Alhassanain(p) Network for Heritage and Islamic Thought

Disseminating the Teachings of Islam

724: There is no doubt that the most honourable mission in the world is the task of conveying the teachings of Islam (tableegh).This is because it is the mission of the prophets, peace be upon them, and the Almighty did not commission them - the most honourable in creation - with any other mission other than conveying the teachings of Islam. Thus, if one is able to convey Allah’s religion, this means one is following the footsteps of the prophets, peace be upon them.

725: The brethren who take up tableegh should know that firstly their mission is the mission of the prophets who used to dedicate the utmost of their time for, and [secondly] by doing so, they reduce the burden of the collective obligation from others who did not get the opportunity to do tableegh outside the seminary.

726: Today we are in most need for a scholarly mobilisation to advance the learning and understanding of many of the Islamic rulings which we are confronted with and in need of, either those concerning our personal conducts or those in aid of facilitating guidance or teaching the rulings. The case of guiding those who have strayed, or those of false sects and religions, and of deviant thoughts is deemed part of every individual’s personal obligations (wajib ‘ayni).

727: The brethren who embark on conveying the teachings of Islam by going to various villages, towns, cities, and countries, to provide guidance and directions to the masses, during the holy month of Ramadahn, or at other occasions, should know that the sacred aim and the supreme goal of their studies at the seminary is conveying the teachings of Islam.

728: Disseminating the teachings of Ahl al Bayt is necessary, and one may need to address the intellectuals differently from the laymen. It is imperative that one does not limit his task to a particular group of people, while excluding others, rather he should target all groups of the community.

729: As long as the preacher does not know which“plot of land” will the good word produce more fruits, he should try to sow the good word seed everywhere and with everyone.

730: Tableegh or disseminating the teachings of Islam is of great importance and massive effect. Iran and Iraq, which today are amongst those following the Ahl al-Bayt, peace be upon them, with overwhelming majority, did not used to be so in the past. They changed because of the preaching and dissemination of the teachings of Islam and Ahl al-Bayt embarked on by unique men who dedicated themselves for this task in a resolute manner.

731: If you investigate history, biographies and the ancestors of many of the faithful you would find that many of their ancestors were not followers of Ahl al-Bayt, peace be upon them, but they changed [and became followers of Ahl al-Bayt] because of tableegh, and this transformation continued in their progeny until today.

732: It is essential for the brethren who go for tableegh to prepare for various kinds of questions that may be thrown at them, and that they should not tire even from naïve questions they may be asked.

733: It is essential that preachers open their hearts and mind to the people; for people are not all the same.

734: The preacher’s style and conduct has the greater effect in tableegh; it is natural that the impact on the people is related to our conduct, behaviour, truthfulness, and that we practice what we preach.

735: It is essential that the preacher is pleasant and cordial, but this does not mean he should be laughing out loud for trivial matters. Just as the preacher must not be frowning, he should also be dignified, and not tacky.

736: The individual conveying and preaching the teachings of Islam should be aware that if one of the audience used unfitting terms in his expression, he should not frown, as this may cause him to leave. On the other hand, he should not go along with him laughing and thus changing the session into an inappropriate meeting.

737: My preaching brethren should note that … you might meet a person today who might not have the education or quality, whom Allah guides him through you. But there might come a day where you would see a mosque or a religious school or seminary that scholars graduate from, which was founded by that person you had met with, influenced and guided.

738: If a person comes to you, whose father used to be a deviant individual or a tyrant during his lifetime; you should not refuse to meet him; perhaps he might be guided through you. It has never been reported that Allah’s messenger, peace be upon him and his holy family, ever refused to meet anyone. Even Wahshi, the killer of Hamzah - the prophet’s loyal and supportive uncle - was not refused by the prophet, except that he said to him,“Now, go away.” [109]

739: Try to use the opportunity of tableegh through the best style and word, in order to achieve the best results.

740: It is imperative that the speakers and preachers do not forget sincerity. Satan might come to one and say: if you become a good preacher and succeed in your task, you will have devoted fans; kissing your hands and chant loud invocations when you arrive. That may be the case if you truly succeed, but it is imperative that you should not embark on tableegh for that reason; try to make sure this notion never crosses your mind, because Satan tries to induce this idea as an aim in your mind. Try to get rid of it… you will win.

