Religious Messaging

Religious Messaging
By Ayatollah Mohammadreza Nokonam (May his soul rest in peace)

Characteristics of Preachers and the Nature of Religious Communication and Message Delivery

Identification

• Author: Mohammadreza Nokonam (b. 1948)
• Title: Religious Messaging: Characteristics of Preachers and the Nature of Religious Communication and Message Delivery / Mohammadreza Nokonam
• Publisher: Tehran: Sobh-e Farda Publications, 2013
• Pages: 96 pages, 14 x 21 cm
• Series: Works Collection, Volume 156
• ISBN: 978-600-6435-60-2
• National Bibliography Number: 2931795

Preface

At the outset of this book, it is important to first take a look at the landscape of religious messaging. In this era, the community of praise singers (madah) plays a very effective role in religious communication. A role that, due to the lack of a regulated supervisory system, has caused harm to this community. It has reached the point where Islam and Shiaism, while they can be supported by this community, can also suffer some of their worst blows from it. This statement may be harsh for some, but it is the reality. Despite the presence of praise singers, the society no longer feels the need for the sciences of the seminaries, has distanced itself from knowledge, and merely stirs emotions by hearing a few verses. Their tears or laughter are not supported by true knowledge and scholarship. Unfortunately, even the Islamic system contributes to the flourishing of the work of praise singers and remains unaware of the harm and affliction they cause. Of course, it must be noted that the sermons of some seminarian scholars have also, instead of being lessons, become superficial and even non-persuasive. People compare such sermons to the recitations or eulogies of the praise singers, and naturally, they find satisfaction in the emotional outpouring. However, reasoning and rationality are absent from the words of some preachers, and spirituality does not flow from them. Some seminary scholars have confused the pulpit with a theatrical stage, resorting to acting and showmanship rather than scholarly preaching.

The level of literacy and knowledge in society has risen, and people sit by the shore of the sea of information, using the global internet. A scholar who cannot present new ideas for the people, offer a fresh interpretation of verses, or provide a nuanced reading of the hadiths, or have sufficient expertise in any Islamic sciences required by the people, should not be preaching. Although this might not seem fair at a time when seminary students struggle with numerous material challenges, the repeated and worn-out sermons harm religion. Instead of strengthening the faith, they foster a spirit of religious indifference or even hostility. A seminary student, instead of narrating a non-authentic text like Muntahi al-Amaal, should focus on the philosophy of history and its analysis. If you eat the same food, like chicken, for a while, eventually, you’ll grow tired of it. Similarly, our people, every Ramadan or Muharram, hear the same sermons from religious preachers, many of which they’ve heard dozens of times before.

However, one must not overlook the fact that even eulogists are not free from harm. They often copy each other’s work, and the repetition of their poems and even their styles becomes tedious. There are few praise singers who innovate, and the problem of repeating the same material is not confined to seminary scholars—it seems that anyone who enters the religious domain falls victim to this issue.

The clergy must maintain and enhance their leadership role in society; otherwise, in the long run, they will face many problems, and religion will suffer from where it should not. If the clergy cannot penetrate the hearts of the people, win their love, and make them feel the need for spiritual nourishment—which is knowledge—if people do not turn to them with eagerness to gain knowledge, they do not deserve the title of leadership. Merely governing people without their hearts and minds will lead to a superficial, meaningless leadership that will collapse under the slightest opposition. The strength of the clergy lies in its intellectual capacity and the power of ijtihad and innovation.

In this book, we aim to highlight some of the necessary principles and challenges of religious preaching, critically assessing the methods of the esteemed religious messengers to help identify the deficiencies in religious messaging and to guide it towards its rightful course. We have already outlined the principles and rules of religious preaching in a book titled Principles and Rules of Religious Preaching, and here, we further explain some of those points. This book can be seen as a complement to that work.

And our final prayer is that all praise is due to Allah, Lord of the worlds.

(22)

I said, why are you making so much noise and creating a ruckus? You create chaos to quietly carry out other tasks, yet you make music and singing your scapegoat, sacrificing it for your own goals.

