Hypocrisy and Divine Religion

Translation of Chapter One by Sadeq Khademi

Section 1: Nature of Religion and Faith

Religion is a cognitive and descriptive matter.
It establishes God’s worthiness for worship.
It fosters devotion and obligation.
It provides humans with knowledge of the unseen.
It engenders belief, obedience, and intent for divine proximity.
This occurs through revelation and divine attribution.

Section 2: Theoretical and Practical Dimensions of Religion

Religion encompasses theoretical meaning and knowledge.
It also includes practical application.
It integrates both theory and practice comprehensively.

Section 3: Divine and Revelatory Nature of Religion

Religion is revelatory and divinely ordained.
It is more reliable than empirical science.
It surpasses conceptual reason, observation, and inner spirituality.
It provides awareness, truth, guidance, and salvation.
This occurs through faith in metaphysical matters.
These matters lie beyond ordinary science and reason.
Faith in them is crucial and destiny-shaping.
Religion, as a belief and affirmation, shapes identity.
It grants the devout an eternal and distinguished character.

Section 4: Definition of Religion

Religion is an inner perspective.
It connects the devout’s outward self to their unique truth.
This truth is metaphysical and obligatory.
It is accessed through inner faith.
It allows free awareness of one’s metaphysical truth.
It enables innate identity to be realized.
It is operationalized with assured obedience.
It is lived in security and tranquility.

Section 5: Divine and Monotheistic Essence of Religion

Religion has a divine and monotheistic essence.
It is God’s existential law.
God establishes divine law in harmony with it.
Following it yields supreme knowledge and belief.
This belief is truthful, assured, and complete.
It leads to salvation.
Its proclamation is entrusted to a divine intermediary.

Section 6: Etymology of the Term “Religion”

The Arabic word “dīn” derives from Akkadian “denu” or “dīnu.”
It means judgment or ruling.
This aligns with its revelatory and illuminative nature.
The term “dīn” is Arabic and used in Semitic languages.
These include Hebrew and Aramaic.
In Arabic, “dīn” denotes judgment, ruling, and obedience.
It refers to a systematic divine law.
This law guides believers to salvation.
Obedience, submission, and reward are its implications.
These are not inherent in the core meaning of “dīn.”

Section 7: Related Terms and Concepts

“Madyan,” “Madina,” or “Mahdiyani” means just ruler.
It denotes one who judges by divine law.
“Medanu” is one who issues divine rulings.
A city is called “madina” due to its accepted laws.
These laws are binding and consensual.
A religious person is innately civic.
“Dīn” involves knowledge and obligation.
It entails commitment and submission to divine rulings.
It includes accepting responsibility for their execution.
A ruling is a necessary obligation.
It binds the individual to compliance.
Religion enables the devout to find God’s truth.
Divine rulings are accepted through pure revelation.
This fosters faith.

Section 8: Western Etymology of Religion

The Greek word “religare” means to bind firmly.
It is the root of the Latin “religo.”
The English word “religion” derives from it.

Section 9: Religion as Revelatory Awareness

Religion is revelatory awareness.
It concerns the mode of existence and manifestation.
It involves insight into infinite truth.
It transcends limitations through boundless expansion.
Contraction or stagnation is misbelief.
It reflects refusal to accept divine truth or rulings.

Section 10: Religion as a Divine Program

Religion is assured faith in a divine life program.
This program is systematic and sound.
It suits individuals and communities.
It is adaptable to human nature.
It suits mature, aware, and capable humans.
It manifests humanity’s collective status.
It reveals inner light or darkness truthfully.
It is comprehensive and revelatory.

Section 11: Innate Nature of Religion

Religion’s truth is innate and principled.
It is submissive and tied to the devout’s inner self.
It should not be confused with religiosity.
It is distinct from ritualistic piety.
Innate divine religion relates to human divine origin.
It is conditioned, not absolute.
Religiosity and faith require awareness.
They demand will and fairness.
These are within the individual’s control.
This determines what governs one’s inner self.
Innate religiosity requires cultivation.
It needs proper conditions to manifest.

Section 12: Core of Religion

The essence of religion is divine revelation.
It awakens innate, monotheistic God-seeking.
This is inherent and non-acquired.
It fosters authentic love for God.
It promotes inner submission to Him.
It enables perception of eternal bliss.
This occurs through divine guidance and faith in the unseen.
It provides a correct and assured path.

