Divine Covenants

Ayatollah Nekounam's books

Divine Covenants

(May his soul rest in peace)

Grand Ayatollah Mohammadreza Nekounam

Main Entry: Nekounam, Mohammadreza, 1327 –

Title and Author: Divine Covenants / Mohammadreza Nekounam.

Publishing Information: Tehran, Sobhe Farda Publications, 2023.

Physical Description: 297 pages.

ISBN: 978-600-397-082-3

Catalogue Record: FIPA

Subject: Nekounam, Mohammadreza, 1327 – Works and Books
Subject: Jurisprudents and Scholars – Iran – Scholarly Efforts
Subject: Philosophy – Jurisprudence – Religious Laws – Politics
Library of Congress Classification: 1402 9S8N / 5/ 153BP
Dewey Decimal Classification: 998/ 297
National Bibliographic Number: 5277336

Divine Covenants

Grand Ayatollah Mohammadreza Nekounam (May his soul rest in peace)
Publisher: Sobhe Farda
Edition: First
Publication Date: 2023
Print Run: 3000 copies
Price: [in Iranian Rial]
Distribution Centre: Qom – Amin Boulevard – 24th Alley, First Branch on the Left, No. 76
Telephone: +9825 32 90 78 15
Website: www.nekounam.ir
ISBN: 978-600-397-082-3

Preface

In this book, I have presented a scientific critique of the fantasy embellishments that surround important issues. A careful examination of many scientific discussions reveals that these debates are neither rational nor scientific. Islam thrives in human relationships, not in stereotypical, bureaucratic, or paper-based interactions. The natural relationship between people and scholars before the revolution was one of mutual understanding and empathy, which led to the growth and expansion of Islam and religious knowledge. In this book, I seek to revive that relationship and, in my covenant with the Almighty and the people, I have struggled against clichés, empty formalities, ignorance, and especially ignorance within the domain of religious studies. In every quiet cry of mine, I have kept this covenant alive.

It is true that a person, based on their awareness, can seek goodness and well-being. Nevertheless, human awareness is greater than their power, and it is not always possible to reach every good thing that one knows. Achieving goodness is subject to conditions and circumstances. Sometimes, a good deed can lead to harm, just as harm may pave the way for goodness. One person’s prayer might lead them to show off, while another’s sin might lead them to humility, defeat, and repentance. A sin may bring happiness, and worship might lead to misguidance. Of course, this does not mean that one should consciously and willingly turn towards sin. In this world, there are countless causes and tools of which humanity is unaware. Therefore, it is important to remember that the path of knowledge must be followed naturally, with trust in God to bring forth what is best. My slogan in every action, behavior, argument, or dispute is: “Long live the Almighty.”

Human Rights in Islamic Jurisprudence

Here, I wish to discuss the Islamic perspective on humanity and their rights, contrasting it with the foundations of Western legal systems—particularly the Universal Declaration of Human Rights.

Islam encompasses three scientific and social structures:

Beliefs;
Ethical and humanitarian principles;
Legal rulings.

The third structure is represented by Islamic jurisprudence (fiqh), which includes individual, collective, familial, and social rulings.

These three structures are rooted in the teachings of the Holy Qur’an and the traditions of the infallible Imams, with foundations that are rational and humane. Islamic jurisprudence has specific rulings in some areas, and it cannot be based solely on human perspectives in these cases. However, in broader and more general issues, Islamic jurisprudence is aligned with rational human reasoning.

Islamic jurisprudence seeks the awareness of Muslims and the healthy individual and social management of society. A Muslim must possess religious awareness and the capacity to live a healthy life. With its diverse framework, Islamic jurisprudence aims to help Muslims establish a system for their lives so that they can navigate individual and social matters with autonomy and freedom of character, method, actions, speech, and growth. In essence, Islamic jurisprudence aims to secure the health of life for Muslims, and if life is healthy, then happiness—defined as the ultimate goal in the hereafter—will follow. Therefore, Islamic jurisprudence is built on both religious principles and rational foundations. This structure is specific to Shia jurisprudence.

The fundamental principle in Islamic jurisprudence is the freedom of the individual and their right to make choices, as God has endowed humanity with free will. It is because of this free will that individuals are responsible for their actions. Just as a person is free in individual religious duties, they are also free in social matters. Thus, the main condition for actions is freedom and awareness. Without these, a person is neither healthy nor complete. In Islam, since the insane and children lack the necessary awareness and freedom, they are not subject to legal obligations. The conditions for legal obligations are awareness, reason, and capability. The religion teaches that if someone is unable to fast, they are exempt from the obligation. Similarly, a person who is unable to work can receive financial support.

One important distinction to note here is that freedom is not the same as liberation. For example, a door is free when it opens and closes, but it is liberated only when it is without its frame. In some advanced countries, the philosophical distinction between freedom and liberation is ignored or not recognized at all. Freedom is a natural process, whereas liberation is a broken and unhealthy one. Islam does not seek liberation but recognizes human beings as aware and free. Therefore, it insists that confession only has value when it is freely made, and if made under duress, it is invalid. Similarly, worship under duress has no value. Every action has value only when performed freely.

Therefore, Islamic jurisprudence defines the human being within this structure and grants rights, including the right to freedom. However, in the West, after much suffering and numerous injustices inflicted upon humanity, a general framework known as human rights was formulated, without any religious or anti-religious orientation, but only from a rational perspective. These rights, however, are not based on scientific or philosophical reasoning. Some of the individuals who wrote them were motivated by Jewish religion and political or colonial ambitions to control weaker, underdeveloped countries.

While Islam grants more freedom than the concept of human rights in some cases, it cannot accept some of the unscientific articles within the human rights framework. Islam cannot be reconciled with them because human rights lack the primary source—divine revelation—and are only based on customary, rational, and social sources. In essence, it was like a jury sitting together to formulate laws, without conducting scientific or philosophical work, or considering a divine source as the foundation. Followers of religious traditions have the right to question certain aspects of human rights and engage in dialogue about them, comparing them to their own laws. They have the right to ask why these rights should be accepted without scientific discussion or investigation.

Rationality in Religion

Islamic issues must align with reason, meaning they should not contradict rational thinking. This lack of contradiction is sufficient for something to be considered religiously valid. The one who reveals the religion is knowledgeable, capable, wise, and exalted. However, one must learn the principles of religion in order to understand its rationality and avoid being distracted by embellishments. To receive a rational religion, it is necessary to learn from the divine guides of each era, who are alive and possess a sacred, divine intellect, connected to divine aid. Their rational intellects and authority over the immutable texts of the law are paramount. According to them, the religion adapts to the circumstances of each time and place, in accordance with the present needs.

Since religion is rational, it has the ability to describe, explain, and offer awareness. Religion is not merely a command or instruction and does not strip humans of their freedom or impose compulsion.

Islamic and Christian Retribution

All true religions respect and safeguard human life. Christians, in the case of intentional murder, advocate for blood money and compensation, while Islam grants the right of retribution to the family of the victim, ensuring the sanctity of blood. Capital punishment has also been a fundamental punishment in all religions. However, the execution of such laws has often been tainted by the desires of non-infallible religious leaders who have gained political power. Muslims derive the principle of retribution from their divine scripture, the Qur’an, which is accessible with clear documentation, in addition to the teachings of the infallible Imams. These Imams had full knowledge and a comprehensive understanding of reality, unlike Christians who lack such a direct connection to the teachings of their prophet. I have had many discussions with Christian scholars, and I have noticed how little they know of their own prophet’s character. The Jesus they recognize is far less significant than the true, exalted Prophet Jesus.

Christian scholars are mostly political figures who inherit their religious positions instead of being chosen based on their knowledge and expertise in theology. Current Christianity has been so distorted that it is now more of a fabricated political religion, losing much of its original truth. This is similar to many philosophies attributed to Socrates, Plato, and Aristotle, much of which is not actually their words but rather misattributions.

Christianity lacks a well-documented and structured history and has suffered a period of hiatus. In my youth, I researched Christianity and studied in a Christian church where I had a Christian mentor. I know many prominent Christian clerics in Tehran. The oldest religious texts available to Christians date back more than a hundred years after Christ, much like Sunni hadiths that were collected after about a century. However, Shi’a hadiths were compiled much earlier, benefiting from the presence of infallible guides for two hundred and sixty years.