When we were children, some scholars in Tehran used to say that using loudspeakers was forbidden and regarded them as instruments of play and amusement. One prominent scholar in this city, who was the author of several books, did not go to the shrine of Hazrat Abd al-Azim (peace be upon him) and claimed that this shrine had become contaminated with instruments of amusement and play. I told him, “Mr. Borujerdi in Qom speaks and delivers lessons using a loudspeaker.” He replied, “I do not concern myself with what others do.” However, this scholar was deeply concerned with religious matters; so much so that if he heard any disrespectful comment about religious rituals, he would faint immediately due to his distress. He was a virtuous and complete scholar, but socially he was rather weak. Later, some scholars considered the use of radios to be forbidden, and then viewing television was also declared impermissible.

(23)

May God have mercy on one of the scholars, who was a jurist. I saw him coming to the Fayziyyah Seminary at night, where he would sleep in one of the schoolrooms. I asked him why he didn’t sleep at home. He replied, “My children turn on the television, and our home is filled with instruments of play and amusement.”

One scholar also deemed it forbidden to use colour television, claiming that showing the human body was unlawful, but considered black-and-white televisions permissible. Afterward, they also deemed watching videos impermissible. Then, with the widespread use of satellite television and the internet, the use of video became acceptable. Currently, widespread use of satellite television and high-speed internet is being contested. However, society is so reliant on satellites that the government can no longer intervene. Regardless, scholars have shown that they move slowly and hesitantly on these matters. One of the Friday prayer leaders criticized the programming of Radio Javan and believed the use of music for six hours a day was problematic. He argued that two hours of music would be permissible, but six hours were too much, and he would negotiate over the number of hours.

There is a story about a king who drank excessively. His wise minister, in an attempt to stop him from drinking, said, “Last night, I saw Prophet Muhammad (peace be upon him) in a dream. He sent his greetings to you and asked me to tell you to drink less wine.” The king responded, “Liar, the Prophet would never greet a drunkard, and he would never say ‘drink less’; he would give a complete ruling from God.”

We have similar problems in modern issues such as music and singing. Since you are involved in national media, you experience the problems of this sector. Our economy, society, politics, and culture are all struggling with numerous issues, and the main obstacles to progress in these areas are the reactionary individuals who are unable to keep pace with modern knowledge and emerging technologies.

(25)

The most significant issue currently facing the religious sciences is the accretions that have built up. A major part of the scientific research in seminary schools, universities, and research centres must focus on stripping away these accretions and extracting what is not truly part of religion. However, great caution must be exercised in this area, ensuring that the book, tradition, argumentation, logic, and rationality are all considered, and that anything against or outside of religious teachings is extracted and communicated to the people. Unfortunately, over the past thousand years, tyrannical and anti-Shia governments have hindered scholars from engaging in free research. But now, with the respect for free thinking, we can identify and recognize these accretions and share them with the people.

In the past, colonialism, tyranny, and monarchs had stripped scholars of their authority, preventing them from expressing their thoughts freely. However, in the Islamic system, this restriction is no longer necessary, and we can now present the true message of religion to the people without fear.

Our system is no longer confined to a specific region. This country possesses more power than any other Islamic nation. We are not just a religious country but a vast continent of faith and knowledge. The gift that God has granted to this revolution is that Iran is a young nation, and the youthful revolution coincides with the country’s youthful demographic. This advantage will be lost in forty years, and we must take advantage of it now. If many things are not done today, fifty years from now, we will not be able to address them, and consumerism will cause damage.

Currently, it is the spring of the revolution. In spring, even from the cracking of asphalt — a material completely hostile to plant life — greenery emerges. This is the property of spring; otherwise, plants do not possess the ability to grow through tar and stones. By the grace of Imam Mahdi (may God hasten his reappearance) and his pure ancestors, as well as the infallible saints and prophets, the revolution has come in tandem with the youth of the nation. A young society is in no way easy to control. Like spring plants, it pushes through every obstacle and grows. We must provide freedom to this society and allow it to flourish. Any attempt to restrict or control it will only lead to stubbornness. One of the past governments’ problems was their fear of giving young people freedom. It must be accepted that the young are, by nature, not easily controlled, and any attempt to constrain them will only lead to rebellion. Often, a young person walking through Vali-Asr Street holding a puppy says, “Do whatever you want,” not because he is a dog lover but because this behavior provokes a strong reaction. This is psychology at play; it is a strategic choice, not a random act. Young people are well aware of the sensitivities of others, and their actions are often a response to the overreaction they encounter.

(27)

The beauty of this revolution lies in its divine nature, and the fact that it has been realised in a young nation. The main challenge, however, comes from the reactionary individuals who are lagging behind and unable to keep up with the rapidly evolving society. Some of these individuals initially opposed the introduction of computers. These people grow weary along the way and lack the patience and perseverance needed to guide the nation towards the blossoming of a modern, Shiite culture.