741: The speaker should look at his speech when he attracted the audience; … did he strive, pay particular attention to phrases, and improve his style, all in order to be said about him that he is a good speaker, or was it all for Allah? Or was it partly for Allah and partly for himself? The same goes for the writer, teacher, preacher, and the mojtahid…

742: Self-discipline is one of the most important individual-obligations (wajib ‘ayni) for every Muslim individual. This is especially so for us - the speakers, preachers, and religious scholars. This is because many people would learn from us, and they would be influenced by our words, deeds and any other conduct.

743: Even though you the speaker are a single individual, you are not so in the case of your role. This is because many find you to be their guide and mentor, and follow your conduct, whether you are a speaker or a scholar.

744: We are not ordinary individuals as far as our role is concerned. But every one of us is a source of emulation to a certain degree - with no difference between seminary student, speaker, a scholar in a city or village, each act according to their level and ability.

745: No matter how much knowledge we have, there are thousands of questions for which we know no answer, and it is necessary for us to prepare.

746: There is no doubt that reading the Holy Qur’an is the first step to understand it, understanding it is a prelude to practicing it and teaching it, which is a gateway to guide and direct the people to the Qur’an.

747: Guiding the people is currently one of the individual obligations (wajib ‘ayni), and is inherently one of the collective obligations (wajib kifa’ei), because the Islamic scholars unanimously agree that the collective obligation becomes individual, if the collective is not sufficient, each person fulfilling it according to their ability.

748: Thousands of grand scholars, and scholars from amongst the polytheists, Christians and Jews, were guided through Holy Qur’an’s eloquent expression.

749: Beauty is important and indeed required for the guidance of people. It is not sufficient that the subject matter is correct and beautiful, rather it is necessary that the style and expression is beautiful and eloquent too.

750: Put the correct content in a beautiful container so that the people would readily accept it from you.

751: If the Christians realise that Islam is right and true; it is not just abstract words, but it is deeds and functions too, just as was the case with the noble Prophet, peace be upon him and his holy family, and the Commander of the Faithful Imam Ali, peace be upon him, wouldn’t they become Muslims? The same for the Jews, if they come to believe that that is the truth about Islam, wouldn’t they end up becoming Muslims?

752: There is no way out of the need for a continuous comprehensive and in-depth mobilisation programs for understanding and dissemination the culture of the Holy Qur’an and the teachings of the holy Ahl al-Bayt, peace be upon them. These are the two grand and momentous entities that the greatest Messenger, peace be upon him and his holy family, left behind as his heritage in the Ummah, and he commanded all to follow and adhere to them two, and announced that adhering to them two is the only guarantee for guidance, and salvation from straying and deviation.

Seminary Students

Introduction

Amongst the maraaje‘s principal duties is to mentor and educate fully qualified scholars jurists and mujtahids in order to continue promoting and disseminating the teachings of the holy Qur’an, Allah’s messenger, and the Ahl al-Bayt, peace be upon them, and to research and investigate matters concerned in order to respond to modern and developing issues. So, it is important to know the advices and recommendations the marje‘ makes to his students so that they are competent, from various standpoint, to address the issues that will face. Editors.

753: If you wish to become a scholar and a preacher, you must be an exemplar and a role-model in observing the truth, forbearance and control one’s wrath; and not that you would outburst for trivial reasons.

754: The word, behaviour, conduct, history and biography of the seminary student encourages the masses to observe virtue if he observes virtue. However, for merely not being so would propel others towards vice.

755: It is imperative for the seminary students to be serious about their mission, to strive tirelessly, and to dedicate all their energy and abilities in the cause of seeking knowledge.

756: It is imperative for the seminary students to strive as much as possible in the process of studying and seeking knowledge. They should not be lazy or sluggish, but rather they should dedicate all their energy. They should know that in return for all these endeavours and efforts they make for seeking knowledge, the Almighty would single them out for His favour and patronage. Without this favour, there would be no benefit in the great amount of knowledge obtained. This is not to mean to abandon studies, but we want to say that studies alone is not enough; it is only one of the pillars for one’s knowledge, with the other being the Almighty’s grace and favour.

