Dominance of Reactionary Ideology
Dominance of Reactionary Ideology
Some music enthusiasts asked me to work on the book “Teaching Music Scales” with them. I explained that I had previously published the book with the permission of the Ministry of Culture and Islamic Guidance, but when the book was released, some self-proclaimed scholars opposed it, and the Ministry then banned its distribution. They went so far as to cancel our institute’s operating license due to pressure from these individuals.
I have published over a hundred books by 1389, one of which was “Teaching Music Scales”. However, after the scholars’ protests, the Ministry of Culture banned the distribution of all of these books. The books had been approved for publication by the same Ministry. This year, I planned to print another hundred copies, but they refused to grant me permission, and continued to obstruct my work. Many of my writings remain unpublished due to this narrow-mindedness.
This is a problem with the approach of these individuals to religion. To serve you, I am constrained by these limitations and subjected to much pressure. If I publish a book on this subject, they create a storm of controversy against us, and if I try to organize classes, even worse opposition arises. The religious seminaries are not free from the influence of the reactionary forces, making progress difficult.
The Impact of Divine Mercy on Turning Away from Satan
As stated in the Holy Quran:
“And if a matter of security or fear comes to them, they spread it around. But if they had referred it to the Messenger and to those in authority among them, those who seek to know it would have understood it. And if it were not for the grace and mercy of Allah upon you, you would have followed Satan, except for a few.” (Quran, Surah An-Nisa, 4:83)
In this verse, Allah divides people into three groups: The first group consists of the Prophets, the friends of Allah, and true believers who are under the special mercy of Allah and do not follow Satan. The last part of the verse, except for a few, refers to this group of people. It indicates that these few individuals are naturally pious and do not follow Satan even without the general mercy of Allah. The second group consists of those who are perpetually oblivious, following their own desires and Satan. The third group consists of those who, with Allah’s general mercy, can be guided to the right path.
This verse is a reflection of a social reality. The first group, similar to exceptional students who naturally excel, does not need extra encouragement or guidance. The second group, those who never follow guidance, represent individuals who remain lost regardless of any external influences. However, the third group is the majority, who, if guided properly, will prosper and attain salvation. Without proper guidance, they are prone to following Satan.
The criteria for determining which group a person belongs to lies in their awareness of their intrinsic nature. If someone does good deeds out of fear of Allah, that person belongs to the first group. If they act ethically even in the absence of divine commands, they may belong to the first group too. However, if they rely on external guidance and struggle with their innate flaws, they fall into the third group.
The Role of Mentorship in Salvation
The third group—the majority—are in danger of deviating. They need guidance from a wise and pious teacher or spiritual mentor. If they are guided by such an individual, they will prosper; otherwise, they will follow the desires of their lower self and the whispers of Satan.
Conclusion: Foundations for Avoiding Satan’s Influence
The first factor that draws a person towards following Satan is consuming unlawful (haram) sustenance. Eating haram food transforms a person into a follower of Satan. For growth and spiritual development, a person must consume halal (lawful) sustenance. It is impossible to grow spiritually while consuming haram.
What is Hypocrisy?
Hypocrisy is defined as deviating from the natural course and displaying an abnormal or inappropriate external appearance. A hypocrite exhibits a false form of faith. The faith of a hypocrite is abnormal because it lacks sincerity, essence, and truth. It is a fabricated, superficial, external, and plastic faith, akin to a mask, which serves no purpose other than deception and trickery.
Hypocrisy and Dangerous Systemic and Modern Infiltration
In Surah Al-Baqarah, Allah describes a group of hypocrites by the phrase (من يقولُ) and states: (There are among people those who say, “We believe in Allah and the Last Day,” but they are not believers.) (2:8). These individuals are hypocrites who do not possess any real faith, and thus, cannot be expected to repent. The verse goes on to repeatedly declare: (But they are not believers.)
The terms “من الناس” (“among the people”) and “من يقول” (“those who say”) refer to a group whose hypocrisy is premeditated, systematic, and structured. Therefore, this verse does not describe an ordinary, fearful hypocrite with weak faith who merely practices individual hypocrisy. Such individual hypocrisy does not lead to disbelief and is typically found among ordinary people. This hypocrisy stems from weakness.
This verse describes a person who is a true disbeliever, having infiltrated the ranks of the believers, speaking only without performing any genuine acts of faith. The hypocrite involved here is entirely devoid of faith and is, in fact, a disbeliever.
Hypocrisy can be either individual or systemic. The latter occurs when a group infiltrates and spreads within a larger community—be it in financial systems, medical sectors, scientific institutions, or even a government. This type of systemic hypocrisy can infiltrate swiftly, like a rat through cracks in a structure. Once embedded, it begins to work towards its own malicious agenda, and its objectives become clear in the first available opportunity, potentially leading to subversion. Identifying and resisting this advanced and modern form of hypocrisy is exceedingly difficult, especially since few people recognize it and it operates without any immediate hindrance. Simplification and neglect in confronting systemic hypocrisy can paralyse entire institutions.
This verse specifically addresses hypocrites who even attempt to deceive Allah. In the next verse, Allah says: (They try to deceive Allah and those who believe, but they deceive none but themselves, and they do not perceive it.) (2:9). The term يُخَادِعُونَ (to deceive) suggests that the hypocrite is aware of their own deceit. They are seeking to deceive Allah, as well as the believers, through a well-organized system of trickery.
Systemic hypocrisy, when it takes root, becomes an organized effort. Such groups or movements can infiltrate communities, governments, and institutions with a clear agenda, working with a level of strategic planning. Identifying and confronting this kind of modern infiltration requires significant awareness and vigilance, and cannot be countered by merely engaging in open conflict, as that would only strengthen their position.
Perseverance and Resistance
Perseverance and steadfastness are characteristics of those who are not governed by their desires and impulses. A person or a community that is driven by personal whims and desires cannot sustain resistance.
Scattered Yet Organized
In all my discussions, I leave threads within each subject. Although my statements may appear fragmented, there is no contradiction between them. What I express is part of a unified vision, reported and recounted from different angles. My approach is akin to the Quran’s method of revelation—its verses are not always presented in a single, cohesive manner, but they interlink to form a larger narrative. If I were to present all aspects of a topic at once, the discussion might either be rejected or overwhelmed. Nevertheless, the various pieces I present are interconnected in a way that ensures no contradiction exists. If any inconsistency is found, it is due to the passage of time and changing contexts, which may require a degree of concealment or relative alignment.
Thus, the final understanding of any issue I discuss should be derived from a comprehensive study of my works, poems, and speeches. A thorough examination reveals my perspective, whereas isolated excerpts often misrepresent the complete picture.
Rumours and Defamation
One of the most toxic tools used by the forces of hypocrisy and infiltration, especially in religious circles, to combat prominent figures of truth and faith, is the spread of rumours and slander. These are deployed to destroy the reputation of righteous individuals, particularly those whose opposition stands in the way of the hypocrites’ goals. The tools of organised propaganda, rumours, mockery, lies, deceit, and defamation, though cheap, are remarkably effective in impeding the pursuit of truth and obscuring the identity of divine figures.
Rumours, with all their apparent weakness, are among the most destructive weapons for character assassination. Although no physical harm is caused, they produce a deep, painful wound that can isolate and marginalize righteous individuals. These methods of attack, based on deceit and manipulation, are aimed at eroding the influence of individuals who stand firm against hypocrisy and falsehood.
Scholarly Discourse: Rigorous and Resilient
Many of human beliefs are imitative, lacking any independent investigation or critical thought. The Quran calls for believers to engage in intellectual integrity and research, urging them to speak only after verifying the truth. Allah commands: (O you who believe! Fear Allah, and speak words that are upright.) (33:70).
One of the primary causes of human conflict, especially doctrinal wars, is the avoidance of critical investigation. Inadequate scholarly inquiry in past generations has hindered the development of a robust religious science. True belief requires rigorous, researched understanding. Scholars must go beyond superficial knowledge and rely on systematic investigation and evidence in order to construct sound, well-founded beliefs.
Imitation as a Barrier to Knowledge
One of humanity’s greatest challenges is the proliferation of superficial and baseless beliefs. Throughout history, the overwhelming majority of opinions—whether religious, social, or scientific—have been based on imitation, not true investigation. Few have committed themselves to deep, genuine research and innovation.
In the realms of Islamic jurisprudence, for example, many claim knowledge without performing independent research or relying on empirical, systematic methods of analysis. Imitation in the name of knowledge is like beggars collecting scraps: an accumulation of unrelated facts without original insight. Genuine scholarship involves producing new knowledge, not merely repeating others’ ideas.
Imitation, particularly in religious and philosophical discourse, undermines the pursuit of genuine knowledge. Scholars who base their conclusions on imitation rather than independent research fail to add to the intellectual and spiritual development of society. True scholars must question and investigate the assumptions that underlie their beliefs and practices, rather than relying on accepted ideas that have never been critically examined.
A Warning to Believers
The Quran specifically addresses the need for believers to engage in rigorous research and verify what they speak. Allah commands them to act with caution in matters of speech, warning them of the consequences of spreading unfounded or misleading claims. The call to “speak words that are upright” is a reminder of the importance of speaking only after ensuring that one’s words are truthful, grounded in solid understanding, and devoid of imitation or conjecture.
On the Transformation of Matter and the Divine: A Philosophical and Scientific Perspective
If the transformation between material and spiritual realms is accepted, then humans “can!” convert anything into anything else and elevate it to any state. In philosophy, we have stated that not only can one become the “speaker of God” (Kalim-Allah), but through the removal of determination, one can become “God,” although this expression is a loose one. I have outlined the concept of the transformation of matter into the spiritual and vice versa in both physics and philosophy, and a number of researchers are continuing these investigations. This is among the most profound work that humanity is engaged in today. In this framework, the truth is demonstrated that matter and spirit have the ability to transform into one another. All beings possess the potential for transformation. Now, the question arises: Just as one can transform into the spiritual realm and ascend, can God also transform and descend? Philosophy has mistakenly separated spirit and matter completely, asserting that transformation between the two is impossible. However, both matter and spirit are forms of “existence,” and “existence” has the potential to transform. Of course, proving and establishing this idea is quite challenging. What I mean here is that saying “it cannot” or “it is impossible” is erroneous. “Cannot” was introduced by colonial powers to weaken their opposition. However, every endeavor carries effort and responsibility. Likewise, every task has its own methods, paths, stages, and degrees. It is true that one cannot carry several tons of weight on their shoulders, but one can create gigantic trucks, trains, planes, and ships that can carry tens of thousands of tons. Every problem has its solution.
The Vision of Future Sciences
I speak from my own experiences and visions regarding humanity’s future and the sciences that will be used in the lives of future generations. Through studying the future lives and sciences and industries to be employed, I believe that the human of today, with all his scientific advancements, is a mere pedestrian compared to the future human. Just as the humans of the past were considered backward in comparison to the humans of today, the humans of today will appear in the same light compared to the humans of the future. In the past, human beings were few, earthbound, and primitive, while today, people who possess the most advanced technologies will seem like carriage drivers compared to future generations. The knowledge of today’s world, which has even split the atom, is but slightly above zero in comparison to the smallest and largest beings. For instance, I have seen humans 2,000 and 5,000 years from now, and their structure and condition are completely different. Of course, I have also seen humans billions of years into the future, but I want to focus on this time period. Physicists, chemists, and philosophers know better than anyone else that they know nothing, and no one can speak with absolute certainty. This is why most scientific theories are accepted with doubt, and they are subject to correction and improvement. Fair-minded scientists recognize that their knowledge is extremely limited, and these few scientific truths have been obtained through years of hard work and research.
In the past, it was believed that when matter burned, it was destroyed. However, Lavoisier demonstrated that matter, after burning, transforms into different substances, and matter is not annihilated. Energy constantly transforms but never vanishes. This scientific discovery can provide a scientific explanation for the Quranic expression regarding the bodily resurrection, as the Quran says: “Yes, we are able to return his fingers to their original state” (Quran 75:4), meaning we can return transformed substances to their original form. Lavoisier’s discovery scientifically demonstrated that nothing is truly annihilated. Therefore, the rule that “the restoration of the annihilated is impossible” has no foundation and is baseless.
Proving the scientific truths of the Quran requires the growth of science and industry. Only when humans have access to the necessary industrial tools can they truly uncover many of the scientific truths contained within the Quran and present them in a tangible, measurable, and universally acceptable way. Modern industry has enabled humans to identify and examine creatures deep beneath the oceans and discover their properties. Humans are surrounded by sub-aquatic beings, not aerial ones. The venom of a snake is nothing compared to that of certain underwater creatures. For example, microscopic organisms and marine “puppets” that live between 1,000 and 2,000 meters beneath the surface have extremely lethal toxins, and sometimes, they are found in billions. Such lethal venom can be compared to that in the Quran’s Surah Fil, where it says: “And He sent against them flocks of birds, striking them with stones of clay, and made them like eaten straw” (Quran 105:3-4). The “Ababil” were living creatures that resided on land and possessed deadly venom. These marine “puppets” do the same thing in the sea. In addition to venom, they also had explosive properties that led to the destruction of Abraha’s army of elephants. I believe this is a metaphor for future threats to humanity. These beings do not vanish through killing; on the contrary, they multiply. They do not reproduce during their life but do so after death, and killing them only helps their multiplication.
The Philosophical Approach to Existence
Avicenna (Ibn Sina) in philosophy states that existence is not equivalent to matter. He elaborates this beautifully and rationally in his al-Isharat, but to explain the unseen, he gives the example of madness and insanity, implying that there are things that cannot be seen but do exist. He employs his medical knowledge to serve philosophical and mystical discussions. Society has always been closed and limited, but in the past two centuries, with the advent of industry, knowledge has expanded. Science and experience have been augmented by industry and technology. Today, everything, even the diagnosis of diseases, is done with industrial laboratory tests. Industry has taken humanity into the realm of science. Adam and humanity were created in the age of knowledge, after industry. Industry also fosters the development of religious knowledge and can distinguish religion from previous eras through transformation and adaptation. Today, industry measures everything from the weight of planets to the plasma in human blood. One day, this very industry will develop to such an extent that it will measure the weight of an individual’s faith and disbelief and invent tools for assessing spiritual and religious matters. Talking about such advancements today seems like a fantasy, just as a thousand years ago, people could not have imagined measuring body fat, blood pressure, oxygen levels, salt, or urea. The Quran also speaks about the weightiness and lightness of deeds, saying: “The weighing on that day will be the truth. Those whose scales are heavy will be successful, but those whose scales are light will have lost their souls because they wronged Our signs” (Quran 7:8).
