Studenthood and Professional Commitment
Studenthood and Professional Commitment
By: Ayatollah Mohammad Reza Nokonam (may his soul rest in peace)
Introduction
Effort towards achieving the best outcome and properly fulfilling every responsibility and duty that falls upon a person is one of the key foundations for building “trust” and one of the most essential matters in fostering self-confidence in individuals. People who do not place professional commitment at the core of their work and procrastinate in performing tasks are gradually pushed towards decline, and their end is bound to be dishonour, humiliation, and backwardness.
This writing, by examining some of the essential components of correctness and completeness in any work, specifically directs its attention to the religious seminaries and their scholars, particularly the students (Talabah), and elucidates the obligations of studying in these institutions and the proper professional commitment required. It stresses the point that a student must engage in the most important and essential task at hand, rather than merely focusing on tasks that are important and necessary. Furthermore, this writing underscores that the most important task for religious students is to study religious sciences and engage in research concerning the issue of “Wilayah” (Guardianship), especially the “spiritual and inner Wilayah,” along with the light-filled stations and spiritual states of the Infallible Ones (peace be upon them), particularly Lady Fatima Zahra (peace be upon her).
Praise belongs to God.
The Status of Studenthood and the Aspirations of a Student
A student is deeply connected to the ideals of religion and the aspirations of the Ahl al-Bayt (peace be upon them) and cannot consider themselves independent or free. A student is attached to the love of the Imam of their time and to the preparation for the presence of the infallible Imam in their inner being and the physical world, and cannot be indifferent to this attachment.
Currently, the status of scholars in the Islamic system and, on a larger scale, their role for the future of the world is very sensitive and sometimes overlooked. It is often individuals who oppose religion and are adversaries of the clergy who are more acutely aware of this. In regional and global affairs, they recognise the profound impact the clergy have and assert that it is impossible to ignore or eliminate them from political outcomes. They have realised that the only way to diminish their influence is by tarnishing the reputation of the clergy and attempting to weaken them, but eliminating the clergy is not feasible unless the clergy themselves, through weak or poor conduct, contribute to weakening the divine system.
Given the importance and role of the clergy in advancing divine objectives and embedding the true religion among the people, today we must ask: How successful have today’s scholars and students been in fulfilling their responsibilities? Have they been able to accomplish the mission entrusted to them? At present, it is fair to acknowledge that religious scholars have been highly active in public affairs and practical matters, and have, at times, brought great honour in these domains. However, the issue is that fulfilling these tasks alone does not constitute the entire role of a religious scholar. The true role of a scholar, especially as a religious scholar, is to be an expert and expert in the matters of religion. Addressing social affairs, which starts from the moment of birth with the call to prayer in the newborn’s ear and includes tasks like marriage contracts and funeral rites, is important and necessary. However, if all scholars focus only on such duties and neglect their scholarly pursuits, they lose their academic stature and their role as intellectual leaders of society. If this occurs, society will no longer look to them for guidance in addressing its intellectual needs. Does society today recognise seminaries as institutions of knowledge production? And do religious scholars effectively address the intellectual needs of society through their specialised fields?
In the field of Islamic jurisprudence and principles, do scholars have original thoughts and theories? And do they at least have awareness of the history of these disciplines? Is there any mention of new issues in jurisprudence or principles, or do academic discussions from the foundational levels to advanced stages simply repeat what has been said by past scholars over the last two centuries? The same applies to philosophy, mysticism, and contemporary theology. However, after neglecting shortcomings, it must be said that discussions are limited to introductory texts like Bidayat al-Hikmah and Nihayat al-Hikmah, and only for non-specialised groups.
It is also important to point out that the clergy need an organisation that can make decisions and take responsibility for both their intellectual future and their livelihood in a way that ensures their dignity and prosperity. Many scholars who could have been profound scholars were distracted from their studies due to administrative and financial difficulties in the seminary system. They were unable to continue their studies because they had to work to meet basic living needs. While financial poverty does not justify abandoning intellectual pursuits, the primary responsibility lies with the administrators of the seminaries, and they must answer for these unfortunate circumstances. Sadly, it is sometimes seen that certain students, who pay little attention to their studies, live in better conditions than those who dedicate themselves to academic work and who are true scholars in every sense of the word.
After the Islamic Revolution, some religious scholars, with a worldly orientation, moved towards administrative and executive roles, leading some parts of the seminary system to consider teaching and studying as secondary matters. One must remember that if the Holy Prophet (peace be upon him) and the Infallible Imams (peace be upon them) engaged in administrative work—such as when Imam Ali (peace be upon him) dug a well—it was because they did not need education and academic training in the same way that scholars and students today do. However, religious scholars need comprehensive education and training to perform their role as “spiritual guides.”
If religious scholars spend all their time on administrative matters, they lose their role as spiritual leaders and will no longer be able to offer specialised guidance in religious affairs. On the other hand, if they only focus on their studies and ignore their social responsibilities, they become scholars disconnected from the needs of the society they are meant to guide.