Section 13: God’s Expectations

God seeks faith from humans in worldly life.
This faith is assured and directed to Him.
It includes belief in essential metaphysical matters.
It involves devotional love.
Religion ensures correct faith.
It fosters pure, sincere devotion.
It strengthens will and sustains assurance.

Section 14: Innate Acceptance in Religion

Religion is rooted in human nature.
It involves conscious, rational acceptance.
This acceptance is free and sincere.
It is humble, faithful, and assured.
It is a God-centered inner faith.

Section 15: Flexibility of Religion

Religion is a systematic revelatory program.
It is comprehensive yet flexible.
It is fluid and gentle.
It is free from harshness or violence.

Section 16: Religion’s Fulfillment

Religion fulfills its truth dynamically.
It is expansive and flexible.
It is free from rigidity.
It removes resistance and refusal from the devout.
It shifts them from deceptive appearances.
It fosters inner blossoming and love.
It promotes truth, devotion, and unity.
It instills resilience in applying this program.
The program is coherent and balanced.
It eliminates doubt and instability.
It grants enduring assurance and peace.

Section 17: Components of Religion

Religion has components.
Each will be explained in its place.

Section 18: Prophetic and Non-Prophetic Religion

Religion is based on revelation.
It is divided into prophetic and non-prophetic.
A devout person may receive personal revelation.
This does not involve claiming prophethood.
They have no duty to propagate religion.
God may appoint a connected individual.
This person fosters social religious flourishing.
They are tasked with teaching religiosity.
They receive prophetic revelation.
Religion has prophetic and personal dimensions.

Section 19: Types of Revelation

Prophetic revelation involves claiming prophethood.
It is legislative and exclusive to prophets.
Non-prophetic revelation is personal.
It includes inspiration, narration, and guidance.
It encompasses explanatory or informative revelation.
It does not require narration to others.
It is not tied to prophethood or divine mission.
It provides cognitive and descriptive insight.
It addresses metaphysical phenomena.

Section 20: Political System of Religion

In prophetic religion, the intermediary’s role is propagation.
If religion gains social acceptance, it forms a political system.
This system supports all based on their nature.
It preserves religion’s purity.
It avoids individualistic profiteering (e.g., liberalism).
It supports citizens under accepted law.
It avoids collectivist profiteering (e.g., socialism).
It promotes equal societal shares.
It fosters social application through devotion.
This surpasses moral and social justice.

Section 21: Divine Application of Religion

Religion is a divine program.
It is transmitted through revelation.
It enters the devout’s heart from God.
It suits their status and position.
It leads to obligation and application.
This occurs with awareness and truth.
It is assured, unwavering, and serene.
It is free from distress or resistance.

Section 22: Innate Religiosity

Religiosity and faith are innate gifts.
They accompany the blessed at birth.
If manifested in the world, they shine.
They foster divine connection and faith.
They illuminate the heart and mind.
Religion resides within people’s essence.
A living religion requires public acceptance.

Section 23: Faith as the Foundation

Faith is the foundation of every religion.
Faith means heartfelt affirmation.
It involves devotional intent.
It is accompanied by verbal confession.
Verbal confession without belief is hypocrisy.
Belief without action is transgression.
Refusal to confess is disbelief.

Section 24: Nature of Faith

Faith is an inner truth.
It is an innate tendency.
It is based on prior insight.
It is simple and lacks external form.
It is indescribable outwardly.
Its awareness accompanies its affirmation.
Discussing faith draws attention to it.
It highlights an inner perceptible reality.
Humans have direct awareness of it.
It clarifies and illuminates faith’s evident nature.

Section 25: Faith and Belief

Faith and belief involve inner attention.
They affirm the truth of something.
They entail inner commitment.
They involve obligation to a ruling.
Faith is based on affirmation and judgment.
It manifests as inner acknowledgment.
Affirmation and belief are distinct.
Yet they appear as a single reality.

Section 26: Understanding Faith

Understanding faith requires its causes.
These include awareness.
It involves faith’s simple reality.
This reality is clear and unambiguous.
Focusing on this inner feeling clarifies faith.
It becomes directly perceptible.
It is free from ambiguity or complexity.

Section 27: Affirmation in Faith

Everyone perceives existence and phenomena.
This occurs through their affirmations and judgments.
It is framed within their meaning system.
Faith varies by individual awareness.
Like awareness, it has degrees of intensity.
It aligns with one’s understanding and level.

