by
Ayatullah Sayyid Ali Khamene'i
Paramount Leader of Islamic Republic of Iran
Introduction
Lesson One Lesson Two Lesson Three Lesson Four Lesson Five Lesson Six Lesson Seven
It is necessary, at the beginning, to provide our brothers and sisters with a brief introduction to the Nahj-ul-Balagha. As you know, the Nahj-ul-Balagha is a collection of Sermons, Letters and miscellaneous Sayings left as a memorial from the Master of the Pious, the Commander of the Faithful, All, peace be upon him. This book is divided into three sections of Sermons, Letters and short Sayings or' wise Sayings' (hikam), as they are usually called, some of which have been selected from among the Sermons and Letters.
The Nahj-ul-Balagha dates back to about one thousand years ago when the late Seyyid Radi compiled these Letters and Sermons at the end of the third and the outset of the fifth century (400A.H.) the Hejra after. It is, thus, a one thousand year old book. It is to be noted, however, that before Seyyid Radi made efforts in compiling All's Sermons and Sayings, they were scattered in the books of the Traditions' and history. Other scholars had also begun to perform this task in one way or another, but no one succeeded in accomplishing what Sayyid Radi did. Therefore, we are indebted to the endeavors and initiatives of this great scholar who left the Nahj-ul-Balagha for us.
Another point to be noted here is that, in addition to the contents of the Nahj-ul-Balagha, a number of Sermons, Letters and short Sayings of Ali, peace be upon him, can be found in different books which recent scholars have tried to compile and introduce as appendices to the Nahj-ul-Balagha. Therefore, in addition to the N2hjal-Balagha which is, in itself, a rich and invaluable treasure, here are some other books of All's Sayings which shall later be introduced to the readers in detail so that they may obtain a general acquaintance with the bibliography of the Nahj-ul-Balagha and its related books.
Another point to note about the Nahj-ul-Balagha concerns the invalidity of this book, a claim made by some people over the years. The motive behind such a claim can easily be surmised, that is, the subject matter of the Nahj-ul-Balagha threatened the interests of some groups or classes of people who therefore found the best device, to be discrediting the book itself. It is also true of the personality of individuals, and for this same reason those who considered the personality of Imam Ali Ibn Abi Talib, peace be upon him, to be against their personal or group interests, naturally tried to distort it. In the same manner, they claimed that the Nahj-ul-Balagha was invalid on the grounds that they said it was without any authority (sanad).
It is clear that the Nahj-ul-Balagha is in the category of Traditions upon which we depend for the understanding of Islamic teachings, as well as the Traditions of the Prophet and the Book (the Holy Qur'an). There is no doubt as to the authority of the Holy Qur'an, but as to the Traditions, valid authorities are needed to remove any doubts, i.e., the narrators of a certain Tradition, including the Imams and the Prophet, should be known and trustworthy. This has always been the main concern of our great narrators and jurisprudents in eliciting and understanding the divine ordinances.
Thus, we have the 'science of rijal' which deals with the recognition of narrators of Traditions and the 'science of diraya' which concerns the recognition and analysis of Traditions and which determines the correct and the unreliable Traditions. Thus, this attention to detail that a Tradition must have an authority and that authority must be valid, is necessary. It is because of this that today great emphasis is put on expertise in understanding Islamic sciences. An individual, who is not an expert, accepts the Traditions which accord with his own intellect, understanding and mental background and rejects all others. This leads to the weakening of the religion.
When an expert wants to rely on a Tradition, he first tries to acknowledge its authority and validity through his special expertise. This necessity has been taken care of by our jurisprudents in their recognition and understanding of Islamic laws and regulations. Now, some people asserted that the Nahj-ul-Balagha, as a collection of Traditions which should be based on valid authorities, was without any authority and, therefore, was invalid and unreliable.
As a matter of fact, in one way these people were telling the truth for no chain of narrators are mentioned in the Nahj-ul-Balagha in any of the Sermons so that they can be attributed to the Commander of the Faithful and the truthfulness of such narrators could be sought. However, in the books of Traditions such as Vasa-al-Shi'a, al-Kafi and the like, as well as in the old history books. such as those of Tabari, ibn Athir and Ya'qubi, no chain of authorities can be found concerning the contents of the Nahj-ul-Balagha.
Firstly, although the Nahj-ul-Balagha itself does not mention the chain of authorities and narrators, this can be checked in the Shi'ite and Sunni books of Traditions where from the Sermons, Letters and Sayings of this book have been extracted and compiled. Several years ago, one of the Arab writers wrote a book entitled Madarik Nahj-ul-Balagha wa Masanidu (The Documents and Authorities of Nahj-ul-Balagha) which may later be introduced to the readers in an analysis of the books written about the Nahj-ul-Balagha. In this book, the writer has quoted the authentic authorities of the Sermons, Letters and Sayings of the Nahj-ul-Balagha from the books of the Traditions. it is therefore, concluded that the content, of the Nahj-ul-Balagha should not be considered to be without authority on the mere ground that the book itself does not mention any authority.
Secondly, although the authorities of Traditions are proper means of reliance or vice versa, the text of Traditions can also be a means of obtaining confidence for one who undertakes research, i.e. when you study a text and find its contents miraculous (as you will, God-Willing, observe when interpreting Ali's words), when you see that in one sentence the writer has referred to something beyond the prevailing mentality of his own time, which others have been able to understand only in the course of centuries, when you are faced with a saying that predicts future events which cannot be presaged except by the likes of Amir al-Muminin who are in contact with endless divine knowledge and, in addition to all these merits, when you observe the highly eloquent words and expressions of the writer, it becomes quite clear to you that he is not an ordinary human being and that his saying cannot be but those of an immaculate Imam.
Based upon this, Seyyid Radi states that certain words and expressions of the Nahj-ul-Balagha, are matchless in human expression, something which has never been opposed, in the course of one thousand years, by eloquent writers, Islamic thinkers and even the adversaries of Islam. These people have always accepted that some statements of the Nahj-ul-Balagha are superior to human expression and beyond the ordinary level of the human being's knowledge at that time. The conclusion is therefore drawn that, despite the absence of the chain of authorities and narrators in the Nahj-ul-Balagha, this book is undoubtedly that of the Commander of the Faithful and reliable as such.
Thirdly, as you know and as we mentioned previously, the Nahj-ul-Balagha consists of the Sermons (i.e. lectures, not the sermons delivered in the Friday ritual prayers, although the book may have included some of these sermons as well), Letters and short Sayings of Ali, peace be upon him, which he expressed and wrote as a teacher, ruler and an Islamologist. Thus, in addition to reflecting the general lines of Islamic thought, these Sermons and Letters also cover daily matters, i.e. the current problems and difficulties of Amir al Muminin's life.
In our own time, that is, after the victory of the Islamic Revolution, many similar aspects can be found between our social situation and that of Amir al-Muminin's time, although our situation is more similar in many respects (i.e. enemies, enmities and other problems) to the Medina social situation at the time of the Prophet's migration. The difference, however, between the social situation of Ali's rule and that of the Prophet lies in the fact that under the Prophet's rule, the enemy had a clear and well-known position, that is, not even one single group of the adversaries of Islam shared an aspect common to the Prophet. The atheists among the Quraish, the Jews of Medina, the western and eastern superpowers of the time and the Christians of Najran, each had slogans of their own. In fact, there was no organized group to cry the same slogan as that of the Prophet and, at the same time, to stand openly against him in fight. Accordingly, the Prophet suffered a great deal but never felt the heavy sorrows that All ibn Abi Talib tolerated during his reign.
There were hypocrites at the time of the Prophet as well but, first of all, they were not organized; secondly, they did not have a manifest position against the Prophet and they did not use the same slogans as those of the Prophet so that the people might doubt as to whether the Prophet was truthful or his rivals. Thirdly, the hypocrites were more or less known to all the people. For instance, everyone, including his own son, knew that Abdullah ibn Ubaid was the head of the hypocrites and even his son suggested to the Prophet to kill his father or prevent him from entering Medina if the Prophet permitted.
