How to Live? How to Die?

How to Live? How to Die?

Bibliographic Details:

• Author: Nekounam, Mohammad Reza (born 1327)
• Title: How to Live? How to Die? / Nekounam.
• Publication Information: Islamshahr: Sobhe Farda Publishing, Jalawe Noor, 1391.
• Physical Details: 52 pages.
• ISBN: 978-600-6435-70-1
• Cataloguing Status: FIPA
• Subject: Islamic Ways of Life — Questions and Answers
• Congress Classification: BP258/N8Ch8 1391
• Dewey Classification: 297.72
• National Bibliography Number: 2991532

Preface

Life is a science. It follows principles and rules that, if one does not understand, result in an unhealthy existence filled with disruptions and numerous difficulties, and worse, a miserable death. A person who does not know when to be gentle, when to apply the elixir of love, when to be angry, when to forgive or sacrifice, and when to be firm and serious, will disrupt everything with their ignorance. Someone who holds the knowledge of life understands its challenges and difficulties, and possesses the wisdom to manage their life, guiding it with minimal damage and the best strategy toward its end. If one understands the knowledge of life, they can balance the love for their mother and spouse, reduce conflicts between a mother-in-law and a daughter-in-law, and transform a costly spouse into one who is more economical. Such a person distinguishes between essential tasks and trivial matters, knowing what to embrace and what to leave aside. Mastering the knowledge of life surpasses all actions. This knowledge and awareness must precede any practical step; otherwise, one’s actions will cancel each other out, leading to no results. A person who understands life’s challenges is not afraid of problems and will not be terrified by them. Instead, they will obtain the tools to manage, solve, or overcome them. One must possess a theoretical understanding such that they can truly envision themselves as they are, avoiding both self-deprecation and arrogance.

Here, we wish to provide only one rule for how to live and one rule for how to die, and we have postponed the detailed elaboration of a book on this subject to the future.

It must be understood that the soul is a definite reality that connects to the entire body. A person does not suddenly die; rather, death is gradual, like a burning candle whose fuel gradually diminishes. From the moment one is born, they are in a downward trajectory toward death, getting closer to the grave with every passing moment. One is born to die and to move from this world to the next, which is why one must learn both how to live during this descent and how to die, as death walks with them step by step. The most important task is for a person to maintain a steady and resolute mindset, avoiding distraction from their thoughts and keeping their mind focused so that after a lifetime of worship, they do not fall into heresy or disbelief during the agonies of death. In the throes of death, the body weakens and death gradually infiltrates, causing a separation between the limbs and the tongue. The dying person sees their family with their eyes, hears their voices with their ears, but cannot speak. At this moment, their intellect and awareness remain intact, and their first thought is of how they have spent their life — where they lost time and how they have spent their days. They see their wealth and possessions, realizing that they may have wronged others to accumulate them, and they see their children enjoying it, burdened by the weight of their sins. At this point, they wish they could retract their actions, but they cannot lift their hands. Gradually, they become indifferent to the worldly things they once cared about. They begin to lose their senses one by one, seeing their family speak but unable to hear them, only following them with their eyes, unable to move their tongue or speak. As the eyes cease to function, the soul departs from the body, and the corpse is abandoned like decaying matter among loved ones, who, though with respect, bury it. In the heaviness of these final moments, the individual realizes that they are casting aside their physical body, like shedding old skin, and moving swiftly towards their eternal home in the earth, where they will remain captive to their deeds for eternity. It is at this moment that they realize that a worldly remembrance of God is superior to a thousand prayers in the afterlife, just as giving a date in life is better than giving away heaps of dates after death. However, they find themselves beneath the weight of the grave, with no possibility of return. It is there that they regain consciousness and recall the messengers who had warned them of death. They remember the white hairs that were messengers of death, the aches and pains that served as warnings, but they never took them seriously. Now, they find themselves dying and realize that the most significant part of death is how one dies — with what beliefs and thoughts, and in what state of mind they approach their meeting with God.