Maintaining Academic Integrity in Religious Education
Religious students must be deeply committed to their studies and also to the proper dissemination of knowledge. In today’s world, a student must not only excel in reading and writing but must also be a skilled teacher and public speaker. In order to be recognised as a true scholar, they must be diligent in their research and ensure that every statement or opinion they present is backed by proper evidence.
It is lamentable that, while scholars in other areas of knowledge are actively engaged in universities and the modern scientific world, our religious scholars are often relegated to rural areas. The clergy and seminaries must prepare themselves to engage with the educated youth and universities, and the modern scientific world, rather than focusing solely on rural areas.
Avoiding Work Fragmentation
One of the destructive factors that diminishes a person’s mental energy and activity is fragmentation or scattered focus. Various forces today aim to alleviate this disorder in society, yet many of their efforts only act as temporary solutions. Even religious interpretations have failed to bring tranquillity or resolve the mental fragmentation of individuals. Some theorists try to reconcile worldly pursuits with religious commitments, but if they lack a deep understanding of religion, their approach becomes ineffective.
In the pursuit of knowledge and spiritual growth, the key to stability lies in maintaining balance. Excessive dedication to any one area of life, even if beneficial, can lead to imbalance and cause restlessness. For instance, if one focuses too much on the acquisition of knowledge to the detriment of inner peace, they may lose the essence of their studies. True peace comes from balance, where learning and practice are integrated into one’s life in harmony.
Concluding Remarks
One must approach their work with love and a sense of commitment. Whether it is academic study, religious service, or any other task, the key is to act with passion and dedication. As exemplified by great scholars and spiritual guides, a life dedicated to genuine service, devoid of self-interest, leads to true success in both this world and the hereafter.
Mulla Sadra would say to him: “You have been fed for three hundred years after me, and you bring my own book?”
In work, the mind must be kept active, dynamic, and creative, and one must avoid imitative, consumable, and repetitive tasks. A foundation for a dynamic, productive culture must be nurtured within oneself. With repetitive and purely promotional work, one cannot guide people effectively, especially in religious matters. Repetitive propaganda eventually yields counterproductive results. This is especially crucial in spiritual matters.
The lack of activity and innovation is also evident in mystical research. Sometimes, important scholarly and research work — which stems from common thoughts and ideas in society — is neglected, and no significant progress is made. A case in point is the use of the book Fusus al-Hikam as a teaching text. Our professor would say, “It is a disgrace for someone who seeks theoretical mysticism to read Fusus al-Hikam.”
Some actions are superficial, and they must be cleansed from the minds of individuals in society through proper cultural education. For example, growing large moustaches and wearing veils are examples of superficialities.
Social Justice or General Authority
Achieving “social justice” is one of the governmental slogans of Shia Islam. However, “social justice” is merely the precursor to “general authority,” and the latter is higher than the former. From the Shia perspective, the command is not for social justice but for general authority.
It was said that the work of a scholar is based on “love,” and anyone who lacks a loving spirit is dead. Life is in the loving life. The lover is always humble and devoid of arrogance. A lover has a warm connection with everyone, whereas someone who has arrogance embedded within them is incapable of establishing intimate connections and, over time, weakens their relationship with the people.
Someone who works with a loving heart adopts selflessness as their motto. We are in a time when Islam needs forgiveness and self-sacrifice. The criticisms and attacks against religion are vast, and the cultural aggression of the enemy targets the religious foundations and faith of the people, which requires selflessness, self-sacrifice, and avoiding arrogance. The avoidance of arrogance — especially for those in the religious and scholarly fields, who are guardians of the orphans of the Family of Muhammad (peace be upon them) and banner-bearers of the struggle against the infidels — is essential.
How Work Interacts with the Islamic Revolution
The manner and quality of work also become significant when interacting with the Islamic Revolution. We must support anyone who works for the revolution, even if they cause us harm. On the other hand, it is a crime for someone to serve in this system for twenty years and then fall away from it. The existing problems must be addressed with wisdom and patience over time. Did the Prophet Muhammad (peace be upon him) pave the rooftops at the beginning of his mission or even his government? No, he laid the foundational structures for the spread and influence of religion. It should be noted that everyone has their own responsibility; even if we can only contribute a tiny fraction, we must do so.
Scholars should not be individualistic and should not focus solely on accumulating personal knowledge. They must engage in collective scholarly work and make collective research actionable in order to think about the problems and challenges faced by society, the system, and the broader religious community. They must also think collectively when explaining and critiquing books like Fusus al-Hikam and Asfar al-Arba’a. Much of the content in these books is neither philosophy nor mysticism. Of course, a distinction must be made between the book and its author, and the boundaries of religious scholars must be respected.
Religious Scholars and Their Role
Religious scholars must reflect on how “seminary studies” rise. Seminary studies are highly sacred. From my direct experience with various social groups and classes, I have come to realize that no position is higher than that of a seminary scholar. Asceticism and mysticism never hold the same sanctity as seminary studies. By “seminary,” I mean the proper study and not “clergy.” The clergy are those who use religion as a mere tool for achieving worldly gains.
