M6:3289 — تا شود پیدا وقار و صبرشان / کردشان پیش از نبوت حق شبان

Translation: So that their dignity (waqār) and patience (ṣabr) might be revealed, God made them shepherds (šabān) before their prophethood. Meaning: This couplet asserts that before attaining prophethood, God appointed prophets as shepherds of humanity to manifest their dignity and patience in the face of hardship and challenges.

This couplet follows a tradition narrated by the Prophet Muhammad, who stated, “Every prophet, whether young or old, has engaged in shepherding.” Mowlana here explains why God Almighty made this a precondition for global leadership: “Without shepherding and that test, God granted no one leadership of the world.” In my view, this is a crucial point: God subjected the prophets to a rigorous test before bestowing upon them the station of prophecy, so that their merits might be revealed.

This test was in the form of “shepherding” (šabānī). The intention was for their “dignity (waqār) and patience (ṣabr)” to become manifest. This means their magnanimity and endurance in the face of human injustice had to be proven. Prophets must serve without reward, demonstrate loyalty in the face of disloyalty, and assist even those who are their enemies. They must guide this flock of humanity safely to its true abode, a task that demands immense fortitude.

I firmly believe that this concept of “shepherding humanity” stands in absolute contradiction to what is put forth in the ideology of Velāyat-e Faqīh (Guardianship of the Jurist). The Prophet said, “All of you are shepherds, and all are responsible for your flock.” Saʿdi, too, beautifully articulates this: “The king who guards the welfare of the people, lawful be his tribute, for it is the shepherd’s wage. But if he wrongs the people, may it be poison to him, for whatever he consumes is merely the Muslim’s tax.”

The ruler, in Saʿdi’s words, is a shepherd, and the flock does not exist for the shepherd, but rather the shepherd exists to serve the flock. He must play the role of a servant, not a master or lord. This is precisely what we do not observe in the discourse and actions of many who claim Velāyat-e Faqīh. They consider themselves the “guardian of the people,” not their “representative,” not their “servant.” Yet, from the perspective of the Masnavi and prophetic tradition, this approach is fundamentally flawed.

Shepherding must exhibit “Moses-like forbearance” (ḥilm-e Mūsāwār). That is, just as Moses (peace be upon him) compassionately treated a stray sheep, caressing it, removing its weariness, and saying, “You showed no mercy to me, why no mercy to yourself?” before returning it to the flock. A shepherd who beats, kills, and acts as a lord over his flock will have neither a flock nor himself remain a shepherd. This dignity and patience, and this type of service, is a divine test that God administered to the prophets to grant them spiritual station and leadership.

Key takeaways

• Shepherding as a divine test for prophets, revealing their dignity and patience.
• The principle of governance: a ruler must be a shepherd and servant of the people, not a master or lord.
• "Moses-like forbearance" in leadership: compassionate governance, enduring the people's injustices.
• The reward of good shepherding: spiritual leadership and an elevated mystical station.
• The mission of prophets: selfless service, guiding the flock of humanity to its true abode.