Prophethood
The philosophy of Prophethood
What is the purpose of the divine religions and what is the philosophy of
"prophethood" which conveys the divine messages of such religions? What is the
meaning of "prophethood" and what is its relation to the "prophetic
Mission"? What are the goals of "prophethood" and the "prophetic
Mission"? What is the starting point of the prophets and what is the fruit of their
endeavors? These questions and the like are fundamental subjects of
"prophethood", which every true believer must be aware of.
The Holy Qur'an has given short,
perfect and clear answers to all these questions. The philosophy of prophethood-Man's
senses and instincts and even his knowledge are not enough to lead him to salvation. He
needs something superior to his intellectual power, i.e. guidance through heavenly
revelation. This heavenly revelation originates from God who is the creator of man and
aware of all his imperfections, needs, sufferings, and the treatment for them. This is the
logic of all religions of the world and the philosophy of "prophethood." Due to
this need (heavenly guidance) the prophets are called to prophethood in order to bring
into action programs which can meet it.
The above mentioned points can be
clearly found in some verses of the Qur'an as follows:
"The people were one
nation; then God sent forth the Prophets, good tidings to bear and warning, and He sent
down with them the Book with the truth, that He might decide between the people touching
their differences; and only those who had been given it were at variance upon it, after
the clear signs had come to them, being insolent one to another; then God guided those who
believed to the truth, touching which they were at variance, by His leave; and God guides
whomsoever He will to a straight path." (2:213)
"All that is in the
heavens and the earth magnifies God, the king, the All-holy, the Allmighty, the All-wise.
It is He who has raised up from among the common people a Messenger from among them, to
recite His signs to them and to purify them, and to teach them the Book and the Wisdom,
though before that they were in manifest error, and others of them who have not yet joined
them. And He is the Allmighty, the All-wise. That is the bounty of God; He gives it to
whom He will, and God is of bounty abounding." (63:14)
Calling to
Prophethood
Prophethood is an instigation (Bi'that). It is a resurrection after a period of
immovability and tranquility. Initially this resurrection affects the prophet's spirit and
then his environs.
The prophet, enjoying
extraordinary knowledge and background, is ready to accept the great responsibility. Of
course, before being called to prophethood, this potential power is not carried into
effect and he, as an ordinary man of his society, is engaged in daily efforts. The divine
inspiration revolutionizes the prophet and moves his spirit. Then, he is appointed to
prophethood.
The following hopeful verses
remind one of the beginning of this resurrection in the spirit of the Prophet of Islam:
"by the white forenoon
and the brooding night!
Thy Lord has neither forsaken
thee nor hates thee and the Last shall be better for thee than the First. Thy Lord shall
give thee, and thou shall be satisfied. Did He not find thee an orphan, and shelter thee?
Did He not find thee erring, and guide thee? Did He not find thee needy, and suffice
thee?" (93:1-8)
This inner resurrection, which
had considerable physical influences on the appearance of the Prophet (P.B.U.H.), begins
with the following verses:
"Recite: In the name of
thy lord who created, created Man of a blood-clot. Recite: And thy Lord is the Most
Generous, who taught by the Pen, taught Man that he knew not. No indeed; surely Man waxes
insolent, for he thinks himself self-sufficient. Surely unto thy Lord is the Returning.
(96:1-8)
The following verses also
indicate the same change in the prophet's spirit:
"By the Star when it
plunges, your comrade is not astray, neither errs, nor speaks he out of caprice. This is
naught but a revelation revealed, taught him by one terrible in power, very strong; he
stood poised, being on the higher horizon, then drew near and suspended hung, two
bows-length away, or nearer then revealed to his servant that he revealed. His heart lies
not what he saw; what, will you dispute with him what he sees?" (53:1-12)
It is, however, after the
acquisition of this inner and spiritual motive that the prophet's way of life undergoes
basic change. This is the very "responsibility of prophethood".
Social
Resurrection of Prophethood
Prophets appear in chaotic and deviated social conditions to establish a perfect human
order conforming to man's nature. In this way, "Truth" replaces
"Falsehood".
Man, whose nature is in harmony
with the world's nature, will find his may to evolution when he conforms to an order which
is inspired by the world's and man's nature and to its rules which are in proportion with
his spiritual and physical structure. It is in this manner that he advances towards
evolution.
Throughout history, ignorance and
prejudice have reversed the way of humanity and by imposing inhuman systems have taken man
out of his natural course (falsehood). Thus, the prophets are to lead him to the straight
path. It is therefore understood that the prophet has to make his misled and ignorant
society undergo a basic and complete change, and to establish a righteous system.