Section 28: Faith and Worldview

Faith and philosophy rely on affirmation.
Affirmation is an assured judgment.
It declares something as true.
Mere imagination is neither philosophy nor faith.
Affirmation is understanding truth or falsity.
It involves acknowledging meaningful information.
This occurs through issuing a judgment.
Affirmation is always tied to judgment.
It is a direct presence of the judged reality.
This aligns with external reality.
Affirmation depends on this presence.

Section 29: Affirmation vs. Faith

Affirmation is knowledge.
It does not equate to faith.
It is a component of faith.
Scientific affirmation understands reality’s alignment.
It is incompatible with doubt.
Heartfelt affirmation is psychological.
It is called belief or faith.
These uses must not be confused.

Section 30: Nature of Affirmation

Affirmation is a form of direct awareness.
The object is present with judgment.
One cannot deny a known object.
This is due to awareness and fairness.
Judgment is essential to affirmation.
Affirmation requires precise knowledge.
It cannot occur without the object’s presence.
Affirmation is distinct from presence.
It accompanies presence.
Objective presence is knowledge itself.

Section 31: Faith’s Object

Faith is not defined by its purpose.
It is defined by its object.
Religious faith focuses on the One God.
Awareness of God comes through His presence.
It involves heartfelt finding of Him.
It requires affirmation of Him.
Finding God is driven by longing and love.
It directs one to God autonomously.
It enables receiving necessary rulings.
This is detailed in *Knowledge and Divine Humanity*.

Translation of Chapter One (Continued) by Sadeq Khademi

Section 32: Judgment and Ruling

Perception operates within theoretical reason.
Judgment is practical reason’s acknowledgment.
It involves mental submission and belief.
It recognizes connections between objects.
It is a voluntary commitment to this connection.
Judgment compares two entities.
It discovers their relation or similarity.
It affirms this connection externally.
The object of judgment is the relation itself.
Judgment follows the mind’s rational process.
This process translates concepts to reality.
It reveals the truth beyond them.

Section 33: Resistance to Judgment

Logical connections between objects exist.
They may be rejected due to corruption or defiance.
This prevents affirmation, faith, or belief.

Section 34: Faith and Divine Judgment

Faith is firm conviction in divine judgment.
It is heartfelt assurance.
This judgment expresses a revelatory reality.
It reflects truth as it is.
It entails commitment and obligation.
It requires divine obedience and submission.
Submission aligns with human capacity.
It considers coexistence and individual levels.
The goal is proximity to God.
It seeks His satisfaction and pleasure.
God is the source of all perfection.
He manifests all existence.

Section 35: Intention

Intention is a component of faith.
It is the motive for divine proximity.
It is the distinguishing factor in actions.
It involves conscious, voluntary behavior.
It is part of planned actions.
It strengthens autonomous will.
It activates and guides it.
It follows longing and decision.
It achieves desired outcomes.
Voluntary actions involve choice.
Like faith, they include perception.
They involve knowledge, affirmation, and longing.
They include judgment, intention, and resolve.
They encompass devotion, love, and determination.

Section 36: Will and Choice

Will and choice are innate qualities.
They are cultivated over time.
Will stems from love and devotion.
It is akin to trust.
Religiosity requires love for God.
Sustained faith depends on this love.

Section 37: Intention and Divine Commitment

Intention seeks to fulfill divine judgment.
It drives religiosity.
It involves resolve and focused effort.
It harnesses strength and self-control.
It transforms into love through devotion.
This love is innate to religiosity.
Faith is not forced or burdensome.
It is based on knowledge and insight.
It is driven by love and motivation.
It fosters loyalty to divine judgment.
It promotes devotion as God desires.
It instills religious zeal.
It rejects God’s enemies.
Devotion and rejection revolve around love.
Voluntary religiosity operates in God’s will.
It is enacted through love and devotion.
It brings divine proximity.

Section 38: Proximity to God

Proximity is closeness to God.
It involves intimacy and connection.
It requires God’s love.
Loving religiosity reflects true faith.

Section 39: Assurance and Religious Faith

Religious practice thrives on assurance.
It fosters tranquility.
It initiates spiritual growth.
It enhances inner perfection.
Assurance is a psychological state.
It is personal and stable.
It resists weakness or contradiction.

