Social Suffering and Issues

Social Suffering and Issues

Bibliographic Information

• Author: Nokonam, Mohammadreza (born 1327)
• Title: Social Suffering and Issues: Methods for Addressing Challenges and an Overview of the Necessities for Solving Social Problems and Academic Domains / Nokonam
• Publisher: Islamshahr: Sobh Farda Publications, 2014.
• Physical Details: 48 pages
• ISBN: 978-600-7347-62-1
• Cataloging Status: FIPA (National Library Cataloging)
• Note: Previous edition: Zohour-e Shafaq, 2007.
• Edition: Second edition.
• Other Title: Methods for Addressing Challenges and an Overview of the Necessities for Solving Social Problems and Academic Domains.
• Subject: Social Issues
• Library of Congress Classification: HN17/5, N8D4, 2014
• Dewey Decimal Classification: 361.1
• National Bibliography Number: 3680771

Preface

Praise be to God, the Lord of all worlds, and blessings and peace be upon Muhammad and his pure family, and eternal curse upon all their enemies.

The production of knowledge is one of the characteristics of modern and free societies. Studies of these societies show that what drives them towards progress and development is not only their ability for creative thinking, but also the profound societal pains they carry within. The capacity to produce knowledge requires both experiencing pain and being aware of it. It is this pain, and the avoidance of a life of comfort and ease, that makes “thought” creative and fruitful.

In this context, any form of hedonism, trivial entertainment, or lack of solidarity with the suffering of others naturally distances individuals from pain, leading to a lack of thinking, unproductive thought, and barren minds.

This book, while highlighting this point, suggests a way out from a consumerist society to a productive one. It emphasizes the importance of educating capable researchers and explains the methods for selecting and empowering them. Finally, it provides an overview of the pains and necessities for solving the issues and challenges of society, particularly in academic domains.

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

The Necessity of Suffering

The work of production differs from mere assembly. Consumption is an act of seeking comfort, whereas production is a laborious effort, and therefore, consumer tasks are more popular than productive ones.

A society that is stagnant is one that is consumerist, while a society that is progressive is one that is productive.

With this introduction, let us take a look at the academic fields within our country to determine the nature of their work. Is our field consumerist, or is it productive, where science is created, and fresh research is valued? Writing a book or an article, even for a newspaper, is not an easy or comfortable task, whereas reading a newspaper is. Until one picks up a pen, they do not appreciate the effort of the author. Often, writers rewrite their works several times to make them more accessible and to provide a fresh perspective for the reader, trying to bring the audience along with them.

The more productive the society is, the greater its problems become. However, a society without production—one that is purely consumerist—feels less pain and, on the surface, has fewer apparent issues. But the greatest illness of such a society is that it does not feel pain. A society without pain does not seek treatment. This sickness, although evident, will eventually bring the society down.

Before anything else, it is crucial to raise awareness and instill a sense of suffering in society’s members, for without pain, no one will turn to thinking or seeking solutions. The most important attribute of production is thought, and no production can be created without thought. The end of a society that lacks intellectual thinkers and theorists will lead to deterioration, misery, and destruction.

It must be understood that suffering and a sense of lack or deficiency are what save humanity. In many cases, failure leads to success—particularly for those who maintain hope and learn from past experiences. Today, more than ever, we need suffering. Yet, we are more ill than ever, but we remain blind to our illness and do not see the need for healing and the restoration of our health.

How can we make ourselves aware of our suffering? We must understand the origins of our pain and the reasons behind it. The cause of suffering is illness, but how can we perceive pain? The source of pain is nothing other than lack, need, and illness. Only through the awareness of pain can one be prompted to seek a cure. One can enhance the perception of pain to such an extent that it compels the afflicted to seek medical help. Thus, those who always try to alleviate pain with painkillers are mistaken, as pain and suffering are divine blessings and in line with God’s wisdom. Moreover, unnatural treatments, such as pain relief, are a denial of God’s blessings, for through such treatments, we forget the real cure.

Therefore, pain should not be alleviated or eliminated; rather, it should be intensified to the point where it motivates one to seek the real and genuine remedy.

Hence, those who engage in consumerist activities, rather than productive ones, are either unaware of their pain, or they have lost their ability to perceive it, or they have destroyed the perceptual tools and scientific grounds necessary for recognizing it. A person is truly suffering when, in addition to experiencing pain, they are aware of it, feel it, and understand it. Even with the awareness of pain, sometimes deviant factors prevent one from seeking a remedy.

