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Belief in God, foundation of Islamic lifestyle/ reason guides man to know God: Ayatollah Ramazani
Secretary General of the AhlulBayt (a.s.) World Assembly stated, “The most important part of the Islamic lifestyle is its foundation, which is based on belief in God.”
ABWA Official Website – Ayatollah Reza Ramazani, Secretary General of the AhlulBayt (a.s.) World Assembly, who traveled to Tanzania at the invitation of the Shiites and Muslims of the country to participate in the birth anniversary celebrations of the Holy Prophet (p.b.u.h), attended the meeting of Iranians living in Dar es Salaam.
In this ceremony, referring to the importance of the Islamic lifestyle, the Secretary General of the AhlulBayt (a.s.) World Assembly stated, “In the final parts of the statement of the second phase of the Islamic Revolution (by the Supreme Leader of Iran), recommendations have been made, which include recommendations for progress and science, ethics and spirituality, seeking justice and implementing it, and then fighting corruption, and then development. We believe that the Islamic lifestyle is the software of Islamic civilization. In order to reach spirituality and Islamic citizenship, human society must implement this lifestyle. Here, style means the action and type of communication between humans.”
“The most important part of the Islamic lifestyle is its foundation, which is based on belief in God. In the West, this issue is not among the indicators. In the Western lifestyle, there is no trace of worldview and ethics: human conduct, good traits, chastity, wisdom, courage, and trustworthiness. In the West, etiquette is raised, the criterion of which is outward behavior. We argue that these etiquettes should be based on a soul upbringing. For example, according to ethics, if someone gives money to someone once, he is not called generous or benefactor. Rather, the benefactor is a person who goes to the needy person and helps him, even if the needy person does not go to him. Just like the case of Imam Ali (a.s.) who went to the homes of the needy and helped them. In the West, philosophers define ethics as a behavior that should be legally guaranteed, and if someone does not comply with it in a group, he or she can be sued,” he continued.
“The West is defined under liberalism, and cultural packages are also placed for it. They have a 12-year cultural package for schools. In such a way a person is educated to be a secular man so that he or she is indifferent to religion and religion is no longer in the context of his life. They even used unethical means in education and then declared it legal. Like what happened in Germany, Canada, and France,” added the Secretary General of AhlulBayt (a.s.).
Responsibility in Islamic lifestyle
Referring to the place of responsibility in the Islamic lifestyle, Ayatollah Ramazani said, “The type of lifestyle that is proposed in the West is not based on worldview, belief in God, morality, and virtuous traits. Rather, such a lifestyle is very precise in the type of interactions. For example, in the case of citizenship rights, which a person must respect. In the Islamic lifestyle, there are sensitivities that do not exist in the West. One of those things is responsibility. In his book “Enjoining the Good and Forbidding the Bad” Mike Cook, an English writer, cited 2300 sources. In a part of the book, the author wrote, “I was in a square and witnessed a rape there. No one paid attention to the rape victim, and despite her/his pleas for help, no one did.” Also, the author says in another part, “Someone was wronged. But no one helped him/her.” The author adds, “I was wondering if there is a religion that has advised its followers to avoid such things in these cases or not?” Mike Cook did a lot of research before he came to Islam, and the result of his research was to find rules and regulations that make people confront anomalies, and not be indifferent to what happens around them.”
“The result of liberalism is that “everyone has to solve his own problem and it is not our problem.” While there is no such literature in Islam. The Prophet (p.b.u.h) says, “If you don’t think about improving the affairs of the believers, you are not a Muslim.” Also, in foreign policy, if even a non-Muslim asks you for help and you do not help him, you are not a Muslim. It has been narrated that during the caliphate of Imam Ali (a.s.), a Christian was begging. Seeing this scene, the imam ordered to give him money from the treasury for the rest of his life and said, “This person was working in his youth and should not be in need now. He should be respected and should not beg others.” There is no such literature in Western liberalism,” he continued.
