There is an interesting narration6 by one of the close companions of Imam Ali (a) which Mirza Ḥ usayn Nuri relays in his Mustadrak al-Wasāʾil.7 The companion’s name is al- Aṣ bagh ibn Nubātah, who narrates that one day he heard Imam Ali (a) speak to the people from the pulpit of the Mosque of Kufa. The Imam said:
O’ people, I am the nose8 of faith. I am the nose of guidance and its two eyes. O’ people, do not feel lonely on the path of guidance due to the scarcity of those who tread it. Indeed, people have gathered around a table where their satiety is little while their hunger is abundant, and Allah is the One sought for help. Indeed, what gathers people together is agreement and anger.
O’ people, indeed, it was one man who slaughtered the she- camel of Ṣāliḥ. Yet, Allah inflicted upon them [i.e. the entire tribe of Thamūd] His punishment due to their tacit agreement with this individual’s action. The sign of that is
His saying:
He also said:
This narration captures a momentous reflections delivered by the Commander of the Faithful, Imam Ali (a), from the pulpit of Kufa. In his address, Imam Ali metaphorically presents himself as the “nose of faith” and “the nose of guidance,” illustrating his pivotal role in leading believers towards righteousness and enlightenment. Through this imagery, he emphasizes the importance of his guidance in navigating the complex terrain of faith and morality.
Furthermore, Imam Ali urges the people not to feel loneliness or have the anxiety of being wrong because most people have taken other paths. This message underscores the significance of perseverance and steadfastness in upholding one's beliefs and adhering to the principles of righteousness, even in the face of adversity or societal challenges.
The Imam then draws a vivid analogy, likening the collective state of humanity to a gathering around a table where satiety is scarce and hunger is abundant. This imagery serves to highlight the disparity between material fulfillment and spiritual nourishment, emphasizing the transient nature of worldly pleasures compared to the everlasting rewards of spiritual fulfillment.
Moreover, Imam Ali references the incident of the man who slaughtered the she-camel of Ṣāliḥ ,12 a narrative from Islamic scripture symbolizing defiance against divine guidance and subsequent divine retribution. By invoking this story, the Imam underscores the consequences of disobedience and wrongdoing, emphasizing that divine justice prevails and that transgressors will ultimately face the consequences of their actions.
The Imam highlights an important Quranic principle and an answer to an important question: Why did Allah punish the entire tribe of Thamūd when it was only one individual who committed the crime of slaughtering the she-camel? The Imam tells us that the rest of the tribe was punished because they were all satisfied with the criminal’s actions. They were
complicit to the crime by their thoughts, feelings, and words, even if they did not directly participate in committing it.
In other words, they were complicit in the crime because they failed to forbid evil, thus allowing a great transgressing against Allah to take place.
Overall, this narration encapsulates profound insights into the nature of faith, the importance of steadfastness in the face of adversity, and the inevitability of divine justice. It serves as a timeless reminder for believers to remain steadfast in their faith, to persevere in upholding righteousness, and to trust in the ultimate justice and wisdom of the Divine. Most pertinent to our discussion, the narration shows us that a person is culpable for their tacit approval of wrongful actions and failure to practice forbidding evil.
There is an inspiring lesson narrated from Imam Ḥ usayn13 (a) in the same subject, which I recall he said when he went out to Karbala. He said that his grandfather, the Prophet Muhammad (sa), stated:
The caliphate is forbidden for the descendants of Abū Sufyān – the ṭulaqāʾ14 (the freed slaves). If you see Muʿāwiyah on my pulpit, then tear open his belly.15 Regarding this particular statement, Imam Ḥ usayn (a) explains:
The people of Medina saw this happen on the pulpit of the Messenger of Allah, but they did not act upon what they were commanded, so Allah tested them with Muʿāwiyah’s son Yazīd.16 Remaining silent and acquiescing to evil actions, actions contrary to Islamic principles, carries significant
consequences. It serves as a stark reminder for us to understand the importance of promoting what is good and deterring what is evil. Is it enough to simply feel disapproval inwardly or within our social circles when confronted with wrongdoing?
Merely harboring disapproval within ourselves or among our peers falls short of addressing the issue effectively. Instead, our disapproval must be vocalized and translated into tangible actions, confronting those responsible for their reprehensible deeds. By doing so, we actively disassociate ourselves from such actions, thus shielding ourselves from the consequences that may follow.
However, it is essential to recognize that standing against evil does not necessitate putting oneself in harm’s way. Context matters, and it is vital to assess situations carefully to avoid inadvertently causing harm to oneself or others.
Passively observing from the sidelines or isolating ourselves without taking action often proves futile. History reveals instances where individuals, including some of the Prophet's (sa) companions and followers, chose not to stand up for truth and righteousness in critical moments, thereby failing to fulfill their duty.
Even the Imams (a) themselves maintained a neutral stance in certain situations, which some individuals wrongly interpreted as an excuse for their own inaction. However, such instances are rare exceptions. In reality, it is imperative to unequivocally denounce evil publicly, demonstrating a clear rejection of immoral conduct. Failure to do so can result in divine retribution, as seen when evil escalates to a point where it merits divine punishment and the withholding of blessings. In such dire circumstances, silence and acquiescence only serve to implicate those who choose not to speak out against injustice, implying their tacit approval of reprehensible behavior.
Therefore, it is incumbent upon us to be vigilant and proactive in upholding what is right and just. By actively promoting goodness and confronting evil, we not only fulfill our religious obligations but also contribute to the betterment of society as a whole.