Factors Leading to Ignorance of Pain

We must seek ways to perceive pain and address it in order to heal and restore it. Often, individuals are unaware of their pain, and they may not recognize all the symptoms of an illness. Here are some causes of this ignorance:

Hedonism

A society that seeks ease and comfort, and refuses to endure hardship, will never seek pain. If pain comes to such a society, it tries to eliminate or alleviate it. When a person is always avoiding discomfort and seeking comfort, they are immersed in matters that shield them from pain or render them unaware of it. Such a person does not seek treatment, and as a result, consumer culture flourishes in society. This disease is highly contagious and quickly engulfs the entire society.

Reason does not oppose the use of resources; one who lacks means is like a blind person without a cane. Therefore, it is necessary to think about acquiring the means and striving for progress. However, one must avoid becoming consumed by hedonism and laziness, and they should steer clear of a life of comfort and ease. At times, the very resources and tools that we seek can lead to negligence and forgetfulness. It is essential to avoid these pitfalls while still securing what is necessary for progress.

False Entertainment

Another cause of ignorance is false entertainment. Engaging in excessive media programs, overpopulation, excessive materialism, unproductive solitude, self-centered thinking, irrelevant scientific discussions, and certain industrial, technical, and artistic activities can distract individuals from understanding their real problems. These distractions can be deliberately created or promoted by those in power to prevent people from facing their true pains.

Lack of Solidarity with the Suffering

One of the main causes of failing to recognize pain is the neglect of those who are suffering. If a person does not experience pain themselves and does not live alongside the suffering, they cannot understand the pain of others. Ignorance of pain can lead to ruin, just as neglecting God’s remembrance leads us into sin. We must sometimes create pain within ourselves and repeat it in order to truly experience the struggles of others. Our religious leaders have often emphasized the importance of living among people in hardship and experiencing their struggles in order to awaken thought and foster creativity, ensuring that society remains healthy.

Intellectuals, Scholars, Clerics, and True Scientists: A Call for Empathy and Awareness

Intellectuals, scholars, clerics, and true scientists who are not only knowledgeable but also empathetic and aware of the suffering in society must engage with the disadvantaged. While ordinary people and all beings contribute to an individual’s understanding of problems and experiencing pain, this is only effective if we place ourselves within their midst, sharing their pain and standing alongside them.

The Solution

To transition society from consumerism to a more productive state, we must instil a sense of pain within it. Although our society is already suffering enough to warrant this action, it is crucial that society develops a perception of its own suffering, and in other words, its perceptive faculties need to be activated. To achieve this, we must raise awareness among individuals about their own issues. We need to make people aware of the symptoms of societal illness so that they can identify them and begin addressing the underlying problems.

Another method is to strengthen their sense of responsibility. We must transform a society that shies away from responsibility into one that embraces it. This transformation should start with the immediate, tangible needs of society. As people inherently require certain necessities, they will go to great lengths to acquire them. We can align responsibilities with the needs of the people, for example by promoting industrial, technical, artistic, and particularly scientific and cultural endeavours, giving them importance and adding value to the rights and resources for workers and artists. Simultaneously, we must reduce the prominence of unproductive or meaningless tasks, encouraging people to turn towards more practical work. For instance, if we guide people towards cultural and scientific fields through monetary incentives, gradually they will become familiar with both scientific and spiritual truths. As their awareness increases, the issues of more superficial concerns will diminish.

However, this is only a proposal and, before implementation, real statistics must be reviewed to ensure the plan addresses the problem effectively.

Training Competent Researchers

In this context, we must set aside personal, ethnic, racial, and class differences, which unfortunately hinder collaborative work. Although it is unlikely that individuals will truly collaborate on a common task, the reality is that our research efforts are still in their infancy. The first issue to address is the consumerist mindset of those who are nominally called researchers.

Therefore, we must select researchers carefully, identify their common attributes, and establish a cohesive group to engage in research on this matter. In this process, we must not overlook the minor or major problems of each individual, giving importance to every issue they face and attempting to remove any obstacles. Over time, we can focus on their development for the stated goals. This requires a nurturing, careful, and patient approach, which not everyone is equipped to handle.

