Thus, what is a brother in Islam? Not just someone who shares a love of the Din, but someone who, as Imam Ali (as) was to the Holy Prophet (s), is trustworthy; with whom one can find peace, security and shelter; whom one knows will not ever knowingly betray one or go out of their way to hurt someone, or put their life in danger. The believer has a right to guard themselves against a believer who has two faces. In looking at Imam ‘Ali (as)’s letters in Nahj al-Balagha, one finds just how much the Imam valued true brotherhood. Threaded throughout these sermons are the prime themes of loyalty and treachery; and even though he was an Imam supported by Allah (swt), we see how, at the material level of existence, where matters operate according to the laws of cause and effect, how much he needed the support of good companions to assist him in his cause, and how much he lamented that those who first paid allegiance to him then turned away. The bonds of brotherhood are therefore the building blocks of the citadel of Islam; without firm bonds of brotherhood, matters fall into disarray and the citadel begins to collapse. Neither is this a brotherhood founded upon a trite idea of unity; rather it is founded upon the noble qualities of the Shi‘a and genuine love and support for one another, which derives from understanding one’s place in maintaining the stability of this citadel.
In looking at Nahj al-Balagha, we learn that true brotherhood is founded upon sincere intentions. In Sermon 12 it is narrated that, at the time of the victory of the Battle of the Camel, one of the Imam’s companions approached him and said, ‘I wish my brother had been present and he too would have seen what success and victory Allah had given you.’ To this the Imam (as) replied, ‘Did your brother consider me a friend?’ The companion answered, ‘Yes,’ cfto which the Imam said, ‘In that case he was with us. Rather, in this army of ours, even those persons were also present who are still in the loins of men and wombs of women. Shortly, time will bring them out and faith will be strengthened through them.’ (Nahj, p. 152-253). Brotherhood with the believers, and here, brotherhood with the Imam (as), is not confined by the limits of time. The bonds of brotherhood in the umma rather are transcendent. Hearts are connected beyond time and space through this sincerity of intention. This is a spiritual brotherhood, where those who have not been born yet are the companions of the Imam, again, through their character, and through their upholding continuity in struggling for the cause of the sacred Message. The Imam (as) teaches his Shi‘as about the attitude that they need to have towards one another, in order to have this sincerity. In Sermon 23 he reminds them that ‘verily, Divine orders descend from heaven to earth like drops of rain, bringing to every one what is destined for him whether plenty or paucity. So if any one of you observes for his brother plenty of progeny, or of wealth, it should not worry him. So long as a Muslim does not commit such an act that if it is disclosed he has to bend his eyes in shame, and by which low people are emboldened [he will be secure].’ In other words, just as the Holy Qur’an tells the believers not to stretch their eyes towards the bounties that certain couples have been given, the Imam affirms this to those who are united in brotherhood around him: be free of envy; do not be insecure if someone has more children and wealth than you; rather, what is important, is that you live a life of honour in the sight of Allah (swt); that your actions are honest and noble and that your conscience is clear. This is freedom and wealth. He reminds his comrades of the fact that all human beings need the support of comradeship in this world: ‘O people! Surely no one, even though he may be rich, can do without his kinsmen, and their support by hands or tongues. They alone are his support from the rear and can ward off from his his troubles, and they are the most kind to him when tribulations befall him.’ (p. 173). In times where we see people going out their way to cause distress and tribulation to their kinsmen and brothers and sisters in faith, we see here, in fact, the divinely ordained model as set out by the Imam (as): that wealth cannot protect the human being from being in need of faithful and trustworthy companions; that these companions are the ones who are meant to go out of their way to protect him and to assist him if he is in trouble. This is the true brotherhood of believers.
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