While considering it necessary to pay attention to the practice of Infallibles (a.s.), the Secretary General of the AhlulBayt (a.s.) World Assembly stated, “The Holy Prophet (p.b.u.h) and the Infallible Imams (p.b.u.h) emphasized three points to achieve success and dignity in this world and the hereafter, which every human being must follow. First, a Muslim person should do everything in the proper situation and avoid excesses. Doing one job should not stop him from his other duties. For example, working outside the home should not make a Muslim neglect taking care of his family. Also, acting on individual responsibilities should not prevent a Muslim from acting on social responsibilities. Some say, “Society’s problems are none of our business, and we are just living our own lives”!”
The concept of felicity in Islam
Regarding the meaning of felicity, the Secretary General of the AhlulBayt (a.s.) World Assembly said, “In a meeting with some intellectuals in Germany, I discussed the meaning of felicity in Islam. I asked them to come up with a definition of felicity that would be acceptable to others. But it didn’t happen, because everyone raised different things from others, such as power, responsibility, and right thought. Finally, 50 different statements of felicity were presented. However, we did not conclude a single definition. Martyr Motahari said that some people think that they know the meaning of felicity or misery, happiness or unhappiness, and these answers are obvious to them. But when we enter the heart of this concept, we realize its depth. In fact, the main question here is what lifestyle brings us to felicity? This is a very important question that should be considered. The Holy Prophet (p.b.u.h) said that we should focus on three things, to train our intellect, to train our soul, and finally to train our body organs. All these must be done together.”
“One of the things that a person should pay attention to in his life is to be a thinker and not to manage his life only with his feelings and emotions. If a person lives only with his feelings, he will definitely face many problems, and he will go to extremes and excesses. The reason must be trained and managed. In the book “Osul Kafi” (by Sheikh Kulayni), the subject of wisdom and ignorance is discussed in the first chapter because of their importance. In this book, the reason is introduced as the factor of goodness, reward, or punishment. The question arises, what is reason? In response, it should be said that reason is what brings man to the service of God and guides him to heaven. The late Imam Khomeini (r.a.) in his book “Armies of Reason and Ignorance” has given a detailed interpretation of Imam Sadiq’s (a.s.) hadith about wisdom and ignorance,” he continued.
Considering thinking as the result of training the reason of a person, Ayatollah Ramazani said, “One of the results of training the reason of a person is thinking that should be implemented in everyone’s life. An hour of thinking is better than a year of worship. Because thinking causes man to change (improve). We had a professor who had a scholarship at an American university before the Islamic Revolution and was an expert in the field of educational sciences. During the four semesters that we were in his class, he constantly repeated the hadith “There is no worship like thinking” and emphasized it. Some people hold a large rosary in their hands and say prayers with great obsession. But when we talk to such people, we realize his lack of thought and upbringing. A person came to Imam Sadiq (a.s.) and said, “I know a person who is a religious man and expresses his love for you. Imam asked, “Does he think?” The person replied, “He is not so thoughtful.” Imam Sadiq (a.s.) said, “Such a person is not useful, and his worship does not elevate his rank.”