Fostering an Inquiry-Based Mindset

One way to encourage individuals to conduct research is by cultivating the habit of questioning and answering questions. Researchers must have inquisitive minds, with a strong drive to find answers to both their own and others’ questions, thereby creating a scientific momentum in society.

Furthermore, questions should be focused on a specific theme to avoid mental confusion and distractions, ensuring that the inquiry remains on track and does not hinder cognitive curiosity.

Silence

A crucial condition for having an inquisitive and responsive mind, which is essential for sound thinking, is silence. Researchers must be accustomed to silence, for without it, thinking—however creative—cannot flourish, and productive thought fails to materialise. Indeed, thought requires a material, a core, and a subject to focus on.

The Habit of Criticism

Another important practice that aids in strengthening thought is the habit of critique, particularly following thorough analysis. We must cultivate the habit of critically analysing every statement we hear, so that we can contribute to the generation of new thoughts.

Thought production arises from three sources: analysis, critique, and the application of judgment. Without critique, analysis cannot occur, and without analysis, thoughts cannot mature. Someone who does not question anything fails to analyse it, and someone who is unfamiliar with analysis will not develop their thinking.

We should nurture the ability to critique in researchers, so they can examine the various dimensions of an issue and its background. Since critique requires analysis, it compels the mind to move among the available knowledge in search of answers to the unknowns, thereby fostering intellectual growth. This is why one of the best methods for enhancing thought is to strengthen the ability to question and critique.

It is beneficial to introduce criticism from the onset of intellectual maturity, not to pass by any statement without scrutiny, regardless of who it comes from. Of course, the words of an infallible source, being trustworthy, do not require critique but should be subject to subtle reinterpretations. We must analyse these to uncover their full truth before letting them go.

Self-Reflection on Personal Issues

Another way to generate productive thought is to start with the problems of the individuals themselves. When a person is dedicated to finding solutions to their personal issues, their research becomes goal-oriented and focused. This targeted study allows them to avoid unnecessary distractions, as their research is driven by a clear need. When a person has faith in an Islamic or spiritual sense, they cannot think in isolation from society. Thus, societal issues, which are also personal to them, become intertwined with their own personal concerns. Therefore, individuals must not only fulfil their social, familial, and personal responsibilities but also make time for reflection and thought. One of the prerequisites for thoughtful reflection is the presence of free time and concentration, which can only be achieved through careful planning and dedication.

In this context, we must deal with the present realities of society, not with what we imagine, what others claim, or what might occur in the future. Of course, we should also consider the possibility of unforeseen events and ensure flexibility in our plans, allowing us to manage them without disrupting the overall strategy.

Stimulating Interests

Another method is to stimulate individuals’ personal, scientific, cultural, or artistic interests, which is often a reliable and effective path. This approach is particularly effective because interest provides a strong motivation, and even individuals with lower intellectual capacity can be made creative, productive, and active when they are encouraged in areas they care about.

Experimental studies in this area have proven successful, showing that even those with limited potential can achieve remarkable outcomes when guided towards their passions.

Public Awareness Campaigns

It has always been the case that most people follow the crowd, and as the saying goes, they conform to avoid standing out. In the current situation, for example, a person without an appropriate degree may find it difficult to marry, secure a job, or have their voice heard. However, this is not the truth; someone who can express their ideas may not always be understood or respected, but once they do, the environment for growth is nurtured. Yet, many individuals are caught in this cycle, as society places more value on formal qualifications than on intellectual or practical merit.

We must acknowledge that many who excel academically are simply imitators of what has been written by others. Even great scholars often become repositories of information rather than true experts. According to the definition of knowledge, “knowledge is a state that enables a person to comprehend both the general and the specific.” Therefore, someone who lacks the ability to apply what they have learned does not truly possess knowledge, and regardless of their academic background, they cannot be considered a true scholar.

In this light, we realise that being truly knowledgeable requires three conditions:

1. Awareness of the general principles,
2. Familiarity with the details,
3. The ability to apply the details to the general principles.

What can also be inferred from this definition is that if an individual, through absolute Ijtihad or experience, has learned a scientific rule and independently approaches a problem or subject, and then properly aligns the two, they are, in essence, at the level of a scholar. Even if others do not refer to them as a scholar, what matters is the reality and truth of the matter, not what others say.