Today, Christianity has become more of a political religion than a heavenly one. Many wealthy nations finance churches, spending billions of dollars annually to advance their political agendas. Churches are particularly active in regions like Iraq, Afghanistan, and Pakistan, seeking to establish Christianity in these countries, converting Muslims or at least transforming them into Christian-Muslims. All of these activities are politically driven; otherwise, where would the money come from? The Gospels, Psalms, and other Christian texts are uncertain in their origin and cannot be considered divinely revealed. Thus, we cannot attribute the laws of Christianity, including those of retribution, to God. Islamic retribution must also consider certain conditions so that it does not contradict reason, especially collective rationality and the intellectual network of thinkers.

Conditions for Implementing Islamic Punishments

Regarding retribution, punishments, and compensations, I discussed this matter with the judicial officials at the beginning of the 1979 revolution. I have always argued that it is not permissible to implement punishments indiscriminately, as the economic infrastructure must be in place first. When someone is hungry, you cannot punish them for theft. If you don’t give food to young people, you cannot punish them with a whip. What kind of religion is this? I have watched films about stoning, and whenever I saw them, I did not only cry for the unfortunate individuals who, in ignorance of the religion, made these films, but I also cried for the religion itself, as it is so unjustly victimized by such filmmakers. There is no such absurdity in religion. Who would become a Muslim after watching such films? Punishments cannot be executed without establishing the necessary infrastructure. Before a train can move, the tracks must be laid. Even during the time of the Prophet Muhammad, punishments were rare and were only implemented after the relevant structural foundations were in place. If someone steals, and it is proven that they are in poverty, they should not be considered a thief. There are twenty-five conditions for the crime of theft. A thief is someone who has access to basic living resources but steals out of malice. This malady requires treatment, and the person must be punished. A hungry person is not a thief. Punishments must be divided into different levels, and then we must assess which ones can be implemented based on the available infrastructure. Islam is a reasoned and logical religion, not one of oppression or despotism. Yet, today, Islam is not in the hands of scholars and jurists but rather in the hands of those who have risen to prominence as preachers and reciters, claiming to be scholars. These individuals are not credible enough to engage in serious academic debate.

Impurity of Non-Muslims

All beings, whether inanimate, plant, animal, or human, are manifestations of the divine and expressions of God’s presence. Furthermore, all human beings are considered among the most honored creations in the eyes of God. God has not taken anyone out of the water, and all are His servants. However, “kafir” (disbeliever), which linguistically means one who conceals or denies the truth, refers to someone who has recognized the truth of God but hides and denies it. Islam considers such a person impure. Many people have not reached the truth to deny it. Additionally, impurity has various kinds. A dog is considered impure, but the impurity of a disbeliever is not the same as that of a dog. Instead, it is a form of political ostracism and social restriction. The purpose of declaring someone a “kafir” is to limit their influence, not to impose social restrictions on Muslims. We must consider the rationale behind this rule, and if the reasoning behind the rule ceases to exist, the rule itself becomes invalid. Impurities are diverse, and not all impurities are the same; each has its own significance, meaning, and philosophical basis.

Marriage within the Family or among the Sayyids

Shari’ah places more emphasis on the moral virtues of a woman and a man than on their familial connections. The key question is whether the spouse can be a good parent to their children, and whether the man and woman are compatible. Whether this is found within the family or outside of it is a secondary concern. There are narrations in which it is recommended for Sayyids to marry within their family, but these do not apply to non-Sayyids. Research shows that such familial marriages do not necessarily lead to the outcomes implied in these narrations, as the issue of “family” in those texts is not directed towards non-Sayyids. Furthermore, some narrations that encourage marriage within the family are not credible, and therefore, no religious rulings can be derived from them. Shari’ah does not have a ruling in this regard that could be criticized for conflicting with empirical studies.

Giving Water at the Time of Slaughter and Affection with Animals

It is recommended to give water to an animal at the time of slaughter, not out of necessity for the animal, but as a means of showing kindness. The purpose is for the slaughterer to develop a bond of affection with the animal, demonstrating that there is no hostility, and that the slaughter is conducted with kindness, ensuring the animal’s sustenance becomes a part of the righteous believer’s nourishment.

Proper Attire for Women

There is a significant difference between “hijab” and “covering” in Islam. The term “covering” (Arabic: “sitr”) refers to the act of concealing, while “hijab” involves separation or a barrier. In Islam, covering is an obligation for women, but it does not imply the strict separation that “hijab” might suggest. The Qur’an and Islamic jurisprudence use the term “covering” rather than “hijab” in the context of women. Covering, in this context, refers to the modesty and dignity of the woman, not necessarily to wearing a full veil like the chador. The specific mode of dress is left to the individual’s discretion, provided it adheres to the principles of modesty and dignity.

Sexual Desire and Psychotherapy

Intimacy, commitment, and sexual desire are indicators of a healthy life. A person who lacks sexual desire and feels indifferent is in need of examination and guidance from a sexual health specialist. Even a mystic must have sexual desire; otherwise, they are considered ill. The Holy Prophet Muhammad (PBUH) had the strength of forty men, and women were one of his three worldly loves, alongside his journey to the ascension (Mi’raj). The collective status means that a person can rise and fall. Someone who ascends but cannot descend is incomplete. Sexual desire is not a bad thing; it is not reprehensible, but rather a sign of health. True mystics, divine saints, and prophets of God all married and had children. Some Sufis, who were caught in ignorance or lacked the means to support a family, avoided the responsibilities of marriage. The claim that Jesus did not marry may either be based on historical myths or could have been due to circumstances unknown to us. However, the case of Buddha is undeniable.

Matters like sexual desire, which stem from the human psyche, are studied through psychology. Religion is not in conflict with psychology or psychotherapy when the latter adheres to correct scientific principles. The Holy Qur’an is a modern psychology book; psychology is embedded within Islam. It is not reasonable to claim that psychotherapy is unnecessary when Islam provides valuable knowledge that science uncovers. Just as one would not expect a single goldsmith to work in isolation, it is not problematic for multiple goldsmiths to work together. Similarly, science and religion are not in opposition; it is the way we use science that determines its permissibility. Hypnosis, energy healing, exorcism, and magic are not inherently wrong, provided they are not associated with deceit or manipulation. Most modern claimants of these sciences engage in deceptive practices, which is what makes them unlawful.

Better Understanding of Current Generations

A flawed belief of the past was that the older generation was more knowledgeable than the younger one. In the past, some parents belittled their children, claiming they knew better simply because they had worn more shirts and their hair had turned white. However, wearing more shirts or having aged does not inherently make someone wiser. This was a simplistic view from the past, and there is no general rule that older generations are more insightful than younger ones. Society is more aware now than it was in the past. Today’s generations have evolved significantly, with over 200 years of growth compared to earlier generations. The complexities faced by modern generations have led to deeper thought, growth, and understanding. As a result, it is essential for parents to engage with their children and seek their opinions rather than fall into naive thinking. Contemporary generations, shaped by persistent anxieties, are far more intelligent than their predecessors. However, one must be cautious not to let this intelligence lead them astray. As the poet Hafez said, “When the wise bird is caught in a trap, it must endure.” The era of correction and improvement will dawn tomorrow.

Today’s Scholars

Some believe that in past times, wise philosophers were superior, but today, those studying in universities may possess more precise knowledge than those scholars of the past. Current students, living a thousand years after figures like Ibn Sina, stand on the shoulders of giants. The world of science is expanding, and today’s knowledge is incomparable to that of the past. Similarly, the science of tomorrow will be far more advanced than today’s. Today’s society is much more advanced than yesterday’s, and today’s youth are more knowledgeable than even past scholars. Parents can learn from them and seek the right path.

Pluralism in the Educational System

One of the main challenges in the educational system, especially at the secondary level, is the overabundance of subjects and the overwhelming number of confusing lessons. This leads to superficial learning and diminishing motivation to study, as students are only concerned with memorising facts. Knowledge should be acquired step by step or, at most, across a few focused subjects. The overwhelming number of lessons clutters the mind and results in academic decline. Students often struggle to solve problems they studied years ago. A system of “everything knowledge” leads to forgetfulness and illiteracy. Talent is important, but a system plagued by excess hampers the passion for studying and contributes to academic underachievement. Such a system does not nurture researchers. It is akin to someone who has memorised thousands of verses of poetry but cannot compose a single line of their own. Universities should not be run on memorised knowledge but on true understanding. To achieve this, the education system must reduce the number of subjects from the secondary level. Otherwise, it will lead to a reliance on superficial knowledge and imported cultures, which diminish original thought.