Section 40: Faith and Inner Trust

Faith and affirmation require assurance.
They depend on inner trust.
Religion involves a heart assured in God.
It trusts His intermediary messenger.
It follows God’s clear program.
It holds firm belief in core principles.
This belief is free from disturbance.
Knowledge of a religion is insufficient.
Practical adherence to its rituals is not enough.
Without faith, affirmation, and assurance, one is not religious.

Section 41: Essence of Faith and Religion

The essence of faith is awareness.
It involves affirmation.
Devotion and submission are its core.
This submission is assured and doubt-free.
Rituals are the outer shell of faith.
They are the clothing of religion.

Section 42: Outcome of Religious Practices

Religious practices lead to meaningful spirituality.
They foster awareness and divine proximity.
They enable assured connection to God.
This connection is sincere and healthy.
It is secure and resolute.
It is unwavering and free from doubt.
It resists temptation.

Section 43: Societal Impact of Assurance

Assurance strengthens the devout.
It builds resilient individuals.
These individuals resist doubt.
They form a steadfast community.
This community is unified and harmonious.
It fosters trust among individuals.
It promotes societal benefits.
These benefits expand through unyielding coordination.

Section 44: Faith and Truth

Faith must align with truth.
It must follow God as the source of truth.
Following falsehood leads to degradation.
It incurs divine wrath and misguidance.

Section 45: Religiosity and Inner Belief

One may perform rituals correctly.
Yet, without sound thought, they are not religious.
Lack of divine knowledge disqualifies them.
Absence of conscientious connection to God matters.
Conversely, one with sound belief is religious.
This holds even without rituals.
This is due to unawareness of divine messages.

Section 46: Nature of Assurance

Assurance is ordinary belief and affirmation.
It may stem from logical reasoning.
It may arise from trusted sources.
This is valid without analyzing the source.
Certainty is not required for religiosity.
Assured belief suffices.
It brings ordinary tranquility.
This is detailed in *Knowledge and Divine Humanity*.

Section 47: Doubt and Disbelief

Doubt in faith leads to disbelief.
It results in misguidance.
A doubting individual lacks affirmation.
They lack sustained faith.
They are not religious during doubt.
This applies even if doubt is unconscious.
Moral behavior does not suffice.
Human virtues are irrelevant.
Ritual commitment does not matter.

Section 48: Lack of Assurance in Religion

Religion without knowledge lacks assurance.
It may involve complex scientific methods.
Yet, without results, it is not religion.
Philosophical arguments may fail to conclude.
Without affirmed truth, faith is absent.
This prevents religiosity.

Section 49: Theology as a Discipline

Theology is an advanced discipline.
It studies religious topics, especially God.
It examines divine attributes and actions.
These include revelation and prophethood.
It explores divine reward systems.
It analyzes God’s relation to the cosmos.
Reasonable descriptions foster faith.
Assured explanations lead to belief.
Theological knowledge alone is not religiosity.
It lays the groundwork for faith.
It shapes a divine lifestyle.
It guides religious choices.
Belief protects against falsehood.
It grants inner light.
Lack of belief leads to disorder.
It confines one to aimless existence.
This is detailed in *Knowledge and Divine Humanity*.

Section 50: Limits of Theological Studies

Theology and religious philosophy are limited.
Historical studies of sacred texts are insufficient.
Without assurance, they do not foster faith.
Doubt weakens the soul.
It prevents divine proximity.
It hinders inner affirmation.
Love-driven faith rejects doubt.
It embraces the beloved without conditions.
It is wholly devoted.

Section 51: Hadith on Doubt and Faith

Arabic Hadith

Muhammad ibn Muslim narrated from one of them (peace be upon them):
“O Abu Muhammad, our example, the Ahl al-Bayt, is like a household in Bani Isra’il.
If one of them strived for forty nights, their prayer was answered.
A man strived for forty nights, prayed, but was not answered.
He came to Jesus, complaining and requesting prayer.
Jesus purified himself, prayed, and supplicated.
God revealed: ‘O Jesus, My servant did not come through the proper gate.
He prayed while doubting you.
Even if he prayed until his neck broke or fingers scattered, I would not answer.’
Jesus turned and said: ‘You call your Lord while doubting His prophet?’
He replied: ‘O Spirit of God, you are right.
Ask God to remove this doubt from me.’
Jesus prayed for him.
God favored him, and he rejoined his household.
Likewise, we, the Ahl al-Bayt, are such.
God does not accept a servant’s deed if they doubt us.”