Doubt and Struggle

Another crucial factor in solving problems is that life must be intertwined with struggle and jihad in the path of belief, and this is only realised through doubt and opposition. The ability to doubt and oppose, and to move in the opposite direction, demonstrates capability and requires strength. As the saying goes, “One who swims against the current is capable.” Thus, opposition and jihad against corruption and shortcomings are inseparable. As the verses of the Qur’an and narrations from the chapters on reason and ignorance clearly demonstrate, most past religions were mistaken, misguided, and false, moving away from the truth. There is no reason to consider our society an exception to this rule. It must be acknowledged that not everything in the current culture of our society is entirely true, and it should be opposed where it deviates personally and socially. However, this does not mean undermining the society but, alongside the essential truths of society, we must take responsibility and gradually develop plans, through extensive research and with certainty in their correctness and responsiveness, to correct the wrong customs of society. The plan should consider all aspects to avoid social disorder, and in the research phase, the consequences of opposition must be thoroughly tested and examined.

The Key Insight

One point that arises from all of the above is that once a solution is found, it is unnecessary to resort to multiple approaches; it suffices to focus on one approach and, through repetition and gradual improvement, achieve results. Therefore, it is better here to refrain from addressing multiple plans and instead focus on the quality of implementing the necessary plan.

Attention to Details

Human beings abstract their general knowledge from perceptions, imaginations, and illusions, and their general understandings result from abstracting the details of their perceptions. For this reason, it is said: “Whoever loses sense has lost knowledge.” Achieving general understanding is the result of specific perceptions. A child, upon first opening their eyes to the world, may have no general understanding and their perceptions are limited to specific objects such as the mother’s face, the breast and its sweetness, the mother’s lap, her kisses, and ultimately, the father and close relatives, as well as toys. As seen, all of these examples are specific, and the child is familiar with them. The best method for later education is to start from these specific perceptions, which the child is thoroughly acquainted with.

Someone who has not yet researched something, reflected upon it, or criticised it, is like a child who, despite having some information, still needs to be educated using the knowledge they already possess.

The point is that issues should be presented in detail and made available to researchers, meaning that the problem must be clear and well-defined. The researcher should know exactly what they are trying to accomplish, what the issue is, which problem they aim to solve, and provide a response to it.

One of the challenges facing society and especially academic fields is the lack of productivity. This should be addressed as an issue for investigation and problem-solving.

Acquired Creativity

Is creativity a gift from God, or can it be acquired? In short, the essence of creativity and thought production is innate and a gift from God to humans. However, it is not the case that it cannot be strengthened or expanded.

Another point is that many of us perceive our thoughts as pointless or a waste of time because we do not derive tangible results from them. However, such thinking holds its own significance and value, as it allows a person to become aware of their limitations and incapacity. The least result is that, when human ability does not yield results, they recognise their weakness and see themselves as incapable. The very act of this recognition is valuable from a spiritual and ethical perspective. The degree to which an act or its state is true or false depends on the intensity or weakness of this matter, as the saying goes: “An hour of reflection is better than seventy years of worship.”

Of course, the meaning of worthy reflection needs clarification. Avoiding a matter and solving it are two different things. Additionally, one must distinguish between thinking and grieving, as the two clearly differ in terms of the objects of contemplation, meaning that future-oriented thinking leads to solutions, while reflecting on the past leads to sorrow.

Ignorance of Other Researches

One of the common problems in academic fields is the lack of awareness of each other’s research. This does not mean that someone should waste their time moving from one institution to another. What is meant is that religious scholars should be aware of each other’s work. It has often happened that two prominent scholars live close to each other, but neither knows what the other is doing. It would be beneficial for scholars to have academic meetings, discussions, and exchanges of ideas, and to collaborate in certain fields, preventing duplication of efforts. Of course, it is clear that our current society is stagnant, and not enough focus is placed on knowledge production, but there are individuals who think critically and have original opinions to share, who can speak and write without simply copying from books.