Islam's effort to educate Muslims to be wise
Regarding Islam’s effort to educate Muslims to be wise, the Secretary General of the AhlulBayt (a.s.) World Assembly added, “Improper use of reason is very dangerous. Reason must be governed by divine revelation, which requires a detailed discussion. Our teacher Allameh Javadi Amoli said, “Always read the book “Osul Kafi” especially the section on reason and ignorance. Also, read the hadith of Imam Sadiq (a.s.) about the 75 armies of reason and ignorance. There are approximately 300 Quranic verses regarding the importance of thought and thinking. For example, in the Surah Al-Anbiya, verse 10, we read: “لَقَدْ أَنْزَلْنَا إِلَيْكُمْ كِتَابًا فِيهِ ذِكْرُكُمْ ۖ أَفَلَا تَعْقِلُونَ” (Certainly We have sent down to you a Book in which there is an admonition for you. Do you not exercise your reason?) (Holy Quran, Surah: Al-Anbiya, Verse: 10). In this regard Imam Reza (a.s.) said, “لا يَتِمُّ عَقْلُ امْرِء مُسْلِم حَتّى تَكُونَ فيهِ عَشْرُ خِصال: أَلْخَيْرُ مِنْهُ مَأمُولٌ. وَ الشَّرُّ مِنْهُ مَأْمُونٌ. يَسْتَكْثِرُ قَليلَ الْخَيْرِ مِنْ غَيْرِهِ، وَ يَسْتَقِلُّ كَثيرَ الْخَيْرِ مِنْ نَفْسِهِ. لا يَسْأَمُ مِنْ طَلَبِ الْحَوائِجِ إِلَيْهِ، وَ لا يَمَلُّ مِنْ طَلَبِ الْعِلْمِ طُولَ دَهْرِهِ. أَلْفَقْرُ فِى اللّهِ أَحَبُّ إِلَيْهِ مِنَ الْغِنى. وَ الذُّلُّ فىِ اللّهِ أَحَبُّ إِلَيْهِ مِنَ الْعِزِّ فى عَدُوِّهِ. وَ الْخُمُولُ أَشْهى إِلَيْهِ مِنَ الشُّهْرَةِ. ثُمَّ قالَ عليه السلام: أَلْعاشِرَةُ وَ مَا الْعاشِرَةُ؟ قيلَ لَهُ: ما هِىَ؟ قالَ عليه السلام: لا يَرى أَحَدًا إِلاّ قالَ: هُوَ خَيْرٌ مِنّى وَ أَتْقى” (A Muslim’s reason will not be perfected unless he or she has ten characteristics: People should expect good from him; people should be safe from him; he counts the little good deeds of others as a lot; he underestimates his good deeds; no matter how much they ask him, he won’t be worried (and helps); he does not get tired of seeking knowledge throughout his life; he prefers poverty in the way of God over the wealth; he prefers humiliation in the way of God over honors with His enemy; he wants anonymity more than fame. Then the Imam (a.s.) said. “Do you know what the tenth thing is?” He was asked what the tenth item is. The Imam (a.s.) replied, “A believer does not see anyone unless he says, “He is better and more pious than me.”) All these traits are the fruit of reason, so never underestimate it.”
“Islam aims to educate Muslims to be wise and intelligent. Reason leads man to know God. The prophets came to invite people to a pleasing God, not an imposing God. A Western philosopher said that the God of prophets is pleasant, not the God of philosophers and theologians. Quoting from Allameh Tabatabai, Allameh Javadi Amoli said, “The argument that the Quran uses for God is the argument of love. It is mentioned in the story of Prophet Ibrahim (p.b.u.h) that he pointed to the stars, the sun, and the moon. But when they had set, he said, “I will not worship anything that fades away, and I do not fond for such a thing.” Of course, the question arises, “O Ibrahim! What God do you worship in the end?” In response, Prophet Ibrahim (a.s.) recites the Verse of Fitrah: “فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا” (the original nature endowed by Allah according to which He originated mankind) (Holy Quran, Surah: Ar-Rum, Verse: 30). By reciting this verse, he meant that “I worship a God that my heart and soul desire, who is present in all the scenes of life, not absent”,” said Ayatollah Ramazani, referring to the goal of Islam.
“Another thing is that Islam requires that people follow ethics in all aspects of their lives. Just as the Holy Prophet (p.b.u.h) said, “إِنَّمَا بُعِثْتُ لِأُتَمِّمَ مَکَارِمَ الْأَخْلَاق” (I became a prophet to perfect morality.) Therefore, a Muslim should be beneficial, chaste, wise, brave, just, and trustworthy. So much so that if the enemy entrusts you with something, you must protect that thing. Mujahid does not have the right to be extreme in war, even in front of the enemies. These are golden rules that cannot be found anywhere in the world. Becoming a moral person takes endeavor. In sermon 184 of Nahj al-Balaghah, the attributes of the pious mentioned as, “مَنْطِقُهُمُ الصَّوَابُ وَ مَلْبَسُهُمُ الاِقْتِصَادُ وَ مَشْیُهُمُ التَّوَاضُعُ”. It means that the pious have correct speech; their dress is modest, and they move modestly. Unfortunately, our youth have fallen into false consumerism, which cannot be defended at all. A clear example of this can be seen in the rising age of marriage, which causes many problems,” added the representative of the people of Gilan province in the Assembly of Leadership Experts.