Currently, some self-proclaimed authorities act as obstacles. Whenever someone expresses an idea, they are immediately told to seek a ruling from the authorities. Imam Khomeini, when beginning his interpretation of the Qur’an, had barely begun explaining the opening chapter when some of these critics raised objections to his words. They were uncomfortable with even the most basic and preliminary philosophical discussions, and threatened to resist any further development. Imam Khomeini, having established a new government, recognised the need to preserve unity, and therefore suspended the discussions on interpretation.

(28)

I have never been one to conceal my thoughts or engage in dissimulation, and I do not have that sort of nature. I cannot say something I do not believe in. Our aim is for the country, the revolution, the people, and religion to be triumphant in the world, not in a way that we seek to show superiority over the world or indulge in self-glorification. We wish for the people to benefit. The problem of reactionary opposition continues to foster narrow-mindedness and imposes limitations on those with free minds and creative ideas.

After this introduction, which was important to highlight, we can now discuss the matter of music and singing.

Some theorists and strategists in the field of music and singing have little understanding of the topic itself. We have spent two years discussing the juristic aspects of music and singing. In these lectures, several important matters were addressed: the history and origins of music, its philosophy and psychology, the various musical systems, an investigation of all the Qur’anic verses and hadiths related to it, an analysis of the views of scholars and jurists from the beginning of the era of occultation until the present day, and the study of women’s singing in particular, including cases where it is permissible and impermissible.

Praise be to God, you are intelligent, young, and learned. All misfortunes stem from ignorance and lack of knowledge. Our seminarians should come to the seminary either from university or at least with a high school diploma, and no one should be admitted with only a middle school certificate. Our seminaries must be opened, embracing free thought, and avoid pride without foundation. We must define what it means to be a Muslim, and have a civilized and devout form of Islam, meaning we should declare that we are Muslims and civilized, not secular intellectuals with differing beliefs. We consider sin and immorality to be repugnant, forbidden, and corrupt. A civilization without religion is the Europe of today. We seek civilization alongside faith. Europeans, lacking religion, have degenerated into savagery, becoming mired in vice and corruption. We are devout but civilized, not reactionary. Faith combined with reactionary thought leads to Talibanism, which corrupts individuals, leading them to despotism and tyranny. The harm of reactionary thinking is greater than savagery, as it tarnishes the face of religion in the name of religion. We must redefine Islam and draw the boundaries of civilization, marking the distinction between savagery and reactionary thought. We must strive, through systematic and scientific research, to avoid falling into these two pitfalls. We must be civilized without sin, without falling into immorality or vice, and, in short, devout, not savage, harsh, domineering, or ignorant.

You must have a programme to introduce Islam. A Muslim is not cruel, not dirty, not ill-mannered, and not sinful. A Muslim is elegant, clean, with beautiful, dignified, and graceful actions. They appear so beautifully that anyone who sees them knows they are a Muslim. We live so carelessly that the clothes of our children are mismatched, and their shoes are not clean. A Muslim is not a coffee vendor. A young person should display youthfulness, and their life should not resemble that of the elderly, frail, and impatient. It is narrated that the Prophet Muhammad (PBUH) would oil and comb his hair, letting it grow long until it fell on his blessed shoulders, even in the desert of Arabia. We should not have programmes that age our youth. One must reduce their food intake to maintain a healthy body and a radiant face. Clothes must be neat, meaning clean, and the colours should be bright and new. One’s personality is reflected in their attire. This is especially important for scholars who appear on television, as even the slightest inappropriate action can have a detrimental influence.

