Enduring Sentences | Volume Two

Enduring Sentences | Volume Two,

(May his blessings be upon him)

Grand Ayatollah Muhammadreza Nekounam

Cataloging Information:
Nekounam, Muhammadreza, 1327 –
Title and Author: Jumlagān-e Jāvīd / Volume Two / Muhammadreza Nekounam.
Publisher: Tehran: Sobhe Farda Publishing, 1403 AH (2025).
Physical Description: 2 Volumes.
ISBN: 978-600-397-075-5
Dewey Classification: 62/1 Fa 8
National Bibliography Number: 5233279

Self-awareness Amidst Overwhelming Desires

It often happens that a person fails to recognise themselves, not understanding what they are, what they become, or what they desire. They may not find themselves amidst their desires, or they may hide themselves within them due to personal interests or issues. However, it is not long before they find themselves at a certain point, realising, without intending to, or without having previously desired it, that the situation has already been concluded, and they see no other way forward or possibility of change. Although, in general, one can change their position easily or with difficulty, a time comes when it is too late, and one must adjust themselves to specific circumstances and remain silent.

Such ignorance and lack of awareness often lead to much dissatisfaction in the future. Anyone, or any society, that transforms these unknowns into knowledge and understanding can prevent such future discontent. Anyone who wishes to have no rivals and to be free from competition should know that this leads to trouble. It is unclear how the prominent ones remain safe, as their prominence does not necessarily protect them in many areas. Although those who are extreme in their actions may stir the world, they generally do not survive long.

High Qualities

Sometimes, something or someone, with a small quantity, attains a quality that is not easily comprehended. My father gave me an egg upon his death, which he held in a particular manner, with a unique tenderness. This egg was so large, and its quality grew even more significant, such that it could never find a place in this world. From this, I dismissed the words of Ibn Abi al-Awjā, who said to Mufaddal that God could place the universe inside an egg without the universe shrinking or the egg growing larger. If I had encountered him, I would have told him that there is something even more significant that God can create. God can create an egg so vast that it cannot contain the universe, yet the egg does not shrink nor the universe grow smaller. This is the very egg that my father gave to me. If Imam Sadiq (peace be upon him) had said, “God placed the universe in something smaller than an egg, like the lens of the eye,” I would have agreed, but the egg is far more important, and I do not only see it—I possess it and have experienced its significance.

If, for the sake of argument, God were to give me all of His divinity in exchange for this one egg, it would never be a fair exchange. The greatness and height of the quality reach a point where comparisons lose all meaning, and measurement fails entirely. If for the sake of love, self-sacrifice, and paternal affection, I have this one egg, then I need not learn the words for these qualities. I always speak of this one egg, and it constantly grows in my view, even in paradise, where nothing can surpass it. When I see an egg or hear someone speak of it, I see this egg anew, with the same love. If this was the only paternal love I had received, it would be enough for me to have known its completeness. I longed for my father to be here so I could love him, caress him, and even wipe the dust from his shoes, hoping that this would alleviate even a small fraction of the debt I owe him.

The Value of the Heart

The value of each heart lies in the warm and cold sighs that come from it. Sometimes a heart hides this sigh, and sometimes it shows it, but sometimes it remains unfinished. A piece of clothing caught in a door, unable to move, can cause someone to sigh, and the sigh may not rise completely, seeming incomplete, or it may break off or be lost. Such a sigh is painful and dangerous, and sometimes it can uproot someone or something. One must avoid this kind of sigh, even if they are strong and capable, for such a sigh is the very downfall of strength. This kind of sigh can arise from any heart, whether from a non-believer or a believer, whether from a man or a woman, whether from an old person or a young one, even from an animal. Wherever there is a heart, there is the possibility of such a sigh, even if it occurs within a stone.

The Dependence of Literature and Mysticism in the Seminary

Every way of thinking, belief, and worldview of any nation is initially infused through the culture and literature of that people. The scientific literature of the contemporary seminary was fundamentally founded and structured by the scholars of the Ahl al-Sunnah, who, despite having made significant progress in this field, also imposed many corrupt ideas through their theological and misguided beliefs. Meanwhile, Shi’ism, with its superior beliefs and teachings, could have excelled in literature and the arts but has not done so. There has been no significant body of literature or texts, thoroughly reflecting the Shi’a perspective, nor has the corruption in their literature been adequately addressed, despite having the tools such as the Sahifa Sajjadiyya, Nahj al-Balagha, and most importantly, the Qur’an, to produce texts that would have surpassed theirs.

The Subjugation of Tyranny

There has always been a conflict between force and power, and for many reasons, a confusion arises between force and authority in the minds of people and societies. Force is false, and power is truth. There is always a misunderstanding between tyranny and obedience, and the way in which they are expressed. Obedience comes from the people, while tyranny and subjugation originate from the despotic ruler. Subjugation caused by tyranny is no longer obedience.

On Reality and Various Truths of Existence

The affairs of reality and various truths of existence can be divided into two categories when expressed and presented among people: fixed and universally understood truths, which hold the same ruling across all nations and peoples, such as the idea that oppression is bad, that coercion is ugly, and that betrayal is wrong and disgraceful. The second category consists of matters that, due to multiple reasons and proofs, take on the appearance of truths (reality) and become factual through evidence and reasoning. The first category can be called fixed truths, while the second can be considered mutable and changeable realities. Although the second category is not genuinely real, it is an applied truth and reality.

Fixed truths that are non-variable are few among human beliefs, and even these truths lack clarity and consistency when it comes to details, implementation, and external examples. Among human actions and thoughts, there are few that can be called real, fixed truths that are genuinely sound. Many beliefs that take on the appearance of truth—despite being abundant—are often rooted in opinions that lack solid foundations. These beliefs, held by scholars, thinkers, and various peoples, should be regarded as applied truths, regional truths, ethnic, group, or individual preferences.

Scholars, or people in a particular time or place, often assert matters as truth based on weak or flawed arguments or established customs. These are sometimes supported vehemently, leading to conflicts and even bloodshed, only for new scholars or rulers or even the same people to later adopt a different perspective, as though the entire effort, evidence, and sacrifices were in vain.

Something might be presented as bad without being truly understood, or something might appear beautiful without genuine comprehension. People may scream, create uproar, or even engage in warfare only for it to eventually amount to nothing. Scholars and researchers, due to their optimism about their own sciences and crafts, may soon adopt certain beliefs and forcefully argue them, disregarding other perspectives. This is one reason for the transformation of beliefs, leading many people into such confusion.

It is essential that individuals, from scholars to ordinary people, while holding fast to their own beliefs, remain open-minded toward others’ beliefs and pay attention to the reasons behind them, without haste, intolerance, or forceful imposition. It is beneficial not to hastily adhere to any belief, nor should one easily accept an opinion and quickly label it as a truth, for this could result in entanglement in change and destruction.

It is not true that everything said by a scholar, no matter how esteemed, is correct, nor is every research conclusive, nor is every belief complete and sound. Many matters presented in the name of science, philosophy, religion, or law are not genuinely scientific, philosophical, or religious but merely assumed to be so by the people who hold them, offering a veneer of knowledge or faith, but are far removed from true inquiry or doctrine.

Although science, philosophy, and religion contain truth and can reveal realities, it is not the case that everyone within these fields is always correct. Many times, individuals are bound by false beliefs or illusions, desires, or faulty reasoning without realizing they are far from the truth. It is good not to quickly attribute anything to science, religion, or philosophy and to avoid becoming bound by any belief. One should not attack others over a belief and should never spill anyone’s blood in the name of a belief, lest one fall into delusion and ignorance, depriving others of their rights and making one’s own burden heavier.

It is wise for a knowledgeable and insightful person to categorize their beliefs and not to treat all their thoughts as equally valid. One should give each belief the importance it merits based on how closely it aligns with reality, without being overly trusting, imaginative, or hasty. Some beliefs should be viewed with ambiguity and others with skepticism, while maintaining an ongoing search for deeper understanding. Through research and contemplation, one will develop a more stable mindset and earn the title of researcher, thinker, and scholar by truly deserving it.

“Religions, communities, and people must be awakened to move towards living properly. They must shift the wheels of thought and action in directions that bring about a more expressive religious identity. The statement of religion, its laws, and the isolation and coldness people feel towards it must be addressed. All shortcomings must be tackled through action. Any delay or error in recognizing the necessary direction can cause the greatest harm to religion and people. The actions of the prophets, the noble Prophet, Imam Ali, and the Holy Imams stand as the best evidence for this matter. These figures, with their complete understanding of the time, the full grasp of religion, and their essential awareness of the people, were able to yield the best results by revitalising religion and society, even during times of oppression. They made religion the central point of their governance. The life of the Prophet Muhammad is full of such evidence. He, Imam Ali, and the Imams each acted in a way that saved religion and people from stagnation. Sometimes through war, at other times in silence, sometimes in peace, and at times through the gambling of love, religion’s presence always took on a new form, generating new issues. These figures untangled every knot in the web of falsehood with their capable hands of wisdom and knowledge, effectively guiding the leadership of religion and the lives of people. However, after the Imams, this did not continue. The religious scholars and theologians failed to play a complete role in these areas, or they had no role at all, or played an incomplete or misguided one. Our scholars regarded jurisprudence and expertise primarily as the collection of sources and the review of books, neglecting the societal role of expertise and the understanding of the issues at hand.”

“These scholars failed to provide a vision for the future and a proper, innovative approach to address society’s challenges. They focused more on theoretical discussions rather than applying the teachings of Islam to real-world issues. As a result, there was a lack of practical guidance for individuals and society. The religious establishment, over time, became disconnected from the needs of the people, and this gap between the religious leadership and the people widened. Consequently, the religious institution failed to offer solutions for the pressing issues of society, such as poverty, oppression, and injustice.

Moreover, the scholars and religious figures often overlooked the importance of engaging with the political and social realities of their time. The Prophet and the Imams, however, never separated religion from governance, society, and the daily lives of people. Their leadership was not just confined to spiritual matters; it was inherently political, social, and economic. They understood that true religious leadership required them to actively engage in the practical affairs of the community.

In contrast, after the era of the Imams, religious scholars often limited their role to guiding personal religious practices, leaving the larger issues of governance and social justice largely ignored. They were preoccupied with theological debates and jurisprudential issues, often failing to address the more complex and urgent issues facing society.”

“Over time, this narrow focus on personal religious observances without addressing broader social, political, and economic issues led to the stagnation of Islamic thought. The religious establishment became more entrenched in traditionalist views, and their teachings became disconnected from the pressing realities of the world. Instead of providing solutions to the widespread problems such as inequality, exploitation, and social injustice, the religious authorities often maintained a status quo that benefited the powerful elites.

In contrast, the teachings of the Prophet and the Imams were always forward-thinking and aimed at addressing the social and political concerns of their time. They were deeply involved in advocating for justice, equality, and the betterment of society, and they emphasised that religious leadership must be engaged in these areas. This practical approach to religion was one of the key aspects of their legacy, which modern scholars need to rediscover and reapply to contemporary issues.

The absence of a comprehensive and active religious leadership in the post-Imam period led to the emergence of a religious elite, who, rather than serving the needs of the community, sought to preserve their own authority and influence. This further distanced the religious establishment from the masses, making it increasingly irrelevant to the lives of ordinary people. This separation between the clergy and the people resulted in a loss of trust and a weakening of the religious institution’s role in shaping the moral and social fabric of society.

Thus, in order to revive the vitality of Islamic thought and its relevance to contemporary challenges, it is necessary to return to the comprehensive model of leadership that the Prophet and Imams exemplified. Only by re-integrating the spiritual, social, political, and economic dimensions of Islam can a meaningful and transformative impact be made on the lives of individuals and society.”

The Continuation and Nature of Love

The love that one has for a person due to their wealth, status, knowledge, or natural traits—whether it be a father, mother, child, wife, neighbour, friend, acquaintance, fellow citizen, or other forms of connection—reveals the various foundations upon which such love is based. By understanding these grounds, one can determine the type and duration of this love and clarify how far a person may continue to stand by another. Love that arises from superficial attributes, such as beauty, wealth, or position, typically persists only as long as these qualities are present. It becomes rarer for someone to continue loving a person solely based on their financial status when the latter faces poverty or loses their beauty or position. The lover’s attachment tends to fade unless other aspects of love or relationships are involved. For example, the love may persist out of compassion, but these elements are further grounds worthy of examination.

Love originating from limited or perishable traits is not enduring, and one must consider all these factors from the outset. Love that stems from knowledge or the excellence of a person has more potential for longevity than the previously mentioned types. This is the case as long as the individual’s excellence is maintained, they do not change direction, and no conflicting forces undermine this excellence.

The relationships grounded in blood ties, such as those between parent and child, are more important than those based on other traits. The bond between a father and child, for instance, is incredibly strong and unbreakable, even if numerous external factors attempt to challenge it. The father will always recognise the child as his, and the child will always see the father as their father. Even in rare instances where there are minor flaws or temporary misunderstandings, these relationships remain fundamentally intact, especially in regions where such concepts are deeply accepted both emotionally and religiously.

Similarly, the sibling bond, particularly between brothers and sisters, and other familial relationships, carry inherent strength and are integral to the fabric of continuity and stability. The connection between a biological brother and another person of faith or the relationship between a biological father and an intellectual leader is always stronger. For example, a religious scholar will value their child, even if the child has certain flaws, more than they would an equally flawed individual they might encounter in their scholarly or pious capacity. The ties of blood often prevail over intellectual or moral considerations in such cases. It’s a common phenomenon that people tend to value their biological relatives more than their spiritual peers, much like how cultural observances, such as Nowruz, hold more weight than religious festivals in some societies.

Among the various kinds of love and affection, there exists the particular love between husband and wife, which is far more complex and difficult to assess. A husband and wife, despite being the closest of companions, are also the furthest removed from one another in terms of social propriety, especially for the wife, who is considered more distanced than a man might view his own spouse.

Marriage Love

Though the foundation of marital love often stems from desire, it can transcend this initial impulse and encompass many other dimensions, each with its own implications. In discussing the characteristics and nuances of this love, two essential considerations must be taken into account: first, that men and women should not be treated as a singular entity in this context, but should be understood independently; second, not all women can be generalised in the same way, as the concept of ‘woman’ itself needs to be divided into distinct categories, as each type within this category has its own characteristics.

Many men, though well-meaning, often lack a sufficient understanding of the world of women. They view women merely through the lens of conventional relationships and desires, and as a result, many of their expectations are left unmet. Some men fail to recognise the value of good women, treating them harshly. Others, however, may suffer due to the mistreatment by women, but in all cases, men tend to show themselves more clearly and directly, in contrast to the greater subtlety women often exhibit. Men typically reveal themselves more swiftly, even if some may still remain complex and difficult to understand.

It is often more difficult to trust the affections and commitments of women. Fewer women can be found who understand a man for what he is, seeing him purely as a man. More commonly, a woman will perceive a man through a variety of other lenses, each apart from his basic identity. While desire, although often associated with femininity, can exist independently of it, many women define affection through desire. Some women may not recognise anything beyond desire, while others may blend love with desire. It is even possible that a woman’s affection for a man could diminish or transform into anger and revenge under certain conditions.

Women’s loyalty to ethical matters is often less deep than that of men, though some women may possess a relatively strong sense of duty in this regard. However, it is less common to find a woman whose commitment to ethical principles is steadfast, and one must not judge based solely on outward appearances. Women, with their emotional complexity, require a more cautious approach. Their tendency to become enamoured with multiple aspects of life and to hide many of these feelings from others means that even if one detects some of these emotions, they are far from revealing everything.

Women’s love, though fundamental to forming the structure of a marriage, cannot be fully relied upon. It is essential to handle these emotions with care, neither entrapping oneself in them nor overly trusting them. While this love should not be entirely distrusted, it requires an understanding of its transient and changing nature. It is often advisable to approach love with women intermittently rather than with constant expectations, as their desires tend to be momentary and subject to change.

The Meaningful and True Love

One must consider a general framework for understanding the enduring nature of love, particularly when it is rooted in spirituality. Love that is directed towards the truth, especially that which emanates from the divine or a higher reality, is immune to change, degradation, or loss. This kind of love is not only stable but also grows stronger with time. A love rooted in truth becomes so integral to one’s being that it can serve as a guiding principle, a source of strength during challenges, and a source of personal renewal.

Love for the divine, for example, becomes an intrinsic part of one’s identity and cannot be eradicated without negating the very essence of the person. Such love remains unaffected by the vicissitudes of life and continues to provide clarity and purpose. This profound, unwavering love toward the truth, especially toward the divine, sustains individuals through trials, fortifying their spirits and rendering them impervious to despair.

This kind of love cannot be compared to transient or superficial affections. A rational individual should consider all worldly desires as temporary and acknowledge the fleeting nature of life’s pleasures. True love, grounded in spirituality and the pursuit of eternal truth, is not only enduring but also serves as the foundation of a fulfilled life.

The abundance of words is remarkable, while there is little sensitivity towards the action associated with the same words, claims, and laws. It is as if all the blood is spilled for words, and the main goal is to establish the claim, while acting upon that claim or words is of lesser importance and there is no sensitivity towards it. ( ) Relatively, and based on verbal claims, the good ones are more numerous than the bad, and if a good person’s verbal claim is brought to light, it becomes overwhelming, while a bad person may not have many claims in their speech. It could be said that many good people survive on the words they speak rather than on their deeds. Alas, the bad ones must endure the consequences of these very words, with nothing to show for it. The so-called good, especially those more inclined to self-interest, when they speak of their badness, do so with false humility, which in itself is a form of self-display, and they are never satisfied with less than perfection when it comes to their own selves. These individuals can often be observed at crucial moments during interactions with regular people, and they can be identified in competitions and negotiations. It is important to be aware of their deceptive positions and to recognize them. ( ) Inappropriate behavior and evil acts are realities that follow their consequences in the world, while the abundance of words has no external impact and does not manifest in action, remaining nothing more than words — as the saying goes, just hot air. ( ) The good profit from their goodness, and many of the so-called good derive their sustenance from their outward appearance, which is a form of hypocrisy and self-promotion. While many bad individuals, despite being bad and committing bad deeds, do not engage in such deceit, and there is no hypocrisy in their behavior. Many of the so-called good lack depth, and while they may appear good, they lack substance, whereas the bad are genuine in their evil and carry it out with purity. ( ) Purity in committing crimes exists, and if it were present in goodness, the situation in life would be very different, and the practical system of living would take on a different form. ( ) If careless and undesirable people commit heinous acts, they are still free from the many ugly traits of the so-called good. ( ) One could argue that those who sell their souls are better than those who sell their religion, and those who sell their souls are better than those who sell their virtue, though all forms of evil are bad, yet each has its own form of ugliness, and the ugliness of selling one’s religion or virtue is far worse than the self-degradation and self-harm involved in selling one’s soul. ( ) Those who appear good often develop a hardness of heart that the truly bad lack, and the so-called bad, those who are considered harmful, develop a kind of brokenness and humility that the superficial good are devoid of. ( ) A detailed analysis reveals that people can either be genuinely professional wrongdoers or truly worthy and good individuals. These two groups are entirely separate. The few truly bad individuals, though rare, lack the good traits, while the truly good, though rare, possess all the traits of perfection. The group of broken-hearted individuals, who do not contest with the bad and their evil, observe them with as much consideration as they can, in contrast to the middle bad individuals, who are not prone to excessive speech. The good, truly good individuals, and the truly bad individuals have distinct accounts. These two groups are not given to hypocrisy or excessive speech and are focused on their own work, except for the very bad, whose strategy is smooth talk. No matter how bad they are, they never cease from speaking flattering and deceptive words, and this is a part of their tactic. ( ) Ordinary people exhibit different qualities of comparison. Among them are those who are more given to words, as speech and appearance provide them with their livelihood. Such individuals have no worth beyond their words and appearances, and their very existence is centered around their outward façade, with no practical or ideological depth. It seems their truth is merely their words and appearance. One should never trust such individuals, nor be deceived by their speech, and one should not follow them, as their rope is nothing but words and appearances. They change their views with minimal external conditions and, with a slight gain, they will oppose their previous stance, changing their colors to such an extent that it appears they have always held that belief, while in reality, they can easily adapt to any ideology and make peace with any claim. In fact, they have a natural, opportunistic attitude towards all ideologies. These individuals can be easily swayed and replaced, and one should not rely on their opposition or agreement, instead passing by them with ease. ( ) 295. The Vastness of the Appearance and the Estrangement of the Essence of Islam

Islam is a vast truth that possesses various faces. Islam, both in its concept and its instance, is characterised by a unique dynamism. From its name to its essence, it has always been subject to events and changes, both during its formation and emergence and in the subsequent periods, including the era of concealment. Among the sayings of the infallible figures, numerous references have been made to this subject, with intricate and profound reports on this matter reaching us. Here, only two of these references will be mentioned, which truly reflect the depth of the knowledge of those figures regarding the hidden matters. One of them is the well-known statement: “In the last days, nothing will remain of Islam except its name.” The other is: “Preserving faith is more difficult than holding fire in one’s hand.” (___) These two statements, like many other sayings of the infallible ones, are so eloquent and certain that they require no further authentication or examination of their sources. If any other person in those times had made such statements about the present era, they would have been accepted today, as the reality they describe has indeed manifested itself in this time.

() The lesson to be drawn from the first statement is the comparison between the name and the essence. When it is said that nothing of Islam will remain except its name, it implies that just as its essence is removed from among the people and its true reality no longer remains, its name will simultaneously become more apparent, though the essence itself may not be visible. () As its reality becomes scarce and is no longer perceptible in the public sphere, its name spreads so widely that there is no place where it is not mentioned. While its essence becomes nearly invisible, its name pervades the entire world of mankind, even though its essence does not appear. This statement reflects the outward spread of Islam, indicating that the formal rule of Islam will become global, and the world will recognise its authority, giving it respect and even fear, while neither non-Muslims nor Muslims, nor even the leaders of the religion, actually consider or believe in the true faith. (___) Islamic governments only possess the external form of religion and the name of Islam; the inner purity, sincerity, and closeness to God are absent from these Islam-based systems. The outward appearance is loud, while the inner truth is silent and dead. The name is sweet, but its reality is bitter. The arguments are clear, yet their meanings are absent.

(___) From this, one should not conclude that because the essence of Islam disappears, its name will also disappear. While the true reality of Islam may become obscure, its name will not be forgotten, and people will remain well aware of it. The name of Islam will gain such a widespread recognition that no one will remain unaware of it. Everyone will know the concept of Islam and will express opinions about its various laws, even though these opinions will never be put into practice; they will remain nothing more than words. This serves as a proof that people cannot claim that they did not know Islam or did not understand what religion is, for they will be held accountable for all their words and actions in front of the perfect justice of the Awaited Imam (may God hasten his reappearance).

() If during the era of concealment, the true essence of the religion is lost, and even its name is unknown to people, this itself serves as a proof that the proof, without realisation, is not valid. In the era of concealment, this is not the case; Islam will reach a level of recognition where no one can claim ignorance of it, though they may not act in accordance with its true teachings. In the time of concealment, what remains of Islam is only its name. The name, the words, the slogans, the books, the laws, and the teachings are all present, but how much of these are truly practiced, is uncertain. What is clear is that the true essence of Islam, with its substance and content, will be in a state of estrangement, and this is the meaning of the second statement: “Holding on to faith is harder than holding fire in one’s hand.” This is because the name and the words of religion allow no one to practice the true essence, and in the world where the name of religion spreads so widely, there is no space left for its true practice. ()

This statement should not seem unreasonable, as people can generally be divided into two categories: those opposed to Islam and those in support of the faith. These two groups struggle with each other, using all their resources to overpower their adversary and to establish their own dominion. Such a conflict cannot be based on justice, as it resembles more a battlefield than a peaceful social life. When this is combined with deficiencies, shortcomings, and weaknesses, it becomes clear that neither side is concerned with truth but is only focused on surviving and preserving their dominance, whether justly or unjustly. They attack their opponent, defaming them by all means possible, whether justly or unjustly, claiming their righteousness, while the opponent may also claim victory. This behaviour leads one to become unjust, illogical, and deceptive, steering them away from true justice, purity, sincerity, and closeness to God. (___)

Clearly, under such conditions, it is not easy to maintain love for the truth, devotion to worship, avoidance of hypocrisy, and sincerity. One must admit that these are difficult to realise and, in fact, are unlikely to occur. The second statement conveys this idea—that holding fire in one’s hand is easier than maintaining faith in such times. Fire, which cannot be held in the hand, symbolises the extreme difficulty of maintaining true faith in such an environment. If anyone claims that they can hold fire in their hand, they must possess an exceptional willpower and a willingness to endure pain; however, such a person would not be an ordinary member of society and would belong to the very small group of individuals whose presence is uncertain and whose role in society is not clearly understood.

(___) This is the meaning of the estrangement of Islam’s true essence, as such individuals will never have the opportunity to display power or dominance and will only be able to preserve themselves under immense pressure. They will be forced to await the moment when the true essence of Islam will be restored.

(___) The second part of this statement suggests that these words were not meant for the early period of the concealment but for a time when the name of Islam would become widespread, and Islamic governments would proliferate. In such a time, the name of the religion would become prominent, while the true practice of the religion would remain elusive, and true practitioners of Islam would be few and far between.

() There will come a period when the health of the people and the integrity of their spirits will diminish, diseases and corruption will abound, and safety for believers will become scarce. People will no longer trust each other, and relationships will be superficial and fragile. () This period will be marked by widespread calamities, natural disasters, wars, and killings across the world. In such times, it will be impossible for anyone to retain a strong heart or a sound spirit, and the world will be engulfed in chaos. Many will perish, and groups will be destroyed, forgotten, and swept away in the tides of history.

() In such a time, it would be good for an individual to reflect, seek refuge in God, and live a life of quiet solitude, detached from the distractions of the world, focusing on the Divine and preserving one’s inner peace. Prayer, worship, reflection, and the study of the Quran would offer solace, and through these practices, one may safeguard their soul from the chaos of the world and earn the grace of God. ()

At this point, it must be clarified that these statements should not be understood as an excuse for inaction or passivity in the face of one’s religious duties during the period of concealment. Islam’s commandments remain constant, and every individual must remain vigilant regarding the consequences of their actions. One must resist sin, uphold goodness, and protect the virtues that remain. While success in fulfilling religious duties may vary, it is essential to avoid mixing these ideas. Everyone will face the consequences of their deeds, both in this world and the hereafter.

A question often arises among the general public: Why are Western countries, which do not attach much importance to religion, so advanced, while Muslim nations, with such a religion, always follow them and are generally dependent on their creations and achievements? Has irreligion and the lack of emphasis on religion contributed to their progress, or is religion the cause of the backwardness of the East? Or are there other factors at play?

In response to such a question, it must be stated that all these claims and the results derived from them require thorough analysis and examination. None of these claims should be accepted or rejected in absolute terms. In this context, each of them is briefly addressed, critiqued, and analyzed, with an explanation of the various reasons behind their advancement and the backwardness of the East.

Firstly, it must be understood that social matters cannot have a singular cause, and it is possible for multiple, combined factors to lead to progress or backwardness. However, the focus here is on the issue raised in the question: Has irreligion and the neglect of religion contributed to their progress, or has religion caused the backwardness of the East? It can be said that if religion is divine and properly and authentically understood by the people, it can never cause the decline of societies. To date, no one has been able to provide a convincing argument that divine religion, particularly Islam, has been a cause of stagnation and decline, unless the religion is not fully understood or is practically disregarded. In such cases, religion can expose people to harmful misconceptions and various afflictions.

The progress of Western countries is the result of multiple social, cultural, geographical, and general life perspectives, including their advancement in science and knowledge. These factors have made them pioneers in many respects. On the other hand, the backwardness of Islamic and non-Islamic societies is due to different causes, with ignorance, traditional superstitions, and religious adornments being at the forefront.

Although advanced countries are successful in many ways and their progress has specific factors, in terms of the lack of a healthy religion and the example set by divine prophets, they have fallen into numerous moral problems, which they themselves are now suffering from. They are aware that their progress cannot eliminate these flaws. Their advancement in science and awareness has led to positive factors, while their moral and emotional disarray stems from other deficiencies. These two are completely distinguishable and should not be conflated. Just as one should not attribute the backwardness of Third World countries to the right religion, it should be stated that these countries neither possess the positive factors of advanced nations, nor have they been able to adopt the true and rational religion.

Cultural stagnation and the prevalence of public corruption have become so deeply entrenched in the societies of the ignorant and backward that there remains no proper ground for the correct use of religion. In such societies, religion has become limited to formalities and external rituals. Religion has neither been properly understood nor practiced as it should have been.

The progress of industrialized countries is a result of their positive factors. However, since they lack a correct religion, they have not been able to achieve self-awareness in the way they should. Backward countries, too, due to their ignorance of religion, are deprived not only of the positive aspects but also of the spiritual and moral virtues of advanced nations.

They are deficient in one respect, whereas backward nations are involved in two types of ignorance. It is clearly and evidently evident that the advanced nations should be even further behind and they should be more advanced than the East. However, their progress is not due to their distance from Islam, nor is the backwardness of the East the result of their closeness to Islam. Their progress is due to their awareness and positive factors, and their moral disarray arises from their distance from the true religion. The East is suffering from two categories of general disarray because it lacks both their positive aspects and the healthy role of the true religion in their lives and practical methods. The correct religion has not properly settled in the East, but ignorance, superstition, and deeply rooted false beliefs have wreaked havoc on the people of the East.

Advanced countries have no other path but to follow the religion of Islam, free from any superstitions and adornments. They could implement this much earlier than we can, and although we are also capable of progress in these areas, our task is more difficult than theirs. The deep roots of corruption in the hearts of Eastern people, entrenched by ignorance, unawareness, and rigid adherence to ignorance, cannot be easily overcome with words and slogans. Our progress hinges on freeing ourselves from all kinds of general deficiencies, allowing for a complete recovery in understanding cultural matters, after which positive social directions can be realized. After that, the following of Islam, free from any superstitions, must be achieved. None of this can be realized in isolation; it requires proper leadership, which itself is free from these deficiencies and can create the conditions for improvement in the people, and the atmosphere of the society will not have a negative impact on the leader. All of this is easier said than done and will require much effort to make it practically feasible.

The roots of ignorance and the foundation of traditional and religious adornments are so deeply embedded in the societies of the backward and unaware that there remains no room for proper use of religion. Even the best individuals in these societies and those who have the potential to be leaders and true religious scholars are not immune to these general deficiencies. The poisoned atmosphere affects them as well, so that when they perform their practical roles in society, whether as managers or in religious duties, each of them creates disarray in their respective areas. Their management often entangles society and the people with erroneous beliefs and desires, and their service cannot be of any general benefit. In fact, they are sick individuals who attempt to revive the dead, which does not create a healthy environment for practice.

A doctor seeks to revive the dead, and even if we say that backward societies are like the sick rather than the dead, we must admit that they require a skilled doctor who is not himself ill and whose illness will not spread to the people, so he can work relatively healthily and acceptably. All of this makes the realization of such positive outcomes difficult unless a global event occurs that fundamentally changes the current state of humanity in all parts of the world and brings clarity to the people, leading to their reconstruction. In this case, social and cultural problems may resolve, and a universal understanding of religion and a great importance placed on practicing the correct religion will arise. However, this remains a rare occurrence, even though it is possible.

The Decision-Making Process and the Role of Others in Aligning with the Good

It can be concluded from all the statements that a line without a direction cannot be considered a true path and is far from spiritual value, even though not every path can guarantee both material and spiritual happiness. Therefore, when choosing a way or a goal, one must strive and exert considerable effort, but with the distinction that the divine individuals are concerned with the eternal life and are solely devoted to their beliefs. In contrast, materialists and political players consider worldly concerns as the standard and focus on their sects, groups, and worldly interests, entrusting themselves to those who can protect these interests.

Here, a question arises: someone might say that they do not belong to any of the aforementioned lines, claiming that they are not completely without a direction, nor can they fully accept every line. They are neither with everyone, nor can they separate themselves from all groups. They are not entirely with others because they cannot consider everyone entirely correct, as this is not possible, nor do they believe everyone to be absolutely false. They accept individuals and groups according to their degree of truth, seeking to be free and justice-seeking, embracing every truth and avoiding falsehood, not surrendering themselves to any name or title, and not getting involved in any particular sect or group. They accept the virtues of every group without ignoring or supporting their flaws. In essence, they become truth-seekers and strengthen their aversion to falsehood, refusing to be confined to any sect or title, and they do not feel compelled to support any falsehood in the name of religion or ideology.

When absolute truth is not found, and absolute falsehood is not recognized, justice dictates that one should accept the relative truth of each group while distancing themselves from their falsehoods. This statement, though true and significant, should not overlook two key points: The first point is that this statement is valid only when the concept of infallibility is not involved. If a prophet or an infallible Imam were to be the leader of a community or religion, such a statement would no longer be entirely accurate, as one can only observe and attain the truth under the guidance of infallibility. Any opposition to the infallible would be false. The acceptance of relative truth, as discussed here, arises only when there is no infallibility, and there is room for error, treachery, injustice, ignorance, manipulation, and deceit. In the absence of infallibility, all these disturbances and falsehoods are visible and can be observed.

However, in this era, one must consider the relativity and proximity to truth, selecting a path that is both achievable and valuable to follow, and which is reasonably free from distortion and overall deviation.

The second point is that a person who seeks truth, especially in an era when no infallible leader is available, and when they do not perceive a sufficient standard of goodness within any group, may, according to both practical and intellectual wisdom, remain free from every vice and accept only the virtues of others. However, such a person must be aware that they will remain alone and may face various challenges and difficulties. They should not complain about their solitude or the hardships they encounter, for these individuals will not be numerous, especially as their approach becomes individualistic and does not lead to the formation of a sect or group. It is hard to imagine that people would be concerned with such a matter, and even if such individuals exist, they too would fall into error, neglect, selfishness, and relative falsehood. They would be like other groups, subject to similar shortcomings, as their path requires considerable awareness and the ability to distinguish between right and wrong among various sects and ideologies. An ordinary person cannot claim to possess such abilities.

One must have reached a certain maturity, wisdom, and soundness of mind to undertake such a task. They must have developed a rich and deep understanding of all the paths and beliefs and possess the ability to discern the truth and falsehood of each. Such a person cannot simply be an ordinary individual but must be a wise and capable sage, able to judge the differences between truth and falsehood, and distinguish between virtue and vice. This wise individual cannot align themselves with any particular group or sect, for their wisdom and insight place them beyond such affiliations. However, such a person must also be cautious not to inspire the formation of groups or sects in their name, as others might distort their teachings or employ them to justify false beliefs or wrongful acts.

In the time of Occultation and the turbulent state of our world, if a capable and enlightened sage emerges, they will follow this belief and avoid involvement with any particular group or sect, maintaining their firm stance amidst uncertainty. They will not be swayed by worldly desires or ambitions, instead, preserving their integrity and faith amidst the challenges of the time. Though such an individual cannot remain entirely unaffected by the troubles of the world, their unwavering commitment to truth will guide them through.

A truly wise and devout individual can distance themselves from worldly distractions, aligning only with truth and justice, making their existence one that is bound to the eternal. However, such a person will not be overtly direct in their speech and will often need to conceal their true intentions, for without this subtlety, they would face numerous challenges and might lose their balance.

What must not be overlooked is the essential difference between this path and the previous one. It should not be assumed that these two approaches are the same. The first path involves fragmentation and confusion within every group, while the second is one of complete and healthy freedom, demanding immense capabilities. The first is a path of disarray and lack of will, whereas the second is a path of certainty and deliberate choice, with each action infused with deliberate selections. Though the two may seem similar at first glance, they are fundamentally distinct. In today’s world, solitude, though desirable, is unlikely and, even if possible, is not suitable.

(303) Family and Marital Life

Language holds a world of its own, and there are numerous discussions on every subject, many of which convey various conflicting ideas. The topics are varied, and among them, some, due to their sheer number of disagreements, attract more attention and have been given more importance. One such topic that we seek to address from certain perspectives is that of women. Indeed, women—these partners of men, these beings who make up half of humanity—have captured the attention of human minds for a long time. A great deal has been written about women, and this eventful entity has been considered from various aspects, each of which has engaged different fields of knowledge, whether philosophical, psychological, social, or scientific.

The aspects of women we have discussed in our works are numerous: the veil, marriage, its distinction from adultery, the ownership or sharing of women, and the various motives for and views on using and benefiting from women, among others.

