Hojjat al-Islam Ahmad Najafi

In the midst of various Friday prayer leaders, we sought out one who cannot be called a retired Imam despite stepping back for a while to reflect on his experiences. He remains full of energy for this cultural role. Hojjat al-Islam Ahmad Najafi shared his insights in an interview with Friday Bulletin.

Q1. First, please share with our readers a brief overview of your background and experiences as a Friday prayer leader.

My preaching activities began in 1990 in various cities across Iran. In 1998, I moved to England, where I had the honour of serving in the cultural field for 16 years through the Al-Asr Institute in Wales. I also worked for three years in London – one year in Bedford and one year with the S.I. Education Society in Walthamstow, London. Over the past two decades, I have collaborated with the Islamic Centre of England in various cultural and religious fields.

For some time, I was the Friday prayer leader in the city of Woking. Three months ago, my mission with the Al-Asr Institute came to an end. In Woking, there are two Friday prayer gatherings, and Al-Asr’s is the oldest, having been established by Mawlana Sabzwari, the founder of the Al-Asr Institute.

Q2. We’ve asked many Friday prayer leaders this question, and we would like to hear from you as well: during your tenure as an Imam, what new practices did you implement to engage the congregation?

I strived to use technical infrastructure and cultural tools in preaching. For instance, I utilized visual PowerPoint presentations during sermons to make them more engaging for the audience. Producing short films and visual content for religious occasions was part of my approach. While such tools are now widely used everywhere, the most significant initiative was paying close attention to different social groups, especially the youth. Our Friday prayers were notable for the active participation of young people and students.

Q 3. From the pulpit of Friday prayers, what methods and techniques did you use to be more impactful?

Certainly, the best methods are derived from the impactful practices of the Prophet Muhammad (PBUH) and the Imams (AS). For example, presenting various topics in the form of questions and then elaborating on the answers. Adhering to discipline and time management during sermons significantly increased the congregation’s trust, which is particularly crucial in a country like England, where Friday is a working day.

Another essential point is indirect preaching. In this regard, modern psychological techniques can greatly assist a speaker or preacher in establishing better connections with their audience. Media tools were also highly effective in my efforts. Much like a news segment, I would initially present key points in a headline format to imprint them in the audience’s minds before delving deeper into the subject.

Above all, my primary approach was ensuring the topics I discussed were current and relevant. For instance, during these times, believers expect to hear about the latest developments regarding the oppressed people of Palestine.

Psychological warfare in the media is a common tactic used today to alter the beliefs of audiences.

Q 4. What strategies do you recommend for countering the psychological warfare of adversaries? Please provide examples.

In my view, highlighting the objectives of psychological warfare and the history of the enemy’s actions can greatly awaken and alert the audience. Encouraging vigilance when encountering the news from hostile media outlets and explaining how such media distort facts or spread false information can help audiences better understand this form of warfare.

Adversaries operate subtly – for example, among ten pieces of news, nine may be accurate, and one false, making it challenging to identify the falsehood. Explaining specific examples of fabricated news can familiarize audiences with psychological warfare in the media, which is essential.

Of course, the methods of psychological warfare vary and require specialized discussions beyond the scope of this interview. Nonetheless, it remains one of the most active tools for influencing and changing societal beliefs today.

Q5. What strategies do you suggest for countering the effects of inhumane phenomena such as extremism, racism, and terrorism?

Certainly, the first effective and beneficial measure is reflecting on Islam’s teachings that oppose these unethical and, as you aptly described, inhumane phenomena. Islam explicitly condemns extremism and racism. Terrorism is a byproduct of these destructive elements.

Addressing issues like reducing inequality and oppression, weakening extremist beliefs, and curbing tendencies toward warfare, racism, and discrimination on a large scale are necessary steps. At the social level, promoting empathy, kindness, and cultural understanding, as well as providing economic and social support for youth, are critical measures to combat or prevent these phenomena.

However, I believe extremism is the root cause of both racism and even terrorism. To better understand extremism, I have studied the positions of the Supreme Leader of the Islamic Revolution. Experts point out that his approach is one of “realistic idealism,” as it emphasizes both Islamic ideals and rational engagement with realities.

Understanding this balance in his thinking is crucial, as the Islamic community faces threats