A person who does not think of death or worry about dying in their worldly life neglects preparing for the afterlife. They find themselves in the barzakh (the intermediary state between death and resurrection), like friends who have gathered items for a journey, only to find upon arrival that their shoes are torn, their backpacks unstrapped, their tea without sugar, and their food without salt or oil, with their gratitude mixed with bitterness. A person who lacks the knowledge of life and how to live, and does not know how to die, faces an intertwined state of barzakh, where every action is tainted with hypocrisy and laced with pride. From both death and barzakh, one must seek refuge in the Almighty, for He is the best refuge and the most secure shelter.

Praise be to God.

Life with Logical Foundations

Youth and Scientific Growth

Today, in universities and across our country, as well as in the broader world and in matters concerning the global Muslim community, new challenges have arisen. Today’s students and Muslims differ greatly from those of the past. Speed, movement, dynamism, and effort have increased among them, and the growth of knowledge is accelerating, adding momentum with every passing moment. However, this speed is not without its flaws, shortcomings, and deviations. Just as knowledge has grown exponentially, so too have the distortions, making it all the more critical to approach this with awareness. Among all the countries, Iran holds great significance, especially because of its youth and its Shiite culture. These two factors make it a revolutionary and unyielding country. With this potential, it can either succeed on its path or fall into failure and backwardness due to policies that are not scientifically or psychologically sound. The success or failure of such a country has lasting consequences. Today, Iran is not in an ordinary position, and anyone who thinks and acts ordinarily will fall behind in the race for progress.

The Importance of Certainty and Conviction in Beliefs

For you, the young students and educated individuals, one of the most important markers of this era is to have certainty in your thoughts and beliefs. Do not allow doubt to contaminate your faith, nor live in bewilderment and confusion. Make firm decisions. A person who lives with doubt diminishes their own ability, and it is a firm belief, certainty, and confidence that empowers a person and amplifies their capacity to act.

Reason: The Foundation of CertaintyCertainty and Confidence

Certainty and confidence must have a logical foundation, and one should not fall into the trap of compound ignorance. It is crucial that one’s beliefs are not only certain but are also based on research and investigation. Certainty comes through inquiry, effort, investigation, awareness, and insight. A person who becomes certain through dogma and rigidity is reactionary, bigoted, unaware, and fantasising. Certainty in belief, when founded on reasoned methods and scientific thought, is valuable; however, dogmatism, rigidness, and blind, uninvestigated devotion are contrary to value. Those who are reactionary, bigoted, dogmatic, and rigid cannot be civilized, worthy, or refined. To achieve confidence, one must proceed based on reasoning, logic, and argumentation. If a teacher or instructor makes a statement that lacks reasoning, it is crucial to ask for evidence. Asking for evidence and rejecting statements that lack a foundation is a virtue. Institutionalising this culture ensures that no one brings unsupported claims into discussion. Education and learning are fundamentally about this process.

Debate and Dialogue for Finding Sound Reasoning

Requesting evidence is not an act of creating controversy or chaos. Unfortunately, some universities have become infected with the plague of dispute and discord. A university, which should be a hub for debate and scholarly discussion, has distanced itself from its educational principles. In contrast to seminaries, which are institutions where scholars and polite individuals are nurtured, universities should focus on the pursuit of truth through respectful inquiry. Have you ever heard of conflicts, violence, protests, or strikes within seminaries? We must be cautious, devout, and considerate, always thinking that if we are not contributing to the revolution, we should at least not harm it. If any problem arises, it should be resolved through lawful channels and dialogue. The issues currently affecting academic institutions are often the result of external interference, and the ignorant or materialistic individuals among us are manipulated.

Inquiring for evidence should be accompanied by scholarly politeness, not by creating turmoil. You should not accept the words of anyone who cannot provide evidence, but you do not need to cause conflict to express your disagreement. This kind of behaviour is counterproductive in an academic society and diminishes the individual’s social standing.