Some individuals who are not bound by religious beliefs openly and unequivocally ask why a woman should have a special form of covering distinct from the general human dress code, what the difference between lawful marriage and unlawful intercourse is, and what harm is caused by the sharing of women, whether collectively or individually. They also advocate for the absolute freedom to use and gain pleasure from women, asserting…

302. Mandatory Laws for Marriage and Childbearing

To start and take any action, there are necessary and essential conditions. It is clear that not everyone has the ability to do everything, and some people are unable to perform certain tasks, and they should not get involved in tasks that they cannot accomplish. One of the most sensitive moments in human life is marriage. Every young man and woman carries the desire for such an event and cannot be indifferent to it, but it is not the case that marriage between two individuals and the formation of a life together doesn’t require certain conditions. Marriage, like all other actions, needs conditions and prerequisites, without which one moves away from their proper and suitable situation. Our people do not show sufficient regard for the proper formation of a family, and if they do pay attention, they focus on trivial matters. This negligence is seen in both individual and public aspects as well as in legal matters. Neither the people give importance to the necessity of marriage conditions, nor do the laws foresee and implement these conditions. In their view, as long as a man and a woman reach maturity and can provide some money and means to support themselves, it is enough for marriage. The law has set no more than a blood test as a condition, whereas life and family formation are far more important and complex than simply having some money, belongings, or a blood test. Such an approach to marriage and this simplistic perception of forming a family has resulted in widespread instability and concern in families, leading to many unsuccessful marriages and compulsory lives. Complaint and divorce rates soar. It is rare to find a family where people do not express reasonable dissatisfaction with their lives, and despite the noticeable lack of compatibility between spouses, many continue their lives in a state of instability. It would be good to pay more attention to family life and the formation of a family, and to consider the necessity of conditions from both the people and the law. To form a family, it is necessary to pass through a short educational course and a readiness test that has no room for cheating, and the law should regulate this, without focusing only on fleeting sensual matters and instead considering all aspects. The competence of both the woman and the man regarding family life, as well as the necessary ethical and practical conditions, should be given proper attention and emphasis. Of course, some may need less teaching and education in these matters, as they might naturally possess many of the required conditions, while others might not be able to be taught and, beyond education, lack the natural qualifications for forming a family life. These individuals should not entangle themselves with a girl or a boy. It is not the case that every man and woman should form a family and get married, even though their various emotional and sexual needs should be addressed without leading to a sense of inferiority or harm to society and the people. Every marriage should not necessarily lead to childbearing. Reproduction must be conditional, just as the number of children should vary among individuals, and even the gender of the child or the selection of a child’s gender should fall under scientific regulations. The public needs of society should be considered, and attention should be paid to the fundamentals of joint life rather than unnecessary complaints and focusing on trivial matters of life. Every marriage should follow legal and social standards, ensuring that it does not contribute to societal harm.

303. Women’s Influence in Society and the Concept of Hijab
The influential presence of women in society can be the best factor for the development of women’s personalities without any adverse effects. In society, laws and individuals’ thoughts can provide the best form of control, preventing any injustice, unfairness, and oppression. Therefore, there is no rational reason for hijab, nor is there any experience that contradicts it, because the modern civilized world has fought against this concept and removed it from the paths of women. If it is assumed that corruption has taken over the liberated societies, it must be said that such exclusivity and meaningful relationships do not exist. These corruptions exist in all societies, and in countries where hijab is observed, their women are just as affected by these corruptions, if not worse. Therefore, the necessity of hijab, according to its opponents, is a form of stripping women of their freedom without any convincing rationale or necessity, despite the numerous arguments against it. These same individuals have similar views on the institution of marriage, claiming that marriage is not that important and that what truly matters is the mutual consent and desire of both parties. According to them, a woman or man can have relations with another person regardless of being married, and any form of limitation or prohibition in this regard is a denial of individual freedom. They argue that the exclusive relationship between a woman and a man is a form of oppression, just as they argue for men’s similar rights. These ideas have been expressed so frequently that no sensible person can tolerate them. All such opinions are of the same nature, and it is enough to mention just a few as examples of the broader issue. In response and critique of these ideas, one must focus on the causes and goals behind such statements, which are often tainted with malicious intentions. To address all these statements briefly, a concise explanation is given here, with detailed responses and critiques of various thinkers’ ideas available in my comprehensive works.

In response to the claim that the prohibition of sexual freedom, nudity, and unrestricted sexual activity does not solve the issues of individuals and society but rather exacerbates them, one must say: Immorality and unrestricted sexual activity cannot satisfy the desires of the self or suppress them. To escape all of these harmful behaviors and disorder, there is no path other than chastity, purity, self-restraint, and contentment with modesty and sufficiency. Human desires must be limited, not eradicated or left unchecked. If the prohibition of nudity and the demand for modesty and sufficiency make one more greedy, it is not the case that sexual freedom will solve this issue. To avoid the ugliness of indulgence, one must embrace the sanctity of modesty and control the desires through the proper laws of family, marital relationships, and satisfaction. Salvation lies only in this.

304. The Insatiable Desire for Power in Humans
Human ambition and the desire for power are boundless. A person, in the pursuit of power, sees nothing but superiority and dominance over all others. Rulers and tyrants of the world always dream of extending their control over all surrounding regions. To realize this ambition, they endanger themselves and others, without hesitation about their own or others’ destruction. To achieve such an ambition, kings and rulers of the world remove all obstacles through force, deception, bribery, or any form of valid or invalid assistance, showing no restraint in this pursuit. If they see anyone opposing them or posing a threat, whether an enemy or a friend, whether a stranger or a relative, even a son or a father, they will destroy them. The power-hungry cannot tolerate competition and are driven by the sole goal of expanding and maintaining their power, willing to do anything to achieve it, and disregarding compassion and kindness so that their emotional attachments do not obstruct their survival. This trait is a disease that afflicts anyone and has no remorse in its destruction, as it bases its strength on destruction. Whether the individual is a believer or a non-believer, good or bad, this disease eliminates all personal virtues, dominating the will and intellect, viewing all evil as necessary to maintain power, and will stop at nothing, as long as the individual possesses the means to act.

305. The Unity of Truth and the Relativity of Interpretations: The Path to Distinguishing Right from Wrong
The unity of truth is an absolute concept, unchanging and not subject to multiplicity. The different interpretations of various matters demonstrate the existence of a fixed truth in all domains. The diversity of thought, beliefs, and different perspectives reflects varying tastes, mental constructs, and actions. Truth cannot be plural, and any multiplicity within it is a sign of falsehood, inconsistency, and unsubstantiated beliefs. Those who follow the false path, including the enemies of monotheism, often claim that all truths are relative, distracting themselves with falsehoods while avoiding the effort to seek the truth and engage in combat with falsehood. In contrast, the objectives of the prophets were centered around the unity of truth and the pursuit of monotheism, for which they blocked all falsehoods and sacrificed themselves in this pursuit. Although it is not possible to reach a single unified point of thought in the realm of ideas and actions, and not all humans think the same or reach the same conclusion, this diversity of opinions and tastes cannot indicate the multiplicity of truth. Rather, it reflects the diversity of ideas, often caused by ignorance, biases, and especially prejudices. Unity of truth and the rejection of multiplicity, though valuable and essential for human development, is not easily attainable and requires great effort.

The reluctance of those following falsehood has led them to embrace relativism, declaring that every belief is valid and each opinion is a form of truth, without any reason or foundation for such claims. This desire for multiplicity is a direct opposition to truth, and negligence or indifference cannot lead to anything but falsehood. Prophets and the saints of God have dedicated their entire efforts to the pursuit of unity and have endured all hardships to achieve it. The unity of truth and the rejection of relativism can be the clearest indicator for distinguishing right from wrong and identifying those who follow these two paths.

306. The Complete and Unadulterated Response of Islam
Islam is a complete and comprehensive religion, offering the most cohesive and practical teachings, the purity of which can solve all the issues humanity faces today and in the future, guiding human society toward a clear and progressive path. What complicates the understanding of Islam is the ambiguity surrounding many matters, the complexity of numerous religious rulings, and the presence of added layers of religious customs and practices that have diluted the core of the religion.

310. The Confidentiality of the Heart’s Secrets

Every person possesses a heart that holds various secrets, and one should not expose these secrets to just anyone. It is essential to keep the heart steadfast in its secrecy. If one wishes to trust someone with their secrets and make them the confidant of their inner thoughts, that individual must be someone who is undoubtedly trustworthy and dependable. A person should only reach such a level of trust in that individual after thorough certainty. ( ) Such confidants, although not impossible to find, are quite rare, and it can be said that they are few and far between. If someone claims to have never encountered such individuals, they should not be questioned, for their words are not entirely baseless; they are in fact well aware of the reality. ( ) A subtle point here is the nature of secrecy itself and who can be considered the holder of a secret. Secrecy refers to that which is concealed and for which there is a strong insistence on keeping it hidden, and a desire within the person not to reveal it. Everyone has such secrets in their heart. ( ) Prominent individuals, more than anyone else, possess this valuable commodity and should make even greater efforts to protect it. ( ) A person can only be considered the holder of a secret if they are someone to whom one can confide without reservation, someone in whom one has complete trust, knowing that the secrets of the heart will remain secure. This is because one’s secret is akin to one’s honour, and it should not be entrusted to just anyone. ( ) If one has absolute trust in someone to the extent that they would never betray that trust, that is when the heart can freely open to them. Otherwise, revealing secrets to the unworthy is akin to surrendering one’s honour to those who do not deserve it. ( ) It is clear that such individuals, with these qualities, are not easily found, especially when it comes to secrets that deserve such concealment. Secrecy, after all, is the language of the heart, and this heart’s speech should be kept hidden, even from those who are trusted friends, unless it is absolutely necessary to reveal it. In such cases, it is prudent for the holder of the secret to be cautious, and the utmost care should always be maintained. ( ) Secrecy is something that should not be polluted by outsiders, and one should not expose their heart to the unworthy. Even when it is absolutely necessary, secrets should be revealed only as much as necessary. In our time, this is the best course of action for maintaining one’s wellbeing. ( ) One should not openly display one’s good and bad qualities. Often, it is the good that causes more harm than the bad, and thus one should conceal their goodness more than their badness, as both friends and foes may seek to exploit it. ( )

311. The Negative Struggle Against the Domination of Hypocrisy

In the world of mankind, numerous governments have existed, each with its own distinct ideology, whether good or bad. These various governments, despite their different motivations, often adopted a façade of religiosity to subjugate the people. Despite the religious appearance, their ultimate goal was not to serve a higher purpose, but to ensure the continuity of their own rule. The fundamental aim of these governments was simply to maintain their own power and survival. ( ) The oppressed and the vulnerable, in the face of these powerful rulers, must adopt a specific method of resistance to reduce casualties and harm. Being without a plan and deviating from the proper approach often results in greater deprivation. In the face of these oppressive governments, the people are more vulnerable, and such governments are more likely to endure and remain in power. ( ) People should follow wise, experienced, and insightful leaders who are knowledgeable and astute, avoiding chaos and arbitrariness. ( ) Struggling against despotic and dictatorial governments is never easy, and any confrontation usually leads to significant harm, whether on an individual or collective level. It is essential to collaborate and think collectively, conducting thorough research and analysis to determine the most effective way of dealing with such oppressive rulers. ( ) These authoritarian regimes, whether oppressive or rooted in falsehood, each have their own particular method of suppressing the people. It is necessary to identify the appropriate way to confront them and pursue this course of action, whether openly or secretly, avoiding unnecessary aggression or excessive retaliation. One must never underestimate the oppressor and must be ready to fight against them with all available resources. ( ) In this context, the question arises regarding two types of regimes: should one struggle against a regime based on disbelief or hypocrisy? Is it easier to confront a government founded on disbelief or one based on hypocrisy? Is it better for the people to face a government of disbelief, or is it easier to fight a government of hypocrisy? ( ) When a government is based on disbelief, and the people remain faithful to their religious beliefs, the nature of the confrontation will differ compared to when both the government and the people embrace disbelief. ( ) In this case, it can be said that the task for the people is not easy. The government, in order to suppress religious expression, takes all necessary steps to control any display of religious sentiment. It seeks to prevent the people from having any religious freedom and stands firmly against them. Although the government’s resistance to the people causes much harm, it also has the effect of uniting the people and ultimately leads to an organized effort against the government, thus hastening its downfall. ( ) A hypocritical government, on the other hand, presents itself as aligned with the people, especially when the hypocrisy is masked by religious undertones. It appears to support the people and even leads them in their religious endeavors. ( ) Although outwardly religious, this government makes it difficult for ordinary citizens to recognize its true nature. This confusion complicates the task for the people and the leaders of the movement, creating disarray among the masses and delaying the collapse of the hypocritical government. ( ) The hypocritical government, with its deceptive façade, is thus much more difficult to confront. The more layers of hypocrisy it presents, the more complicated the struggle becomes. Even if such a government were to fall, another one would likely take its place, thus prolonging the struggle for ordinary people and making the road to liberation even harder. ( ) One advantage of confronting a hypocritical government is that it must fight on two fronts: one against the disbelievers and the other against the true believers. ( ) The hypocritical government must, for the sake of appearances, engage with the disbelievers, even if only verbally. However, it must also contend with the true believers, who will continue to challenge it with all their strength. ( ) In reality, the hypocritical government faces two main categories of adversaries: the true believers and the disbelievers. Thus, it must battle on two fronts, which makes its position increasingly difficult. Furthermore, the hypocritical government is prone to internal divisions, which adds another layer of complexity. This division helps to expose the government’s true nature, making it more vulnerable to the forces of truth. ( ) When faced with the question of how to approach a hypocritical government, it is important to avoid either direct confrontation or joining the hypocrites. A third approach should be pursued, one that involves a negative and subtle form of resistance. ( ) Some argue that one should engage with the hypocritical government on its own terms, by appearing to support the disbelievers publicly while secretly supporting the true believers. However, this approach strengthens the hypocritical government, as it relies on the opposition’s compliance. ( ) Another approach involves outright confrontation, which is also ineffective as the hypocritical government can withstand such blows and will work to destroy any opposition, forcing them into exile or weakening their efforts. ( ) The best approach is a negative, strategic form of resistance. One should not engage with the hypocrites, nor should they support them. Instead, they should align themselves with the true believers, maintaining their distance from the hypocritical government. ( ) If circumstances demand it, a temporary and minimal engagement with the hypocrites may be necessary, but this should be clearly marked as forced and unwilling. ( ) We believe that the Imams, in their encounters with the rulers of hypocrisy, employed a similar strategy. They avoided direct confrontation with the oppressive rulers and did not join them. However, when necessary, they adopted subtle resistance, engaging in such acts only for the sake of survival and to protect the faith. ( ) While the negative struggle against the rule of hypocrisy is the most effective approach, it is not without its difficulties. One must be vigilant and never fall into complacency, avoiding any inclination to join the hypocrites. Instead, they must support the true believers and maintain a steady course, always ready to inspire others with their resistance.

312. The Sense of Deficiency and Adapting to Circumstances

Two principles govern humanity: the constant and the variable. These two principles dictate the movement and existence of the individual, shaping all of their achievements and shortcomings. Through these principles, humanity can attain permanence and stability, or alternatively, face obliteration and loss. The peaks and valleys that an individual experiences are the results of these two principles. In brief, these two principles state that no matter what level a person achieves or the rank they attain, they will always seek to surpass it, and conversely, when placed in a lower position, they will accept and adapt to that lower state of suffering, degradation, and defeat. If the universe is in their grasp, they will still seek higher goals, and when relegated to a lesser state, they will adapt and make do. ( ) A person may deem any environment inadequate and will make do with whatever they have. They may fight the vast ocean, yet complain about a

It is advisable for an individual to proceed with utmost awareness and attention, distancing themselves from any form of instability, fear, or weakness. They should not be frightened by any failure or deprivation but continue their voluntary and passionate life with full hope and determination. They should not consider themselves helpless under any circumstances and should not worry about any failure, accepting all the joys or hardships of life with sweetness.

It is essential for a person to awaken and recognise themselves, to consider their positive and negative traits with care, never diverting attention from the truth, and relying on the truth. They must distance dissatisfaction and despondency from themselves.

A person should strengthen and appreciate their new talents in all areas, without neglecting them. They should anticipate any potential failures or deprivations, prevent their occurrence, and, in the case of their happening, accept them and adapt to them, in order to find suitable solutions to overcome them.

The Various Guides and Direct Guidance of Human Beings

A question arises as to whether guidance necessitates a guide, or if one can attain guidance and salvation without an intermediary. In response to this question, it can be said that objects and matters can be viewed in two ways: as an ‘in view’ and an ‘in itself’ approach, which correspond to the instrumental and intrinsic nature of things. Sometimes, attention to something is a means to something else, and sometimes the attention itself is the goal. For instance, one may look in a mirror to see their own reflection, which is an instrumental perspective, where the mirror serves as the means to achieve the goal. On the other hand, one may look at the mirror itself to assess its quality and material, which is an intrinsic perspective, where the mirror itself is the goal.

If the goal is achieved, there is no need for an intermediary; however, if the goal is not attained, an intermediary is necessary. The ultimate goal of human life in spiritual journeying is guidance and attaining truth. A guide can help in this journey. If someone can reach the truth directly, it can be said that such a person does not need an intermediary. The guide has an instrumental perspective, aiding in the journey to the truth. Guidance can be attained through an intermediary guide if direct access to the truth is not possible.

A guide can be of two types: one who is the essence of guidance itself, who embodies the full form of guidance and is an exemplar of guidance. Such guides are the infallible Prophets and Imams. The second type of guide is one who does not embody guidance in its essence but acts as an intermediary. These are non-infallible guides. Among non-infallible guides, there are two categories: those who guide towards truth and salvation, and those who mislead and lead astray.

Infallible guides are of one category, and their guidance is free from error or misguidance. Furthermore, there is a distinction between infallible and non-infallible guides: human beings cannot attain the truth without the infallible guides, as they are the essence and manifestation of complete guidance. In contrast, non-infallible guides can also guide, and one may attain guidance directly without their intervention, even though their assistance may still prove beneficial in many cases.

Regarding the question of whether guidance and the attainment of perfection or the truth can be achieved without an intermediary and whether the intermediary’s breath (spiritual energy) is essential: It can be said that a non-infallible guide can function as an intermediary, and a person can reach the goal directly, though this type of guidance is not as common or permanent. For matters of belief and specific religious practices where an individual does not have precise scholarly knowledge, they must follow the teachings of a qualified scholar. If someone engages in actions without following established scholarly advice, it can be valid only if their actions align with truth. If they deviate, they risk error.

Proper Emotional Response and Lawmaking

In the process of creating and implementing laws, there are particular qualities and characteristics that must be considered to give practical value to the law and enable its social application. Among these characteristics, emotions are a significant topic, as their presence or absence in lawmaking is often debated.

Some believe that justice and legality should be the primary concern in lawmaking, with emotions having no place in the realm of law, which should be a decisive and final authority. Others argue that such a view cannot effectively resolve the problems of a fractured society, and no healthy individual would be attracted to it. Our view is that lawmaking should neither completely deny nor entirely embrace emotions. Both extremes fail to uphold a sound basis.

Laws should not be created based solely on emotions, nor should they ignore them entirely. A lawmaker or enforcer of the law who is devoid of emotion would be a tyrant, incapable of maintaining humanity. If they seek to involve themselves with emotions, they are ignorant and unaware. There is a delicate balance here: emotions must not be the sole foundation of laws, but they cannot be entirely excluded either.

A doctor or lawmaker must retain a balance between emotional engagement and objective decision-making, ensuring that emotions do not cloud their ability to make sound judgments. A doctor who represses their emotions entirely is akin to a butcher, indifferent to the suffering of their patient. Such a doctor cannot truly care for their patients and would likely inflict more harm than good. Similarly, a lawmaker without empathy becomes a tyrant. However, emotions should not be the guiding principle in these roles; they should remain balanced, so as not to distort rational decision-making.

The Appropriate Leader and Those with Qualifications

A philosopher, mystic, or leader of a community can only possess the necessary qualifications for such a role if they truly understand and experience the matters of the society they lead. Mere study of books and papers is insufficient. A wise person sees the creation as the text of a book, where every particle and entity is understood as a word, phrase, or sentence, and they feel an intimate connection with all beings.

A mystic knows the inner voice of each particle in the world and is familiar with the essence of all beings. The holy ones of God and His divine emissaries were those who had a unique connection with all creation, where the beings of the world communicated with them and recognized them. Leaders who rely solely on books and written knowledge are limited to intellectual pursuits that have no spiritual depth. They may talk well about the world but are detached from the deeper realities and are ultimately disconnected from the true purpose of leadership.

Such leaders, unaware of their own inner realities or the challenges of the world, cannot guide a nation or people effectively. They will ultimately bring harm to society. A leader must be someone who possesses superior qualities, both inherent and acquired, such as sincerity, purity, and virtue. A leader should never be selfish, authoritarian, fearful, or materialistic, driven by a thirst for wealth and status. Although historically many leaders have gained power through force, manipulation, or cunning, true leadership lies in understanding and embodying virtue and integrity.

The Scholars of the Outer Forms and Books

Merely being knowledgeable in books does not lead to true understanding. Why is it that many scholars who focus solely on formal studies and theoretical knowledge do not achieve significant progress? These scholars spend their entire lives immersed in words, concepts, and theories, with little attention to the deeper meanings or the true essence of their learning. Many of them do not possess great natural talents and must devote their entire lives to acquiring knowledge through books. Even those with some natural aptitude often spend their time striving for new ideas and paths others have not explored, rarely giving any thought to their own inner realities or spiritual growth.

Such scholars may spend their lives entangled in words and phrases, from one book to the next, without ever contemplating the meaning behind those words. They may be full of knowledge but lack any understanding of themselves, remaining forever distant from the deeper spiritual insights that are essential for true wisdom.

Music, Singing, and Their Impact on Human Willpower and Purity

Music and singing, when they stir human emotions towards sensual motivations, leave the individual without the willpower to resist vice and sin. Consequently, this results in a failure to oppose the devil, resist immorality, and strive for purity and sincerity. When heedlessness enters the human mind, sensual desires awaken, and the will becomes weak. In such cases, there remains no fortitude to resist corruption. A person no longer remains an individual in their true sense, nor do they maintain any of their original qualities of purity and sincerity. The ruler of corruption encamps within the heart, overwhelming the individual with demonic desires.

Islam, to preserve the true essence of humanity and the purity of its attributes, warns individuals against the dangers of such distractions, with music and singing being among the most significant.

Through this discussion, we can derive several key points: The intellect and reasoning related to superficial knowledge should not be confused with sound intellect, and their respective judgments should not be intermingled. The benefits of music and singing, if any, pertain to the superficial intellect, whereas the sound intellect avoids them and does not attribute any virtues to music. Sound intellect remains bound to the human spirit and aims to express human virtues, rather than merely stirring emotions.

The distinctive feature of humans, in comparison to other animals, is their willpower and freedom of choice. Music and singing are factors that disrupt this strong ascent, leading to weakness and degradation. They introduce various forms of moral corruption and harm into human life. It is important not to focus solely on outward appearances and to disregard inappropriate material pleasures, recognising the importance of thoughtfulness in understanding such Islamic principles.

The Essentials for Human Progress and Development

To achieve success and spiritual progress, certain characteristics are required, which are briefly outlined here: Balance in intellectual and practical matters, social thinking, living without fear, avoiding daydreaming, and not being overly emotional. One should avoid excessive criticism, maintain an open mind, and manage emotions wisely, as emotions can be necessary in certain circumstances. Striving for independence may be troublesome, although it can be appropriate in some cases. It is important to maintain alertness while projecting calmness, relying more on the understanding of others than on one’s own assumptions. Criticism, rebellion, and defiance against authorities can be harmful, though sometimes necessary, and, in any case, they attract attention, which some personalities may find appealing.

Respect for others’ conditions is crucial, and one should avoid being irritable, as this leads to vulnerability. It is beneficial for a person to maintain their balance in any situation, like a cat, though this may not be suitable for everyone. One should avoid anger, as being amicable brings benefits, with violent actions being a last resort. Caution is necessary in engaging with issues, though, in some cases, excessive caution can be detrimental. Affection for others is good, but one should not sacrifice themselves for everyone.

Each person must identify their own mistakes and work towards controlling them. One should think before speaking or acting, and, in all situations, avoid wasting time. With others, one should interact in such a way that separation becomes unthinkable. Physical activity is essential for vitality and life. Empathy for others is important, although one should not take on the pain of others. One should not initiate disputes or create harm.

One should not show weakness in front of women. One must recognise the beauty in everything. Time management and opportunism are important, though they should not be the sole focus of distinguished individuals. One should not be shy but rather be brave, ambitious, and cheerful. In the presence of others, one’s opinions should be concealed behind a friendly exterior. Art is valuable, though it is not the foundation of all things. Talking excessively is detrimental. Sometimes, a person should be able to laugh at their own failures. One should have stable thoughts but not necessarily express them openly. Directness is not always suitable. Emotions should be concealed, and one should not be too simple, though caution can sometimes lead to trouble, revealing information better left unknown.

The True Desire of Humans

The best companion, sweetest companion, and closest friend of a human being is none other than the Almighty. Everyone and everything has limits, and once their capacity is exhausted, they either willingly or unwillingly depart from the individual. Only the compassionate God is the one who always desires the human being and satisfies all of their needs. His love for humans is selfless, seeking nothing in return, and He watches over them with only good intentions.

When a person turns to God, even in the smallest way, and dedicates their heart to Him, God becomes their companion and a true friend. In contrast, when someone tries to connect with weaker entities, their companionship may last only a short time, while God’s presence is eternal. The love for God is transformative, opening the doors to spiritual fulfilment. With even the slightest attention towards Him, one finds the doors of spirituality and purity opened before them. When a person turns their heart to God, they no longer feel lonely or dissatisfied. The true feeling of isolation belongs to those who are distant from God and have no connection to Him.

A believer’s heart, ever connected with God, remains joyous, strong, and unwavering. A believer, despite the difficulties they face, does not falter or lose hope, as they always find support and strength through God’s presence. God’s allies, despite enduring hardships and facing challenges from enemies and demonic forces, never lose their composure. They remain victorious, seeing their struggles as victories over the forces of evil.

Detachment from the World

When asked how one might detach themselves from the world and its various distractions, the answer lies in contemplating the transience of the world and its inevitable decay. Once one truly understands this, it becomes easier to gradually withdraw from material affairs, turning one’s focus inward towards the eternal. Yet, the success of this endeavor is ultimately dependent on divine assistance, as not everyone is capable of this detachment without God’s guidance.

If the heart turns towards the inner, the outward pleasures fade, and the heart begins to feel the pain of separation from the world. This process purifies the soul, allowing the individual to see the world through the lens of truth. When this inner transformation takes place, worldly desires no longer have any place in the heart, which now finds solace in its relationship with God.

Criticism of Temporary Marriage

Some so-called enlightened individuals, while criticizing concepts such as the hijab and the nature of marriage in Islam, raise various objections. They question the nature of marriage, particularly the formality of it through specific verbal declarations in Islam, the concept of temporary marriage (mut’ah), the dowry, and polygyny. These individuals often argue that while the idea of marriage is universally accepted, it should not limit the freedom of women. They believe that a woman should not be restricted by marriage, which they see as a form of oppression.

However, in Islam, marriage is viewed as an essential social contract, and the freedom of both men and women is acknowledged in this context. Temporary marriage, or mut’ah, is not seen as a form of exploitation or degradation but rather as a way to address human needs and prevent immoral behaviour in society. It provides an alternative that prevents individuals from falling into vice, while still respecting the rights and dignity of women.

It is evident that there is no need for divorce in the case of separation in a temporary marriage, and it can be terminated simply by forgiving the period of marriage to the woman. However, in a permanent marriage, divorce is necessarily required. ( ) The wisdom behind temporary marriage is not solely to satisfy sexual desires or to fulfill carnal needs, as there are often numerous other factors involved, and sometimes the issue of desire does not come into play at all. In some instances, human motives such as guardianship and cooperation are at the forefront, with a man entering into a temporary marriage to manage or preserve the dignity of his wives, even if he does not have physical relations with them. It may even be stipulated in the marriage contract that the man or woman agrees not to engage in physical relations. In temporary contracts, a woman may stipulate that her marriage is to be without physical intimacy or the man may impose this condition, which would not be possible in a permanent marriage. This distinction illustrates that the wisdom and rationale behind this legal arrangement are not merely sexual, although the primary reason for most temporary marriages may indeed be the fulfillment of such desires. ( ) In both permanent and temporary marriages, it is not the case that the enjoyment and satisfaction belong solely to the man. Rather, both men and women share in the mutual enjoyment of intimacy. In temporary marriage, a woman, like a man, has her own interests and can derive pleasure from marriage and intimacy. A woman in a temporary marriage is not a mere commodity; a commodity is something that has an owner and a seller, whereas a woman in marriage offers herself to her husband for mutual enjoyment. The pleasure and satisfaction experienced by both the man and the woman in marriage are a shared experience. ( ) One of the benefits a woman gains in marriage is the dowry (mahr). ( ) The proposal of the marriage contract, which involves the woman offering her enjoyment to the man, is actually a privilege and grace granted to the woman by the Sharia, giving her the primary decision-making role in the formation of the marriage contract. This makes the man a passive party in the contract, allowing the woman to make an informed decision regarding the matter at hand. It is not the case that the man dictates the contract and the woman merely accepts it. ( ) The proposal in the marriage contract or dowry does not treat the woman as a commodity; rather, it sees the woman as an active participant in the decision-making process, allowing her to play an independent role in the formation of the marriage contract and ensuring her right to enjoy both material and spiritual benefits. ( ) The idea that temporary marriage is akin to adultery or illicit relations is incorrect, as the two are fundamentally different. Temporary marriage serves as a safeguard against individual and societal degradation, while adultery is the root cause of many social and moral problems. ( ) Temporary marriage is governed by specific rules and conditions, whereas adultery is an unlawful act with no regulations or limits. ( ) It could be argued that temporary marriage bears some similarities to adultery, but the mere similarity between two things does not imply that they are morally or ethically equivalent. One may be good and the other bad, despite their apparent resemblance. There are many nuances and layers of meaning that distinguish similar concepts, and similarity in one respect does not imply equivalence in all respects. ( ) The mere fact of intimacy between a man and a woman should not automatically lead to the assumption that they are engaged in adultery or illicit relations. Otherwise, all forms of intimacy would be considered adultery or marriage, a view that does not align with reason or human understanding. While both marriage and adultery involve intimacy, they do not share the same legal or moral status. The short duration of a temporary marriage should not lead to such confusion, as the defining characteristic of temporary marriage is the specification of time. Whether it lasts one hour or nine years, it remains distinct from adultery, which is founded on transient, unregulated encounters. ( ) Temporary marriage can be conducted without physical intimacy or even without direct interaction, whereas adultery is inherently exploitative and dehumanizing. ( ) Temporary marriage can take into account human, emotional, and social factors, with political, social, and cooperative aspects involved, whereas adultery is motivated solely by base desires and selfish gratification. Temporary marriage may enhance social dignity and moral values, while adultery brings harm, social stigma, and moral decay. In adulterous relationships, the woman is reduced to an object for the satisfaction of selfish desires, whereas in temporary marriage, her dignity and autonomy are preserved. In adultery, any offspring resulting from such a relationship is illegitimate and unrecognised, whereas in temporary marriage, a child born from such a union has a clear status and identity. ( ) Adultery is associated with a range of moral and social ills, while temporary marriage fosters purity, ethical growth, and the maintenance of personal and social chastity. How, then, can a noble and established practice like temporary marriage, which is a divine gift, be equated with adultery, which is a demonic act? ( ) It is evident that those who promote promiscuity, immorality, and sexual exploitation are driven by hostility towards divine law and an inherent selfishness, which fuels societal corruption and harms individuals, especially women. They create an environment where women are reduced to instruments of their carnal desires and hinder the natural order of human dignity. Temporary marriage, on the other hand, seeks to preserve individual and collective chastity, offering both men and women the opportunity for a dignified and ethical resolution to their needs without falling into immorality. ( )

1. Dowry in Temporary Marriage

It has been argued that in both temporary marriage and permanent marriage, money, wealth, and value are central to the transaction, which is why some draw parallels between these marriages and adultery. However, it must be clarified that the presence of wealth does not inherently signify immorality or the degradation of the individuals involved. The mere involvement of money does not make an act immoral or offensive. Similarly, it is incorrect to equate temporary marriage with the illicit exchange of money in prostitution or adultery, as the latter is always morally reprehensible, whether money is involved or not. The crime of adultery is always a crime, irrespective of financial considerations. ( ) The money involved in temporary marriage and the value placed on it by Sharia law are seen as a form of kindness and grace towards women. These are part of a woman’s rights, though they also hold significant moral and ethical value. Money and wealth are recognised as valid instruments for fulfilling human needs, even in spiritual or moral matters. It is possible to compare material wealth with spiritual matters, just as money can be exchanged for acts of worship or moral deeds. ( ) In both permanent and temporary marriages, the dowry is a right for the woman and does not diminish her dignity. When the concept of payment is used in the context of marriage, it is not an insult or an objectification of the woman but rather an acknowledgment of her rights and her active role in the marriage. The exchange of wealth in marriage is not equivalent to reducing the woman to a mere commodity; it is a recognition of her dignity and autonomy within the marital contract. ( )

On the Question of Temporary Marriages and the Reasons for Their Legality

If one were to raise an objection as to why marriage should not be solely permanent and eternal, and why temporary marriage should be legal and feasible, despite the fact that permanent marriage offers stability and assurance, the response would be as follows: Permanent marriage, in any society and under any circumstances, remains valid and is the primary principle of marriage, in which true stability and peace exist. Everyone, by natural disposition, should continue their life and expand their existence through permanent marriage, basing their life plan on this foundation. However, it is not the case that marriage is exclusively limited to permanent marriage or that all the sexual and marital issues of society can be resolved through permanent marriage alone. It is not possible to establish all aspects of human life and the various facets of people’s needs, expectations, and possibilities on the fixed and unchanging principle of permanent marriage. Many aspects of human life, personal and social considerations, and social laws and institutions are variable and temporary. They are subject to unforeseen circumstances and necessities, and their foundation is change and transformation. Temporary marriage is one of the legal systems that accommodates these changing states of individuals and societies and is meant for secondary situations.

It may be that there is a period in society when a significant number of women or men cannot engage in permanent marriages, or despite permanent marriages, they require temporary marriages due to various reasons such as financial, moral, temperamental, emotional, or love-related matters, or due to cooperation and the preservation of personal dignity or social status. Age differences, emotional connections, and expressions of affection or psychological desires might necessitate such unions. Or a man might find that his permanent wife cannot meet his needs, or only specific financial or non-financial needs might make temporary marriage necessary for a man or woman. People may form temporary unions during travel, or a woman might require guardianship, or individuals may find themselves in a situation where they cannot form a permanent marriage due to time constraints or other reasons. In all these cases, temporary marriage provides a very suitable and beneficial solution.

Thus, in the matter of marriage, one can consider both the fixed approach as a primary principle and the changing one as a secondary principle. By assessing the current situation of individuals, and adapting conditions, one can choose between these two principles—fixed and variable—and make the appropriate decision, effectively preventing any potential objections or corruption.

If these two fundamental principles are realized in society, and if people commit to respecting and acting upon them, society and individuals will never be entangled in tragic events, deadlocks, corruption, or prostitution. People can protect themselves from deviation and impurity, and eliminate any unrest from their lives.

Temporary Marriage and Procreation

An objection has been raised concerning the legal status of temporary marriage, particularly regarding the potential for lack of control over offspring and the identification of parentage, which might lead to the same social problems associated with adultery. Therefore, although the nature of these two practices differs, their consequences and effects may be identical, and it is unclear whether the social harms of temporary marriage are less than its potential benefits. In its practical application, temporary marriage might resemble adultery, providing a seemingly legitimate platform for the corruption and immorality associated with illicit behavior and opportunistic exploitation.

Beyond its social harms and its potential destruction of chastity, purity, and moral boundaries, temporary marriage could bring into disrepute the name of religion and religious rulings, leading to a tarnishing of spiritual matters. In response to these objections, it should be noted that every legal system encounters such challenges, and any law may face execution difficulties, which should be addressed by implementing well-considered regulations. I have discussed these aspects of the law and its application in the “Family Law” book.

Additionally, it is important not to confuse the legal and practical aspects of any issue. Our discussion concerns the regulation of temporary marriage, and at this stage, the focus must be on the establishment of its legal framework to give it practical value.

Legal Marriage and Practical Aspects of Temporary Spousehood

In every law or ruling, two different and specific aspects must be considered: the substantive aspects and the practical aspects. The first deals with the legitimacy and feasibility of the rule, while the second pertains to the conditions of its actual implementation, which holds great importance.

Like any legal or non-legal ruling, temporary marriage has both a substantive and practical dimension, and there is extensive scholarly debate surrounding its legal foundation, as well as its practical execution. However, the practical side of this ruling has been less discussed, particularly in a general and social context or in terms of its universal application. This does not indicate a lack of decisiveness or implementation feasibility, and the law cannot be dismissed based on some misconceptions.

Temporary marriage needs to be carefully studied, and after discussing its legal characteristics, it is essential to make the necessary predictions for its practical application. If temporary marriage is to serve as the foundation for a healthy society, its principles must first be thoroughly understood and its existing capabilities and deficits must be identified. Its legal structure, as well as its execution procedures, should be clearly established and regulated, ensuring that its implementation remains free from ambiguity, corruption, or exploitation.

The Economic and Political Dimensions of Temporary Marriage

It may be argued that such a comprehensive system would require substantial funding and resources, which might seem inefficient when compared to other budgetary concerns. However, this argument is flawed. In comparison to other societal expenditures and government budgets, the cost of establishing such a system is not exorbitant. In fact, the necessity of this system is undeniable, as its implementation would serve as the foundation for a healthy society. A country that realizes this system could make adjustments in many of its budgetary areas, as the presence or absence of this law significantly influences the cultural and social health of society. By implementing it, many unnecessary costs—such as those related to courts, prisons, and other redundant systems—could be minimized. On the other hand, the absence of such a law would severely harm the societal fabric, and no amount of budgeting could effectively combat such damage.