On the contrary, at the time of the rule of Amir al Muminin, those who fought him used exactly the same slogans as his. Moreover, they were among the distinguished personalities of the time, with long, past records. For example, the group of the Nakithin (the breakers of allegiance or the front in the 'Battle of the Camel' comprising Talha, Zubair and Ayesha) fought the Commander of the Faithful with his own slogans - slogans in favor of Islam and the truth.
The group of Qasitin, (the front of Mu'awiya, the Damascus front), too, pretended in such a way that the impartial observers fell in a state of doubt as to which group was telling the truth. When you study Mu'awiya's letters to Ali, you find exactly the same words as those of Ali to him. For example, Ali addresses, From the Commander of the Faithful, Ali ibn Abi Talib to Mu'awiya ibn Abi Sufyan", and Mu'awiya writes, From the Commander of the Faithful, Mu'awiya ibn Abi Sufyan to All ibn Abi Talib".
Mu'awiya does not introduce himself as 'the commander of the faithless' or 'the commander of the polytheists' but, exactly like Ali, as the Commander of the Faithful. Then Ali advises Mu'awiya, for instance, to be pious to fear God and to refrain from wasting the blood of Muslims, and Mu'awiya uses the same advice for Ali. Therefore, the problem of Ali is that his enemy is not a manifest enemy in the eyes of the people, for whatever he offers is also offered by the enemy and, as a result, he cannot show the real character of the opposing front to the people. It is true, of course, that Ali had a great deal to say but not all the words spoken can necessarily be understood by those who hear and this was Ali's constant sorrow. Perhaps this was the reason why he used to sit beside a well and speak into it about his grievances. In fact, other than a group of people who were completely faithful to Ali for a special reason, and not because they observed his doings and prayers or they heard about Mu'awiya's evil deeds, others were always in doubt as to which side was telling the truth, for they witnessed, as an example, that in the Battle of Siffin, both sides performed the congregational ritual prayer with humility and modesty.
Thus, a hypocritical atmosphere was characteristic of society during the time of Ali. This does not imply, however, that all the people were hypocrites. Even the followers of Mu'awiya were a group of honest, tribal Arabs, from the area around Damascus, who had, from the very outset of their conversion to Islam, seen and known no governors except Mu'awiya and his family.1 They knew Islam through the words of these people. They had heard so many good things about them - that they were scribes of the divinely revealed Book, that since Mu'awiya's sister was the Prophet's wife and thus called 'Umm al-Mu'minin (mother of the believers), Mu'awiya was Khal al-Muminin (maternal uncle of the believers)2 - that they supported Mu'awiya and fought against All with the best of intentions. So they were not hypocrites. However, unlike the time of the Prophet, society enjoyed an air of hypocrisy, about which more explanation may, God-willing, be provided when discussing the words and sayings of the Commander of the Faithful.
This atmosphere of hypocrisy is also a peculiarity of our own time, although from the point of view of social conditions, enmities, manner of opposition, hostile parties and so forth, our time is more comparable to the time of the Prophet. Today, the so-called followers of 'progressive Islam' in our society are those groups who oppose each other quite openly. Also, those who claim to be followers of the 'line of the Imam' sometimes draw swords against one another. Those who claim to act for the benefit of the Islamic Republic or to follow the policy of 'neither East nor West' are often so divided among themselves that nothing but a hostile relationship can be attributed to them. In fact, it cannot be said that they have differences of opinion, for they are exactly at the opposite side of one another. Therefore, taking into account that each of these groups finds some followers for itself, we see that our society resembles the society at the time of Ali.
The importance of the Nahj-ul-Balagha then lies in two dimensions. First, it speaks about the fundamental of Islam such as the matters concerning God, the human being, Islamic views of humanity, prophethood and its position in human history, the dignity and prophethood of the Prophets and other matters which are today, a means of understanding Islam and thus necessary for us to study. Secondly, the Nahj-ul-Balagha refers to the social problems of a hypocritical society with which we deal today. Accordingly, this book can be a source of Inspiration for us as regards the social and political problems of life and the possible solutions to them.
The fourth point about the Nahj-ul-Balagha is that a great number of its sermons are unfortunately incomplete, i.e. either from the beginning or from the end of each sermon some statements have been omitted. Even, in some cases, Seyyid Radi has omitted statements from the middle of a sermon and then continued the rest of it with the phrase "and from that", which is what the journalists and reporters do repeatedly today. Now, we know nothing about the omitted parts and this creates some difficulties in interpreting the content of the Nahj-ul-Balagha. The reason why Seyyid Radi has made these omissions is that the Nahj-ul-Balagha (The Peak of Eloquence), as its name indicates, has been compiled from an artistic point of view, i.e. eloquence of expression. This does not mean, however, that he has been heedless of the subject matter and has merely paid attention to the artistic aspects of Ali's Sayings. Yet', this eloquent man, one of the great Arab poets of his own time, has dealt with the Nahj-ul-Balagha with a poetic outlook.
He has endeavored to pick out All's most beautiful and eloquent words and statements just as one tries to choose the best distich of a sonnet. This is why a type of semantic disconnection is observed among the statements of some Sermons.
It is to be noted, of course, that both the highly eloquent and non-eloquent Sayings of Ali carry very magnificent purports, and it is these purports which make us appreciate the Nahj-ul-Balagha, now, in the fourteenth century (A.11.) more than a great scholar of the fourth century (Seyyid Radi) did. As a matter of fact, the human being has naturally faced so many hardships in the course of centuries that he or she understands Ali's words and message and the call of Islam from his tongue more easily than those who lived centuries ago.
It is important, as well, to know that when Seyyid Radi was compiling Ali's words and sayings, there were few people who valued All and his words as much as you value them today. Thus, Ali's lines of thought were only followed by a minority.
On the other hand, those people who took care of All's Sayings and tried to compile them, attached more (or at least equal) importance to the form and beauty as to the content of his statements and omitted some parts which they considered less beautiful than others. If you were Seyyid Radi you would definitely not treat Ali's words in this way. You would instead, try to benefit more from the contents of Ali's sayings. This is why we believe that today Ali and his words are more appreciated than in the fourth century, and this is why history is moving towards All and his message, something that we should accelerate.
The main subjects of the Nahj-ul-Balagha which we are going to discuss in this book are as follows:
Fundamental Beliefs
A part of Nahj-ul-Balagha is about monotheism, humanity, the Last Day, prophethood, Imamat and other fundamental principles of Islam. Of course, contrary to the manner of the dialecticians in the third and the fourth centuries, these subjects have been discussed in the Nahj-ul-Balagha with a kind of mystical and spiritual approach. Thus, the words of All about monotheism, for instance, are quite different from the words of Nasir al-din Tusi and other Islamic philosophers and theologians.
Social and Political Matters
These matters consist of both general and specific social affairs including the administration of or Islamic country, the relation between governors and subordinates, letters to the rulers of different states (the famous letter to Malik Ashtar, for instance), the, way of facing the enemy, decisiveness free from improper hate and revenge, treating both friends and enemies exactly as they deserve, being not subjected to credulity and naivety and many other social matters of that time and of the whole history.
Morality
The training and purification of the human being's soul are among other subjects discussed in the Nahj-ul-Balagha, which we shall, God-willing, talk about in the coming pages.
Peace and the mercy of God be upon you.
Prophethood (nubuwwah)
Prophethood is among the subjects which have been dealt with in the Nahj-ul-Balagha and a discussion about which can help us understand one of the basic principles of Islam. In fact, it is not only a subject which can be followed throughout the Nahj-ul-Balagha but one of the most important and fundamental principles of Islamic ideology. I have repeatedly mentioned in various discussions that in order to analyze and understand the numerous matters of Islamic thought and ideology, the principle of prophethood is an axis around which these matters can be discussed as well. As -to the principle of monotheism, we believe that its social and revolutionary dimensions can only be clarified when we discuss it within the vast spectrum of the matters concerning prophethood.