Religious students should focus on their principles but without rigidity. The life and conduct of a student should be based on logic, reasoning, and polite behaviour, free from unnecessary strictness, aggression, and harshness.

Civilisation and Faith

A student should face the world with firm convictions, whether in the classroom, the dormitory, or in interactions with others, while being both devout and civilised. A person should be both cultured and devout, meaning they do not engage in sin, vice, immorality, or disobedience, and if they make mistakes, these should be unintentional.

The cornerstone of our religion is civilisation and faith. If we wish to succeed in promoting and presenting Islam, we must demonstrate through our actions that we are civilised people. This means we do not shout, we do not create chaos, we do not engage in conflict without reason, we maintain cleanliness and hygiene, and we are not disheveled. We should look neat, orderly, and polished, yet without pride or superficial display. Our conduct must reflect both civilisation and piety. As we present Islam to the world, we must embody these principles to show that a life led by these values is peaceful, respectful, and compassionate.

Avoiding Violence

In university, you should view everyone as fellow believers, even if they differ in some aspects of faith. We are all part of one family, one homeland, and one belief system. Religious students should present their faith with gentleness and sweetness, not through violence. The university is a place for knowledge, not for conflict. It should be a space for polite discussion, ethical conduct, and scientific reasoning.

Our country possesses great power, to the extent that it can sit down for negotiations with world powers like Europe and America without compromising its dignity. For instance, on the issue of nuclear energy, Iran is approached with both threats and temptations, yet Iran must manage these situations wisely and avoid unnecessary conflict. If someone seeks to create chaos, they will lead the nation backward. However, power does not mean resorting to violence. True power lies in kindness, affection, ethics, and civilisation. This is especially important for you, the future leaders and pioneers of the university, who have more responsibility than others. You must avoid harshness and instead, show compassion, understanding, and consideration for others.

The Student’s Core Principles

Question 1: How can we have well-founded beliefs?

Until we gain a true understanding of our beliefs, we cannot claim to be individuals of knowledge. A person who is truly learned — whether a scholar, professor, student, or cleric — is one who speaks from knowledge and research. In contrast, those who speak without understanding lack depth. Thoughtful reasoning depends on education, wisdom, and the guidance of a teacher or mentor.

At the undergraduate level, you study for eight terms, during which time you engage with various kinds of evidence and conduct research. High school education is about acquiring basic knowledge, but university is more akin to advanced theoretical study, where logical foundations are explored and debated. This includes theoretical, empirical, and religious foundations. Everything that we are taught, including religion, must be well-supported by evidence. As your coursework involves various units, so do your beliefs have diverse foundations that need to be explored separately. We must reach a point where we do not accept anything without evidence and, if evidence is presented, we should accept it respectfully. Certainty comes through reasoning, and that reasoning must adhere to standards of critical thinking, whether in psychology, philosophy, or the natural sciences.

The Importance of Correct Belief in God

Question 2: What should be the primary focus in our religious beliefs?

The first priority in religious matters that require certainty is to resolve the issue of “God.” Knowing God is the foundation for knowing the Prophet, the Imams, the afterlife, and other religious teachings. We must become familiar with the truth, engage in inquiry, and develop a closer relationship with God. Once the issue of God is clear, the concepts of the afterlife, the Prophets, the divine leaders, and the teachings of the Quran will naturally fall into place and will be accepted easily.

As long as we remain ignorant about God, discussions of other matters will be futile. Knowing God, drawing closer to the divine, and achieving spiritual awareness are the first priorities in life. If we dedicate ourselves to this priority, other aspects of faith will naturally follow. But if we remain ignorant of God, our beliefs and actions will lack foundation. The truth is God, and all other aspects of religion are derived from this primary truth. If we have a correct understanding of God, the other teachings of faith will be embraced, but if we lack this understanding, doubt and uncertainty will creep into all other aspects of our beliefs.