Islam should not be portrayed as something harsh or bitter, for Islam, by its nature, is sweet and beautiful, drawing anyone with a pure nature towards it. As for discussing music with you, one problem is the limited space available for such discussions, and sometimes no place is given to discuss music at all. Another issue is the opposition from some individuals. Leading a movement of reform and advocating for free thinking is difficult and requires much effort. Of course, the world is fleeting, and we will never abandon our religious goals. We seek to present religion in its pure form. The trappings have made religion seem bitter and unpleasant. The religion itself is sweet, calling people to their pure nature and original disposition. Someone without religious expertise who thinks reactionarily prepares a dish so bitter that it exceeds the bitterness of Abu Jahl’s watermelon. They create a dish that neither pleases God nor His servants, but only appeals to their own reactionary taste. I write books for at least twenty million of Iran’s educated and cultural population — scholars, students, and clerics — explaining religion as it has always been sweet. Our society has made immense progress in knowledge and information. Today’s youth understand better than us — no matter how learned we may be. I truly believe this and I do not speak to provoke or confuse. When they speak, they elaborate with great precision and scholarship. They are the culmination of at least twenty years of the Islamic Revolution, with all its ups and downs, and two thousand years of history before that, which they learn in high school, university, or seminaries. It is no longer the case that tearing a few more shirts increases one’s scholarly value. Those who have torn more shirts carry the stains of time, but today’s youth, with their power of understanding and critique, only accept what is refined. If you interact with the people, their knowledge is sometimes no less than that of a working committee. With such enlightened and aware people, one must speak logically and scientifically. Being part of such a society carries responsibility for scholars, who must endure the hardships of research and free thought. Every seminarian should work as hard as an entire battalion, not just as an individual. Overcoming the old, moldy ideas of some reactionaries is difficult, but if it is a duty, one must endure it and welcome it so that the pure face of Islam can shine through. A religion that is sweet to the people and youth, with all its sacred and heavenly concepts, elevates you to the realm of angels and, beyond that, to the divine guardians and the pure space of monotheism. This task requires leadership and effort, all for the sake of religion. We want to remove the trappings from religion.

With the establishment of the system, I believe that hiding the truth is forbidden. We must all serve this system. This system is like our own children, and everyone wants to raise their own child properly, not harm them. Some of the opposition are also seeking to serve, but their awareness is limited.

One of the objectives of the educational system of the seminary should be to teach students the topics of all vices and permissible actions, as well as the stages of the human soul and psychology. Just like a doctor who knows all diseases but does not fall ill himself and has the power to prevent illness, seminarians must be educated in all aspects of human knowledge.

In any case, the problem of dogmatism causes the religion and revolution to fall behind and harms them. The revolution, which was achieved through the blood of hundreds of thousands of martyrs, the struggles of veterans and survivors, the pain and suffering of their mothers and fathers, and the sacrifices of countless individuals, should not be hindered by outdated ideas.

…

(Continued from the original message due to character limits).

In the past, wrestlers were brought forward, and their strength was demonstrated through their arms, but today, strength lies primarily in the human mind. The strongest men of today are the men of iron, who are capable of moving a few objects here and there, and unlike the wrestlers of the past, they do not play a significant role in shaping their societies. However, an artist, at times, can influence fields such as science, politics, psychology, or philosophy simply by giving shape to the content they present, drawing the world’s attention toward them. A performing, visual, or plastic art can sometimes make an impact globally. You, being young, dynamic, and religious, should aim to shape the minds of university students through the forms you create. An artist can have a significant role in shaping both the structure and content of any subject. However, the artist first introduces their content through the shape and appearance they create; therefore, someone with rich content cannot be without charm, good manners, and a pleasant appearance. The Prophet Muhammad (peace and blessings be upon him) was known for his beauty, both outwardly and inwardly. He spent considerable money on perfume, combed his hair, and applied oil to it.

Art, in any case, is dynamic, bringing courage, freedom, and purpose, and seeks to master the management of content and sciences in terms of structure and form. Earlier, you mentioned the jurisprudence of art, and here, I have briefly spoken about the philosophy of art. You, being young, sharp-witted, and full of youthful energy, should not underestimate art after studying for four years and taking exams. Art is not a secondary field; after mysticism and philosophy, which deal with content, it is essential to mention art, which focuses on structure and form. It should not be regarded as a secondary, ancillary, or recreational discipline.

In the philosophy of art, we say that both the content and the form given to that content must have reasons and must adhere to psychological and sociological principles. Then, in this context, we turn to the Holy Qur’an and explore its artistic verses. How many artistic verses are there in the Qur’an, in your opinion?

One of the students: Twenty-seven verses.

No, that is not correct. It would have been better to say six thousand six hundred and twenty-three verses. Each verse of the Qur’an is an artistic masterpiece, with its unique art contributing to its miraculous nature, giving it a form and structure unlike any other verses. I won’t tire you further. If you have any questions, I am at your service. Please offer a prayer of blessings for the Prophet.

Question 1: In artistic activities, there are boundaries. For example, in music, there are red lines. How can one identify and understand these red lines?