In societies where social structures are unhealthy and incomplete, it is unreasonable to judge the wrongdoings of individuals, as these transgressions often stem from deficiencies and needs rather than inherent evil or malice.

In conclusion, the implementation of the laws of temporary marriage and the correction of societal issues through them is a necessity. Islamic laws concerning temporary marriage are free from legal and practical misconceptions, and efforts should be made to establish and realize this law properly to eradicate corruption and immorality from society, while promoting goodness and social well-being.

On the Subject of Marriage and Divorce

A woman can attain peace and health by freeing herself from all harmful and unhealthy situations. This, of course, is only possible if there is compatibility and mutual understanding between the woman and the man. In the absence of such compatibility, and in the case of incompatibility, the opportunity for a woman’s liberation through divorce exists, and she is not harmed by unreasonable limitations. If there is no ethical, temperamental, intellectual, cultural, or other reasonable agreement, and if it cannot be resolved, a woman can end her existing problems through separation and divorce and, like a man, pursue a new life, choosing a suitable husband according to her preference.

Opposition of Women’s Nature to Polygamy

The issue of polygyny, where a man has multiple wives, faces the obstacle that it contradicts the inherent nature of women. Polygamy is not tolerable for women and should not be accepted lightly. The acceptance of the legality of multiple marriages for a man is opposed to a woman’s nature, causing a general aversion to all feminine motivations and qualities. It disrupts the peace and comfort of a woman’s life. Polygyny is a manipulation of a woman’s life and emotions, and it cannot be viewed as beneficial to her. Therefore, even if there are some justifications or benefits, they are only for the man, and the woman must suffer and remain silent, making no objection.

In response to the misconception that polygamy opposes the inherent nature of women, several points need to be highlighted: first, the misguidance prevalent in society regarding this issue; second, the mistrustful and anxious temperament of women in this matter; third, the need to avoid confusing personal desires with the truth of the matter; fourth, the emotional and irresponsible reaction that women, in general, have towards this rule; and fifth, this reaction, which is the jealousy that, according to the infallibles, is considered a form of disbelief in women. Such jealousy is different from the jealousy of men, which stems from their faith.

Society has been subject to many misconceptions and misunderstandings regarding this matter. The Muslim community, plagued by unfortunate incidents, has failed to properly understand the original ruling and its correct application. Whenever practical examples of this ruling have been attempted in society, they have been marred by corruption, injustice, coercion, violence, rebellion, and public disputes, resulting in misapprehensions and wrongdoings. People lacking the necessary experience and qualifications, driven by unhealthy motives, personal deficiencies, and emotional problems, have acted impulsively and created more harm than good. These unqualified attempts have only led to further hardships for both the first and second wives, turning the issue into a source of suffering rather than resolution.

The current scattered and flawed application of this rule should not be attributed to the Islamic ruling itself. The improper practices of men who do not meet the conditions for polygyny should not be used as a basis for judging the religious principle. To correctly implement this rule in a healthy society, certain conditions must be met, similar to the concept of temporary marriage (mut’ah), which has specific legal requirements. In an ideal Islamic society, the conditions, laws, and qualifications of those seeking to engage in polygyny should be clearly defined, ensuring that individuals possess the necessary capabilities and qualifications. The application of such laws must address both individual and public needs to ensure that it fulfills its intended purpose.

Those lacking essential life conditions and the necessary financial, emotional, and managerial capabilities should not attempt to implement these laws until they have addressed their shortcomings. Those who, by force or coercion, claim to be following these rules will not resolve their own issues but will harm the community by distorting the purpose of the religious principle. The benefits of these laws can only be realised when the individuals involved understand and respect the conditions prescribed by Shariah, and when they approach the practice with a sense of responsibility.

The Role of Women in Marriage

A common objection raised regarding the marriage contract is why its content reflects a relationship where the woman seems to be placed in a subordinate or passive role, rather than a mutually active and balanced one. Marriage, however, is a shared life between a man and a woman, where both have vital roles in its success, and it should reflect a natural and harmonious balance. In Islamic marriage contracts, however, it is often the case that the woman appears as if she is surrendering herself to the man, thus becoming his possession for his pleasure. Why should the contract not reflect a more independent role for the woman, or at least present a sense of mutual sharing and coordination?

In response to this misconception about the marriage contract, we must first understand the true meaning of the contract. A contract in its pure form creates a relationship between two parties, with one offering a proposition (the offeror) and the other accepting or rejecting it (the offeree). The contract becomes valid when both parties express their agreement. The marriage contract in Islam, therefore, is a form of mutual interaction, where the man initiates the offer, and the woman accepts it, forming a bond of mutual understanding. This exchange does not imply that the woman is passive or submissive; rather, it represents an agreement between two parties based on their mutual roles.

The marriage contract does not impose any form of coercion or force and provides a harmonious and rhythmic framework for the unity of two souls. It does not cause harm to the specific life circumstances of either the man or the woman, and it preserves the distinct boundaries and roles of each. Therefore, in the context of the marriage contract, as the objector might have expected, there is no room for a consideration of independence; because the notion of independence, whether for the woman or the man, is incompatible with the essence of the marriage contract and the unity of two souls that marriage represents. It is clear that the marriage contract does not take into account the independent aspects of either the woman or the man, and this concept of independence remains intact in matters that are distinct to each party. The marriage contract resolves individual and general isolation and insufficiencies without removing the individuals from their personal identity.

The marriage contract is a reflection of a shared life with complete unity, manifesting love, affection, and spiritual harmony between two individuals from the same human truth. In marriage, the woman is never reduced to being a mere instrument of physical pleasure. Even though the woman harbors the potential for boundless joy, she enters into this social act by offering her being for a major commitment, but she never becomes an object. While she must, of course, act within the confines of the law and responsibilities of marital duties, this is not a one-sided obligation. The man, too, carries additional responsibilities in various domains and must uphold them. In the case of any neglect or wrongdoing by either the woman or the man, specific religious rulings and duties have been outlined to prevent the violation of anyone’s rights.

It is important to note that we should not attribute the wrongdoings and misconducts found in society to the principles of religion; these misdeeds arise from the failure to adhere to religious laws and should not be blamed on the faith itself. The marriage contract represents a balanced and harmonious union of two souls, and in this regard, the concept of independence is neither rational nor appropriate. However, the independence of each individual, in their specific and distinct spheres, remains intact and unhurt by the marriage contract.

1. Male Authority and Female Subordination in Married Life

A significant issue that has arisen regarding the roles of women and men in social and marital life, and which has led to many deviations, is the question of the subordination of women and the dominance of men. It is often claimed that patriarchy dominates all aspects of life, including marital life, and that women are like captives, subject to the whims and thoughts of men. While society as a whole, and married life, which is a unit of society, should ideally be based on true unity and should foster growth, well-being, health, vitality, and the collective desire of the individuals involved, this is not the case in many instances. In reality, it is often power and wealth that determine the fate of women in society. In many cases, women themselves engage in deceptive tactics, causing turmoil and turmoil in people’s lives, tarnishing the beauty of life, destroying the fervor, love, and harmony, and leading to its corruption and decay. It is often said that women must gain the complete approval of men, while men are not expected to do the same for women. Men are thought to recognize the miraculous qualities of women, and traditional beliefs confirm this without granting women independence, freedom, or separate domains of life. It is often the case that men have the power to instill fear, humiliation, and disregard in women, even to the extent of being able to punish or physically harm them, while women are not permitted to retaliate or demand justice. Instead, they are expected to endure, offering no more than self-sacrifice as a path forward. The Quran and religious traditions are clear witnesses to these patterns, and these realities can be observed throughout various human societies. However, these claims often stem from misunderstandings that require analysis and careful consideration. Here, I will briefly address these matters.

Initially, it is important to acknowledge several aspects of the individual and societal characteristics of men and women in order to refute any unjust or misleading interpretations. The history of women in society, the differences and privileges between men and women, the abilities and potential of both genders, religious views on men and women, their creation and roles, and the social and cultural deviations regarding women in different societies are all important issues to consider.

We must distinguish between the truths and the misconceptions in this regard and understand the corrupt influences that have led to women suffering from harmful consequences. We should not attribute the injustices or societal imbalances to religion or the principles of divine law. Although women have historically been subjected to numerous injustices and have been manipulated by various forces, this does not absolve them of their own role in perpetuating some of these issues. In many cases, women themselves have contributed to the flames of societal destruction, and they should not use these circumstances as an excuse to remain innocent while perpetuating vice and placing themselves at risk.

When we look at the history of women, we find that women have always been caught in the competing desires and ideologies of men. Their positions were defined by kings and rulers, while philosophers and intellectual elites, with their flawed or shallow reasoning, treated women as objects for good or bad, without truly understanding them. Despite the fact that men themselves owed their existence to women and were fully aware of their need for women, they still looked down upon them, treating them as slaves or subjects, and enforcing laws that reinforced their inferiority. Historically, whether in a direct or indirect form, women have been manipulated and exploited, leading them to corruption, sin, and vice, often by these same ideological and social forces.

Though women are revered as precious, sweet, beautiful flowers of life, men’s excesses and foolishness have consistently placed women at a disadvantage, preventing them from achieving their rightful place and fulfilling their legitimate rights. Despite being the very foundation of life, society has often disregarded women’s inherent value. Throughout history, women have suffered from countless crimes and the flawed reasoning of scholars, who, without any true understanding of women, passed judgment on them. Many of the discussions surrounding women in history have been steeped in superstition and ignorance.

The issue of women’s roles and privileges has been debated for centuries, and while both men and women are equal in their humanity, each has distinct traits that make the other dependent upon them. Women and men complement one another in many ways, forming a unified whole through their respective strengths. Although men generally have greater physical and mental capabilities, the qualities inherent in women—her emotions, her sensitivities, and her delicate nature—can unbalance even the most determined man, making him vulnerable to her influence. While men possess considerable strengths, women too have their own, which complement men’s in unique ways. This mutual interdependence is what creates true unity.

Despite the many areas where men hold advantages in terms of leadership and management, women possess qualities that men find essential and irreplaceable. These qualities allow women to influence and lead in their own spheres, just as men do in theirs. In fact, while men may have the physical and intellectual strength to move mountains, women can, in their own way, unseat these seemingly indomitable men with their charm, subtlety, and wisdom.

It is clear that the abilities of both men and women have been realized throughout history, and although men have often dictated the fate of women, the final outcome is shaped by the collaboration between both genders. In this dynamic, both good and bad women, as well as men, have left their marks on history. The proper relationships between men and women are the foundation of a healthy society, and mutual respect should prevail. Each must work towards the well-being of the other, fostering a society where neither gender seeks to destroy or undermine the other.

In Islam, the relationship between men and women is defined clearly, without any political rhetoric or unnecessary praise. The Quran outlines the role of both men and women and specifies their rights and responsibilities. Both men and women are equally accountable to divine law, and any violation of that law is subject to the same consequences. The Quran does not see men as rulers over women, but rather as equal partners in society and in marriage. Both genders have distinct roles, but these roles are complementary, not hierarchical. Thus, the notion of patriarchy, in the sense of oppression or exploitation, is not supported by Islamic teachings. Instead, true leadership and authority come from mutual respect, and both men and women are bound by the same divine laws.

On the Status and Rights of Women in Islamic Family Law

The Quran addresses a delicate issue in the realm of family law, specifically the relationship between men and women in marriage. One significant verse states that if women follow the guidance of their husbands, then no injustice should be imposed on them. In terms of this verse, women can be categorized into different groups:

The first group consists of virtuous women who do not require reprimand, discipline, or even words of advice. These women manage their marital lives with the utmost care and devotion.

The second group includes those who, if they commit a mistake, can be corrected through advice and guidance. They do not need any further form of punishment beyond counsel.

The third group is composed of women who do not heed advice and continue in their misdeeds, despite the warnings. In such cases, mild discontent or estrangement is recommended as a means to provoke reflection and remorse in the woman, with the hope of reforming her.

The fourth and final group pertains to women who persist in their rebellion and defiance, showing no signs of change. For this group, a more severe form of discipline may be necessary. However, it is important to clarify that this type of discipline does not equate to violent abuse but should be exercised in a controlled and limited manner. When the concept of physical punishment arises, it should not be confused with harsh beatings or extreme forms of violence commonly seen in society. Instead, it should be understood as a very specific, mild corrective action, intended as a last resort.

Furthermore, some women may reach a point where even this form of discipline is ineffective, and the situation requires external intervention. These women may be divided into two categories: the first involves transgressions that are not directly related to major sins but rather involve bad manners, disobedience, or minor errors, which may require the involvement of family members, community leaders, or even legal authorities. If these methods fail to resolve the issue, divorce may be the ultimate solution.

The second category concerns women who commit major sins, which involve serious violations of divine law. These issues are beyond the scope of personal or familial correction and require the intervention of religious authorities or legal figures to address.

In summary, the use of physical discipline, or “beating,” is reserved for a very specific and limited context and is not a general or widespread practice. Islam advocates for resolving family disputes within the household, as much as possible, without resorting to public intervention. Physical punishment, when applied, is intended to be a minor and restrained approach.

The question might then arise: what if the husband himself errs? The Quran does not provide a specific form of punishment for men, even though both men and women are equally prone to mistakes. In response, it can be said that although both genders are susceptible to error, the approach to dealing with their faults differs. To explain this, men can be divided into several categories based on their behaviour in the home.

The first category comprises men who are virtuous, who act in an ethically and intellectually sound manner and foster harmony within the family. Such men do not pose any issues, and thus they fall outside the scope of this discussion.

The second category involves men who engage in actions or sins that violate divine boundaries, either related to their wives or other aspects of their lives. These sins are beyond the wife’s jurisdiction, and thus the legal or religious authorities should intervene.

The third category pertains to men who, within the family, commit errors that may be tolerated or forgiven by a virtuous wife. These are often minor transgressions, which the wife may overlook in consideration of external pressures or the difficulties her husband faces. This type of forgiveness does not pose any significant problem, as it maintains the integrity of the marital relationship.

The fourth category includes men who engage in persistent and severe mistreatment, abuse, or misconduct towards their wives. In such cases, the wife may seek external help from family members, community leaders, or legal authorities. If these interventions fail to resolve the issue, the wife has the right to seek separation from her husband.

In all these categories, preserving the dignity and integrity of the husband is of utmost importance. Islam stresses the importance of maintaining a positive environment within the home, particularly for the husband, so that the stability of the family unit is preserved. If a wife is advised to overlook some of her husband’s minor errors, it is often because of the societal challenges he may face outside the home. The wife’s tolerance helps to protect his dignity and facilitates the healing of any external wounds he may carry.

Islam does not advocate for women to silently endure abuse or mistreatment. If a woman suffers significant harm in the relationship, she has the right to seek a resolution through external channels, including the legal authorities. However, this should not be a hasty decision. The wife must make careful and deliberate choices, especially before resorting to divorce, and should consider the various options available to resolve the issue within the marriage.

This leads to the question of why men alone have the right to divorce and why women are not granted this right equally. This is often seen as a sign of inequality, but the truth is more complex. While divorce is generally disliked in Islam, it is recognised as a last resort for resolving deep marital issues that cannot be reconciled. In some cases, divorce may be the best option for both parties, providing an opportunity for healing and moving on from a problematic relationship. Although divorce is unpleasant, it is a necessary remedy for situations where the marriage has reached an impasse.

Divorce, although undesirable, offers a solution for those trapped in harmful or toxic relationships. However, it is not without consequences. A divorced woman may face social challenges, including stigma or rejection, which can be more damaging than staying in a troubled marriage. This societal issue often leaves women with little choice but to endure the difficulties of marriage rather than seek separation.

It is not the case that women must simply endure their troubles indefinitely. If the marriage has reached a point where it causes harm to both partners, the wife has the right to seek divorce. However, she must carefully consider the potential social consequences, as well as her emotional and psychological state before making this decision. A woman’s agency in marriage and divorce is an important aspect of her autonomy, but it must be exercised thoughtfully and responsibly.

333. Divorce! Why?

In discussions concerning women, men, and marital life, a very pertinent question arises, which forms the basis for various discussions in Islamic jurisprudence: the matter of divorce, separation, and the dissolution of marriage. Initially, the question arises: Why does divorce exist, and why should it be a legal right? Why should the law promote separation and give it formal recognition? A further objection is raised: even though the initiation of the marriage contract and the opening statement in the marriage contract is with the woman, why is it that divorce is solely within the man’s control, leaving the woman without the power to free herself from an undesirable or imbalanced marriage? Why should divorce not be a shared legal right between both the man and the woman? After all, it can be considered an issue shared between both parties in marriage.

In response to these objections, though the concept of divorce was briefly touched upon earlier, it is essential to discuss it in more depth here. As for the principle of divorce, although the separation of a woman and a man is painful and undesirable, in certain circumstances, it is preferable to the endless suffering of an unfruitful, unresolved relationship. In some cases, a marriage may become so bitter and unbearable that continuing it becomes devoid of value and can even lead to the destruction of one or both parties. Although divorce is a painful matter, in certain instances, it is a necessary reality. There are times when a couple reaches a point where continuing their life together becomes impossible. Divorce, like marriage, is a natural phenomenon. Just as every union has the potential for separation, denying this possibility leads to an inevitable explosion—one that is uncontrollable and unpredictable, and that robs society and its people of the ability to manage relationships in a manner that is reasonable and sensible. The principle of divorce is a bitter reality that exists and its necessity cannot be denied. Its total negation is not feasible, although it does not imply a universal or blanket acceptance of it. While divorce may bring about some harm, its existence serves as a safeguard against even greater harm, and although it negates a marriage and shatters a life, such dissolution, when necessary, serves to protect the individual and societal well-being. Therefore, denying the necessity of divorce is tantamount to denying a reality, and many harsh realities exist that must be accepted. The bitterness of these realities should not lead to the rejection of the principle itself, as the consequences of denying such realities may lead to far greater, irreversible harm.

Making divorce a law does not promote it, but rather helps prevent numerous injustices. Its regulation and structured application serve to control this societal necessity, ensuring it is invoked only when necessary. The legal right to divorce belongs equally to both the man and the woman, and it applies equally to both parties. Divorce itself negates the marriage and its contract. The key point here is that the active exercise of divorce, in practice, often rests with the man, due to the rational, non-emotional nature of his decision-making process. A man tends to assess the potential consequences of actions and makes decisions with careful reflection, unlike a woman who, in times of crisis, is more likely to act on emotional impulses without fully considering the long-term implications of her actions. However, this generalization does not mean that men are immune to errors or that women cannot be rational; some women may act thoughtfully and carefully in such situations, just as some men may make impulsive decisions. Nonetheless, when necessary, a woman can initiate separation by presenting valid reasons to a judge, and the law allows her to do so. Thus, a woman also has the right to seek a divorce through legal means, although the law is designed to ensure that emotional impulsivity does not lead to destruction.

It is not the case that divorce exists solely to resolve issues for the man, leaving the woman powerless. Islam seeks to ensure that divorce is only used in situations of necessity, particularly for women, who may be more vulnerable to emotional upheavals and less capable of controlling their emotions. The question arises: If divorce is inherently linked to the marriage contract, why is the formal declaration of divorce made by the man, and why does the woman not have a formal role in the process, even when the initial marriage proposal originates from her? The answer lies in the fact that the language of divorce reflects the negation of the acceptance the man made at the time of marriage. When the woman initiates the marriage contract, it is the man who accepts and assumes responsibility. The woman’s initial proposal is simply an expression of her will, and the man, by invoking divorce, negates his previous acceptance, thus releasing both parties from their responsibilities, except for specific post-divorce obligations, such as the waiting period (iddah) or the possibility of reconciliation.

Therefore, the act of divorce is not inherently harmful to either party, and its practical application reflects a necessary, albeit unpleasant, reality. Divorce, while disruptive, is essential to prevent greater harm, and its lawful regulation ensures it is only applied in the appropriate circumstances.

334. Myths About Women’s Creation and Nature

After the discussion on the management of women by men, objections often arise regarding the creation of women, with claims made about inherent flaws in the nature of women. It is essential, before addressing these myths, to present a brief overview of divine creation and the nature of the world. Throughout human history, despite all efforts to unravel the mysteries of existence, humans have come to realize their limitations in fully comprehending the intricacies of creation. Despite remarkable scientific advancements, humanity now understands that every particle of existence possesses complexities that are difficult to fully grasp, and many scientific mysteries remain unsolved. The unknowns in science are vast, and countless questions remain unanswered, many of which may take centuries to resolve.

Contemporary scholars and scientists, aware of the limitations of human understanding, approach the mysteries of the universe with humility and wonder, recognizing that the full complexity of existence cannot be understood in its entirety. The idea that one can possess complete knowledge of the universe is an illusion, and those who believe they have mastered all scientific and metaphysical mysteries are merely fooling themselves. Real scholars and thinkers approach creation with humility, acknowledging their inability to fully grasp the subtleties of existence.

Creation, as described in religious texts, is full of wonders. Any simplistic views about creation are a reflection of ignorance and narrow thinking. Those who raise objections or criticisms about creation are merely exposing their own limitations. The divine design of the universe is so perfect and harmonious that no imperfection can be conceived. As the Qur’an states, there is no flaw or imperfection in the creation of the Most Merciful; everything is in perfect order, and no gaps or deficiencies exist in creation. The Qur’an emphasizes the completeness of divine creation and encourages humans to observe carefully and reflect upon the magnificence and perfection of the universe.

When humans view creation through the lens of their own limitations and prejudices, they fail to appreciate the true beauty and balance of creation. The wisdom of the divine is beyond human comprehension, and true understanding requires humility and reverence. The human being, created in the image of the divine, is a microcosm of the universe, and in this sense, the universe is a reflection of the human soul. Despite the apparent differences between men and women, both are integral parts of creation, with each contributing to the balance and harmony of the whole.

335. Sexual Fulfillment, Giving, and Achieving Fulfillment in Men and Women

In response to questions about the completeness and perfection of creation, some argue that men experience complete sexual satisfaction, while women do not. This is another baseless misconception stemming from a lack of understanding of the true nature of women. Both men and women are recipients of divine blessings, and neither is lacking in any way, although there are different qualities in these blessings, and each individual—man or woman—has their own distinct traits and characteristics.

Both men and women share in the divine gifts of giving and receiving pleasure. Neither is lacking in these regards. Sexual fulfillment, as well as the ability to give pleasure, are divine blessings that both men and women possess. These gifts are not limited to sexual relations; they extend to all aspects of human potential and ability. Both men and women, in their full humanity, contribute to each other’s lives, bringing vitality and fulfillment. There is no excess or deficiency in the natural balance between them.

The idea that one gender is more capable of sexual fulfillment or that one gender is more “complete” in this regard is a misconception that does not align with the reality of divine creation. Any shortcomings or imperfections in this realm are the result of external factors, not intrinsic to the nature of creation itself. Every individual’s actions and decisions have consequences that affect their well-being and that of those around them. The Qur’an reminds us that the trials and tribulations humans face are a direct result of their own actions. Thus, the quality of life and relationships is shaped by individual choices and the ethical conduct of each person.

This myth about sexual fulfillment is based on outdated and biased thinking. In reality, men and women share in the divine gifts of love and affection, each contributing to the other’s well-being and happiness.

Pleasure, Fulfillment, and Sexual Satisfaction

Although pleasure, fulfillment, and sexual satisfaction are not the sole factors influencing marriage, they are a fundamental aspect of it. Both men and women share in the experience of pleasure and fulfillment, and the absence or abnormal reduction of it is often caused by various side effects and factors. These factors may include unsuitable marriages, potential defects or diseases, or a lack of awareness about the art and knowledge of life and the skills of pleasure-seeking, which itself necessitates education and training. () The sexual instinct, while present in both men and women and naturally capable of activity and manifestation, requires acquired knowledge for its proper utilization. It is akin to a person who, to read and write, needs education in literature. Similarly, sexual fulfillment possesses specific skills that must be learned. ()

337. Differences Between Men and Women in Sexual Desire

Sexual desire exists in both men and women, yet the specific qualities of each in the expression of this divine gift are one of the delicate masterpieces of creation. Harmony between man and woman in this regard fosters love, passion, and affection. Conversely, a lack of harmony results in numerous challenges. () Creation has prevented repetitive and excessive acts in sexual desire, adding delicacy and significance to it. () The manifestation of sexual arousal in men follows a pattern of peak intensity, often accompanied by a short-lived, overwhelming surge. Men’s sexual drive is characterized by speed, and this also applies to satisfaction and withdrawal. In contrast, women do not share this characteristic; their arousal tends to be slower and prolonged, with love less stable but often deeper. This reflects the inherently emotional nature of women. () Men experience a multiplicity of desires, while women’s sexual fulfillment tends to be more gradual, continuous, and phase-dependent. ()

338. Gender Differences in Selection

In matters of selection, men tend to focus on positive qualities, whereas women are less concerned with such details. Men display greater commitment to love and affection compared to women. Women have a swift, intuitive sense in making choices, and often can easily move on from their decisions. A woman may turn affection into resentment, and in some cases, love transforms into revenge. In such a phase, any action from a woman is possible. () Men are limited in this regard and often lack the capacity for certain actions typical of women, as their logical nature prevents them from engaging in similar behaviours. ()

339. Differences in Sexual Stimulation

In terms of sexual stimulation, men require little to no preliminary steps. The mechanisms for stimulating men are generally uncomplicated, allowing women to easily satisfy men in a short amount of time. () Women, on the other hand, possess a unique subtlety and complexity in their sexual stimulation, which requires individual recognition. Many women require foreplay, and a man cannot easily satisfy a woman without paying attention to her specific needs. Sexual satisfaction for a woman demands affectionate interactions and carefully calculated touches. () Generally, women’s love develops quickly, while their sexual desire may be elusive, taking longer to reach fulfillment. If this desire is not met, it can lead to frustration. () The climax of sexual arousal in women, if not achieved, can result in complications. Reaching orgasm for a woman is not an easy feat and requires a healthy, capable, and knowledgeable partner. ()

340. Duration of Intercourse

The duration of intercourse differs between men and women. This mismatch calls for attention and care. Typically, men experience quicker ejaculation, while women tend to have a slower response. () Women may experience repeated cycles of sexual fulfillment, whereas men tend to reach a single climax without cycles or repetition. () Men tend to have a continuous rhythm, while women can experience greater depth. () Men may think about their partner during intercourse, while women may have diverse thoughts. () Women can often conceal their feelings or experiences, making them harder to read than men. (____)

341. Sexual Satisfaction through the Principles of Love-Making

Sexual satisfaction for both men and women hinges on mutual attentiveness. Adhering to all principles of love-making and marital norms can significantly influence satisfaction. () The health, ability, and knowledge of both partners contribute to the alignment of these aspects. () Sexual and emotional disorders, or misalignments in temperament, can affect satisfaction. A lack of attention or selfishness on the part of the man can hinder success in this domain. () Men often focus more on their own pleasure, while women are typically more concerned with their partner’s satisfaction. It is rare for a woman to feel complete satisfaction without considering her husband’s pleasure. () The intensity and weakness of sexual desire changes with age in both men and women, though women experience more fluctuations during different phases of their life. () Misalignments in marital and sexual relations may be mutual, with both partners facing various challenges, whether physiological, emotional, or sexual. In many cases, these issues stem from a lack of awareness or unsuitable marriages. Preventative measures should be widely promoted through cultural education. () Men and women must engage in dialogue to achieve harmony in sexual and emotional desires, addressing any deficiencies and working to eliminate weaknesses. () If the principles of compatibility and balance are observed in marriage, many of the common problems in sexual relations and satisfaction can be resolved. Adequate education on ethical, psychological, and health-related matters before marriage would help avoid many of these issues. () Inadequate consideration of physical attributes, age, beauty, temperament, and social and financial circumstances can result in significant problems. () Overall, it can be concluded that sexual satisfaction and desire exist in both men and women, and it is not a male-exclusive trait. Any shortcomings in these areas are due to various side effects, not the inherent nature of either gender. ()

342. Marital Issues and Natural Pain

Some have spoken at length about the pain and suffering experienced during the wedding night, the loss of virginity, childbirth, and related issues, as though the authors themselves felt these problems more acutely than women do. It is necessary, therefore, to briefly discuss some of the natural and anatomical challenges of women in these circumstances, addressing them with clarity and presenting relevant religious and legal perspectives to refute any misconceptions and resolve objections. First, it should be noted that pain and suffering reflect physical, temperamental, psychological, and emotional imbalances. Just as pleasure arises from harmony between the body and mind, pain too is relative to a person’s nature and subjective experience. () It must be understood that not all pain is to be condemned; just as not all pleasure is inherently virtuous. The physical and mental faculties of human beings respond differently to varying forms of pleasure and pain. For instance, a fasting person may experience hunger and discomfort, but this discomfort can lead to a greater sense of spiritual clarity and discipline. ()

The menstrual cycle is the blood that a woman experiences each month for a few days, and it is referred to as the woman’s menstrual period. During menstruation, the cervix slightly opens and is less prominent, and the woman experiences various bodily changes, some of which involve blood. The presence of blood in the vagina can create conditions conducive to the growth of bacteria and other diseases, leading to uterine infections. Sexual intercourse during this period can facilitate the transmission and spread of infections, putting the health of the individual or both partners at risk. One of the factors for the prohibition of sexual intercourse during menstruation can be related to this, in addition to the potential for uterine wall swelling and an increase in menstrual blood flow. Menstruation typically begins around the age of twelve and becomes certain by the age of sixteen. Ovulation after menstruation begins gradually, with the eggs created by the ovaries contributing to the formation of ovules. The ovaries consider this a natural function and produce eggs even without sexual arousal, releasing them into the uterus. The uterus serves as a shelter and place for the embryo’s development and is always ready for egg production. If conception does not occur, the eggs are expelled from the vagina along with menstrual blood. Menstrual blood in women signifies the woman’s ability to reproduce and plays a crucial role in her reproductive health. This blood has a profound impact on her value and role, as it sometimes flows, provides nourishment for the fetus in the womb, and becomes breast milk at other times. This blood stands as evidence of the completeness of the woman’s creation and holds many secrets. The presence of blood and menstruation are directly linked to reproduction, childbirth, and breastfeeding.

Menstrual pain in some women results mainly from secondary factors or compulsory side effects, and should generally not be accompanied by severe pain, although in some cases, it can cause discomfort. There is a close relationship between ovulation and menstruation, as menstruation is the result of ovarian activity. Hormones during ovulation contribute to the production of menstrual blood, although it is also possible to experience menstruation without ovulation and ovulation without menstruation.

The Islamic law regarding menstruation and women’s cleansing practices reflects a deep understanding of human health, both material and spiritual. Sharia provides specific guidelines for men and women to ensure their protection from both physical and spiritual impurity. It is essential for scholars worldwide to draw from these teachings regarding the physical and psychological aspects of women, paying close attention to the laws of Islam and not disregarding them, whether one follows the Islamic faith or not.

Islam provides clear and detailed directives on the various stages of a woman’s life, from menstruation, pregnancy, and childbirth, to the spiritual cleanliness and rituals associated with these phases. These instructions offer clear insight into the natural and necessary bodily processes of women, such as menstrual cycles, postpartum bleeding, and other types of discharge. Women’s bodies are addressed within Sharia in a manner that promotes physical, emotional, and spiritual well-being, ensuring cleanliness and maintaining a connection to their inherent purity and sanctity.

In general, Islamic teachings emphasize the spiritual and bodily purification of women. Specific rules regarding menstruation, postpartum bleeding, and other types of female blood discharge are addressed in a manner that is both accommodating and purifying. These laws and practices are part of a broader spiritual and societal framework designed to uphold the dignity, purity, and health of both individuals and society as a whole.

…Throughout history, the role, status, and rights of women have been one of the most debated and complex issues. Diverse opinions have emerged from various schools of thought, and different cultures and civilizations have understood and dealt with the concept of womanhood in divergent ways. It is clear that in many instances, the rights and freedoms of women have been undermined, leading to the formation of different theories, some of which emphasize the supposed superiority of one gender over the other, while others argue for the equality of men and women in various aspects of life.

One of the key issues often discussed is the concept of “equality” versus “complementarity” between the sexes. Some ideologies focus on the belief that men and women are fundamentally equal in all respects, while others propose that men and women have distinct roles, but these roles are complementary, and together they form a balanced society. These differing perspectives on gender have led to disagreements on issues such as women’s participation in politics, their role in the family, and the balance between professional and domestic duties.

Islamic teachings, however, offer a balanced view on these matters. The Quran and the Hadith (sayings of the Prophet Muhammad) emphasize the equal spiritual status of men and women, both being created by God to worship Him and fulfill their roles in society. At the same time, Islam acknowledges the biological and physiological differences between the sexes, recognizing that these differences do not imply inequality but rather reflect complementary roles that contribute to the well-being of the family and society.

It is essential to note that Islamic teachings advocate for the respect, dignity, and honor of women. Women have rights to education, work, property, and the freedom to express themselves. However, these rights come with responsibilities, and there are guidelines that are meant to protect the woman’s welfare, her emotional and physical well-being, and her social integrity. For instance, in matters of marriage and family life, the principles of fairness, kindness, and mutual respect are emphasized.

This understanding of gender roles and equality is not just an abstract theological concept; it has practical implications. Women, as mothers, wives, daughters, and citizens, are seen as integral parts of society, with specific roles that complement those of men. These roles are designed to foster harmony, stability, and prosperity in the family and society at large. The Quran clearly defines the roles of men and women in the family unit, assigning different responsibilities, but always within the framework of mutual respect and cooperation.

The role of women in society is also addressed in various Islamic legal rulings related to family matters, personal rights, and even their involvement in political and economic spheres. It is often noted that Islam places a significant emphasis on the protection of women’s rights, particularly in areas such as inheritance, marriage, and personal security, areas that historically have been subject to various interpretations and practices across different cultures.

However, despite these protections, societal norms and practices have sometimes led to the misapplication or neglect of these rights. In many parts of the world, including in some Muslim-majority societies, women have faced challenges due to cultural traditions that do not always align with the principles of Islam, sometimes leading to the marginalization of women.

It is, therefore, critical to continuously educate people about the true values of Islam concerning women’s rights and to advocate for a better understanding and implementation of these values. As societies evolve and progress, the importance of creating just systems where both men and women can thrive in their respective roles becomes ever more apparent.

Ultimately, the issue of women’s rights and roles in society is not just a matter of religious interpretation, but also of social and cultural development. Empowering women and ensuring their rights are protected is crucial not only for their personal growth but also for the overall advancement and well-being of society.

…from traditional veils in many cultures, which often carry thousands of layers and restraints. These limitations reduce the energy of women, preventing them from engaging fully in various activities. Every reasonable woman understands that such restrictions come with significant burdens, and every fair-minded man recognizes the difficulties imposed by these limitations. These measures diminish a woman’s potential and confine her to rigid roles that stifle her freedom.

On the other hand, proponents of women’s freedom and liberation argue that such restrictions are a form of oppression, rooted in regressive ideas, and lack a solid intellectual or even religious foundation. They contend that the imposition of dress codes and prohibitions on women is unreasonable and doesn’t align with rational principles. They assert that men’s curiosity and lustful desires, often exacerbated by these limitations, lead to psychological and moral issues, further fueling a culture of repressed sexuality. These issues not only affect women but also impact men and society as a whole, causing emotional and mental strain.

Additionally, critics argue that these restrictions on women’s freedom prevent them from fully participating in social, educational, and professional spheres, thus undermining their personal and societal development. They emphasize that women, like men, should be free to express themselves without being subjected to artificial limitations imposed by tradition or society. In contrast, those advocating for modesty through coverings claim that true freedom lies in respecting moral and cultural norms, which can lead to a more harmonious society.

This ongoing debate centers on the balance between freedom and protection, individual rights, and the well-being of society. Supporters of women’s freedom argue that legal and societal reforms, such as education and strengthening law enforcement, should address the root causes of moral decay, rather than simply placing restrictions on women. They emphasize that these restrictions are a form of coercion and do not align with justice, as they do not provide a real solution to societal problems.

On the other hand, those who advocate for the protection of modesty through dress codes argue that without such measures, society will descend into chaos, as individuals may act on impulse rather than reason, leading to widespread moral and ethical degradation. For them, modesty and restraint are essential to preserving the moral fabric of society, and these values are believed to be vital for both individual and collective well-being.

At the heart of the discussion lies the question of how to reconcile the principles of individual liberty with the needs of society. Should women be free to express themselves as they wish, or is there a societal obligation to impose certain norms and practices to protect the greater good? This debate is far from settled, and the challenge remains to find a solution that respects the rights and dignity of women while safeguarding societal values.

Criticism of the Argument for Women’s Freedom and Unveiling

The limitation imposed on women regarding covering their bodies is contrary to every fundamental principle and rule. Human nature, without strong, irrefutable reasons, does not accept it. It is merely a cultural imposition, driven by ethnic preferences, that has been forced upon women in various forms, which is why it is considered regressive. There is no clear and indisputable religious argument supporting this practice, and all the reasoning provided in this regard is limited, diverse, ambiguous, and inadequate. Furthermore, the authenticity of these arguments and their proper attribution can also be questioned.