This is the social resurrection
which happens after the prophet is appointed to prophethood. In fact, through this great
resurrection all the superficial and empty traditions and systems are overthrown and a
valid and correct system, which is the religion of God, replaces them.
In the following verses, we
clearly see some general points about the inhuman system of Pharaoh and the Divine and
natural system of Moses which had to replace it:
"Those are the signs of
the Manifest Book. We will recite to thee something of the tiding of Moses and Pharaoh
truthfully, for a people who believe. Now Pharaoh had exalted himself in the land and had
divided its inhabitants into sects, abasing one party of them, slaughtering their sons,
and sparing their women; for he was of the workers of corruption. Yet We desired to be
gracious to those that were abased in the land, and to make them leaders, and to make them
the inheritors, and to establish them in the land, and to show Pharaoh and Haman, and
their hosts, what they were dreading from them." (28:1-6)
In some verses of the Qur'an, the
necessity of making the religion of God conquer all other religions, i.e. establishing a
divine order instead of an unheavenly one has been emphasized with similar tune, (in Suras:
Repentance, Victory, The Rank). A few verses from the Sura, 'The Ranks' read as
follows:
"And who does greater
evil than he who forges against God falsehood, when he is being called unto surrender2.
And God guides never the people of the evildoers. They desire to extinguish with their
mouths the light of God, but God will perfect His light, though the unbelievers averse. It
is He who has sent His Messenger be the guidance and the religion of truth, that he may
uplift it above religion, though the unbelievers be averse." (61:7-9)
The Aims of
Prophethood
It was discussed before that the prophet brings about a resurrection in the social order
and overthrows all the idolatry foundations of the society. But what is the aim of this
action? The most supreme aim of the prophets is to make man get rid of abomination and
evilness and achieve the highest degree of exaltation.
Man is created with a rich
background of goodness and virtue, but only through a proper education he will be able to
bring this potential power into action and achieve a higher degree of evolution. The aim
of the prophets is to provide such an education. The Qur'an mentions this idea with the
words "Purification" and "Teaching". In fact, through the proper
education of the prophets, man achieves humane characteristics and gets rid of inhumane
ones, and in this way the ultimate aim of creation is fulfilled.
But what a way should man choose
in order to bring his potential gifts into action and achieve exaltation? Among different
answers, the answer of the prophets is to provide man with an intact environment which
fits his natural structure. This environment is a "monotheistic and divine
society". In such a society, man's way towards his ultimate and natural aim is
rendered easy and accelerated, and with a natural speed he paces in the straight path.
Therefore, the prophets in their way towards the ultimate aim have a short-term aim and
that is "to establish an Islamic and monotheistic society", a society based upon
justice, monotheism, man's reverence... and away from cruelty, idolatry, superstition,
ignorance and any other factor which humiliates man.
Thinking about the following
verses of the Qur'an will lead us to the above-mentioned facts:
"Indeed, We sent Our
Messengers with the clear signs, and We sent down with them the Book and the Balance so
that men might uphold justice. And We sent down iron, wherein is great might, and many
uses for men, and so that God might know who helps Him, and His Messengers, in the Unseen.
Surely God is All-strong, All-mighty." (57:25)
"And prescribe for us in
this world good, and in the world to come. We have repented unto Thee. Said He, 'My
chastisement-I smite with it whom I will; and My mercy embraces all things and I shall
prescribe it for those who indeed follow the Messenger the Prophet of the common folk,
whom they find written down with them in the Torah and the Gospel bidding them to honour,
and forbidding them to dishonour, making lawful for them the good things and making
unlawful for them the corrupt things, and relieving them of their loads, and the fetters
that were upon them. Those who believe in him and succour him and help him, and follow the
light that has been sent down with him-they are the prosperers.'" (7:156-157)
The
First Calls o f Invitation
The first call in the prophets' invitation is the very call of monotheism, which is
considered the principal element of their school of thought. The policy of the
revolutionary plans of other schools of thought is based upon "graduation", and
the first slogans are to provide the necessary background for the fulfillment of the aims.
But in the plan of the prophets the last word is said first and everyone, in the very
beginning steps of faith, knows the direction, the aim and the consequence and, thus,
consciously chooses his way.