Accordingly, our method in this chapter is to point out and analyze the different dimensions of prophethood and to support our discussion with an explanation of Ali's ibn Abi Talib's sayings wherever necessary. In this manner, two aims will be fulfilled, i.e. some important sections of the Nahj-ul-Balagha will be translated and interpreted, and an issues among the basic Islamic principles will be made apparent.
It is to be mentioned at the beginning that in the discussion about prophethood, revelation and its relevant matters will not be discussed. Rather, prophethood will be viewed as a historical reality and an unquestionable event. Undoubtedly, prophethood has existed as a phenomenon in the history of mankind. There is no difference of opinion in this regard between us and those who disbelieve in lt. However, the difference lies in the interpretation of this event and the message it conveys. In fact, no one denies such personalities as Moses, Jesus and other Prophets whether or not the history of their lives be more or less known or vague. History reports that all of them have existed.
Therefore, prophethood will be considered as a historical event in our discussion and the following questions will be answered in the analysis which follows:
1. What was the social background (social, temporal and historical situation) when this event occurred?
2. Where did this event originate? Did it appear among the kings, the oppressed, the scholars and thinkers... which class of people?
3. What position did it enjoy? Was it to the benefit of a special class of people? Was it directed towards material advantages? 'Was it directed towards mystical and spiritual aspects of life? What was its social and intellectual direction?
4. What was the pros and cons when the Prophet first offered his message? Who were those who opposed it and to which class of the society did they belong? What were their motives and means of opposition? Who were in favor of it and to which class did they belong? What were their motives and how did they assist the Prophet?
5. What was the aim behind the message of prophethood? Was prophethood aimed at material welfare? Was it aimed at class distinction? Was it aimed at enhancing the level of people's knowledge and understanding? Was it aimed at opposing or accounting for the powers of the time?
6. Did the Prophet call the people? Was it 'monotheism' with its social, political, economic and revolutionary dimensions?
Answering these questions, with regard to Islamic texts and records, will shed light on different aspects of this social reality and will acquaint us with a vast scope of Islamic thought. Of course the Nahj-ul-Balagha will be the axis of our discussion, although different verses of the Holy Qur'an as well as mental reasoning may be of great help both in answering the questions and in interpreting All's words.
The first question which is relevant is "What grounds were available for the manifestations of prophethood?» What was the social, economic and historical setting for the appearance of the Prophets? And among which class of people have they appeared? The Nahj-ul-Balagha has answered these questions on several occasions. In the first sermon, speaking about monotheism, the creation of heavens and the earth, the angels and other matters, the appearance of the Prophets and the background to prophethood in general are discussed as well.
We read the preceding sentence so that the connection to this matter is made clear.
From his progeny (Adam) God chose prophets and took their pledge for His revelation and for carrying His message as their trust. In the course of time, many people perverted God's trust with them and ignored His position and took partners along with Him. Satan turned them away from knowing Him and kept them aloof from His worship. Then sent His messengers and series of His prophets towards them to let them fulfill the pledges of His creation, to recall to them his bounties....3 The last part of this quotation reveals some peculiarities of the community in the 'Age of Ignorance', in which Prophets were sent by God to people. These peculiarities are hereunder explained.
It says that 'in course of time many people perverted God's' trust. The Holy Qur'an speaks about 'ahd on several occasions, examples of which are given below,
Thy Lord has decreed you shall not serve any but Him ... " (17:23) Made I not covenant with you, children of Adam, that you should not serve Satan - surely he is a manifest foe to you ... ?" (36:60) ... and God made them testify concerning themselves, 'Am I not your Lord?
'they said,' Yes, we testify ... " (7:172)
These verses imply that God's covenant ('ahd) is to abstain from servitude to Satan, that man's servitude should be exclusively for God and that human beings have primordially admitted that they are servants of God and should serve Him alone.
This is the meaning of 'ahd (trust and covenant)to which the Commander of the Faithful refers in the Nahj-ul-Balagha. In fact, he says that most of the people broke their allegiance with God and disobeyed His commands by worshipping idols, taking partners (holders of power and possessions) along with Him, imposing themselves on other people as worship-deserving idols and perverting the divine decree through ignoring or exclusive obedience to God.
It was under these conditions, the Commander of the Faithful asserts, that God brought about prophethood and appointed His Prophets. This is also emphasized in other statements of the first Sermon after describing the appearance of the Prophet of Islam and not the appearance of the prophets at large, although the social conditions and mental atmosphere in which all the Prophets, including Abraham, Moses, Jesus and others, have appeared have been the same, and thus what is said about the Prophet of Islam fits other Prophets as well.
The statements run as under the people of the earth at this time were divided in different Parties, their aims were separate and their ways were diverse. They either likened God with His creation or twisted His Names or turned to other than Him. ..,"4
It says that the Prophet was appointed to prophethood at a time when people were divided in groups with different ways of thinking, i.e.. a universal mentality did not govern the is minds of all people, which indicates the lack of an acceptable culture at that time, separation among people and, finally, ignorance. It continues with the statement that 'their aims were separate'.
This has two implications. The simple one is that in different parts of the community or in different corners of the world people enjoyed desires and manners of their own. The members of each community or class of people favored something which the members of other classes and communities despised. In fact, the society at large lacked a common aim and aspiration, which shows the decline of that society.
The second implication is that there was not more than a few poles of power throughout the world at that time, and they were Sassanian Kings, Roman Emperors, Ethiopian Sultans and other despots, dictators and idols who stood at the peak of their communities, ruling over the people with tyranny and according to their own aims, desires and self-centeredness. The existence of insufficiencies and oppression in the Iranian community, the existence of impenetrable classes among the people, the boundless mastery of Brahmans, aristocrats and soldiers over the lower classes and the existence of moral, cultural, economic and class tyrannies, the pressure of which tortured the people, were all a manifestation of the sensuality and selfishness of the idols (kings) who possessed the leadership of the Iranian community. Thus, the whims and desires of a minority dominated all the affairs of a majority of mankind.
They likened God with His creation". It implies that those people who, according to their nature and spiritual feelings, believed in the existence of a diety and a creator, found it in the form of creatures and small, imperfect beings. Some of them worshipped cows as their gods. Others worshipped stone or wooden idols. In fact, all the people were in some way or another worshippers of God as their nature demanded but they were devoid of a perfect knowledge concerning God. This was the most manifest perversion.
"They twisted His Names or turned to other than Him». This was a kind of mental deviation prevailing among the believers of God. They were actually so involved in the Name of God that they could not take step beyond it. In ancient times, for example, those who had a vague view of God in their minds, being unable to know God perfectly, turned to His Names Allah, Mannan or Ilah and worshipped them. They were ignorant of the reality of God.
Another example can be observed in the extremist ideologies of today. Advocates of these ideologies claim to believe in God but if they are asked what God is, they cannot explain the true concept and meaning of this word. Rather, they take the 'whole existence', the rules governing nature and the cause and effect, conventions current in nature and history to be a god. They lack the ability to know the real meaning of God, i.e. to know Him as an independent 'Necessary Being' who is undoubtedly the Creator of this universe rather than being Himself the universe. They cannot perceive this reasonable, philosophical concept. Thus, they are confused about the Name and the real Being of God.
Naturally, wisdom, love, knowledge, spiritual attractions and moral Attributes, all of which originate from monotheism and a knowledge of God, do not develop in them and, therefore, prayers, incantations and the wise prayers of Imam Sajjad, peace be upon him, for example, become meaningless to them. Accordingly, what such people worship is 'God' as a word without being concerned with its meaning and concept. This is a sign of the decline and deviation of religious as well as a characteristic of the people who lived at the time when Prophets appeared.