Seminary studies are highly prestigious because the seminarian is the heir of the Prophet; however, this is true only for seminarians who have meaning and substance!
One can be active and hardworking even during sleep; but how? To achieve that, one must not fear and must enter the necessary field.
Continuous Reading of the Quran
One of the most important tasks for any individual, and especially for seminarians, is to continuously read the Quran. At times, one should read the Quran from the beginning, and at other times from the end, depending on one’s spiritual and psychological state.
Avoiding Arrogance
A seminary student should be like a core that, when cracked open, reveals no flaw. After twenty years of study, there should be no trace of arrogance. Arrogance is profoundly harmful and is among the first satanic traits, just as false humility and self-deprecation are also flaws. We must see things as they truly are. We should neither be falsely humble nor arrogant. We must be diligent in our practical actions — and this is what “spiritual practice” means: theory combined with action.
Structure and Framework of Work
Work without structure does not reach completion. A job must be given structure. If work is structured, it will turn out as you desire. For example, if you want to build someone, giving structure to their thoughts will result in them thinking the way you intend, even if they are not physically present with you. You must allow them to think freely and on their own.
As mentioned earlier, work must be presented in a beautiful form. Work should be valued, and presenting it requires design and a beautiful form!
Doing the Most Important Work
In completing tasks, one should always do the most important work first (the most important task), and never engage in important tasks until the more important ones are completed. As long as there is a more urgent task, one should not focus on other important tasks, and until an obligatory task is done, one should not engage in optional ones.
Interaction Between Knowledge and Work
Action is a branch of knowledge, and unfortunately, Muslims have not made sufficient progress in this regard. A significant obstacle in this is the corrupt caliphs of Banu Umayyah and Banu Abbas. They promoted prayer but not the prayer imbued with knowledge. If a person is mindful of God, they themselves will be preserved. This is why the friends of God hold such importance. Their recognition and the knowledge they possess give them their significance. To truly understand the saints and the reality of authority and governance, one must have the necessary closeness. Unfortunately, it must be said that despite Islam’s 1400-year history, the knowledge of the divine mysteries has not developed. In reality, the corrupt rulers and officials have prevented this growth.
After fourteen centuries, Iran’s defense against Iraq’s invasion became a time of martyrdom.
Of course, the purpose of the imperialists in opening this front was to silence the voice of the clergy. As a result, they forced us to fight. In the war and martyrdom, we emerged victorious, for the Shi’a triumph in any field they enter. Over the last three hundred years in Iran, this was the only war we did not lose. The war became a good field to demonstrate the steadfastness and martyrdom of the Shi’a, but we still have not had the opportunity to show the kindness and compassion of the Shi’a, and unfortunately, Christians falsely propagate love, affection, and kindness. The time has not come for us to demonstrate that compassion and affection belong to the Shi’a, even toward their enemies.
Walayat: The Most Important Subject for a Student of Theology
I present an example from the topic of walayat (divine leadership). We have had many prophets, but we only have one Fatimah (peace be upon her); no title, even that of prophethood, fits her. In the pursuit of any task, having ma’rifah (spiritual knowledge) is of utmost importance, and this is especially evident in discussions about divine leadership and in one’s interactions with the holy figures of Islam. The separation of Lady Khadijah’s (peace be upon her) passing deeply affected the Prophet Muhammad (peace be upon him and his family), but the presence of Lady Fatimah (peace be upon her) compensated for it.
Understanding the meaning of leadership, specifically wilayat (authority), is critical. This subject needs to be studied deeply. If we were to consider the propagation of Islamic teachings and divine wisdom, we would find that the concept of wilayat is the central theme in the work of religious scholars, and in particular, in the role of students in theological schools (Hawzah). Understanding this truth requires more than superficial engagement—it necessitates deep reflection and scholarly discourse.
The Path of Service and Work in the Religious Sphere
In the religious context, scholars should remember that their work is not for worldly gain, but for the service of the divine and humanity. Those who pursue theological education should be mindful that their studies, acts, and work are sacred and must not be sullied by material desires. As was once the case with notable scholars, they lived lives devoid of worldly distractions. For instance, two of the most revered figures—Ayatollah Araki and Ayatollah Haeiri—were known for their modesty and their refusal to accept financial compensation for teaching. They believed that the pursuit of knowledge and teaching the people should not be tainted by worldly concerns.
The Sacredness of the Religious Life
The sacredness of being a student in the theological schools (Hawzah) is beyond any materialistic measure. A true student (Talabeh) is the inheritor of the Prophets. They are individuals chosen to uphold the sacred duties of guiding humanity, and thus they must remain detached from the concerns of worldly matters. Unfortunately, in contemporary times, this sacredness is often overshadowed by individuals who take on the title of “clergy” or “Akhoond” for personal gain, becoming entangled in worldly pursuits. The true Talabeh (student) follows the path of knowledge, as was the tradition of the Prophet and the Ahl al-Bayt.