Chivalry and Avoidance of Selfishness

True gentlemen hold great respect for their wives and children. They never overlook the respect they owe to their families for the sake of others. A gentleman does not eat without the presence of his wife and children. He waits for them to eat first. A true gentleman refuses invitations without his family, as respect for one’s family is paramount. Chivalry is in direct conflict with arrogance and tyranny. A gentleman does not accept even an invitation to break fast during Ramadan without his family present. Inviting a man without his wife is a tyrannical practice, and such behaviour disregards the dignity of others and the sanctity of families. A true Muslim respects all, from young to old, men and women, and holds the dignity of believers above all. A Muslim and a gentleman desire the happiness of all, especially their families, who have greater rights upon them.

Corruption of Inner Purity and Chivalry

A major factor that harms inner purity and destroys the spirit of chivalry is engaging with unlawful wealth—such as using someone else’s property without consent or exploiting wealth that belongs to the poor and needy. One who does not give their religious dues (such as Khums or Zakat) does not purify their wealth and uses it in a defiled manner. Using the rights of the poor and weak renders the wealth detrimental to the soul and body, causing physical and spiritual harm, shortening life, and destroying one’s vitality. Those who consume unlawful and unpurified wealth not only lack chivalry and nobility but also experience reduced sexual vitality, coldness, and apathy, leading to dissatisfaction in their relationships. Giving one’s rightful dues to the poor is not a favour but a means of purifying and revitalising life and relationships.

Sexual and Psychotherapeutic Inclinations

Sincerity, commitment, and sexual desire are indicators of a healthy life. A person who does not feel sexual desire and is indifferent is in need of examination and prescription by a sexual health specialist. Even mystics should experience sexual desire; otherwise, they are unwell. The Prophet Muhammad (PBUH) possessed the strength of forty men, and women were one of his three favourite things in the world; he also ascended to the heavens (Mi’raj). Collective status implies that a person should be able to rise and descend; someone who can ascend but cannot descend is incomplete. Sexual desire is not bad or to be repulsed; rather, it is a sign of health. True mystics, divine saints, and the prophets of God were all married and had wives and children. Some Sufis, who were trapped in ignorance or lacked the means and responsibilities to maintain a family, avoided this responsibility. However, the claim that Jesus never married could either be due to circumstances or be a historical fabrication; we do not have accurate information regarding the truth of this claim. However, it is undeniable regarding Buddha.

Issues of life such as sexual desire, rooted in human psychology, are explored through psychology. Religion, when followed scientifically and correctly, is not in conflict with psychotherapy. The Qur’an is a modern book of psychology. In other words, psychology is inherently integrated within Islam. One cannot claim that psychotherapy is unnecessary in the presence of Islam, because the knowledge provided by Islam is discovered through science. For instance, if a goldsmith works in a particular region, one cannot say that there should be no other goldsmith working alongside him. Sometimes, many goldsmiths work together without any conflict. No scientific truth contradicts religion. For science, concepts of halal and haram are not the concern; rather, it is how science is used that determines whether it is halal or haram. Hypnosis, energy healing, exorcism, sorcery, and magic are not inherently wrong, provided there is no lying, trickery, or fraud involved. Unfortunately, most claimants of these sciences are merely engaging in deception, which is what makes it haram.

Understanding the Current Generation Better

One of the misunderstandings of the past was that the older generation thought of itself as more knowledgeable than the younger generation. In the past, some parents demeaned their children, claiming that they had torn more shirts and worn their own hair whiter with age, believing that this made them more experienced and that their children should accept everything they said without question. However, merely having torn more shirts does not make one wiser or more knowledgeable, and there is no inherent relationship between them. Someone may have torn many more shirts, yet not have achieved anything valuable. This was a simplistic view from the past and does not constitute a general rule that suggests older generations are inherently wiser than younger ones. Society has its own consciousness and awareness. Today’s generations have progressed over two hundred years and understand better than the previous ones. They are not simple or carefree. The accumulation of challenges in their lives has led to deeper thinking and growth. For this reason, fathers and mothers must work with their children and consult them to avoid falling into simplistic thinking. Today’s generations are the culmination of ongoing anxiety and are more intelligent than their predecessors. Observing this is empowering, but one must be cautious so that intelligence and cleverness do not lead to misdirection. As the poet Hafez says, “The clever bird, when caught in a trap, must endure.”

Today’s Scholars

Some believe that philosophers and sages from the past had extraordinary wisdom, while today’s scholars are far less capable. However, many of the sciences taught in universities today are more accurate than the findings of earlier sages. Today’s students are more knowledgeable than the scholars of the past, especially since they live a thousand years after figures like Avicenna and build upon the foundations laid by the great minds of history. The world and the realm of science continue to expand, and today’s knowledge cannot be compared with that of the past, just as the knowledge of tomorrow’s scholars will exceed what we know today. Contemporary society is far more advanced than the past, and today’s youth understand better than even past scholars, such that even parents can learn from them and seek guidance.

The Problematic Focus on Quantity in Education

One of the major issues and harms in the education system, particularly at the secondary level, is the overwhelming focus on an excessive number of subjects, which leads to confusion and shallow learning. In this system, students neither gain a deep understanding of any subject nor do they remember the material for long. The focus should be on mastering one subject at a time, or at most a few limited topics. The overabundance of lessons clutters the mind, leading to superficial learning, and consequently, academic decline. Such an education system does not foster research-oriented thinking. It is akin to someone who memorises thousands of verses of poetry but cannot even compose a single verse. Universities should not be run on mere knowledge, but on actual science, and to achieve this, the overabundance of subjects must be addressed starting at the secondary level. Otherwise, the system becomes reliant on rote learning, translations, and imported knowledge, which imposes foreign cultures on students’ minds.

The Importance of Chivalry and Avoiding Solitude

Chivalrous men show great respect for their wives and children. They do not disregard respect for their families for the sake of others. A chivalrous man will not eat without seeing his wife and children eat first. He does not accept invitations without his family. A chivalrous man is opposed to arrogance and tyranny. He will not attend an Iftar (breaking of fast during Ramadan) without his family. A man who invites others without his wife and children is disrespectful, seeing only financial or political power in others. A Muslim is someone who respects all, from young to old, men to women, and all members of a family. The honour of a believer is greater than the honour of the House of God. A true Muslim and chivalrous man seeks the joy of all, particularly his family, and holds their rights over others.

Accompanying Civilisation with Piety

Jurisprudence must harmonise civilisation with religion through precise subject identification. If jurisprudence is not updated through scholarly ijtihad, any attempt to align civilisation with religion will lead to despotism and dogmatism. Since there is an imposed movement in this context, civilisation will rise in opposition to religion. Civilisation should be derived from the core of religion, and the civilisation that stems from piety, which shares its essence, must be accompanied. This is only possible through scientific ijtihad, the explanation of which I have presented in a book of the same name.

Primary and Secondary Rulings

If a jurist, despite all their efforts and research, particularly in the field of understanding emerging issues, fails to discover the religious ruling in that regard, which is the primary and final ruling of religion, they resort to the mechanism of primary and secondary principles. In the absence of the primary ruling, they necessarily replace it with the secondary ruling, until they can eventually arrive at the primary ruling through further research and study.

Popular Governance

Democracy, popular governance, and resorting to collective reason, in times when access to divine reason and the status of infallibility are not available, are better options for managing society. A republic is a system that draws its energy and strength from the presence of the people, and the people’s presence prevents the infiltration of despotism and autocracy. The will and desire of the people prevail in such a system. Additionally, the people have the capacity to oversee the organs of government and monitor the performance of officials.

A non-infallible religious government is also a form of individual rule and lordship, and in the context of proving it, since the conditions of governance are not respected, it becomes a government of religion. Today’s human beings are not considered subjects but have rights, freedoms, and are supported by the state and system. Government must serve the people, not the other way around. Adhering to the conditions of serving the people as content in the realm of evidence is crucial, not in the metaphysical principles, written laws, or slogans. Yes, the better path than democracy is the accompaniment of civilisation with piety in the realm of execution and proof, aiming for the health of the world and the happiness of the hereafter. It takes both lifestyle and religious affairs from religion in both structure and content. When the public and the people choose a religion, they must comply with its teachings both in terms of values and actions. Yes, topics subject to change and transformation are a matter of the people and customary. For example, the theory of Islamic governance relates to early conditions, and as civilisation transforms and society becomes more systematic, it evolves into a new subject, one of which is public acceptance. However, rejecting individuals’ adherence to religion, both in structure and content, is sinful. Although the descriptive rulings of Islam are more of a guidance towards rational laws than constitutive, and they do not contradict the reason and opinions of rational individuals and the people. All rulings in Islam, even recommended and non-binding rulings, are eternal and immutable, even though both subjects may change and transformation exists in rulings that require clarification by the infallible and discovery by sacred reason. Sacred reason differs from acquired reason and is a bestowed and divine gift, as described in the narrations.