In the second Sermon, the Commander of the faithful has more detailed statements concerning the social background to the appearance of the prophets. They run as follows At that time people had fallen in to vices whereby the rope of religion had been broken, the pillars of belief had been shaken, principles had been sacrileged, systems had become topsy turvy, openings were narrow, passages were dark, guidance was unknown and darkness prevailed. God was being disobeyed. Satan was given support and Belief had been forsaken. As a result, the pillars of religion fell down, its traces could not be discerned, its passages had been destroyed and its streets had fallen into decay. People obeyed Satan and tread his paths. They sought water from his watering places. Through them Satan's emblems and his standard was raised in vices which trampled the people under their hoofs, and treaded upon them with their feet. The vices stood on their toes (in full stature) and the people immersed in them were strayed, perplexen, ignorant and seduced as though in a good house with bad neighbors. Instead of sleep they had wakefulness and for antimony they had tears in the eyes. They were in a land where the learned were in bridles (keeping their mouths shut) while the ignorant were honored."5
This is a very beautiful and artistic picture (in the form of an ordinary lecture from the pulpit) of the social conditions in the age of ignorance, in which the Commander of the Faithful portrays the adversities, deficiencies and disorders casting shadows over the people's life- the people who were mentally bewildered and perplexen and who did not know the aim and purpose of life.
We can easily and clearly understand the meaning of these words of his, because they provide us with an exact portrait of the situation of our own time, when the Iranian nation was severely oppressed and fell victim to the tyrannies brought upon it by the Pahlavi executioners and American mercenaries. In fact, what in this Sermon and other Sermons has been expressed about the background to the appearance of the Prophets (which the writer used to interpret consciously in connection with the situations of strangulation at the Pahlavi time conforms exactly to the conditions under which we lived during the Pahlavi rule).
In those days, especially in the last three years of the Pahlavi reign, the people were so mentally deceived and misled that they got on the buses and trucks in many cities, applauded, played the flute and shouted, Long live the Shah". Meanwhile, the awakened conscience of a group of people was severely wounded; yet, this was not the common conscience of our community, for even those who refrained from participating in such shows, whether they were government employees, clergymen of other classes of people, accepted the ways and procedures of the ruling regime by their indifferent and apathetic behavior towards the prevailing situation. The people were actually bewildered and dead. No one was aware of the aim behind his daily labor.
They worked day and night but they were ignorant of the aim, aspiration and the future for the achievement of which human beings endeavor. The similitude of them was the like similitude of the 'mill donkey' who constantly moves in a circular direction and never reaches an end. They were endowed with the best dwellings and lands, having all the God-given bounties and with the territory of human conscience, faculties and beauties which have been hidden but now have bloomed in our revolutionary boys and girls, fathers and mothers. In fact, such a blessed background existed in people but the 'neighbors were bad' in the words of the Commander of the Faithful, i.e. the rulers and holders of power were incompetent and dishonest.
On the whole, under such conditions which he recounts in the above-quoted statements, and we experienced in our own time, the Prophets were appointed to prophethood. We shall, God-willing, give more details about the background to prophethood, as pointed out in the Commander of the Faithful's words, which are very important so far as the philosophy of history is concerned, and which is misunderstood by some deviated individuals who draw wrong, material conclusions on the basis of their incorrect analysis in this regard.
Questions and Answers
Q. What is the difference between prophethood (nubuwwah) and appointment to prophethood (ba'tha)?
A. Appointment to prophethood is the sudden resurrection and awakening of an individual or a community of people who have plunged into the sleep of negligence, ignorance and bewilderment. Prophethood is the principal factor of the appointment, i.e. after the necessary competence and readiness is found in someone to connect with god and the Divine revelation then he is appointed as a prophet. Thus, the appointment is the consequence of prophethood.
Q. Is Ali's view a universal one, applicable to all communities such as the corrupt western ones? Are these communities subject to destruction without anyone saving them?
A. Yes, it is applicable to all communities at all times. But it should be added that at a time when the chain of prophethood ends in the Last Prophet and no one is appointed to prophethood any longer, it is the religious scholars as heirs of the Prophets who will lead the people and save human communities from destruction.
Q. Are, the signs which Hadrat Ali provides us for the appearance of the Prophets the same as the signs which we have received concerning the appearance of Hadrat Mahdi?
A. Concerning Hadrat Mahdi, mention should be made of the fact that before his reappearance the world will achieve a relative perfection. In fact, the universal government of Mahdi would be a perfectly just government. Half of this justice should be provided by you and the coming generations before his reappearance. Today, due to the establishment of the Islamic government of Iran, which conveys a remarkable percentage of the message of Islam in this strategic region of the world, we have approached nearer to the reappearance of Hadrat Mahdi.
Q. It is true that all these signs are existent in our Revolution and in the whole world. Is the reappearance of Hadrat Mahdi possible in this period?
A. Yes, it is possible. But another thing which is quite possible is the decline of the superpowers of the world and the appearance of new movements and resurrection which we have pointed out repeatedly. This is because the world has entered a new period with the advent of our Revolution, a period in which the deprived of the world and the weak nations will no more remain indifferent to the tyrannies of the great powers, will stand against them and will finally demolish them as a small animal can destroy a huge elephant by mounting its back and biting its ears.
BACKGROUND TO PROPHETHOOD
In the previous lesson, the background to the appointment of the Prophets was discussed with regard to a few statements of the Nahj-ul-Balagha. This lesson is aimed at completing what was mentioned before by analyzing in detail the peculiarities of two periods which are of concern in our discussion, i.e. the pre-Islamic period or the 'Age of Ignorance' (the period before the appointment) and the Islamic period (the period after the appointment).
The Age of Ignorance
According to Ali's words, in the Age of Ignorance, the people suffered from two kinds of inadequacies: material and spiritual.
Material Inadequacy
In this period, the level of social welfare and security was very low. This is explicitly expressed both in the Nahj-ul-Balagha (in different sermons) and the Holy Qur'an. The Qur'an refers to the Age of Ignorance saying (106:4)
Spiritual Inadequacy
Spiritual inadequacy is the very ignorance and bewilderment of the people, i.e., they are devoid of a clear way of living and an aspiration for life. It is, in fact, a great suffering for man and society not to seek a sublime aim in life but only to try to provide for the daily requirements and necessities. Unfortunately, this state of living was characteristic of the 'time of strangulation' (Pahlavi reign), when life was without any aspiration and the best and most active individuals, in the eyes of people, were those who made their utmost effort to enjoy a life of welfare or those who did not have any involvement at all but spent their time in lewdness and buffoonery.
Generally speaking, the middle class, i.e., traders, workers, housewives, university students and others were all endeavoring to provide for the ordinary requirements of their lives. The similitude of them was the similitude of the car which refuels from one gasoline station to another gasoline being a means for it to constantly go from station to station.
In fact, the people worked in order to gain their daily bread which enabled them, in turn, to work again. They actually spent their lives in eating bread and gaining bread. This state of living cannot be perfectly felt by the idealist youth of today who have specific aims and aspirations in mind, who work for the establishment of the true Islamic government and who seek the fall of the superpowers. It is the existence of these aspirations in the society of today which reveals the spiritual inadequacy (lack of aims and aspirations) of the society during the Pahlavi rule.
Society during the 'Age of Ignorance', i.e. before the appointment and revolution of the Prophet, was likewise an aimless and deviated society. The people were bewildered. They turned round themselves just like the 'mill donkey' that permanently turns round the millstone, perhaps traversing ten or fifteen kilometers a day, but never moving more than a short distance away from the mill. They were ignorant but more ignorant than them were those who followed destructive aims and aspirations which, if realized, would destroy themselves as well as the whole community.
In this regard the Holy Qur'an says, Hast thou not seen those who exchanged the bounty of God with unthankfulness, and caused their people to dwell in the abode of ruin?-Gehenna, wherein they are roasted,- an evil establishment!" (14:28-29)
In fact, all the holders of power and authoritative rulers of the world, all the great capitalists who commit any crime to establish their vast economic networks and all those who have brought about great corruption upon the earth in the course of history can be categorized among the spiritually deviated people with destructive aims and aspirations.