As I mentioned before, art is a field of knowledge and requires expression, and expression demands freedom; hence, art must be free and without strict boundaries. Certain proportions, such as those related to modesty and particular contexts, are sometimes referred to as “red lines.” For instance, you may create an artistic painting of a dignified person or depict someone in a state of undress, both of which are valid forms. However, the latter is not appropriate for public spaces and is more suitable for anatomy classrooms. Sculptures designed for the study of human physiology are suitable for academic settings, not for public squares. We do not have “red lines” in the absolute sense, but rather a need for appropriateness and context. Sometimes, these requirements are mistakenly referred to as “red lines,” but it would be more accurate to discuss the necessity of maintaining appropriateness. The boundaries of art are subject to change, and they vary according to eras and cultures, evolving with them, much like language.

Question 2: Given your expertise in music, would you kindly elaborate on your thoughts regarding music?

Music is a branch of art. It is a language – a language that does not require vocabulary and is universally understood. It is a global language that speaks to all nations. We have previously stated that the Qur’an can be taught in such a way that people of any language can comprehend its meanings. In any case, music is a universal language that conveys its message to others. In Islamic societies, as power was taken from the family of the Prophet (peace be upon him) and transferred to the Umayyads, Abbasids, and later to tyrannical governments, rulers sought to control and debase music, associating it with corruption in order to divert society’s attention from the Prophet’s family. By corrupting music, they caused believers to distance themselves from it, and music became associated with the lower classes. However, music in itself, when free from corruption, is not problematic. God has granted us our mouths and vocal cords to be used appropriately. Imam Sadiq (peace be upon him) refers to music as “the greatest flute” in Tawhid Mufazzal, a term which underscores its significance. If God intended to forbid music, He would not have created such complex vocal cords. Humans sometimes possess a vocal range comparable to that of certain animals, like lions. God gave us these vocal cords for a purpose. Unfortunately, tyrannical rulers corrupted music, and the faithful were too weak to reclaim it, thus, it became monopolised by the immoral. Scholars, seeing music’s association with vice, deemed it unlawful. In the past, scholars did not support the education of women because of the corruption associated with it. However, with the establishment of the Islamic system, the situation has changed, and now, there are more female students than male students in universities. Music, similarly, should be understood in context, and it is not inherently problematic.

Question 3: Some scholars argue that music is a matter of doubt and should be avoided. What are your thoughts on this?

Indeed, there is a saying in the hadith: “Avoid doubtful matters.” One should exercise caution when faced with doubt. However, in the case of music, there is no ambiguity. In our book Fiqh-e-Ghina wa Musiqi (Jurisprudence of Singing and Music), we have laid out the rulings on music without any room for doubt. Doubt arises when we are either unfamiliar with the subject or the ruling, but in the case of music, we know both the subject and the ruling, so there is no doubt.

Human potential for knowledge is vast, but it requires patience and perseverance in research to uncover truths. For example, the knowledge possessed by young people today exceeds what Aristotle knew. Today’s youth often know more than their parents. For instance, the jokes of middle school children sometimes show more creativity than those of professional TV presenters, and they demonstrate innovation. The information available to today’s youth is such that parents should consult their children on various matters. May you be successful and healthy. Allahumma salli ‘ala Muhammad wa aali Muhammad.

(77)

Last night, I dreamt of chambers, each larger than several hectares in size, but with extremely small doors. I entered one of these chambers and felt a sense of suffocation. Meanwhile, its marble stones stretched up to the sky. There was no light in these chambers except for dim lights that occasionally flickered. I thought this signified that the academic fields have been emptied of truly profound religious scholars, and those who claim to possess knowledge do not have real, genuine wisdom. Instead, they rely on memorised facts and information that are either meaningless or lack veracity.

Let us consider this, so that we may not, God forbid, tarnish the dignity of the Honourable Imam (Peace be upon him) and lose our sense of fairness and conscience. If we are neither scholars, nor teachers, nor administrators who can alleviate any problems, we should step aside and leave the path clear for the growth of exceptional figures like martyr Motahari, who are true benchmarks in the field. Martyr Motahari did not use public funds to write his books, and thus no public money was spent on them. Therefore, we can encourage people to read his books. However, books published by some institutions are the fruit of the labour of a rural woman whose hands are stained with blood from weaving carpets, or an elderly man working under the burning summer sun in the fields, or the young man whose efforts were directed towards making a legitimate living, by preparing dough at the scorching bakery or casting molten metals. These are the fruits of efforts for which the money was earned through the sweat of a poor woman who dresses simply and from the child who waits for days to save enough for a toy worth two hundred tomans.