The Importance of Firm Belief in God

To understand the significance of a firm belief in God, it is essential to discuss matters related to death, the moments of dying, and the system of moral consequences. This is because the most prominent manifestation of belief in God and the reflection of one’s actions occurs at the time of death.

In the cosmic order, it is the human being who is positioned at the center and is intimately connected with the profound and complex truths of existence. However, humans, as they should, often fail to fully engage with this reality, becoming preoccupied with the outward appearances of the world rather than with the deeper truths of existence. Despite this, humans possess the necessary faculties—intellect, attention, mindfulness, and perception—that enable them to explore the profound realities and subtleties of the world around them. As days and nights pass, one progresses through adolescence, youth, and middle age, eventually reaching old age. Yet, they do not reflect on the deeper realities behind the apparent world or its hidden aspects. As the Qur’an states: “By time, indeed, mankind is in loss, except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience” (Surah Al-Asr, 103:1-3). People are constantly in loss, unaware of it, and are preoccupied with the superficial allure of wealth and material gains. They focus on securing their livelihood and supporting their families, yet rarely consider their position in the grand scheme of existence. How much of the world have they truly experienced? They live detached from their eternal futures, with no fear or concern for the afterlife. Youth and time pass without any noble deeds that are free of selfish motives or sinful inclinations. The Qur’an depicts the afterlife of such individuals as follows: “The Day when every soul will find what it has done of good present, and what it has done of evil, it will wish that between itself and that evil there were a great distance. And Allah warns you of Himself, and Allah is full of kindness to the servants” (Surah Al-Imran, 3:30).

Reflection on Actions and the Consequences in the Hereafter

On that day, every individual will find their good deeds and evil deeds before them, and they will wish they could put a great distance between themselves and their wrongdoings. The afterlife acts as a powerful system of reflection and retribution. Just as a mountain echoes sound or an echo returns your voice, the afterlife reflects all of one’s actions. Every deed, even the smallest, is recorded and returned to the individual for reflection. As the Qur’an states: “Read your book; sufficient is yourself against you this day as a reckoner” (Surah Al-Isra, 17:14). Each individual is the reader of their own deeds; there is no need for an external figure to recount them. We were not created for God to know whether we are good or bad; His knowledge encompasses everything. We are here to face our actions so that, on the Day of Judgment, we cannot claim to be like the Prophet (PBUH) or the purest individuals. God has placed us in the world to witness our own actions so that we will be accountable on the Day of Judgment. In that day, “Whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it” (Surah Az-Zalzalah, 99:7-8). Every action, even a breath or thought, is recorded and reflected back at us.

One of the names for the Day of Judgment is “The Day of Loss” (Tughabun): “The Day when He will gather you for the Day of Gathering, that is the Day of Loss” (Surah At-Tughabun, 64:9). On that day, everyone will realize the losses they have incurred. Each person will lament, “How did I squander my youth?” Imam Sadiq (PBUH) advises: “Leave home as though you will not return” (Bihar al-Anwar, vol. 73, p. 167). This statement emphasizes that one should live each day as though it could be their last, ensuring that every interaction and every duty is fulfilled with sincerity, without procrastination. Life is short, and the world is fleeting. As the poet says: “The world is a cup, and time is the wine; all must drink from the cup of death.”

The Certainty of Death

The Qur’an states: “And no soul knows what it will earn tomorrow, and no soul knows in what land it will die” (Surah Luqman, 31:34). People may walk unknowingly over their own graves. While we know we will die within a few years, we often fail to contemplate death, the grave, and the afterlife.

Dying in Islam

The Qur’an commands: “Do not die except while you are Muslims” (Surah Al-Baqarah, 2:132). Although we do not know when we will die, it is essential to live every moment as if we are ready to meet God. Imam Hasan (PBUH), in his final moments, imparted this profound wisdom to one of his companions: “Live for this world as if you will live forever, and live for the Hereafter as if you will die tomorrow” (Bihar al-Anwar, vol. 44, p. 139). This teaching emphasizes the need for balance: one should not neglect worldly responsibilities but also remain mindful of the eternal journey ahead.