To say the least, it was in such a deviated society and among such a misled people that the Prophets were appointed to prophethood. The most outstanding characteristic of such a society is the alienation of man which causes the development of material aspirations in a group of people who follow the aim of making material, monopolies and increasing the rate of material products which, in turn, results in the poverty of other people.
The Commander of the Faithful says, I never saw an ample blessing (wealth) unless beside it I saw a trampled right." Poverty gives rise to class distinctions which bring about deeper gaps among the different classes of people and causes other problems such as the unjust division of social authority under which rich classes gain more power than others, although money is not always efficacious in gaining power, but sometimes social power, too, is effective in making use of money and creating material monopolies.
Thus, both social and economic factors are influential in the appearance of tyranny, exploitation, ignorance and deceit in a society where perversive and destructive aims have replaced noble aims and aspirations.
This is where Islamic analysis and material analysis come face to face, for according to materialists, mental possessions, beliefs and whatever comprises one's soul, mind and thought originate from one's 'class position' which includes the social, economic and even the cultural dimensions of life, whereas the Islamic viewpoint is that the origin of all pressures and adversities existing in a society results from the dominance of ignorance and alienation in that society. Islam says that it is alienation which brings about class distinctions and which divides society into two classes, i.e. the oppressed and the oppressors.
Spiritual alienation is, therefore, an outstanding characteristic of the Age of Ignorance and the Prophets appear, in effect, to lead the people to the straight path and to remove their spiritual depravities. This is what the Commander of the Faithful emphasizes in the second Sermon of the Nahj-ul-Balagha which was previously mentioned and which is hereunder reviewed and explained in detail.
He says, I also stand witness that Muhammad, peace and the mercy of God be upon him and his descendants, is His slave and His Prophet. sent him with the illustrious religion, effective emblem, written Book, effulgent light, sparkling gleam and decisive injunction in order to dispel doubts (shubuhat) present clear proofs ...
Shubuha is the plural form of 'shubha' and means doubts and differences of opinion which exist in the human mind and thought as regards truth and falsehood. These doubts and differences appear, as far as the people's beliefs are concerned, when the society at large goes astray. In fact, society comes to believe that it lacks reality and to disbelieve the most manifest realities.
For instance, during the rule of the previous regime, the people had come to believe in and accept 'monarchy' which was an untrue phenomenon, and had completely forgotten a clear and undeniable reality named, 'Imamat'.
Thus, the Prophet was sent by God to remove mental doubts and errors and to "present clear proofs," as the Commander of the Faithful says i.e. to save people from the perplexity of philosophical reasoning by offering them clear proofs. This does not mean, however, that such reasonings are basically useless and philosophy must be abandoned. Some people today, find fault with Islamic philosophy, the classic philosophy of Islam on the false basis that it is mixed with Greek philosophy. They insinuate that Islamic philosophy is mixed with Aristotelian philosophy. They do not realize that Islamic scholars and philosophers, centuries ago, cleansed Islamic philosophy of Greek philosophy. Moreover, they are unaware of the fact that a philosophy with a heavenly world-view cannot be mixed with a philosophy having a material world-view, although they may share some common aspects.
Thus, philosophy should not be abandoned, although philosophical reasoning is not very effective in awakening and provoking people at a time when a revolution is to be conceived. At such a time, only the clearest proofs and reasonings can make the people aware of the prevailing
situations, the wrong ways upon which they step and the right path they should choose.
This has been the manner of all Prophets of God. They called people to the belief in the One God. They called them to their nature and to their natural beliefs, without exposing them to ordinary, spiritual reasonings
In the case of the Islamic Revolution of Iran the reasonings of the intellectuals for fighting the West never contented the least number of people because the intellectuals themselves were not satisfied with their own reasonings due to the fact that they never made their appearance in the battle arena, whereas the words and lectures of the Imam Khomeini, which contained clear realities concerning the dependence of the tyrannical regime of Pahlavi on the superpowers and the prevention of the society from practicing their religion (Islam), doctrinal beliefs and worship, could be perfectly understood by the people, and finally resulted in that great movement in our society. It can be concluded, therefore, that the Prophets presented clear proofs and reasonings which not only elicited but also which the middle class of people could understand and then follow naturally.
The Commander of the Faithful continues to enumerate the tasks of the Prophet saying, administer warning through signs and to warn of punishments.» In fact, he means that the Prophet came to acquaint the people with the signs of chastisement and with the punishments which happened to the past nations in the course of history, and to tell them that they would also be afflicted with the same punishments if they followed the manners of those nations.
Then he portrays the situations during the Age of Ignorance (before the appointment of the Prophet) and points out the troubles and calamities which endangered the minds, hearts and the spirituality of the people, which blocked the ways of guidance to them and which led them astray - the troubles which did not have anything to do with the material life and apparent welfare of the people.
He says ... At that time, people had fallen in to vices, whereby the rope of religion had been broken, the pillars of belief had been shaken, principles had been sacrileged, systems had become topsy turvy, openings were narrow, passages were dark, guidance was unknown and darkness prevailed. God was being disobeyed. Satan was given support and belief had been forsaken. As a result, pillars of religion fell down, its traces could not be discerned, its passages had been destroyed and its streets had fallen into decay."
The general message of these words is that the society in which the Prophets were appointed to prophethood was devoid of guidance and the Prophets' mission was to lead the people to the straight path so that they could forsake the state of indifference prevailing among them and seek good aims and aspirations.
As was mentioned before, should a motive more sublime and nobler than eating, drinking and providing for the ordinary requirements of life become dominant in the people's efforts and endeavors and should destructive aims and aspirations forsake society, then social, political and economic conditions will prosper, class distinctions will vanish and the idols of wealth and power will be smashed.
This was experienced during early Islam, at the time of all the Prophets and even in our own revolutionary society (if the opponents let us finish this experience). This is why we believe that our Islamic Revolution has rendered useless all the social, political and revolutionary formulas which support the idea that movements and revolutions originate from material motives, class distinctions and class quarrels in societies which have apparently political systems of their own and which are not subject to colonial rule (like Iran during the Pahlavi regime). What happened in Iran was exactly the experience of the Prophets, i.e. the people who lived in a mentally-perverted society were awakened by factors of guidance and hurried towards their natural promise to worship naught but God, to appreciate God's plentiful blessings and to believe in their own social power.
Guided in such a way, these people who had for many years been subjected to the oppression and coercion of the so-called masters and kings, suddenly arose, revolted by the millions and brought about the Islamic Revolution. Today, to continue the Revolution and to guarantee its survival, it is necessary to keep the people's mental guidance intact in order to deepen their belief in God and Islam and to make them more aware of their human dignity and responsibility.
The Commander of the Faithful continues his Sermon with the following statements, providing more details about the mental and spiritual atmosphere of the Age of Ignorance (before the appearance of the Prophet). He says ... People obeyed Satan and tread his paths. They sought water from his watering places. Through them, Satan's emblems flew and his standard was raised in vices which trampled the people under their hoofs, and treaded upon them with their feet. The vices stood on their toes (in full stature) and the people immersed in them were strayed, perplexen, ignorant and seduced as though in a good house with bad neighbors. Instead of sleep they had wakefulness and for antimony they had tears in the eyes ... ".
In fact, he believes that the origin of all adversities, oppressions, corruptions, sufferings, disorders and crimes existing in society during the Age of Ignorance, resulted from obedience to the satans of the time who, with reliance on their social authority, i.e. wealth, power and deceit, wasted God's noble blessings and devastated the plentiful, vital resources of the time with unthankfulness and the transient lives of the people or exploited them for their own benefit, regardless of what happened to the real owners of those valuable resources. It was on the basis of such obedience that the people went only the ways which the masters and dominant groups showed them, the ways which ended in no desired destination, which brought them nothing but increasing poverty, ignorance and captivity and which provided the dominant groups of society, i.e. the creators of evil, corruption and decadence, with their personal interests.