Both those who accept the call of
the prophets and those who reject it come to an understanding, when they come across the
principal of monotheism, that in this school of thought (Islam), battle against man's
domineering commands, class privileges, exploitation and tyranny in any form, is something
natural in the same way that in an ideal social system it is natural to care about
freedom, man's reverence, social justice, public welfare and the abolishment of tyranny
and oppression. Therefore, the direction and the aim of the prophets' school of thought is
quite clear, and the very clearness causes the enemies and the true followers of the
prophets to be distinguished from one another, and thus prevents the coming generations
from ideological deviation.
The Holy Qur'an emphasises
repeatedly and in the words of the great prophets that the first call of the prophets
concerns the 'servitude to God' and the rejection of false gods' (i.e. monotheism):
"Indeed, We sent forth
among every nation a Messenger, saying: 'Serve you God, and eschew idols.' Then some of
them God guided, and some were justly disposed to error. So journey in the land, and
behold how was the end of them that cried lies." (16:36)
"And We sent Noah to his
people; and he said, 'O my people, serve God! you have no god other than He; truly, I fear
for you the chastisement of a dreadful day.'" (7:59)
"And to 'Ad their
brotherhood. he said, 'O my people, serve God! You have no god other than He; will you not
be godfearing' Said the Council of the unbelievers of his people, We see thee in folly,
and we think that thou art one of the liars.' Said he, 'My people, there is no folly in
me; but I am a Messenger from the Lord of all Being. I deliver to you the Messages of my
Lord; 'I am your adviser, sincere, faithful What, do you wonder that a reminder from your
Lord should come to you by the lips of a man from among you.' That he may warn you; and
remember when He appointed you as successors after the people of Noah, and increased you
in stature broadly. remember God's bounties; haply you will prosper.' They said, 'Why,
hast thou come to us that we may serve God alone, and forsake that our fathers served.'
Then bring us that thou promisest us, if thou speakest truly.' Said he, 'Anger and wrath
from your Lord have fallen upon you. What, do you dispute with me regarding names you have
named, you and your fathers, touching which God has sent down new authority? Then watch
and wait; I shall be with you watching and waiting.'" (7:64-71)
The Opponents
So far, it was said that prophethood is a social resurrection, which brings about
fundamental changes in the society in support of the oppressed and deprived class and in
opposition to the luxurious class of the society. This statement leads us to the exciting
and the most important subject of prophethood, i.e. the chapter of 'conflict.' It is quite
obvious that whenever in history an opposition against class privileges has come about, it
has been supported by the deprived class and rejected by the upper class. This has been
the origin of many conflicts between the two classes.
For complete recognition of these
two groups, we will refer to the Qur'an. Somewhere in the Qur'an, the opponents of the
prophets' invitation are remembered in general, but somewhere else three specific names
which are the representatives of three classes are mentioned. These are Pharaoh, Haman,
and Korah, respectively being the symbols of ruling, statesmen, and rich classes. In some
other parts of the Qur'an the class of clergymen is added to these three. In the view of
the Qur'an, the four following titles are indicative of four groups or classes who are
stubbornly in opposition to the prophets' mission: Taghut, Mala, Mutrifin,
Ahbar and Ruhban.
In the following verses, one of
the many examples of the Qur'an about this classification can be seen:
"So We have appointed to
every Prophet an enemy-Satans of men and jinn, revealing tawdry speech to each other, all
as a delusion; yet, had thy Lord willed, they would never have done it. So leave them to
their forging, and that the hearts of those who believe not in the world to come may
incline to it, and that they may be well-pleased with it, and that they may gain what they
are gaining." (6:112-113)
"We also sent Moses with
Our signs and a clear authority, to Pharaoh, Haman and Korah; they said, 'A lying
sorcerer.' And when he brought them the truth from Us, they said, 'Slay the sons of those
who believe with him, and spare their women.' But the guile of the unbelievers is ever in
error." (40:23-25)
"We sent no warner into
any city except its men who lived at ease said, 'We disbelieve in the Message you have
been sent with.' They also said, 'We are more abundant in wealth and children, and we
shall not be chastised.'" (34:34-35)
"O believers, many of the
rabbis and monks indeed consume the goods of the people in vanity and bar from God's way.
Those who treasure up gold and silver, and do not expend them in the way of God-give them
the good tidings of a painful chastisement." (9:34)
References:
THE GENERAL PATTERN OF ISLAMIC THOUGHT IN THE QUR'AN
By: SAYYED ALI KHAMENEI
Translated by: Alireza Anoushiravani
Published by: Counceil for Ten Days Dawn Celebration
P.O. Box 2782, Tehran, The Islamic Republic of Iran |