The Educational System: A Method for Scientific Discovery
I have repeatedly mentioned that education and learning can follow the method of “transforming concepts into concepts” or “transforming instances into concepts.” In my approach to education, I use the second method. The third method of teaching is “transferring instances to instances.” This method neither has a student nor a teacher. It is like fire—it burns. The biggest barrier to this third educational method is the closed nature of society and the mafia-like hold on academic fields. This method should be developed like the Faydiyyah school, expanding to hundreds of hectares and turning into a multi-story laboratory. Unfortunately, academic fields not only fail to support this, but they actively hinder it, tying my hands with the “harams” and “halals” of their own making, preventing even the discussion of the need for scientific experimentation and laboratories to validate the scientific nature of religion.
They say that a king once asked a skilled architect to build an unparalleled palace. The architect used all his expertise to create an unmatched palace. When the king came to see the palace, he marveled at its beauty. However, he ordered that the architect be taken to the top of the palace and thrown down. The architect, in shock, asked: “Your Majesty, why such a command? I was expecting your praise and reward!” The king responded: “You have built an unparalleled palace, worthy of any reward, but since I do not want any other king to possess such a palace, I must kill you so you cannot build it for anyone else.” I feel like that architect; if I want to remain alive, I should refrain from touching anything.
Reza Shah was placed on the throne by influential and powerful figures, but once he rose to power, he either killed them or exiled them. He said, “Those who brought me to power can bring another in my place.” The mafia uses scientists in the same way for their own benefit, rendering them ineffective.
The Need for Industrial Development in the Pursuit of Truth
In order to make spiritual sciences applicable and practical, one must first develop the necessary industrial tools, and without laboratories, nothing can be achieved. This closed, mafia-like space is the enemy of scientific progress. If someone conquers the metaphysical and spiritual phenomena with modern laboratories, the mafia will accuse them of sorcery or witchcraft and either kill them or use religious excuses to persecute them. Meanwhile, the world today is using microorganisms and viruses to create medicines and treat diseases, and no one protests that they are using microbes to make medicine. I hope to remain alive, as I am hopeful that, God willing, I can contribute beneficial works to this world, and at least break the monopoly of these mafias in this time. My hope is to sweeten, even just a little, this ocean of bitterness that comes from tyranny and stagnation, in the hope that future generations may help cleanse and sweeten it
The Claim to the Existence of a Universal Truth
We claim that there exists a truth intrinsic to all beings and present within them, which requires industrial tools for its recognition. Just as microscopic organisms, despite their existence, cannot be seen without the aid of industrial tools such as a microscope, this truth also requires its own yet-to-be-discovered instruments. Until these tools are discovered, this truth remains accepted only as a belief, but once the tools are found, it will become observable. Empirical scientists, being constrained within the framework of induction, cannot deny this truth. At most, they may resort to stating “we do not know,” but they cannot definitively deny the existence of this truth. Ibn Sina, in his Shifa, acknowledges that such matters must be placed within the realm of possibility, and perhaps one day someone will be able to prove the claim. Therefore, natural and empirical scientists cannot reject this notion, though they may say that they have found no evidence, and the absence of evidence does not equate to the absence of existence. The scientific discoveries occurring day by day around the world support the idea that there is a reality beyond matter, which can manifest infinite effects. There are those who can perceive this truth today without the use of industrial tools, but the majority of people will come to understand it only when the necessary tools are made available, allowing them to uncover and comprehend what is claimed to be immaterial.
The Relativity of Immateriality
It is commonly accepted among some empirical scientists and even among Muslim philosophers that certain phenomena are considered immaterial, but in reality, they are not fully immaterial and are still tainted by matter. Immateriality, in this sense, is a relative matter. Matter and immateriality are interchangeable, and examples from nature support this reality. For example, food that is consumed nourishes even the smallest blood vessels of the eyes. Just as food must undergo a series of transformations in the digestive system to nourish the blood vessels, it becomes progressively more immaterial until it sustains the body. Immateriality is not an absolute concept; rather, it has degrees of intensity and weakness. The weaker forms of immateriality are contaminated by matter. When the food is excreted, it attains a greater degree of immateriality. Something that is considered immaterial may also be material in certain respects—such as when energy, heat, air, and light transform into a tree. These elements, each possessing some degree of immateriality, combine to form a material entity. Conversely, this material entity can also revert to a more immaterial state. For instance, when a tree catches fire and turns to ash, it is moving towards immateriality. The tree, which once had a significant material presence, now turns into fine particles of ash that are no longer visible to the naked eye.
Philosophies of the past, which regarded everything as either purely material or purely immaterial, were mistaken. Immateriality and matter are interwoven, and the distinction between them is not as clear-cut as once believed. Immateriality and matter are relative concepts; in other words, immateriality exists in degrees—there is immateriality to the power of one, two, a hundred, a thousand, and so on. When a tree transforms into ash, it has become less material and more immaterial. Immateriality is not simply a matter of being free from matter but also of being free from other qualities, such as weight, time, and space. For example, energy, which exhibits certain effects, takes on different forms when it is part of a tree. Once the tree burns and turns to ash, it loses some of its material qualities and adopts a more immaterial form.
Immateriality, therefore, is not absolute. Rather, both immateriality and matter exist on a spectrum, and the differences between them are not fixed but relative.
The Permanent Elevation of Phenomena
In nature, nothing undergoes a descent. All things are in a state of constant growth and elevation. Many phenomena that appear to be declining or falling are, in fact, moving upwards. This misconception arises when we interpret decay as a downward or backward movement. For example, when an apple rots, this process is mistakenly seen as a decline, but it is, in reality, a movement towards its ultimate form of being. Similarly, the process of decay in an apple is part of its journey of becoming, and it continues to grow and elevate in its own way. The universe is a realm of becoming and transformation, and nothing remains static.
The soul constructs its own body, and this body is intimately connected with the soul. Thus, there is no separate entity called the soul or body; rather, the body is a manifestation of the soul, and the soul is embodied in the body. The Quran says: “Then We created the sperm into a clot, then We created the clot into a lump of flesh, then We created the lump of flesh into bones, and We clothed the bones with flesh. Then We produced it as another creation. So blessed is Allah, the best of creators” (Quran 23:14). A human being, who is about to come into existence, possesses both a material and an immaterial truth. The material aspect is derived from the food consumed, which comes from plants, animals, and other sources, and its essence is present in the sperm. This material aspect progresses from the earth, through plants, animals, water, air, and light, all the way to the womb. Simultaneously, the immaterial aspect of the human being comes from the higher realms. The material and immaterial aspects of the human being progress together, and the interaction between the two is so precise that when the sperm reaches the womb, the soul hears that it has arrived.
The Infinite Potential of Humanity
Human beings possess the infinite potential to become, like Moses, “the speaker of Allah” (Kalimullah), or even to transcend the self and unite with the divine essence. All phenomena are manifestations of God. God has manifestations even in the realm of unity (Ahadiyyah), and human beings can become manifestations of God’s unity and, in a sense, of God’s undifferentiated essence. Each phenomenon is an expression of one of God’s names and attributes, and a person can become a manifestation of one of these names or attributes. The names and attributes of God, as well as the created world, are in a constant state of transformation, yet God’s essence remains unaffected by these changes.
Human beings are endowed with infinite potential. When it is said that one can become “God” through worship, it refers to the transformation of the self in the realm of manifestation, not in God’s essence. The essence of God is not subject to transformation. God’s essence is beyond names, and only in the realm of manifestation can one become a mirror of the divine attributes. Human beings have the potential to reflect the divine essence and, in doing so, transcend the limits of selfhood.
Approaching the Immaterial Realm
To access the realm of the immaterial, a person’s material aspect must be refined and become attuned to the subtlety of the immaterial. It is not a matter of abandoning materiality altogether; rather, it is about transforming one’s material aspect so that it resonates with the immaterial realm. The process of refinement involves nurturing the self, through love and unity, to ascend into higher realms of existence. Prophets begin this process from a young age, with every act of theirs being infused with divine presence. They do not need to undergo the same struggles as others, for their capacity for spiritual ascent is already realized. For those who are not born into such an awareness, it is necessary to engage in practices such as asceticism, worship, and self-discipline to open the doors to the immaterial realms.
The Methods of Attaining Immateriality
The process of becoming immaterial is relative and varied, with each person following their own path. Some may achieve it through asceticism, worship, self-sacrifice, reflection, research, and devotion. Those who begin this process in childhood find it much easier, as their souls are already attuned to higher realities. Prophets, from the time they are children, are immersed in divine consciousness, and their actions are infused with divine presence.
The human being can unlock latent potentials, and once these potentials are activated, they can experience new forms of perception. These new forms of perception are not merely physical but also spiritual, allowing the individual to sense the immaterial world directly. Thus, the process of refinement is not only about external change but also about internal transformation, where the individual becomes more attuned to the higher, immaterial dimensions of existence.
Revelation: Divine Expression of Words, Not Prophetic Dreams
The following text is a brief analysis, critique, and examination of one of Mr. Soroush’s claims entitled “Prophetic Dreams.” This text was written at the request of certain individuals and is only a passing remark on the topic. The critique here contrasts the phenomenological approach of Mr. Soroush with an ontological examination of the essence of “revelation,” “vision,” and “dream” as the criteria for truth and validity. It is argued that when one can grasp the true identity of these realities and directly experience the flower in the garden and the water at the spring, why should we seek the scent of the flower in the rosewater or in its mere appearance? Mr. Soroush claims that the Qur’an is essentially a book of dreams, reporting human-like dreams. This critique focuses solely on the first two sessions of this claim titled “Muhammad, the Narrator of Prophetic Dreams” and does not cover any follow-up discussions or developments.
The issue of dreams, their nature, and some principles of interpretation have been discussed extensively in the book Principles and Rules of Dream Interpretation. In this work, we argue that divine revelation is a matter of complete truth and differs fundamentally from dreams, which are created and psychological phenomena. Revelation is neither a vision nor a state (ḥāl), but a divine truth and an expression of divine words, free from human interference, including imagination and sleep.
A) Presentation of the Claim
Mr. Soroush asserts that the Qur’an is a book of dreams, recounting human-like dreams. Though the Prophet Muhammad, peace be upon him, was unified with God, his dreams still possess the characteristics of human dreams, except that they are not delusions or confused visions.
This claim is derived from a phenomenological perspective on the Qur’an, where the language of the Qur’an is compared to the narrative of a dreamer who recounts dreams set in the past and future, using the language of human imagination and dreams. Mr. Soroush argues that the Qur’an’s reality is best described as a “dream book” and that “dream” is the most fitting word to describe it.
Mr. Soroush argues that the dream experienced by the Prophet Muhammad, peace be upon him, is not metaphorical or symbolic but requires an interpreter who decodes its meanings. Therefore, he suggests that the Qur’an does not require interpretation because interpreters are not dream readers. The correct understanding of the Qur’an, according to him, emerges from dream interpreters, not traditional scholars, who have been misguided for centuries due to their lack of understanding of the language of dreams.
He adds: The issue is not about accepting prophecy or the nature of revelation, but about understanding the phenomenon of revelation and its dream-like language and ambiguous, mysterious nature. The prophetic dreams, according to him, represent a higher form of sleep, free from confusion and disorder. However, the interpretation of these divine dreams becomes difficult when “the dream creates a timeline, places characters in the wrong order, and paradoxes emerge, causing confusion and inconsistency in the narrative.”
The main argument for this claim is that the atmosphere of revelation is a dream-like one. Therefore, it should be assumed that the language of the Qur’an is entirely dream-like. Additionally, the dream-like origin of this language, along with the clear evidence of this structure in the Qur’an’s narrative, confirms its dream-like quality.
B) Critique:
First: The Difference Between Revelation, Dreams, Vision, and States
“Revelation,” “dream,” and “vision” are three distinct stages and terms, each with a specific meaning. These terms are so different in meaning that one cannot be substituted for the other.
Revelation is a descending truth that originates from God and is expressed through intermediaries, such as angels, in specific meanings and words, which are conveyed to the prophet without any active involvement or interference from the prophet. The prophet is simply the recipient and receiver of the revelation, and the revelation remains pure, with no human involvement or creation.
Dreams are ascending realities that emerge through the lightening of the soul, appearing and defining themselves specifically in the state of sleep. A dream occurs during sleep. Therefore, revelation fundamentally differs from dreams in nature. The highest dreams of prophets, or the prophet themselves, are not the same as divine revelation. Revelation does not fall under the category of “vision and unveiling,” nor is it akin to “manifestation.” Manifestation is a higher level of realization and more powerful than dreams.
Revelation is a pure divine truth, while dreams are simply a created reality that can be true or false. Revelation has a descending, divine nature, whereas dreams are a created, ascending experience. From meaning to expression, revelation is entirely divine and sacred, while dreams are human and created. It is not accurate to suggest that a dream leads to revelation, even though dreams may have a closer proximity to the divine revelation in the case of prophets who have visions in dreams. But this is still not revelation itself.
The differences between revelation and dreams are both observable in the Qur’an and hadith. Mr. Soroush’s argument, based on the human and imaginative origin of the Qur’an’s language, does not align with the content of the Qur’an. The greatest difference between revelation and dreams is that there is no human involvement in revelation. The Qur’an’s revelation was received solely by Prophet Muhammad, peace be upon him, who received the divine message directly from God through angelic intermediaries. The Qur’an is therefore divinely inspired and free from human imagination. The Prophet receives it in a transcendent state, and it does not involve any psychological or imaginative elements. The meanings and words are directly inspired by God and delivered to the Prophet’s heart without human interference. The Prophet does not play an active role in the construction of the revelation.