The Index of Necessary Elements for Solving the Problems, Issues, and Challenges in Society and Academic Fields

1. Recognising necessities, priorities, and essential discussions.
2. Developing competence in presenting issues.
3. Collecting raw materials on various scientific and social topics.
4. Proper education in selecting individuals and forming friendships.
5. Steering individuals away from laziness.
6. Addressing the issue of shyness in individuals.
7. Identifying intellectual and practical deviations, especially in youth.
8. Recognising the sources of moral vices.
9. Avoiding unnecessary discussions.
10. Following up on issues related to wealth and music, including their positive and negative impacts.
11. Avoiding time wastage.
12. Creating an environment conducive to religious interest.
13. Addressing issues related to seminarian tuition and irregularities (Imam’s share).
14. Resolving problems of proper Islamic upbringing.
15. Refraining from foreign cultural influences, both internal and external.
16. Correcting the lack of attention to individuals’ dignity, particularly seminarian students.
17. Mitigating general anxiety in individuals.
18. Addressing general and mutual incompatibility between parents and children.
19. Resolving issues related to military service and structural deficiencies.
20. Establishing Quranic studies as a general and specialised subject at all academic levels, from primary schools to universities and seminaries.
21. Tackling unemployment in society, particularly among youth.
22. Establishing spiritual and economic social security.
23. Granting educational exemptions for seminarian students and providing specialised military training.
24. Training independent seminarian students alongside their professional roles in society.
25. Addressing spiritual and economic challenges, particularly related to seminarian students, such as loneliness, homesickness, and separation from relatives.
26. Eliminating nepotism in institutions.
27. Dealing with corrupt officials according to the law, including bribery at all levels of society.
28. Inspecting and researching seminarian students’ activities through a trustworthy and righteous body with a genuine interest in resolving problems.
29. Addressing individuals’ internal struggles.
30. Eliminating undesirable traits.
31. Resolving mental and psychological issues among seminarian students.
32. Balancing study intensity and addressing the challenges of academic work for seminarian students.
33. Establishing regulations for courses and instructors in seminaries.
34. Implementing guidelines for publications.
35. Eradicating discrimination in resources, especially in seminaries.
36. Implementing age and health limitations for formal seminary admission (with regard to conditions and potential).
37. Addressing ideological fragmentation and lack of planning, especially among senior scholars and seminaries.
38. Tackling discrimination, particularly in smaller communities such as schools and, specifically, in seminaries in terms of resource allocation (housing, goods, or offices, etc.).

The Concept of Scholarly Competence and Authority

Another point derived from this definition is that if an individual, through absolute reasoning or experience, is able to learn a scientific rule and applies it to a problem or topic, aligning the two accurately, they are, in essence, operating at the level of a scholar, even if others do not label them as such. The key factor, however, is the reality and truth of the matter, rather than what others might say.

Doubt and Struggle

Another essential element in solving problems is that life must be intertwined with struggle and jihad in the pursuit of belief. This is only achieved through doubt and opposition. The ability to question, oppose, and move in a contrary direction demonstrates capability and requires a certain level of competence. As the saying goes, “He who swims against the current is strong.” Thus, opposition and jihad against distortions and deficiencies are interdependent. As is evident from the verses of the Holy Qur’an and the teachings on reason and ignorance, most past religions are misguided and in error, deviating from the truth. There is no reason why our society should be an exception to this rule. It must be said that not everything in the culture of our current society is entirely based on the truth; it must be opposed in light of its personal and social deviations. However, this does not mean corrupting society but, rather, acknowledging our responsibility to gradually formulate programs with extensive research, confidence in their correctness, and responsiveness to current societal needs. These programs should aim to amend societal errors, considering all dimensions to avoid social disintegration. During the research phase, the consequences of opposition must be tested and thoroughly examined.

A crucial point regarding all of the aforementioned matters is that once a solution is found, there is no need to rely on several alternatives. It is sufficient to put one solution into practice and strive to improve it gradually. Therefore, it is better not to engage in multiple approaches but to focus on the quality of executing the chosen solution.

Attention to Detail

Humans abstract general knowledge from sensory perceptions, imaginations, and illusions, and their general understanding is a result of abstracting from their specific perceptions. As the saying goes, “He who has lost his senses has lost his knowledge.” Achieving general understanding stems from the comprehension of specifics. A child, when first exposed to the world, might not possess any general perceptions. For example, their perceptions may be limited to their mother’s face, breast, the sweetness of milk, their mother’s lap, her kisses, and perhaps their father and close relatives, along with their toys. As can be seen, all these are specific perceptions that the child is familiar with. The best way to continue their education is to use these specific perceptions that the child is completely acquainted with.