The everlasting will of Imam Ali (a.s.)
Emphasizing the necessity of avoiding arrogance, the Secretary General of the AhlulBayt (a.s.) World Assembly stated, “Man should walk humbly and avoid moving arrogantly. In this regard, Imam Ali (a.s.) stated, “عَجِبْتُ لاِبْنِ آدَمَ، أَوَّلُهُ نُطْفَةٌ وَ آخِرُهُ جِيفَةٌ وَ هُوَ قَائِمٌ بَيْنَهُمَا وِعَاءً لِلْغَائِطِ ثُمَّ يَتَكَبَّرُ” (I am amazed at the human being whose beginning is a sperm, and whose end is a carcass; and in the meantime, he is the warehouse of feces. However, he is arrogant!) Why should a person be arrogant? Against what and against whom man can be arrogant while no human knows the next moment of his life? Some become arrogant for their knowledge while with one blow to the human brain, all that knowledge is lost. Some become arrogant about their power, and they may lose their power in the shortest possible time. Some people become arrogant because of their wealth, and in the blink of an eye, this wealth can be lost.”
“In the continuation of the Sermon of the Pious, Imam Ali (a.s.) said: “غَضُّوا أَبْصَارَهُمْ عَمَّا حَرَّمَ اللّهُ عَلَیْهِمْ وَ وَقَفَوا أَسْمَاعَهُمْ عَلَى الْعِلْمِ النَّافِعِ لَهُمْ” (They (believers) have lowered their eyes from what God has forbidden them and have devoted their ears to hearing knowledge that is beneficial for them.) Protecting eye and ear care is very important in the Islamic lifestyle. Some people see and hear anything, and this will lead to sin,” he continued.
“In order for a person to reach this stage, according to Allameh Tabatabai, he must practice and try. Imam Ali (a.s.) lived for 63 years and during this period, we see the most precise and profound divine teachings in his words. For instance, he said, “الْحَمْدُ لِلَّهِ الَّذِي لَا يُدْرِكُهُ بُعْدُ الْهِمَمِ وَ لَا يَنَالُهُ غَوْصُ الْفِطَنِ” (Praise be to God, whom ambitious thoughts are unable to understand, and the clever wits do not reach the depth of his glory and might.) At the time of his martyrdom, he made six wills, and I described one of these wills in the book “The Everlasting Will” in my sessions in Vienna, Austria, which was very fascinating and moving. Imam Ali (a.s.) bequeathed to preserve communion with the Quran and help orphans and the poor. When someone in need comes to you, it is sent by God to help him. If you don’t, someone else will definitely help him. Because God is the Provider. There should never be a time when someone surpasses you in the practice of the Quran. In such a way that, for example, a person who does not believe in the Quran, but acts upon its verses, and some Muslims are not paying attention to the Quran. Imam Ali (a.s.) advises to implement the Quran in life,” Ayatollah Ramazani added.
“We should adjust our actions according to the recommendations of Islam. Because this will give us personality, and improve our lifestyle, reasoning, and thinking. In this regard, it has been narrated that AhlulBayt (a.s.) intends for us to be wise, ethical, and pragmatic. The Quran gives authenticity to human actions. We read in the Quran: “مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ” (Whoever acts righteously, [whether] male or female, should he be faithful, We shall revive him with a good life and pay them their reward by the best of what they used to do.) Some points should also be observed in the type of communication and interaction, for example, in the type of communication with family and children, respecting the rights of neighbors, avoiding harming anyone, and other cases. Imam Sajjad (a.s.) has raised more than 50 cases as moral rights, the observance of which is of great importance. In contemporary times, some people claim to respect human rights and have formulated laws in this regard. This is while such teachings are narrated from Imam Sajjad (a.s.) who lived about 1400 years ago. The AhlulBayt (a.s.) lifestyle should be studied objectively and accurately in speech, servitude and worship of God, politics, culture, family, etc. This issue has been raised in an important project in the AhlulBayt (a.s.) World Assembly for the past year, and we are planning for it,” he said in the end.