Second: The Difference Between the Divine and Created Aspects of the Prophet Muhammad
Mr. Soroush contends that the Prophet Muhammad, peace be upon him, evolves and progresses along the path of perfection. This introduces a fallacy by mixing the human nature of the Prophet with his prophetic and divine status. This claim confuses the earthly perfection of the Prophet with his divine, immutable position as a messenger of God. The Prophet’s role is one of receiving and conveying revelation, which is an entirely divine act, with no room for human improvement or development in the realm of divine truth.
Third: The Language of the Qur’an
Mr. Soroush confuses the language of revelation with the language of dreams in his phenomenological approach. He claims that the Qur’an is a “dream book.” Understanding whether something belongs to the realm of dreams or not requires knowledge of various scientific, psychological, and philosophical disciplines, which are not addressed in his arguments. As we have discussed, the language of revelation is clear and divine, while the language of dreams is human, symbolic, and requires interpretation. The Qur’an is a clear and eloquent book, free from ambiguity, and it does not need any interpretation, as it is the language of divine truth. The language of revelation is precise, and any difficulty in understanding it arises from a person’s limited understanding, not from the ambiguity of the language itself.
Fourth: The Structure of the Qur’an
One of the structural features of the Qur’an that Mr. Soroush identifies as indicative of its dream-like nature is the apparent disjointedness and frequent repetition in the text. However, this disjointedness is not due to a lack of coherence but reflects the gradual revelation of the Qur’an over time. The Qur’an, unlike a narrative, is a record of divine knowledge that unfolds progressively. The Qur’an’s structure reflects the natural order of existence, not a chaotic or dream-like narrative.
Fifth: The Clarity of the Prophet’s Dream
Dreams are a manifestation of the spirit and body, and their clarity is based on the state of the individual. While prophetic dreams are indeed profound, they are still distinct from divine revelation, which does not involve any human or psychological interpretation. The Qur’an is a direct divine message, free from human involvement or imagination. Therefore, claiming that the Qur’an is a “dream book” is an oversimplification that ignores the divine nature of the revelation received by the Prophet Muhammad, peace be upon him.
The Essence of Ghazal in Poetry
The essence lies in the ghazal form in poetry, while other genres such as the qasidah, style, and the old context are secondary. Poetry is the language of the heart, and its depth is dependent on the poet’s perspective, which must be reflected in every piece of their work.
Poetry is captivating and uplifting; it gives life and a fresh sense to humans, invigorating both body and soul. Especially, it calms the restless nature of humanity, accompanying and becoming a companion in moments of solitude, though, unfortunately, its value is not always recognised.
Poetry as a Part of Prophecy
Poetry pertains to the heart, which represents the third stage of human perfection. The first and second stages are represented by the soul and intellect, which form the lower and intermediate realms of human existence. The highest level is the heart, which is associated with revelation and inspiration. This level is not learned from institutions but emerges spontaneously, and this is what distinguishes true poets.
Iranians, who have always cherished and understood poetry, historically tested poets to distinguish genuine talent from artificial pretenders. If someone had a natural poetic flow, they would begin composing spontaneously, without needing to arrange rhyme and meter. Such poetry was genuine and represented a form of prophetic inspiration. Of course, this was only valid if the poet did not neglect their craft and remained true to it.
The poet aims to project their elevated vision through their poetry, which may appear in both trivial and profound forms, at times in romantic, scientific, or mystical ways. However, the essential element is that the poet pursues a goal in their work — to speak about the people and society, solving issues, so poetry should align with mystical and social issues. Focusing on purely abstract matters would be unproductive. Instead, poetry should aim to represent the rights of people, playing a role in their lives and leaving a tangible mark on society.
A good poem is one that is wise and accurate, not one like “I saw a girl on a donkey, throwing a tantrum in a tight skirt,” which is considered valueless and, in its time, would be criticized by genuine poets like Shahryar. The best poems are those that defend God, religion, the people, and the world in which we live.
Poetry must be seen as one of the most enduring treasures in the world. Some accumulate wealth, gold, and jewels, while others pursue poetry. Moreover, poetry has substantial content and is a companion to human solitude, even in places like hospitals.
For ease in transforming various meanings and expressions in poetry, approaching the truths of mysticism and being knowledgeable in literary and rhetorical rules is immensely beneficial. This practice expands the poet’s vision. When a poet blends mysticism with literary principles, their poetry reaches new heights. Moreover, a poet can connect with their divine essence, which is unique to each individual. My experience has shown that those who engage with my poetry find a path to connect with the divine and discover their own truth.
The Path to Truth in Poetry
In both poetry and mysticism, one can search for and discover their lost truth, something that is often difficult to attain through other means. A person may spend years in prayer, but still be stuck in a narrow alley. However, in poetry and mysticism, one can easily discard clichés and find themselves, as if their truth is suddenly revealed before them. This often comes with suffering or chastisement, which, paradoxically, is a form of perfection. It is through destruction that one can reach self-discovery; only by breaking free from superficiality can one truly connect with the divine.
A poet who finds their truth becomes a unified, pure being, free from ego, polytheism, external appearances, and excess. Their poetry is no longer filled with meaningless embellishments, but instead reflects a singular, divine essence.
The Collection of Neko’s Poems
Since childhood, whenever I felt exhausted, I would turn to composing poetry in the form of ghazals, often working late into the night to complete them. Most of my poetry is in the form of ghazals, although I have also composed in other forms such as the masnavi, qasidah, do-bayti, qita‘, and rubaiyat. These poems have been compiled into a collection of thirty volumes, titled “The Complete Divan of Neko.” Those who engage with my divan, especially the ghazals, will find a path that leads them to connect with the divine and discover their own truth. This is the most significant benefit of engaging with my work, as some have attested.
Some of my poems are dedicated to the revered Imams, which have been collected and published in two volumes under the title “Divan of Affliction and Loyalty.” The essence of the ghazal is love and mysticism, with all my ghazals possessing both technical and intellectual mysticism, which also critiques the history of mysticism. I have also critically engaged with the mysticism of Hafez Shirazi, compiling my critiques into a four-volume work titled “Divan of Pure Criticism.” His mysticism, I believe, is more of a wandering and less intellectual in nature.
All of my poetry has now been published. The late Mr. Elahi Qomeshahi once advised me to refrain from publishing my poetry before completing my academic works, as publishing poetry without solid intellectual groundwork would only lead to the perception that I was a mystic or ascetic, thus diminishing my credibility.
I believe poetry in Iran is on the decline, and I do not know anyone who writes poetry like Hafez or Saadi. There is a significant gap for poetry with social, critical, revolutionary, and heartfelt content — especially since mere sermonising and lecturing have become trivial, while people are more inclined to listen to poetry readings. Historically, poetry has often served to praise rulers, but such poetry lacks depth or emotional sincerity. True poetry comes from those who are either perched on a mountain or suffering in a valley, enduring personal turmoil. A true poet is someone familiar with pain, as it is this suffering that fuels the passion and purpose behind their poetry.
In authoritarian societies, individuals are diminished and oppressed. As a young man, I once presented one of my poems to a mystic, claiming to have discovered it in the works of Mulla Sadra. As I read the ghazal, he repeatedly praised it until I reached the final line, which included my name, “Neko, pour the blood of your heart into the cup of your soul, for only through this will you gain the enmity of your lover.” Upon hearing the name “Neko,” the mystic was overcome with emotion and recoiled. I wondered why such individuals reacted in this way. It seems they would only praise a work if it was attributed to someone else.
The Enchantment of Poetry: A Destroyer of Logic
Although I have spoken extensively about poetry and its grandeur, poetry resides in the heart, not in logic. Poetry possesses a softness and flexibility that challenges reasoning and persuades the reader, often convincing them of its truth. That is why I rarely read poetry in my lectures; scientific discourse requires rigidity and certainty. For someone who has not developed a solid foundation in science, poetry can mislead and undermine logic.
The Permissible Music
In my book Logic of Music, I discuss various types of permissible music and the concept of voice and singing. While I do not impose a strict ban on music or the singing of women, I emphasise that its permissibility depends on its context. When music is associated with immoral behaviour or used to promote falsehood, it becomes problematic. Excessive consumption of music, much like excessive consumption of anything, can be harmful, causing stress and weakening willpower.
The Necessity of Focusing on Musicology
In Islamic jurisprudence, it has been stated that before issuing a ruling, a jurist must understand the subject of the ruling. A jurist must be familiar with all the aspects of music and its capabilities before issuing any legal pronouncement. How can a jurist who does not understand the subject issue a ruling on its permissibility or prohibition? Since many of our scholars have had little knowledge of music, they have generally deemed it impermissible. On the other hand, there are those who, ignoring jurisprudence and the views of scholars, have become completely immersed in music and all of its associated prohibitions, asserting that since it is forbidden, we should disregard all considerations.
We have argued that Shiite jurisprudence should be based on three pillars: subject knowledge, criterion identification, and legal rulings. It is insufficient for a jurist to merely pronounce a legal ruling; they must also understand the subject and the criteria involved before determining what is problematic and what is not. Music is not an inherently forbidden or permissible matter. Islam seeks to allow its followers as much freedom of action as possible within the bounds of what is lawful and permissible. The general rule in Islam is that “everything is lawful” and “everything is permissible.” Anything is permissible for humans, unless it is specifically prohibited; in other words, it is subject to exceptions, and only a small part of it is prohibited. Even the prohibition of wine, which is clear and absolute, is occasionally subject to exceptions—for example, when prescribed by a doctor, it may become permissible. Islam is a rational religion, not dogmatic, closed, or retrogressive. In the past, because of the dominance of tyrannical rulers and the restrictions placed on religious institutions, scholars were unable to exert influence, and thus, they treated issues in a rigid and dogmatic manner. One of the important tasks today is to clarify the legal status of issues like music. The only book that has successfully addressed this issue over the past thousand years is a comprehensive research work that we have conducted on the subject. This research covers various aspects of music, including the solo and ensemble performances of women, particularly in the context of vocal music.
Today, it is the responsibility of religious seminaries to properly define the legal status of music. Of course, this task should not be carried out by jurists alone; mystics and philosophers also have an important role in this regard, as music is a field that philosophers and mystics have historically been knowledgeable about. In modern times, it is rare to find a jurist who is also a musician. I myself, for instance, studied music for ten years during my childhood and adolescence, driven by my philosophical and mystical inclinations. Forty years ago, I taught music to scholars. In contemporary times, prominent philosophers like the late Mr. Elahi Qomshahi, Mr. She’arani, and Mr. Seyyed Abulhasan Rafiee Qazvini were musicians, though they only knew traditional music and were unfamiliar with contemporary music. Some of them asked me to teach them modern music, but I told them: “You are too old for this, as such things are more suited for the youth and belong to a particular period.”
What I mean is that, from the past to the present, our philosophers have shown an interest in music. For example, in the works of Forough Shirazi, the appropriate musical mode for each poem was also mentioned. Similarly, in my own poetry books, I have followed this approach. I have a collection of thirty volumes of poetry entitled “Kolliyat Divan Neko,” in which I have included the poetic meter of each ghazal along with its corresponding musical mode, stating, for example, that this poem is best sung in the mode of “Shur,” “Hamasian,” or “Hossaini.”
The Absolute Prohibition of Music
There is no evidence in the Qur’an that music is forbidden. It is incorrect to regard music as an example of “Qawl al-Zur” (false speech). In Hadith literature, there are many references to music and singing, some of which praise it, while others criticise it. The criticisms mentioned in some narrations were related to the context in which they were performed. For example, the Umayyad and Abbasid rulers used music and dancing to silence the Imams, as when someone shouts, the voice of the one speaking is no longer heard. They sought to use music and dance to suppress the voice of truth. If someone recites the Qur’an with such an intention, it becomes forbidden. This practice continues today, as when people disrupt a speech by loudly sending blessings in the form of prayers (salawat) to prevent others from hearing the speaker. Such actions are forbidden because they are disrespectful and unethical. The prohibitions associated with music in certain historical contexts were due to the corrupt environments created by the Umayyads and Abbasids to undermine truth. We have termed this type of music as “subversive music,” which should be avoided, while music that promotes virtue should be cultivated.
Therefore, the same Islam that opposed meaningless songs or subversive music encourages the use of beautiful voices in mosques. The same Islam that prohibited the popular singing of the Umayyad and Abbasid periods encouraged the recitation of the call to prayer (adhan) in the most beautiful voices and recommended reciting the Qur’an with a “beautiful voice” or “the voice of David” or “the melody of Hijaz,” all of which are names of musical modes in Arabic music. The beautiful renditions of “Rabbana” by the late Zabidi or Shahryar in recent decades are among the finest performances in recent memory. Thus, sound and voice are not opposed to Islam. We have been instructed to recite the Qur’an in a beautiful voice. It is impossible for a reciter to read without their voice fitting into one of the musical modes, whether Arabic or Iranian. Similarly, the prayers and supplications recited during Ramadan throughout history have been very sophisticated, technical, and of a high standard.
Thus, music cannot be categorically classified as either forbidden or permissible. Music is like food with specific properties, and it cannot be said that any food is suitable for everyone. Some foods may be good for young people but unsuitable for the elderly, or a food suitable for a healthy person may not be good for a sick person. The same applies to sports—each sport is not appropriate for everyone. A sports coach must determine which activity is suitable for whom. Similarly, just as a person can injure themselves through exercise without proper guidance, using any sound or music without the right expertise will lead to harm. Therefore, it is not correct to say that every sound is universally permissible or forbidden. This matter requires careful study and precision.