Persian Text

امام محمدباقر يا امام جعفر صادق فرموده‌اند:
اى ابامحمد! مَثل و نمونه‌ى ما خاندان نبوت، خاندانى‌ست كه در بنى‌اسرائيل بودند.
هرگاه يكى از آنان چهل شب در راه خدا كوشش مى‌كرد و دعا مى‌نمود، اجابت مى‌شد.
ولى يكى از آنان پس از چهل‌شب بندگى و ترك گناه، هرچه دعا كرد، مستجاب نشد.
نزد حضرت عيسا آمد و از حالش شكايت كرد.
از آن‌حضرت خواست كه برايش دعا كند.
حضرت عيسا شست‌وشو كرد، نماز گزارد و سپس دعا كرد.
وحى رسيد: اى عيسا! بنده‌ى من از راهى نيامد كه مى‌بايست بيايد.
او به بى‌راهه رفت.
چون او دعا كرد در حالى‌كه در قلبش نسبت به نبوت تو شك داشت.
اگر به همين حال دعا كند، حتا اگر گردنش هم قطع گردد، اجابت نخواهم كرد.
انگشتانش از هم جدا و پراكنده شود، او را اجابت نخواهم كرد.
عيسا به آن فرد گفت: خداى را مى‌خوانى در حالى‌كه نسبت به پيامبرش شك دارى؟
گفت: اى روح‌خدا! اين‌كه مى‌گويى درست است.
از خدا بخواه كه اين شك را از من زايل كند.
عيسا برايش دعا كرد.
خداوند متعال عنايت كرد.
او به سوى خاندانش برگشت و جزو آنان گرديد.
ما اهل‌بيت نيز همين‌گونه‌ايم.
خداوند متعال عمل بنده‌اى را نمى‌پذيرد كه در ما شك داشته باشد.

English Translation

Imam Muhammad Baqir or Imam Ja’far Sadiq said:
O Abu Muhammad! Our example, the prophetic household, is like a household in Bani Isra’il.
If one strove for forty nights and prayed, their prayer was answered.
One man strove for forty nights, avoiding sin.
He prayed, but was not answered.
He approached Jesus, complaining.
He asked Jesus to pray for him.
Jesus purified himself and prayed.
Revelation came: O Jesus! My servant took the wrong path.
He prayed while doubting your prophethood.
Even if his neck broke, I would not answer.
Even if his fingers scattered, I would not answer.
Jesus said: You call God while doubting His prophet?
The man said: O Spirit of God, you are correct.
Ask God to remove my doubt.
Jesus prayed for him.
God granted favor.
The man returned to his household.
He became one of them.
We, the Ahl al-Bayt, are the same.
God does not accept a servant’s deed if they doubt us.

Section 52: Implications of the Hadith

Persistent doubt in truth brings darkness.
It leads to spiritual failure.
A doubting sinner receives no response.
Jesus’ prayers are answered due to his faith.
He embodies perfect religiosity and devotion.
He obeys divine commands purely.
The hadith does not call the man a sinner.
It highlights his worship.
A sinner lacks the capacity to seek prayer.
Prayer response depends on faith.
It requires sincere devotion to God.
It involves gratitude to the Lord.

Section 53: Cultural Context of the Hadith

The hadith mentions scattered fingers.
Bani Isra’il did not place palms on the ground.
Their worship stressed fingers under bodily pressure.

Section 54: Continuity of Religiosity

Religious assurance ensures continuity.
Religiosity must be consistent.
It must be unwavering.
It must not falter.
One must remain Muslim continuously.
No moment of disbelief is permissible.
Death must occur in faith.
Religion is a permanent state.
It is not temporary or fluctuating.
It is the object of human will.
This ensures enduring religiosity.

Arabic Quranic Verse

وَوَصَّىٰ بِهَآ إِبْرَٰهِيمُ بَنِيهِ وَيَعْقُوبُ يَٰبَنِىَّ إِنَّ ٱللَّهَ ٱصْطَفَىٰ لَكُمُ ٱلدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ

Persian Text

ابراهيم و يعقوب پسران خود را به همان (آيين) سفارش كردند.
اى پسران من خداوند براى شما اين دين را برگزيد.
پس البته نبايد جز مسلمان بميريد.