Precaution in Understanding the Application of Rulings and Issues

May God have mercy on the late Akhund Ma’soom Ali Hamadani. Once, before the revolution, I asked him, “Isn’t this communal obligation for funerals and mosque purification also relevant for cinemas and heroin manufacturing workshops?” He replied, “Your words are very nice, but they are not suitable for jurisprudence, they are better for sermons. A jurist must issue rulings.” I disagreed with his response. I have provided examples of communal obligations for a jurist.

At another time, a man who was a government official, had been missing for five years during the war, and there was no trace of him. His name was not even on the Red Crescent’s list as a captive. His wife wanted to remarry but was denied permission. She was young. I told her, “I give you permission to marry, but I won’t give you a written document because I do not know the man.” She had asked Mr. Golpaygani’s office, and they had denied her. Later, I met one of the officials from Mr. Golpaygani’s office in the street and asked why they issued such a fatwa. He said, “Although it evokes compassion, we cannot issue a fatwa; her husband is gone, gone.” I responded, “If it were your daughter, you would understand what ‘gone, gone’ means. Do you not understand what five years without a husband means?” After this incident, the same woman, considering her husband’s position and influence, went to Mr. Khomeini’s office. Mr. Khomeini had officially instructed the Martyrs Foundation that the spouses of missing persons could remarry. She said, “Haj Agha, you were the cause of good because Mr. Khomeini allowed all women to remarry, not just me.” Mr. Golpaygani’s office could not confirm the case of a missing person or apply the ruling. One of the students who had become responsible for this issue in the Martyrs Foundation said, “When you gave a clear ruling, it alleviated our fear, but when Mr. Golpaygani had such a fatwa, our fear increased. But when Mr. Khomeini issued such a directive, we became confident and steadfast.”

Wealth Hoarding in the Banking System

If a bank cannot distribute capital and deposits to the people and instead hoards wealth, it constitutes wealth hoarding. This is a modern case of hoarding, where wealth is secretly stored and taken out of the legal distribution cycle.

Criteria for Evaluation

If a criterion or cause does not have a text, it cannot be a legislator. In understanding and explaining the ruling, it enhances human knowledge and leads to the conscious acceptance of the ruling. In general, the cause of the ruling is the law itself. The law, independent of human awareness and precision, is the cause and document of the ruling. An unspecific criterion has no relation to religion and leads to human understanding.

Unity of Religions

All religions and divine prophets were united in the concept of God and monotheism, though their methods of expression and systems of explanation differed. Therefore, religion is fundamentally one. This intellectual and practical principle is shared among all divine prophets. The unity of law and content does not contradict the distinctiveness of each law. Bad practices by followers have caused religious decline and led to the extinction of different laws. The essence of religion has been preserved through multiplicity and unity of personality, not as a singular lineage, root, or continuous series. For example, neither Jesus nor Moses is considered the root of Islam, but Abraham, because of his significant role in monotheism and minimal distortion, is considered a major root of Islam and all other religions, universally shared. However, religions that have undergone substantial human alteration are incompatible with pure religion. These religions are not fragments of a building but entirely separate buildings. In this context, we should not confuse the common element of monotheism between the monotheistic religions with the distinct legal systems of each religion.

The Truth of Revelation

God has granted His prophets general guidance based on which they perform miracles. A miracle is a form of revelation. A prophet’s miracle is neither preaching nor legislation; rather, it is a form of inner power. Revelation is this very inner power, which is not divided into legislation and preaching, but is a truth and content intertwined, containing both scientific miracles and the laws of God, as well as divine acts and the preaching of God’s religion. Therefore, the power of revelation is broader than the miracle of speech.

Prophethood and messengerhood are realities of power and inner truth that God has granted to His prophets, which can be implemented if they are provided with the opportunity to govern. The laws of divine prophets differ, but their essence is one light, one truth of power, and one inner guidance, differing only in the degrees. The revelation of one prophet is not in opposition to the revelation of another. When revelation descends and manifests, it turns into knowledge.

This inner prophethood is bestowed upon certain saints of God during the occultation, and it is only through their outward manifestations of inner power that its truth can be uncovered. This very inner power manifests as sacred reason, which, in its practical and operational form, takes the shape of religious law. Revelation is always influenced by its time and corresponds with it. No revelation is foreign to its time and place. Revelations have personal unity and distinctiveness, but unfortunately, due to human distortion, rearrangements, and alterations, they have become divergent. The core of religion, the infallibility of the prophets, and the temporal nature of previous religions all emerge from the miraculous power of revelation. Thus, religion is the divine revelation itself, and everything that God wills is so, and humanity can only discover and understand it. The cause and the law itself come from God, and humans do not intervene in the criteria; religion itself defines its domain. However, humans have a significant role in understanding, accepting, or rejecting religious law. Humans derive all their actions, values, and methods from the law, but if the law does not have a ruling on something, they have the freedom to act based on the opinions of reason, custom, and knowledge. If an action does not oppose the law, it is permitted. However, the practices of rational people are only referred to when religion has not issued a ruling and no religious evidence is available, otherwise, the practices of reason lose their rationality when contradicted by religious evidence.

Religious law remains unchanged and immutable. Change and transformation occur in the realm of subjects, which pertain to nature. Lawsapply to both ancient and modern situations in their context and relevance. Accompanying Civilisation with Piety

Jurisprudence must harmonise civilisation with religion through precise subject identification. If jurisprudence is not updated through scholarly ijtihad, any attempt to align civilisation with religion will lead to despotism and dogmatism. Since there is an imposed movement in this context, civilisation will rise in opposition to religion. Civilisation should be derived from the core of religion, and the civilisation that stems from piety, sharing its essence, must be accompanied. This can only be achieved through scientific ijtihad, an explanation I have presented in a book of the same name.

Primary and Secondary Rulings

If a jurist, despite all their efforts and research, particularly in the field of understanding emerging issues, fails to discover the religious ruling on a matter, which is the primary and final ruling of religion, they resort to the mechanism of primary and secondary principles. In the absence of the primary ruling, they necessarily replace it with the secondary ruling, until they can eventually arrive at the primary ruling through further research and study.

Popular Governance

Democracy, popular governance, and reliance on collective reason, in times when access to divine reason and the status of infallibility are not available, are better options for managing society. A republic is a system that draws its energy and strength from the presence of the people, and the people’s presence prevents the infiltration of despotism and autocracy. The will and desire of the people prevail in such a system. Moreover, the people have the capacity to oversee the organs of government and monitor the performance of officials.

A non-infallible religious government is also a form of individual rule and lordship. In the context of proving it, since the conditions of governance are not respected, it becomes a government of religion. Today’s human beings are not considered subjects but have rights and freedoms and are supported by the state and system. Government must serve the people, not the other way around. Adhering to the conditions of serving the people as content in the realm of evidence is crucial, not in the metaphysical principles, written laws, or slogans. Yes, the better path than democracy is the accompaniment of civilisation with piety in the realm of execution and proof, aiming for the health of the world and the happiness of the hereafter. It takes both lifestyle and religious affairs from religion in both structure and content. When the public and the people choose a religion, they must comply with its teachings both in terms of values and actions. Yes, topics subject to change and transformation are a matter of the people and customary. For example, the theory of Islamic governance relates to early conditions, and as civilisation transforms and society becomes more systematic, it evolves into a new subject, one of which is public acceptance. However, rejecting individuals’ adherence to religion, both in structure and content, is sinful. Although the descriptive rulings of Islam are more of a guidance towards rational laws than constitutive, and they do not contradict the reason and opinions of rational individuals and the people. All rulings in Islam, even recommended and non-binding rulings, are eternal and immutable, even though both subjects may change and transformation exists in rulings that require clarification by the infallible and discovery by sacred reason. Sacred reason differs from acquired reason and is a bestowed and divine gift, as described in the narrations.