Understanding the Subject: A Prerequisite for Issuing Rulings
A jurist who does not understand the subject or lacks expertise in it, or who does not consult experts, has no right to issue a fatwa. A theorist must have expertise in both understanding the subject and the criteria to be able to issue a legal ruling. These misunderstandings have led to differing opinions. Some groups, lacking an understanding of jurisprudential foundations, have declared music to be absolutely permissible. For a ruling to be issued, it is not enough to merely understand the subject; one must also possess the ability to extract religious rulings and be skilled in interpreting religious texts to determine what is forbidden and what is allowed. On the other hand, some jurists, especially literalists, have declared music to be categorically forbidden without understanding the nuances of the subject. A middle group has said that some forms of music should be exempt, such as war marches or those used in religious performances like mourning rituals, which they believe are permissible. However, it is necessary to provide evidence for any prohibition. Where there is no clear evidence of prohibition, the general principle is permissibility.
Female Singers
In my research titled “Women’s Singing,” I have stated that female singing, even if it involves vocal music, is permissible. Female singing is not forbidden, whether it is in group or solo performances, provided that the performance is done modestly, without any erotic or seductive elements.
Although women’s social roles were very limited in the early days of Islam, one of the few occupations available to them was mourning recitation, for which they were paid, and even the Prophet Muhammad requested women to sing at funerals.
Today, as society has evolved and women have gained more social rights, it is neither feasible nor appropriate to silence them. If female voice were inherently forbidden, God would have taken away women’s ability to speak. For instance, He would have obscured their mouths from public view, as they are often uncovered today. The saying “The voice of a woman is her nakedness” has no basis in either the Qur’an or Hadith and lacks any religious foundation. The scholars who made such statements lived in times of oppression and concealment, where tyrannical powers had silenced their voices. However, today there is no reason to maintain a negative stance toward music and women’s participation in it.
If a woman sings with dignity and composure, avoiding vulgarity and maintaining appropriateness, there is no issue with her singing. In fields such as children’s education, the use of female voices is particularly beneficial, as the emotional tone in women’s voices helps children form better connections with their teachers.
Scientific Use of Music
Unfortunately, the decision-makers in our country are still largely traditional and distant from scientific approaches. They are at the very early stages of modern society, and the laws they enact are often in comparison with science quite rudimentary. Music must be treated with scientific consideration, and no music should be prescribed for everyone. Just as health and nutrition must follow systems and guidelines, and not everyone can consume any food or medicine, and just as sports should be guided by a
coach, music, too, requires specialist attention, particularly in its use and distribution. The Motivation for Learning Music
Since my adolescence, I have been involved in the study of music, and consequently, poetry, prosody, and rhyme. Over the course of ten years, I learned the principles of classical vocal music and its associated traditions. Particularly, as I was studying philosophy, my philosophy instructor reminded me of the necessity of learning music. Additionally, my engagement in the study of jurisprudence and the epistemology of Islamic law further emphasised the need for music education. To learn music, I had a private instructor. Even now, I am very satisfied with the efforts I have made in this field and, God willing, I hope to contribute to resolving religious discussions that exist in this domain. Many of our jurists, due to their lack of knowledge in the subject of music and its criteria, are unable to provide a sound academic research on the matter. When they express opinions, they are often not taken seriously by experts, as their arguments are neither scientific nor technical but merely based on a doctrinal approach, declaring something as either permissible or forbidden. I possess the ability to engage in technical and scholarly discussions with experts, singers, and artists. What I have presented here is a general and common perspective on music. The detailed and specialised discussions on this subject can be found in my books. These books are as follows:
- Jurisprudence of Singing and Music (7 volumes)
- Teaching Iranian Musical Modes (in two sizes: royal and pocket)
- Singing for Women
- Strategic Management
- Logic of Music
- Rulings on Gazing at Women
- On Singing and Dancing
- A New Study on the Rulings of Dancing
- A Historical Analysis of Music in Islam
- Women and Religious Freedom
May God have mercy on the late Mr. Elahi Qomshahi. I recall once being in his presence when the late Mahmoudi Khansari, one of Iran’s greatest vocalists, who had programs on radio and television, visited him. Mr. Elahi said to me, “I want you to save face for us today. Please perform so that he understands the level of talent our seminary students possess in the arts.” I began singing. Some of the melodies I sang, he did not recognise because I was utilising philosophical insights, an area in which he was not specialised. While he was a master of singing, he was not a specialist in the traditional vocal methods; he only knew some parts of the repertoire that were commonly used in his own performances. He insisted that I teach the classical vocal methods. I told him that I would teach them to the seminary students so that they wouldn’t be left behind in philosophical or jurisprudential discussions. The book Teaching Iranian Musical Modes that is available in both royal and pocket sizes is the result of my teaching during those years, to ensure that no one, without expertise in music, would declare whether a melody or a sound is correct or not. Everything I have done in the field of music from my childhood to this day has been with this intention, and I hope it was all done for the sake of God.
Hallucination-Causing Factors: The Corruption of the Inner Self
One of the factors that causes hallucinations is the corruption of the inner self. An individual afflicted with inner corruption becomes susceptible to pessimism, suspicion, and gradually develops delusions, fear, and various other fanciful thoughts.
Similarly, the very nature of the corporeal world in which worldly life flows is one of the primary sources of hallucinations. Of course, this same corporeal existence also leads some individuals to reach certainty. Imagination, doubt, uncertainty, and certainty are qualities of the human soul; nature is simply a quality that has no true existence apart from the self. “The other” is a fanciful idea, and there is no existence outside of the truth. In this sense, apart from God and His manifestations, there is nothing; this does not imply that the manifestations of God are illusory, imaginary, or false. All phenomena are mirrors and manifestations of God’s presence. Those who regard these phenomena as mirrors of the Divine presence reach certainty, while those who focus only on the creation without contemplating the essence of the mirror are caught in heavy illusions. It is the soul that is trapped in delusions; otherwise, all creations are real and true manifestations of the Divine.
Worldly attachment becomes a sin and the root of all vices only when God is not perceived within it and when it is driven by carnal desires. Otherwise, the world is a divine reflection, and it can be said that this corporeal world is the means to reach God. To witness the Divine beauty, one must possess a vision capable of seeing beyond illusion. Reaching such certainty is only possible by freeing oneself from doubt, hesitation, and delusion. Thus, within the corporeal world, those who have a divine perspective reach certainty, while those who focus only on the created world are caught in illusion. One must adjust their perspective and heart to attain this.
The world, which is the root of all sins, stems from the degradation of the soul, the entrapment in illusions, and the inability to manage mental delusions. Otherwise, all phenomena are acts of God and have no inherent sinful origin. Sin and error pertain to the soul, not to the creations, which are perfectly created. When it is said “the world is the field of the Hereafter” (الدنيا مزرعة الآخرة), it is the human soul that cultivates deeds, not the physical world, which is an act of God. A person who has a divine outlook sees all aspects of the world as acts of God and does not attribute anything to themselves. They understand that everything in the world, including their own life, is an act of God, and their responsibility is only to watch over their soul and heart. As the esteemed Abd al-Muttalib said: “I am the lord of the camels, and this house has its own lord who protects it” (أنا ربّ الإبل ولهذا البيت ربّ يمنعه). I must guard my mind and soul so that no illusions may infiltrate, and so that the fear of others, like the fear of Abraha, does not take hold of me. Attachment to the “other” and neglect of the truth is what causes the illusion to seize the human soul. “Otherness” is a fictitious and imaginary concept, whereas “truth” is rational, and when one reaches certainty, which resides in the heart, they attain the vision and revelation of the Divine.
A person who distances themselves from illusory perspectives and worldly attachments that are based on desires and fantasies eventually reaches a rational and then divine vision. At that point, they no longer think of things that belong to this transient world, but rather, focus on that which remains forever (يَوْمُ التَّغَابُنِ). This moment begins at the time of death and marks the beginning of eternal life, as mentioned in the verse: “The Day when He will gather you for the Day of Gathering – that is the Day of Loss” (يَوْمَ يَجْمَعُكُمْ لِيَوْمِ الْجَمْعِ ذَلِكَ يَوْمُ التَّغَابُنِ). On that day, no matter how hard one tries to hold onto something or someone, nothing will be in their grasp, and everyone will be focused on their own actions and responsibilities. All the accumulation of wealth, if it was for the sake of worldly desires, will be revealed to be illusory. A lifetime spent accumulating wealth will bring nothing but regret, embarrassment, and sorrow. However, the actions of God are always sweet, true, and manifest in their appearance. Clinging to the world out of attachment to one’s ego is delusional, like beautiful plastic flowers that lack fragrance. The manifestations and creations of God can never be illusory. It is the human soul that, if trapped in illusion, sees these manifestations through a distorted lens. But the rational person sees all manifestations as acts of God, remaining steadfast in truth and free from attachment to the ego, material wealth, or even their own life. Such a person, when their life is about to end, faces death with ease, turning towards God without hesitation. Unlike those who, despite possessing vast fortunes, do not know when death will come, and leave this world in debt. A person who is aligned with the truth meets death with the Divine, and how sweet that death is! The saying that “a thousand pleasures of the world are not worth the bitterness of dying” is true for those trapped in illusions. When Amir al-Mu’minin (Ali) approaches death, he exclaims: “I have triumphed by the Lord of the Ka’bah” (فزت وربّ الكعبة), declaring the joy of his spirit in the face of the strike from Ibn Muljam’s poisoned sword. The angel of death seeks permission to take the life of the saints, for they stand with the truth and have become one with it. No angel dares to approach them without permission; even when they do, it is accompanied by gifts and offerings from the Divine realm, so that they may feel some sense of companionship. A person who chooses death willingly knows how sweet it truly is.
A person of true faith sees the world with a divine perspective. They do not rely on anything outside the Divine and are protected from the dangers of illusion. Everything that is not true is mere fantasy, and all actions and manifestations are from God alone. There is no distinction between “self” and “other” in the Divine order, as stated in: “Indeed, my prayer, my rites of sacrifice, my living and my dying are for God, Lord of the Worlds” (إِنَّ صَلاَتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ).
A person who is delusional and self-centred falls into superstitions that only serve to nurture the self-interest of their ego, distancing them from grace. A deluded person accumulates all their wealth for this world without making proper and beneficial use of it. The delusion of wealth accumulation gradually settles in such a person’s soul, to the extent that, at the time of death, detaching from their wealth becomes impossible. While they gaze upon each of their amassed possessions, the pain of realising they cannot take any of it with them is unbearable. In contrast, the person with a divine perspective is light-hearted and experiences a peaceful and calm death. Just as doubt should not endure, delusion must also be transcended, and one must advance to the level of rationality. A rational person, in this context, passes over anything unworthy of trust, and focuses solely on the Almighty, who is beyond any harm or loss and is ever-present. The difference between the illusory and the non-illusory lies in the heart and in one’s outlook on the world, not in the world itself. A heart that is entangled with carnal desires and delusions loves itself and the other in place of the Almighty. The only thing that a person can take with them eternally is the Almighty, and nothing from the world, regardless of its outward appeal, can be carried over past the threshold of death.
One who does not fall prey to delusion and perceives the Almighty with their heart is not consumed by doubt or confusion and lives steadfastly in accordance with the Divine truth, rather than being ensnared in the delusions that resemble the fragile threads of a spider’s web.
Delusion: The Cause of Fear
Delusion is one of the most important causes of fear in humans. Many fears, such as the fear of the deceased, stem from the influence of delusion. If a person has attained intellectual growth, they will not experience such fear.
Cowardice and fear arise from the weakness of the soul and the dominance of delusion. Unfounded delusions instill fear and prevent clear awareness. All human difficulties can be traced to two main foundations: ignorance and fear. Fear, in addition to being a product of weakness, can also stem from ignorance. The cowardly and fearful are ignorant. Knowledge and awareness bestow courage and health.
Unrestrained and inappropriate delusions rot the soul, making it impossible to build anything solid on a decayed foundation. If delusion gains control and takes hold, it can even drive a person to suicide, flooding them with fear to the point where they may end their own life. This is the ultimate decay. A person who can control their delusions is unperturbed, even when walking into the jaws of a lion. Such a person can grow and eventually attain mastery over themselves.
In true psychology, the first principle and most fundamental foundation for the development and growth of individuals is the ability to control and restrain delusion. Philosophers and psychologists who are knowledge-based believe that unless delusion is managed within a person, they will not progress in specialised fields such as mysticism and philosophy. To reach excellence, whether in spiritual or material matters, the initial and essential need is to control and manage delusion.
A person can assess their intellectual capacity and the extent of their delusions by ascending the peaks of mountains or by standing on very tall minarets. Looking down from a height and standing firm in that place reveals a strong will and freedom from delusion. When a person is high up and walking along such a path, the power of delusion tries to entice them to fall, tempting them to lose their balance. As they realise their height, delusion fills their mind, making them think they are falling, and they become terrified. This overwhelming fear of the imagined fall becomes so strong that, in their mind, the only way to avoid the terror of it is to jump. The person perceives the real threat of falling and death as preferable to the fear of falling in their mind. This reflects how delusion, rather than rational thought, takes control of their decision-making.
If a person stands on firm ground, they experience no such fear or delusion. The feeling of insecurity only arises when they are in a higher position, where the power of delusion influences their ability to think clearly. The same happens in everyday life. When things are going well and the path ahead seems smooth, there is no fear of the future or any anxiety. However, when the situation changes, bringing hardship and uncertainty, fear of problems and the future haunts them. This fear can cause despair, clouding the mind and leading to depression. This kind of person, lost in delusion, forgets the omnipotence of God and becomes unaware of divine strength. If they have strong faith and intellectual clarity, they will maintain their belief in God during both times of joy and hardship, resisting delusions and satanic whispers. With a firm faith and willpower, they will face difficulties with patience, remaining steadfast on the righteous path.
When it comes to death, many of a person’s delusions become clear, and at that moment, an overwhelming fear grips the dying person.