The psychological and emotional problems caused by such restrictions are even more significant. Psychological science aptly demonstrates this. Here, a brief summary of some of these issues is presented. The practice of covering women places them in an ambiguous zone, concealing their imperfections, flaws, and deficiencies, which in turn leads men into ignorance and unfounded misconceptions. This ignorance fuels men’s desires and insatiable lusts. By prohibiting nudity, men tend to see every minor flaw in women’s appearance as an exaggerated virtue, which leads to unnecessary curiosity and numerous mental disorders.

This results in deceit, dishonesty, unhealthy self-image, and harmful lessons, leading men into inflated self-perceptions and delusional fantasies about women. Such factors foster unpleasant traits, mental disturbances, and emotional weaknesses in both men and women. Infidelity and unethical behavior are often consequences. On the other hand, the liberation of sexual expression and nudity would put an end to these problems, offering a natural control over all decisions and actions, with both men and women approaching life with open eyes. History bears witness to the many injustices and deceit that have emerged under the guise of modesty. From deluded lovers to manipulative mistresses, to illicit relationships and baseless marriages, all these stem from the harmful consequences of compulsory veiling and the imposed concealment of women.

Freedom from these impositions would not only lead to the mental and psychological well-being of both men and women, but also eliminate the root causes of various psychological and moral disorders. For this to happen, there must be a cultural and practical evolution, and the legal framework should guide and regulate this change. A healthy social system should be established, eliminating any harmful disturbances.

Supporters of women’s nudity argue that all the negative behaviors such as obsession, fantasizing, and the related emotional consequences are products of inappropriate and extreme coverings. They claim that in free societies, such problems do not exist, as there are no hidden motives leading to these harmful outcomes. According to this view, the sensitivity to the opposite sex and the issues surrounding it are caused by habitual suppression and coercion, not by any inherent nature. In free societies, such disruptive behaviors do not exist, and people interact with one another with a healthier perspective.

Freedom leads to health, while repression breeds deviation. Although covering may outwardly appear to promote modesty, internally, it fuels corruption and immorality in both women and men. It leads them to engage in deceit and keeps them trapped in an avalanche of desires.

Criticism of the Claims Made by Advocates of Women’s Freedom and Unveiling

Some of the problems and abnormalities highlighted by the proponents of nudity regarding covering and veiling are as follows: the issues mentioned earlier summarise the arguments that might be raised in this regard. The ultimate defense of this group, in summary, is also provided, yet many of these arguments are nothing more than slogans, pseudo-scientific discourse, daydreams, and deviations in both thought and practice. It is necessary to briefly address and respond to all of them in this context, and to separate the different aspects of these claims. The numerous differences that have emerged in various discussions, while somewhat natural and inevitable due to the diversity of thought and investigation, are often driven by ethnic, religious, and political factors, which not only harm human society but also reflect selfishness, prejudice, and human ignorance, leading to unnecessary confusion and discord.

In scientific and philosophical debates, it is important that only knowledgeable individuals participate, and such discussions should not be hijacked by non-experts or turned into a platform for sensationalism. Various factions have historically exploited women for their own benefit—either through coercion or manipulation, using force or deceit. Today, while force and money may not be as prevalent, political and cultural motives have been added, with organizations manipulating women for various disastrous causes. While on the surface it may appear that force is not involved, political agendas, greed, and exploitation in the name of women’s freedom are far worse than the coercion of the past.

In addressing scientific issues, especially those related to women, it is essential not to indulge in rhetoric or political discourse. Instead, rational and logical principles should be prioritised to unravel these long-standing issues.

Regarding the matter of covering and veiling, there is a distinction between basic covering, which is universally supported, and the specific form of veiling, which remains a subject of dispute among different groups. The natural constitution of men and women, and the specific placement of their private parts, provides the best evidence for the need to cover these areas. However, the debate concerns the specific form of veiling, which remains divisive. Attention must be paid to the arguments surrounding it.

Those who advocate for a specific type of veiling, dictating its exact shape and form, are in the wrong, as it is not an issue of reason. Reason can only support the concept of covering in general terms, but not the specific form of it. The specific type of covering, based on cultural, traditional, or religious backgrounds, does not have rational grounds. As a general rule, reason can only support the concept of covering as a whole, and individuals are free to choose their own specific method of covering.

Those who deny the need for covering or veiling often argue that women should be free to appear in public just like men and that there should be no restrictions placed on them. They claim that veiling restricts women’s freedom without justification. While it is true that women should be free and not subject to unnecessary constraints, there is no inherent contradiction between freedom and veiling. In fact, veiling can be seen as liberating, allowing women to escape other, more damaging constraints and offering a more dignified and empowering form of freedom.

Thus, the discourse should not be based on slogans, but on sound reasoning. Advocating for the nudity of women should not involve political motives or manipulation disguised as concern for women’s rights or freedom. Women, although human with full human rights, have specific characteristics that should not be ignored. Just as women and men differ in emotional and physical aspects, their approach to clothing and veiling should also reflect these differences. The value of women must be recognised and their social and individual dignity preserved in a way that prevents their exploitation.

The arguments presented by advocates of women’s liberation and nudity are, in fact, fallacious and misleading. While we differentiate between traditional veiling and religious covering, in general, veiling is not a form of unnecessary restraint. If it imposes any limitations, they are not without reason, and the benefit to the woman is evident. This does not contradict women’s freedom, nor does it impinge upon their human rights. Women remain free to live their lives in a manner that aligns with their humanity, dignity, and social roles. However, the critique of covering should not extend to arbitrary veiling practices based on blind tradition or cultural prejudices. Such practices should be condemned, and women should not be treated as invisible, mysterious, or unseen. True modesty and dignity should be cultivated through education, culture, and religious practice, not through oppressive clothing.

Veil and Modesty as Limited Factors in Safeguarding Chastity

The veil and covering can only play a limited role in protecting the boundary of chastity. The main aspects of individual and societal chastity must be sought in their fundamental and root causes. Without these, one should not expect that modesty alone can ensure the chastity of a society. In some cases, even the absence of these root causes might cause modesty to have an opposite effect, and a veil driven by wrong intentions may bring about corruption. The nature of society, the characteristics of different communities, and the various afflictions and problems of free societies or veiled women should not be attributed solely to their covering. Modesty is just one factor among many. Scarcity breeds corruption, deprivation fosters satanic motives, and leads to mental and ethical shortcomings. However, none of these should be blamed on modesty or, more precisely, on covering, nor should it be assumed that the problems of a society can be solved by revealing women. Just as the positive aspects of free societies should not be seen as the result of nudity. Those who argue that nudity is the cause of societal progress and the veil is the cause of societal stagnation are fundamentally mistaken. They have no evidence to support their claims and are merely seeking a customer in a chaotic market. Their desires are rooted in satanic motives and exploitative schemes to profit from women, rather than in a true understanding of modesty. Thus, covering is intrinsically just one factor in chastity, and societal health—both moral and psychological—can only be ensured by addressing all underlying factors. Just as sex and nudity are among the factors that lead to corruption, they can, when combined with other factors, promote any kind of decay. Similarly, without other harmful factors, nudity alone cannot fully achieve immorality or corruption. The negative effects of nudity, in any case, do contribute to the overall health of a community but do not necessarily result in complete moral and social ruin. This demonstrates that a woman with a modest appearance may still fall into corruption if deprived of basic material, ethical, or religious elements. Conversely, a woman who may be without covering but maintains strong ethical and cultural traits can preserve her chastity even in a society that might lack these qualities.

It is not true that every veiled woman is free from corruption or moral shortcomings, just as it is not true that every uncovered woman is without dignity and modesty. A veiled woman might be more morally corrupt than a woman without a veil, but this is not to say that nudity does not impact the chastity of a woman, even if it does not directly involve her. In this case, covering becomes an instrument rather than a means of protecting chastity, especially if it is used for purposes that are contrary to its intended aim. A woman who lacks corruption but exposes herself may still face harm from the exposure, as the negative effects of nudity inevitably influence the health of society, but it is not correct to assume that such a woman is wholly corrupt.

In general, the problems present in societies with veiled women should not be attributed to the veil itself. The underlying causes of corruption must be addressed directly, just as the progress of free societies is not inherently due to their exposure of women. Problems in society cannot be solved by veiling, just as they cannot be solved by nudity alone. Both actions have consequences, but they are not singular solutions to complex issues. It is true that women are beautiful and desirable, but this should not justify exposing oneself to public view, as this would foster temptation and lead others astray.

Furthermore, if in societies where women wear the veil, men are still inclined towards temptation or indulge in inappropriate fantasies, this does not justify removing the veil. Instead, the deficiencies in men and women should be addressed, and efforts should be made to nurture respect and purify the desires of individuals in society. Likewise, the notion that societal problems can be resolved by laws or general intellect is flawed. Public reason and law only play their appropriate roles in a society that functions healthily and naturally, where public relations align with the needs of the people and obstacles to proper movement are removed, and misguided motivations are mitigated. In this case, common sense and laws would have their intended effect. Otherwise, in times of crisis, these factors would have little to no impact, and corruption would prevail.

The principle of covering for both men and women, to a reasonable extent, is rational and uncontroversial. However, covering alone cannot resolve a society’s issues in this regard, just as nudity alone does not account for the full spectrum of problems in both backward and free societies. These problems are rooted in various cultural, political, and economic factors, and solutions must be found by addressing each of these root causes. Only by doing so can we guide society towards a healthy direction, allowing modesty or nudity to have their appropriate impact, either constructive or destructive.

Among the arguments of those advocating for greater exposure is the notion that modesty or covering can increase curiosity among men. This view, however, should be countered by the understanding that such curiosity stems not from covering itself but from deeper moral and psychological deficiencies. Curiosity is a symptom of an unhealthy individual, and it should be addressed at its root. Simply revealing more or promoting freedom in sexual expression does not eliminate this temptation. On the contrary, it may intensify it, leading individuals further down the path of immorality. To combat this, it is necessary to eliminate the underlying causes and educate individuals about respecting boundaries, the significance of modesty, and self-control. Through education and the reinforcement of ethical values, individuals will develop the strength to resist their impulses and maintain control over their desires.

Ultimately, the core issue is not the veil itself but the broader societal health, the values imparted, and the moral fortitude fostered in individuals. Society must be rebuilt with a foundation of respect for chastity, modesty, and personal boundaries. In doing so, both men and women will learn to live with dignity, their actions guided by an internal compass of self-restraint and virtue.

On Marriage and the Equality of Women

In this context, there is no room for denial, and such companionship and marriage should be interpreted as the union between a man and a woman. It is unnecessary to impose any restrictions on the woman, and even with the realization of marriage, the woman should enjoy the same freedom as the man. The fundamental principle of a woman’s freedom should prevail over all other principles. Marriage, understood as companionship, should not negate its own essence, nor should it create fear or suffering for the woman. The natural connection between the two, which is typically seen as marriage, should be treated as an equal partnership with no restrictions, just as there should be no restrictions on the woman as there are none on the man. Any such limitations are a result of tribal or sectarian prejudices.

These arguments are often entangled with confusion, causing significant misunderstandings that require extensive intellectual and philosophical clarification. In brief, the main issue lies in the misunderstanding of the true nature of marriage and companionship. These individuals accept marriage as a natural and universal tradition, yet they fail to understand it correctly and ignore how this concept is perceived across all societies and nations.

They fail to recognize that while marriage includes companionship, not every form of companionship or union can be classified as marriage. True marriage involves a specific attachment of the woman to a particular man, and it is this emotional bond that forms the essence of marriage. This is a universally recognized truth, acknowledged by all nations and cultures, and it is rooted in fundamental human understanding.

Those who argue against the concept of marriage must either reject its essence outright or reconsider their stance. They should not compare the unity of husband and wife with the notion of freedom or neglect the essential differences between the two. If they claim to reject marriage, they must be prepared to stand opposed to the consensus of humanity, acknowledging that marriage, in its traditional form, is rooted in deep and natural principles that are universally recognized. The notion of a woman having multiple husbands, or rejecting the unity of marriage, is an unfounded misconception, rooted in cultural biases, not objective reasoning.

On the Nature of Women and Their Desires

The sweetness and desirability of a woman’s nature are not inherently tied to her identity as a woman, nor to her intrinsic qualities, but rather to the psychological and sensual desires that are often influenced by numerous men. Each new man that a woman encounters is often subject to the whims of her own passions and desires, which are ultimately rooted in her ego and selfishness. It is not that these desires originate from genuine love or affection; rather, they arise from the realm of her passions and sinful temptations. () The minds and souls that are corrupted by sinful temptations, through the societal evils, personal disobedience, and repeated sins, lose their clarity and purity, leading to a heart and vision that are filled with various diseases. These spiritual impurities cannot be regarded as natural instincts or inherent truths, and one should not place trust in them. () The social corruptions and individual spiritual deficiencies can so deeply affect individuals and society that the ugliness of sin becomes normalized, and what was once viewed as a deviation becomes accepted as a new standard. One must not confuse such moral degradation with inherent human nature or use it as a benchmark for truth. () When the hearts and eyes of individuals become corrupted, they lose their ability to think rationally and accurately. One should not regard the present corrupt state of the soul as a fixed and unchanging reality, but rather should distinguish between true, rational, and moral truths and these sensual desires. () It is not the case that if a woman or women feel an attraction to a man other than her husband, it is indicative of the woman’s true nature. Rather, it is the woman’s sensual desires, nurtured within the framework of her corrupted soul, that cause this preference. Just as the diverse desires of men, when influenced by corrupt passions, lead them astray, this does not signify a natural or essential truth about men either. Therefore, when it is said that the unity of the husband is what brings a woman peace and fulfillment, one should not mistake this for a mere product of passions or sinful temptations, nor should every new encounter be perceived as an instinctual need or a sign of true affection. (___)

If society is healthy and individuals are not enveloped by corrupt influences, one can clearly observe how the unity with a husband truly aligns with the innermost nature of a woman, and how a woman, in a natural state, does not seek novelty or new relationships but prefers the consistency and deep connection with her husband. Therefore, the desires of those who are influenced by practical or mental impurities, having fostered unhealthy tendencies within themselves, should not be regarded as indicative of the true nature of women. () A woman, when her heart and soul are pure and untainted by sinful influences, does not seek novelty for its own sake. If society were pure and individuals untouched by moral corruption, one would clearly see that a woman, in her true essence, finds contentment in the stability and permanence of her husband, and rejects superficial enticements. ()

It may be argued that in any society there are women who possess a degree of purity and goodness, and that not all women are affected by corrupt influences. Even among these virtuous women, however, some may still, in their inner nature, have hidden desires for novelty and fresh encounters with men. If it were not for the societal constraints and traditional norms, a woman would never turn away from these desires. However, this craving for novelty and change in a woman, much like the male tendency for variety, should not be regarded as a natural impulse. In response to this misconception, it must be clarified that although there are many virtuous and righteous women in society who lead pure lives, it does not mean that all women who appear outwardly virtuous are so in their innermost being. Many such women may, in secret, succumb to various unhealthy desires and temptations, which are merely restrained by societal norms or fear. The external appearances of decency may conceal an inner unrest, and one cannot judge the true nature of a woman based solely on outward behaviour. () A woman’s attraction to novelty or a desire for a new man is not a reflection of her true nature, but a manifestation of her inner temptations and desires. ()

The discussion of purity and impurity in any given individual should always be viewed with the understanding that human nature is relative, and that goodness and evil, as well as moral and ethical qualities, are not absolute. Rather, they are found to varying degrees within individuals, with each person reflecting a different balance of virtue and vice. (___)

On the Concept of Desire and Pursuit in Women and Men

It is important to note that the foundation and purpose of marriage are not solely based on the principle of unity with a husband, but also on other factors and characteristics. One of the key traits in the relationship between men and women is the concept of being desired (desired) and the one who desires (pursuer). A woman is the object of desire and the man is the one who pursues her. The man, in his yearning and longing, takes an active role in pursuing the woman, and it is his desire that directs his attention towards her, while she, in turn, becomes aware of his interest. This dynamic is often unconscious but can also manifest consciously. (___)

Naturally, the man’s desire leads the woman to become interested in him, but it is he who initiates the process of attraction. Men typically express their desires and intentions outwardly, whereas women tend to reflect the desires of men, responding to their feelings and wishes, often without directly asserting their own desires in the same manner. () The will of the man, the intellect, and strength of his desires, contrast with the delicacy, beauty, and allure of the woman. The man acts with clarity and purpose, while the woman more often engages her abilities to charm and captivate, drawing the man into her sphere. This interaction causes the man to become subdued and captivated by her, while he in turn finds himself enchanted by her charm and captivated by her desire. ()

One may argue that women, like men, fall in love and become desirous of men. Indeed, true love involves both parties actively participating, each in their own way. However, the woman expresses her desires in the form of being desired by the man and more often than not remains reserved, concealing her feelings, until she is able to lead the man to express his affections first. (___)

Although women can experience deep emotional love and desire for men, their desires are often framed within the context of being desired by the man. Even though a woman may fall in love with a man, she typically waits for him to express his desires and affection for her before openly acknowledging or expressing her own feelings. (___)

In conclusion, although the concept of mutual attraction and love is reciprocal, the woman’s desires are typically shaped by the initial desire of the man. She becomes receptive to love, but her expressions of affection and desire are framed within the dynamic of being the object of the man’s attention. Conversely, men’s desires can emerge independently, driven by the beauty or qualities of the woman, regardless of whether she acknowledges or reciprocates these feelings. This distinction between man’s active pursuit and woman’s receptive nature is fundamental to the dynamics of romantic relationships.

The structure and essence of man and woman, both in their physical and emotional nature, show that they are inherently different, and yet they complement each other in a unique way within the realm of love. Men tend to express their emotions and desires openly, whereas women, driven by their nature, tend to conceal or internalize their desires, only revealing them when they feel secure or when they feel they have fully captured the attention of the man. The man’s passion is outwardly displayed in clear actions and expressions of affection, while the woman’s response is more subtle, demonstrated in her emotional states and behaviors.

The complexity of the relationship between men and women lies in this difference, where men are more direct and open about their desires, while women, though equally passionate, often hold back, maintaining an element of mystery. The woman’s desire is not easily swayed, and it is not so much that she is incapable of being the one to initiate desire, but more that she is better suited to respond to a man’s desire, rather than to lead it.

In the context of love, a man is often the active participant, pursuing the woman, whereas the woman’s role is more passive, characterized by the art of seduction and allure. She engages in a dance of love, guiding the man through her subtle gestures and expressions. She may conceal her deepest desires and instead present herself as the object of his affection, drawing him into her emotional world.

Women are typically more selective in their emotional and physical attachments. While a man may seek many different forms of love and affection, the woman is seen to desire one, singular, absolute love, and cannot function properly in the presence of multiple suitors. This imbalance in the number of men vying for her affection can lead to emotional instability and a loss of self-worth.

Moreover, this balance is deeply rooted in the natural and spiritual laws that govern human relationships. The woman’s design, both physically and emotionally, is meant to be cherished and loved by one man, and it is this bond that enables her to achieve emotional and spiritual fulfillment. In contrast, when a woman is involved with multiple men, her ability to give and receive true love diminishes, and the relationship becomes shallow and devoid of deep emotional connection.

The spiritual and physical well-being of the woman is intertwined with the concept of a singular, monogamous relationship. In such a relationship, she can thrive, offering her full affection and care, and experiencing the nurturing love that is reserved for a woman in a committed partnership. In societies where the sanctity of marriage is maintained, and the principles of emotional and physical commitment are respected, the woman is seen as flourishing within her role.

On the other hand, a man may have multiple partners, as his emotional and physical desires are more varied, and he is capable of expressing affection to several women at once without losing his sense of identity. The complexity of male-female relationships hinges on this difference, where a man is often able to compartmentalize his feelings for different women, whereas a woman’s emotional and spiritual needs are best met by a singular, stable relationship.

Thus, the notion of marriage, particularly in traditional and religious contexts, represents the best way to ensure the stability and health of both the individual and society. When a woman and a man unite under the guidance of their respective spiritual and cultural frameworks, they contribute to the greater good, ensuring the continuation of the human race and the preservation of societal values.

In conclusion, this deeper understanding of the complementary nature of the sexes, when placed within the context of proper marriage and commitment, provides a framework for healthy relationships that promote emotional and spiritual fulfillment, safeguarding the family structure and contributing to the well-being of society as a whole.

Recognition of Social Laws and Public Traditions:

The correct recognition of social laws and public traditions in any society is dependent on the household and family, and the household and family are rooted in marriage and wedlock. () The household and family are the fundamental unit of unity and the most important human composition. The household and family are the deepest core of emotions and values, and the growth and guidance of society and individuals depend on it. () The household and family form the root and foundation of society, representing the central nucleus and the enduring link for human survival and existence, and this depends on the proper conduct of marriage and a healthy matrimonial system. () Without the household and family, and without the realization of the principle of marriage, there can never be hope for a harmonious and cohesive society. The world of humans, without these elements, will assume the ugliest form, worse than the wild animals in the jungle, for even wild creatures that are rooted in their instincts are not devoid of this natural principle and are fully aware of the importance of the warm core of the home, family, marriage, and calculated companionship. () Today, if the world enjoys a relative degree of harmony and has diverse ethnic, national, and religious unity, it is due to this principle. Many of the present-day social disorders can also be attributed to the failure to fully observe the principles of household, family, marriage, and rootedness in unhealthy relations. () Observing the principles of household and family can enable a society to be seen as a large household and family, bringing about the fulfillment of the motivations within this principle and eliminating many of the social disruptions, conflicts, and wars. () The multiplicity of classes, the deprivation of various segments of society, and the wars and conflicts in today’s human society are the result of failing to adhere to the correct principles of household and family. () Many of the harmonious motivations, peace, tranquillity, love, and affection are rooted in the household and family, and a focus on a healthy family can resolve many of the existing tensions. () The most beautiful concepts and words originate from the essence of marriage, and all human hopes, dreams, love, and attachment stem from marriage and a proper family. () Words such as father, mother, brother, sister, husband, and wife are based on marriage, and virtues such as honour, dignity, bravery, affection, love, and harmony come from marriage. () Marriage can be seen as the source of all human beauty, purity, and values. () The sacred word “father” and the complete manifestation of love represented by “mother,” along with other beautiful and noble terms, find their meaning only in marriage; without it, none of these concepts would carry their true meaning. () The value of a person depends on these meanings, and the manifestation of human potential, the emergence of various forms of spiritual and moral beauty, is tied to the realization of marriage and the love, affection, and passion it involves. () A person without these meanings and truths is no longer a human; in fact, they are less than an animal, resembling a wolf, or not just a wolf but a pig, and ultimately, without the realization of these truths in the body of a human, no proper status for humanity can be foreseen. ()

Direct Responsibility for the Child

In family life, in the small social unit of the household, roles such as father, mother, and children are observed, with each member fulfilling a specific function. A daughter or son, in any case, needs a direct responsible figure who ensures their material and spiritual needs are met during their growth and provides them with specific resources. () The primary and initial responsible figure in this matter should be the father, who possesses various resources, while the mother, in many respects, plays the most significant role in the child’s development. A child deprived of the presence of both father and mother cannot develop a healthy mind and soul, and this is dependent on the principle of marriage and its proper practice. The mother, under the concept of marital unity, plays a direct role in the realization of all these matters, and without a stable mother and the proper marriage bond, it is impossible to provide a stable and healthy environment for the child or to guarantee their material and spiritual protection. () It can be concluded that the health and correctness of a society and a healthy environment for human development depend on the household and family, and this principle is tied to marriage. Lawlessness, corruption, promiscuity, and immorality, as well as rebellion and deviation, are the results of abandoning this vital principle. Breaking away from marriage and a proper matrimonial system creates a fertile ground for all manner of moral decay, and immoral practices such as illicit sexual relationships and unchecked mixing of men and women in society are the greatest causes of the corruption of the human community. Such behaviour indicates the lack of identity of individuals or groups, and some engage in this to exploit and oppress people and their resources. () A society and a people who disregard the foundation of marriage and rational moral principles, and who fail to appreciate them, will never find good, prosperity, health, vitality, love, and affection, and will be deprived of the joy and warmth of human emotions. () The permissive lifestyle and the complete release of women from all proper constraints in the neglectful world of today, as well as the brothels of nations, can be seen as the most emblematic examples of this deviant and disgraceful lifestyle. The lives of these individuals are marked by deprivation, corruption, disgrace, injustice, and harm, hidden beneath the pleasures and intoxicating distractions, accompanied by oblivion and ruin. The observation of such people and such places of vice and promiscuity around the world, with their distinct features, serves as the best evidence for the condemnation of these individuals. No wise and rational person would willingly take their wife, mother, sister, or child into such places or live with these corrupt and disgraceful beings. Those who promote permissiveness, spread promiscuity, and support unhealthy interactions have no goal other than the pursuit of such vices or the exploitation of people, intentionally or unintentionally causing harm to human society. () The news and observations of such free societies and centres of corruption indicate numerous inhuman actions that are unworthy of ordinary people. Those who encourage such matters cannot be considered human, let alone healthy individuals. From all of these discussions, it can be concluded that marriage is a truth that, if denied, accuses the individual of ignorance or impurity, and this truth is not in conflict with women’s freedom, although it has specific limits, and its limits define its nature. () Freedom, in the sense of being without boundaries, does not lead to the expansion of that matter; rather, it destroys the essence of that truth. () Although marriage has specific characteristics that distinguish it from fornication, these distinctions should not be regarded as constraints, and there is a significant difference between these two concepts. () Just as friendship and intimacy between a woman and numerous men, either simultaneously or consecutively, lead to her degradation and devaluation, it is not the case that men and women are identical in all respects; otherwise, there would be repeated entities. () The explanation of women’s specific qualities is not a result of tribal or traditional prejudice; it is not the case that women’s joy and happiness are realized in polluted and mixed relationships, but such contamination makes women unnatural, anxious, and disturbed. () Marriage is not the possession of a woman, just as the violation of a woman’s rights through fanciful ideologies does not constitute her freedom, and preserving the boundaries of this matter, like other matters, is necessary and obligatory. (____)

This reflects the truth of genuine marriage and provides a clear explanation of the boundaries of a real, actual matter. It is neither trivial nor insignificant, and there can be no argument against its validity, nor does it require any further proof. () Other misconceptions have been raised regarding various aspects of the essence of marriage and its contract, such as the notion of temporary marriage (mutʿah), the dowry, and the remuneration within the marriage contract, as well as the lack of restrictions for men in temporary marriages with regard to the number of wives they can marry. Each of these misconceptions has been addressed, either in detail or in summary, in various parts of this text. ()

1. Avoidance of Gender Polarisation

In family matters and the formulation of laws, we must avoid gender polarisation or the biases towards women’s and men’s perspectives. Instead, we should follow the divine laws and principles in a serious manner to ensure the wellbeing and happiness of the community. () The issues within society and the challenges faced by women are the result of coercive forces, ignorance, and human injustice; neither can the creation and nature of women be blamed, nor can the religion and its laws be accused of faults. Rather, we must have complete confidence in and belief in the regulation provided by religious laws, and we must not neglect religious matters and teachings. In situations where misconceptions arise regarding creation or religious laws, we must strive for correct understanding and precise explanation, recognizing the flaw in our perception, not in creation or religious rulings. The creation of the world and humanity is perfect, and women, like any other phenomenon, are perfectly created. The issues we face should not be attributed to creation or religion but rather to human shortcomings. () Regarding women, one must neither have malicious inclinations nor apply personal desires to them, nor should they be led into sin or corruption, nor should we promote nudity or lawlessness, which will lead to the ruin of society and people. At the same time, women should be allowed to grow naturally within society and should not be unnecessarily restricted. () One must prevent unhealthy interactions and prevent women from becoming subjects of political advertising campaigns. We should refrain from any slogans or rhetoric in this matter, focus on the realities, and strive towards purity. () The private domain of women should be defined for the comfort, purity, and sanctity of society and the people, preventing the deviations of Satan and the harmful intentions of distortion. A woman should neither be seen as an invisible entity, fit only for the home, nor should she be without boundaries, standing side by side with men, leading to a dangerous situation for both men and women. () Both women and men have their own specific boundaries, and they must grow within their legal and natural confines, avoiding both excessive and negligent approaches. Women should not be exposed to the harmful consequences of ignorance and deviation, and we should build a society full of hope and health, recognising that society without the health of women will never see true health and happiness. The corruption of women brings about the corruption of society and all its related issues. ()

1. The Superiority and Priority of Preserving People and Religion

In the context of Taqiyyah (dissimulation), an important issue arises: when there is a conflict between the killing of a believer and the destruction of the Kaʿbah or the obliteration of other sacred elements of the faith, which should be prioritised in decision-making? In other words, is the preservation of the believer for the sake of religion and religious symbols more important, or should the believer sacrifice themselves for the preservation of religion and its symbols? The choice between these two priorities is relative, not absolute, and each of these matters can take various forms and conditions in comparison with the believer. () Although religion has come for the growth and advancement of the believer, the believer must also strive to preserve the dignity of religion, and in the event of a conflict, one should carefully weigh the other. () In the context of Taqiyyah, the believer does not have a duty to preserve religious symbols and must focus on protecting their own life. () However, outside the context of Taqiyyah, a believer should sacrifice their life to preserve religion and should prioritise religion over personal safety. () The context of Taqiyyah differs from that of non-Taqiyyah, each with its own specific atmosphere. In the Taqiyyah context, preserving the life of the believer takes precedence over all other matters, provided there is no significant benefit in sacrificing life. Even when such a sacrifice is deemed necessary, it does not mean that the believer is obliged to preserve religious symbols to the extent that they give up their life or safety. () Of course, even in the non-Taqiyyah context, such situations may arise. It is possible within the context of Taqiyyah that some individuals may deviate from the general principle and, in specific circumstances, expose their life to danger to preserve certain symbols or prevent the overall deviation of the community, prioritising those aspects of religious symbols over their own lives. () Such actions can be inferred from the documents on Taqiyyah, suggesting that the general rulings of Taqiyyah are intended for the general public, but certain individuals may, in specific cases, abandon Taqiyyah and risk their lives. () Sometimes, this obligation becomes more apparent, especially when the general wellbeing of the people or the destruction of key religious symbols is at stake. ()

1. The Cruelty of Oppressors and the Fragility of the Weak

Humanity is afflicted by the hardness of heart and cruelty through the turbulence of oppression and injustice. This very oppressive behaviour leads to further cruelty. The relationship between oppression and cruelty is a mistaken one. Many of the world’s disturbances stem from the harshness of oppressors, who ensnare humanity in anxiety and great deviations. () In contrast, there are mystics who, due to excessive passivity and fragility, cannot withstand any attack or defence. They relinquish much of themselves and their virtues to maintain an existence detached from others. These mystics, though having accomplished the difficult task of overcoming their anger and hatred, are still incomplete. For the heart should neither be hard nor devoid of natural anger and hatred. () The heart, just as it requires mercy and kindness, also requires hardness, anger, and hatred. Mercy and kindness are necessary for the servants of God, while anger and hatred are appropriate only for those who deserve it. The complete human must have both love and hate, just as they must combine patience with anger. () It is inappropriate in a world of injustices for some to be filled with cruelty, while others react passively and weakly. A person must observe wisdom and resistance in all aspects. () Some are pioneers in cruelty, and others in passivity and fragility. Neither group can claim to be the saviours, even though the second group may possess purity and simplicity, while the first group consists of the devils of their time. () True divine saints are those who assist everyone and everything as necessary and stand against the oppressor while supporting the oppressed. () Just as it is wrong to stand with the oppressor, it is also inappropriate for a believer to support the oppressor. One must not succumb to cruelty, nor is passivity and fragility perfection. These qualities are deficiencies and signs of weakness, and one must strive to overcome them without becoming cruel. () The heart should be prepared to deal appropriately with every situation and make sure to avoid extremes in its actions. () In any case, both the cruelty of oppressors and the fragility and passivity of mystics are incomplete. Passivity is a defect for any person, seeker, or aspirant. The committed and advanced person must have both love and hatred and respond appropriately to both good and bad actions. The advanced individual, though compassionate towards everyone in society, should not allow their fragility to lead them to show compassion for wrongdoers or ugliness. A person must have a measure to respond appropriately to good and bad, ensuring society is not divided into two groups: one group of reckless oppressors and the other, showing unconditional compassion even for them, viewing them all equally as God’s servants. While all are servants of God, oppressors and the oppressed are different. The oppressor, though a servant of God, does not acknowledge this fact and should not be shown mercy. The believer should know that there are those who stand against wrongdoers and will not tolerate their actions. A mystic or seeker is one who can distinguish between good and bad and act accordingly. In the face of an orphan’s tears, they should not sit idly by, and if they see the tears of an oppressor, they must recognise it for what it is, not confuse it with the tears of an innocent, nor be deceived by it. They must recognise the bowed and broken neck of the weak and not confuse it with the weakness of others. They must be able to tell the difference between the oppressed and the false oppressed. This is the true level of spiritual support and mysticism, not simply offering kind words and smiles indiscriminately to everyone. (______)

1. The Good, the Inharmonious, and the Ordinary Individuals

The creation system has a certain harmony, balance, and distinctiveness. Although each being has its own unique features, they share a particular harmony. In a general classification, all beings in our perceptible world can be divided into three categories: the majority are ordinary beings; another group consists of the very good; and the third group comprises those that are highly disharmonious and full of profound vices. These latter are few in number. () When you look at flowers, trees, animals, stones, and even humans, the majority are ordinary. The very good and the highly disharmonious are rare. () Just as not all flowers, such as the rose, and not all blossoms, such as the water lily, return, not all humans are endowed with countless virtues and perfections. Similarly, many do not engage in crimes, such as murder. Meanwhile, the majority of humans lead ordinary lives, without much pain or greatness, nor do they perceive themselves capable of committing significant crimes. () Humanity is the representative of all perceptible beings, and by examining the human face, we can understand the other beings. Not all humans are exceptionally beautiful, nor are the majority extremely ugly. Most humans fall within the average range of beauty. Similarly, in strength, intelligence, or wisdom, only a few individuals are at an exceptional level, while many are at a very low level. () In terms of virtues and vices, treachery and honesty, and other moral qualities, it follows the same pattern. One might say that the good, in any form, is rare, while the bad is also scarce, with the ordinary being abundant. () What drives the development of any type is the majority of the ordinary individuals, while the outstanding individuals lead the progress and movement of their type. The bad individuals are anomalies, each with its place and appropriate function. ()

1. The Nature of Material Things

There is a fundamental difference between the worldly and the otherworldly, which is that all the manifestations of the world, in their pursuit, are mere intensifications of absence. () The structure of worldly matters is such that the more one partakes in it, the greater the thirst becomes, rather than being quenched. In contrast, spiritual and otherworldly matters fulfill the thirst, and their acquisition is actual existence, bringing with it peace, realization, and fulfillment. () The example of the world is like salty water: the more you drink, the thirstier you become; whereas spiritual matters and truths are not like that. Their attainment brings tranquility and composure. (______) Those who attach their hearts to the world, in pursuit of its products…

They are worldly-minded, never satisfied, and always exclaiming (هل من مزید؟). Their capacity is akin to the inferno, as described in the Quran: “The Day when We will ask Hell, ‘Are you full?’ and it will respond, ‘Are there any more to come?'” [15]. For the people of this world, nothing remains but deprivation, fatigue, and disappointment.

No matter how much of the world they acquire, they continually feel increasing need, never experiencing a sense of richness or self-sufficiency. In contrast, spiritual guides, despite their deficiencies, perceive richness within themselves.

365. The Path of Success and Victory in the Pursuit of Truth

If a person truly seeks something and desires it, they will succeed. A person’s success is proportional to their commitment and the importance of their goal. A person falls in love with someone or something when they become entirely absorbed in it; mere words or superficial expressions do not resolve the matter. A person addicted to a substance, such as a drug addict, becomes truly addicted when they no longer see anything beyond their addiction. They become so immersed in the harmful substance that they sacrifice everything else for it, treating it as their deity. If a believer were to love God as intensely as an addict loves their substance, dedicating their whole existence to the pursuit of truth, they would experience true faith, and God would not forsake them. Instead, God would answer them and place them among His chosen ones, and the believer’s heart would testify to these truths. However, if their faith is merely verbal and does not entail the complete devotion of an addict, they will not experience the fruits of spirituality. If a person is not prepared to devote themselves as thoroughly to the pursuit of the true deity as an addict does to their substance, their faith will never be genuine. Even though much is said about God and many claim to have faith, these are just words and do not bring any real change. They see nothing and hear nothing from their deity, and their hearts do not bear witness to the light of faith. What exists is merely empty rhetoric and superficial devotion, devoid of the pain and struggle that comes with loving the true beloved. This is why society and individuals find it difficult to experience true faith, despite frequently mentioning God. To achieve results and access the mysteries of the divine, one must endure pain, longing, and separation from the beloved, so that the heart may be set alight with passion, burning away all impurities and preparing itself for the presence of God. Only the true saints experience this, and they are ready to sacrifice everything in the way of their beloved. Although few in number, they are the true seekers of God’s truth, having tasted the sweetness of faith and heard the divine call. In the journey toward truth and the oneness of the Divine, mere words are insufficient; faith must be pursued with the same intensity as one’s devotion to worldly idols. Only then will the path be found. Otherwise, like all other claimants, they will be consumed by their empty words and never reach their destination. All those who claim to seek the divine are, in fact, ignorant of its true pursuit.