(78)

Here, an institution stands with its multiple floors and halls, where the coolness of summer recalls the infamous hell of a parched city like Qom. Yet, martyr Motahari was a poor student who, in order to write his books, could only afford to give his children bread and yogurt. Even the esteemed Mr. Borujerdi did not help him.

Today, we want to publish the book of women, but material difficulties hinder this. We asked one of the seminarians, who was knowledgeable in publishing and printing, to follow up with the administrative tasks such as obtaining permissions. He said he had material problems and if he had to leave his other tasks to pursue this one, he would need five hundred thousand tomans.

Note 12 Some people believe that their findings are so logically sound and correct that they seem to possess divine infallibility. In preaching, we should always allow room for the possibility of error. One of our professors in childhood was a highly respected scholar who adhered to the Akhbari school. He considered himself far superior to scholars such as the late Majlesi and Sheikh Saduq. He deemed scholars in Qom as insignificant and would, at times, make a sarcastic remark about some of them, claiming that they were “ignorant” yet had written treatises. He was also strongly opposed to philosophy. He claimed he could distinguish a hadith from non-hadith. At that time, I wrote a book titled What Do the Akhbari and Usuli Say? and critiqued his views. One day, I selected a passage from the Fusus al-Hikam by the late Farabi, a highly noble and divine text, and read it to him, telling him I didn’t know which of the Infallible Imams these words were attributed to. He responded enthusiastically, claiming they were from a particular Imam, and I asked him, “Are you sure?” He confirmed it, stating that the words had an aura of infallibility. I then told him that these words were from Farabi’s Fusus. He immediately became angry, and chased me—me, a young child—around. He said, “Are you trying to mock me?”

Note 13 We should not assume that every penny we receive in the name of preaching is the purest of money and that religious preaching can purify it. Just as the use of unlawful money in the mourning ceremonies of Imam Hussain (Peace be upon him) does not purify it, some money brings nothing but curse. The one who donates such money for charity is like someone who has removed a cyst from their own body and handed it over to someone else to use. It is like a leech that has swollen from feeding on blood and only contains the filth of the blood it has consumed. If such money comes into the hands of a seminarian, it will make them unfortunate or ill, leaving them hungry and destitute. This money is nothing but a corrupt tumour that, wherever it goes, defiles and corrupts. However, the true seminarian and religious preacher is the epitome of divine purity, not a parasite. This is why I do not accept such money from certain individuals who come here. A life of humble poverty in the seminary is a divine blessing, for God has granted patience to those who endure it, and there is no higher position than their apparent poverty. This poverty symbolizes the self-sufficiency of a mystic who has dedicated years of effort to reach this stage. Of course, we must bear this poverty with divine tolerance, maintain our dignity, and not exceed the bounds of modesty and sufficiency.

It is not the case that materialists live in ease, nor is poverty inherently good. While poverty is difficult, it is sweet and purifies a poor person who is self-restrained and patient, but some wealthy individuals cannot be purified by anything. The head of one bank said that one wealthy person had an account with them and stated that they didn’t want any of the profit from their money, but that it should be spent on the bank’s work. Without even obtaining their signature, we used the profits for expenses. However, after a while, the person passed away, and their heirs demanded the entire profit of the money, asserting that their father had made a mistake by not claiming it. The bank manager was reprimanded. Yes, this money was not meant to be used for charity.

Note 14 The world, despite its grandeur, is no greater than an ant. Even if we were to gain a part of it, it would still be a loss for us. Thus, we have renounced it and nothing from it matters. If something from the world matters to someone, they are afflicted with polytheism. A seminarian should not contaminate their religious preaching with worldly desires and polytheism in order to encourage people to turn away from the world and towards monotheism!

Note 15 In preaching, great patience and endurance is required. The preacher may become upset, but they should not become angry or ill-tempered. A polite non-believer is loved everywhere, but no one likes a bad-tempered believer. A seminarian should express their opinions without becoming angry or harsh, nor should they accuse others unjustly.