In the Islamic world-view, the human being is considered a thoughtful, innovative and independent creature. From these three characteristics, the power of thinking of the human being is more important than others, for it provides one with awareness which enables one to move and make progress.
Thus, the most significant and fundamental factor for the movement of history and society are the knowledge and awareness which stimulate human beings to action. It is awareness which induces humanity to move and act. In the course of history spontaneous actions and movements have never resulted in a Revolution.
Maxim Gorki in his book, Mother, endeavors to prove that it was the labor movements which gave rise to the October Revolution in Russia, whereas a careful study of his book indicates that these blind movements could obtain no results. In fact, without the existence of awareness and guidance, the spontaneous movements brought about in the history of revolutions could never end in the desired aims.
Thus, class conflicts and wars which materialists emphasize as the origin of all movements and revolutions have not been effective at all.. Rather, the most significant factor for the movement of history and society have been understanding, guidance and stimulating awareness. Without these, all actions and endeavors have usually ended in undesired effects which can be observed in a great number of the revolutions throughout the world.
Now, since awareness is the main source of inspiration in societies in which ignorance is dominant, the antihuman elements (holders of corrupt authority), in order to retain their tyrannical system, have always tried to stifle any liberating thought by exposing people's minds to stupefaction and poisonous instructions and to destroy the origins of consciousness.
As a result, in such societies, the people follow only the desires of these satans, learn only what they teach and, like sheep, go only towards the water to which they are led by these treacherous shepherds (they sought water from his watering places").
It is quite painful that, in the light of the sacrifices and endeavors of the oppressed people, those who stand against the oppressors and criminals are usually defeated and killed, while the chiefs of the atheists are rarely killed. For instance, Mu'awiya, the manifest example of blasphemy, never accepted Ali's call to challenge him in person because, as a Satan, his emblems flew through the deprived people who have always been employed in the course of history as a ladder which the arrogant have climbed to approach their self-centeredness, dominance and power.
The life of the deprived has always been blended with fear, anxiety, confusion, poverty, hunger, ignorance, disgrace and lack of awareness. This has been an out standing characteristic of the ages of ignorance. But according to the principles of our religion and Islamic ideology and according to the Holy Qur'an which says, We have honored the children of Adam ... >", human beings are honorable. In fact, the belief in the Oneness of God is followed in Islamic thought by the dignity and worth of human beings.
Generally speaking, those societies in which human beings are honored because of believing in God and having will-power, and not on the basis of their social positions, move towards perfection and prosperity; while those societies which grant no worth to human beings and their thoughts do not tread the path of improvement and goodness and are usually administered through dictatorship. Today, other than the Iranian community upon which Islam has shed its light, all human communities throughout the world are ruled either by black strangulation (such as the socialist communities in which the Proletariat dictatorship is dominant and the so-called supporters of the labor classes, i.e. their leaders, have never felt the hardship and poverty of the laborers) or by despotism prevalent in such despotic countries as Egypt, Iraq, Saudi Arabia and so forth.
There are, however, other communities (Western ones) which are ruled by the stupefaction of the people, i.e. keeping the people amused with passions, sexual matters, alcoholic drinks and other means of corruption and adversity.
It is only the Islamic community which establishes equal rights for all the people, whether they be workers, physicians or peasants. But that very Islamic community will keep aloof from Islam, should decision-making, judgment and awareness be confined to a special class of people (whoever they might be) and others be compelled to follow them blindly.
On the whole, what the Commander of the Faithful says is that in societies which are dominated by ignorance and alienation, although humility and worthlessness cast shadows over all human aims and aspirations and hunger, horror, disease, captivity, corruption and bewilderment threaten the society, the people are surprisingly tolerant and in agreement with the oppressors. This is what he calls sedition and calamity (fetna), something which brings a person to the state of consternation and deception, which causes damage to one's heart and mind and which destroys one's life completely. It is, in fact, under these circumstances that the Prophets appear.
They do not appear merely to remove poverty, to establish social welfare, to eliminate ignorance and to teach the people how to read and write. But each of these is a part of a great whole which comprises the aims of the Prophets. The Prophets' aim is to eradicate human deviation, alienation and bewilderment and to give one spiritual elevation. The realization of this aim will, however, be followed by material welfare, social security, eradication of ignorance and class distinctions and so forth.
Questions and Answers
Q. You said that alienation gives rise to class distinctions. Now what are the causes of alienation?
A. The cause of alienation is the lack of the use of the power of thinking, for this faculty can be effective only if it is trained, educated and used properly. It is just like a very powerful projector which can offer its sparkling nature only if it is clean and not covered by dust and mist. The power of thinking may lose its usefulness under the influence of various factors, the most important of which being whims and passions. Of course, other spiritual factors as well as the holders of worldly power are also effective in this respect, but material and economic factors alone should not be regarded as a basis for lack of thinking and alienation. Thinking is the faculty by which the human being analyzes different matters and comes to a general conclusion. It is, therefore, independent and can provide people with reasons concerning their doings.
Q. In one of his sermons, Ali says, I shall bring out the truth from falsehood.» How do you interpret the leftists' justification of the 'dialectic conflict' on the basis of this statement?
A. 'Dialectic conflict' cannot be justified by this statement. By this statement he implies that he can analyze a collection of saying in which right and wrong have been mixed, distinguish the right from the wrong and introduce it to the people. This is the art of all the thinkers who know the truth.
Q. What is a classless, monotheistic society? Are monotheism and class not two contradictory notions?
A. A classless society is one in which there is no legal distinction among different groups of people and all the individuals are provided with equal rights and opportunities. In such a society, every individual makes efforts in accordance with one's physical and mental faculties and whatever one earns belongs to one's self. No one has the right to ask another for a part of what one has earned. Of course, if an individual kept a long distance from others, that person would be advised to assist them. Islam holds equal possibilities and opportunities for all individuals. Every one has the right to educate one's self, to enhance one's knowledge, to take one's desired job, to work in the best possible manner and so forth. At the same time, lazy people are not permitted in Islam to have a share in what hardworking people acquire. In Islam the people are free to work and endeavor for themselves, contrary to socialist communities in which all productive jobs and services are a monopoly of the governments and thus being wrongly called classless.
As to the 'monotheistic society', it should be stated that it is a society in which all the people stand at the same level so far as legal, judicial and social laws and regulations are concerned. In a monotheistic society, there is no difference between the ruler and a layman before the law. A Jew and a Muslim are equally treated (the judge calls Ali and the Jew to his presence and addresses both of them in the same manner).
A monotheistic society is an Islamic society and a classless one is also Islamic but only within the limits which were explained above. We do not believe in the classless society which Marxists define. We do not believe in what they call class, classlessness and class war. These are all Marxist concepts which the group of so-called Mujahidin (the anti-Islamic group of hypocrites) have mixed with Islamic notions to deceive people. To say the least, society should either be called 'monotheistic', which is in conformity with Islamic culture, or classless (as defined by the Mujahidin) which reminds one of Marxist ideology.
Q. Are all human beings equipped with equal talents and faculties?
A. No, not all human beings enjoy the same talents and faculties and not all of them are equal in understanding different matters and performing various tasks. In fact, every individual has a talent for certain types of work and no one is found to be devoid of certain gifts and talents.
Lesson Three
TO WHICH CLASS OF SOCIETYDO THE PROPHETS BELONG?
In this chapter we are going to discuss the social origins of the Prophets themselves, i.e., to find out the social class to which the Prophets belonged. We are going to see whether they belonged to the rich people, aristocrats and holders of worldly power or to the poor, the needy and the deprived. It is, in fact, very import-ant to know the social and economic classes from which the Prophets have arisen in the course of history, founded monotheistic movements and revolutions and provided the masses with divine words and messages.