366. The Intellectual Precision of Following the Most Knowledgeable (A’lam)

There is no doubt regarding the correctness of following the most knowledgeable (A’lam) in every field, especially in religious matters. The discussion lies in two areas: first, whether the lawgiver requires such intellectual precision in following religious rulings, and second, whether it is practically feasible to follow the A’lam in our contemporary societies. Regarding the first, the sacred law does not require such detailed intellectual scrutiny in following religious rulings, and there is no strong evidence to suggest that such precision is necessary. In fact, there is abundant evidence to the contrary. The infallible figures (the Imams) have directed people to follow reliable individuals within their regions, without necessarily elevating one individual above others. They did not establish a hierarchy of knowledge, but guided followers to trustworthy figures in their localities without focusing on their personal competence. In the second context, it is practically impossible to identify and follow the A’lam in our current societies, where political scheming, manipulation, and corruption play significant roles. Therefore, the pursuit of an A’lam is not feasible. Moreover, the obligation to follow a religious scholar is not conditional on their being the A’lam, and those who emphasize the necessity of following the A’lam are either not truly the most knowledgeable themselves or have various deficiencies, particularly in their spiritual and moral faculties. Furthermore, the issue of A’lam is not related to financial matters or the distribution of stipends. There is no logical reason to expect individuals to coordinate their financial affairs with a particular scholar when they follow their religious rulings. The key issue is that financial matters should be spent in accordance with the scholar’s rulings, regardless of whether the funds reach the scholar. The claim that such funds must reach the scholar is not grounded in proper reasoning, and the idea that scholars are better equipped to handle such matters is also misleading. They may have a theoretical understanding of how to spend funds, but in practice, this is more a financial management issue, which is better handled by organizations such as banks.

367. Ethno-Religious Terminology

A nation’s culture contains various terms, each with its own specific connotation: some terms are positive, others negative; some are familiar, others less known; some are well-established, while others have not gained acceptance. Some words carry a sense of virtue, while others suggest vice. In our society, familiar terms include money, power, women, children, and life—these are commonly understood. In contrast, terms related to spirituality or religion, such as disbelief and faith, justice and sin, Hell and Paradise, present a contrast between the beautiful and the ugly. Religious terminology, although known, has not been internalized to the same extent as more secular or cultural terms. For example, while terms like Nowruz (the Persian New Year) or the seasons of winter and summer are widely understood and deeply ingrained, religious holidays like Eid al-Fitr and Friday as a religious festival have not reached the same level of acceptance. Terms such as brotherhood in Islam—where believers are considered brothers—are not truly internalized in practice. People understand familial bonds, but the concept of Islamic brotherhood does not hold the same weight, even when it is mentioned. Social and cultural terms are far more ingrained than religious concepts, and religious leaders have not made adequate efforts to address this deficiency. A Muslim or an Iranian understands the familial and social concept of brotherhood and values it, but the sense of brotherhood in faith has not been nurtured. Even religious scholars do not place the same trust in their faith-based brothers as they do in their blood relatives. Likewise, they prioritize family over faith and virtue. Such spiritual and religious terms, although known, are not deeply meaningful for them in practice. What is clear is that religious scholars and community leaders should make concerted efforts to promote these spiritual and religious concepts in society. They should work to institutionalize and cultivate these terms, thereby fostering a more spiritually vibrant community and rescuing it from the current state of stagnation and decline.

368. Caution in Punishing Professional Criminals

It is essential to exercise caution in the application of legal punishments, especially in cases where there is any doubt regarding the guilt of the accused. While Islamic punishments can effectively curb many injustices, if they are not applied properly, they can become a shield for the oppressor, allowing them to escape justice. Professional criminals—who commit theft, murder, and assault—may not require witnesses or evidence to escape punishment. These offenses often occur secretly, and due to legal ambiguities, the criminal may evade justice, protected by doubt or the presumption of innocence. In such cases, the criminal can escape punishment, despite their guilt, and the victim is left without recourse. This highlights a significant flaw in the legal system: the burden of proof falls disproportionately on the victim, while the criminal can find numerous ways to avoid being held accountable. As a result, crimes go unpunished, and the legal system often fails to protect the vulnerable. This issue is exacerbated by the complexity of proving a crime, leaving the victim with little hope of seeing justice served. This situation has worsened over time, particularly in the years following the revolution of 1979, where the legal system has not sufficiently adapted to address such issues.

If it is not organised, a catastrophe will occur. For example, if someone kills another unjustly, they can deny it in many ways and obtain a verdict of acquittal based on the existing laws. This is because the principle of innocence and the lack of proof make it relatively easy for many criminals to escape. Even after conviction, doubts about intent (whether intentional or semi-intentional) arise, and the evidence gets muddled, making it difficult to prove even semi-intentional acts. In the case of the crime being proven, the law merely establishes a compensation (blood money), with the maximum amount being a fixed value. At the time of writing this, the blood money for a Muslim man is half a million tomans, which must be paid in instalments over three years. If the victim is a woman, the blood money is halved. This amount of money is not very significant in our society, and it would not even be enough to buy a car like a Peykan. If a woman were to have an accident with her Peykan, causing both the vehicle and her death (without her being at fault), and the perpetrator is identified and sentenced, the total compensation for the vehicle and the woman would amount to 1 million tomans for the car and 250,000 tomans for the woman’s blood money, even though the woman may have a dowry of 10 million tomans—something not common in many cases. The value of a woman’s life and blood, according to these laws, is worth less than her car and even less than her dowry, which the heirs can claim, albeit in instalments, after several years. This kind of legislation encourages crime and fosters an environment where criminals can easily escape justice. All of this is in direct opposition to the spirit of justice and fairness. The interpretation of these laws is flawed, and efforts must be made to amend these thoughts and preserve Islamic laws so that they do not become tools for the powerful to misuse.

It is prudent to ensure that an innocent person is not wrongly accused, but this should not result in many criminals being given opportunities to escape their punishments. The principle of “certainty” should not be applied in such a way that it always benefits the oppressor and harms the oppressed. Although doubt should be trusted and no one should be deemed guilty without certainty, this should not prevent the victim from obtaining justice or allow the oppressor to escape punishment. Additionally, in the execution of judgments, the victim should not be left without legal support, and even when a crime is proven, it should not be that their rights are delayed and subject to uncertainty. Moreover, the worth of a human being in society should not be reduced to a mere fraction of an ordinary commodity, and the life of a person should not be so easily discarded or trivialised. The value of a person, male or female, should be far above that of material possessions, and their death should not be treated as something that can be easily compensated with a meagre sum.

The spirit of Islam and its laws are free from these legal shortcomings, and there are positive foundations for all of these matters. The negligence and shortsightedness of the authorities have led to such disorder, which in turn is one of the main factors contributing to the spread of immorality, increased deprivation, and the encouragement of crimes. When these deficiencies are considered alongside other injustices such as bribery, favouritism, and corruption, the condition of the judicial system becomes clear. If these issues are combined with other social deprivations and the shortcomings of the underprivileged in society, it becomes evident what is happening in the society and the state of the Muslim community. It is hoped that the aware members of the community and officials will take the necessary actions to resolve these problems. Although we should not be overly optimistic about solving all these issues, we should not be despondent about reform. Although we believe that with the current approach, problems cannot be resolved, intellectuals in this land must make a diligent effort to ensure the preservation of national and Islamic identity through intellectual, cultural, and practical reforms, so that perhaps in the not-too-distant future, a relative revival can occur.

Analysis of Ashura Movement of Imam Hussain (A.S.)

The movement of Imam Hussain (A.S.) and the events of Ashura represent a divine movement and a specific historical juncture that, in addition to showcasing the human virtues in both good and bad aspects among the caravans of Karbala and its enemies, also brought about the preservation of religion and the downfall of oppression and tyranny. This movement, in its complete actuality, can carry various social motivations and bring to the fore the factors contributing to their growth. If the Karbala movement is properly identified and utilized, it can be hoped that many grounds for intellectual and practical growth in society will materialise, and the negative aspects of wrongful dealings with the agents of oppression can be controlled. However, due to the overwhelming presence of the agents of oppression and their sensitivity, this movement was compromised and gradually lost its spirit, reducing it to mere enthusiasm and rhetoric over time. Had the spirit of Karbala and the pure caravan of Hussain been manifested in human society, it would have obliterated oppression. However, this was not the case, and the forces of falsehood drained the essence and effects of the uprising, leaving only the loudness and fervour of Ashura for Shia and its scholars. Colonial powers, seeing their success in stifling any religious discourse, favoured limiting Karbala to mere excitement and loudness. The movement and uprising, which should have eradicated the roots of oppression and tyranny, portraying the best faces of love, sincerity, and purity in society, and transforming individuals to embody these divine virtues while rejecting the oppressors, ended up confined to noise and commotion. Of course, even this does not go without effect, and it has its numerous fruits. If the oppressors had been able to eliminate even this, they would have done so. However, these developments, despite being full of misguidance, did not have significant foundational effects for the Muslims and overshadowed the true knowledge and awareness of this uprising. It is crucial that the Karbala uprising is recognised and studied in scientific and mystical circles worldwide, with attention given to its scholarly virtues, so that it may be applied to purify human thought and action, allowing its true fruits to manifest in human society and not merely remaining as excitement, noise, and misguidance. In troubled societies where agents of oppression do not allow for the manifestation of its virtues, even this noise and excitement serve as a wake-up call to the forces of falsehood, signalling that Ashura is coming, that the month of Muharram is here, and the cycle of calm and uproar will continue to engage human history in the ongoing struggle between right and wrong until the emergence of the Awaited Imam (may Allah hasten his appearance), who will bring an end to the falsehood and tyranny with his uprising.

Analysis of Imam Hussein’s Ashura Movement
Imam Hussein’s movement and the events of Ashura represent a divine movement and a unique historical turning point that, apart from fully showcasing the human virtues in both good and bad directions among the caravan of Karbala and its enemies, also led to the survival of religion and the breaking of tyranny and oppression. This movement, in its complete manifestation, can reflect various social motivations and also address the factors contributing to their growth. If the movement of Karbala were properly understood and utilized, one could hope that many fields of intellectual and practical growth in society would materialize, and the negative aspects of incorrect actions by the agents of oppression could be controlled. However, due to the large number of oppressive agents and their sensitivity, this movement was hijacked and lost its spirit and essence, to the point where, in later times, the awakening movement of Karbala became gradually confined to mere passion and rhetoric. If the spirit of Karbala and the pure caravan of Hussein had manifested in human society, the world of oppression would have been eradicated, but it did not happen. The agents of falsehood drained the truth of this movement and its effects, leaving only the noise and emotional fervor of Ashura for the Shia and the Shia scholars. Colonizers, seeing themselves capable of suppressing any religious slogan, considered it advantageous for them that Karbala remained confined to the excitement and noise of Ashura. A movement and revolution that should have uprooted tyranny and oppression, and which could have depicted the purest image of love, sincerity, and purity in society, making people adopt those divine and pure virtues and rejecting tyrants, was reduced to mere noise and clamor. Of course, even this is not without effect and has many fruits, and if the oppressors could have, they would have erased even this. However, all these matters, aside from leading to numerous miseducations, did not have a substantial foundational effect on Muslims, and the intellectual and spiritual aspects of this revolution became neglected. It is essential that the uprising of Karbala be recognized and examined in academic and mystical circles worldwide and that its authentic virtues be acknowledged and utilized to promote the purification of thought and action, so that the true fruits of this revolution can be manifested in human societies and not just confined to noise, excitement, and miseducation. In turbulent societies where the agents of oppression prevent the appearance of these virtues, the very noise and clamor may serve as the best warning bell for the forces of falsehood that a breeze is blowing, Ashura is approaching, and Muharram will appear, and then there will be calm again, followed by outcries, and this cycle of noise and calm, with its own consequences, will keep humanity engaged in the struggle between truth and falsehood until the reappearance of Imam Mahdi (may Allah hasten his reappearance), who will himself embody the revolution of Imam Hussein and put an end to all the false and heretical assaults.

On the State of Society and the Loss of Genuine Emotion

People are generally concerned only with their own problems and those of their immediate circles, and everyone else is ignored. If something happens, it is only done through relationships, money, connections, or force. It is as if someone were to say, “I have a cold and can’t smell anything,” or “My hearing is weak, and I can’t hear well,” or “My vision has weakened, and I can no longer see well.” Emotions and feelings have become similarly impaired, with the difference that the weakness in tangible faculties is more apparent, while the weakening of emotions is not always clear even to the person themselves. Someone whose emotions have died and whose sensitivity is lost will never accept that they have become emotionless, just as a person who can see but no longer sees, or hear but no longer hears, may fail to realize their own loss. They see the pain of others but don’t truly see it, hear it but don’t really hear it. It’s as if their life, soul, and spirit are fading, leaving only an outer shell. They work for themselves, for the world, for show, and they perform rituals for people. But their goals are deceit and self-benefit. Their entire life becomes meaningless, without sincerity, servitude, love, or a sense of purpose. It is as if everyone is dead, and our world has become a cemetery where everyone sees each other the same way. If someone suffers, is hungry, or in pain, and cries blood, there is no one to shed even a tear for them, because no one has tears left to cry even for themselves, let alone for others. It is as though the transformation of souls has taken hold of everyone’s thinking and inner selves, without anyone being concerned about this state. Cruelty has rooted itself in every heart, and transformation has engulfed everyone’s spirit. Oppression, injustice, and cruelty have destroyed everything, and without any form of justice, both rulers and subjects speak beautiful words, laughing at each other’s expense.

379. Conditions for Accepting the Truth of the Universe

It is generally accepted by some that there is a truth in the world, and a group of people has accepted the principle that the world has a truth, and this truth brings with it other truths. However, many from this small group lack the courage to accept even this basic truth in practice, and they try to avoid it in various ways. Some do not accept the practical consequences of this principle, while others deny it practically, and yet others distort the truth and justify their actions to ease their consciences. These are the most dangerous and harmful groups. They do not deny the truths of existence, but they engage in distorting them with fabricated interpretations, trying to avoid the practical demands of their accepted beliefs. A true believer is someone who firmly and consistently supports the principle they have accepted and does not try to justify or distort it, even if it means personal loss. This loss may lead to their guidance and salvation, while justifying or distorting the truth will certainly lead to the corruption and destruction of themselves and others. Those who distort the truth are usually those in religious or political positions who cannot lead people as they should and instead try to shape them according to their own desires. They manipulate others for their selfish, unjust goals. These individuals, without seeing their own shortcomings, label their actions as correct, mislead others into believing their fabrications, and even try to convince themselves and others of their falsehoods.

True men of truth are those who, after accepting the truth, also accept its practical requirements and are not concerned with short-term gains or losses. They do not blame the truth for their problems and accept their own shortcomings courageously, believing in the purity of the truth. Only these individuals are true servants of God, who have embraced servitude in its purest form, and they refrain from pride, arrogance, and deceit. When those who have accepted the truth find themselves among such people, it becomes clear how few true followers of the truth there are, and how many deny it. This is why it is important to not impose beliefs on ordinary people forcefully but to treat them with understanding and guide them step by step, according to their capacity. There should be a gentle and careful approach when trying to help others along the path of truth, for overburdening them with philosophical or theological concepts without adequate understanding will not lead to beneficial results.

380. Truths Beyond Matter and the Proof of the Unseen

The question that underpins spiritual discussions is whether there exists a reality beyond the material world, or whether everything we see and experience is merely the physical matter and its effects. Does the unseen world exist, and do unseen beings play a role in our lives, or is everything that happens merely a figment of imagination, a product of the minds of those who are either misguided or deluded? This is a debate that, if tackled vigorously, could lead to a certain perspective. There are two possible paths here: one path denies the existence of anything beyond matter, which, though simple and accessible, does not solve the problem, as those who follow this path remain trapped in confusion and skepticism. The other path, which seeks to prove the existence of the unseen and a broader reality beyond the material world, can bring peace and clarity to the believer. However, the difficulty lies in two things: one, proving this claim, and two, believing in it and experiencing it.

Proving the existence of the unseen world is not an easy task. The arguments presented in favor of it are not without criticism. These arguments may seem to align with the subject matter, but in general, one can still argue that they demonstrate the existence of a reality beyond the material world. What makes these discussions important is that, even if we prove the existence of the unseen, it does not resolve the core issue for humanity. While it may lead one to find the path to salvation, mere proof of the unseen will not necessarily save anyone. What is truly important is belief in the unseen, perceiving the unseen world, and having the ability to focus one’s attention and senses on it. The critical point is that one must have the ability to hear the voice of the unseen, see its beauty, and feel its existence. It is this ability that is difficult to develop, yet it is the key to understanding and experiencing the unseen world. If someone spends their life in this world, speaking about the unseen and providing many worldly arguments, but does not truly perceive the unseen, they will not have achieved true salvation or liberation.

The Question of Fatwas and the Importance of Their Foundations

Many fatwas are questioned and their validity is often subject to scrutiny. Many fatwas stem from apparent signs or principles without giving proper weight to the underlying basis of the issue at hand. Similarly, many jurisprudential rulings are based on neglect of understanding the subject in depth, without a clear classification or division. Some fatwas are issued solely based on transmission (narration) without considering the context, the situation of the ruling, its background, or the time in which the issue is situated. ( )

Life as a Gamble

Life is a gamble, and one must deal with all its conditions in every phase. ( ) One should not find themselves trapped in the narrow or expansive confines of desires and ambitions. ( ) Life is a gamble, and a person cannot always act in the same way throughout their existence. There are times when they win, and times when they lose, and they are either seen as successful or unsuccessful. At times, the world may move according to their will, while at other times, all positive factors may be shut off, leaving them surrounded by negatives. This may either indicate the righteousness of the individual or reflect the unsound nature of their actions. ( ) In any case, it is the person who must continue to seek their purpose in life and adapt themselves to the worldly conditions, aligning with both positive and negative circumstances. ( ) Sometimes, a person cannot handle success and, with a small victory, loses themselves or becomes lost within themselves. Similarly, someone might, after a minor defeat, disregard themselves and fall into despair. However, capable and noble individuals are those who neither lose themselves in the face of victories and joys, nor let themselves be consumed by hardships. ( ) A capable person is one who measures their situation with their own capabilities, does not misuse their power or weakness, and does not lose themselves in any condition—neither in difficulty nor in success. A capable person aligns their actions with the realities of their situation, proceeding without compromising their goals and beliefs. ( ) Some individuals, in fact, many individuals, cannot tolerate failure and are always seeking victory. These individuals will never truly succeed, for with every success, the occurrence of a failure causes them to lose themselves. Such individuals are either self-satisfied or misled in their understanding of life, for no balanced person should expect a singular, unchanging situation in life. The meaning of life is not such that it remains the same for anyone. ( ) One must, throughout their life, have a clear understanding of existing realities and not trap themselves within imaginary barriers or mental desires. Whether facing difficulties or experiencing success, one must endure and keep themselves standing, without bending the knee to either and without losing their sense of self. ( )

The Realms of Existence

The existing realms of existence are, in general, three: the world (dunya), the hereafter (akhira), and the divine realm (ilah). ( ) The people of the world are those who attach themselves solely to the material and perceptible, never transcending the physical. The people of the hereafter are those who seek the blessings of the afterlife, paradise, and eternal existence. Only the people of God (ahl Allah) are those who, without paying attention to either of these two realms, are absorbed in the divine presence. ( ) The people of the world are numerous, the people of the hereafter are few, and the people of the divine realm are very few. ( ) The people of the world understand nothing beyond the material; their perception is limited to the physical. The people of the hereafter are in the realm of command (amr), contemplating transcendence and eternal life, absorbed in their everlasting and spiritual existence. The people of God are those who, having detached themselves from both the world and the hereafter, remain lost and bewildered in the divine presence. This group forms the smallest fraction, with the least desire for recognition, spending their brief lives in bewilderment. ( ) Their understanding transcends the realms of command and eternal existence; they possess genuine insights into the hidden realms of existence without any desire for fame or attention. The people of the world have vision limited to the material realm (nasut), while the people of the hereafter extend their vision to eternity. The vision of the people of God, however, is beyond any visible or tangible sight, attained through unmediated connection to the divine, without any apparent means or visible causes. ( )

The Holy Quran

The Holy Quran is the only divine book accessible to all people and sufficient for everyone, from all walks of life. ( ) Anyone who aligns their voice with the Quran’s, so that they hear its sound as they do their own voice or any other, can benefit from its hidden knowledge. ( ) By drawing near to the Holy Quran, one can attain proximity to this divine book and receive supernatural guidance. ( ) Through closeness to the Quran, one can pave the way to the hidden realms of existence and align themselves with these realms. The Quran teaches all the hidden dimensions of reality to those who approach it with spiritual mindfulness. ( ) With the Quran, one can uncover the secret paths of creation and unveil the mysteries of existence. ( ) Anyone, regardless of their state, can draw from the Quran’s treasures in accordance with their release from the material realm. Unexplored sciences and hidden secrets of the world can be accessed through a profound connection with this divine text. ( ) The future, the fate of individuals, and the events—both pleasant and unpleasant—can be foreseen through the Quran. By entering the cognitive and conceptual realms, one can effectively use the Quran as a guide. ( ) However, one cannot benefit from the Quran with ill intentions; if anyone proceeds with impure motives, they will never succeed. In fact, such an individual will only experience harm and disappointment. ( ) It is not possible to misuse the Quran for improper spiritual purposes; when one approaches the Quran with impure intent, they are bound to face consequences as the Quran will not remain indifferent to their actions. ( )

Prevention and Selection

The issue of prevention regarding societal deficiencies should be addressed on a large scale to enable the issue of selection to find its optimal form across all areas of society. The first issue, prevention, is that society must have control over all its members, ensuring that each individual holds themselves accountable and responsible within the collective framework. ( ) All members of society must consider collective interests in their external and internal actions, as well as their personal motivations. When an individual wishes to act, to grow something, or to regulate growth, they must consider the collective perspective. It should not be the case that anyone, driven by personal interests or emotions, is free to bring about any societal problems. ( ) Inappropriate occupations, unsuitable production, or even an ill-suited marriage, are among the worst causes of social unrest. ( ) An individual must not enter into an unsuitable marriage, and such a union must align with the perspectives of the government or society, with specific plans and frameworks in place. Individuals should only act freely within these general frameworks. It is not necessary to dictate whom someone should marry, but one can collectively advise that individuals should marry healthy individuals, ensuring that people with physical, mental, or psychological deficiencies do not enter into marriages indiscriminately, as this can lead to severe social problems. Through prevention, these issues can be controlled and resolved, and mental, psychological, or physical disabilities can be addressed. ( ) It is wrong to say, “Have more children for greater power,” one day, and the next day say, “Fewer children for a better life.” Rather, it should be stated that procreation should occur in a proportionate and appropriate manner, based on the needs and necessities of society. Not all individuals or families should be treated the same in this regard. Some should have more children to promote healthy and robust societal development, while others should limit or restrict their procreation to control societal problems and illnesses. ( ) The goal is to establish healthy control, rather than an arbitrary increase or decrease. ( ) Our country, like many others, faces severe challenges due to these issues and is one of the highest consumers in terms of problems. We must reach a point where we have a population of 100 million, while our consumption budget is a fifth of its current level. Although some may argue that advanced countries have much larger budgets, it must be understood that these budgets are spent on welfare and comfort, not solving societal issues. ( ) Although we have a limited budget, much of it is consumed by issues that could have been prevented. ( ) Prevention is crucial in society, but it must be carried out in a manner grounded in scientific principles while also considering the emotional aspects of individuals. Preventative measures are themselves conducive to the emotional development of individuals. For instance, if we tell someone that their marriage must be appropriate to avoid having disabled children who may later be abandoned, while this advice may not be unreasonable, it can hurt the person’s emotional state, and they may, despite this, proceed with an unsuitable marriage. Society suffers from these emotional inadequacies, which remain unresolved. Prevention of unsuitable marriages is the first step towards the social health and growth of a community, and there is no alternative solution to these problems. ( ) If we wish to reduce diseases, disabilities, and imbalances in society, and to decrease crime, we must focus on prevention and healing. Many social issues have root causes, and by addressing them with preventative measures, we can reduce or eradicate them altogether. ( ) To maintain the ethical health of society, preventative measures must be enacted so that people can enjoy virtue and develop a hatred for wrongdoing. ( )

Selection and Specialisation

The second issue is selection. If preventative measures are successfully implemented within society, it becomes possible to focus on selection, ensuring that individuals are chosen based on their talents and abilities for various social functions. ( ) Talents should be controlled, and people’s movements should be in alignment with their inherent potential. The necessary tasks for society—ranging from sport and industry to knowledge and wisdom—must be identified, and appropriate individuals should be selected for these tasks. After a broad general education, individuals can pursue the fields that best match their aptitudes. Specific groups in sports, industry, intellectual pursuits, and politics should be recognised, and those with exceptional abilities in these areas should be identified and given special privileges. Someone who excels as a philosopher or an athlete should be acknowledged as such, and just as being a scholar is considered a profession, so too should being an athlete be recognised as a legitimate profession with its own privileges. ( ) A person with exceptional talent in one area should not be expected to perform in others, and no individual should be pushed into tasks for which they are not suited. ( ) A brilliant scholar or athlete should have access to social benefits specific to their profession. By applying the principles of prevention and selection, we can address many of the issues faced by societies that are lagging behind and reduce unnecessary expenditures. ( )

It is a simplistic view for a person to believe that they have a significant role in their own destiny, because our existence is not of our own making. Though we possess will and agency, it cannot be said that these faculties belong to us entirely, for our actions, like our essence, are subject to an overarching principle. The only belief we may hold is that we are not entirely compelled, yet the nature of our free will and the extent of our freedom are matters of deep reflection. While we perceive ourselves as free and experience will and existence within us, all of this is an indication of a higher, necessary, and omnipotent force under whose grace we live.

It is a simplicity to believe that we alone shape our destiny, and that we can single-handedly determine our fate. Both in terms of reasoning and analytical consideration, one must acknowledge that we play a limited role in the formation of our lives and personalities. Our existence and upbringing are shaped by others; before we become an active participant in the world, we are first shaped by others. The society, people, and even our past and history play foundational roles in our existence. We cannot stand in defiance of all these causes and choose to solely follow the path of our personal identity.

This statement does not imply that we are helpless or lack agency in shaping our will. The only thing we can rely upon is the understanding that we neither created ourselves, nor do we make decisions in complete isolation. Even our solitude is not free from the influence of our desires and constructs.

Another concept worth considering here is that our individual or collective identity, throughout our scientific and existential journey across all realms—be they eternal or transient—does not lie within our control. From the beginning to the end, our existence and progress are managed by a higher power, without our intervention or management. The only thing in this journey that is seemingly self-made is our momentary identity during this fleeting earthly life, where the notions of “self” and “will” emerge.

In this vast journey of eternal existence, how significant can this fleeting will and choice, confined to a short period in our temporal life, really be for our existential fate? We do not know how we have travelled this long journey from eternity, nor do we know how we will continue it into the infinite future. If there is any awareness of this journey, it is limited. Thus, how can one believe that they alone determine their fate? Although it cannot be claimed that the entirety of our individuality and voluntary identity is beyond our power, one may still ask: what true authority does such an identity hold, if we are to label it with the term “authentic”?

In this earthly journey, one must tread lightly and walk in synchrony with the divine will, as if walking alongside the Divine, and moving forward solely for His purpose. If He wills, our steps will find their strength, and if He wills, our movements will continue in a particular direction. Otherwise, no step will remain, nor will the journey continue.

This is where the mystic, in place of formal prayer, evokes the sense of need, and in place of need, offers prayer—hoping that prayer will fulfill the need, and need will validate the prayer. The mystic understands that this need and prayer are secrets breathed into their heart and ear by the Divine, and without the grace of the Divine, no one will experience need or prayer.

It is the Divine who makes us yearn, and it is the Divine who animates our prayers and needs. It is He who causes the contraction of our heart and the expansion of our being, without us ever indicating or claiming ownership over these processes. Though all indications and signs point to His independence, He is the One who sustains us.

The mystic must, in their spiritual journey, empty themselves of all worldly possessions and turn their heart entirely to the Divine. For one’s possessions are nothing but reflections of His beauty. Anyone who sees themselves as more than a mere reflection is blind, for they have mistaken their own self for an entity apart from the Divine.

This is a truth that every individual must come to realise, and the mystic finds themselves intoxicated by this realisation. Those who fail to grasp this truth in their material existence will find it only after death, but by then, this realisation will no longer benefit them. On the day of Resurrection and in the moment of death, all disbelief will be converted into belief, and all false desires will turn to disappointment. For the disbeliever, this disappointment is their final act of belief in the futility of their own disbelief.

Blessed are those who, in this worldly existence, recognise their true nature and rise above it, understanding that their “self” is but a fleeting shadow of the Divine’s grace. It is only by recognising this that they are able to transcend the illusion of individuality and truly live in the presence of the Divine.

Hadith from the book of Sulaim ibn Qays with explanation and interpretation

In the book of Sulaim, there is a noble and significant narration, the summary of which I have included in the book “Ali: The Unwavering Sovereign”, with some parts omitted for brevity. The first passage, narrated from Amir al-Mu’minin, reads: “I was walking with the Messenger of God in one of the streets of Medina when we came upon a beautiful garden. I said, ‘O Messenger of God, how beautiful is this garden!’ He replied, ‘How beautiful indeed, but for you, a garden in Paradise is even more beautiful.'”

This narration, spoken in a moment of solitude and in the company of no one but the Prophet and Amir al-Mu’minin, conveys the Prophet’s teachings about the ultimate beauty of the gardens of Paradise, which surpass the worldly beauty of the garden they passed by.

As we continued on our way, we passed by seven more gardens. Each time, I commented on their beauty, and the Prophet responded, ‘For you, there is a better garden in Paradise.’ Eventually, we came upon a path, and the Prophet embraced me, his throat tight with emotion, preparing to weep. He said, ‘O unique one, O martyr! My father be your sacrifice.’ I asked, ‘O Messenger of God, why do you weep?’ He replied, ‘There are deep-seated enmities within certain groups that will not be revealed until after my death. The enmities of Badr and the vengeance of Uhud.'”

The Masses of the People in Times of Great Power

As the Qur’an alludes to in Surah An-Nasr, when divine aid and victory become apparent, people will enter the religion of God in large groups. This public movement occurs when God’s religion enjoys substantial power and authority. For this reason, Allah advises His Prophet not to show excessive eagerness or pride in such victories, as if to regard them as a permanent achievement. He therefore commands the Prophet to seek forgiveness. Seeking forgiveness in this context indicates that one should not view people entering the religion of God as the source of success, but rather recognise that it is God’s authority over the people that is the true cause of this movement. As the Qur’an states: “When the help of Allah and victory come, and you see people entering the religion of Allah in multitudes, then glorify the praise of your Lord and ask for His forgiveness; surely, He is ever ready to accept repentance.” (Qur’an 110:3)

The Rule of the Falsehood over the Truth

Allah causes those who have faith in the truth to be dominated by the followers of falsehood. In every social and revolutionary movement, the people of falsehood come to dominate over the people of truth. This social law is attributed to Allah in the narration of the Prophet. When the Prophet states: “And Allah will dominate them,” he attributes this dominance to God, signifying that this is a fundamental law of nature, one that cannot be ignored. This confrontation or, indeed, this domination, which results from the confrontation, is a clash of quality and quantity. The people of truth may possess superior quality, yet the sheer quantity of the falsehood-followers will prevail in society. In nature and the world, the overwhelming masses serve to establish dominance, and it is under the cover of these masses that the followers of falsehood overpower the followers of truth. It is the masses that, in critical moments, have the decisive role, determining the outcome against the qualities of the righteous.

These masses always cause the victory of the followers of falsehood over those of truth, even though they, too, become victims of this collaboration, ultimately leading themselves into misguidance and destruction. Nonetheless, this is how they act, and history has always been thus. The opportunism of the rulers of falsehood is the reason for the carelessness of the masses, who, in turn, become superficial in their perception, leading to the corruption and weakness of the truth. This superficiality results from ignorance, which in turn leads to misguidance, weakening the followers of truth and causing the decline of the faith. Thus, the forces align in such a way that no space for survival is left for the people of truth; they either leave the social or political scene, or as righteous martyrs in the field, they attain testimony, as is mentioned in the noble Hadith, “Then kill them.” This killing and, at times, brutal slaughter is the direct result of the coordination between the ignorant masses and the followers of falsehood, who leave no room for the survival of the people of truth.

The Outcome of Actions: Martyrdom and Divine Will

It is important to note that the outcome of the work is not that the people of falsehood emerge victorious. Success and happiness lie in actions that are pleasing to God and in deeds that bring about His satisfaction. The saints of God may, indeed, be killed in their pursuit of dominion over truth. However, this killing is not merely a death or the end of a journey; rather, it signifies martyrdom and the continuation of the journey towards Allah. For this reason, it is stated: “That their reward may be greater.” The superiority and greatness belong to the afterlife, which belongs to the martyrs. If it is said that “greatness” refers to something majestic, this must be understood in the worldly sense, and in comparison to the world’s view, the greatness of martyrdom is indeed unparalleled. However, in the eyes of the world, nothing is truly great except the way it is perceived by those with worldly vision, which has been assessed with material evaluation, stating that martyrdom is indeed greater.

Nonetheless, the martyrdom of the people of truth does not negate their social position. Instead, it serves as the means of breaking the dominion of the masses and neutralising the forces of falsehood. Although the masses may empower falsehood, martyrdom dismantles it, acting as the only means of disrupting the quantitative forces and the statistical equations of the people of the world and falsehood.

Blood and Martyrdom in Social Confrontations

In social confrontations, there are times when words and arguments no longer suffice, and confrontation cannot resolve the matter. Only martyrdom can illuminate the truth, destroy falsehood, shame the masses, and drive them into despair. This is an essential principle for the perpetuation of the truth, the survival of virtues, and the suppression of falsehood and all manner of wrongdoing. It is through martyrdom that the truth endures after years of falsehood’s rule, and falsehood is utterly rejected and cast out from society. Martyrdom, as the only mark of the survival of the people of truth, continues to shine throughout history, having destroyed all streams of falsehood.

Religious Disputes and the Domination of the Followers of False Religions

In a narration from Sulaym, it is stated that the Messenger of God (PBUH) said to Amir al-Mu’minin (PBUH): “After every Prophet, there will be division, and the followers of falsehood will dominate the people of truth, and the field will be overtaken by them, leaving the truth in obscurity.” From this social principle, one can derive truths that are fundamental to all social movements or public revolutions. After every Prophet and messenger, conflict is inevitable. This conflict is an established principle, and it may have various causes. One cause could be the hidden animosities harboured by the followers of falsehood, who, during the Prophet’s time, could not openly express their hatred due to the Prophet’s power, nor could they take revenge. These hidden hostilities become so ingrained that the only opportunity to express them arises when the Prophet and leader of that movement is no longer present. Similarly, the disbelief or misguided beliefs of the followers of falsehood lead them to actively pursue actions to avenge the harms they believe have been inflicted upon them by the religious movement, seeking either to destroy it or to take control of its leadership.

The Triumph of Falsehood and the Nature of Its Dominion

Why do the followers of falsehood appear to triumph? This apparent dominance is a mere façade, a superficial victory that does not reflect the true righteousness of their cause. The dominance of falsehood is always achieved through betrayal and oppression. The reason for this apparent victory is clear: the followers of truth, in their efforts to preserve the faith from corruption and degeneration, maintain certain principles that the followers of falsehood do not. The followers of falsehood, in contrast, disregard these principles and violate any boundaries to further their own ends. The followers of truth, guided by the teachings of the Prophet, seek to preserve the faith only through lawful means, while the followers of falsehood pursue their own interests, often by aligning with the masses to advance their personal objectives.

Thus, the people of truth find themselves isolated, often being martyred by the hands of the followers of falsehood, while those who reluctantly accept the faith come to dominate the true followers of every religion.

The Domination of Falsehood over Truth in Social Movements

The domination of the followers of falsehood over the people of truth is not confined to religious followers alone but occurs in all general and social movements. Those who genuinely initiate movements in the service of truth, and who strive to realise its goals, ultimately find themselves dominated by those who had no role in the revolution or who were not sincere believers in it. This has always been the case in all religions and revolutions, both in the early days of Islam and in every popular movement throughout history. Those who were truly the followers of the revolution, if they remain, will often be betrayed by those who were insincere or by the new arrivals who only superficially embraced the cause, making life difficult for the true believers and weakening them through incessant struggles.

This principle is natural: the revolutionary group, through their past struggles and constant conflicts, is often weakened by physical and mental exhaustion, and at times, by mistakes or errors that they may have made along the way. Newcomers, who have no real understanding of the movement’s history or philosophy, magnify these mistakes and errors, making it difficult for the true followers to continue their path and forcing them into dire situations. If the leader of the movement is a divinely appointed figure, the opposition will constantly attempt to criticise and challenge his leadership. If the leader is not an infallible figure, this opposition will rise through genuine grievances and malicious motives.