Secretary General of the AhlulBayt (a.s.) World Assembly stated, “The most important part of the Islamic lifestyle is its foundation, which is based on belief in God.”
ABWA Official Website – Ayatollah Reza Ramazani, Secretary General of the AhlulBayt (a.s.) World Assembly, who traveled to Tanzania at the invitation of the Shiites and Muslims of the country to participate in the birth anniversary celebrations of the Holy Prophet (p.b.u.h), attended the meeting of Iranians living in Dar es Salaam.
In this ceremony, referring to the importance of the Islamic lifestyle, the Secretary General of the AhlulBayt (a.s.) World Assembly stated, “In the final parts of the statement of the second phase of the Islamic Revolution (by the Supreme Leader of Iran), recommendations have been made, which include recommendations for progress and science, ethics and spirituality, seeking justice and implementing it, and then fighting corruption, and then development. We believe that the Islamic lifestyle is the software of Islamic civilization. In order to reach spirituality and Islamic citizenship, human society must implement this lifestyle. Here, style means the action and type of communication between humans.”
“The most important part of the Islamic lifestyle is its foundation, which is based on belief in God. In the West, this issue is not among the indicators. In the Western lifestyle, there is no trace of worldview and ethics: human conduct, good traits, chastity, wisdom, courage, and trustworthiness. In the West, etiquette is raised, the criterion of which is outward behavior. We argue that these etiquettes should be based on a soul upbringing. For example, according to ethics, if someone gives money to someone once, he is not called generous or benefactor. Rather, the benefactor is a person who goes to the needy person and helps him, even if the needy person does not go to him. Just like the case of Imam Ali (a.s.) who went to the homes of the needy and helped them. In the West, philosophers define ethics as a behavior that should be legally guaranteed, and if someone does not comply with it in a group, he or she can be sued,” he continued.
“The West is defined under liberalism, and cultural packages are also placed for it. They have a 12-year cultural package for schools. In such a way a person is educated to be a secular man so that he or she is indifferent to religion and religion is no longer in the context of his life. They even used unethical means in education and then declared it legal. Like what happened in Germany, Canada, and France,” added the Secretary General of AhlulBayt (a.s.).
Responsibility in Islamic lifestyle
Referring to the place of responsibility in the Islamic lifestyle, Ayatollah Ramazani said, “The type of lifestyle that is proposed in the West is not based on worldview, belief in God, morality, and virtuous traits. Rather, such a lifestyle is very precise in the type of interactions. For example, in the case of citizenship rights, which a person must respect. In the Islamic lifestyle, there are sensitivities that do not exist in the West. One of those things is responsibility. In his book “Enjoining the Good and Forbidding the Bad” Mike Cook, an English writer, cited 2300 sources. In a part of the book, the author wrote, “I was in a square and witnessed a rape there. No one paid attention to the rape victim, and despite her/his pleas for help, no one did.” Also, the author says in another part, “Someone was wronged. But no one helped him/her.” The author adds, “I was wondering if there is a religion that has advised its followers to avoid such things in these cases or not?” Mike Cook did a lot of research before he came to Islam, and the result of his research was to find rules and regulations that make people confront anomalies, and not be indifferent to what happens around them.”
“The result of liberalism is that “everyone has to solve his own problem and it is not our problem.” While there is no such literature in Islam. The Prophet (p.b.u.h) says, “If you don’t think about improving the affairs of the believers, you are not a Muslim.” Also, in foreign policy, if even a non-Muslim asks you for help and you do not help him, you are not a Muslim. It has been narrated that during the caliphate of Imam Ali (a.s.), a Christian was begging. Seeing this scene, the imam ordered to give him money from the treasury for the rest of his life and said, “This person was working in his youth and should not be in need now. He should be respected and should not beg others.” There is no such literature in Western liberalism,” he continued.
