We may find some good points about imitation when the issue concerns role models that foster good moral, spiritual, political, or jihad ideals. This is true when eliciting the admiration of someone also encourages admirers to be like that person-to behave similarly in order to attain positive ideals. On another level, the model incites them to defend certain values by accepting the ideals upon which they are based, or by considering the milieu in which they are expressed etc.
This is what is termed to as 'the best example' or 'the best role-model', and what is referred to in God's words: "Certainly in the Messenger of God is the best example for you" (al Ahzab, 33:21). A good example attracts a person who then emulates it, after which it becomes ingrained in his being. As the poet has said:
Emulate them, if like they you are not,
Certainly, emulating the honorable will take you to the top.
A hadith from Imam Ali states: "If you are not patient, then follow those who are, for it is easier for one to follow a group; if not, it is difficult to be one of them." Positive imitation-even if it does not stem from intellectual contemplation-will become a natural trait of the person, as it is said: "The copy may sometimes outdo the original." The important point to remember, however, is that a person must be accustomed to being himself, to think, to believe, and to write; so that his positive or negative image he sends forth is from himself, not the result of imitating another person.
Imitation remains the method on which we rely, in positive situations, to make people realize the beneficial value connected with it-from the outset-and accept the examples relevant to it. If we do this, we should be able to protect our children from the negative qualities and eventually inculcate high moral values to spiritual and mental beings.
On Emulation and Attraction
When imitation, however, assumes a negative dimension, we must work towards rescuing youth from its grasp. This may be done by focusing on its negative points and their results. When imitation is positive, we must encourage it; and then, when such behavior is acceptable to youth, to work towards inculcating it, speaking of its good points and benefits: that we respect such and such a person because he conducts himself in a particular way, and that we do not accept any conduct simply because such and such a person behaves that way.
We may need to encourage emulation of living, exemplary models as a mode of nurturing. This may save us a much time and effort. We must, however, be quite meticulous and cautious in implementing this method, so that the matter does not become one of encouraging blind imitation, but rather the emulation of specific traits which we are unable, at first, to foster except by this means.
An Intellectual Attack against Imitation
In today's society, the youthful urge to imitate is not spontaneous. There is much attention on films, clubs, and competitive sport. Are there, in the face of this focus, alternatives for Islamic workers to direct youth to the proper role models and imitation?
We must undertake an intellectual revolution against imitation as a principle and in its various forms. This means we must show its negative adverse points which the rising generation have adopted through imitation. Then, we must attempt at the same time to create specific means which grab the interest of our youth in their daily lives and in a positive manner-so that, if there must be imitation, then we will direct them to the proper role models.
The problem of many in the field of education is that they reject a specific form of alternative. When we reject wanton dress, we must not create problems for boys and girls who adopt new wear. We must seek to present alternative clothing that could grab the attention of the men and women, but in a way that agrees with Islamic moral values in this area of human life.
And when we ban pornographic movies, we must not close the doors of production of films altogether, but rather produce films of social, moral, or political value that attracts youths to the fine arts; so that these films do not have less quality than other comparable films and so that youths do not feel a void in this area of interest.
Should imitation of the West be limited to certain conditions only?
It is normal that when we study other peoples' practices, whether academically, intellectually, or in the workplace, we must separate between these practices and Islamic guidelines. If we see something in the West which does accord with the general Islamic outlook, we must benefit from it-on the basis that it represents the positive values once practiced by our predecessors, but which we do not find in our Islamic world today, the conditions having become too far different. If, however, these practices corrupt our fundamental Islamic understanding-for example, with respect to the absolute freedom present in the West, or some similar trend-then we must study the factors which distinguish Islamic from Western values. We cannot completely reject the West or the world.
We believe that the world contains things to learn from; we have things the world can learn from us. The world offers many good things for us, and we have many good things for the world. Our Islamic tenet is that we must learn from everyone or from every place: "Seek knowledge, even in China." "Wisdom is the cherished goal of a believer." But we must choose what we learn, in order not to abandon that in which we place our faith.
Addendum of Narrations (3)
On Teaching and Nurturing:
- The Messenger of God said: "A loving glance at the face of a learned [`alim] is an act of worship [ibada]."
- He also said: "Sitting with the people of learning is an honor in this life and the hereafter."
- On the authority of Abu 'Abd Allah, it is reported that the Messenger of God said: "A man will come on the day of resurrection. To his credit will be so many good deeds that they will be heaps, or towering mountains. He will ask: 'O my Lord! All this for me-and what have I done for them?' God will say: 'This is the knowledge you taught to people, and they kept on acting on it after you."
- Abu Ja'far said, "Whoever taught the path to guidance will have as much reward as those who acted upon it, without in any way decreasing the reward of the latter. Whoever taught the path to wrongdoing will have as much punishment as those who acted upon such teachings without in any way decreasing the punishment of the latter."
- Imam Zayn al-Abidin said concerning the rights of tutors: "The right of the one who guides you on the path of learning is that you should respect him; be dignified at his gathering; listen well to him and draw near to him; do not raise your voice at him; do not answer anyone who asks him a question, butrather let him respond; do not speak to anyone during his class; do not slander anyone with him, to defend him if something negative is mentioned about him, to conceal his faults, or to manifest his merits; do not sit with any enemy of his; do not make enemies of his friends. If you observe all of this, the angels of God will bear witness that you were his student, and that you learnt his knowledge for God, to honor God, not people."
- And on the rights of students and learners, Imam Zayn al-Abidin said: "As for the right of those who are in your charge for knowledge, if you know that God has made you a leader for them in the knowledge that He has given you, and offered you of His treasures, if you excel in the teaching of people and do not mislead them, and do not get exasperated with them, then God will grant you more of His bounty. If however, you denied people your knowledge, or got angry with them when they seek to learn from you, then it is the right of God, the Powerful, the Mighty, to deny you knowledge and its splendor, and to deprive you of honor in the hearts of the people."
On Happiness:
- The Messenger of God said, "The happy one is he who chooses an abode which has permanent delight, above the transitory one, the sufferings of which never cease."
- He also said, "There are four delights of a person: "Righteous companions, a pious child, a giving wife, and that he should have his homestead in his country."
- Imam Ali said: "Happiness is that which attains success."
- He also said: "The happy one is he who preaches to others."
- He said: "The happy one is he who fears reproach and yet believes, hopes for reward and does good, and longs for paradise and stays up the night."
- He said: "The happy one is he who is sincere in his obedience."
- He said, "Act upon knowledge and you will be happy."
- He said, "Whoever checks himself will be granted happiness."
- He said, "Constancy in worship is a clear sign of attaining bliss."
- He said: "Happiness also lies in the bliss of the doer of good deeds."
- He said: "The true essence of happiness is that a person should hide his deeds for it [i.e., which merit it], and the essence of suffering is that a person should hide his deeds for it."
- He said, "The happiness of a person lies in contentment and satisfaction."
The Attentive Ear:
- Imam Ali said, "If you are not a scholar who teaches, then be a listener who heeds."
- He also said, "A heart that has no heedful ear is a heart damaged."
- He said: "Hearing was made for you to heed what concerns it, and the sight to reveal what is dim."
- He said, "May God bless the person who hears a wise saying; reflects upon it; invites to that which is right; moves towards it, follows the caution of a guide; and is saved."
- Imam Hasan said: "The sharpest of perception is that which puts good things into practice; the most heedful is that which contemplates remembrance and benefits from it."
Themes IV - Our Youth and Effective Work