The Inexorable Fate of the Revolution’s Children

If it is said that “a revolution eats its own children,” this cannot be a correct statement. The reality is that it is the unnatural and unprincipled elements surrounding the movement, the “unnatural mushrooms,” that grow in unhealthy ways around revolutions. These opportunistic elements, through deceit and trickery, consume the true heirs of the revolution, and if possible, will devour the revolution itself. However, they believe that the revolution’s essence can only be destroyed once the true children of the revolution are eliminated. Only by removing them can they have a chance to benefit from the revolution’s fruits, often under the guise of supporting the cause.

If it is claimed that religion is inseparable from politics, and that our faith is the same as our politics, and the power of politics is the same as the power of religion, the problem arises: what is religion, and what is politics, such that they are identical? Until these two concepts are clarified, the discussion of their identity is merely a vague notion, and accepting it from the people would amount to blind faith without any intellectual understanding of it. What is religion, and what is politics, that religion has become identical to politics? This meaning is not entirely clear. Most of the general public, as well as the elites, and even scholars and thinkers, do not have a clear or, rather, a shared understanding of this, and those who propagate this slogan have not effectively made this meaning tangible to the masses.

Regarding the meaning of politics, it can be said briefly and freely: politics is the proper approach to dealing with issues, and the meaning of religion is the healthy pursuit of life based on God’s guidance. Thus, in one sentence, it can be stated that religion conveys the same meaning that politics expresses, with the difference that religion is more explicit about the proper way of living in its spiritual and afterlife aspects, whereas politics, in this sense, might not possess such a clarity. This clarity of religion arises from its broader exposition, compared to the term “politics.” Alternatively, it can be said that politics may not necessarily involve an afterlife dimension, whereas religion, as we have indicated, cannot be understood without such a dimension. With the identity of these two, there is no longer a difference in the pull of their meanings, and politics is a term shaped by the depth of the believer’s relationship with religion. In this context, the identity of politics and religion becomes evident in all respects.

Although this idea may seem easy to grasp in theoretical or intellectual terms, its social realization and mental concretization require effort, as these intellectual and cultural aspects are not yet fully realized in our society. There is no firm belief in this direction, and with the diverse perspectives on the issue, it often becomes fragmented and obstructs the realization of this identity.

Separation or Unity of Religion and Science

An important issue that requires careful attention, and one that unfortunately receives little focus, is that science is not separate from religion. Religion consists of laws and commandments that are fully compatible with sound and complete science, and science and religion should not be considered as two separate entities, even though they represent two distinct terms, concepts, and methods. The commandments pursued by religion, if examined thoroughly, are called science. The same external realities, when considered in relation to divine law, are called religion. Religion is nothing other than true realities, which, if examined scientifically, will lead to the same results, and the harmony of these two terms is demonstrable, although in society or in the minds of the public, this may not always be apparent.

Science is a light that allows a greater understanding of religious commandments. The mindset of society and the people needs to be reconstructed regarding the relationship between religion and science, and both public opinion and the elite must give more attention to this matter. Scientific progress is the best tool for understanding religion more deeply. By science, we mean scientific advances and human intellectual breakthroughs, and by religion, we refer to the true faith of Islam and the rich culture of Shiaism, which has always placed the pursuit of understanding, knowledge, and insight at the heart of its beliefs, with the Imams being the pioneers of this approach, as they have always demonstrated it throughout their lives.

The separation of science and religion is a slogan of global imperialism and colonialism. The slogan “religion is separate from science,” just as the slogan “religion is separate from politics,” has always been voiced by the agents of global imperialism and colonizers of nations. They have exerted such effort and insistence to the point that they have mesmerized the people with their propaganda, especially in the second case, where they have successfully spread the idea that religion is separate from science, while considering the first to be more established. By translating scientific and philosophical works from the West, they have enclosed the spiritual world of the East, to the point that the academic credibility of our university professors became dependent on referencing Western translations or citing imperialist sources, and this was considered a standard of academic excellence. Even today, this trend persists to some extent. This anti-scientific movement of imperialism has taken root in our country, leading to a stagnation in scientific and cultural growth, with our universities advancing in accordance with this propaganda, where each professor, in order to maintain their academic position, would engage in translating or endorsing foreign works or referring to foreign writings, with no opposition to it. The people, who were left behind, found themselves increasingly caught in the web of these influences.

Religious scholars, too, were divided into two groups: one group consisting of the traditional clerics who only resorted to insults, shouts, and unrefined criticism or advice, and the other group, the jurists and scholars, who limited themselves to discussions of religion and science based on intellectual reasoning, claiming that every religious ruling is aligned with rational principles, and vice versa. However, in both of these directions, problems arose, blocking the progress of either approach, whereas serious efforts should have been made to demonstrate that religion and science, or religion and politics, are aligned and both reflect a social truth that represents correctness and goodness. The religious seminaries, although more engaged with the issue of religion and politics, are still facing mismatches with religion and science, and efforts should be made in both directions. This is also due to a lack of commitment to promoting and guiding the social reality of religion and politics. In short, the seminaries, especially in this matter, are short of action and should be questioned and held accountable. All excuses in this regard are unacceptable because the seminaries, with their position and academic and public support, have the capacity to make use of their limited resources and take a more appropriate stance in this matter.

Islamic Philosophy

In addition to the lack of attention to the identity of religion with science and religion with politics, the third problem that our seminaries face, and consequently, the society also suffers from its negative effects, is the imbalanced approach of the seminaries towards rational sciences, especially Islamic philosophy. The meaning of Islamic philosophy should be described as: rational thought that is consistent with religious commandments, without being constrained by the boundaries of past or future discussions, and irrespective of who formulates this thought, from where it originates, or which group approves or disapproves of it.

Opposing this thought are two familiar stances that have strongly threatened this intellectual endeavor: one is intellectual regression, which dismisses such thought, arguing that philosophy has no religious roots and is foreign to it; the other is scientific modernity, which sees philosophy as unrelated to religious law and believes that thought can be free from religious constraints. The first group consists of the ordinary intellectuals in seminaries, while the second consists of those foreign to religion, who do not understand it correctly, scientifically, or accurately and may only be familiar with the popular aspects of it.

These two groups fail to recognize the specific essence of Islamic philosophy. Islamic philosophy, upon a deeper review, says: it does not matter where or by whom the discussion begins; what matters is the independent nature of the thought in that discussion. Similarly, to the second group, it states that free thinking does not conflict with complete harmony with the correct and unadulterated religious commandments.

395. What is Philosophy?

The context of this question arises as we ask, with greater precision, what exactly philosophy is. Is this question a substantive one, or an existential one, or is it merely a literary question where essence and existence are not considered, or where there is no essence or existence involved, and it merely reflects a mindset? Does this question have a definite answer, and if so, is the answer provided by philosophy, science, or is there no answer at all? In other words, philosophy, which discusses the being and existence of things, what is the nature of its own being, and does it even possess a being? Who is responsible for expressing this existence, and what position should assume responsibility for expressing the essence of philosophy and its nature? If this duty falls to philosophy, one could say that it is the self-proponent of its own subject, and in fact, it is self-affirming. But if another science is the answerer, then philosophy cannot be the highest science, and that other science would be the one that answers the question of what philosophy is, thereby implying that philosophy is no longer the highest science, and this contradicts its nature.

In response to this question, it must be stated that this inquiry can be posed in three different ways: firstly, as a literary question, secondly, as a substantial question, and thirdly, as an existential one. Each has a distinct purpose. Sometimes the question is posed in a purely literary form: “What is philosophy?” The answer to this is a conceptual one, which pertains to the word itself, and the philosophical functions take on a literary character. The second type of question, which pertains to substance, may have a philosophical form but is still addressed in a literary manner. This is because the essence of philosophy does not fit neatly into a substantive framework, as essence itself has a conceptual appearance. If the question is existential, asking about the actualization and existence of philosophy, this becomes clearly a philosophical question. One might argue that just as the definition of existence is self-evident, the definition of philosophy is also self-evident, and questioning philosophy is equivalent to questioning its existence, because the truth of existence in all things is an undeniable fact, and the actualization of things is derivative from this truth. Therefore, a question about an obvious truth naturally follows with an obvious answer. In this sense, asking “Does philosophy exist?” has the answer “Philosophy exists,” with the only difference being the grammatical structure. This question, in fact, does not require an answer because the answer lies within the question itself.

In the Eastern philosophical tradition, there is no need to delve into the nature of this question, as philosophers do not discuss whether such a truth exists. Is this truth mental or external? Do we have access to the external world, or is understanding possible or impossible? These questions, whether associated with denial or affirmation, are entangled in the inability to prove or explain something self-evident. Hence, this discussion, in the language of Eastern philosophers, is explanatory in nature and does not require a definitive answer or an expounder. Philosophy does not stray from its loftiness or superiority, and although it addresses the subjects of other sciences, it does not have such a need to seek its own answerer.

The same discussion, however, has a different form in the Western tradition. It is not that another philosophy emerges or that philosophy must take on a different form, but rather, the issue takes on a scientific character, and thus it is no longer a philosophical issue. When the discussion turns scientific, it concerns the particularities of things, not the essence of existence, which is the domain of philosophy. In Western thought, the question of what philosophy is becomes a complex fallacy, entangled between the particular characteristics and the essential identity of things. Philosophy in the West, therefore, takes on various forms of deviation and misdirection, which are the result of Western culture. In the West, a philosopher in the true sense does not exist. Instead, scientists from various disciplines, after retiring and growing weary of their specialized work, turn to philosophy and, in a sense, become philosophers, without ever having learned the foundations or methods of philosophy in their younger years. This flaw leads them, despite their genuine expertise in certain scientific areas, to fall into logical and philosophical inconsistencies when engaging in philosophical discourse. Despite their considerable knowledge, they remain unaware of their philosophical shortcomings, resulting in a strange philosophical confusion, and they make no progress. In contrast, an Eastern or Islamic philosopher is someone who embarks on a precise intellectual path from the beginning, guiding those interested in thinking with the proper foundations, enabling them to navigate intellectual mazes and equipping them with the necessary skills to avoid confusion.

The issues within Western philosophy do not imply that Eastern philosophy is free from problems. The main challenges of Eastern thought can be identified as traditional superfluities and sacred imitation. A philosopher, in addition to being free in thought, should not confine himself to imitation or restrictive frameworks.

396. The Difficulty of Finding Reality and the Hindrance of Laziness

Those who embark on the path of thought and engage in intellectual endeavour must, in addition to having a pure soul, not allow laziness to creep in, nor should they be daunted by the difficulty of discovering realities. The apprehension of truths and the journey towards reality can be one of the most challenging intellectual and theoretical tasks. Those who embark on this journey with reckless abandon, engaging in carelessness or impatience, will never become true thinkers and will only deepen their alienation from reality. No matter how far they go, they will not achieve their desired outcome, and their fatigue and disillusionment will lead them to denial or misguided thinking. Therefore, the difficulty of grasping truths should not result in the negation of reality or the evasion of facing facts.

397. Realistic Thinking and the Position of Denial, Doubt, and Certainty

While a person remains in simple, blind imitation, they experience less doubt and confusion. However, once they begin to engage in thought, they are surrounded by doubt and confusion, perpetually striving and attempting to understand, at times encountering uncertainty and bewilderment, or even disbelief and denial. Thus, the very act of thinking can create doubt in a person, for those who lack thought are not prone to doubt, although not everyone who thinks will necessarily experience doubt. In general, doubt can be found in all thinkers, although this is not a universal condition.

Doubt and certainty can serve as intellectual states, reflecting the course of human thought and impacting the soul, leading it either to lofty heights or into the depths of despair. Those who deny reality first fall into doubt, and as they fail to reach any resolution, they turn to outright denial. Since their denial itself becomes a form of proof, they might claim that only thought is acceptable, and upon asserting the existence of their thoughts, they may declare uncertainty about everything, even doubting their own doubt. This progression is often the result of intellectual failure, psychological distortions, or political and traditional manipulations. The outcome of their thought, if it can be called thought, becomes the denial of reality. Even as they stubbornly uphold their denial, they fail to accept any underlying principles. These individuals, when they embark on thought without proper intellectual preparation, fail to find the truth, remain unsatisfied, and become confused and sceptical. This doubt is itself a reality, as much as their failure to find what they sought is a reality. Their inability to find reality arises not from reality’s absence but from the difficult and often misdirected nature of their intellectual journey.

If reality exists, why don’t all people discover it? In response, it must be stated that reality is not so easily grasped by everyone, especially if intellectual stages and strengths are not adequately considered. Reality is not readily available, especially if one is led astray on false paths. Those who do not engage in intellectual effort and whose lives are dominated by imitation and blind adherence to tradition do not experience doubt. Those who think and cannot endure the difficulty of the journey will remain in doubt and never reach certainty.

Some thinkers remain in doubt, while others move beyond doubt to certainty. Those who attain true certainty are the true seekers of being, and only they may be called philosophers. However, it must be noted that both doubt and denial are external realities. Doubt and denial of reality are historical realities themselves. Countless ideas and many books have been written on this matter over the ages. A true scholar must carefully examine all areas of doubt and denial. Every thinker should treat doubters and deniers with compassion, for animosity towards a thinker is beneath the dignity of true thought, unless the person is engaged in obstinate opposition and conflict, in which case they are not true thinkers but merely individuals driven by malice and hostility.

It is true that some individuals fall into doubt due to mental shortcomings, but not all doubts arise from intellectual flaws. Just as intellectual shortcomings are not the only cause of doubt, the mind can experience other states that lead to doubt. Some doubts arise from intellectual growth, while others are harmful doubts. Doubt and hostility can similarly manifest in various forms. It is possible for someone to doubt out of malice, or they may doubt without such a motive. A doubter may also be searching for truth, though they may be uncertain about the process.

Although it is stated that the misguided ones will not attain salvation nor eternal reward, the reward of their deeds and the compensation for their thoughts and ideas will be paid throughout the journey, and no one will remain devoid of the consequences of the good work they have done. () It can be said that a person, with their innate and natural thoughts, possesses a clear license for movement and, by acquiring the necessary conditions and caution, has the capacity for intellectual movement. However, this license does not imply reckless action, nor does it guarantee that the misguided ones will be saved and supported, although anyone striving to attain their righteous efforts, regardless of their level of truth, will witness the goodness of their actions and the rewards for their righteousness, even within the context of misguidance. () It can be depicted that although the path for humans to progress toward the heights of thought is open, this journey is not easy, and there is no absolute guarantee for individuals. Anyone who steps upon this path takes full responsibility for their own actions; their thoughts will determine the outcome and shape their eternal identity. They are accompanied by a multitude of unconscious, hidden, and outward factors, and numerous groups of material and spiritual advisors will always be present on their journey. The mental and practical devils will never rest and will resonate with the individual throughout every point of their journey. () In summary, all practical, mental, and intellectual movements of humans are reflections of their existence, and they are inseparable from their essence. Not a single moment will pass where a person is abandoned by these movements. Everyone will be gathered for the consequences of their practical and mental discoveries throughout eternity, whether the movements are individual or collective, whether they are motivated for themselves or for others. () If an individual’s thought or action causes an event in themselves or in society, they will be responsible for it, and its consequential effects will not separate from them. They will be asked: “Why did you follow such a path for this to happen?” What did you do for this to occur? And a thousand other questions stemming from various dimensions of obligatory or situational commands and their consequences. Therefore, there is no absolute license for any intellectual movement, and the only accurate understanding is that there is no prohibition on movement, but movement must be conditioned upon the integrity of all the elements involved. If something is entitled to forgiveness or leniency, it is only within the realm of apparent actions and the process of ijtihad, where if a jurist conducts thorough research and is unable to find sufficient evidence, they may provide a ruling based on apparent reasoning for themselves and others, as long as they have not been negligent in their inquiry. This in itself raises questions about many forms of ijtihad, as there are numerous cases where fatwas are given with minimal investigation, and these can be questioned, particularly as their rulings may lack proper substantiation and may carry obligatory consequences. () The difference between intellectual and transmitted conduct lies in the type of ruling in religious law. The believer and the one under obligation are tasked with adhering to the outward forms, and the mere probability of the authenticity of the sources is sufficient for them, while the spiritual path does not follow this approach. The ultimate aim of spirituality is to attain reality and the truth, not just external appearances. Of course, even within the outward path, mistakes are not acceptable, but rather they are forgiven, as the goal of the apparent rulings is obedience, which will be attained in all cases, unlike the spiritual path, where only reality and truth bear fruit. Forgiveness in this domain does not ease the lack of reaching the destination, and if one fails to attain truth, they have been defeated and rejected. ()

On the Affirmation of the Principle of Abstraction and Absolute Knowledge

In the discussion of monotheism, the only matter that precedes all others and whose affirmation is necessary is the principle of abstraction. () It is necessary to affirm the principle of abstraction itself before proving anything, even the abstraction of knowledge. The affirmation of the principle of natural abstraction is prior to the affirmation of specific instances of abstraction, such as knowledge. () The simplest proof for the affirmation of abstraction is the proof of the absoluteness of existence from the constraints of matter, which is acknowledged by all, and even the monotheist accepts that material existence is finite and limited. Without the affirmation of the absoluteness of existence, its proof becomes impossible, and by denying the absolute, one also denies the limited. This is because the absolute is nothing more than the actuality of the absolute and the potential for limitation. () Matter is that which possesses volume, color, shape, taste, and other characteristics through its properties and accidents, while the abstract is free from all of these, as all of these qualities are accidents of limitation. Therefore, reality is more general than limitation, and the absolute existence divides all things and is the cause of the realization of all limitations, even though it is affirmed by all and accompanies all. Without the absolute, there will be no limitation. () A crucial point is the conceptualization of abstraction. It must be clear what abstraction is and how it relates to matter. How do these two relate? () What should be carefully considered is that although these two can conceptually exist in succession, they cannot be separated and must be viewed as a unified reality. The laws of existence apply to both material and abstract realms, and when considering matter, one should not regard it as an embodiment of existence itself. Matter has opposition, proximity, distance, and the visible and the hidden, whereas existence remains the same across all of these states. Abstraction must be viewed through the lens of existence, and existence must be viewed through the lens of abstraction, keeping it apart from the characteristics of matter. () A problem in spiritual discourse is that many practitioners of the path view many abstract things in material form, imagining them as material phenomena, and their minds accept only material molds. () The movement towards abstraction and reaching the abstract realms is not a linear or vertical process, and there is no existential opposition between the seeker and the ultimate goal. To reach the abstract and the unseen worlds, one must separate themselves from all horizontal and vertical perceptions and material oppositions. Instead, they must focus on movement within their own being, collapsing into themselves and falling from standing to sitting, journeying from prostration to ascension—yet not prostrating upon the earth, but upon the lowest point of the lowest, which is humility and self-negation. () If someone places their head in prostration, acknowledging their non-existence, they will witness the existence of the Absolute and the abstract, perceiving the unseen with their inner sight. () Prostration on the ground is done out of necessity, as the earth is merely material, and matter will never transcend itself. If any penetration occurs, it is through prostration beyond material, where one humbles themselves from their non-being to the being of the Absolute and perceives it through the eye of the heart. () If the seeker places their head on the heart, leaving the earth behind, they will easily observe the secret of their heart in all of existence, from matter to abstraction, and acquire a vision of abstraction. They will see existence only in the form of matter and perceive the abstract within the material realm, and this is the true monotheism. (_____)

Stages of Abstraction and Attainment

To correctly understand abstraction and the abstract realms, it is necessary first for the concepts of such meanings to be clearly grasped by the human soul, and each term should be properly understood. After that, efforts must be made to affirm the principle of abstraction and understand its reality, so that the mind is no longer in a state of conceptualization but turns into firm belief, enveloping the whole of human thought. () More important than these two is the attainment of the abstract realms, which is more difficult than the previous stages. () The people of monotheism often encounter difficulties in understanding and affirming these meanings and realities, which hinders their progress along the spiritual path. () Many view abstraction as separate from matter and the unseen as beyond perception, while others associate the unseen with politics or hidden, underground actions, and some view it as something entirely detached from matter. However, in the view of monotheism and from the perspective of divine perception, the unseen is simply the direct experience of existence itself in all observable phenomena. () The truth that is abstract from all limitations, whether matter or essence, is observable. () The truth that is inherently present with every individual’s existence and is closer than their jugular vein is in every face of existence. ()

Although it can be stated that the misguided, though they will not attain salvation nor the eternal reward, will still receive the fruit of their deeds and the reward for their thoughts throughout the journey. No one will be deprived of the results of their virtuous actions. It can be said that a person, with the innate and natural thought they possess, is endowed with a valid justification for movement and, with the necessary conditions and precautions, has the potential for intellectual movement. However, this justification does not imply that this movement is unrestricted or that misguidedness is necessarily a supporter or saviour. Although anyone, in seeking the side efforts and correctness of their actions, even within the context of misguidance, will witness the goodness of their deeds and the reward for their righteousness.

It can be depicted that although the path for man is open towards the lofty peaks of thought, it is not an easy one. There is no guaranteed outcome for everyone, and anyone who embarks on this path will bear the consequences of their own actions. Their thoughts will determine the nature of the result, and they will shape their eternal selves through their intellectual trajectory. Numerous unconscious and apparent factors will accompany them, and various groups of formal and spiritual guides will always walk with them. Meanwhile, mental and practical devils will continuously be by their side, influencing them at every stage of the journey.

In summary, it can be said that all human actions, both practical and intellectual, are manifestations of the human existence itself, which is inherent to the nature of being. Not even for a moment can a person be detached from their existence, and everyone, with their practical and intellectual findings, will be resurrected in eternity—whether these actions are individual or communal, whether the movement or motivation was created for themselves or for others.

If a person’s thoughts or actions create an event within themselves or society, they will be accountable for it, irrespective of the resulting effects. They will be questioned about their path: “Why did you take such a path that led to this? What did you do to cause this to happen?” and countless other inquiries, which stem from the legal and consequential aspects of their deeds. Therefore, there is no absolute justification for any intellectual movement; what is correct is that no movement is prohibited, but any such movement is conditioned by the health of all its properties and must be organised accordingly. If anything is subject to pardon or leniency, it is only in the context of external conduct and the methodology of legal interpretation. If a scholar has conducted a thorough investigation but has become despondent in finding the evidence, they may, with their legal judgment, provide a solution for themselves and others, provided their investigation has been thorough. However, many fatwas are issued with little investigation, which is a matter that may be questioned. These judgments, beyond being unsupported, will have binding legal consequences.

The difference between intellectual and textual conduct lies in the nature of the ruling. In legal rulings, the believer and the one obligated to obey the law follow the outward appearances of the rules, and the presumption of correctness in their sources suffices. In contrast, spiritual conduct does not have such an approach. The ultimate goal of spiritual practice is to attain reality and reach the truth, not merely to focus on outward appearances. Even in external practice, it is not the case that one’s mistakes are acceptable; rather, the mistake is pardoned because the goal of external rulings is submission, which is attained in all cases. In contrast, spiritual conduct has no result except for reality and truth; thus, the pardon for a mistake does not apply if one has failed to reach the destination, resulting in a state of failure and rejection.

419. Nature, Destiny, Predestination, and Free Will

There are numerous discussions and diverse thoughts regarding human nature, will, and the purpose of man, each addressing different aspects. Here, some of these principles are briefly mentioned. One of the debates concerns the nature of human beings: is it a reality or not, and does the nature of individuals differ from one another? It should be stated that indeed, nature is a reality, and the natures of individuals do differ. However, it is not the case that those with unhealthy natures are necessarily doomed or compelled to commit wrongdoings, as nature has various dimensions and does not operate with inevitability or compulsion. ( ) Destiny and predestination are crucial and complex topics. It is essential to explain how these two realms influence the existence and quality of human life, a matter of great importance. Destiny and predestination, which encompass the generality and characteristics of individual lives, are real, but they do not negate human duty or will, and human actions remain impactful and significant in many respects. ( ) As for the issue of compulsion and free will, it is neither the case that humans are fully compelled nor that they have the ability to realise any action. Humans are shaped by various influences, and their development is contingent on the multitude of external factors. ( ) These three topics—nature, destiny and predestination, and compulsion and free will—though interconnected, also have a direct relationship with the causality of the divine and the potentialities of creatures. It is necessary to carefully consider all these aspects to understand that while God is the sovereign of existence and existence is the manifestation of the divine, humans, within their own sphere of existence, also have a form of sovereignty. ( )

420. The Material and Spiritual Aspects of Humanity

It is evident that human beings exhibit both material and spiritual aspects, with body and soul being observable components. Each of these two aspects has both conflicts and compatibilities, which require attention in terms of integrating the compatibilities and mitigating the conflicts between them. ( ) The conflicts of the body are physical ailments, and its compatibilities are health and bodily pleasures. The field of medicine, with doctors, addresses the treatment of physical ailments, making the human body the subject of medical science. ( ) The conflicts of the human soul are the afflictions and moral vices that corrupt the soul and ultimately lead it to ruin and misery. The health of the soul involves turning away from sin and aspiring towards virtues for which it has the capacity. This is the domain of moral philosophy, making the human soul the subject of ethics. ( ) The first part of a person, the body, is material and is characterized by decay, with its ultimate end being death. ( ) The second part, the soul, is immaterial and is characterized by purity, with its ultimate end being eternal existence. ( )

421. The Persistence of the Soul

Regarding the persistence of the soul, there is strong evidence to support that every inclination and characteristic that an individual develops will remain with them forever. A person, with all their knowledge or acquired traits, will endure for eternity, whether the traits are vices or virtues. ( ) In essence, each individual remains at their own metaphorical table, and their thoughts and actions will persist; separation from these will not be possible. ( )

422. Repentance

Repentance is not something that allows a person to easily free themselves from their wrongdoings, for repentance is more difficult than a precise surgical procedure, and even if performed with complete sincerity and under the right conditions, it may still not lead to the desired result. Simply uttering the words is not enough. ( ) In short, if a wrongful act, whether committed individually or collectively, whether overt or covert, leads to genuine remorse and efforts to rectify it, and if the words of repentance are sincerely expressed both verbally and in the heart, it may be accepted. However, this is far from the innocence and purity of an unbroken vessel. ( ) How a person lives in this world determines their afterlife. They must search for their sustenance to ensure their eternal nourishment is prepared. ( ) The notion of the angels of proximity, the recorders of deeds, corresponds to the manifestation of one’s actions, as the qualities of a person make them present before these angels. The understanding of one’s condition in the grave, the barzakh, and the resurrection is based on the nature of one’s deeds, which act as a companion. If a person is virtuous, this will accompany them, but if they are not, it will resemble a relentless and severe protector, never letting go. ( ) However, a person can become aware of this state in this very world and perceive all these realities within their present condition, recognizing the significance of these matters. ( )

423. The Developmental Stages of Life

After affirming the immateriality of the human soul and recognizing that each person will remain aligned with their virtues and vices, whether noble or ignoble, and that good qualities contribute to human happiness while bad qualities lead to misery, it becomes clear that a person should not take the developmental stages of their life lightly but should give them utmost attention. ( ) Humans have specific developmental stages in both body and soul. The physical stages range from the clay and sperm to the clot, the morsel, the bones, the flesh, the final form, and eventually to life, death, and the stages that follow. The human soul, too, can undergo a similar, though more complex, process. The beginning of the soul is its innate nature, which continues to evolve through the development of intellectual and spiritual faculties. A person can reach a state of completion or remain incomplete. One may ascend to higher levels, or remain at lower ones. ( ) It is crucial for every individual to strive for personal growth and to view the stages of purification and illumination as essential parts of their journey, eliminating imperfections and embracing virtues along the way. They must view their world as a battlefield for this pursuit. After purification and illumination, the soul has the capacity to grow in both negative and positive directions. As the divine increases within, desires decrease, much like a container filled with water: the more water it holds, the less air remains. ( ) The important point is that these two forces—divine and desire—cannot coexist. Vices are like poison, threatening health when repeated, and those who cultivate negative thoughts and actions gradually distance themselves from virtues and the divine. Likewise, virtues gradually lead a person away from vices, establishing a precise balance between the two. ( ) Those who believe they can combine both good and evil in themselves are mistaken, unless they are merely superficially preoccupied with such a combination. ( ) As Amir al-Mu’minin (a.s.) says: if devils did not occupy a person, they would be in the proximity of the divine realm of things. Being in a state of purity and acting according to one’s own goodness brings insight. On the contrary, if the heart becomes tarnished, its inclination towards purity diminishes. For this reason, it is said: “Cleanliness is half of faith.” Both physical and spiritual cleanliness foster the growth of faith, and spiritual cleanliness is far superior to physical cleanliness. ( ) In the struggle against the soul, purification, and illumination, it is essential to understand the stages of the soul’s development and growth to effectively apply them during the journey. These stages include the five forms of the soul: the commanding, the reproachful, the inspired, the purified, and the peaceful, each of which has its own detailed narrative. ( ) The soul has four primary faculties: the intellect, the will, the animal, and the irrational. Through the intellect, theoretical wisdom develops, which in turn influences practical wisdom. The will follows the intellect, and the faculty of anger, a driving force, produces courage when aligned with the intellect. The animal faculty, when aligned with the intellect, fosters chastity. After acquiring intellect, courage, and chastity, justice emerges within the individual. ( ) Justice is the equilibrium of the soul, and in Shi’a Islam, it is highly valued in both social and personal contexts: from leadership to community prayer and even in divorce and testimony. ( ) The balance of faculties nurtures the sovereignty of truth and justice within the individual and society. Without this equilibrium, neither individual nor societal authority will endure. ( ) The realization of justice within the faculties leads to two extremes of excess and deficiency, manifesting in eight general deviations. The first, wisdom, has two extremes: excess leads to arrogance, while deficiency leads to ignorance, particularly in basic religious matters. ( ) The second, courage, has excess in recklessness, such as excessive consumption or unnecessary competitions, and deficiency in cowardice, such as neglecting religious duties or falling short in moral actions. ( ) The third, chastity, has excess in greed, like indulgence in immoral behavior, and deficiency in apathy, like detachment from worldly affairs in a non-rational way. ( ) The fourth, justice, has excess in oppression, as seen in tyrants, and deficiency in weakness, as seen in those who passively accept injustice. ( ) The middle path is moderation, and all other paths are false. ( )

424. The Straight Path

The concept of the straight path is mentioned in various hadiths, with meanings such as divine knowledge, knowledge of the Imam, and others, all of which ultimately lead to the same truth. The straight path is a description of human conduct, and its direction, whether curving or straight, slow or fast, depends on the nature of one’s actions. Just as some walk swiftly on the path, others may crawl or even fall into the fire, missing the path entirely. ( ) The hadith that the path is thinner than a hair and sharper than a sword signifies this notion. ( ) Those who commit wrong but also possess some good are misled, just as those who do not commit wrong and lack good are equally astray. Justice is the attribute of those who transcend evil and turn towards good, understanding that success and its realization are gifts from God. ( ) After discussing the three paths of excess, deficiency, and moderation, it should be stated that each being achieves its perfection by pursuing what is required of its nature and by excelling in its unique qualities. Just as a sword excels in sharpness and a horse in running, although an axe also cuts and a donkey also runs, they are incomparable to the sword and the horse. Likewise, when these tools lose their qualities, they are reduced to mere broken objects. ( ) Every creature must follow its own path to excellence and avoid deviating from it. For humans, their excellence lies in thought, reason, speech, and heart, and they must follow these paths. Otherwise, they will be less than animals, as animals excel in their instincts, whereas humans must excel in reason. ( ) Humanity’s perfection lies in first eliminating its imperfections and then striving to attain virtues, much like a doctor or dyer who first treats disease or dirt before restoring health and color. Humans must align their external and internal faculties with their intellect and reason to gain control over their animal soul; otherwise, they are like someone lost among various beasts, with no escape. ( ) If an individual rides a wild horse, with a mad dog and a lion in front, and they are all chained together, two scenarios can unfold: either the person controls them all or they become enslaved to them. ( ) If a person lacks control over their desires, this will be their fate, and mere knowledge is insufficient. ( ) Effective thought must accompany determined will, and knowledge must lead to guidance. ( ) The culmination of wisdom is the acquisition of justice, which represents a limited growth path that can be easily lost by disobedience.

426. Types of Love

Love, in general, is divided into three types: love for God, love for oneself, and love for God’s creatures. A faithful wayfarer is one whose love in these three directions is directly related to their relationship with themselves and their love for the Divine. In both themselves and others, they love God and see both self and others as manifestations of the Divine truth. They do not view any of God’s creations, even those who are ungrateful, with hatred, although they may distance themselves from the evil and ingratitude of others. They regard the ungrateful as a wayward son, who, despite all his faults, still bears the title of a steadfast father. Love reaches its perfection when animosity is removed from the heart of the wayfarer, and their animosity is only towards evil, not even towards the wicked or their imperfections.

The ultimate aim of cultivating love, and the subject of the perfection of growth, is love for God. To attain this, a beginner must first observe and be grateful for the divine blessings. Subsequently, through a vision of God’s beauty and majesty, they will discover their love for God, to the point where only love for God remains in their heart. Their love for existence and all creatures will stem from their love for God. This is only achievable through spiritual practice, perseverance in knowledge, and striving in thought and action, from asceticism to worship, from the negation of the self to the perpetuation of the Divine, abandoning and negating all aims other than God, including the fear of hell or the desire for heaven. After the love for God, the love for oneself and for the creatures of God is the result that the mystic and wayfarer experiences. A faithful wayfarer sees all creatures with love. However, love for anything or anyone must be through the correct and proper channels, for love directed towards anything or anyone outside these bounds leads to deviation and misguidance.

The difference between the mystic and the misguided mystic lies in this: If their love for God’s creatures is correctly oriented, they are a faithful wayfarer; otherwise, they are a misguided mystic. For example, if they love the world because it is a creation of God, they are a faithful wayfarer; but if they love the world for the world’s sake, without God’s love, they are a misguided mystic. If they praise beauty because of its Creator, they are a faithful wayfarer; but if their love is for their own desires, they are a misguided mystic.

One can love all the beautiful people in the world and still be a faithful wayfarer if their love is for the sake of God’s love, but if their love is based solely on superficial desires, they will be a person of passion. Love for everything that is from God is good, but love for everything as an entity in itself is false and misguided. To understand the true nature of love for all and to love beings from the standpoint of the Divine, one must have a guide and mentor to avoid misguidance. A mentor and guide are, first and foremost, religion and infallibility, which are free from any error or sin. A lover must be a person of faith, and a mystic must be observant of religious law, otherwise, their love will lead to misguidance, and their mystical path will be ruined. A lover without religious law and a mystic without faith are nothing but misguided; any love or mysticism detached from divine boundaries and religious standards is mere desire and destruction.

427. Worship and Servitude to God

In worship, two aspects must be considered: firstly, the command for worship must unquestionably come from the Divine legislator, and worship must not be an innovation or a human-made act. Secondly, worship must be aligned with the spirit of personal and social life, such as congregational prayers, fasting, and pilgrimage, not isolated practices that resemble devilish seclusion, which loses its true essence and leads to deviation. For instance, prayer, though a song, is the song of love, not of chaos; unity is the unity of affection, not of deceit or betrayal. Pilgrimage is a march of rebellion against sin and tyranny, not a display of arrogance. Fasting is a fasting of silence against evil, excess, and sin, not just a physical act of abstaining from food, which may be carried out without benefiting from it spiritually. These actions performed in isolation or in excessive social gatherings devoid of real spiritual meaning will not lead one to God and will remain lost in misguidance.

428. Human Receptivity and the Ability to Transform Evil into Good

There is no dispute about the fact that the constitution, characteristics, nature, and essence of individuals and things are inherently different, and though they ultimately derive from one truth, they exhibit unique diversities. However, the real issue is whether the transformation of good into evil and evil into good is possible. What must be discussed is that the nature of human beings is a reality that is shared across all beings, and the virtues of individuals, whether tribal, racial, or personal, vary greatly. Each individual is influenced by their specific circumstances and is adaptable. While the fate of the fortunate and the wretched differs, both happiness and misfortune are matters that can be learned and acquired, without determinism or delegation. One should not confuse the ultimate nature with human nature, nor mix causality with necessity, nor confuse actualization with potentiality, for these three concepts—potential, actuality, causality, and the necessity of happiness and misery—are interconnected but do not intertwine causally. The punishment and reward, the actualization of happiness or misery, depend on the individual’s actions and volition, not on their innate abilities or external forces.

429. Family Ethics

The second part of practical wisdom addresses the ethics of the household, some of which are discussed below. A person’s survival, both personally and as a species, requires the establishment of a household and family. Human needs for food, clothing, and other necessities differ from those of animals, and the way humans live is vastly different from animals. The nature of human existence requires the formation of a family, and for this structure, men and women are mutually dependent upon one another to form a family based on natural and essential choice. With the birth of children, family life evolves, and the family becomes reliant on work, cooperation, and connection with others. These interactions form a social unit with a financial component that binds the entire chain of work and cooperation. These aspects are essential to the social structure.

The fundamental pillars of family life and the household consist of the father, the mother, the child, cooperation with others, communication, and financial resources. The head of the household must have the ability and competence to manage family life to ensure it remains peaceful and orderly. Marriage and family formation are social necessities, and managing them is also a necessity. The balance of income, expenditure, and daily needs is another crucial requirement. The need for individuals arises from the need to preserve both the person and the human race, and the family foundation is built upon the health and well-being of both men and women. Personal attributes such as beauty, wealth, family, and tribe are individual distinctions.