The Holy Qur'an, the Traditions and the Nahj-ul-Balagha are rich sources which can help us in the analysis of this matter, but here the emphasis is only on the words of the Nahj-ul-Balagha. In the long and famous sermon of al-Qasi'ah (the Sermon of Disparagement) there are statements which deserve careful reflection and which offer information concerning the matter being discussed.
The statements run as follows: Certainly , if God were to allow anyone to indulge in pride, He would have allowed it to His selected prophets and vicegerents. But God, the Sublime, disliked vanity for them and liked humbleness for them. Therefore, they laid their cheeks on the ground, smeared their faces with dust, bent themselves down for the believers and remained humiliated people (they were from the oppressed people). God tested them with hunger, afflicted them with difficulties, tested them with fear, and upset them with troubles."6
Here, the Commander of the Faithful speaks about pride and vanity and emphasizes that since God disliked these two qualities, He misrepresented them in the eyes of His Prophets and righteous beings. Therefore, the Prophets hated self-deceit and superiority complexes, but liked humbleness and humility. Thus, they bent themselves down for the believers, lived among the lowest classes of the people, rubbed their faces with the dust (in prostration) before God and refrained from indulging in haughtiness. They did, in effect, what the Holy Qur'an orders to be done to the parents. It says: ... and lower to them (one's parents) the wing of humbleness out of mercy ... " (17:24)
The Prophets., according to the Commander of the Faithful were from the oppressed masses of the people. They knew the, pains and agonies of the needy. They felt, for instance, what hunger was, because God had tried them with hunger. The Holy Qur'an quotes Moses, peace be upon him, to have said, Oh God! I need what you shall send me." According to narrations, Moses, peace be upon him, was hungry and implored God in this manner to send him bread so that he could satiate his hunger. Thus, the Prophets felt the pains of hungry people. They had tasted the sufferings of life. They knew well the troubles of hard physical labor in cold and hot weathers. They understood the meaning of hardship.
Timidity and the state of being fearful are characteristics of the oppressed. They are usually fearful of the future, poverty and the dominance of a powerful hand over their destinies. They are always worried and in a state of mental disturbance, concerning the existing situations and the coming conditions. They expect at any moment to be put under pressure by a Powerful oppressor. Likewise, the Prophets suffered from such fears and anxieties and, to say the least, were so surrounded by hardships and difficulties as to become pure in the same way as gold derives its purity under the pressure of very hot temperature. In fact, the Prophets were not pampered individuals to suddenly come Out of their Palaces and call the people to make a revolution.
There was a close link between them and the common people. They had, like all members of the society been subjected to ignorance, tasted the pains and sufferings of life and then became worthy to be called 'Prophets'.
The Definition of the Deprived (mustad'af)
A society dominated by ignorance is always made up of two groups of people. One group consists of those who make Plans, administer society and have total authority over all affairs. The other group consists of the subjects and subordinates who have nothing to do with different affairs of society. They work hard (and thus they are not good-for-nothings as they are usually called, compared for example, to the amount of work Pharaoh performed with the slaves in building the Pyramids), but they have no right to apply their will, personality and points of view in the administration of the affairs of their society.
The first group is a minority consisting of the powerful families and dynasties with various degrees of authority over society. They are called 'the arrogant' (mustakbirin). The second group are the common people and the masses who are regarded as the weak and who are devoid of authority whatsoever. They are called 'the deprived' (mustad'afin). Our own country, during the corrupt regime of Pahlavi, was administered by a limited number of individuals, with the Shah at the head of them. It is true that an institution named the 'National Consultative Assembly' existed but all the decisions were made by the Shah and his American advisers and dictated to the members of the Assembly, who had no will of their own.
At the lower levels, decisions were made by the big money makers who acted in collusion with governmental personages, by governor generals and so forth. In fact, the total authority was centralized in the hands of one person, the Shah. If all the ministers, Assembly members, director
generals and the like agreed on something, but the Shah opposed; it was his will and decision which prevailed. The rest of the people, i.e. the masses, had no authority (even over their own destinies) to interfere with the affairs pertaining to foreign relations (with Russia and America, for instance), internal industries, agriculture, animal husbandry, etc. let alone matters concerning religion and morality. They had no right to meddle with the total course of affairs of their society due to the absolute lack of democracy, voting and elections in the country.
This state of affairs is nowadays an obvious characteristic of all socialist countries but in a more respectable form, i.e. one party (the Communist Party) possesses the total power and authority in administering the affairs of these countries. In fact, all the affairs of these countries are determined by the high governmental cadres, supreme councils and the general secretary himself. Other people have no right to express their viewpoints, and their will and decisions are not taken for granted. Thus, mental development is repressed in such countries, and perhaps this is why the youth usually engage in Sports and physical training and blossom out as the first rate athletes in international competition such as the Olympics as we observed in the recent Olympic games held in Russia.
In western societies, too, the situation is more or less the same (mostly in the so-called civilized countries of America and Europe where 'freedom' and 'democracy' have widespread literal application). Nowadays, there are unfortunately some people who try to transform freedom and democracy to western conceptions of freedom and democracy, without knowing that the West itself is bereft of real freedom; (in America, West Germany and the likes, people imagine that they elect their representatives freely whereas the reality is that it is specific currents which lead them to one side or another to cast their votes in favor of one party or another. Recent elections in America and the conflicts between the Democratic and Republican parties are the best evidence, verifying this reality).
Generally speaking, in all countries of the world, people are divided into two classes: the deprived and the arrogant. The deprived masses are themselves two groups: the needy and the non-needy. In fact, a poor and wretched peasant who performs fifteen hours of physical labor a day under the difficulties of rain, snow and hot weather and one who lives an ordinary life, being a shopkeeper, or employee, etc., without suffering so much, are both in the category of the deprived, because both of them are considered to be worthless and good-for-nothing and are devoid of the right to participate in the administration of their society.
According to the Commander of the Faithful in the quoted Sermon, the Prophets belonged to the deprived classes and, like them, have been deprived of the authority to carry out a responsibility in their society. A historical review of the life-accounts of Muhammad, peace and the mercy of God be upon him and his descendants, and other Prophets will clarify this matter further.
Moses, peace be upon him, was born to a deprived family among the children of Israel who lived under severe pressures. But after birth he was brought in a completely arrogant house and became a favorite with the Pharaoh's family although he had not been born of the Pharaoh's wife.
He was brought up under the best living possibilities, the most delicious food and different kinds of luxuries (as a perfect aristocrat). Then, when Pharaoh noticed that he was nourishing an enemy within his house, Moses decided to escape. In fact, Moses had begun his invitation and calling people to God, had started his revolutionary propagations within the royal palace and had succeeded in converting the Pharaoh's wife to submission to God when Pharaoh experienced a feeling of danger and decided to prosecute him. Moses escaped to Egypt.
To say the least, Moses became a Prophet and invited the people to make a revolution when he was within the royal house and at the peak of arrogance (this biographical account of Moses is narrated in the Qur'an, and no use was made here of the Traditions).
Our Prophet, Muhammad, peace and the mercy of God be upon him and his descendants was born in a tribal house of high rank. He was the grandson of and a favorite with 'Abd al-Muttalib, the chief of Mecca (although he was, unlike Pharaoh, a pious, chief and a believer in God). When his father, Abdullah, who was one of the dearest children of 'Abd al-Muttalib, died in youth, the latter brought up Muhammad, peace and the mercy of God be upon him and his descendants, until he became four years of age (although Moses was the favorite with a great emperor and Muhammad with a tribal chief, both of them enjoyed the favor of highly respectful families). Then 'Abd al-Muttalib passed away and Muhammad came under the guardianship of his uncle Abu Talib who did not enjoy the same respect as his father, 'Abd al-Muttalib, but who was himself a distinguished personality, not belonging to the masses.