A person who is deluded is, in turn, a fearful person. Those who lack faith or have weak faith are susceptible to fear and cowardice. On the other hand, a faithful person is courageous. Thus, firm faith helps to control delusion. The hadith that says, “The believer is like iron,” refers to believers who walk on the straight path of divine guidance and hold strong, unwavering beliefs rooted in certainty. This hadith implies that faith, grounded in correct knowledge, brings courage. A person whose beliefs are rooted in strong faith, because of their understanding of the Divine, will never fall victim to delusions or ignorance. Their steadfastness and courage arise from their faith, and they will endure any trials without wavering. A true believer, with unwavering conviction, will remain steadfast in their faith no matter what trials they face. In contrast, non-believers, polytheists, and hypocrites, who lack faith, are susceptible to doubt and confusion, making them fearful and unable to be brave. Their lack of faith results in uncertainty, fear, and confusion, leading them astray. Such individuals, when faced with changing circumstances, often abandon their original position and become lost, wandering down the wrong path.
This is why Allah calls us to pray: “Guide us to the straight path, the path of those upon whom You have bestowed Your grace, not of those who have evoked Your anger or of those who are astray.” The path of guidance is reserved for those whom Allah has granted special favour. These are the believers who walk in the footsteps of divine guidance, constantly increasing in faith and certainty.
Knowledge and Certainty Bring Courage and Health
Knowledge and certainty, the foundation of faith, bring courage and spiritual well-being. Those who attain true knowledge and certainty in the Divine live with inner peace, free from sin, disobedience, and fear. Knowledge and certainty remove fear from the heart. An ignorant person, lacking divine knowledge, follows the path of error, and their thoughts and actions are based on delusion rather than truth. Such individuals are prone to anxiety, confusion, and spiritual illness. Most of the negative feelings, such as bad thoughts and fears, stem from delusions that lack a foundation in truth.
Small delusions or imagined fears can sometimes destroy a person’s life and bring them to eternal regret. Even a seemingly small delusion, triggered by a single sight, taste, or smell, can cause them immense suffering.
The Cure for Delusion
Rationality and divine guidance are key paths to protection from the harms of delusion. Delusion is built on a weak and unstable foundation, and no healthy beliefs or actions can be built upon it. To avoid the damage of delusion, one must embrace certainty and place their faith in things that are known to be true. Only by walking the path of truth, guided by divine principles, can a person free themselves from the chains of delusion.
When a person adopts a rational and divine perspective, their soul gradually shifts from delusion to a firm belief in the Divine. This change prevents delusion from polluting their thoughts, and they come to see all things as manifestations of the Divine, treating them with respect and reverence. By recognising the true nature of reality, the person becomes immune to the effects of delusion and develops a stable and unwavering faith.
To walk the straight path, which is the path of divine guidance, one must submit to the Divine and embrace all that is difficult, as it may have immediate or apparent losses but leads to long-term gain. Only by surrendering to the truth and remaining steadfast in the face of challenges can a person overcome the dangers of delusion and remain on the righteous path.
Delusion of Narcissism
The delusion of narcissism predominantly manifests in individuals who hold political power and positions. Those with power who fall victim to this delusion create significant miseries, hardships, and sufferings for society. As they view themselves as free of any flaws and their decisions as entirely correct, they insist upon them. If the members of these societies are also ignorant, the conditions are ripe for the narcissism to increase. Ignorance and lack of knowledge among society members can reach a point where they readily sacrifice their own children to serve the self-centered rulers. The Holy Quran offers an example of such delusions, referring to the idolaters who would sacrifice their children to idols in an attempt to gain closeness to God: “And thus have many of the idolaters adorned the killing of their children for their idols, that they may destroy them and confuse them in their religion. And if Allah had willed, they would not have done it. So leave them and what they invent.” (Quran 6:137)
These idolaters took pleasure in the killing of their children for the sake of a lifeless idol, because the leaders of their community had made it appear beautiful to them. They viewed the sacrifice of Isma’il (Ishmael) as justification for their actions. In their misguided belief, in order to keep the idol they worshiped intact, they would burn their children or slaughter them before it.
Human beings have often exhibited such ignorance and folly. For instance, they rejected Moses as a prophet despite the numerous miracles he performed, while instead, they chose to worship a golden calf. The game of life spins in such a way that its clever players manipulate the illusions of people to advance their own agendas.
Imagination’s Power
In the book The Knowledge of Life, we discussed the significance and impact of the power of imagination. There, we explained that when the power of imagination is accompanied by strength of soul, it can regulate both the power of thought and the ability to generate knowledge, as well as to retrieve forgotten information. This is because thought is a form of transmission, and imagination plays a role in obtaining the middle terms of logic, as well as things akin to it, such as induction and analogy, quickly affecting their transmission. It can also provide glimpses into the unseen and narrate them in the form of dreams or visions, allowing the soul to acquire information.
The importance of imagination lies in the speed, effort, and activity with which it operates. This power gives form and representation to whatever the soul perceives, whether it be abstract or material. This representation can take the form of the object itself, something similar to it, its opposite, or sometimes even something entirely different. It can, in a sense, create mountains from a grain of sand and vice versa. Imagination can influence a person by connecting them to the world’s cyclical motions, potentially linking them to a higher reality. In such a case, a person’s strength prevents any problems. However, when weak, connecting to the cyclical movements of existence leads to unexpected accidents and harm.
Imagination is involved in the concentration of thought, and thus requires control, discipline, and vigilance to prevent aimless wandering. Without control, it leads to confusion and fragmentation. Its regulation depends on the strength of the soul, for when the soul is weak for any reason, imagination leads to distractions, confusion, and aimless wandering. This is the peril of imagination, which is easily led astray, and unless the imaginative power is strong, and the soul governs it, it can quickly veer off course. Imagination can be controlled and maintained in two ways: firstly, by being supervised and controlled by the soul, and secondly, by presenting a highly attractive form to the soul, one that draws the soul in and sharpens it, causing the soul to lose focus on other aspects.
Imagination that is aimless and prone to involuntary thoughts can act as a hindrance in connecting to higher representations or hidden truths unless controlled. Therefore, experienced masters of inner knowledge and wisdom dismiss those with weak reasoning abilities. Examples of this include satanic insinuations such as wishful thinking, suspicion, and envy. Against these, reminders, reflection, and deep contemplation — which are considered divine inspirations — can help. For example, strategizing and finding solutions against envy, which is a form of destructive thinking, is one of the divine inspirations that guides imagination and illusion away from malicious thoughts.
The wandering imagination of some can connect worldly desires and even actions with rapid transitions, thus creating contamination. Excessive desires for leadership, admiration, external appearances, and status can pollute the imagination. These individuals often indulge in such things, acting as if they are paying homage to a false respect. Some among the imaginative might even cultivate their fantasies internally. If the imagination is strong in its wandering, it leaves no room for rational thought. Engaging in imaginary matters robs a person of their ability to analyze reality. In The Knowledge of Life, we have elaborated on this force in more detail.
The Traditional Domain
The world is situated at a historical crossroads, in a particular moment of time. Today, societies have made significant progress and committed to science and research. If scholarly domains do not adapt to the progress of society and continue to be confined to their past traditions and customs, they will eventually become isolated and ineffective in the face of the rapid growth of knowledge. Additionally, if an individual attempts to innovate within research on a personal level, they will encounter various obstacles, from stagnation to politics, envy, and malice. The first challenge they face, after encountering such malice, is material difficulties. A student must be acquainted with contemporary sciences and at least hold a high school diploma. After that, they often miss the right time for seminary education due to life’s responsibilities, such as marriage, which prevents them from fully dedicating themselves to studies.
Moreover, once they enter the seminary with pure and sincere intentions, they must remain true to those intentions, lest they be exploited by political and religious institutions, reducing their chances of reaching the exhausting and difficult stage of ijtihad (jurisprudential reasoning). Unfortunately, some individuals turn to religious leadership as a business venture, thus further complicating the situation. This has led the seminaries to become devoid of content and unable to meet society’s needs, in this era of innovation, as they cannot keep pace with the growing questions and doubts of society. Furthermore, the widespread economic problems among seminary students have prevented them from becoming both saintly and scholarly, as previous scholars once did. Even when a student possesses knowledge, it is often superficial, fabricated, and imitative.
Today, the true audience of the call “Is there anyone to help me?” from the Imam of the Age, are the scholars who are diligent, self-sacrificing, thoughtful, and innovative. These are the ones who can serve the seminary, the society, the nation, and the people. If such individuals dedicate twenty years of continuous, persistent research, with a clear path and method, and benefit from both general and specific forms of training, each of them could have something to say in today’s world. A seminary student must be ready for any hardship and even sacrifice. However, sacrifice is meaningful only when it serves the cause of God, as in such cases, death becomes a form of bliss and salvation.
Not Only Are Male and Female Relative Concepts, But This Is Also a Truth That Even Humans and Animals, in Their Pure Forms, Are Rarely Found.
Some animals were close to becoming human-like, but they fell short and remained animals—meaning they possess animal-like appearances and characteristics, including intelligence. Similarly, some humans were supposed to be animals, yet they gained an extra level and became human, meaning they have human appearances but their essence and nature are animalistic. Some humans are on the borderline of animality, just as some animals are on the borderline of humanity. Such humans have responsibilities that differ from those who possess a higher degree of humanity. For instance, the chimpanzee seems to be quite close to humans. Apart from its appearance, almost everything about it resembles certain humans. It understands and performs tasks like a human would. It’s as though a score of ten marks the boundary between passing and failing, where one person scores a ten and passes, while another scores a nine and fails. The Qur’an contains verses that hint at the fact that some humans missed out by just one mark and remained among animals, while others gained one extra mark and became human. I have discussed these verses in my book Ayah Ayah Roshani (Verse after Verse of Light). I also shared my observations in my book Nihayat (Endings). However, these truths are not presented as scientific theories because there is no laboratory to verify them.
The Need for Basic Sciences and Industry in Religious Seminaries
If religious seminaries and Muslims wish to modernise and advance in the fields of knowledge, they must transcend idealism and mentalism and engage with the practical realities of today’s life. Knowledge that does not extend into practical experience is not knowledge; rather, it is a historic myth, confined within the past. Knowledge must be aligned with practical work, experience, and evidence, or it risks becoming insanity. European scientists spend countless hours in deserts, jungles, or experimental labs to validate a single proposition, but here, there is no effort made to advance knowledge, and instead, abstract concepts are entertained.
Religious seminaries need basic sciences, such as mathematics, logic, and natural and experimental sciences, as well as laboratories, to progress and modernise. Only then can each branch of Islamic and human sciences be truly mastered. It is like a person aboard a boat that will gently and smoothly carry them forward, even in their sleep. A person who does not understand mathematics, logic, and experimental sciences is like someone who, even on a flat surface, moves unevenly. Knowing basic sciences for any field is like knowing the rules of driving. No matter what car you wish to drive, you must understand the mechanics of the car and also know the driving laws. Basic sciences must first be incorporated into religious and theological education before any progress can be made.
In addition to the need for basic sciences, scientific progress requires industry. Knowledge itself cannot advance without industry. For example, in the past, when someone’s blood pressure rose, leading to a stroke and death, it was often said that it was God’s will. But now that devices such as blood pressure monitors, urea tests, and cholesterol meters have been invented, stroke-related causes can be monitored and controlled. In this way, industrial devices have aided the growth of medical science. Now, blood sugar, cholesterol, and other metrics are measured and controlled, allowing people to live many years longer. This is how industry contributes to scientific and human advancement.
In religious studies, there is no measurement for religious deeds. One cannot know how valuable a two-unit prayer (Salah) is or how to measure its worth. In the past, if someone had said that in the future, a scale would be invented to measure blood fat, people would not have believed it. They would have questioned the possibility of measuring blood fat. Now, I want to say that it is possible to invent a scale that can measure the value of a single prayer, or a scale that measures the worth of ethical deeds. Muslims, because they are behind in industry, are unable to understand the value of religion and religious acts. To prove the truth of their faith, Muslims must first advance in industry.
Since seminaries lack industry and basic sciences, they have not been able to fully utilise many Qur’anic verses and hadiths. Until Muslims create an industrial revolution within themselves, Islam will remain undiscovered. Knowledge, by itself, particularly conceptual knowledge, does not solve the problem. Knowledge without industry cannot be discovered or developed. Industry is the elder brother of knowledge. From the very beginning, humans did not know what fire was, but when two stones struck together, creating a spark, humanity discovered fire and gained knowledge of it. Or when an apple fell, gravity was discovered.
Logic, too, is prone to error as long as it remains mental, but when logic is turned into an industry, no mistakes occur. This is like mathematical operations, which may be error-prone when performed mentally but are accurate when computed using a calculator—an industrial tool. Similarly, logic that operates without industrial tools will make mistakes, while logic that is supported by industrial tools does not. Even Avicenna, despite being a master of logic, made mistakes because his logic was mental. Logic can become an external tool in the form of an industrial device, and such logic will no longer make errors. This is why we say logic, though free from error, can still err due to the limitations of the mind. In science, industry must be utilised to ensure that knowledge remains free from mistakes. The lack of industry in Islamic sciences is one reason for their disrepute. However, this deficiency exists in the modern world as well. Today, even computers are becoming obsolete and cannot meet today’s needs. We need something more advanced to replace them. Just as a bicycle is a technological tool, it is not capable of space travel, modern scientific systems are becoming outdated. The world is awaiting a new birth—a new scientific paradigm. If such a birth occurs in America, remember this discussion.
The Seminaries and the Transformation in Humanities
The following is a conversation I had with officials from the Centre for the Growth of Technological Units in Humanities in Qom. This Centre, established in 2011, aims to leverage the intellectual capacities of the religious seminary in the field of humanities, aiming to transform ideas into cultural products that can provide both cultural services and economic profitability. According to the officials, these centres help individuals who have ideas but lack the resources to implement them. With the help and advice from the Centre, these ideas are made practical and turned into products. Nowadays, such technology parks, which are part of growth centres, are being set up in various regions of the country. These centres are tasked with utilising the intellectual potential of local elites and transforming new ideas into products.