Someone who has not yet critically examined or reflected on an issue, and has not engaged in any opposition or criticism, is like a child who, despite having information, needs to be educated based on the information they already have.

The point here is that issues must be presented in specific terms, clearly defined for researchers. The issue should be precise and well-understood, and the researcher should clearly know what they are aiming to solve and which problem they are addressing.

One critical issue in society, especially within academic spheres, is its lack of productivity, and it should be considered a research topic for resolution.

Acquired Creativity

Is creativity an innate trait or something that can be acquired? In short, the ability to create and generate thoughts is natural and inherent to humans, but it is not something that cannot be developed or expanded.

Another point is that many of us, since we do not gain results from our thoughts, regard them as futile and a waste of time. However, such thinking has its own inherent value, as it makes the individual aware of their limitations. The least result of this process is that an individual realises their weakness and limitations. From a spiritual and ethical standpoint, this awareness is valuable. The degree of truth or falsity of actions depends on the intensity or weakness of this process, as the saying goes, “An hour of thinking is better than seventy years of worship.”

It is important, however, to clarify what constitutes proper thinking. Merely circling around an issue without solving it is different from resolving it. Also, it must be noted that thinking differs fundamentally from worrying, as thinking is related to anticipating solutions, whereas worrying is connected to dwelling on the past.

Lack of Awareness of Other Research

A common problem in academic circles is that researchers are often unaware of the work being done by others in their fields. This is not about wasting time or moving from one institution to another, but rather, religious scholars should be aware of each other’s work. It is not uncommon for two distinguished scholars living close to each other to be unaware of what the other is doing. It would be beneficial for scholars to have scientific meetings, discussions, and collaborations to prevent redundancy and avoid working on the same topic repeatedly. Clearly, our current society is stagnant, and there is a lack of focus on producing knowledge as it should be, but there are still those who are thoughtful and have their own ideas to share, without simply copying from books.

Index of Necessary Measures to Address Current Issues and Challenges in Society and Academic Spheres