English Translation

Ibrahim and Ya’qub instructed their sons.
O my sons, God has chosen this religion for you.
Do not die except as Muslims.
(Al-Baqarah, 2:132)

Section 55: Characteristics of a Believer

A true Muslim dies in faith.
They practice continuous religiosity.
They uphold God sincerely.
They are free from doubt.
They feel no distress or reluctance.
A believer affirms all divine rulings.
They do so with sincerity.
They pursue truth in all situations.
They remain steadfast without doubt.
Their connection to God is constant.
No moment lacks divine presence.

Arabic Quranic Verse

فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا۟ فِىٓ أَنفُسِهِمْ حَرَجًۭا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا۟ تَسْلِيمًۭا

Persian Text

ولى چنين نيست، به پروردگارت قسم.
ايمان نمى‌آورند مگر آن‌كه تو را داور گردانند.
در مورد آنچه ميان آنان مايه‌ى اختلاف است.
سپس از حكمى كه كرده‌اى احساس ناراحتى نكنند.
به‌طور كامل سر تسليم فرود آورند.

English Translation

By your Lord, they do not believe.
They must make you judge in disputes.
They must feel no distress from your ruling.
They must submit completely.
(An-Nisa, 4:65)

Section 56: Faith and Divine Awareness

Religion opens awareness of God.
It fosters a loving connection to Him.
This awareness enables affirmation.
It affirms God’s luminous rulings.
It establishes continuous faith in God.

Section 57: Doubt and Apostasy

Doubt in established religious truths is apostasy.
This includes God’s essence or prophethood.
It involves doubting essential rulings.
When truth is affirmed beyond doubt, rejection is apostasy.
It defies innate religion.
It violates religion’s sanctity.
It undermines its security.
Questioning during research is not apostasy.
Scientific inquiry does not negate faith.
Apostasy is an inner state.
It depends on heartfelt intention.
It requires public declaration for legal consequences.

Section 58: Root of Religiosity

Religion’s root is devotional love.
It involves devotion to the divine Imam.
This Imam holds legitimate guardianship.
It is God’s path to Himself.
This is detailed in *Knowledge and Divine Humanity*.
Imam Baqir said: Religion is nothing but love.
God makes faith beloved.
He adorns it in hearts.
He makes disbelief and sin undesirable.
Such people are rightly guided.
This is God’s grace and blessing.
The Prophet said: You are with whom you love.

Section 59: Essence of Guardianship

Guardianship’s essence is existential proximity.
It is direct and unmediated.
It requires love and devotion.
It involves following the beloved.
Mutual love creates guardianship.
One chosen by God is a guardian.
They hold special proximity to Him.

Section 60: Guardianship and Religiosity

Divine guardianship is a valid guide.
It is a legitimate authority.
It assures the correctness of religiosity.
It makes religion’s silent text speak.
Religiosity is guardianship-centered.
Religion has levels.
God appoints a guardian for each level.
This guardian guides the inner self.
They remove obstacles to spirituality.
They lead to divine success.

Section 61: Innate Religiosity and Guidance

One who practices innate religion is pious.
They receive divine inner guidance.
They possess divine self-control.
They experience inspiration.
They receive inner revelation.

Section 62: Love and Religion

Religion connects the servant to God.
It fosters proximity through love.
This love is for the divine Imam.
It reflects universal guardianship.
Love indicates one’s religion.
It blossoms faith and religion.
Religion and love are identical.
One eternally joins whom they love.
Love shapes eternal life.
It is the essence of the afterlife.

Section 63: The Unseen as the Subject of Religiosity

Religion addresses the unseen.
It speaks of hidden realities.
It reveals mysteries and meanings.
Humans innately seek God’s truth.
They thirst for creation’s great secret.
They desire a glimpse of truth.
They seek meaningful existence.

Section 64: Religion and the Unseen

Religion does not address observable matters.
It speaks of unknown realities.
It reveals hidden mysteries.
These are inaccessible to empirical science.
Conceptual reason cannot affirm them.
Mystical intuition lacks assurance.
Humans are ignorant of these truths.
Religion grants faith in the unseen.
It affirms unknown, divinely true realities.

Section 65: Relativity of the Unseen

Intuition and the unseen are relative.
Presence and awareness are relative.
They depend on limited human capacity.
Religion varies by individual understanding.
It aligns with their awareness and ability.
Rational or observable matters need no religion.
Religious guidance confirms rational truths.
It does not establish new truths.
If science or reason errs, revelation corrects them.
It ensures their proper logic.
This is detailed in *Knowledge and Divine Humanity*.