Scientific Problems within the Seminaries
Before we delve into the discussion, it is necessary to undertake some deconstruction and adjust our mindset to avoid illusions about the capacities of seminaries. Firstly, we must express gratitude for the efforts and sacrifices of past scholars and acknowledge their virtues. Particularly, when our predecessors worked in isolation and hardship, they left behind a scientific legacy for us, providing the greatest scholarly services and research with limited resources. Therefore, we take pride in and appreciate the scientific heritage left by our predecessors. They were among the greatest scholars of their time when the world was mired in ignorance and superstition. However, if we continue to praise ourselves merely based on the achievements of our predecessors, it will not solve the current problems and may lead to stagnation. We must recognise the legacy of our ancestors and take pride in it, but after the 1979 Revolution, which was the result of centuries of Shiite struggle, we should no longer remain satisfied with this legacy. As Imam Khomeini said, if Islam suffers a blow today, it will no longer rise easily. The people have embarked on an irreversible path, and thus scholars and authorities must hold themselves to higher standards and work with an acute awareness of contemporary issues, modern demands, and people’s expectations.
To achieve desirable results, we must advance both “criticism” and “proposals” concurrently. We cannot remain content with the last 30-40 years of the seminaries. In my opinion, the root of this dissatisfaction lies in the fact that seminaries confuse “knowledge” with “information.” A scholar is not merely someone who knows the sciences of the past; rather, a scholar must produce knowledge and offer new insights for society. What we are taught are “information” rather than “knowledge.” Knowledge should be new and fresh. I have told the senior officials that the seminary of Qom is not a seminary of knowledge but a seminary of information, because what is studied today in the seminary pertains to ideas from six hundred years ago. The current curriculum in seminaries, derived from past centuries, is no longer relevant to modern life. This is why I say that the seminary is a seminary of information, not knowledge.
As one cannot become a scholar merely by acquiring information, one cannot make scientific progress simply through emotionalism. The seminaries cannot advance by only venerating figures like Avicenna, Mulla Sadra, Shaykh Ansari, and others from the past.
Weak and Shallow-Minded Individuals and Their Impact on Young People
There are individuals with weak and superficial thinking, whose flattery, praise, and sycophantic behaviour should be clearly recorded. Such actions lead to a sense of religious disillusionment among the younger generation, who come to believe that the ultimate purpose of religion is confined to political games and media manipulation. It is famously said that if you want to diminish the image of Muslims, ask a bad-mannered muezzin to call the adhan. You don’t need to explicitly tell people not to pray; the poor sound of the adhan itself will alienate them from prayer. For today’s youth, it is impossible to speak in the outdated language of centuries past. Young people cannot relate to such rhetoric. The creation of language is a mere formality, but when it comes to understanding the essence and rulings of religion, one must have a profound knowledge of its content. The people of Iran are inherently religious, and religiosity is embedded in their nature. They are born with faith. Even the dancers and musicians who have fled this country cannot completely distance themselves from God. The legacy of Karbala and the martyrdom of Shiism runs in the blood of all Iranians, even among the singers, who are influenced by their parents’ beliefs. No one desires to walk the path of disbelief, hell, and torment. Scholars and clerics, having made the path to paradise exceedingly difficult, have created such challenges in this era that some people take refuge in hell, for no one willingly embraces atheism.
The Need for Substantial Reform and Transformation
In order to reform and bring about change, one should not be preoccupied with drafting reports for higher authorities or presenting a superficial list of achievements. Instead, the focus must be on developing foundations and infrastructure directed toward long-term goals. Today, it is reported that hundreds of people are gathered, many of whom are graduates in philosophy or physics. However, if quality is prioritised, a single individual might be more valuable than thousands. As the poet said, “A single eye’s worth is greater than the wisdom of thousands.” Group-based, mass education produces no results other than an ‘informational system,’ which is far removed from the scientific system capable of generating production and innovation.
The educational system must identify geniuses and offer them specialised training, focusing energy and resources on one genius rather than wasting them on hundreds of untalented individuals. It is unnecessary for religious seminaries to produce hundreds of thousands of clerics, many of whom lack the necessary quality and end up as mere mourners or prayer leaders. These roles can be fulfilled by others, and seminaries should focus on quality over quantity. Such quantity-driven policies hinder the seminaries, increase costs, and decrease their effectiveness. Instead, we should prioritise quality and invest in individuals who have the potential to grow. Religious education requires high aptitude. All the verses of the Holy Quran, when examined with expertise, are very complex, and the science of extracting knowledge from them is not accessible to all. If the country once lacked the capability to discover and extract oil fields, it now possesses the treasure of Quranic knowledge, yet it remains unable to extract this knowledge scientifically, contenting itself with mere memorisation and recitation. Subjects like management, politics, economics, psychology, sociology, physics, and chemistry cannot be derived from the Quran. Those who cannot produce knowledge are doomed to failure.
The Necessity of Continuous Innovation in Educational Institutions
If seminaries and universities fail to keep up with the times, they will fall behind. Advanced countries also lag if they do not remain current. Just as the 1979 revolution had its roots in the youth of the revolutionary class, an ageing society cannot create revolution. For seminaries and universities to truly serve society and rescue the country from its current state of backwardness, they must first focus on the foundations and infrastructure. These backwardnesses cannot be remedied with mere platitudes or prayers. Serious work is needed. I once went to the bank during Ramadan and saw the bank manager praying behind the counter. I called out to him and, with playful sarcasm, said, “Sir, I’ll do the praying for you, you do something else!” This mindset needs to be instilled in schools, universities, and seminaries: only through hard work can survival be ensured. Even those with abundant resources will not grow if they do not work. Thankfully, Iran and its seminaries have the necessary resources, but if the focus shifts from prayers and supplications to precise planning and effective action, the country will experience greater success.
The Need for a Rigorously Defined Standard for Spiritual Claims
In today’s world, there must be clear criteria to distinguish those who truly possess knowledge and scholarship. When it comes to common sciences, educational institutions’ credentials should be considered. If such a criterion is not in place, things will not progress. But what happens if someone claims to possess divine knowledge or access to esoteric sciences or claims to be a scholar in Islamic sciences? Is there a valid system in place to examine and verify the truth of these claims? The country should have an academic structure where even a child claiming knowledge that no one else possesses can be tested, regardless of their age, to determine the truth of their assertion.
Innovation and Creativity in Seminary Students
For seminary students to be innovative and creative, they must be guided in a correct, mentor-driven approach. Encouraging creativity without guidance will not yield results. Innovation is not like bread that can be obtained from a bakery. As the saying goes:
“A lover must learn from the butterfly”
“Whoever learns, must learn from a teacher.”
Seminaries have not yet managed to identify and nurture their geniuses. Currently, football coaches are brought from abroad and paid billions, while the country has its own untapped football talent that is stifled by mafia-like systems. I recall visiting Ardabil, where every shop had a picture of Ali Daei, the footballer, and people admired and revered him. They said, “Ali Daei is not just the pride of Ardabil, but the pride of the world.” If we provided the same support to our other geniuses, each would grow and shine like the sun.
Relations Between Seminaries and Universities
The issues between seminaries and universities are minimal; the students, professors, and scholars of these institutions generally have good relationships. The problems arise from the mismanagement of both institutions by their respective authorities, as well as by the government and the system. This issue is prevalent in any country that has both traditional seminaries and modern universities. Science cannot disagree with science, and as long as scholars—whether from seminaries or universities—share a common commitment to knowledge, they should have little conflict. The problems lie in the managerial system that affects both seminaries and universities and distorts their relationship, eliminating transparency, honesty, and openness, and creating a need for impartial adjudication.
Freedom: The First Principle of Seminary Life
Freedom means not submitting to the powers that be. The first lesson in seminary life is to be free. When the Prophet Muhammad said, “Blessed are the strangers of my community,” the contemporary strangers are those seminaries that endure the challenges of independent scholarly work and freedom, steadfast in their commitment to religion. Today’s seminaries can only regain their scholarly standing through thoughtful, free, and healthy students—not through those who become puppets of governments or revolutionary factions. The seminary student must avoid becoming a servant or clown for others. In the past, seminary students viewed themselves as devoted solely to Imam Mahdi (AS). They should not become clowns or subordinates. Of course, they must love their country, revolution, faith, and people. If there were no faith, country, or people, who would they work for? But dividing students into factions and directing their energy toward such things is a betrayal of the seminary students and results in division among them.
A seminary student is truly useful to religion and society if they are free and united with the people. If they are not free, they cannot serve religion or society but will instead harm them. Seminary students who strive for scholarly independence, as long as they do not replace ijtihad with clericalism and avoid becoming mercenaries or puppets, will benefit society. If, however, they oppose a system that serves the people, they are harmful to the people. The management of the country does not belong to a particular individual but is the result of the bravery and sacrifice of the free men of this land, and all must share in its proper development.
The Foundations of General Jurisprudence
Seminary sciences differ from fields like medicine, physics, chemistry, and mathematics. A seminary scholar cannot claim that they only know principles or only know literature. However, they should not be eclectic either. Instead, they must strengthen different sciences as a general foundation and understand and master the relevant and necessary subjects and prerequisites. Over time, they should assess which of these fields they have the greatest interest and aptitude for. A student may specialise in philosophy, yet when asked about a legal or literary issue, they should not leave it unanswered. These are general knowledge areas that every seminary student must have alongside their specialisation.
The Importance of Literature
One of the main problems faced by seminarians is a weakness in literature. Even some of the greats of the seminary sometimes have this deficiency. A scholar who is weak in literature is like a powerful wrestler who lacks technique, as wrestling is not only about physical strength but also about skill and technique. Today, a seminary student should be more knowledgeable than figures like Sakkaki, al-Suyuti, and Al-Maghni. Lessons should be studied thoroughly and with perseverance, so there is no need for rework.
A student must pay attention not only to the content but also to the form and style of presenting knowledge. The depth of one’s work should not make them neglect its presentation or the use of eloquent and precise language. Work without style is like a strong piece of writing or a clear speech that lacks value. If a seminary student’s language skills are poor, they will be unable to refine or revise their knowledge or write it down. Such a student will likely end up in a rural area for simple sermonising, when, in fact, universities are grappling with a crisis of religious identity, and young people are increasingly turning away from religion. Today, rural areas do not require religious figures in the same way. There, too, the internet, satellite TV, mobile phones, and computers are widespread, and anyone who is unskilled or weak is rejected and excluded. Today, face-to-face preaching and speeches are not as effective as before. Today, one must be knowledgeable to the point where educated people in society will accept them. Writing has replaced face-to-face preaching. A seminary student should know how to write and revise literature. Writing and editing require practice, perseverance, and time. A student should be able to write, because today, the pen is more important than speech. A student who has writing skills can use their knowledge wherever they are in the world, and their efforts in teaching and explanation will endure. However, this does not mean that there is always a need for a student to give a sermon. It is important for the student to speak clearly and correctly, but only if they do not neglect the greater importance of writing, which is more important than public speaking.
Mentor-Centric Approach and Personal Management
The academic growth of a seminary student requires consultation, management, and mentorship, but it is the student themselves who must ultimately manage their own work. As Mulla Abdullah mentioned in his margin notes, a mentor’s role is to guide, but they are not responsible for reaching the goal on the student’s behalf. Each individual must walk their own path in science and generate knowledge according to their nature and personality. Everything has a system, and one of the cornerstones of the seminary system is mentorship and the teacher. Even if a student is knowledgeable, without a mentor, they will encounter setbacks and challenges. They will be pursuing knowledge without anyone overseeing them, just like a wrestler without a coach beside them. Unfortunately, students, faculty, and scholars often feel falsely self-sufficient once they acquire some knowledge and lose the opportunity to continue learning from their mentors.
Avoiding a Text-Centric Approach
Studying and acquiring knowledge must go beyond the superficial. This requires attending classes where the teacher is not solely reliant on textbooks but can offer new perspectives and insight beyond the material. A teacher who only repeats what is in the books inhibits growth, as the student should have the curiosity to explore those books independently and progress faster. Lessons should ignite a passion in the student to engage in research, generating new ideas and knowledge. The goal of attending classes should not merely be the accumulation of information, as books are filled with knowledge, and there is no need to attend a class for that. Superficial lessons make a student lazy and dependent. Knowledge must be internalised. It is true that humans are not computers, and one should refer to academic sources when necessary, but one’s knowledge should not be entirely dependent on external texts. Some people, if their personal copy of a book is taken away and replaced with another, can no longer teach. These people rely solely on the text. Readers, dancers, and musicians perform from memory, not from the page. A scholar’s knowledge should be in their mind, not something that disappears if their book is lost.
The Difficulties Faced by Modern Scholars
The work and responsibility of modern scholars is much harder than that of past generations. May God bless the late Ayatollah Morteza Haeri. I once said to him, “You have completed your mission, but what should we do after you?” He replied, “We are like the sun setting, but your task is harder than ours.” Now, I say to the young seminarians of today that your work will be far more difficult than ours, and therefore, you must be much stronger than those before you. A seminary student today must be more capable than Avicenna and Shaykh Ansari, and if they are diligent and blessed by God, it is achievable. Fortunately, today there are abundant resources. These great figures had neither mentors nor computers, yet they conducted their major intellectual work with limited resources. Today, with the use of computers, one can access thousands of books. Figures like Mirza Qumi and Shaykh Ansari did not have access to even basic resources, yet they were miracles of their time. Today, we no longer see such miracles. Modern humans have far more knowledge than their predecessors, particularly in celestial mathematics. In Shaykh Ansari’s time, people were much simpler, but today, people are not easily swayed, and they do not bow down to anyone. People no longer have the patience for repetitive speeches. If someone eats kebabs for two weeks, they will get bored and sick of it. How then could they repeatedly listen to the same arguments? It is even worse if a seminarian tries to artificially enhance their appearance to gain recognition. Such actions lead to a negative perception of seminary scholars. No one can pretend to be someone else for the public. Today, people look only at what substance you have to offer, not at your age, beard, family lineage, or clothing. The era of artificial posturing is over. Today, the focus is on content, as the saying goes:
What does it matter if my father is a beggar,
For my eyes, my work is God’s doing.