Precaution in Understanding the Application of Rulings and Issues

Wealth Hoarding in the Banking System

Criteria for Evaluation

Unity of Religions

The Truth of Revelation

Religious law remains unchanged and immutable. Change and transformation occur in the realm of subjects, which pertain to nature. Laws of religion are not governed by time and place, but subjects are. Therefore, modern laws apply to both ancient and modern situations in their context and relevance.

In response to this individual and those who accompanied him, I said: “You must first clearly define and map out the four directions and four areas so that the nature of your work can be determined. One aspect is the legal document of your work. Your company must be legally registered, and you must clearly state whether it is based in Iran or abroad, and whether its activities are legally approved. Also, specify whether it is privately or publicly registered, so that your customer is aware of whom they are dealing with when making investments or purchases. The customer should know the registration status. If the registration is unclear, and the customer is unsure whether it is authorized or not, or where and under what conditions they are investing, and if, in the case of any issues, they do not know where to go for resolution, it would be akin to gambling.

Secondly, the customer must understand the technical, scientific, and economic structure of your company. They need to know whether your company has a single head or more. Does your business have ups and downs, wins and losses? If someone works better, do they advance, and if they are sluggish, do they lose their profit or investment? Are they working with a technical and scientific team, or with random events whose outcomes are unpredictable?

The third crucial issue that needs to be addressed is the profits and earnings of your company. It should be clear what profits the company generates. The customer is not seeking a charitable venture but intends to work in order to achieve a profit. In other words, the customer should understand the benefits at the moment of entry and investment and also at the conclusion of the business. They must be aware of which activities are profitable for them and which ones are detrimental.

Finally, the fourth and final aspect is the ancillary services your company offers, which are distinct from its profit-making activities, as you may also offer other services to your clients.

Therefore, you need to explain these four matters — namely the credibility, technical structure, profits, and services of your company — and avoid mixing them up. Focus on these four aspects.

In response to the explanation of the four areas, the individual stated: “Regarding the document, as you know, the individuals have criticized pyramid activities, particularly in the case of Goldquest, without providing any reason for invalidating it. They did not identify its flaws or explain that this could be a case of illicit earnings or fraudulent activity.”

I reminded him that this response was an avoidance of addressing the issue. The Goldquest matter is a political-economic discussion. The subject here is your company, and we want to know if this transaction is lawful or not. We regard electronic pyramid-based businesses as legitimate commerce and trade, and we do not see its system as outside of trade and business, although it carries high risk and has specific rules. Those at the upper levels may exploit the lower levels to their benefit. The scope of such activities is global, and its backing is gold, but the problem with Goldquest is that the Iranian government does not recognize its credibility. This company is based outside Iran, and if any issue arises within Iran, no legal action can be taken against it. Iran cannot apply its judiciary to their activities, and in case of a problem, the customer does not know who they are dealing with. The government has declared it illegal from the outset, so anyone entering this business knows that their activity is void and can be reprimanded by the government for engaging in illegal activities. This is because, for example, if a thousand people join and face issues, it effectively bankrupts a thousand families, and the government cannot support them. To prevent such widespread corruption, it may punish them. This is why Goldquest has become a mafia-like business, and the system can ban it for preventative reasons, not because it involves illicit earnings or fraud, but simply because it lacks legal approval. The government does not acknowledge Goldquest because it does not receive any fees or taxes from them, and therefore it can say that it does not provide its court services to them. You should not confuse your activities with Goldquest’s. Pyramid activities, from both an economic and legal perspective, do not have inherent issues. They represent a modern, precise, and lawful income-generation system, but the problem lies in the way this company interacts with the government. You can design hundreds of types of transactions. This type of business also exists on the internet and is not inherently fraudulent. It is not confined to traditional markets; for example, paying utility bills online creates no traffic, and many traders do their business over the phone without seeing the buyer, seller, or the goods involved. Fraud can happen anywhere, but pyramid companies can be a legitimate form of commerce. In our country, however, we are still unfamiliar with such trades, and people who enter these companies often face bankruptcy because they lack sufficient knowledge. The system does not allow these businesses to operate because it knows that many of the people involved are unaware and will lose their money. These individuals expect the system to come to their aid, even though they have not contributed anything to the government, and the government is under no obligation to protect them. They would only be supported if they abide by the law, and any consequences of their non-compliance fall upon themselves. The government does not guarantee anything. As such, you should first explain the registration and legal standing of your company.

My company is registered under the Islamic Republic of Iran and the Judiciary. However, company registration is not under the Judiciary, but we also have a company registration that appears on their website.”

The Relationship Between Sustenance and Death

In the book Death and Life in Eternity, this sentence was removed: “A servant who has pure love does not even consider begging in front of God Almighty.”

In this book, I also discussed the relationship between death and sustenance based on my own vision and perception, which was also censored. I had written: Death can be seen in a different way. Every person has sustenance in the world. If a person does not eat, the angel of death cannot take their life. The angel of death, or the Angel of Death (Malak al-Mawt), knows the time of a being’s death through the sustenance allotted to them, and when the time for death comes, it goes to take their soul.

Thus, if someone does not eat, it causes a disruption in the account of the Angel of Death, and even if the Angel of Death sees such a person, it cannot determine whether they should live or die, and so it does not take their life. The meaning of this concept is profound, and its explanation extends far beyond.

The Intricate Relationship Between the Soul, the Body, and Clothing

In this book, I discussed the concept of death and the deceased whose souls do not breathe. The relationship between the body and the soul is very intricate. This relationship is so strong that a dead person dies with their clothes and sees themselves in the afterlife wearing the same clothes in which they died. The connection between the soul and clothing is so profound that I recommend that clothes should not be hung on a hanger, as this makes the soul restless. Also, if the clothing is not arranged properly or is inside-out, it creates anxiety in the soul. Furthermore, it takes time for the body to fully die and for the soul to detach from it. When a deceased person sees someone looking at their body, they refrain from breathing in order to conceal it from the observer. Otherwise, the invisible breaths of the deceased continue for a long time. Experimental science has not yet reached a laboratory validation of this vision.

Pleasure and Sexual Desire in the Afterlife

The following point, which discusses the intensity of sexual pleasure in the afterlife, was removed for being incompatible with the scientific viewpoint: “For instance, in the act of intercourse, the pleasurable sensation of ejaculation is felt. In hot-tempered individuals, the satisfaction occurs more quickly and intensely, while in cold-tempered individuals, it takes longer and is less intense. Also, men generally reach such a state sooner than women, and for women, the duration and intensity of their orgasm vary. In strong, healthy individuals, this state is felt more intensely, whereas in weaker or sickly individuals, it is felt less. In the afterlife and in paradise, these sensations are more intense, stronger, and longer-lasting.”

All this pleasure and satisfaction stem from ejaculation, the release of seminal fluid. Now, if the amount of semen is increased, resulting in more energy, vitality, and life force for a person, imagine the pleasure and sweetness that would arise from such a release.

The Conflict Between Reason and Love

In the episode of burning down the house of the master of wilayah, there was a conflict between reason and love. For example, it seemed that this was Imam Ali, who was commanded by the Prophet Muhammad (PBUH) not to draw his sword! Reason does not support Ali, who respects the honor of Fatimah (peace be upon her), while at the same time, it is the Prophet Muhammad (PBUH) who rules, so a way must be found to reconcile reason and love. Indeed, between these two forms of love—love for the Prophet’s words and love for his household—how should one choose? (Removed from the book: The Prophet of Love; Imam Hussain (A.S.).)