Note 16 If you visit a library, you will find books that seem to beg, “Please take us and wipe the dust off our pages, and read even a few lines,” but no one is willing to read them. It is as if the author was idle and wrote the book only to stretch out their hand for help. The author waits in the grave for the fruits of this book, but no one even glances at it. At this time, even writing a book cannot bring benefit unless it is so meticulously crafted that it becomes a reliable source for acquiring knowledge. If we cannot place our hopes in books, can we place our hopes in speech, which has even less effect?

Note 17 Translation is one of the most difficult and precise scholarly tasks. We do not consider the Quran to be fully translatable, and in current translations, the true meaning intended by the verses is often lost, and the associations of the verses are not conveyed. Translation should render the entire verse, embodying the weight and gravity of the original text.

Note 18 In general, any region where people loudly shout is a region lacking in knowledge and wisdom. Shouting, even at home, indicates a psychological disorder and disrupts thought, much like excessive work does. Some cities are loud, and this is incompatible with calmness, reasoned speech, and measured tone. Someone who is false will never speak calmly in an argument; they seek to hide their falsehood behind noise, which indicates a lack of logic.

Note 19 We should never wound the dignity of any religious scholar in our preaching. Students of knowledge, once they enter the seminaries, no longer belong to themselves or to their families; their entire existence belongs to Imam Mahdi (May God hasten his reappearance). Any harm to them, whether physical, emotional, or reputational, will have to be accounted for on the Day of Judgement.

Note 20 Religion has foundational principles and subsidiary rules. Focusing too much on subsidiary issues may lead to neglecting the foundational ones, which is not appropriate. Sometimes, a religious scholar might consider the act of wiping the hands during prayer to be recommended, but in his heart, he might not even consider helping his wife in the kitchen. A person who is conscientious about eating with the right hand, while being negligent in other areas, resembles one who asks about compensation for killing a fly while being involved in grave sins.

Nowadays, some of the weakest sermons can be observed in certain Friday prayers. The content of some sermons is very weak, and the delivery of some Friday preachers is even weaker.

Point 30: It is customary for a sermon to last no less than an hour; this is a bad practice, and many speakers tire the audience, especially when they fail to speak logically and coherently. Their speeches lack the power to critically analyse and discuss issues. The educated public pays close attention to these matters.

Point 31: I have observed that sometimes, certain clergy who commit traffic violations are treated with respect by some police officers, just as certain citizens are given leniency. The officers merely point out their mistakes. We should adopt the same approach when interacting with people and should never engage in confrontations with them. Some seminarians, for instance, when boarding a bus, may confront the bus driver or passengers under the guise of promoting good and forbidding evil, even though they may not know what constitutes “good” or “evil,” and the films or music in question do not necessarily possess a religiously prohibited aspect. Today is not the time for confrontation and defense; rather, it is an era of forbearance, consideration, and maintaining good manners and behavior with the public. It must be understood that in a country where the Islamic revolution reigns, everything public is permissible, and the public culture is shaped by the culture of its religious rulers. A seminarian cannot personally confront people and impose their personal views and interpretations on them.

It is true that it is said that a tearful eye is the fountain of God’s grace, but we should not limit ourselves to crying in this country to the extent that even the grave digger is moved to tears for the dead. Today, however, is the time for the joy and laughter of the people, and we should not oppose the permissible joys of the people.

Some films display this concept well. I watched a film about the clergy, in which the director, a seasoned and shrewd professional, depicted an elderly man in the role of a clergyman living in a forest and mountains. The lines of his eyebrows and forehead were depicted as uneven and rugged like the mountains of that region, suggesting that he had spent much of his life in the wilderness, absorbing the essence of transformation. He was then paired with a young and vibrant woman, someone who seemed to have lived in a glass case, who engaged him in debate.

We must maintain our balance in order to live alongside the people. Laughter should also be a melody of love and affection, not to the extent of excessive jokes that lead to guffaws, as seen in some of the “Saturday morning” comedy programmes.

Islam does not tolerate dullness and requires its followers to be vibrant and lively. One of the most joyous and uplifting activities is humour and jest, which is in harmony with the saying “The believer’s face is full of cheer.” Humour is important, but it should also respect the dignity of others. Humour that is harmless and devoid of ulterior motives increases affection and strengthens bonds, particularly for the lonely or unmarried, who may not have other sources of joy. Thus, we should not be silent, mute, or grim. Those who always speak seriously have short lives.

Point 32: There is a problem with some clergy that causes great harm to the people, which is that they engage in divination (Istikhara) for people without knowing its principles or being qualified to perform it. For example, some people who are about to make large transactions and have invested all their resources ask for a divination, but the clerics do not state that they are not experts in the practice. Of course, this issue also lies with the public, as they do not understand the concept of Istikhara and expect every seminarian to perform it for them.