Living for Eternity

The afterlife marks the end of all earthly journeys, directing us toward eternity. As we face calamities, it is best to remember: “Indeed, we are from God, and to Him is our return” (Surah Al-Baqarah, 2:156). Each individual is on a path toward their Creator: some toward Heaven, some toward Hell. The angels will meet them according to their deeds, either with honor and respect or with punishment.

In the final moments of life, each person’s deeds will be reflected back to them, and they will face the consequences of their actions, whether good or bad. The Qur’an reminds us: “For them are angels, severe and strong, who do not disobey God in what He commands them but do what they are commanded” (Surah At-Tahrim, 66:6). These angels carry out the divine retribution, ensuring that no action goes unaccounted for.

Conclusion: Death as a Reminder of the Eternal Journey

Ultimately, the certainty of death should encourage us to live with awareness, always preparing for the journey ahead. The goal is not merely to survive in this world but to live with purpose, mindful of the eternal consequences of our actions. As the Qur’an teaches, life is short, and the ultimate aim is to live in accordance with divine guidance, ensuring a peaceful return to our Creator.

1. Human Condition at the Time of Death

It is difficult to understand the condition of a person who witnesses their own hand being severed from all their family, relatives, worldly possessions, and everything they cherished, as they approach death and the eternal journey into the afterlife.

When a person is placed in a shroud or a coffin, one can only imagine the emotions they might experience! Sometimes, out of regret, they might break the coffin, meaning at that moment, when they see that all they owned has been left behind, and nothing has been taken with them. Sometimes, as they lie in the coffin, they feel deep remorse and say to themselves, “How foolish and ignorant I was to not spend my wealth on myself, but to leave it to heirs who do not even know me.”

While a person lives in normal circumstances and is not facing a particular difficulty, they resemble stagnant water, where the impurities of their existence do not get purified but instead settle within them. However, manageable problems can reveal these impurities and prevent the person from neglecting the purification of their inner self. Some individuals, who have not cleansed the filth of their inner existence, blame God during the dying process when they see they are losing all their worldly wealth. They accuse Him of separating them from these possessions. At times, they even quarrel with themselves or with the world, cursing the very world they are about to leave. They realize that everything they have worked to build remains here, but they are heading somewhere else, and it is at this point that they blame God. A person who has spent their whole life striving to buy a house and a car, and now, when the time of enjoyment has come, must leave it behind, perceives this departure as unjust and unfair, thinking of the call of the journey as an oppressive one. This is how they turn their blame towards God and quarrel with Him.

The moment of death is like the moment a patient, under general anaesthesia, is awakening after surgery. When someone is regaining consciousness, they lose control and unload the contents of their soul. This is the time of purging the soul, and from a religious perspective, no one, not even their doctor—if their presence is not required—should be near such a person to listen to their words, as this would reveal the inner contents of their soul.

Unconsciousness also has a psychological aspect, and sometimes, in small doses that are not harmful, it is prescribed to help reveal a person’s inner issues and psychological concerns. Similarly, during death, the impurities of a person’s soul become evident—impurities that, under normal circumstances, they would never be aware of. However, the Barzakh (the realm between death and the afterlife), being a world of meaning and truth, does not allow for concealment. In this realm, the difficulties within a person’s soul are exposed. These inner challenges emerge during times of crisis, and in such moments, a person can strive to purify their soul. A person must realise that they and everything they possess are entrusted to them by God, and whenever He wills, He takes it back and entrusts it to whomever He chooses. We have discussed the concept of “death” and its consequences in our work “Death and Life in Eternity.”

2. Religious Teachings and Practices

Question 3: In practical terms, is it sufficient for us to simply pray and follow religious obligations, or is there something more beyond this?