Abu Talib acted as a good guardian for a period of time and then he was afflicted with poverty. Thus, Muhammad lost the (financial) support of his uncle at this time. But before long he married Khadija, a rich woman. He first acted as a functionary to Khadija but later on, (fifteen years before his appointment to prophethood) he married her, thus becoming a relatively rich man in Medina.
The very financial state remained with him until he became a Prophet at the age of forty (this is why it is said that Islam advanced through Khadija's wealth and Ali's sword).
Accordingly, the Prophet of Islam was born to an aristocratic family and lived a comfortable and affluent life until he was appointed to prophethood by God. After the appointment, however, due to the high expenses of propagation and calling people to monotheism and due to the lack of opportunity for conducting business, he became poor.
Other prophets, too, were more or less wealthy. It is in the Traditions (although there is no clear, historical accounts available) that Job, for example, possessed lands, gardens and trees which were destroyed when God wanted to test his belief. David, too, had a rural origin. He was a commoner. Yet he became a commander and a ruler. Solomon was born in the house of this commander (David). In fact, this chosen Prophet of God (although there is no difference between him and Moses as far as his purity, piety, revolutionary spirit and prophethood are concerned) was the son of a ruler. Abraham was born in the house of an idol-carver, and the history of nations and religions reveals that idol-carvers were not only not among the low, deprived classes but were also considered to be saintly and respectable.
We come to the conclusion, therefore, that a considerable number (not all of them) of the Prophets have been brought up among affluent and powerful families. Thus, we have two points here to be considered along with each other: First, in the Commander of the Faithful saying that Prophets have belonged to the deprived and humble masses of the people. Second, the Prophets (some of them), as we see above, have been born among the socially, comfortable families of high ranks.
Are these two realities incompatible? No It is not the main point here to see whether they are compatible or not, The main point is to nullify the (communists') imaginary legend that all the revolutionary agents have originated from the proletarian, bare-footed and needy classes. What is essential is that a revolutionary person (be he a leader of the revolution or a commoner) should be dressed with revolutionary morals and Attributes.
Materialists and the interpreters of Marxism, in fact, hold a wrong belief that only those individuals can enjoy revolutionary morals and Attributes who themselves belong to the poor, bare-footed or proletarian classes, for man is always and everywhere a human being and thus corrigible. He can, like the Prophets about whom Ali says, They were from the deprived people," equip himself with correct, revolutionary habits and with the attributes of the deprived.
It is true that aristocratic training and education entail no result but an aristocrat human being, yet it is untrue to believe that such an education (in a person who is brought up in an aristocratic atmosphere) is unchangeable and indestructible. In fact, should divine guidance (either in the form of thinking, meditation and the awakening of conscience of the individuals themselves or through training and purification of the soul by the teachers of morality, i.e. the Prophets) enlighten the sick bodies of those who are under the influence of aristocratic habits and training, they would come out of their spiritual depression and become dressed with revolutionary dispositions.
SUMMARY
Two points are perceived when the social origin of the Prophets is put to discussion: First those who are appointed to prophethood are dressed with the Attributes of the deprived, revolutionary morals and combative spirit against the existing class systems of the arrogant, i.e. at the time of the appointment (and even before it) they have an anti-arrogant position in support of the deprived.
Second, having these Attributes does not necessarily imply that all the Prophets belong to the deprived classes. They can either belong to these classes or not but, as was mentioned before, even at the time of appointment to prophethood and at the beginning of their revolution they may belong to the arrogant strata, having a comfortable life. There is no need for them to have suffered from forced labor and hard work before the appointment. Of course, they should have felt pain and distress but this does not necessarily mean that they should curtail the bonds of relationship with their social class and their (comfortable) life.
Spiritually-exalted Beings Have Understanding as Well as the Feeling of Sympathy.
Subsequent to the discussion concerning the arrogant and the deprived, it should be added here that such a class division does not exist in monotheistic societies. It is, in fact, the exclusive characteristic of' societies suffering from ignorance and alienation. We have of course, rulers, ruling classes, caliphs, holders of religious authority and governments in monotheistic societies but none of them are arrogant enough to manage the affairs of these societies on the basis of personal beliefs. Also, there are commoners in such societies, consisting of workers, businessmen, peasants, bricklayers, government employees and so forth, but none of them arrogant either. Each class has, in fact, some authority over its own social affairs in proportion to the total number of its members.
For example, under the present situations of Iran (although Iran is not a 100% or even 50% Islamic society at the present time), every individual has some authority and the right to vote as a member of a society with thirty-six million individuals. It is on this basis that the great movements and even the political affairs of our country are nowadays managed and led by the people themselves, although it may be considered wrong so far as the prevailing patterns of politics on the international level are concerned. The truth is that if the people were not inclined towards certain actions and policies, connections and disconnections, the government (itself consisting of Muslims belonging to the low classes of people) would not dare take such positions as it does today and perform such courageous actions. This is indicative of an Islamic country (although Iran is still not a perfect Islamic country).
When Islam shall, God-willing, shed its light on our society in all its dimensions, the role of every individual in the administration of the whole country will be to the extent that he or she (although being the lowest in social position) can act and promise on behalf of the Islamic community. Today, if a given government or a certain action be condemned in the sermons of the Friday ritual prayer in front of a multitude of people, or if a treaty between our country and a given government be orally made (or violated) in such sermons, neither our own government nor the addressee will take care of it.
But in a perfect Islamic community, there is no irresponsible individual. In such a community, in which Islamic culture and education are perfectly dominant, every individual (being a businessman, a housewife and so forth) can conclude a treaty or announce an agreement for the cessation of hostilities or a special occasion and the Islamic government is obliged to take it into account, although that individual not be a minister, an army commander or a diplomat. In fact, every individual can decide for the whole community on specific occasions, and his or her decision is accepted by all.
This is not, however, practicable under the present culture and habits of our society. But as the society gets closer to Islam and its teachings, this is more likely to be accomplished. It should be added, of course, that when we say something is not for the time being practicable, it does not mean that Islam as a whole cannot be materialized. It can, but only when the world has a complete readiness for its acceptance.
Questions and Answers
Q. You said that Khadija's wealth and Ali's sword made the progress of Islam possible. Does this not lead to a deviating concept that wealth and material things have been the only factors for the spread of Islam?
A. We do not believe that wealth alone played a role in this regard, but the truth is that wealth, too, had certain roles and this is undeniable. It was, is fact, necessary for the satiation of the newly-converted people's hunger as well as for providing the expenses of those who were sent here and there by the Prophet. This does not negate the influence of the spirituality and dynamism of Islamic thought and ideology, since the very dynamism is in need of material things when acting and making progress in the same way as it needs physical labor and activity.
Q. You defined the deprived in its social and political aspects. Is it not necessary to explain the economic and cultural aspects of it as well?
A. The economic activities of the deprived (as previously defined) are also under the influence of the powerful, i.e. economic activities are usually centralized where power is centralized (under the previous regime of Iran, for example, no productive and economic activity took place except through the direct or indirect interference of the government). Therefore, economic aspects are dependent on political aspects. It may, however, be argued that political power originates from economic power. This is possible but it lacks universality. Sometimes political power is the cause for the absorption of money and sometimes money gives rise to political power. They are inter-connected, but in a society wherein political power is centralized in a certain group, economics cannot grow and progress independently. The cultural aspects (culture in its prevailing, not in its revolutionary sense) of society, too, are affected by the opinion of those who possess political and economic power. Thus, when political oppression dominates society, the existing cultural and political aspects of the deprived are also influenced by lt.
Q. Is the following tradition, narrated from the Imams concerning deprivation, authentic? The deprived are those who endeavored in the way of God but could not achieve their aim in establishing the divine system. The highest of them are the Prophets and saints, next to them are the believers who make efforts in the way of God."
A. It may be authentic for all the Prophets and their true followers belong to the category of the deprived. It provides us with the definition of the deprived not with the concept of deprivation.