The Speed of Romantic Actions

When Allah commanded Prophet Ibrahim to sacrifice his son Ismail, Ibrahim hesitated, and this delay caused displeasure in the Divine. The act of sacrifice did not appeal to him, and he postponed it to another time. Perhaps this delay in sacrifice was due to Prophet Ibrahim’s initial doubt about performing the act as required by the command of the Divine. Ibrahim hesitated to carry out the sacrifice because of its difficulty, or because it was not as sweet as honey. As a result, Allah did not accept his sacrifice initially, but He showed patience. The Divine patience continued until Prophet Muhammad (PBUH) arrived on the scene, and Allah was content for Imam Hussain (A.S.) to be the sacrificial offering. (Censored from the book: The Prophet of Love, Imam Hussain (A.S.), p. 16)

The Hypocrites and Duality

The government that Prophet Muhammad (PBUH) established for the Muslims was taken over by the “hypocrites” after his death, and the hypocrites became the rulers of all the affairs of the Muslims, including their religion. The hypocrites of Medina were the leaders of hypocrisy in human history, and the reason for this is the clarity and transparency of the Prophet’s teachings and political conduct. The Prophet did not overlook the smallest of matters and addressed them openly, revealing the truths without hiding anything. The hypocrites of Medina constantly conspired against him, and one of their schemes was inciting the Christians. Therefore, when the Prophet reached the peak of their enmity and it was no longer possible to negotiate with them, he proposed Mubahala—a divinely ordained challenge—against them. Those who knew of the Prophet’s spiritual power bowed in submission, took their lives into their hands, and withdrew from the field. The hypocrites of Medina were unparalleled in their hypocrisy, and they exceeded even the hypocrites among the people of Prophet Musa (A.S.). This is because Prophet Musa (A.S.) was not as clear and well-known as Prophet Muhammad (PBUH), so the hypocrisy among his people did not manifest in the same way. The Prophet (PBUH) was both the exposer of absolute truth and, in his own person, the perfect manifestation of that truth.

At this point, it is useful to discuss the characteristics of the hypocrites in order to better understand this group. Psychologically, the hypocrites are fearful and cowardly, with neither independence nor the strength to act as despots when in a weak position. Hypocrisy creates spiritual, mental, and verbal instability in them. As the Qur’an says: “Deaf, dumb, and blind, they will not return to the right path.” They are confused in their thoughts and actions and move wherever the wind blows. If truth and light prevail, they will follow that path, and if falsehood and darkness dominate, they will plug their ears and wait for death.

Problems and hardships stem from weak willpower and poor reasoning, and those whose problems come from bodily weakness can trace these difficulties back to their weak willpower. The difficulties faced by the hypocrites arise from their weak resolve as they sit in darkness and seek refuge in a corner, unable to act. As the Qur’an states in the beginning of Surah Al-Baqarah: “Every time the light shines for them, they walk in it, but when darkness covers them, they stand still.” This verse paints a picture of their nature: “Or like a storm from the sky, with darkness, thunder, and lightning. They put their fingers in their ears to block out the thunderclaps for fear of death. But Allah encompasses the disbelievers.”

It should be noted that hypocrites and oppressors are two distinct categories, though they may occasionally overlap. Often, they differ significantly.

Sacrifice in Hajj

The believer, during Hajj, sacrifices a sheep for the sake of Allah and sheds blood in the way of the Almighty, so that they are not afraid of blood. One who cannot shed blood for Allah cannot truly perform Hajj. Such a person may be able to pray or fast, but Hajj is a matter that goes beyond these practices.

Rooted Tyranny

The spirit of tyranny, autocracy, and violence has permeated all levels and ranks of society, including a significant portion of the clergy. This is because, after the 1979 revolution, some scholars and religious leaders spoke and lived in ways that were not aimed at confronting the powerful and the oppressors, but rather against the weak and vulnerable masses. A true scholar is one who provides guidance, not commands; and they should possess the simple attire of a seeker of knowledge, rather than the coercive and deceptive practices of the clergy. People tend to love such scholars, entrusting their hearts to them, seeing them as advocates of their rights. Those who trust them will follow their lead and sacrifice their lives in devotion.

Chess Game

Recently, one of the commanders, a war veteran, said, “In this country, there is no work for us, so they have us play chess.” I replied, “There is no harm in this, because being idle is much more dangerous for you. If you are idle, you may fall into habits like boredom or addiction. However, it is praiseworthy that the system has assigned you this task and kept you busy for years. Still, it would have been better if the system had utilized these selfless individuals for intellectual, scientific, spiritual, and knowledge-based tasks.”

Knowledge Over Infallibility

In our discussions about guardianship (Wilayah), we have argued that a person who is not infallible but possesses vast knowledge and understanding may be superior and more worthy of leadership than someone who is infallible but lacks the same breadth of knowledge. Such a person could have greater authority than the one with inherent infallibility.

The Pride of Clergy

A certain aspect of the clergy’s behavior, which is unpleasant, is the practice of adding the name of the city to their own. This behavior is akin to the pride of the polytheists who used to boast about their graves. Anyone who insists on adding their city’s name to their own is exhibiting a similar kind of pride.

Critique of Shariati’s Criticisms

When I visited Syria, I sat by the grave of Shariati with a sociological perspective for several days to see whether anyone was visiting. During that time, I observed that his grave still attracted attention, indicating his lasting influence. The issue with these individuals is that they criticized the scholars, but in doing so, particularly criticized the system and Islam itself. They cut ties with the religious seminaries and criticized them, while the correct approach is for a strong, knowledgeable individual who can properly assess the current and future state of the seminaries, to stay engaged and work to correct the flaws. Such criticism is constructive. The critique of someone who has severed ties is different from that of someone who remains firmly rooted in the system.

The Accursed Devil

Historically, the devil is portrayed in the guise of a scholar. When Salman al-Farsi rushed to Imam Ali (peace be upon him) and urgently said, “O Ali, why are you sitting? Come quickly to the mosque, for people have pledged allegiance to Abu Bakr,” Imam Ali (peace be upon him), who was calm, responded, “Did the one who first pledged allegiance have a long beard?” Salman said, “Yes.” Imam Ali (peace be upon him) said, “That was Satan.” This indicates that even in the guise of a scholar, Satan can mislead others, claiming false spiritual inheritance. If the inheritance of the prophets were based on external appearances, then Satan would be the first performer in this market.

The Wonder of the Holy Qur’an

The Qur’an, as narrated by the jinn, says, “Indeed, we have heard a marvelous Qur’an.” What could have caused such astonishment in the jinn, who are already among the most wondrous beings with vast knowledge? The Qur’an itself explains that if it were revealed to a mountain, it would cause the mountain to crumble, yet it did not cause harm to the infallible. This is because the Qur’an is the most profound book.

Distortion of Previous Heavenly Books

The Qur’an is the perfect transcription of all previous heavenly books. Allah preserved those books as drafts, and then revised them, removing them completely from circulation so that no one would rely on them. With the Qur’an in existence, there is no need for the previous books.

Modesty and Hijab

Although women should maintain modesty and purity, the common interpretations of modesty, especially regarding attire, do not always align with the true teachings of Islam. For example, while the hijab is an essential part of a Muslim woman’s life, it is not necessarily limited to the full-body covering traditionally known as the chador, particularly in the context of modern society. The current chador is not practical in terms of providing complete coverage, and it causes various challenges for women in society. There needs to be a more practical approach to maintaining Islamic modesty without imposing unnecessary hardships on women.

Women’s Responsibilities

The current chador, while it has certain virtues, is cumbersome and impractical for women in many contexts. It was traditionally worn by women who did not engage in social or public activities, but in today’s world, women need their hands free for work and everyday tasks. Women’s clothing should be flexible enough to adapt to various settings, such as at work, in social gatherings, or while engaging in sports. The law and society must acknowledge and accommodate the diverse roles of women, ensuring that modesty and freedom can coexist.

Philosophy of Hijab

The late martyr, Murtada Mutahhari, wrote a book titled The Philosophy of Hijab. However, there is no explicit ruling in Islam that mandates the hijab in the sense that many interpret it today. Instead, Islam emphasizes the importance of modesty through proper covering. The true meaning of modesty and covering should not be confused with specific garments. The traditional chador, which needs to be held in place by the hands, is not an ideal solution for women engaged in active roles in society.

Age of Maturity for Girls

In our country, girls generally do not reach maturity at the age of nine, and the age of puberty varies depending on the climate. Girls in colder regions reach puberty later than those in warmer areas. We should not burden girls at a young age with heavy responsibilities, as this could lead to negative feelings toward religion later in life.

Guardianship Over Women and Believers

The Holy Qur’an affirms the broad guardianship (wilayah) of the Prophet Muhammad (peace be upon him) over the believers, stating: “The Prophet is closer to the believers than their own selves.” Based on this, the Prophet had the right to marry women without divorce, but there is no record of him doing so. However, when we look at the oppressive caliphs, we see they used their position to claim this right, taking women from other men for themselves, and believing they were the true inheritors of the Prophet’s guardianship.

Different Women and Expressing Popular Traits

Hafsah was a woman whose breath had an unpleasant odor, and no one wanted to marry her, yet the Prophet (peace be upon him) married her out of devotion to Allah and to support the religion. The Prophet (peace be upon him) married women from lower social classes and sat with them in humility. It should not be assumed that the Prophet (peace be upon him) had more than twenty wives, as many of his wives, aside from Khadijah, were worldly and some were even hostile to him.