1. Recognising necessities, priorities, and crucial discussions.
2. Developing capabilities in presenting issues.
3. Gathering raw materials in various scientific and social problems.
4. Providing appropriate education, selecting individuals, and fostering friendships.
5. Preventing laziness among individuals.
6. Eliminating the causes of shyness in individuals.
7. Identifying intellectual and practical deviations, particularly among the youth.
8. Recognising the roots of moral vices.
9. Avoiding unnecessary discussions.
10. Examining and discussing music and its positive and negative aspects.
11. Preventing time-wasting.
12. Fostering an interest in religion.
13. Addressing issues related to the disorganisation of student stipends (and the Imam’s share).
14. Solving problems related to the correct Islamic upbringing.
15. Avoiding foreign cultural influence, both domestic and foreign.
16. Addressing the issue of neglecting individual personalities, particularly among students.
17. Alleviating widespread anxiety in individuals.
18. Addressing conflicts between children and their parents.
19. Addressing conscription issues and the associated social disruptions.
20. Promoting systematic study of the Qur’an, both in general and specialised educational levels, from primary schools to universities and religious institutions.
21. Addressing unemployment, especially among the youth.
22. Providing social and economic security.
23. Offering educational exemption for students in religious studies and providing special military and combat training.
24. Developing free students who can also engage in work within society.
25. Addressing spiritual and financial problems, particularly in relation to religious students, such as issues of loneliness and isolation.
26. Eliminating patronage networks.
27. Ensuring that corrupt officials are held accountable according to the law.
28. Inspecting the work of religious students by trustworthy organisations that aim to resolve issues.
29. Addressing internal conflicts within individuals.
30. Overcoming undesirable traits.
31. Addressing psychological and mental health problems in religious students.
32. Finding a balance in academic work and reducing extreme approaches to studying.
33. Establishing regulations for lessons and instructors in religious institutions.
34. Standardising publications.
35. Addressing discrimination in resource allocation, particularly within religious institutions.
36. Setting age and health requirements for official religious students, considering their conditions and potential.
37. Overcoming ideological fragmentation and lack of structure, particularly among religious scholars.
38. Tackling discrimination within smaller groups, such as schools and religious institutions, regarding the distribution of property and resources.
39. Providing the necessary infrastructure for students to enjoy benefits, as religious institutions themselves are vital social organisations.
40. Paying attention to the organic and structured development of individual talents, as this will lead to societal progress.
41. Standardising societal norms regarding marriage, easing restrictions, and addressing social issues surrounding marriage.
42. Addressing moral and social problems related to marriage.
43. Correctly defining social classes and dismantling false and unjust hierarchical structures.
44. Promoting critical thinking in individuals.
45. Overcoming the alienation of individuals from knowledge.
46. Overcoming general and specific alienation from spirituality.
47. Addressing poor nutrition, especially among religious students.
48. Creating physical, mental, and spiritual health systems, particularly for religious students.
49. Addressing the divisiveness created by foreign accusations and slander against Islamic governments, which seek to undermine Muslim societies.
50. Addressing moral decline and deviations in student and academic environments.
51. Addressing problems in various fields.
52. Establishing effective management, particularly within schools and religious institutions.
53. Devaluing dishonesty and breaking promises, and eliminating the permissibility of such acts in religious rulings.
54. Devaluing opinions from non-experts outside their fields of expertise.
55. Promoting composure and stability in individuals.
56. Eliminating weakness and lack of resolve.
57. Correctly defining the significance of titles and positions, avoiding their misuse.
58. Raising the general value of individuals, especially religious students, and fostering a culture that supports this.
59. Encouraging compassion and dedication from teachers towards students at all levels, particularly in religious institutions.
60. Aligning the academic levels of individuals with those of their parents, aiming to resolve conflicts and foster mutual understanding.
61. Ending the culture of disorder, particularly within religious institutions.
62. Addressing impatience, restlessness, confusion, and negative feelings through collective effort and resolving their root causes.
63. Establishing research and academic centres to streamline and formalise research and development.
64. Correctly addressing the roots of disbelief and misguided beliefs, as well as aimlessness.
65. Eliminating personal and social constraints.
66. Fostering talent identification and development.
67. Liberating society from narrow-mindedness, myopia, and lack of foresight.
68. Promoting healthy eating habits and curbing overconsumption and excessive talking.
69. Devaluing laziness.
70. Organising and separating different academic disciplines.
71. Addressing irrelevant issues in discussions and disagreements.
72. Promoting realistic thinking and avoiding fantasies.
73. Addressing excessive and unrealistic expectations from individuals.
74. Addressing the issue of ‘science worship.’
75. Identifying and eliminating distortions and misconceptions in society.
76. Recognising the value of both small and large matters.
77. Correctly managing the value of money and related resources.
78. Revealing societal truths and knowledge.
79. Strengthening Islamic advertising and developing its tools.
80. Improving the skills and effectiveness of Islamic propagators both academically and practically.
81. Understanding the role of social customs and improving unhealthy, cumbersome practices.
82. Avoiding narrow thinking in individuals’ ideas, ethics, and actions.
83. Establishing proper guidance and creating advisory centres within society, with trustworthy spiritual and knowledgeable advisors.
84. Addressing issues of improper or lack of hijab, properly defining dress codes for both men and women in various social and professional environments.
85. Reforming entertainment and leisure activities, particularly in religious settings, by creating healthy boundaries.
86. Promoting self-improvement and personal growth in society.
87. Eliminating disorder and lack of regulation in social environments.
88. Identifying and addressing risks and fragmentation in psychological and emotional matters.
89. Encouraging realistic thinking and discouraging unnecessary attachments.
90. Promoting genuine internal values over outward appearances.
91. Recognising success and following legitimate paths to success while avoiding indifference in efforts.
92. Discouraging complacency and excessive fatigue.
93. Valuing noble traditions and avoiding baseless customs.
94. Avoiding cult of personality and understanding the significance of true character.
95. Cultivating tolerance and mental expansion in individuals.
96. Avoiding hypocrisy, deceit, and internal conflict.
97. Escaping from oppression and bondage.
98. Avoiding betrayal and lack of commitment.
99. Rejecting flattery and excessive praise.
100. Eradicating ignorance and illiteracy.
101. Preventing deceit and manipulation.
102. Encouraging rational thinking and supporting coordinated actions.
103. Denouncing injustice and unfairness.
104. Upholding firm belief in established principles.
105. Embracing profound understanding, which goes beyond mere accuracy.
106. Engaging in foresight.
107. Maintaining stability during periods of change.
108. Creating a healthy environment for spiritual devotion.