The Justification of Usurious and Non-Productive Economics
Some argue that usury is acceptable if attached to a supplementary item, such as if someone lends one rial plus a plant branch and receives two rials in return, claiming that the branch was sold for one rial. This reasoning is a deception that destroys productive economies and leads to disaster and ruin.
Commitment to Service to Religion
A seminary student may stand in the presence of Hazrat Masoumah and pledge to devote their life to serving religion, rather than using religion to serve themselves.
The Importance of Time
Presenting new and independent academic ideas requires patience. To access knowledge that others have not yet proposed, one must conduct research, avoid falling into the trap of religious conservatism that hinders science in the name of religion, and develop personal reasoning and interpretations. This process, when gradual and consistent with patience, will yield results. Ideas do not come suddenly; rather, human research incrementally completes a mental puzzle until it reaches its desired conclusion. A thought, like a child, grows slowly until it matures into full maturity.
To establish a solid scientific and research-backed foundation, one must be diligent and persistent over time. This requires individuals with endurance who will not give up before achieving academic completeness. It is such individuals who become valuable to science, religion, humanity, and even the whole world. Of course, this success must be sought from God.
The Necessity of Teaching
Seminaries have always had two groups: one focused on religious ritual and superficial knowledge, and another devoted to academic excellence, jurisprudence, and commitment. Those who entered the former group studied a little and immediately turned to preaching and simple religious work. But those who sought to become scholars, jurists, and specialists remained in the seminary, focused on study and teaching. They would teach every book they studied. Since my youth, when I entered the seminary, I began teaching. When I taught Suyuti, I would teach the first fifty pages, one or two lines per day, in such a way that no one dared to test my students, as they had become more knowledgeable than the examiner.
The first characteristic of a scholar is teaching. A student cannot become a scholar without teaching and specialisation. Those who do not teach remain mere preachers, sermonizers, and public speakers, without becoming true scholars. Teaching strengthens expertise, but it should not be done excessively, as teaching a book sixteen times is unnecessary. One elderly teacher, who was very kind, had taught the book of “Makasib” for forty to fifty years. One day, he said to me, “Have you not yet reached the end of philosophy?” I replied, “Have you reached the end of ‘Makasib’?” Is it not unreasonable to be overly generous with time, as if life were found by a stream of water?
A student must never eliminate independent teaching from their routine. During teaching, they should note down questions and not fear objections from students. It is essential to have a notebook dedicated to writing down doubts and issues and to research them collectively through teamwork and discussion. A seminary student should not waste time but should instead make leaps in knowledge, developing methods for producing knowledge and engaging in research to keep their mind active. Every question and difficulty that remains unresolved should not deter them, as knowledge will eventually emerge through patience, sustained effort, and research. Through teaching, one’s work as a scholar becomes refined, and the seminarian avoids becoming lost in superficial tasks or degenerating into a mere preacher.
The Avoidance of Memorising the Holy Quran
I do not believe in encouraging seminary students to memorise the Holy Quran, nor do I promote it. If a student memorises it, they must dedicate time every day to ensure that they do not forget what they have memorised and do not mix up the verses. This task takes up most of the student’s daily useful time, preventing them from engaging in other scholarly activities. The traditions that emphasise the importance of memorising the Quran are from a time when the printing press did not exist, Muslims were engaged in wars, and there was a fear that Quranic memorisers might be killed. However, in today’s digital age, the memorisation of the Quran is no longer necessary. Shi’ism focuses its efforts and attention on the content and depth of scholarly work. It is the Sunnis, due to their lack of understanding, who focus on superficial and external matters, placing undue importance on the memorisation of the Quran. Just as Shi’ism prioritises insight, Sunnis tend to focus on the surface level of traditions without reflecting upon them deeply. Shi’ism is about knowledge and contemplation, whereas Sunnis, lacking in content, engage the Muslim community in memorising the Quran, and this culture has been institutionalised among Muslims. They, too, having nothing significant to offer, found four hadiths advocating for the memorisation of the Quran and directed the community towards this. Unfortunately, after the revolution, children were unwittingly led towards this policy because those in charge were ill-educated and unaware of the depth of religion. In their attempt to demonstrate the difference between a religious government and a secular one, they directed the society towards such superficial, contentless actions, urging people to memorise the Quran in exchange for rewards.
If the goal is to participate in international competitions, it would suffice for around a hundred people across the country to memorise the Quran so that they could achieve a high rank in global competitions. This is something a worker or housewife could easily do, not a seminarian who should be striving to become a jurist and be at the forefront of religion. A researcher, in a time when even the thoughts of intellectuals are flawed, should not be engaged in superficial tasks that would prevent them from delving into deeper scholarly pursuits. The primary focus for a seminarian should be to acquire a correct and deep system of knowledge and to solve the intellectual problems facing society, a process that is time-consuming. Years ago, in Tehran, I told the authorities that eighty percent of religion consists of superfluous additions, as it lacks documentary evidence, and a government cannot be based on such a religion. The task of a seminary student is to remove these additions from the face of religion. Unfortunately, not only was our advice ignored, but later on, obstacles were placed in the way of our research.
It must be said, however, that having familiarity with the Quran is essential. But what is equally important alongside this familiarity is understanding the Quran. The numerous interpretations of the Quran available today are very weak. Even the masterpiece of interpretation, Al-Mizan, lacks depth, mostly comprising philosophical discussions, as well as common grammar, rhetoric, and theological discussions. I assert that the Holy Quran contains the identity of every individual and encompasses all knowledge. However, these methods do not enable us to present the Quran as a model for the world or to explain its depth to the world. If Amir al-Mu’minin (7) says that the Quran is “an immense ocean,” how far does this statement truly reach, and what is the reality of this statement? This is not something that can be achieved through memorisation of the Quran. On the contrary, memorising the Quran consumes valuable time and leaves no opportunity for more important tasks, such as focusing on content and meaning.
For ordinary individuals, it is acceptable to memorise the Quran. They may wish to memorise the story of Amir Arslan Rumi or the Quran. However, a scholar, who could undertake more important work, should not engage in this activity. When it is not possible to achieve everything simultaneously, one must strive to attain the best outcomes that are in keeping with their dignity and circumstances.
In any case, simply memorising words has no benefit for research. A memoriser of the Quran cannot become an ideologist or theorist. Today, religion and society need intellectual minds. One of the reasons why seminary students, after years of study, end up joining various organisations is because they realise that in these places, there is no real knowledge or scholarly production, so they abandon these institutions and turn to everyday work. Today, someone who merely performs rote tasks, like a preacher or a cleric, cannot address societal problems and cannot resolve any issues.
The Critical Need for Specialists in Religion
Religion, seminaries, and society need learned individuals. I state clearly that even if Ayatollah Khomeini were to return today and resume his position, he would not be able to make a significant impact, as the expectations of society have increased dramatically, and the issues of yesterday have changed. Today, people will not bow even to figures greater than him. Nowadays, people themselves are a capsule of information and seek even more advanced knowledge.
It should be a question for society as to why enemies are willing to assassinate nuclear scientists but never target those claiming religious authority or the ayatollahs. Do they think, “Let them read their sermons; they do not harm us”? Do they consider these figures to be suitable only for the mosque, with nothing of value to offer beyond that? The truth is that such figures cannot heal society’s wounds.
Logical Mind
The foundation of scholarly disciplines such as jurisprudence, principles, and interpretation of the Quran is logic, philosophy, and mysticism, respectively. A mind that lacks logic is simplistic. A jurist who does not know logic may be called a scholar in common parlance, but such a jurist is merely simplistic and superficial. Similarly, an interpreter or a scholar of principles who does not understand logic and philosophy is likewise flawed. Someone with a logical and insightful mind can dissect everything, as they are rooted in deeper understanding.
One must begin from the roots—first logic, then literature, followed by philosophy, and then mysticism. This is not to be done by being enslaved to the books of the past. Someone with a logical mind can engage in conversations on any topic and with anyone. A mind that is systematic, organized, and functional does not distinguish between Muslim and non-Muslim, religious or non-religious, just as music and knowledge are not confined to being Islamic or non-Islamic.
Eloquent Expression
A seminarian must possess eloquence and fluency in speech; otherwise, even if they are academically competent, they will not be able to communicate their knowledge effectively. A speaker must be both courageous and have a simple yet impactful way of expressing themselves. When they want to make people cry, they should be able to do so with ease, and when they want to make people laugh, they should do so effortlessly, speaking in a way that everyone can understand. They should not use unnecessary verbosity or employ complex language; instead, they should have authority in thought and expression. A teacher without eloquence wears down the spirit of the student before they impart any knowledge. A teacher should speak in a manner that is both simple and fluid so that even someone outside the seminaries can understand the lesson. When preaching, the same principle applies—speaking in a way that the audience can comprehend. If the audience does not understand the words, the speaker should stop and reconsider. The most difficult ideas should be expressed in the simplest possible manner. The time for convoluted and difficult language is over. Writing in difficult, obscure language is superficial thinking and no longer effective. Scholars in the past used to write in a complicated manner and then beg readers to understand their meaning. We can no longer write in the style of Al-Kafi.
A seminarian must be capable of writing, as they may face situations where they cannot give sermons or teach. In such cases, writing will be their means of communication.
The Role of Sermons
A sermon should be like a class lecture, where the subject is carefully analysed and dissected. When a scholar delivers a sermon, they must examine and understand their audience, just as a doctor diagnoses a patient. They must understand what is appropriate for their audience and how much information should be delivered at any given time. They cannot speak at length without considering their audience. Sometimes, it may be necessary to deliver part of the message today, another part tomorrow, and even more in a few days or months. This ensures that the listener can absorb the message gradually.
Daily Exercise
Exercise is important for a seminarian. It improves mental strength, refreshes the mind, and helps eliminate body toxins. Regular physical activity eliminates weakness and fatigue and prevents issues like trembling or slurred speech later in life. Exercise does not necessarily mean going to a gym; it could be a simple 15-20 minutes of daily stretching and movement, especially if done with a spouse or child.
A seminarian does not have time to go to a gym, but they should have the ability to defend themselves physically. Their physical fitness should serve to maintain their mental clarity and freedom. Physical strength is necessary for maintaining mental fortitude.
A seminarian must maintain a dignified appearance and be in good physical shape, not dishevelled or unattractive. A person who does not exercise will look unhealthy—either too weak or too flabby. A seminarian should aim to be well-groomed, attractive, and neat. Their clothing, appearance, and even their shoes should be in good condition. People tend to scrutinise the appearance of a seminarian, and if they see that the seminarian is untidy, they may disregard what the seminarian says.
A seminarian should dress well with the intention of seeking closeness to God, maintaining a dignified appearance. Familiarity with the English Language
English today is the language of science and has significant influence across global literature and languages. It is essential for a seminary student (Talabeh) to have a basic understanding of English, be able to read in this language, and recognise common phrases, terms, and expressions in English with their correct pronunciation and meaning. Learning English requires practice and perseverance, not exclusive courses that take a lot of time and teach professional language.
Teaching ‘Asfar’
I taught the ‘Asfar’ at a time when I was very young. Someone had said: “He is just a child!” It was said, “As long as he has the courage to post his announcement on the wall, it is clear that he has something in store.”
Approach to Education
I do not wish to give a fish to a student, but rather, I aim to teach them how to fish. As a designer, I can take responsibility for the engineering and management of work and guide others, but I do not wish to provide a capsule and say, “Take this, and you will progress with it.” I want everyone to work on their own. A person must put aside trivial tasks and focus on a single job, dedicating themselves to it in such a way that tomorrow, in their area of expertise, they can wrestle and struggle among a crowd of influential individuals and amidst the mafia of Qom.
When I published the book The Inerrancy of the Holy Qur’an, I was attacked by one of the scholars. They said I claimed the Qur’an had been altered. I invited about ten journalists and sent a message to this scholar, suggesting we have an academic competition. Since you are older, I offered that you should first test me, and then I would test you. There are many fields of knowledge that you are unaware of, yet I would question you on the very sciences you claim to know, such as Lam’ah, Siwuti, and Kafaayah. If I fail, the prize is yours; however, if you fail and I succeed, you will no longer have the right to speak on these matters. Back when we were young and attended the same class, you did not know these books; now you certainly do not. In the end, some intermediaries came and asked us to cease the dispute, and we agreed. We made it clear that we were not interested in fighting. However, when a scholar makes a scientific claim, they must have the capacity to stand by it. My aim was to prove to this individual that they lacked the necessary knowledge and ijtihad, and their work was purely propagandist, rooted in sermons and political manipulation. Many suggested, “Argue, but do not fight.” Perhaps, if it weren’t for the consensus and public demand of the seminary students, they would have caused a commotion. Of course, they continue to obstruct progress and, with their influence, will remain obstacles until their time ends and they are replaced with another pawn.
We were always focused on our studies and research, and it seemed a waste to spend time on activities that these individuals were involved in. They have used knowledge as a means to gain worldly advantages, and one could say they are the epitome of the very definition we have for the term “clergy.” Later, in defence of The Inerrancy of the Holy Qur’an, I wrote another book stating that the research I had conducted on the subject spanned ten volumes, of which only a summary was printed on one hundred pages. I also pointed out that scholars such as Akhund Khurasani, Ayatollah Zia Company, Ayatollah Naini, Ayatollah Khoei, and the late Allameh Tabatabai had made similar statements in their works, with the difference that they had expressed them in Arabic, while we presented them in Persian. In any case, a seminary student should neither be lazy nor act childishly or shrewdly.