430. Society

After discussing the individual and the household, we now turn to social matters. The definition of society is complex and varies depending on the perspective of each group. Some define society based on geographical boundaries, historical context, ethnicity, or tradition. However, in a complete and accurate definition, society is formed by the unity of individuals living together, whether in small or large numbers. For a healthy society, we need a sound combination of belief and thought; otherwise, it is merely an aggregation of people and not a society in the true sense.

A society is formed when individuals share common thoughts, even if only a few form the group. It is possible to describe even a single individual as a society, but a group of thousands without a coherent thought system is not considered a society. Society does not require geographical boundaries to exist; people from different corners of the world can form a true society based on shared beliefs and thoughts.

In a society, the essential foundation is a unified thought system based on the principle of unity (Tawhid). Even though societies may form based on national, ethnic, or traditional unity, they only achieve their true nature when built upon unified thoughts. A society grounded in true beliefs and culture is healthy, while one lacking these foundations is flawed and misguided.

431. The Foundation of a Healthy Society

In a healthy society, three fundamental principles should be given importance, and all the detailed stages of the society and its people should be based on these three principles: First, the ability to express truths and the correct method of presenting these truths to the general public and distinct social groups. Second, a complete outline of the economy, financial backing, individual financial matters, and the type of society. Third, the primary pillar of public support and popular backing in times of necessity, whether financially or in terms of personal sacrifice when wisdom demands such a sacrifice of life and wealth. () The promotional aspects should focus on the individual and the household, in order to influence the broader society with various methods including superficial, deep, experiential, rhetorical, and visual or spiritual arguments, each tailored to different individuals. () Regarding the second pillar, the type of economy and the financial backgrounds, as well as the income and public expenditure of individuals, must align, ensuring that, in addition to the financial strength of the state and government, individuals also enjoy personal freedom with cultural considerations, and that the general population is both open to charity and sacrifice while also ensuring they receive a guaranteed surplus income. () In the final regard, every member of society, with awareness and insight, should be easily capable of undertaking movements, migrations, confrontations with enemies, and defence, and should prioritise the goals of society over their own interests. () A society that implements these three aspects correctly at both the leadership and public levels will never fall into general disorder and will be protected from widespread collapse. (____)

432. Professions and Groups of Society

A human society can generally be divided into six categories: First, children, infants, and juveniles. Second, women. Third, workers and peasants. Fourth, the administrators and military and police personnel. Fifth, craftsmen, traders, and merchants. Sixth, scholars, students, and scientists. () All of these six groups fall under the category of government and people. () One could argue that children and juveniles are considered on par with all other five groups, and there is no immediate expectation of practical action from them. () Women, in addition to managing the household and the tangible upbringing of their children, must meet their specific societal needs without relying on men, unless necessary. () In a healthy society, women, beyond fulfilling domestic needs, should address their specific social needs, and men should not directly interfere in these female-specific matters, whether in terms of education, healthcare, or other related areas. () Female teachers should be women, as should female doctors and surgeons, and women should also be the sellers of female products, so that women do not need to depend on men in these areas. () The advancement of women’s society lies not in popular or market-driven propaganda, but in real development. () A society where women cannot meet their specific needs will never achieve overall health and should not claim a legitimate position regarding women. () A society where men give birth, or where higher education for women is handled by men, or where men sell women’s goods, can never achieve a healthy state and will only promote corruption and disorder. () It could be argued that women, while having horizontal roles, should also be considered in some vertical roles, and they should not be regarded as children or juveniles. () Workers and peasants, particularly in rural areas, are the foundational workforce of the nation, and their position must be reinforced without neglect. () Failure to support these groups will lead to general disorder, with the potential for external dependencies, rising crime rates, and poverty. () Merchants and tradespeople must be subject to necessary restrictions and selections to ensure they are responsible members of society, and should not be granted absolute freedom that could disrupt markets, as some may profit disproportionately with minimal effort. These groups control the fate of goods and can stagnate production. They should be known for their trustworthiness, integrity, and fairness, avoiding greed and dishonesty. () Administrators and defenders of the system, though not numerous, should be selected from the best members of society and should be subjected to genuine oversight (rather than formalistic and unnecessary interventions) to ensure both their integrity and the happiness of the community. () These groups, except for children and some of the activities of women, form the practical forces of society, whose scientific and scholarly support should come from the centres of learning and scholars. In a healthy society, scientific and religious scholars, while being the most virtuous and honourable members of society, should be fully qualified, and great care should be taken in their selection, as negligence in this area could lead to the societal breakdown. () In a healthy society, there should be a natural alignment between the government and the people regarding the ideas of scientific and religious scholars, and in the absence of this, either the scholars will be questioned, or the people and government will face scrutiny, and both will be involved in public disorder. In such a society, healthy scholars will be sidelined, and the unworthy will rise to positions of power, resulting in increasingly frequent social problems, with no solutions to existing crises. ()

433. Children and Women

The status of children and infants in society demands ongoing attention and careful planning to ensure that the foundations for a healthy society in the future are not weak or misdirected. The character of a society is directly linked to this matter. () The situation for children at home and their minor involvement in society should be such that children and infants grow not only in terms of quantity but in terms of a well-rounded upbringing and awareness of various growth aspects, with the utmost care and diligence. () The position of women and their large numbers necessitates extensive discussions regarding their proper integration and treatment, as the female community has historically faced exploitation, deviation, and superficiality, which we briefly address here. () While women are indeed full and complete human beings, essential for the natural progress of humanity, their historical oppression, through patriarchy, has reduced them to mere objects of male desire. In many societies, throughout history and perhaps still today, women have been used like animals, or enslaved by their fathers or husbands, or exploited by societal parasites. () Today, women are still entrapped by self-doubt, the manipulation of the powerful, and political exploitation. How can humanity that debates the humanity of women possibly honour their rights? How can societies that, in the name of religion, have viewed women as subordinate to men, truly understand the emotions of women? The crimes committed against women are numerous, though some of them are recorded in history, and only Islam, in its unadorned form, has presented a complete model of reality for women, which, if understood and followed, ensures not only the health of women but the well-being of society as a whole. The Qur’an explicitly states: “We created you from a male and a female” [20], and “I do not waste the work of any worker among you, whether male or female” [21], indicating the need for society to uphold the dignity, value, and contributions of women. () Islam, with a realistic and precise approach, has clarified the individual and social roles of women without pretence or political manipulation, providing guidance based on true wisdom, free from exaggeration, deception, or degradation. () However, understanding the exact commands of the Qur’an in all areas, especially this one, is not simple, and requires careful and comprehensive consideration in order to arrive at the truth. Many of the common objections to this issue, while appealing superficially, are clarified upon detailed investigation, revealing that the view of the Qur’an and Islam is indeed the highest truth in this regard. Islam neither lacks knowledge nor seeks to exploit women; rather, it provides clear, rightful guidance, and any divergence from this is simply the result of personal or political agendas. () Many significant objections, while intense and pointed, can be resolved with thorough research, and some are merely indicative of individual neglect. Some objections are of greater importance, and we briefly address them here to clarify that all matters concerning women must be approached with proper analysis, free from slogans and self-serving interests. For the health of society and the correctness of women’s position in society, the realities must be presented openly and truthfully. ()

434. Objections Related to Women’s Studies

Why is the testimony of two women equivalent to that of one man, and in some cases, why is the testimony of a woman not accepted, even if there are many women? Why is the right to divorce with the man, even though the consent of both parties is required at the time of marriage? Why does a woman inherit half the inheritance of a man? Why can a man marry four women and take multiple temporary wives, while a woman is restricted to one man? Why can’t a woman be a judge, an Islamic ruler, or a religious scholar, among other questions that require detailed examination? () The key to answering all of these questions lies in understanding the commonalities and differences between men and women. In a general and concise response, we must say that all these differences stem from the recognition of the inherent differences between men and women, and rulings contrary to this understanding are incorrect and unrealistic. () Women are emotional beings, and their emotions are precisely what make them uniquely capable of being good mothers. A woman’s emotional capacity is so abundant and evident that it needs no further description. This is an advantage of women, as they hold the power to temper the impulses of men. Both men and women are human beings, and while they share many characteristics, each possesses distinct advantages. () The need for both men and women to complement one another is clearly evident. Neither can function independently of the other, as the existence of both sexes is crucial to the continuation of life. Thus, Islam, acknowledging these natural differences, has provided laws that cater to the specific nature of each, recognising that each role is essential. () If Islam has differentiated between men and women in areas like testimony, it is because a woman’s emotional nature may conflict with the objectivity required in legal testimony. Therefore, in some cases, the testimony of women is either not accepted or considered with adjustments to prevent undue emotional influence. () If divorce is in the hands of men, it is because men, being more analytical, can assess the broader implications of divorce, whereas women, driven by emotion, might struggle with long-term consequences and become too focused on immediate feelings. () The issue of polygyny for men is not an obligatory practice, nor is it always permitted; it is a social necessity under specific conditions. When these conditions are unmet, it becomes a forbidden practice that could exacerbate social corruption, prostitution, and various forms of social disorder. Thus, if the growth of young boys and girls and the challenges they face are examined, it becomes clear that religious rulings regarding polygyny are a necessary form of social regulation, and ignoring them causes harm not only to women but to the entire society. () As for women’s roles in judicial and religious authority, it is clear that their responsibility is primarily to maintain the dignity of the household and manage affairs within the family, and they should not bear the societal weight of positions like judges or religious scholars. Interference by women in these areas is a political manoeuvre and a superficial gesture rather than a legitimate societal need. () Women’s primary responsibilities include their roles as wives and mothers, and after a man’s death, the responsibility toward children does not necessarily fall upon the woman, as she should maintain her freedom to determine her future life. These issues are not the primary focus of this book, but we have addressed them in more detail in other works, particularly in relation to family, women, and freedom. The objections raised in this area, while numerous and complex, are tackled thoroughly in our other publications, and here we provide concise responses to some of the most significant challenges regarding women’s studies. (____)

The most important cornerstone of society consists of its prominent scientific figures. Scholars, scientists, and the intellectual minds of society are the wheels of people’s thoughts. Scholars and scientists are like the green spaces within a society; without them, healthy, pure, and clear breathing would not be possible. Scholars and scientists, despite their great importance, bear heavy responsibilities. In fact, the well-being or sickness of a society and its people hinges on the correct or incorrect thoughts of scholars and scientists. Scholars and scientists each bear significant responsibilities in their respective areas of expertise, and they must, throughout their academic careers, demonstrate their achievements at specific stages and explain how their contributions can be of benefit. It is these individuals who must always take the lead in thinking about the problems of society and its future, avoiding regression and following the public movement of society. They must boldly address societal disorders and not be afraid of public or governmental opposition. Both the people and the government must pay close attention to the thoughts of scholars and scientists, considering any defiance of their scientific findings as a form of rebellion. Scholars and scientists are also responsible for maintaining their scientific integrity, keeping their academic life free from ignorance, betrayal, deceit, and hypocrisy, and ensuring that their social position is not compromised by transient misfortunes. They must, beyond quantitative efforts, focus on the qualitative aspects of society and the people, becoming the sensitive and thoughtful minds of the people, always prioritizing the well-being and happiness of society above all else. It is they who must rid themselves and others of academic and religious pretensions and make scientific and religious knowledge tangible within society and the public’s mind.

Up to this point, I have provided some limited commentary on Nasserian ethics. I hope it proves beneficial.

436. Denial of the Unity of Human Species

Human beings are not a single species, although they share a common form. If we wish to categorize humanity under a single type, we must adopt an extremely broad definition of ‘rational,’ one that includes both the virtuous and the wicked. We must define rationality in a way that allows both intellect, thought, knowledge, and faith, alongside trickery, deceit, and evil. However, it is impossible to reconcile wickedness and reason in a unified manner. Therefore, the notion that humanity constitutes a single species is not particularly logical or substantiated. It must be said that, while humans may appear to belong to a single species on the surface, in reality, they represent a variety of different types. Beneath this appearance, each type follows its own existential path, without changing its fundamental direction. While humans can generally be flexible, such flexibility rarely occurs under specific conditions. Ultimately, each type reveals its own existential nature, just as, after the earthly life and the appearance of the physical world, each person reveals their true nature, and the resurrection is based on this true nature, not on their physical form. The references that speak of resurrection indicate that each individual will be resurrected according to their own unique nature. Only the physical form possesses a singular identity, and after this form dissolves, the underlying natures will manifest.

437. Different and Multiple Natures

Although humans possess different natures, as the external form suggests, these natures are not entirely alien to one another. In fact, the external appearance can serve as a strong bridge connecting all these natures. Therefore, it can be said that there is a way for all types to function and realize themselves, and each type can understand other types to a certain extent. However, these types remain fundamentally separate in their true understanding and realization, only perceiving one another through their external appearances. Although they claim to know each other, they remain strangers to one another. After discussing these differences in types, one may ask to what extent these types exist, and how many different types a human can possess. Identifying these types within a human being is not an easy task, and it is difficult to track this matter precisely. What is possible is to identify multiple natures from the practical and external actions of individuals, different communities, and the history of humanity. In this way, the generalities of the matter can be followed, although it is not always practical to pinpoint each specific type. Even if we consider each individual to have a particular nature, it is possible for an individual to possess multiple natures, just as two unrelated animals can produce a third animal that does not resemble either one or is a combination of the two. Similarly, a person can possess multiple characteristics, either in potential or in actuality.

438. The Best System and the Necessity of Evil and Harm

The world, with all its good and evil, is the epitome of beauty. However, this beauty does not lie in the idea that everyone must be virtuous; rather, the best system is one in which the evil of some people contributes to its excellence. What is important is that each person and each event reaches its intended end. In this case, both the world and the hereafter will align in harmony.

Evil is itself a form of good, just as good can sometimes be harmful to some. All goods and evils are manifestations of the divine names of beauty and majesty. Everything that exists is a reflection and manifestation of the Divine, with no room for absence. Just as all of God’s names and attributes are real, all manifestations are also real, without any contradiction or flaw in creation or causality. God’s creation is intrinsically beneficial, and the agent of creation is God Himself, whose goodness represents the beauty of His attributes, while evil represents the majesty of His attributes. There is no absence or need for another agent apart from God.

439. The Purpose of Creation

The goal of creation is not merely the creation of the physical human being, but the realization of the complete human. Matter, although the ultimate descent in creation, does not represent the ultimate realization of existence. The process of existence continues through ascent, ultimately reaching the realization of the perfect human being. Matter represents the lowest point of descent, not the goal of existence. The goal of existence is ascent toward the emergence of the perfect human, which is fully realized in the person of the Prophet Muhammad (PBUH), who, as the seal of the prophets, embodies the ultimate manifestation of humanity.

440. The State of the Perfect Human

Although the world is good, and the earthly world represents the best system, the world of appearance cannot truly be the best system without the presence and rule of the Imam al-Zamana (the Awaited One). One can say that the governments of the prophets were preparatory for the rise of the Imam, and his reign will reveal the true nature of humanity, a society that can only be fully realized through his leadership. While the world may show glimpses of goodness, it is tainted by disobedience and rebellion, and this corruption will be removed with the Imam’s rise, leading to a healthy life and open thinking in a society rooted in unity, purity, and divine leadership. This future state is necessary for society and human fulfillment, as many narrations indicate that the appearance of the Imam is inevitable and necessary for the completion of humanity’s goal. His appearance is not merely a religious belief but a historical and human necessity recognized across different nations and religions, even though their interpretations and understandings of this event may vary. Some believe it will be the return of Jesus, others have different views, but Shia Islam, with its sacred texts, places the Imam al-Zamana at the heart of this human and social goal.

444. The Position of Belief and the Society of Hypocrisy and Lack of Belief

In a society where there is no belief, certainty cannot be found. ( ) The belief of individuals leads to the strength of society, while weakness of belief or lack of belief leads to the downfall of society. ( ) Although belief in truth and monotheistic faith represents the perfection of both society and humanity, belief in disbelief is still preferable to hypocrisy and lack of belief, because the disbeliever, in truth, still holds beliefs that can be used to guide him or establish something firm in him. In contrast, a hypocrite cannot be directed towards any righteous path, and there can be no trust in him. ( ) Nowadays, our world is overwhelmed by lack of belief, and most people practice their religion hypocritically, even pretending to be disbelievers, using both as tools for advancing their own agendas. ( ) Our era, which is the age of hypocrisy, is one of infiltration, espionage, and complete insecurity. ( ) No one can trust anyone else, and it often happens that even members of a single household are strangers to one another, with each person spying on the other, working as agents for some other person or purpose. ( ) All relationships and interactions, especially in political circles, are based on infiltration, hypocrisy, and deceit, and it is common for someone to praise another during the day and have them imprisoned at night. It is even seen that the eyes of one person become the eyes of another, and one person’s hand becomes the foot of another. It is possible that a woman chooses a man for his politics and a man accepts a woman for hers; they may laugh falsely or cry falsely, shout falsely or remain silent falsely. They earn their bread from one place but follow commands from another, to the point where they lie to themselves and deceive themselves into believing that they are speaking the truth, becoming adept in deceit and so far removed from themselves that they can easily change their colours. ( ) In such an age, trust and certainty are harder to come by and less worth seeking. ( ) In such an age, a believer should be both present and absent. While everyone calls on people to be kind and accommodating, they should never fall prey to the false trust of others. They should accept all people without promising anything, remain with others without being separate from them. They should not seek the middle ground, even if they introduce all people to love. They should speak briefly and lift their words high. They should sit upright and not see crookedness. They should speak the truth and believe little of half-truths. ( ) Chivalry in such a society is a blessing, and a true gentleman should not be naïve, although cunning is not one of the characteristics of a true gentleman. ( ) In a society of hypocrisy, one should view oneself lightly and carry no heavy burdens. One must remain calm and conceal the storms within. ( ) In a society of hypocrisy, one should not display their virtues, nor should they flee from their vices. Instead, they must deal with themselves and others justly. ( )

445. Reforming the Educational Structure for Women

The identity and qualities of men and women are distinct and should not be viewed uniformly, although in essence, men and women are of the same type. What we are seeking to address are the numerous imbalances that exist within the educational structure of women, and particularly in women’s roles. These imbalances exist at all levels of family life, whether in the father’s house, the husband’s home, or in society at large. Patriarchy has created a transformation that, even today, continues to create significant issues for women in their private and social relationships. ( ) While Islam offers the best plans for the well-being of both men and women, due to differing beliefs and temperaments, the followers of Islam have been involved in a form of distortion and deviation since the early days, with worldly leaders distorting the core teachings and focusing on weak and deviant reports. An example of this is as follows: the notion that a woman is a human being just like a man should not be questioned, as questioning this very notion leads to the endorsement of certain deviations. Of course, it is not the case that men and women share identical characteristics in every regard, but each possesses their own specific qualities. Supporting either matriarchy or patriarchy exacerbates the problem, as those who advocate for these causes are often pursuing their own personal or moral interests. Although men and women are both human, they each find meaning through one another, and neither can fully find practical meaning without the other. ( ) Islam, in its overall plan, outlines the advantages of both men and women without any political agendas or patriarchal leanings. By correctly following religious commandments, all individual and social issues related to both men and women can be resolved, provided there is avoidance of narrow-mindedness and gender bias in discourse. ( ) A woman must adhere to the structure of her household, whether in the father’s house, her husband’s house, or under the direction of societal authorities. A woman’s independence and selfishness are detrimental to her well-being. However, this obedience should never be accompanied by oppression, exploitation, or any form of injustice. ( ) The range of activities and the type of work women engage in should be aligned with their specific temperamental and moral characteristics, and they should not be seen as superfluous in society. Likewise, they should not be portrayed as weak or authoritarian within the home. A woman must retain her feminine identity at home, although she should not withhold any necessary contributions for managing her household. ( ) In the division of work and duties, the priority should always be the love and care of the husband, just as the husband should place the protection and respect of his wife above all. ( ) Although the upbringing of children is a shared responsibility, men are responsible for management, while women should play a significant role in direct nurturing and upbringing. ( ) Housework, though often considered a woman’s duty, should not become a matter of excess or vanity. Both men and women, and all members of the household, should avoid extravagant or showy lifestyles. Living simply should be the highest goal, and women play an essential role in achieving this simplicity. Simplicity should not be confused with neglecting cleanliness, security, or fulfilling life’s necessities. A simple life can still encompass all essential needs. ( )

446. Appropriate Covering for Women

Modesty and decorum, hijab and clothing are essential and necessary for a healthy life and social interactions for women. However, the difficulty lies in determining the appropriate approach for this matter. If the hijab includes a variety of different types of long and short, open and closed, tight and loose garments, modesty cannot be maintained. Similarly, if hijab is defined by complete covering, including the use of a full-body covering such as the chador or veil, social engagement and healthy interaction would no longer be feasible. How can the veil be necessary as a form of hijab, while also considering women as active members of society? A woman who needs to go to the street, attend work, or engage with people should not be expected to wear a veil or cover that restricts her ability to carry out these activities. If a woman wears a chador in the street, but the design of that chador requires constant attention to keep it in place, it becomes an obstacle to performing other tasks, such as holding a bag, a book, or making a purchase. If the chador, as seen in the designs of the 1980s, requires constant adjustment to stay in place, it fails to function as an effective and simple form of hijab. ( ) The issue lies not just with the chador itself, but with the cultural norms and practices that have become ingrained within society. It must be acknowledged that the current chador design is not the ideal model for proper hijab, as it often leads to the use of excessive effort or results in incomplete coverage. A new design could be proposed, where the chador stays in place without requiring the woman to use her hands, allowing her to go about her daily tasks freely while maintaining her modesty. This would ensure that modesty and simplicity can coexist, providing the woman with the freedom to participate in society without compromising her integrity. ( ) A woman must be modest and pure, increasing her sense of dignity and self-respect. However, it is not the case that all interpretations of modesty and the hijab are correct. For example, hijab for a woman, especially a Muslim woman, is one of the essential requirements and can offer her a secure, free, and peaceful space. Yet, it is not accurate to say that hijab only consists of a chador, particularly in the context of the existing designs and cultural practices. The chador, while it may provide some level of protection, does not always offer full and practical hijab, as it often leads to difficulties in everyday life. ( ) The current design of the chador, consisting of just a piece of fabric, does not remain stable on a woman’s head, causing movement and instability, and requires constant adjustment. For a woman to claim full hijab while actively participating in society, she would need to dedicate significant effort to keep the chador in place. This creates problems, as the woman must either forgo using her hands for other tasks or face difficulties in balancing the chador while managing her daily responsibilities. Therefore, the current chador design cannot be considered a fully effective Islamic hijab. It is not an ideal form of covering for women who are involved in social and professional activities. ( ) A proper and functional design for the hijab is essential for ensuring that women can maintain their dignity while also engaging in societal tasks. This would allow for a more practical and sustainable approach to hijab, one that women would be more likely to embrace, while also preserving their freedom to contribute to society without the fear of compromising their modesty. Therefore, it is crucial for designers and societal leaders to develop more appropriate and efficient models for modest dress that align with the needs and realities of contemporary life. ( )

The People of the World and Their Pursuits

The people of the world are not merely in pursuit of worldly gains; rather, they are engaged in the mutual destruction of one another, and they find no compatibility in anything or anywhere. () It is not the case that the people of the world cease their efforts once they have acquired all their worldly desires. Instead, after attaining all worldly pleasures, they seek to destroy their rivals. () As is stated in the prophetic narration, the world is like a carcass, and its people are like dogs, barking at one another to ensure no one benefits from the refuse and the carrion of the world. () If the world does not bear the name of truth and the appearance of spiritual authenticity, it will hold no charm, grace, or vitality—it is but refuse and carrion. () The seekers of the unjust world gather around this carrion like dogs, yet it is not the case that they remain in unity; rather, each dog, through shouting and attacking, drives the others away until the carrion belongs to one of them. Dogs spend their lives in contention, in constant striving to oust one another from the battleground. Similarly, the people of the world, with deception, treachery, slander, betrayal, and through power, wealth, and falsehood, attack one another’s lives, property, and dignity in an effort to eliminate rivals, behaving as though each is a fierce enemy of the other. () The fact that in the prophetic narration, the world is likened to a carcass and its people to dogs is itself a subtle point, as no other animal exhibits the same traits as a dog. It is only the dog that barks, attacks, and constantly seeks to expel others from the scene, and this attack and barking continue until the end. In contrast, the people of the Hereafter and the righteous will never seek the destruction of others but will only strive for the benefits and well-being of themselves and others. () One cannot come to terms with the people of the world because they are in pursuit of the destruction of others. () One must, as much as possible, distance oneself from the traits of the people of the world, avoid them, and seek peace and the well-being of others for the benefit of all. ()

The Joyous Festival of Nature

Nowruz is a festival that aligns with nature, and it seems that humanity celebrates the joy of spring alongside all creatures, plants, and trees. Nowruz is a festival that occurs in a specific season, during the best time of year, at the beginning of spring, which brings joy and excitement to the minds of all. () Nowruz is a good tradition that has become well-established in our society and brings with it numerous benefits. The Shari’ah does not oppose it; rather, the Shari’ah is not opposed to any good tradition, and if wrong actions occur during this time, they are due to the misguided teachings of individuals, which the people of the Shari’ah must strive to rectify. They must use wisdom to benefit from the occasion, rather than denying it, as denying it would bring no benefit and would only result in harm. () The Shari’ah encourages the use of good social and public traditions, provided they do not cause harm. Based on this, it is said that the rulings of the Shari’ah are always affirming and supportive unless there is a specific ruling, in which case the Shari’ah provides its own command, or if the tradition is a popular one that leads to wrong practices, in which case the Shari’ah intervenes and makes a ruling. () The destruction or distortion of the joyous Nowruz festival is the result of ignorance and rigidity, and it should be avoided. If sins and wrongdoings occur in the name of this festival, efforts should be made to rectify these sins, not to erase the joyous occasion, as there are many positive aspects of Nowruz that should be promoted: cleanliness, the removal of grudges, and the efforts for peace and reconciliation, which benefit individuals and communities. () Those who cannot benefit fully from this festival are, in fact, lacking in wisdom and insight into affairs, and no deviation or corruption should be allowed to come from a person with misguided thoughts and tastes. (______)

The Divine Kingdom of Qom’s Nights

Qom is one of the ancient and religious cities of Iran, one of the first cities settled by Shi’ites, and a city of the family of the Prophet, though it has ongoing and persistent material difficulties concerning living conditions, water, and climate. Indeed, these very difficulties may be among the subtle truths of the city, and they are the reason why worldly people avoid it, leaving it as a place for scholars and the devout to engage in intellectual struggle. () If this city had a pleasant climate and compassionate, forgiving people, there would be no room for the solitude and seclusion that scholars find in it. And such a city would not provide the scholars with leisure, yet it is precisely these two factors that have contributed to the city’s prominence. Qom is so burdened with material difficulties that the daily life of its people is not provided for, and the people of Qom struggle with the basics of life without a comprehensive solution. This city does not have sufficient income, and its people, themselves, face livelihood challenges. It is the scholars who, through their work, support both their own lives and the lives of the people of Qom. () What is most notable about this city, apart from the shrine of Lady Ma’suma and its religious seminary, are its nights. The nights of Qom are filled with a heavenly spirit, akin to the divine life of the celestial kingdom, and the people who stay awake at night here partake in its blessings as the people of the divine kingdom do. () The sky of Qom at night speaks to its inhabitants, and the night reveals itself to those who stay awake in it. () The nights of Qom are so important that it can be said that the value of Qom lies in its nights, and if someone does not benefit from the nights of Qom, it would be better for them not to remain in the city, as the days provide no benefit to them. () Qom is a sacred city with numerous spiritual benefits, from the religious texts and traditions related to it to the existence of Shi’ism since the first century, and the honor of the shrine of Lady Ma’suma, as well as the scholars and great figures who have flourished in Qom. Furthermore, the nights of Qom are considered one of its greatest virtues, as these nights can be among the most spiritually enriching of one’s life, and few cities possess such serene and blessed nights. () Those of spiritual disposition and divine night-watchers benefit most from this heavenly gift. In summary, Qom is a city rich in spiritual opportunities and suitable for the growth and spiritual advancement of those on the path of asceticism, though in terms of material and physical aspects, it is not an ideal or well-suited city, and can be considered one of the less pleasant cities in the country. It lacks water and has an arid desert climate, which can be uncomfortable unless modern conveniences are available. Today, the people of Qom are not as pleasant as they might be, as their desert surroundings, narrow viewpoints, and austere lifestyles have led to many moral shortcomings. However, these very hardships provide spiritual opportunities for scholars and can be conducive to their growth. Yet, the city does not offer the scholars the recreational opportunities they would find in other cities, nor does it have a community of warm-hearted people for them to engage with. The lack of water and pleasant climate keeps scholars within their homes, preventing them from wasting time on frivolous activities. The ethics of the people also mean that scholars interact less with them, and this causes fewer distractions. If Qom had a pleasant climate and a more beautiful, lush environment, it would attract worldly people, and the scholars would spend more of their spiritual time engaging in worldly matters. If the people were happier, there would be more social interaction between the people and the scholars, leading to a great deal of wasted time. However, at present, scholars from Qom rarely have extended familial or social interactions with the locals, and such engagements are generally limited to formal greetings and polite exchanges. Thus, the mismatched aspects of Qom are, in fact, well-suited for scholars and the seminary, though they make it seem as though scholars are always foreign and isolated. Even after spending many years there, they remain immigrants, and it is rare for them to stay in the city for extended periods. (______)

General and Comprehensive Prayers

Prayer is a reality, and through it, a believer should address all their challenges. However, one must be cautious not to pray in a way that harms oneself. It is possible that a prayer for someone may unintentionally become a curse without the person realizing it. For example, someone may ask God for something specific, not knowing that it may be harmful to them. In prayer, one should act in such a way that only good results come to them, praying for that which is general, universal, and appropriate, as expressed in the famous saying: “Do with me as You see fit, and do not do to me what I deserve.” Such a prayer, if phrased appropriately, will always bring good, while personal prayers like “God, give me this or that” or “Do not give me this or that” are uncertain and may lead to harm. (______)

The Prevalence of Oppression

In our world, every day, some groups oppress others, and we are unaware of the full extent of this oppression. What we hear or see about the oppression of the powerful is only the smallest fraction of the oppression that occurs daily in the world. () If accurate statistics on this matter were available—though they are not—and if it were made clear how much oppression takes place every twenty-four hours somewhere in the world, it would be evident how widespread oppression is, and we would understand what the oppressed and impoverished people of the world have suffered and continue to suffer. () If accurate statistics were available from the places where most oppression occurs, the extent of the global oppression would become clear. If the truth behind this situation were to emerge, we would see how many people of apparent beauty and virtue are committing numerous acts of oppression, and if the true face of the world were revealed, we would see who is engaged in what inappropriate actions, and how there is a vast difference between appearance and reality. () This oppression and the hypocrisy that accompanies it are the greatest problems of human society and the most significant factors causing societal change. It is possible to establish a general principle, though limited, that those who speak beautifully are often engaged in ugly deeds, those who speak of ethics are often the most unethical people, those who preach religion are the least faithful to its commands, and those who pursue perfection are far from it. () However, it must be made clear here that these statements are intended to apply to the general type of individuals, not to all individuals, and there are those exceptions who follow their principles and values with true sincerity and honesty.

 Population Control and Its Prevention:
The passage discusses the importance of controlling population growth in a way that ensures a healthy and balanced society. It emphasizes the need for preventive measures to avoid producing individuals with disabilities or illnesses, which could negatively affect society in the short and long term. The text stresses that while population control shouldn’t involve the destruction of the “defective” members of society, it should encourage healthy reproduction within a framework of legal guidelines and careful consideration of societal needs.

 Worldly Struggles and Accepting Rights:
The passage reflects on the inevitability of hardships in life and the importance of avoiding sin and wrongdoing. It highlights the significance of accepting hardships with patience and understanding, while focusing on the cultivation of one’s relationship with God and maintaining ethical conduct. The text suggests that worldly losses should be mitigated by spiritual growth and virtuous actions, emphasizing that harm only arises from actions that go against divine law.

 Solitude and Secrecy in Spiritual Practice:
The importance of solitude and keeping one’s spiritual practices hidden is emphasized. Solitude is considered essential for spiritual growth, particularly in the early stages of one’s journey. Secrecy, or keeping good deeds and intentions private, is considered beneficial for deepening one’s connection with the divine. The passage draws a distinction between science, which flourishes through sharing, and mysticism, which thrives through secrecy.

 Critique of the Idea of Universal Peace:
The passage critiques the notion of universal peace, arguing that while one should avoid hatred, they cannot be indifferent to evil. True peace comes from a balance of love for the good and dislike for evil. The text suggests that those who claim to represent peace without a clear moral compass are misguided.

 Divine Justice in Creation:
This passage reflects on the idea that God’s justice is evident in the world, as He has given everyone what they need to achieve their potential. Each person is equipped with strengths and weaknesses that balance one another, and the text encourages individuals to recognize and appreciate their own unique abilities. It highlights that true spiritual greatness is not about the material advantages one possesses, but about understanding and cultivating one’s spiritual gifts.

 The Relationship Between the Heart and the Mind:
The heart is described as the core of human action, with the mind serving as its guide. While modern science often views the brain as the center of decision-making, this passage argues that the heart is the ultimate source of human strength and understanding. The mind and heart work together, with the heart providing the deeper, spiritual guidance and the mind managing the practical aspects of life.

 The Absence of Greed:
The passage discusses the spiritual goal of freeing oneself from greed. It describes how true spiritual maturity involves desiring nothing but the good for its own sake, not for personal gain. The first stage of this process involves distancing oneself from worldly desires, and the ultimate stage involves loving God for His sake alone, without any hope for reward or gain.

464. Purification and Public Guidance

What can be generally, realistically, and tangibly perceived within thoughts, traditions, religions, and ideologies is the matter of impurities, falsehoods, and errors, which have increased day by day throughout the duration of human existence and the thoughts of mankind. ( ) This issue can exist in all intellectual, cultural, religious, and traditional spheres and is not specific to the distinction between truth and falsehood, or religion and science, philosophy, and other characteristics and aspects. ( ) It is possible that an ideology or religion might originally be true, yet over time impurities have grown within it, leading to its entanglement with such issues. ( ) It would be beneficial, for the identification of all impurities and deviations in all fields, to establish a discipline known as “Purification Studies,” which would systematically identify baseless matters and unsubstantiated beliefs in various areas, and uncover the impurities inherent in each. ( ) This discipline must be conducted in every scientific and religious field, within its own scope, with proper expert assessments. However, it must be noted that for this purpose, laws and regulations should be anticipated so that those who undertake this task do not add their own impurities to the existing ones, nor should they pursue this task dogmatically or with excessive zeal. ( ) Additionally, care must be taken to ensure that, during the purification process, truths and facts are not lost, and under the guise of purification, a truth is not obscured. ( ) This entire process, in every field of work, should be carried out free from bias and prejudice, with only sound reasoning and evidence being considered. Furthermore, the opinions and ideas of opposing views should also be taken into account. ( ) In our society, where passion prevails and reason holds little status, it is not possible to apply precise cultural matters at a general public level. Instead, it is necessary to select suitable individuals from among the public, focusing on the more mature and capable people, and providing them with individual scrutiny and training, thus gradually fostering an environment for growth in future society. In such a society, it is neither feasible to introduce the general public to intricate debates and issues nor is it correct to completely abandon guidance and precise cultural engagement. Therefore, a reasonable approach must be taken to educate those individuals with potential, making them aware of the existing identities, guiding them towards individual and collective growth, and gradually instilling the necessary knowledge and divine wisdom. ( ) In the current state of our society and the type of growth and position of the general public, it can be said that those who abandon the general public or those who dedicate themselves to the guidance and reform of the masses will never succeed. They will only entangle themselves in failure or unrest and will destabilise their own position, exacerbating the disorder in society. ( )

465. The Nature of the Death of the Good and the Wicked

One of the important events and critical moments in human life is death, which cannot be easily bypassed. Although each person has their own beliefs and views about death, and death itself varies from individual to individual, it remains the case that no one, be they a believer, hypocrite, disbeliever, or sinner, can easily overlook or ignore death. In general, it can be said that death can be of two types: either it is easy, comfortable, and pleasant for some, or it is painful and difficult for others. ( ) The believers and saints of God die peacefully and smoothly, transforming the transient world into the eternal realm, whereas those who are sinful and corrupt meet death with hardship and torment. ( ) Here, I want to illustrate the nature of the death of the good and the bad with an example. If someone were to try to remove another person’s nail or tooth from their body without numbing the area, the intensity of the pain could be vividly described. Of course, anyone who has had a tooth extracted or a nail removed can partially relate to this, as these procedures are often done with numbing, or done quickly or with little awareness of the pain. The true illustration, however, would be to remove a tooth or nail without any numbing, quickly, or care, as is done in ancient or modern tortures, where someone’s eye might be gouged out or a limb severed. Those who have experienced such tortures can truly understand the intensity of the pain involved. After describing this, if we want to consider the pain of separating one’s self from their body, what amount of suffering would that entail, as one’s identity and essence would be torn apart? The death of the wicked, sinful, hypocritical, and disbelieving people is characterized by this kind of torment, varying in intensity. ( ) This is the meaning of the saying that “a thousand worldly pleasures do not compare to the bitterness of dying.” ( ) In contrast, the death of the good is described in such a way that it highlights the contrast between the two. A person might experience moments of pleasure during their life, from a beautiful sight, an enjoyable sound, or the various pleasures of this world, and might say that they were pleased, enjoyed themselves, or had a good time. For the sake of making this example accessible to everyone, I will use a universally understood analogy: the act of sexual intercourse between a man and a woman, and the pleasure of orgasm. This momentary pleasure is universally known, though it varies in intensity among individuals, as men generally reach orgasm quicker, and women later. Additionally, those who are more vigorous experience it more intensely and earlier, while those who are less vigorous experience it less intensely and later. When this sensation is compared to the intensity, duration, and vitality of life, it can be seen that the death of the righteous offers a similar, though far greater, pleasure. ( ) This state of death for the good is thus pleasurable, while the death of the wicked is an unbearable agony. Although the righteous also experience this pleasure differently depending on their level of goodness, they do not experience sorrow or pain in death and meet it easily and sweetly, to the point where the saints of God experience death with joy, just as the great Imam Ali expressed during his death: “By the Lord of the Kaaba, I have succeeded!” This phrase is often interpreted as: “By God, I am enjoying the sweetness of death after all the bitterness of the world.” And it is these righteous individuals who experience death as a sweet, nurturing experience, just like a child drinking from their mother’s breast. This is why it is said that “a thousand bitter things of this world are worth nothing compared to the sweetness of death.”