On the Issue of the Obligation of a Verbal Pronouncement in Marriage (Nikah)

I remember asking Grand Ayatollah Araki, with whom I studied jurisprudence for a period, the reason for his view on the necessity of a verbal formula in the Nikah. In the end, he referred to consensus (Ijma’), although I believe that Ijma’ cannot serve as a valid proof in this regard. The consensus of early scholars is the only one that holds weight, and this matter should be discussed in the field of principles (Usul).

He narrated the following anecdote: One day, a man approached Shaykh Ansari and requested that he perform the marriage contract for him. Shaykh Ansari responded, “I will read the formula in the afternoon, and you will be married by the evening.” The following day, the couple returned and inquired if he had read the formula. Shaykh Ansari, having forgotten, replied, “As I said yesterday, you will be married from the afternoon.”

Of course, the most extensive discussion of mutual agreements (Mu’āṭāt) appears in Shaykh Ansari’s Makasib where he discusses transactions, especially sales, in great depth.

Love, Patience, and Discipline in Child Rearing

Patience, compassion, forbearance, love, and discipline are like the hospital that contains both strengthening medicine and the surgeon’s scalpel. Without either of these, the hospital would be incomplete and ineffective for many patients. Similarly, in education, if compassion and care are removed, the upbringing is incomplete. Likewise, if discipline and anger are absent, the upbringing becomes unbalanced. Both compassion and discipline are necessary for proper child-rearing; however, their application must be determined by the educator. Each should be applied appropriately, and failing to do so results in ineffective upbringing. A tree, for example, must be pruned; neither excessive cutting of branches nor neglecting them will produce a healthy tree. Humans are similarly in need of balanced care.

The current problem in education and the upbringing of children in our country is the failure to use discipline and punishment appropriately. Why should discipline not be used when it can curb the greed of a child, preventing harm to society? Why should this surgical tool, this essential educational method, be discarded? The challenge arises when this tool, which can be constructive in the hands of parents, is used selfishly. Some parents, in moments of anger, resort to beating their children whenever they fail to meet their expectations. How many people engage in this? What percentage of society does this represent? Can we remove discipline entirely from the education system just because a few people misuse it, thereby denying its benefits to children who would benefit from it?

The Dangers of the Full Veil (Chador)

The full veil (Chador) can cause corruption, similar to how sunglasses might be used by a voyeur to shield their eyes. There is no valid reason for the necessity or desirability of such a covering in Islam. The belief that a woman’s face is a form of ‘awrah (private area) lacks textual evidence. Islam has not sought to imprison women because of the sins of young men who engage in voyeurism.

A woman who wears a full veil and distinguishes herself from other women often excites more attention from young men. If her face is not photographed, they will remember her body. Another problem is that a woman under the veil may feel freer to look at men with lust, even her husband, who may be unaware. In such cases, her ability to maintain modesty is compromised.

The Freedom of Divorce

One of the problems in our society is the misunderstanding of religious terms, which are often interpreted vaguely and imprecisely. One such term is Talaq (divorce). Unfortunately, divorce, which should signify freedom and liberation, has been associated with hatred and conflict. In early Islam, divorce did not mean animosity. For example, a man might say to his wife, “I am not happy with you, but I know I am compatible with your sister.” He would divorce his wife and marry her sister. This practice, which was in accordance with Islam, is rare in our time. Since our religious culture is largely popular and not scholarly, divorce has become stigmatized as a despised action, rather than being understood as a necessary and even obligatory measure in certain circumstances.

The Issue of Women’s Singing

I have addressed the topic of women’s singing in my work Fiqh of Music and Singing and also in a separate book Women’s Singing. In these books, I argue that there is no conclusive evidence to prohibit a woman from singing alone. The claim that a woman’s voice is ‘awrah’ (a private part) is based on personal opinion rather than religious proof. If the voice of a woman were truly to be regarded as ‘awrah,’ then God would have concealed her voice in some way, as He did her body. This is a view held by some scholars but lacks textual support.

If a woman is trained in religious education and is taught not to provoke unlawful desires, she may sing in public settings. A blanket prohibition on women’s singing would leave a vacuum for those who defy Islamic norms, leading to the promotion of sensual and inappropriate performances. Some Arab countries, like Egypt, had singers like Umm Kulthum who maintained cultural and moral integrity, yet our religious scholars have entirely prohibited women from singing, leaving the stage open for those who lack modesty.

Respect for the Husband

A woman’s respect for her husband is the foundation of her relationships with others. The respect she receives from her family and friends is because of her position in the household. This is something that many women fail to realise. In essence, a woman’s world revolves around her husband; without him, her relationships with others lose their meaning.

The strength of a woman’s character is tied to her marriage. When a woman is married, she is grounded and her identity is shaped by her relationship with her husband. This may sound overly simplistic, but for many women, the presence of their husband brings purpose and meaning to their lives.

The Issue of Unjust Suspicion towards a Wife

A man once grew suspicious of his wife’s fidelity. He constantly monitored her actions, but she was completely honest. One day, she addressed him directly: “If a woman is dishonest, a man will never be able to catch her in the act. I want to sin, and if you can, catch me in the act.” She arranged a secret meeting with another man, inviting him to her house. The husband, suspecting nothing, helped her undress to go to the bathroom. She used this opportunity to show her husband that he was unable to detect her actions. From that point on, the man realised the futility of his constant monitoring and stopped his unjust suspicions. His wife assured him that she would remain faithful.

The Complexity of a Woman’s Affection for a Man

Sometimes, a woman leads several men on, drawing them in only to withdraw at the last moment, leaving them unsatisfied. This is not to say that every man appeals to a woman in this way. Women have complex emotional needs that cannot easily be understood, and this is a point that should be considered carefully before forming judgements about them.

The Fragility of Marriages

Many marriages are fragile, and the pressure to maintain them often leads to their continued survival. In such relationships, both partners strive to cause harm to one another, even though they may appear content in certain aspects of their lives. However, there are those who find happiness in their relationships despite the challenges, albeit these cases are more the exception than the rule.

The Importance of Managing Expectations from Women

It is important to not be overly demanding of women. Expectations must be reasonable and balanced. Women should be treated with understanding, and their strengths should be nurtured rather than overly criticised.

On the True Nature of Manhood

If a man is not truly a man, he might drag a woman into corruption. As the saying goes, even if the daughter of a prophet is his wife, if he is not truly a man, he could lead her astray, God forbid. Conversely, if a man is truly a man, even if he marries a woman of ill repute, he can lead her to purity. Of course, these matters may have exceptions, and the rule is not absolute or unchallengeable; rather, relativity governs it. It is not a universal principle for all people, especially since it is difficult to accept that a woman would turn away from immorality solely for the sake of God, even if she were married to a truly virtuous man.

A Woman’s Help to a Man

If a woman alleviates a problem for a man, it may bring further trouble for her. Although both the original issue and the woman’s role in resolving it are part of the inevitable laws of the material world, which cannot be avoided, this rule must be understood and adapted to.

Violation of Honor

“Honor” refers to something of particular importance to an individual, something of exclusive value. In common understanding, “honor” applies only to close family members, such as a mother, sister, or daughter, with the most obvious example being a wife to her husband.

One of the most severe transgressions is the violation of honor, which ranks among the most vile forms of violation, especially when the perpetrator forcibly compels the victim to engage in a shameful act. Although such violations occur, few can be found to support or make light of them. Sometimes, in cases of honor violation, coercion is not present, and other factors may lead a woman to have a desire for the violation. In these cases, the man is often the first to act. Such violations typically occur in secret, producing immediate and often devastating consequences, with the most significant punishments occurring in this world. The smallest consequence is destruction. Many such violations are caused by general social decay, with women playing a prominent role in their realization. Honor-related deviations are at the root of most major social evils, and only through the rule of fairness and awareness can they be prevented. Contemporary societies are all affected by this to some degree, and few communities are free from honor violations.

The Tendency to Reveal Secrets

If women are told to conceal something and not share it with others, they are likely to reveal it sooner than anything not specifically mentioned for concealment.

Control and Management of Women

While women are controlled, they should have an appearance of freedom, and their management should be subtle and unseen.