757: My brothers! You have put behind you great many number of issues concerning financial, familial, societal and other needs, and you have turned a blind eye on various matters all in favour of seeking knowledge. And what a good thing you have done! I congratulate you on this honour and success, which is indeed a great honour and success. Most people are deprived of this success that Almighty Allah has honoured you with. However, you must make sure to reap the benefit of this strive and sacrifice… you should know that this does not come about from knowledge alone…; it is not through acquiring knowledge alone that those elevated stations are attained, but rather it is with the real knowledge which is the Light that Almighty Allah shines in the heart of whoever He wishes to guide.[110]

758: At the outset, we caution the seminary students about the hardship and the long road ahead; … so that they are well-prepared for this mission, and have taken into account all the necessary measures.

759: It is imperative for the seminary students to give high priority to adhering to virtues and morals; rather, to give it the highest priority so that they would excel in it. This is because the more they excel in it the more the people would subsequently adhere to it. This is one of the aspects which distinguishes morality (akhlaq) from other skills and sciences such as fiqh, osool, oratory, philosophy, wisdom, and suchlike.

760: If the seminary students take the attainment of moral perfection lightly they would not make the first step given the difficulties they will face.

761: Have you ever wondered why the number of seminary students is insignificant when compared to the number of college and university students? Is it because the Ummah does not need more preachers than the present number? Or is it because the promotion and encouragement for the religious sciences is less than that for modern sciences? The encouragement for the modern schools and colleges is prevalent, while on the other hand there is discouragement for the religious schools.

762: If you want to know the reasons that distinguished Sheikh al-Ansari[111] from others, look at the terms he uses in response to those who differ from him in opinions, as this is evident in his works such as al-makasib and al-rasa’il,[112] and compare them with those used by others, such as scholars of Arabic, fiqh, and osool. The Sheikh, Allah’s blessings and mercy upon him, responds with complete politeness and humility, even though he is totally convinced of the correctness of his opinion and the erroneousness of the other side’s opinion. You won’t find him using terms like“incorrect” ,“wrong” or“misunderstood” and suchlike, but rather he uses terms like“this is what he came to understand” or“in response to that opinion” and thus he does not talk about the author, but addresses the opinion.

763: It is imperative that you do not boast if you enhance your knowledge; rather, you should be what you are when you used to study jami‘ al-moqaddamat,[113] and that you should be what you are when you become a marje‘,[114] or an eminent teacher in the hawzah (seminary).

764: Relying on the teacher/mentor, using his expertise, guidance, and the books he recommends, and training at his hands, will enable the individual to attain the goal in the best and quickest manner.

765: In reality we notice that more than 60% of those who started with enthusiasm, honesty, and good faith never finished the course to the end; and that less than 40% managed to overcome the great many difficulties on the road to seeking knowledge.

766: If there were too many problems facing the seminary student, and a student did not want to waste one’s life, by studying for thirty or fifty years, and then realising one has not achieved the desired result, what is the solution to overcome these difficulties? The fundamental solution is embodied in the holy ayah [indeed it is with Allah’s remembrance that the hearts find rest].[115] Commentators have stated that by“Allah’s remembrance” it is meant remembrance by tongue and heart together, and by“heart’s remembrance” it is mean devotion to the Almighty.

767: The seminary students should spend the appropriate time for their studies, but the important thing is the quality and not the quantity, and by quality I mean meticulousness and diligence. If you study the biography of the great amongst the scholars such as Sheikh al-Mofeed, Sayyid al-Murtada, mohaqqiq al-Hilli, ‘allamah al-Hilli, Sayyid Bahr al-Olum, and Sheikh al-Ansari,[116] Allah’s mercy upon them, you will find their dedication to work quality and meticulousness was greater than their care about quantity of work.

768: In pursuing material gains one’s success is typically proportionate to the effort one expends in obtaining them. So if one pursues wealth, for example, one can double such wealth if one is prepared to double up the time and effort one expends in amassing such wealth. The same goes for those seeking leadership or superiority. Their chances of achieving such aspirations will be greater the more they toil toward such goals. This is different in non-material, moral or spiritual matters where intangible and qualitative aspects such as relationships are concerned. For example, someone may try to be favoured or liked by another, say a scholar, and over-reaches him with the purpose of getting close to him or for the purpose of gaining his attention. This behaviour may have the opposite effect and may result in the scholar`s resentment of him. One might think that had he spent less time with the scholar, it would have been more effective in gaining his attention. Thus one might conclude that intangible, non-material and moral gains are not measured in terms of the intensity of the effort expended as in material gains.