Another issue within the clergy system is that it is expected to have a cleric in every school and administrative office to lead prayers. Given the limited number of seminarians, whoever visits these offices is expected to take on this responsibility, although in many cases, a distinguished and righteous individual within that office would suffice for leading the congregational prayers.

Point 33: If bottles of soda are not full and are shaken, the contents overflow. Similarly, plastic bottles filled with water remain unaffected even over a flame. A person who fills their time with work will never reach a state of burnout, provided that the work is suited to the individual. Many Iranians face difficulties because they are not trained to work. I, for one, feel distressed even if I am idle for a minute. However, tasks should be self-organising, and those who are vigilant know exactly how to manage their tasks effectively.

Point 34: Occasionally, the media portrays stories to elicit sympathy for the poor that are not true. For instance, there was a story where an orphan child was said to be crying for a pair of socks, whereas an orphan who is truly poor does not cry for socks, but for food, shoes, or the pain caused by illness. The fabricated nature of this story is easily apparent.

Point 35: Before the victory of the Islamic revolution, I travelled to a Turkic-speaking city for missionary work. There, a cleric had a disagreement with me and questioned the validity of what I was saying. I replied that all of this material existed within the seminaries, but that he had distanced himself from it and had become an “urban scholar.” However, he did not accept this and persisted in his narrow worldview. Despite his scholarly, virtuous, and pious nature, the people of the city did not accept him. Although we did not speak Turkish, the Turkic people were very enthusiastic towards us. I spoke about the sociology and psychology of the Turkish people, and after a while, I was delivering sermons based on a book I had written titled The Denial of God (which was published over thirty years later).

This cleric had expressed concern that people might be led astray by my teachings. I assured him that I knew what I was doing and what I was saying, and that he need not worry. He attended our gatherings, and gradually, he expressed his admiration for the things I taught. Eventually, he started to teach the people, and the youth, recognising his sincerity, began attending his classes. Through this process, it became clear to him that he was not my enemy. I told him that the people had realised he was also one of them.

Despite being a learned and pious individual with advanced theological studies, his approach was flawed. Had he become a religious authority, he would have been unable to address these challenges effectively, and someone would have needed to guide him on how to behave and what actions to avoid.

It is true that Shiite scholars have never been defeated by tyranny throughout history, and they have maintained their sanctity. However, their insight and understanding of religious matters may not have been fully realised, leading to significant issues that have pervaded society.

Point 36: Kindness in preaching must be considered the most important principle. A certain seminarian had been teaching a Quran class for elementary school children, but the children were not attending. He blamed the children, saying they had problems. I asked him, “Do you not consider the possibility that the problem may be with you?” He asked, “What problem do I have?” I suggested that we try something, and I took over his class for a few days. The number of children increased significantly. I deliberately scheduled the class early in the morning, yet the children came in increasing numbers. The parents of the children said that their kids were excited to go to sleep early in order to wake up for class.

One day, an old man came to me and said, “Haj Agha, it’s not right for these children to come to the mosque.” I replied, “The mosque is for these children, but you do not need to come because you have already learned what you need to.”

We held the Quran class in a playful and humorous manner, and the children were very happy and laughed a lot. However, this seminarian went to his class with a serious and grim face. Naturally, even if the children were angels, they would be frightened by his demeanour. A child is a child and must experience the joys of childhood. As the poet Rumi says: “When you engage with a child, you must speak the language of the child.”

Point 37: Sermons should not be delivered slowly; rather, they should have speed and efficiency. The content should be brief, and there should be clear organisation with entrances and exits. The material presented must be supported by evidence and should not rely on unverified claims for encouragement or comfort. Additionally, every sermon should include at least one practical guideline, in line with the current context. It should not merely be a collection of unrelated thoughts. Speakers should maintain calm, composure, and simplicity, avoiding any anxiety or nervousness. The discussion should also be up-to-date and not seem outdated or irrelevant to the current time. Just as we do not consume stale bread or cold tea, people too will grow tired of outdated and repetitive speeches. Our words should be like fresh, cool water from a pristine spring. We must avoid becoming preoccupied with superstitions or trivialities, and should never allow ourselves to be sidetracked by small, irrelevant issues that distract from the bigger, more significant matters.