466. The Deviation of the Individual from the General Type

Generality and classification are concepts that may differ from the individual entities within that category in several aspects, and individuals should not be viewed identically in all respects based on their general characteristics. For example, humans and animals share a generality and classification, but the attributes and characteristics of individuals within each category can vary significantly. It is possible for an individual human to be lesser or lower than an animal, or for an angel to be superior to a human. Similarly, while all animals are classified as such, the differences between animals can be so great that comparison becomes impossible. ( ) The general attributes and classifications of beings differ from their existential realities, even though they may share some general aspects. The generality and classification relate to their essence and the specific titles, whereas the existential nature can be limitless and free. In any case, we should not equate the general classification with the individual existence, whether in terms of essential truths or conventional classifications. It is possible to find general categories in society and culture, such as labels like “infidel,” “Muslim,” “urban,” “rural,” “poor,” “rich,” “friend,” “enemy,” or other ethnic distinctions like “Tehrani,” “Isfahani,” “Turk,” “Farsi,” “Arab,” or “non-Arab,” and although these labels may indicate a specific category, they do not provide sufficient grounds for treating individuals as identical in all respects. For instance, a Turk may have better taste than a Persian, a friend might act as an enemy, or a rural person could be more civilized than a city dweller. A poor person could be dignified, while a rich person might be corrupt, or vice versa. One could even find a “Muslim” who behaves like a wolf or a “disbeliever” who demonstrates human qualities. ( ) Therefore, one must not let the general classification obscure the understanding of individual beings, as the general category should not mislead the recognition of an individual’s specific characteristics, even though classifications do have a unifying role.

467. The Test of Inner and Outer Faith

Formal faith and general piety differ from true, genuine faith and real guidance, which is attained by fewer individuals. ( ) Many people, though they may be committed and devoted to their religion, hold their commitment only as long as they are not faced with serious trials or challenges. When tested by difficult or complex situations, their ability to maintain their commitment diminishes and they fail. Many of the faithful may consider themselves righteous and pious, yet in sensitive situations, they lose control and act in ways they themselves would not have expected. ( ) Thus, people can be categorized into three groups: First, those who are indifferent and non-believing, who do not adhere to any principle and do not involve others in such matters. The second group is the nominal believers, whose faith and piety are superficial and external. While they may speak highly of their beliefs and observe outward religious practices, their faith works only in normal situations. One should not expect more from them than what they are capable of in ordinary circumstances. This group forms the majority of the faithful. The third group consists of true believers and genuinely pious individuals, who form a minority. These individuals, while possessing the highest spiritual ranks, are less concerned with titles and formalities and more focused on achieving spiritual proximity. They are the ones who shine brightest in times of difficulty and trial, as challenges make their faith, purity, and strength more evident. ( ) These true believers appear modest and ordinary in everyday life, but in times of trial, they demonstrate unwavering strength, just as a mountain stands firm, whereas the second group, who appear strong in normal times, crumble and falter at the first sign of difficulty. Therefore, one should not sacrifice the inner essence for external appearances, but should strengthen the inner faith while maintaining a modest exterior.

468. The Need for Detail-Oriented Knowledge and Understanding for Islamic Jurisprudence

Islamic jurisprudence should be approached like medicine, with the scholar acting as a physician who provides case-specific consultations rather than general, broad lectures. People should consult jurists, and these jurists should engage with individuals’ specific issues and apply their expertise to resolve each person’s case, addressing matters both broadly and in detail. ( ) It is erroneous for people to try to interpret their own legal matters, and simply referring to a general religious text or book does not suffice. ( ) Jurisprudence should be tailored to individual cases, with jurists providing clear guidelines on what is permissible and what is forbidden. For example, they should clarify which types of drinks are considered unlawful, what constitutes proper Islamic dress, and what types of entertainment are allowed. There should be clear guidelines for all aspects of life, addressing all ages and stages from childhood to old age. ( ) Jurisprudence should move away from vague generalities and should adopt a more scientific, technical, and subject-specific approach. Jurists should focus on thoroughly understanding each topic before issuing rulings. This could either involve direct study by the jurist or consulting experts in each relevant field to ensure that while following specialists, they maintain a deep understanding of the subject at hand. ( )

469. The Closest Stranger

(Unfortunately, there is no further context available for the final section, “The Closest Stranger.” If you can provide more context, I can help complete this portion.)

470. Differences between the Pleasures of the World and the Pleasures of the Spirit

Among the people of the world, only appearances have any effect. The worldly people are solely concerned with outward appearances, and because they focus only on these, they will never be content or happy. Instead, they are constantly troubled by psychological disturbances. While worldly appearances do have their desired effects, they are never truly satisfactory on their own and will lose their appeal in the shortest time possible. Those who live for the world will never experience spiritual pleasures, as the world entirely absorbs their attention. Spiritual pleasures are divine gifts, reserved only for God’s saints and true believers. Those who partake in spiritual pleasures are never enamoured with material benefits; they merely use them as a means to an end. Although God’s servants never degrade material blessings, they never allow themselves to become attached to them. Worldly people have no stability, whereas stability is the domain of those with strong wills and those who pursue truth and righteousness. The world and materialism are paths distinct from the path of spiritual seekers; these two paths are always different, and each one is easily distinguishable from the other. While those who are devoted to God do not concern themselves much with material things, their spiritual delights are incomparable to worldly pleasures. Although material pleasures may be abundant, they lack the spiritual quality of spiritual pleasures. Spiritual pleasures, though lacking in quantity, possess such quality that they cannot be comprehended or felt by worldly people. If material pleasures had permanence, God’s saints would not abandon them, nor would they be indifferent to them. While they are free from material pleasures, the purity of their inner being, which is the source of their spiritual strength, always keeps them joyous, and they are never disappointed or despondent. The senses of worldly people are limited by spiritual impurities and do not grasp the essence of spiritual pleasures. The understanding of spiritual pleasures requires clear faculties and pure hearts, which the ordinary person cannot appreciate. Material nourishment will never be without pain and trouble, and its residues do not provide any lasting benefit; yet, worldly people find joy even in such residues and rarely avoid them. The number of worldly people is vast, but the number of good people is small, and the number of spiritual individuals is even smaller. Although many claim to be spiritual, very few truly are. Those who are truly spiritual have access to deeper meanings.

471. Mysticism of the Wilayah, Wisdom, and Love

Our mysticism is entangled with confusion, distortion, and imperfection. Even though it has lofty meanings, profound truths, and powerful themes, it is not free from flaws. Our mysticism has various dimensions, none of which are devoid of impurity; a mysticism that fluctuates between preaching, rhetoric, and erratic practices cannot be considered better than the current state. A true, pure mysticism should grow from divine logic and philosophy, with its roots in wisdom, revelation, and the traditions of the infallible ones. Mysticism is not merely about speaking on whims, claiming mystical insights, and fabricating miraculous feats. True mysticism is grounded in wisdom, logic, and the pursuit of truth. Only mysticism free from embellishments, irrational claims, and baseless superstitions can guide the seeker. Mysticism that is based on true wisdom and sound reasoning either presents its arguments with evidence or reveals the truth directly, without contradicting logic or reason. This is a path not accessible to just anyone, but only to a believer with sound reasoning, a wise seeker, and a mystic rooted in the concept of Wilayah (guardianship). Shiism must find its own path, outlining its unique mysticism, free from the influence of others, and portray its mysticism through the powerful pen of its own scholars. This mysticism should be entirely aligned with Wilayah, prophecy, wisdom, logic, and love, and should be based on philosophical foundations with clear and logical principles.

472. The Root of the Tangled Issues of the Country

The problems of our revolution are not merely executive issues or flaws within the institutions and impure individuals, but the core issue lies in the absence of a complete and correct plan across all necessary fields. A multitude of revolutionaries, acting as caretakers rather than true healers, should have been replaced by skilled doctors and cultural engineers who would construct a comprehensive religious plan. If we were to run a hospital with a group of nurses who only share a white coat with the real doctors, the patients would never receive effective treatment; rather, their condition would worsen daily. Similarly, in the leadership of religion and the management of the revolution, we cannot assume that anyone wearing a white robe can be considered a doctor or that anyone who wears clerical attire is a true scholar. Just as nurses cannot take the place of surgeons in an operating room, ordinary scholars cannot be placed in positions of religious responsibility. Similarly, true religious surgeons and those with expertise must be distinguished from the rest, and these capable, skilled, and sincere individuals, free from hypocrisy, negligence, political bias, and fear, should be able to express the truth and clarify any ambiguity. Unfortunately, even up to the present day, there has been no such development, and the situation remains that the nurses contend with the surgeons, who ignore them. Both groups, operating from their own limited power, continue their actions, while the real issues of society and religion persist, causing harm to the people. If true religious surgeons could be identified and, through collective thinking and careful consideration, offer a sound plan for religious and social issues, the benefits would be immense. Without this, the problems of religion and the people will only increase and become more complicated.

473. The Loss of Harmony and Diminishing Success

One of the signs of the end times is the diminishing of success and the increase in afflictions, even for the righteous. Tasks will not align properly, and matters will no longer follow their natural course. Even nature, time, and uncontrollable events will seem out of place. Winter will not feel like winter, and rain will fail to bring benefit. Ultimately, both the people and the scholars will be caught up in new, confusing events, marking the tribulation of this time. At this point, the righteous must be cautious, not acting recklessly and without wisdom, but reducing their involvement in unnecessary social and individual affairs. They should rely on their reason and maturity, guided by the light of truth and divine grace, and avoid the temptations of worldly desires. Just like someone living in isolation and loneliness, they should live their lives avoiding public displays, excessive activity, and distractions, in hopes that divine grace will support them. Otherwise, the natural outcome of all things will be failure and a loss of the good.

474. The Collective Role of Mutual and Diverse Spouses

The Prophet (PBUH) exhibited a collective nature in all his attributes, even in his relationships with women; he maintained a diverse collection of spouses, from the best to the least desirable, yet interacted with them all in an appropriate and exemplary manner. It was not a relationship based solely on lust; although sexual desire was not absent from his life, neither of these extremes is ideal. Despite the moral, political, and psychological aspects of his marriages, his nature remained pure, healthy, and steadfast, which is required of all prophets. A prophet who is to call people to chastity and purity must himself be healthy and strong, so that his call to modesty is genuine and just. His power over women and the management of his relationships with them, as well as his control over their relationships with each other and with society, represents an exceptional skill. Managing a household and its members is already challenging, and managing multiple households in a direct marital relationship is even more difficult. The Prophet (PBUH) successfully achieved this with a diversity of women who represented various aspects of his community. The women in his household mirrored the diversity found within his companions and followers, and governing such a diverse and interconnected group was a unique accomplishment.

475. The Greatness of Mulla Sadra in the Struggle against Superficiality

Mulla Sadra made the greatest intellectual and cultural revolution in the field of divine philosophy during his time. At a time when mysticism lacked a proper language and many pretended to be mystics while philosophy was losing its appeal, Mulla Sadra introduced a profound spiritual dimension to philosophy. Although others also sought to achieve this, it was he who succeeded. Despite the recognition he gained, particularly among Shiite scholars, it remains unclear whether his purpose was to combat superficiality and eliminate falsehoods, as he confronted corrupt factions with remarkable determination. Those who isolated him were motivated by personal interests, unable to tolerate his challenging ideas and reformative efforts. Mulla Sadra’s thought, though pure and well-intentioned, was not without shortcomings. His philosophy, particularly in its practical applications and considerations of the afterlife,

still contains tangible inadequacies that need further development.

476. Dregs and Movers

The world of mankind is full of transformation, motion, growth, stagnation, strength, weakness, failure, victory, life, death, happiness, misery, oppression, conflict, martyrdom, murder, selfishness, prosperity, deprivation, and countless other concepts and meanings. Among these, there are many people who are indifferent, stagnant, slow, weak, sluggish, calm, and empty; their entire worldly lives are limited to eating, sleeping, sensual pleasures, and ultimately, the struggle with death. Throughout their lives, they move in circles, and while they exist, they do so with no purpose, whereas there are other groups of people who are transformed, energetic, warriors, and active. These people experience transformation and movement thousands of times during their lives. They witness many peaks and valleys, win, lose, face death, and find salvation. In summary, they are constantly moving, never stagnant, and their existence is not confined merely to eating, sleeping, and sensual pleasures, but rather, they become the source of many positive and negative effects. The first group is merely the foot soldiers of humanity, and in fact, they are less than this; they are the dregs of mankind, consumers of some resources, and polluters of the environment, confined to a small corner of the world. In contrast, the second group becomes the driving force and form-givers of the human world. ( ) Blessed are the fortunate members of the second group, who, while moving, also attain salvation. Woe to the prominent wrongdoers who bring harm to the world and those who belong to the first group. As for them, their fate in the Hereafter is unknown to God, and whatever becomes of them is of no consequence. Although some among them might be saved, their number will be limited. ( )

477. Fasting in the Month of Ramadan

In our society, fasting during the blessed month of Ramadan does not follow its proper course, and people do not make full use of its benefits. ( ) The spiritual benefits, which should lead to several virtuous acts, are often reduced to mere rituals. Even the benefits gained from fasting are lost when people overindulge in food during suhoor (pre-dawn meal) and iftar (meal after sunset). With such excessive eating, the benefits of fasting are nullified, and it might even be more harmful than not fasting at all. Fasting individuals consume so much during suhoor that by mid-day, they resemble a lifeless body, and they overeat during iftar to the point of exhaustion. The fasting day, with its emptiness, is suddenly filled with a variety of foods, leading to an increase in consumption instead of a reduction, which contradicts the true spirit of Ramadan: a time for restraint, temperance, and self-control. When the fast is observed wrongly, its natural effects are no longer present, and in many cases, it can even be harmful. It would be wonderful if the month of Ramadan, as a divine banquet, truly reflected self-restraint, with both the day of fasting and the suhoor and iftar meals following a modest, balanced approach, so that physical excess and weight gain would decrease, and the body’s burdens would be lightened, allowing the soul to find peace and clarity. ( ) With the reduction in body weight, food, and other excesses, the intensity of worldly desires would be limited, and one could more effectively make decisions regarding their actions. Otherwise, with the current practices, the fast will yield little benefit, and after years of observing Ramadan, some individuals may have gained nothing from it, having negated the effects of the fast with excessive eating at night. ( )

478. True Love and Beyond Happenings

Loving is good, and when it intensifies and strengthens, it is called love. The question is: what should be the object of this love, and what is the right way to approach it? Love is the motivation of the heart, the power of the soul, and the pulse of the heart, and it is an aspect of human thought and intellect. ( ) The object of love may be good and worthy, but the path may be difficult or the object may not be suitable or fulfilling for the emotions of the person. The path of love must be clear, free from any impurities or deviations, and its object must be the absolute perfection, not any limited or partial form. ( ) The purity of the path is ensured by Sharia, which determines the purity or impurity of the path and guides the person on where love is permissible and where it must be controlled to avoid leading to prohibited actions. ( ) If, for example, one’s eyes fall upon a flower and they find joy in it, they may admire it without any problem. However, if their gaze falls upon a beautiful face, it may take on a different nature. If the person admires the face and praises its Creator, it is still acceptable, but if the gaze carries intentions of transgression or betrayal, it is no longer pure, and it will involve deviation, sin, and disobedience. If one’s gaze is guided by religious standards, it is good, but if the gaze is wrong, the love derived from it cannot be pure or healthy. ( ) In situations where a man and a woman walk together with grace and dignity, if one enjoys this sight and admires the Creator for such a beautiful creation, it is excellent. But if the person’s heart harbors desires, this is no longer pure love. Thus, it can be said that when someone finds joy in something or someone, they must determine the source of that joy. If the joy is from purity and clarity, it is good, but if not, it is deprivation and disobedience. ( ) There is much goodness in the world, but to seek it, one must follow the right path, for love without a clear direction will lead only to loss and sin. After the purity of the path is ensured, the question becomes: what is the lover seeking? Is it part or the whole of the world? Is it desire or true love? If the goal is worldly or sensual, it is entertainment and will not last, as neither the lover nor the beloved will endure. But if the goal is God and absolute perfection, the heart is bound to the eternal, and true fulfilment and joy will follow. ( ) The true lover is one who is free from disobedience, and only those who have avoided sin and disobedience can experience true love, filled with purity and eternal commitment. ( )

479. The Helper of the Close Ones

One who is truly close to God may count themselves among His saints and hold a very high station, even though such a title comes with significant responsibility and obligations. The true guide should be like a physician, seeing all people as part of God’s creation and offering comfort and support to them with patience and composure, like the sea, which remains untainted by the impurities that surround it. ( ) The true guide removes the flaws of others without becoming flawed themselves. Like pure water, they quench the thirst of every soul, cleanse every face, and relieve every sorrow, offering their own purity to all. ( )

480. Approaching the Wolf in Sheep’s Clothing

Truly good and righteous individuals are rare, and many who appear good have hidden faults. When we get closer to them or when the false appearance is removed, we often discover who they really are. As the saying goes, “If you touch anyone’s hand, it will be wet,” meaning even those who seem good may have hidden shortcomings. ( ) Truly good people are few, though they do exist. ( ) For the sake of comfort, relationship correction, and maintaining public order, it is wise not to get too close to others and to keep a layer of privacy, which allows for the preservation of appearances and the repair of one’s true self. ( ) Only the saints of God and His righteous servants have closeness that brings one closer to the divine, and such proximity will not cause harm. However, the test of recognizing such individuals is not available to everyone, especially in our time, where wolves disguised as sheep are abundant, and they are always eager to prey on the unsuspecting masses. ( )

481. Weakness of Willpower

People often struggle with weak willpower, both in their personal lives and in the management of public affairs. This lack of willpower leads to a lack of success and the prevalence of failure. Weakness in resolve, instability, and impatience cause individuals to achieve little success. ( ) Committing sins and suffering from mental and emotional disorders are a result of this issue. ( ) It is important to identify the causes of weak willpower and the factors that strengthen it, ranging from food and diet to sounds and other external influences. ( ) Those who release control over their desires and avoid discipline and self-control can never be successful individuals. ( ) Although self-discipline has its own challenges, it is necessary for success. There are three important things to consider: one must be patient, practice discipline, and follow a proper, well-planned approach rather than acting impulsively. ( )

482. The Blessed Share of the Imam

In matters related to Khums, Zakat, and the Blessed Share of Imam, there are several aspects that have been discussed, which can be summarised briefly. A more detailed discussion on this topic can be found in the book Al-Qanun. There is no doubt that Khums and the Imam’s share, like Zakat, have been established in Islam, whether Khums is considered separate from Zakat or whether Zakat includes Khums as well. ( ) The issue at hand is that, during the period of occultation, there are narrations which permit the usage of Khums for Shi’ah, granting them exemption from it, based on these narrations. However, such a broad permission cannot be derived from those narrations, and the exemption is limited to specific circumstances, particularly when it is not possible to pay it, as was the case when the narrations were issued. It is not permissible to extend this permission further, as it must remain within its clearly defined boundaries. ( ) Once the obligation of paying Khums is established, the question arises as to whom it should be given. The share of Allah, the Prophet, and the Imam should be paid just like the share designated for the descendants of the Prophet (Sadaat), or alternatively, both shares may be administered by a jurist (Mujtahid). It should be noted that the share of the Sadaat can be given to needy Sadaat without the need for the jurist’s permission, provided that it is used appropriately. As for the Imam’s share, although it must be used according to the fatwa of the jurist, it does not require specific permission for its expenditure. It can be consumed according to the fatwa of the jurist, even if the jurist does not directly intervene, as both “what the Imam is satisfied with” and “what the jurist is satisfied with” are valid, and the jurist’s knowledge of the consumption does not necessarily have to be involved, provided that the follower (Muqallid) has knowledge of the matter based on their own jurist’s fatwa. ( )

But does the recipient of the Imam’s share become its owner, or is the money given to them exclusively for consumption, without ownership? If an individual meets the conditions, they will become the owner of the Imam’s share, and it is not merely a right of exclusive consumption. With ownership, they can inherit it as they would any other property. ( ) The entitlement to the use of the Imam’s blessed share is determined by either the person’s scholarly status, their poverty, or both, or it can be extended to general public welfare cases in order of priority. In other words, the first priority for the expenditure is to those with scholarly knowledge, followed by knowledgeable individuals who are not in need, and then other general welfare purposes, as long as the former categories are sufficiently covered. ( )

People should be educated to pay Khums from their lawful income and not to designate every form of income as Khums due. They should not consider income that is mixed with unlawful earnings or property as their own, nor should they increase the impurity of their wealth by mixing it with Khums. This is a common issue, but unfortunately, the practice is not widespread among the public. Such negligence leads to spiritual contamination. ( )

483. Knowledge and Understanding

Much has been said and frequently referred to regarding knowledge and understanding. The point I wish to address here is a fundamental principle. Knowledge and understanding are those that carry spiritual power and divine authority; otherwise, they are not truly knowledge and understanding, but rather mere claims, terminology, and superficial or mental concepts. ( ) True understanding is that which is accompanied by spiritual authority, and any spiritual weakness is a sign of ignorance. This is a core principle. ( )

Anyone who believes they possess knowledge and understanding must examine how much spiritual authority they possess. The extent of their inner strength and power determines their actual knowledge and understanding. The more their inner spiritual and divine strength is lacking, the more they are deficient in knowledge and understanding. As the Holy Quran states: “If you were to know with certainty the knowledge of certainty, you would surely see the Hellfire.” (Quran 102:5) This suggests that if you truly had certainty, you would see it. If you cannot see it, it is because you do not have that certainty. The ability to perceive non-material and unseen realities is one of the effects of spiritual authority and certainty. Certainty itself is what leads to perception, and without perception, there is no true certainty. ( )

Scholars, mystics, and those with knowledge and reasoning should all recognise that the principles, concepts, and knowledge they possess are merely forms and superficial aspects, unless they have an impact on the inner realm and practical power. No one should regard themselves as knowledgeable or a person of understanding without this internal transformation. Those who only know the rules and terminology or who are familiar with reasoning, analogy, and fallacies but lack practical application are far removed from this principle and devoid of divine spirituality. ( ) Of course, one must take into account the different levels and dimensions of knowledge and authority, as both have complex and numerous stages. ( ) The one who has knowledge and is able to act upon it possesses a lower level of authority, while one who knows numerous divine commands but cannot act on them is considered ignorant. The first level of intellectual authority is the ability to act on one’s knowledge, and after action, other effects manifest. Acting on knowledge strengthens willpower and internal fortitude, and this is one of the signs of knowledge. ( )

One who knows the divine commands but does not act upon them is ignorant, and anyone who is learned but lacks the self-control to govern their hands, eyes, mouth, and actions is ignorant, regardless of how others may perceive them as learned. Weak willpower cannot be an effect of knowledge, and knowledge cannot be without effect. For instance, someone who studies the reasons for night prayers but does not perform them is ignorant, even if they have memorised all the reasons. Similarly, one who talks about the divine realities and the names and attributes of God but does not perceive the true manifestations of God is ignorant, even if they are skilled in mystical subtleties. ( )

Those who lack practical understanding of concepts and meanings must realise they are caught up in imaginations, rather than in true knowledge. They are trapped in examples and likenesses rather than reality, and in the realm of truth, they make false analogies and simulations. On the other hand, those who burn with the light of true understanding and whose eyes are open, whose hearts are clear, are the true scholars and people of wisdom and meaning. These individuals should not be mistaken for those who are caught up in illusion and appearance, even if they have the outward titles. ( )

The one who does not see and whose veil has not been lifted is not a scholar. True scholars are those who see without physical sight, act without physical limbs, speak without a tongue, and hear without ears, even though one should not confuse these individuals with those who merely make false claims. Claimants without knowledge are even more ignorant than those who are bound by appearances. The very act of making false claims is a deviation and betrayal to those who possess true knowledge and meaning, as true seekers of knowledge and truth are humble and never boast about divine realities. They conceal their knowledge, whereas those who boast are weak and misguided. ( )

Books of Ayatollah Al-Uzma Mohammadreza Nekooham

• Woman; The Everlasting Oppressed / Volume 1
• Woman; The Everlasting Oppressed / Volume 2
• Woman; The Everlasting Oppressed / Volume 3
• Woman; The Everlasting Oppressed / Volume 4
• Tahrir al-Tahrir / Volume 1
• Tahrir al-Tahrir / Volume 2
• Tahrir al-Tahrir / Volume 3
• Haqiqah al-Shari’ah in Fiqh al-Urwah / Volume 1
• Haqiqah al-Shari’ah in Fiqh al-Urwah / Volume 2
• The Stations of the Gnostics
• Medical Jurisprudence
• The Rites of Hajj
• The Book of Love
• The Unseen, the Night, and Awakening
• Islam; An Ever-Vibrant Identity
• Infallibility, a Divine Gift
• New Philosophy
• The Degrees of Wilayah
• Worlds of Minaa
• Mystical Melodies
• The Prescription of Gnosis
• Models of Religious Thought
• The Evolution of Thought
• Principles and Rules of Dream Interpretation
• What Do the Traditionalists and Theologians Say?
• Physical Resurrection, a Religious and Philosophical Reality
• Physical Resurrection
• Eternal Punishment in Hell and Everlasting Torment
• Humanity and the World of Life
• Essentials of Religious Research and Semiotics of Religion
• The Ideal City or the Modern Jungle
• The System of Domination
• The Why and How of the Islamic Revolution
• Social Pathologies
• The Islamic Revolution: Challenges and Proposals
• The Cultural Revolution
• The Seminary: Challenges and Proposals
• Political Viewpoints
• Clerics and Leadership
• A Page from the Social Pathology of the Islamic Revolution
• Suffering and Social Issues
• Religious Scholars and Simplicity
• Gnosis and its Stations
• Presence of the Present and the Absent
• The Principles of Jurisprudence
• Religious Guidance
• The Circle of Existence
• The Self-Evidence of Divine Knowledge
• Godliness and Fitrah (Natural Disposition)
• The Gnostic and Perfection
• The Framework of Spiritual Progress
• Dream, Night, and Awakening
• The Most Common Musical Genres in Iranian Music
• A New Framework for Shiite Jurisprudence
• The Cry of Love
• The Method of Enforcing Legal Punishments
• Alcoholic Beverages
• Male or Female Domination
• A New Investigation into Miracles and Supernatural Powers
• True Scholars; The Followers of the Prophets
• Ayat al-Ahkam and the Jurisprudence of the Qur’an
• An Introduction to the Exegesis of Monotheism
• The Qur’an and its Economic Contexts
• The Infallibility and Authority of the Qur’an
• A List of Mentions of Men and Women in the Qur’an
• An Introduction to the Understanding of the Qur’an
• Interpretation Methodology from the Perspective of the Qur’an
• True Islamic Leaders
• The Methodology of the Infallible Imams and Revolutionary Movements
• The Necessity of Understanding the Light of Ahl al-Bayt
• Al-Kawthar; The Honour of the Divine
• Al-Fahras al-Hadith Li Ayat al-Ahkam
• Wilayah and Government
• Music and Dance
• The Science of Principles and its Scholars
• The Simple Body and its Divisions
• Commentary on Al-Qawa’id and Al-Fawa’id
• Five Political Letters on Jurisprudence
• The Causes of Revelation
• Intimate Conversations
• Social Discussions
• Five Philosophical Essays
• An Introduction to the Science of Principles, Hadith and Jurisprudence
• The Everlasting History
• Shiite Leaders in the Age of Occultation
• Memoirs; An Imprint on the Mind’s Face
• The Creation of Humans and Materialism
• The Gnosis of the Beloved and the Path of the Beloved
• The Commentary on the Forbidden Earnings
• Gambling
• Digital and Soft Interaction
• The Sublime Beauty and Glory of the Divine
• The Hadith Index in Shiite Jurisprudence
• Jurisprudential Commentaries
• The Nine Jurisprudential Letters
• The Rites of Hajj
• The Seven Belief Letters
• Disorder in the Veil of Religious Adherence
• New Jurisprudential Issues
• Selections from the Explanation of Religious Issues
• Explanation of Religious Issues / Volume 1
• Explanation of Religious Issues / Volume 2
• The Heights of Shiite Jurisprudence / Volume 1
• The Heights of Shiite Jurisprudence / Volume 2
• The Heights of Shiite Jurisprudence / Volume 3
• The Heights of Shiite Jurisprudence / Volume 4
• The Heights of Shiite Jurisprudence / Volume 5
• The Heights of Shiite Jurisprudence / Volume 6
• The Heights of Shiite Jurisprudence / Volume 7
• The Heights of Shiite Jurisprudence / Volume 8
• The Heights of Shiite Jurisprudence / Volume 9
• Fiqh of Music and Singing / Volume 1
• Fiqh of Music and Singing / Volume 2
• Fiqh of Music and Singing / Volume 3
• Fiqh of Music and Singing / Volume 4
• Fiqh of Music and Singing / Volume 5
• Fiqh of Music and Singing / Volume 6
• Fiqh of Music and Singing / Volume 7
• Al-Masakah in What Was Narrated by the Ahl al-Bayt / Volume 1
• Al-Masakah in What Was Narrated by the Ahl al-Bayt / Volume 2
• Verse by Verse Light
• The Book of God
• The Book of Friendship
• An Introduction to the Science of Istikhara (Divine Guidance) with the Qur’an
• The Hymn of the Lovers
• Discourse on Qur’anic Knowledge
• The Spring of the Qur’an
• The Good Tidings of the Noble Prophet
• Ali; The Infallible Master
• Al-Kawthar; The Source of Existence
• Hussein; The Prophet of Love
• Imam of Truth; Zahra, Imam of Love; Hussein
• The Green Tent of the Occultation
• The Salvation State
• The Glory of the Devout
• Short Qur’anic Verses for Istikhara (Divine Guidance)
• The View of Prophethood
• The Knowledge of Istikhara – Volume 1
• The Knowledge of Istikhara – Volume 2
• The Knowledge of Istikhara – Volume 3
• The Knowledge of Istikhara – Volume 4
• The Knowledge of Istikhara – Volume 5
• Practical Behavioural Guidelines
• Seven Principles of Divine Conduct
• Mirage of Gnosis or the Deficient Spirituality
• Culture of Gnosis
• The Gnosis of the Beloved and the Path of the Beloved
• The Tale of Love
• The God I Worship
• The Essence of Servitude and the Jewel of Ownership
• The Science of Spiritual Conduct
• Streams of Life
• The Poison of Rebellion
• The Light of Worldly Affairs and Materialism
• The Pulse of Faith and Unbelief
• Traits of Health and Happiness
• The Wisdom of Reasoning
• Monotheism
• Adequate Knowledge
• Anthropological Statements
• The World of Jinn and the Deception of Humans
• Death and Life in Eternity
• Philosophical Wisdom
• Mystical Insight
• Wonders of Health and Spiritual Upliftment
• How to Live? How to Die?
• Woman; The Paradise of Beauty and Education
• Life; Love or Law?
• Efficient Spouses and Managers
• Woman and Life
• Free Thinking in Seminaries and Tyranny of the Oppressors
• Economy of Religious Seminaries and Stipends for Religious Students
• The Honours of the Seminary Scholars
• The Student and Work Commitment
• The Image of Seminary Life
• Spiritual Rooms
• Perspective of Religious Scholars
• A Memoir of the Clergy
•  Knowledge Acquisition and Violence
•  Principles and Rules of Religious Propagation
•  Religious Messaging
•  The Science of Seeking Knowledge
•  Freedom in Bondage
•  The Chain of Equality and the Link of Oppression
•  The Islamic Revolution and the Republic of Muslims
•  Macro Strategies of the Islamic System
•  Political Strategies
•  The Politics of the City
•  Hajj: Abrahamic or Organizational?
•  Abundant Resources, a Sick Economy
•  Culture of Shari’ah and the Physical Nature of Existence
•  The Silent Words of the Articulate
•  The Softness of Rain
•  The Knowledge of Remembrance / Volume 1
•  The Knowledge of Remembrance / Volume 2
•  The Knowledge of Remembrance / Volume 3
•  The Conduct of Mourning
•  The Knowledge of Life
•  Freedom in the Physical Realm
•  Covenants of the Divine
•  Strengthening the Foundations
•  Divine Laws
•  The Presence of the Beloved
•  The Candle of Life
•  Night, Solitude, and the Thunder of Silence
•  Two Places of Meeting for Love
•  Passages and Escapes of Society
•  The Blossoms of Hadith
•  Analytical History of Music in Islam
•  Women’s Singing
•  Women and Religious Liberalism
•  The Rules Regarding Gazing at Women
•  A New Research in the Rules: Dancing, Clapping, Whistling, and Snapping
•  What do the News-Tellers Say?
•  What do the Principles Scholars Say?
•  The Structure of Poetry
•  Body Language
•  Body Language
•  Exegesis of Guidance / Volume 1
•  Exegesis of Guidance / Volume 2
•  Exegesis of Guidance / Volume 3
•  Exegesis of Guidance / Volume 4
•  The Face of Love
•  The Red Journey / Volume 1
•  The Red Journey / Volume 2
•  The Red Journey / Volume 3
•  The Beloved of Love
•  Overview of the Collected Poems of Nekooham
•  Atheism and the Principles of Heresy (With Critique and Analysis)
•  Foundations of Rights / Volume 1
•  Foundations of Rights / Volume 2
•  The Sociology of Religious Scholars
•  The Science of Interpretation, Wisdom of Exegesis
•  Logic of Music
•  Foundations of Leadership / Law Volume 1
•  Macro Management / Law Volume 2
•  Healthy Economy and Eradication of Poverty / Law Volume 3
•  Family / Law Volume 4
•  Judgment and Punishment / Law Volume 5
•  The Charter of Shiite Clergy / Law Volume 6
•  Beginnings
•  Endings
•  Mysterious Glances
•  Cultivated Literature and the Science of Etymology
•  The Path of Love / Volume 1
•  The Path of Love / Volume 2
•  The Path of Love / Volume 3
•  Foundations of Modern Theology
•  Teaching Iranian Musician Ranks
•  Significant Viewpoints / Volume 1
•  Significant Viewpoints / Volume 2
•  Significant Viewpoints / Volume 3
•  The Rationalization of Shiite Mysticism (Commentary on “Tamhid al-Qawa’id”) / Volume 1
•  The Rationalization of Shiite Mysticism (Commentary on “Tamhid al-Qawa’id”) / Volume 2
•  The Rationalization of Shiite Mysticism (Commentary on “Tamhid al-Qawa’id”) / Volume 3
•  List of Common Fiqh Rules
•  Lovers
•  Love and Unity
•  The Alleyways of Corners
•  Women and Freedom / Critique of “Women’s Rights in Islam” by Martyr Moteharii
•  Women and the Strength of Humanity / Critique of “Women in the Mirror of Glory and Beauty” by Ayatollah Javad Amoli
•  The Rule of Hardship and Pressure Management
•  Scientific Ijtihad
•  Eternal Sayings / Volume 1
•  Eternal Sayings / Volume 2
•  Collected Poems of Nekooham
•  The Glorious State
•  Hawra al-Ansiyah (The Celestial Virgin)
•  Bride of the Heart
•  The Best Gazelle
•  Pure Dance
•  Diwan of Love and Knowledge / Volume 1
•  Diwan of Love and Knowledge / Volume 2
•  Diwan of Love and Knowledge / Volume 3
•  Diwan of Love and Knowledge / Volume 4
•  Pure Critique / Volume 1
•  Pure Critique / Volume 2
•  Pure Critique / Volume 3
•  Pure Critique / Volume 4
•  Suffering and Guardianship / Volume 1
•  Suffering and Guardianship / Volume 2
•  The Night of Iran / Volume 1
•  The Night of Iran / Volume 2
•  The Night of Iran / Volume 3
•  Purification of the Beloved
•  Women; Goddess of Love
•  The Mountain of Light
•  Sorrow and Melody
•  Mystery and Tenderness
•  The Nearness of the Beloved
•  The Blood of the Heart
•  Tender Grace
•  The Most Loving
•  The Creator of Tenderness
•  Homeland of the Beloved
•  The Presence of the Beloved
•  Collected Poems of Nekooham (Selected Poems)