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Knowledge and Happiness

The prophet of Islam said that (real and spiritual) knowledge is a light that God places in the hearts of those whom He likes. It is evident that it is a (faithful) heart that deserves such knowledge.

The prophet of Islam says that if I spend a day in which I do not learn something that makes me nearer to God, may the sunrise of that day not be blessed to me. He also says, "If one person is guided by you, it would be better for you than all the world."

Knowledge, beatitude, and goodness can bring humans to happiness; it means that if we plan to increase our knowledge and cognition to get more attached to art and beautiful nature, and to try to be more helpful to people, it will be possible for us to live more happily. There is also an interaction and interrelationship between the above three important key words; an increase in any of them causes an increase in the others.

According to Imam Ali, "thought" (a correct thinking) leads to happiness: "People! Think well, and observe with insight and take lessons and accept admonitions and take the necessary supplies for the hereafter so that you may attain happiness." In addition, Imam Hasan introduces "thought" as the root of all virtues or goodness.

The prophet of Islam believes that knowledge or cognition is a way to Paradise, and Imam Ali introduces knowledge as the peak of all virtues (Tayyebi & Moeenoleslam, 2004, p. 67).

The following statement is the expressive language of aware, good, and pious persons: "0 God! How can I thank you that Thou taught me not to pass indifferently and unresponsively by the side of the beauty of a flower, freshness of a bloom, flourish of a bud and tenderness of a breeze."

According to the prophet of Islam, if the friends of God are silent, their silence is spent in thinking, and if they speak, their speech is remembrance (of God and spirituality).

There are many Islamic traditions and Qur'anic verses that indicate the importance of due silence, thought, night, and tears. There are many spiritual positions and tranquilities that are attained only through the understanding of the above factors.

The prophet of Islam introduces "silence" as the first worship (cited in Mohammadi Rey Shahri, 1993, vol. 5, p. 433). Imam Ali introduces talking for a long time as a calamity and states that a long speech really makes listeners tired (as cited in Barumand, 2001). According to Imam Ali, "thinking" grows and is increased in the light of such silence, and silence is the garden and cultivation place of man's thinking. The Qur'an says regarding the silence sprung from cognition, "When they hear what has been sent down to the messenger, thou seest their eyes overflow with tears because of truth they recognize. They say our Lord, we believe; so do Thou write us down among the witnesses" (The Sura of Maedah 5: 83).

Night is one of the best opportunities for silence, thinking, and spiritual tears. The Qur'an says in this regard, "As for the night, keep vigil a part of it, as a work of supererogation for thee; it may be that thy Lord will raise thee up to a laudable station" (The Sura of Esra' 17:79).

Thus, the prophet of Islam is commanded from God to "keep vigil the night, except a little, a half of it, or diminish a little, or add a little, and chant the Koran very distinctly. Behold, we shall cast upon thee a weighty word. Surely the first part of the night is heavier in tread, more upright in speech" (The Sura of Mozzammel 73:2-6).

Adapted from the book: "Foundations of Happiness"

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