَأَنَا مَعَكُم مِّنَ الشَّاهِدِينَ
Behold, God took from His prophets a Covenant: “Certainly you are given Scriptures and Wisdom, but in time, a Messenger will come to you to sanction what you have got, do then believe in him and give him help.”
Said He, “Do you pledge and accept My covenant on this condition?” They said, “We pledge”, He said, “Then be witnesses, and I, too, am among the witnesses along with you.”
- Quran, Surah Aal-i-Imraan (the Chapter of the Family of Imraan) #3, Verse 81
In other words, God says He took a pledge from the earlier prophets. So, for example, He said to Moses:
“Based on what we have given you, if another prophet comes after you and confirms what you have brought, you must believe in that prophet, and help him.”
In other words, Moses must believe in the prophets that came after him, such as Jesus, the son of Mary, when they come and confirm what he brought to humanity.
Therefore, each prophet must believe in the prophets that come after him when these prophets confirm his teachings, and - more than that - he must help them.
Now, what does it mean to help the prophet?
For example, how can Moses help our Prophet Muhammad?
It means he must tell his people and his companions:
“If it so happens, that such and such a prophet appears with such and such a sign, do not oppose him!”
This is helping them.
“Said He, “Do you pledge and accept My covenant on this condition?”. God asks these prophets:
“Do you accept this condition? Do you accept this responsibility? Will you take this pledge from your people as well until the Day of Resurrection?”
In other words, the followers of Moses gave a pledge to him, that they would support the prophets who came after him.
What would Moses say to his followers who rejected Jesus and the Prophet of Islam?
He would say:
“Shame on you! Whoever believes in Moses, didn’t you pledge that until the end of time - because Moses believes in the Final Messenger - you will believe in him too and you will help him?”
This is the understanding we should have of the responsibility of belief in prophethood. That it is not something that is locked in time, that is just words, but that rather it is an active belief; that the mission of the prophets is on-going.
As we mentioned in the previous sessions in this series - that the task of the prophets, the goal of the prophetic mission is to establish a Paradise on this world and also to lead humanity to the Paradise of the Hereafter. This requires that those who accept and believe in prophethood; work to continue the mission of the prophets, which is on-going.
That is to develop a tawheed-oriented society - within themselves, within their families, within their neighbourhoods, within their towns and villages, within their nations, and ultimately with the advent of the Master of the Age, across the entire world.
Conclusion
This concludes our discussion on the responsibility of belief in prophethood; and also our very brief discussion on prophethood itself.
There are some important take-a-ways that we need to ensure we absorb, and we had said earlier in this series, these are not just theories that we simply learn about but then do not act upon.
Not at all!
Each of the subjects, lessons and concepts that we have learned; should be applied within ourselves. They should become intertwined within our very existence; such that we follow them entirely.
We should not think that simply by reading or listening or watching these that our duty is complete.
Not at all!
Rather the key take-a-way should be that we work to establish this tawheed-oriented society within firstly, ourselves, within our families and loved ones, within our neighbourhoods, within our villages, towns and cities, within our countries and nations, and ultimately within the entire world.
We should not think that because we don’t have a prophet in our midst at this time, that this path has ended. After all did we not learn in these sessions that the scholars are the inheritors of the prophets?
And if the scholars are not doing their duty, then we need to call them out on it.
If the scholars have become feeble and weak, and give us the idea that the prophet came, gave some lessons on moral etiquette, and how to be a ‘good person’ and that was it, and that now we - since we live in a time of the absence of the Master of our Age, may our souls be his ransom, and may God hasten his return - that our task is to simply wait for Imam Mahdi to return and that he will do all the work.
Then we need to throw these pathetic and weak scholars from their pulpits and relegate them to the sewer where they belong!
No, the duty that we have, as those who understand, and believe in prophethood, and the mission of the prophets; is to work tirelessly, to continue that mission of the prophets in whatever sphere we are able to.
In recent days, we have heard the slogan:
“We are loyal to the pledge”
This is not just for the martyrs that have ascended to the loftiest places, and have discharged their duties. This is for us who remain, but are also loyal to the pledge that we have made with God; that we remain loyal to this pledge.
A pledge that drives us ever forwards towards His perfection, towards establishing His law, to furthering the mission He gave to His prophets, that were given to us as part of His Justice and His Mercy.
To be loyal to that pledge means to work to establish that beautiful Paradise of God upon the earth; to work to establish that tawheed-oriented society as we have mentioned.
Anything less than this, is a complete betrayal to the gift and work of the prophets and those that came after them, and that betrayal has only one outcome, eternal damnation and a complete distance from the most beautiful face of the Lord of the Worlds.
Something that any sincere and true believer shudders at even the thought of.
Let us, before we conclude this session, and before we embark upon the next phase of our journey - to that of Imamah (vicegerency of the Prophets), or Wilayah (authority) - let us ourselves - within ourselves - renew the pledge that we have with God, that we not forget it in our negligence:
Oh our beloved Lord, we declare that we are loyal to the pledge that we gave you!
Oh Lord, grant us the wisdom, fortitude, patience and belief, to be able to continue the mission of the prophets!
Oh Lord, grant us the ability to work till our final breath to establish the most beautiful Paradise on earth, by establishing the tawheed-oriented society in ourselves, in our families and loved ones, in our villages, towns and cities, in our countries and to pave the way for your final proof, the Master of the Age, and establish the tawheed-oriented society across the east and the west of the world.
Oh Lord, grant us the fortitude, patience, strength and belief, to ensure that the sun - the light of truth - can rise not just in the East, but in the West also!
Oh Lord, protect our belief and protect our patience in working to move our belief forward, and in these dark times, help us understand the strength given by You to Joseph in the well, and to Jonah in the belly of the whale!
Oh Lord, Hasten the return of our beloved Master of our Age, and count us amongst those who are his true followers, those who adhere to his instructions, which are Your instructions, and to be truly loyal to him, as the grandchildren of the Prophet interred in the previous days were always loyal to him.
Oh Lord, count us amongst those who attain success at the command of the Master of our Age!
Oh Lord, grant us bravery and courage, so that we can stand up to the priests and rabbis of our time, who seek to confuse, manipulate and corrupt your most beautiful and perfect message, and turn it into a series of superstitions and fairy stories; and give us the strength you gave to Jesus, the son of Mary, that we too can break the back of such false and corrupt elites and priests, that the people can see your Truth without the dark cloud of lies and corruption.
Oh Lord, protect all the righteous scholars, who work tireless to teach the people, destroy those who seek to harm them, and envelope such righteous ones in your protective shield, and above all protect the leader and senior scholars who give us the guidance, and explain to us the teachings, that we can ultimately understand what you need us to understand, which will lead to us being able to gaze with the purest of love into your - oh so beautiful Face!
And from Him alone is all ability and He has authority over all things.