769: From the outset, seminary students should pay particular attention to the two issues of lecturing and authoring; because these two are amongst the necessary aspects of successful scholarly and leadership traits. All prophets, leaders, and reformers enjoyed the talent and capability of public speech, while you would rarely find an eminent scholar who had not paid attention to writing.

770: One of the issues concerning us the clergy who consider ourselves to be associated with Imam Mahdi, may Allah hasten his reappearance, is that we do not know whether or not our affiliation is accepted. This issue is particularly important for us, and it deserves ample time and effort in order to arrive at a conclusion, otherwise we are up to nothing, and no matter how much knowledge we have, it would be equal to nothing, if not worse.

771: The calibre that the moralist, and especially seminary students, attain has a particular significance in fulfilling their role in society and in encouraging the masses to observe moral virtues and refrain from vices.

772: Seminary students should not engage in makrooh acts on the grounds that the makrooh is permissible, and should not forgo the mostahab deeds on the grounds that it is permissible to forgo the mostahab; because this kind of attitude would lead members of the general public to begin to take lightly the obligatory and the prohibited deeds (wajibat & muharramat).[117]

773: If the seminary student sets about to observe the virtuous approach, i.e. refrains from the makrooh and observes the mostahab deeds, and that he would not suffice to observing the obligatory and refraining from the prohibited deeds (wajibat & muharramat), this would lead to the general public to being ‘odool, i.e. they adhere to the Sharia framework in its entirety [by observing the obligatory and refraining from the prohibited deeds].

774: A seminary student should not say,“Having good manners is good but is not mandatory, so why should I observe it?” or“harsh manners, to a certain extent, is [merely] makrooh so why should I refrain from it?” and“performing prayers at the onset of its time is a virtue but it is not mandatory, and it would not prejudice my credibility and integrity if I was lenient about it.” and suchlike… Then he will try to justify his conduct by misusing the hadith“the most pious of the people is one who discharge one’s duties and obligations.” [118]

775: If the conduct of the scholar or seminary student was entirely based on“the most pious of the people is one who discharges one’s duties and obligations” , then the environment they live in and people who see their conduct and behaviour would not even reach this minimum level (of discharging their duties) because they are normally less trained and educated than the scholar, and in that position there is nothing but entanglement in sins and abandonment of the duties and obligations. This is because if the layman sees, for example, his model or mentor performing his morning prayers a few minutes before sunrise, he would altogether trivialise the obligation itself, and if he sees him committing a makrooh, the layman would tolerate the prohibited. It would be as if the layman says,“If this scholar or holy man does this and that, what do you expect from me, the mere mortal?” [119]

776: Allah’s respect for knowledge and scholars is part of the Almighty’s respect for His Laws - as they are the Laws’ protectors.

777: Almighty Allah values His Laws’ protectors and those who observe them more than others.

778: We, the seminary students, are confronted with the issue of sincerity more than others; because - as a result of our education - we may get to a position in society that Satan would attempt to lure us. This is because, if one of us is lured and made to stray, a great proportion of the masses would stray too, as a result.

779: Given our position, we, the seminary students, face many various temptations in the course of our professional lives. If one of us assumes a leadership position, and gains people’s respect, or if one is a marje’s representative, or a speaker, or has an eminent social position… these circumstances involve many great temptations, which requires us to be continually vigilant right from the outset.

780: We, the seminary students, should realise that our challenge is greater than anyone else, because Satan targets us more than anyone else, and the temptations we face are many. It is for these reasons that the sincere are few, and the chosen ones are even less.

781: There is no objection for one to study in order to become marje’, or preacher, or a lecturer, or a religious scholar, but that should be for Allah’s sake and reward. And if this is one’s goal, then one wouldn’t care what others say about him one way or another.