While considering it necessary to pay attention to the practice of Infallibles (a.s.), the Secretary General of the AhlulBayt (a.s.) World Assembly stated, “The Holy Prophet (p.b.u.h) and the Infallible Imams (p.b.u.h) emphasized three points to achieve success and dignity in this world and the hereafter, which every human being must follow. First, a Muslim person should do everything in the proper situation and avoid excesses. Doing one job should not stop him from his other duties. For example, working outside the home should not make a Muslim neglect taking care of his family. Also, acting on individual responsibilities should not prevent a Muslim from acting on social responsibilities. Some say, “Society’s problems are none of our business, and we are just living our own lives”!”
The concept of felicity in Islam
Regarding the meaning of felicity, the Secretary General of the AhlulBayt (a.s.) World Assembly said, “In a meeting with some intellectuals in Germany, I discussed the meaning of felicity in Islam. I asked them to come up with a definition of felicity that would be acceptable to others. But it didn’t happen, because everyone raised different things from others, such as power, responsibility, and right thought. Finally, 50 different statements of felicity were presented. However, we did not conclude a single definition. Martyr Motahari said that some people think that they know the meaning of felicity or misery, happiness or unhappiness, and these answers are obvious to them. But when we enter the heart of this concept, we realize its depth. In fact, the main question here is what lifestyle brings us to felicity? This is a very important question that should be considered. The Holy Prophet (p.b.u.h) said that we should focus on three things, to train our intellect, to train our soul, and finally to train our body organs. All these must be done together.”
“One of the things that a person should pay attention to in his life is to be a thinker and not to manage his life only with his feelings and emotions. If a person lives only with his feelings, he will definitely face many problems, and he will go to extremes and excesses. The reason must be trained and managed. In the book “Osul Kafi” (by Sheikh Kulayni), the subject of wisdom and ignorance is discussed in the first chapter because of their importance. In this book, the reason is introduced as the factor of goodness, reward, or punishment. The question arises, what is reason? In response, it should be said that reason is what brings man to the service of God and guides him to heaven. The late Imam Khomeini (r.a.) in his book “Armies of Reason and Ignorance” has given a detailed interpretation of Imam Sadiq’s (a.s.) hadith about wisdom and ignorance,” he continued.
Considering thinking as the result of training the reason of a person, Ayatollah Ramazani said, “One of the results of training the reason of a person is thinking that should be implemented in everyone’s life. An hour of thinking is better than a year of worship. Because thinking causes man to change (improve). We had a professor who had a scholarship at an American university before the Islamic Revolution and was an expert in the field of educational sciences. During the four semesters that we were in his class, he constantly repeated the hadith “There is no worship like thinking” and emphasized it. Some people hold a large rosary in their hands and say prayers with great obsession. But when we talk to such people, we realize his lack of thought and upbringing. A person came to Imam Sadiq (a.s.) and said, “I know a person who is a religious man and expresses his love for you. Imam asked, “Does he think?” The person replied, “He is not so thoughtful.” Imam Sadiq (a.s.) said, “Such a person is not useful, and his worship does not elevate his rank.”
Islam's effort to educate Muslims to be wise