Major Cause of a Woman’s Distress

The greatest source of distress and anxiety for a woman is seeing various men and vulgar women. For a woman, encountering men in private is more damaging than encountering them in public. Women tend to fall into temptation more quickly and deeply in private settings with a strange man, even though their secrecy is often greater than that of men. Without fear or shame, women would not resist such temptations and would inevitably fall into them. In contrast, men have less fear and shame, and their logical and calculated thinking helps them avoid such entrapments. Women’s lack of foresight and emotional responses in initial encounters are the most significant causes of their entrapment, while men’s bravery and foresight help them avoid pitfalls and corruption.

The Deviation of Revolutions

The dominance of falsehood over truth in any revolution occurs after the death of its founder and leader. The narration of this dominance in the present context is linked to a fundamental principle that has no exceptions, as it is stated: “So Allah made those who submitted dominate.” This is a universal law of nature and the material world, one that cannot be denied.

Patchwork on Shoes

I wish to provide an analysis of the act of patching shoes by Amir al-Mu’minin (the Commander of the Faithful) from his perspective. The material world (Nasut) lowered my value to the point where it equated me with a patched shoe. When I was patching my shoe, I asked, “How much is this shoe worth?” The reply was, “It has no value.” I said: “By Allah, governance is of less value to me than the cost of this shoe. When a shoe has no value, its patches are even more worthless.” Through logical reasoning, I convey how the material world reduced my worth to the extent that it left me occupied with patching shoes. Even if I did not patch the shoe, the material world would have still broken me. It has nothing left to use of me, and it relegates me to this menial task.

Adaptation to the Commander of the Faithful

Very few individuals could truly align with and adapt to Amir al-Mu’minin (7). This was due to his sharpness, sincerity, and the intensity of his leadership. Any falsity or impurity would quickly confront him, and he would face it with steadfast opposition.

Response to the Command of Allah

Although Allah commanded Amir al-Mu’minin (7) to strike the necks of rebels and said, “Kill,” His mercy and love do not permit Him to allow anyone to be killed without correction, even if it is justified. The punishment He imposed was like a correction to my soul, leading me to fall into a pit, a trial I chose to fulfill a divine will.

Recording Insights

I never wrote down anyone’s lessons because my mind recorded and preserved every detail of each lesson. One day, while attending a lecture by the late Mr. Ilahi Qomeshahi, I thought of writing down the insightful points. However, he took my wrist and said, “Do not write, I will write it myself. Just watch me.”

Permissible Beverages

Ibn Sina extensively used extracts from fruits and fruit juices in his medical expertise. People with little knowledge mistakenly believed such drinks to be wine and accused him of being a wine drinker. A philosopher, who seeks to make use of his mind, cannot fill his stomach with bread and stew; otherwise, the pressure exerted on the stomach to digest such heavy food would diminish the brain’s power and precision. Bread, for the stomach, is like chaining it, preventing the mind from being active for a long period. The energy and strength of the body are directed towards the stomach and digestive system to break down these hard and tough chains. Particularly, if the individual is not a manual worker or does not engage in physical activity, bread and stew are suitable for those who expel them through physical exertion, not for those who are engaged purely in intellectual activity.

The Wise, Sacred, and Free Leader

The difference between divine rule and popular rule lies in the fact that popular governance lacks an external origin and is merely a construct, while divine governance is based on an origin and derives from the cosmos, descending from above, embodying a rational and methodical superiority of the virtuous over the inferior.

Unfortunately, the historical mind of humankind has corrupted the advanced concept of divine and religious governance by associating it with secular forms of government, or with those claiming religious legitimacy, but which in reality represented tyranny, dictatorship, and autocracy. This concept has been so distorted that it is now associated with despotic insanity. The matter of religious governance, in this chaotic discourse of proving its validity, becomes difficult to clarify.

Religion has set strict and genuine conditions for a ruler, which prevent autocracy and tyranny. If these conditions are truly found in a ruler, the religious government is protected from dictatorship, authoritarianism, and militarism. However, when these conditions are ignored and not implemented, it will inevitably lead to dictatorship and oppression.

Among the conditions for a ruler and leader is that his level of awareness must align with that of the people. A society immersed in knowledge and communication needs a leader who is wise, scholarly, and virtuous, someone who can place everything in its proper place and establish justice. Leadership must be grounded in a profound understanding of human nature, sociology, and psychology, ensuring that the leader’s scientific expertise is in harmony with the awareness of the people. Leadership cannot be held by someone whose knowledge is below the general literacy of society. A leader must possess sacred knowledge. I have often mentioned that in the past forty years, Iranian society has advanced as much as several centuries, and its elevation is such that if Ayatollah Khomeini were to return, he would no longer be able to lead the people and maintain his popularity unless he updated his knowledge and surpassed everyone in it. A lesser individual governing over the virtuous does not constitute a religious government; it is only a form of religion without its essence. An Islamic government is the rule of God over the people, and God does not govern through ignorance and unawareness; rather, the first condition of a ruler is knowledge and awareness. The Qur’an itself attributes knowledge and awareness as the first characteristic of God’s vicegerent on Earth. If the conditions for leadership are not met, the people are faced with empty forms and slogans, and one must bid farewell to such an Islam.

A religious ruler becomes capable of guiding the people effectively only if they possess knowledge, dignity, and sacred power. An ordinary person is incompetent in this domain. A sacred leader can connect with the divine source and the cosmos, drawing from its forces for the benefit of his people, receiving divine guidance, sustenance, blessings, and endurance. I have elaborated on this sacred intellect in my work “The Subtle Glances of the Hidden.”

Mental Acceptance

In psychology, both the individual and society have memory and mind. I was once a guest in a house where the owner had a German shepherd in the yard. I wetted some tissues and placed them in front of the dog. The dog ate them, as its memory accepted them due to their wetness and pleasantness. Public acceptance requires softness and gentleness. Propaganda devices work on something and bring it into the mind and memory, where it is accepted due to its agreeable nature. If religious offerings are presented harshly and without appeal, neither the mind nor memory will accept them, and it will either turn away or confront them. Without engaging the mind and memory, no living being has the ability to move or make choices. Even plants have such a system. Religion, by itself, is alive, spiritual, and progressive, but throughout history, the self-appointed religious scholars, especially during periods of tyranny, have corrupted religion with their ignorance and wrongful practices, leading the society away from its true essence. These so-called scholars, with their militant and superficial religious fervour, deprived the true, wise religious scholars of an opportunity to present a pure and proper understanding of religion. They turned religion into a collection of dogmatic rituals, far from the true scientific and enlightened essence of the faith.

The Authority of Fatwas

It is possible for a jurist to issue a fatwa that, though it contradicts the fatwas of other jurists, is not necessarily contrary to Islam. In religious fatwas, no jurist has authority over another, and a jurist’s opinion is not required to align with the majority or other fatwas. Even fatwas from the past, due to their temporal precedence, do not supersede other fatwas. Each jurist provides their reasoning for their opinion, especially in cases where new issues arise and explicit Islamic guidance on these issues is not available. The fatwa issued by a jurist who has conducted thorough research and commitment to the subject should not be seen as contrary to Islam, as it aligns with the Islamic method of ijtihad and reasoning. A jurist’s expertise in ijtihad provides them with immunity, just as having a driving license protects a driver from punishment in the event of an accident.

The Necessity of Teaching for Theory-Makers

One of the problems that religious seminaries face is that some individuals who claim to be theory-makers have not had the opportunity to teach and thus lack the experience and discipline required to form coherent and rigorous theories. Teaching brings order and coherence to theory, refining, developing, and improving it.

Earthly Governance

In the earthly realm, governance operates based on apparent power and is established in the realm of empirical proof, and anyone who gains power in this realm will naturally establish their rule, tailoring the realm of divine truths to their own thinking. This rule is based on empirical evidence and does not require a theoretical justification. Religious governance is not exempt from this rule, and if a believer assumes power, they will implement the religion to the extent of their understanding and capacity. If the people’s consent and approval align with such governance, the power needed for its survival is established, and religious management will be in place. There is no evidence against such governance. The Qur’an commands the establishment of truth and judgment according to divine law: “So judge between people with the truth” [26]. Furthermore, it says: “And whoever does not judge by what Allah has revealed – then it is they who are the disbelievers” [27]. The earthly power of religion requires both public acceptance and the religion’s own acceptance of the people.

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مصباح الانس

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Significant Sciences and Perspectives (Volume One)

The Scroll of Love

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