Our religious teachings consist of three pillars and are not confined solely to rituals. In the realm of practice, we have “bodily” actions and “spiritual and heart-based” actions, which are referred to as character and behaviour. Character is the subject of the science of jurisprudence (Fiqh), which outlines the do’s and don’ts of religious duties. Behaviour, on the other hand, falls within the domain of ethics. Every action and behaviour is derived from theoretical principles discussed within belief systems, and the value of religious laws and ethics is rooted in these beliefs. Laws and ethics encompass all human actions and behaviours. Our actions reflect our beliefs about laws and ethics. In any case, it is our thoughts and ideas that manifest themselves through actions.

3. Red Lines and Maintaining Proportions

Question 4: Sometimes, in an attempt to avoid being labelled as dogmatic or narrow-minded, we come close to crossing red lines and end up deviating. How can we define boundaries to ensure we do not deviate while also maintaining our identity as Muslims?

This might surprise you, but I must say that in our religion, there is no such thing as a “red line”. Being dogmatic means having a closed ear to others, not allowing them to speak. We must allow everyone to express their thoughts. If we don’t, we fall into dogmatism and despotism. We must be able to discuss anything, as there is nothing that cannot be spoken about. What exists instead of red lines is “proportions”. A red line means saying nothing. God, because He is not weak and does not fear anyone, has not set red lines. However, in speech and action, we must respect proportions. For example, you might have a picture suitable for a dissection room, but you cannot place it on a public street because it would not be appropriate there. If “red lines” refer to the notion of not maintaining appropriate proportions, then that is correct. A person must consider the proportion of their words or questions. The world is structured based on proportions. You wear one type of clothing in the summer and a different one in the winter. One outfit is suitable for a wedding, and another for a funeral. A soldier wears a uniform for battle. If Islam speaks of red lines, it refers to these proportions. However, a red line does not mean you cannot ask something. A Muslim never refrains from any question.

Islam is a civilised culture that encourages rational thinking and intelligence. No one can tell a university that a certain question is not for them or that they cannot ask it. Everyone is allowed to pursue everything, but the right proportions must first be established. A red traffic light indicates a prohibition, but it too is based on proportion.

4. Propagating Noble Ideas

Question 5: How can we communicate noble ideas to the general public and audiences?

If we want to convey noble and scientific ideas to the general public, the best way to do so is through civilisation and religiosity. If we are fanatical, harsh, arrogant, and violent, we have no share in civilisation, and we distance the public from us, preventing them from hearing our message. The general public begins with close family, such as parents, relatives, and friends, and extends to classmates, professors, and people in the street. We must attract the public to us through our civilised and religious conduct, so that when they see us, they think, “What a learned, polite, and noble person with such good manners.” If we want to spread goodness—especially particular forms of goodness—we must do so with broad-mindedness, politeness, ethics, and kindness, as encapsulated in the Quranic verse: “And advise one another to patience and to mercy” (Quran 90:17). It is not through reprimands, sarcasm, insults, or harshness, as these will never lead to growth and are met with negativity. Success comes through conduct characterised by composure and kindness.

5. Spiritual Mentors in Universities

Question 6: In universities, we do not have something similar to the experience in seminaries. In a seminary, a student develops a close bond with a teacher, and they exchange views and examples for years. However, in universities, a student is only there for eight semesters and interacts with many professors. How can the practical approach to propagation be effective in such an environment?

Yes, there is a fundamental difference between seminaries and universities. We have discussed this difference in detail in our book “Sociology of Religious Scholars.” The educational system in seminaries, especially the traditional system, has not been influenced by university education. In seminaries, there is cohesion, camaraderie, and a long time for interaction, allowing a student to spend twenty or thirty years with a teacher. In such a system, both teacher and student come to know each other well. However, in a university, the time a student spends with a professor is limited, and they are not with one professor for long enough to fully trust them. Therefore, it is rare for a university professor to have the role of a spiritual mentor, and even rarer for these mentors to be present in university environments. Nevertheless, practical propagation must be designed and compressed in such a way that it compensates for the lack of time. There must be a structured spiritual mentorship programme within universities. Professors should have a broad vision and a mindset that aligns with the university’s environment. This programme should be so compelling that even after graduation, students continue to seek guidance from these professors and consult them for advice. Professors should feel a sense of responsibility towards their students, sometimes visiting them in their hometowns to help address any challenges they might face.