Regarding Islam’s effort to educate Muslims to be wise, the Secretary General of the AhlulBayt (a.s.) World Assembly added, “Improper use of reason is very dangerous. Reason must be governed by divine revelation, which requires a detailed discussion. Our teacher Allameh Javadi Amoli said, “Always read the book “Osul Kafi” especially the section on reason and ignorance. Also, read the hadith of Imam Sadiq (a.s.) about the 75 armies of reason and ignorance. There are approximately 300 Quranic verses regarding the importance of thought and thinking. For example, in the Surah Al-Anbiya, verse 10, we read: “لَقَدْ أَنْزَلْنَا إِلَيْكُمْ كِتَابًا فِيهِ ذِكْرُكُمْ ۖ أَفَلَا تَعْقِلُونَ” (Certainly We have sent down to you a Book in which there is an admonition for you. Do you not exercise your reason?) (Holy Quran, Surah: Al-Anbiya, Verse: 10). In this regard Imam Reza (a.s.) said, “لا يَتِمُّ عَقْلُ امْرِء مُسْلِم حَتّى تَكُونَ فيهِ عَشْرُ خِصال: أَلْخَيْرُ مِنْهُ مَأمُولٌ. وَ الشَّرُّ مِنْهُ مَأْمُونٌ. يَسْتَكْثِرُ قَليلَ الْخَيْرِ مِنْ غَيْرِهِ، وَ يَسْتَقِلُّ كَثيرَ الْخَيْرِ مِنْ نَفْسِهِ. لا يَسْأَمُ مِنْ طَلَبِ الْحَوائِجِ إِلَيْهِ، وَ لا يَمَلُّ مِنْ طَلَبِ الْعِلْمِ طُولَ دَهْرِهِ. أَلْفَقْرُ فِى اللّهِ أَحَبُّ إِلَيْهِ مِنَ الْغِنى. وَ الذُّلُّ فىِ اللّهِ أَحَبُّ إِلَيْهِ مِنَ الْعِزِّ فى عَدُوِّهِ. وَ الْخُمُولُ أَشْهى إِلَيْهِ مِنَ الشُّهْرَةِ. ثُمَّ قالَ عليه السلام: أَلْعاشِرَةُ وَ مَا الْعاشِرَةُ؟ قيلَ لَهُ: ما هِىَ؟ قالَ عليه السلام: لا يَرى أَحَدًا إِلاّ قالَ: هُوَ خَيْرٌ مِنّى وَ أَتْقى” (A Muslim’s reason will not be perfected unless he or she has ten characteristics: People should expect good from him; people should be safe from him; he counts the little good deeds of others as a lot; he underestimates his good deeds; no matter how much they ask him, he won’t be worried (and helps); he does not get tired of seeking knowledge throughout his life; he prefers poverty in the way of God over the wealth; he prefers humiliation in the way of God over honors with His enemy; he wants anonymity more than fame. Then the Imam (a.s.) said. “Do you know what the tenth thing is?” He was asked what the tenth item is. The Imam (a.s.) replied, “A believer does not see anyone unless he says, “He is better and more pious than me.”) All these traits are the fruit of reason, so never underestimate it.”
“Islam aims to educate Muslims to be wise and intelligent. Reason leads man to know God. The prophets came to invite people to a pleasing God, not an imposing God. A Western philosopher said that the God of prophets is pleasant, not the God of philosophers and theologians. Quoting from Allameh Tabatabai, Allameh Javadi Amoli said, “The argument that the Quran uses for God is the argument of love. It is mentioned in the story of Prophet Ibrahim (p.b.u.h) that he pointed to the stars, the sun, and the moon. But when they had set, he said, “I will not worship anything that fades away, and I do not fond for such a thing.” Of course, the question arises, “O Ibrahim! What God do you worship in the end?” In response, Prophet Ibrahim (a.s.) recites the Verse of Fitrah: “فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا” (the original nature endowed by Allah according to which He originated mankind) (Holy Quran, Surah: Ar-Rum, Verse: 30). By reciting this verse, he meant that “I worship a God that my heart and soul desire, who is present in all the scenes of life, not absent”,” said Ayatollah Ramazani, referring to the goal of Islam.
“Another thing is that Islam requires that people follow ethics in all aspects of their lives. Just as the Holy Prophet (p.b.u.h) said, “إِنَّمَا بُعِثْتُ لِأُتَمِّمَ مَکَارِمَ الْأَخْلَاق” (I became a prophet to perfect morality.) Therefore, a Muslim should be beneficial, chaste, wise, brave, just, and trustworthy. So much so that if the enemy entrusts you with something, you must protect that thing. Mujahid does not have the right to be extreme in war, even in front of the enemies. These are golden rules that cannot be found anywhere in the world. Becoming a moral person takes endeavor. In sermon 184 of Nahj al-Balaghah, the attributes of the pious mentioned as, “مَنْطِقُهُمُ الصَّوَابُ وَ مَلْبَسُهُمُ الاِقْتِصَادُ وَ مَشْیُهُمُ التَّوَاضُعُ”. It means that the pious have correct speech; their dress is modest, and they move modestly. Unfortunately, our youth have fallen into false consumerism, which cannot be defended at all. A clear example of this can be seen in the rising age of marriage, which causes many problems,” added the representative of the people of Gilan province in the Assembly of Leadership Experts.