782: There were scholars in the past, some of whom I had met, that one could tell of their sincerity from the signs manifested in them by Allah’s grace and help. They used to study truly for Allah’s sake, teach for Allah’s sake, and work purely for Allah’s sake.

783: It is imperative for us to train ourselves so that our studying is for Allah’s sake, our teaching is for Allah’s sake, and our endeavour is for Allah’s sake. We must discipline ourselves so that we become like that in the future if we are not so now, and through that [attitude and discipline] we will rub Satan’s nose to the ground.

784: It is imperative that we, the seminary students, pay attention to the danger of insincerity in our midst more than others. This is because our sincerity has certain signs that reflect on us and on others; it affects others and shines the path for them. On the other hand, insincerity in us will have the worst impacts, and perhaps its effect will remain in history, and many may follow the deviant path because of us due to our insincerity, or due to what they deduced from our conduct. It is therefore binding for us to pay particular attention to the issue of sincerity more than anyone else.

785: Satan is more proactive amongst us, the seminary students, and shows us ways to present ourselves as sincere ones while we are not one of them.

786: Our education and seeking knowledge should not be purely for the purpose of teaching, preaching, and providing guidance to others and replying to their queries. Rather, we should also study and continue research and debate for the benefit of ourselves, because discipline and purification of the self is obligatory just as enjoining good and prohibiting evil is an obligation.

787: One of the most important issues for us is that our knowledge seeking should not be purely for the purpose of removing ignorance from others, rather, it should also be for the sake of removing our own ambiguities.

788: Satan may creep in the seminary student’s mind via his knowledge [and thus overconfidence] and it presents his deeds appealing, so he ends up committing the prohibited act, arguing that the prohibition needs to be proven, and gradually committing the prohibited becomes the norm for him.[120]

789: We, the seminary students, are more likely to think about paradise and endeavour to book a place in it than others, and that is because we, supposedly, abandoned everything for the sake of Almighty Allah, or that we did not own worldly things to begin with.

790: The seminary students should think more about paradise than others; because if they were amongst those who did not have much worldly things and opted for this field they would care about their share in the hereafter and earn their place in paradise. On the other hand, if they had worldly things and despite that they forwent that for the sake of Allah and the hereafter, then they would qualify for paradise more than the rest.

791: Most of us, if we were not seminary students, would have done well financially. Now that we have forgone the world and have sold it off, even to a certain extent, let’s concentrate a bit and make sure the price of this would be paradise.

792: We, the seminary students, have willingly covered the first half of this course, let’s finish the remaining half. We have endured half of the hardship, so let’s endure the remaining. The opportunity is before us to try our fortune, so let’s try our fortune, and begin with the simplest qualities; let’s begin with a friendly and pleasant attitude to the people, which is easier than giving while in need, or being honest and observing justice even at our own cost.

793: Let’s look at the prohibited conducts that we might come across. Because every individual will come across certain of those proscribed acts, and let him resolve not to commit those forbidden acts he will come across. There might be some illicit conducts that one will not be able to do them, or come anywhere near. For example, a seminary student will not normally resort to drinking alcohol, because he will not be in a position to do so; rather he would not even think about it, and would not imagine himself doing it. Similarly for the case of stealing, or defrauding when giving measure for example. However, he might commit backbiting, or hurting or insulting others. So let him identify the prohibited acts he might come across and resolve to refrain from them.

794: Amongst the obligation of the seminary students are self-discipline, giving guidance, and pleasantly expressing themselves.

795: We, the seminary students, not only are responsible for our own selves, but also for those under our tutelage; for they monitor us for everything, every conduct, even minor, casual, or spontaneous acts.

796: You shouldn’t say, we are seminary students, we pray, fast, read the Qur’an, study, teach, give sermons, and write books [and so we are ok]; because Satan concentrates on you more than anyone else, and it [Satan] does not need anyone else while it itches for you; you are its first and greatest priority.

797: It is imperative that you, the seminary students, are always busy studying, teaching, and writing books.

798: You, the seminary students, who have, mostly, forgone most of life’s pleasures for Allah’s sake, why don’t you complete the task by dedicating everything purely to the Almighty? You need to begin and try, and the Almighty will help you step by step until you achieve your goal. As for the hardship in that, it is something natural, and one needs to train and continue with the endeavour, and seek help from the Almighty.