Question 7: We are involved in religious organisations at the university, where the audience is not fixed, and typically, the audience is constantly changing. What is the best approach for preaching in such organisations?

From a social psychology perspective, I suggest that universities establish a course titled “Orientation” or something similar, which should be part of the core curriculum for students. This course would help students become acquainted with each other and their living environment, as well as learn methods that are recognised by both psychology and religious teachings for establishing better communication with others. For instance, how to interact with a person who is a traveller, the kinds of questions to ask, and how one’s appearance, mannerisms, and body language can elicit a positive response from them. In other words, this course would teach the essential skills of communication.

Another course that is missing from universities is life skills education. Life is a science that our educational system fails to teach, from primary school through to university. For example, girls may not know cooking or sewing, boys may not have basic technical skills, and neither group is taught about marriage or parenting. In any case, these two subjects—if compressed into one module—are missing in the university curriculum.

Question 8: Is the purpose of the “Orientation” course solely to teach how to establish healthy communication?

No, the course goes beyond teaching just the skills for healthy communication; it also involves testing the individual’s skills and identifying their interests, areas for personal growth, and potential for development. For example, when a football match is held, many experts evaluate the performance of players, commenting on their strengths and weaknesses. Similarly, in the “Orientation” course, the degree of students’ commitment to religious beliefs, their personal interests, their practical habits, and their potential for growth are assessed. This helps identify their talents.

We have a separate book on the subject of “Talent Identification”, which elaborates on how understanding a person’s talents is vital not only for maintaining the well-being of students but also for fostering the best communication. By understanding the individual’s psychological profile, we can determine the most suitable way to engage with them. When I speak to a group, I assess them in the first few minutes using my own psychological tests, and then I tailor my message to suit their psychological traits, so that by the end of the talk, every member of the audience feels that they needed to hear those words.

Question 9: What is your opinion on sports activities?

I am currently 58 years old, and I have been engaging in physical exercise for at least fifty years. In my library, I have a barbell, dumbbells, and a heart-rate monitor. If the body does not stay active, it becomes like a swamp. Some scholars do not have well-balanced bodies, either being overweight or having excess fat. Exercise is necessary for everyone and is crucial for maintaining health. Premature ageing and early death are often caused by a lack of physical activity. I used to give ten to twelve lessons per day and never felt tired, because exercise was part of my daily routine. If you exercise for just half an hour a day, it adds five hours of vitality to your life and boosts your physical and mental performance.

Unfortunately, religious scholars have not supported exercise and have not encouraged people to do so from the pulpits. Issues such as elevated blood sugar, cholesterol, and obesity arise from insufficient physical activity. A body without exercise is like a fossil, and it eventually leads to weakness, obesity, or even malnutrition. The body should remain supple. People should consider exercise as important as prayer. A body that does not exercise cannot perform the seventeen obligatory daily prayers with the proper energy and spirit.

Sadly, some religious scholars dismiss the importance of exercise and regard many sports as mere games. Today, the world views sports with a political and social lens. When a country’s flag is raised in a sporting event, it is as though that country has won a global war. We need to take a thoughtful approach to sports and avoid reducing it to trivial activities like a game of chess. The lack of proper policy in sports means that many talented young people fail to reach the finals and often return midway, especially when committees reprimand and discourage them. Instead of uplifting their spirits, they place obstacles in their path, preventing them from running freely. This is also true in the case of science and other fields.

In any case, these are matters that should be invested in for religious preaching, and sports should be encouraged from the pulpit. May peace and blessings be upon Muhammad and his family.