The everlasting will of Imam Ali (a.s.)
Emphasizing the necessity of avoiding arrogance, the Secretary General of the AhlulBayt (a.s.) World Assembly stated, “Man should walk humbly and avoid moving arrogantly. In this regard, Imam Ali (a.s.) stated, “عَجِبْتُ لاِبْنِ آدَمَ، أَوَّلُهُ نُطْفَةٌ وَ آخِرُهُ جِيفَةٌ وَ هُوَ قَائِمٌ بَيْنَهُمَا وِعَاءً لِلْغَائِطِ ثُمَّ يَتَكَبَّرُ” (I am amazed at the human being whose beginning is a sperm, and whose end is a carcass; and in the meantime, he is the warehouse of feces. However, he is arrogant!) Why should a person be arrogant? Against what and against whom man can be arrogant while no human knows the next moment of his life? Some become arrogant for their knowledge while with one blow to the human brain, all that knowledge is lost. Some become arrogant about their power, and they may lose their power in the shortest possible time. Some people become arrogant because of their wealth, and in the blink of an eye, this wealth can be lost.”
“In the continuation of the Sermon of the Pious, Imam Ali (a.s.) said: “غَضُّوا أَبْصَارَهُمْ عَمَّا حَرَّمَ اللّهُ عَلَیْهِمْ وَ وَقَفَوا أَسْمَاعَهُمْ عَلَى الْعِلْمِ النَّافِعِ لَهُمْ” (They (believers) have lowered their eyes from what God has forbidden them and have devoted their ears to hearing knowledge that is beneficial for them.) Protecting eye and ear care is very important in the Islamic lifestyle. Some people see and hear anything, and this will lead to sin,” he continued.
“In order for a person to reach this stage, according to Allameh Tabatabai, he must practice and try. Imam Ali (a.s.) lived for 63 years and during this period, we see the most precise and profound divine teachings in his words. For instance, he said, “الْحَمْدُ لِلَّهِ الَّذِي لَا يُدْرِكُهُ بُعْدُ الْهِمَمِ وَ لَا يَنَالُهُ غَوْصُ الْفِطَنِ” (Praise be to God, whom ambitious thoughts are unable to understand, and the clever wits do not reach the depth of his glory and might.) At the time of his martyrdom, he made six wills, and I described one of these wills in the book “The Everlasting Will” in my sessions in Vienna, Austria, which was very fascinating and moving. Imam Ali (a.s.) bequeathed to preserve communion with the Quran and help orphans and the poor. When someone in need comes to you, it is sent by God to help him. If you don’t, someone else will definitely help him. Because God is the Provider. There should never be a time when someone surpasses you in the practice of the Quran. In such a way that, for example, a person who does not believe in the Quran, but acts upon its verses, and some Muslims are not paying attention to the Quran. Imam Ali (a.s.) advises to implement the Quran in life,” Ayatollah Ramazani added.
“We should adjust our actions according to the recommendations of Islam. Because this will give us personality, and improve our lifestyle, reasoning, and thinking. In this regard, it has been narrated that AhlulBayt (a.s.) intends for us to be wise, ethical, and pragmatic. The Quran gives authenticity to human actions. We read in the Quran: “مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ” (Whoever acts righteously, [whether] male or female, should he be faithful, We shall revive him with a good life and pay them their reward by the best of what they used to do.) Some points should also be observed in the type of communication and interaction, for example, in the type of communication with family and children, respecting the rights of neighbors, avoiding harming anyone, and other cases. Imam Sajjad (a.s.) has raised more than 50 cases as moral rights, the observance of which is of great importance. In contemporary times, some people claim to respect human rights and have formulated laws in this regard. This is while such teachings are narrated from Imam Sajjad (a.s.) who lived about 1400 years ago. The AhlulBayt (a.s.) lifestyle should be studied objectively and accurately in speech, servitude and worship of God, politics, culture, family, etc. This issue has been raised in an important project in the AhlulBayt (a.s.) World Assembly for the past year, and we are planning for it,” he said in the end.