The Love for Seminary Studies without Expectation
A seminary student who does not know something in an academic discussion should bravely admit their lack of knowledge and avoid self-deception or deceiving others. They should not pretend a sparrow is a canary and sell it to people. A seminary student must stand in this world with sincerity and awareness, saying that they have responded to the call of “Is there anyone who will help me?” of the Imam of the Time (Imam Mahdi). They are ready to give their life, existence, and blood for this cause. How much can fifty or sixty years of worldly life amount to? It passes by in the blink of an eye. A seminary student must be able to stand with awareness, expertise, and courage, defending their principles, whether tomorrow brings better or worse circumstances. This is their personal responsibility. The seminary student says: “We have dedicated ourselves to you. We do not seek to make a living, nor do we expect anything from you in the hereafter. Even if God sends us to hell, we do not expect you to extend your hand to us because we have no worldly desires.” They have no worldly expectations. Their love is pure, and they are willing to sacrifice themselves. However, it should be noted that achieving such a goal comes at a price. It requires tremendous effort, both in the intellectual and spiritual domains. It demands independence and freedom. Cowardly, greedy, or worldly-oriented individuals cannot walk this path.
The Life of a Seminary Student
The livelihood and expenses of a seminary student are not lies, and a student desires health, family, and well-being. If a student is unable to solve their financial difficulties, they remain stagnant and cannot engage in genuine research. In life, one cannot be naive or oblivious to the realities of life under the pretext of dedicating oneself to studying. Otherwise, the student will eventually have a wife and children who will become antagonistic toward seminary life. A student should manage their family life in a way that their spouse and children are nurtured in good health and come to love the seminary life. They should feel proud of their life as a seminary student. If the student, as the head of the family, becomes too absorbed in their own work and neglects their wife and children, or if they chase after worldly ambitions or try to be clever, their family will become alienated from them. They will realise that such a father does not truly believe in the words he preaches to others. I know the child of a cleric who, despite receiving all kinds of material advantages from their father, has gone abroad. When I ask them why they do not visit their family, they say they detest their father and will not come to Iran to see him. Despite receiving all sorts of advantages from him, they claim their father’s wealth is unlawful, belonging to the people and religion. They say they do not accept their father’s faith.
A seminary student should live in a way that their family is not burdened with hardship, so that their daughter does not refuse to marry another seminary student, or their son does not refuse to marry a seminary student’s daughter. The student’s family should live happily, modestly, and in harmony with society, enjoying a modest yet healthy livelihood, free from deprivation. Of course, they should not become comfort-seekers. If a wife and children feel impoverished or deprived, the student’s life is already lost. In such cases, how can they expect to improve anything? First, they need to rectify their own household! I always tell seminary students that when the day ends, the butcher brings a leg of meat home, the goldsmith occasionally brings gold for his wife, and the clothes-seller brings new clothes. Yet, a seminary student, who has nothing to bring home, should bring love, kindness, and warmth into their home. The wife should feel that her husband loves her as much as God does. Women who frequently complain usually do so because they doubt whether their husbands truly love them. By providing these things with love, the husband reassures her. If she is certain of her husband’s love, the complaining reduces. The same applies to children. This is a principle that “whoever is for God, God is for them.” If the seminary student has sincerity, the Imam of Time (Imam Mahdi) will protect them from all sides, and even if they are bombarded, or thrown into a meat grinder, they will remain safe. If their work is for the Imam, they will never waste their efforts. If the Imam is absent, for whom should they work? The seminary student should not compromise their research for religion and must do whatever is within their power to be, God willing, among the companions of the Imam of Time.
The Commitments of Research
Seminary life requires a spirit of research, patience, and the perseverance necessary to conduct precise studies. In the past, I introduced a psychology class in the seminary. I told one of the students to research a particular topic and write a ten-line summary of the results. It should not exceed ten lines. When he came to me, he said, “I wrote this ten-line summary on my way here.” I replied, “I expected you to conduct research and write, not just put something together.” This is why I suspended that class and told them that a student without a commitment to research has no value. Once you develop a research spirit, then come to me. I expect you to work to the best of your abilities, to the point where you can say, “This is all I had in me.” You should not just rely on my words; you should add multiple times what I have said. A seminary student should contribute to the religion with research. Clerics are of no use to religion; they are concerned only with themselves, with their ambitions. Clerics only think of their sermons, money, and positions. But a seminary student should be different. You should not think of obtaining knowledge just to fill your own mind. You should live in a way that society benefits from your knowledge.
Order and Organisation of the Seminary System
In the seminary, the categorisation of systems is crucial. For a seminary student, the academic system takes precedence over all others, even over the moral system. This is because a person who is unlearned will not have an effective moral character. The financial system is ranked third, followed by the familial system, and then the system of propagation. If these systems are followed in order, the seminary structure will be both sound and complete. If a student has knowledge and good ethics, is not impoverished, and his spouse and children are content with their livelihood, then he is indeed a good person. Only then can he engage in propagation; otherwise, a morally deficient person who is dissatisfied with his life and whose family is also discontent will have little to offer in terms of propagation.
Even in the academic system, order must be maintained. Literature and logic should precede epistemology, theology, and philosophy, just as mysticism comes after philosophy. Jurisprudence requires all of these subjects in addition to principles, narrations, the science of hadith, and exegesis.
Avoiding Temporal Distractions
A seminary student should avoid becoming fixated on transient issues and controversies in their research and writing. This is because the seminary student is not involved in personal quarrels or disputes. For instance, engaging in discussions about emerging mysticism, Wahhabism, Sufism, and similar topics is not foundational research. Engaging in such topics should not overshadow or consume time allocated for fundamental research. Those who focus on these issues are not conducting serious academic work. Furthermore, when researching such matters, one should refer to the works of the proponents of these ideologies rather than relying on critiques written by seminary scholars. Anyone wishing to produce a scholarly piece must go beyond superficial research and avoid using seminary writings that may lack depth or accuracy. An example of this can be seen in the case of a scholar in Shiraz who wrote a book on Sufism, but the work was deeply flawed. He had based his arguments on incomplete hearsay, resulting in misrepresentations. I advised him, saying: “Haj-Agha, your book tarnishes the reputation of our scholars. It harms Shi’ism and the seminaries, for every Sufi who reads your book will realise that you are ignorant of Sufism.”
To critique any group, it is essential to study their own books or consult directly with them. Anyone wishing to research sects must immerse themselves in those communities and base their findings on their own sources, not on critiques from outsiders.
The Science of Jurisprudential Principles (Usul al-Fiqh)
A seminary student aiming for mastery in the science of jurisprudential principles must familiarise themselves with the fundamental works of the great scholars and engage deeply with them. Merely attending classes at the seminary is not sufficient for mastering Usul al-Fiqh, as it often leads to habitual learning. The essence of studying Usul lies in the student’s own research and investigation.
The science of Usul al-Fiqh has five outstanding scholars, and to date, no sixth has emerged. These five giants are: Shaykh Ansari, Akhund Khorasani, Aqa Kamkani, Aqa Ziya’ and Aqa Na’ini. I have discussed them in the book “The Science of Usul and Its Five Masters.” The second group consists of commentators, such as Aqa Khoei and Aqa Khomeini, who have elaborated on the works of the first group but lack their depth. The first group were true scholars, while the second are distinguished in their own right. Subsequent scholars mix the ideas of the first and second groups.
I would tell one of these commentators that their work involves piecing together snippets from various sources, which confuses students into thinking they possess superior knowledge. Scholars like Shaykh Tusi and the author of “Al-Ma’alim” only worked on the basics, whereas later scholars like Mirza Qummi, Kamkani, Ziya’, and Na’ini were champions in the field. Contrary to those who argue that Usul has become inflated and bloated, I believe it has stagnated, primarily due to the expansion of propagation, mourning rituals, the revolution, and the involvement of seminarians in political affairs. These factors have led to a fifty-year stagnation in all seminary sciences, including Usul al-Fiqh.
Usul al-Fiqh is a foundational discipline. It is like logic, which is a prerequisite for philosophy, and philosophy, in turn, is necessary for mysticism. A student who is weak in logic will struggle with philosophy, and similarly, a student who lacks a solid grasp of Usul will find their jurisprudence lacking. Much of the jurisprudence taught in seminaries is rudimentary because many jurists are weak in Usul. A student of Usul must first master logic. A seminary student should become so proficient in Usul that they surpass scholars like Akhund, rather than merely following in the footsteps of fifth or sixth-rank scholars.
May Allah have mercy on the late Aqa Ilahi Qumshahi, who once said, “I went to the grave of Mirza Qummi and said: ‘Mirza, I recite Fatihah for you, but your book ‘Qawanin’ wasted four years of my life.'” I too once visited Aqa Ilahi’s grave and said: “May Allah have mercy on you; you were a good person, but all the time we spent studying philosophy with you was wasted. What kind of philosophy was that, which lacked any real coherence?” This was not philosophy; it was merely storytelling. Knowledge means being able to reason, critique, analyse, and refute. We are not here to produce pretty pictures. Much of today’s discourse is just rehashing old ideas with a new arrangement, and people mistakenly think they have created something new.
If someone excels in a discipline, it does not mean they should become arrogant. It is possible for someone to have great strength but remain humble, just as someone with weak muscles may be arrogant. Excellence in a discipline should not be equated with pride.
When I used to teach “Kifayat al-Usul,” I would take just one line from the book, critique it, and have students analyse and discuss it. They would then go off and analyse the entire book using the same approach. At that time, I was very strict. For example, if students did not arrive on time for a class, I would not let them in, or if they failed to study for a day, they would be dismissed. It was as if all their work depended on this. A seminary student becomes a champion in this way, through rigorous study and discipline.
I believe that three-fourths of “Kifayat” is redundant and repetitive, as Akhund’s ability to phrase ideas was weak. Additionally, even the remaining portion contains flaws and errors. Shaykh Akhund is a first-rate scholar in Usul, yet his work is not without flaws. On the other hand, Mirza Kamkani, a philosopher, was stronger than Akhund in Usul because of his philosophical insights.
Fiqh of Ansari or Jawahiri?
I would say that the present-day jurisprudence is the jurisprudence of Shaykh Ansari. When Aqa Khomeini said, “Our jurisprudence is the jurisprudence of Jawahiri,” this does not negate Shaykh Ansari’s contributions. Shaykh Ansari is superior to Jawahiri in technical, logical jurisprudence. The critiques of Jawahiri’s jurisprudence are more numerous than those of Shaykh Ansari. Perhaps Aqa Khomeini’s statement was meant to reject the stagnant, non-dedicated jurisprudence that lacked religious grounding, as espoused by some university scholars who quickly issue rulings based on a couple of narrations. Otherwise, in terms of logical depth, Shaykh Ansari’s jurisprudence is superior to Jawahiri’s. However, I have stated this year that it is no longer valid to rely on “Makasib” by Shaykh Ansari to govern the country, as its contents have become outdated, and its subjects no longer apply.
“Continuing the work of the great scholars” is a meaningless slogan. I have repeatedly stated that the leading scholars of the seminary have contributed the least to the people and the system. Even the laypeople went to the frontlines, gave their blood, and the young seminarians were martyred, while the scholars did nothing. Their only task was to demand respect and better living conditions. I would love for someone to provide evidence that this is not the case and that the scholars have actually contributed in these areas. Moreover, they have taken billions from public funds and should be held accountable for what they have done with that money.
In any case, the true role of a seminary student and religious scholar is research. A researcher should not be a flatterer or self-deceiving. They must be committed to truth and enlightenment.
The State of Religious Scholarly Institutions
Religious institutions, especially in the field of Islamic knowledge, have not been powerful, and unfortunately, for decades, their energy has been spent on political matters, conflicts, and struggles. This, however, is not in line with the true style of Islam. A seminarian (or cleric) should not act politically with the people or deceive them under the guise of politics and revolution. This is especially true for the people who are so deeply attached to their faith that they have endured the negative actions of clerics for the sake of religion. The seminarian must detach himself from these systems of dispute and should not engage in conflicts. A seminarian aims to explain the true meaning of religion and has no personal grievances.
There was a time when the son of a political figure was imprisoned and went on a hunger strike. After being released, he came to me complaining about everything. I said to him, “Mr. [Name], you sat here for an hour mentioning many figures, criticizing them. But if I spoke for ten hours, I wouldn’t even mention a single individual, because I have no issue with people. I want to make religion meaningful. The person in charge doesn’t matter. When religion isn’t correctly structured, it doesn’t matter who’s in charge, the outcome will be the same. I don’t have any personal conflicts.” Those who mention this and that person are weak.
I said that nowadays, being a seminarian is a miracle, and if a seminarian succeeds, they are like a walking miracle. The seminarian must carry with them the weight of a thousand years of history, while being innovative, addressing the shortcomings of the past, and managing their own personal life and family at the same time. This is truly miraculous, because each of these tasks requires a capable individual. Today, a seminarian must be extremely strong to navigate such a difficult path. That is why they must be very precise about how they spend their time. A seminarian must value every minute as if it were an hour, every hour as a day, and every day as a month. A year for a seminarian must equate to a century’s worth of work. In the past, our forebears had so little to do that a century felt like a century to them; however, with the high goals that religious scholarship today has, a single year must equal a century for the seminarian.
When I was a child, I would see men sitting by the dirt roads, doing nothing, drawing lines in the dust, waiting for the winter sun to warm them. But today, before a child goes to school, they must worry about their military service, and before they are even born, they must think about bread and water. Today, life is filled with crises, and every moment must be measured as an hour, and each year, a century. In religious institutions, the maximum number of classes held throughout an academic year is 120. However, these 120 lessons should be conducted in four months, not a year.
Challenges Facing Religious Institutions
Religious institutions are faced with two major issues: the first problem is laziness and lack of discipline. If a seminarian attends class one day and skips another, or thinks that an hour isn’t important, this is a lack of discipline. When a seminarian becomes undisciplined, they gradually lose the ability to manage their work, becoming discouraged, and eventually give up, saying, “It’s too late for us, we can’t do it anymore.” A lazy and undisciplined person cannot achieve academic ability. Unfortunately, this is a widespread flaw among seminarians. Sometimes, seminarians sit for two hours at the Faydiyyah Seminary, by the garden, doing nothing. This laziness and lack of discipline has become a cancer that affects seminarians, and the result is that they gradually become disillusioned with themselves and stop achieving anything. They then think about joining an organization to earn a living, abandoning their religious vocation, and becoming clerics instead. I have always said that clerics are those who failed. They either become mourners (reciters of eulogies) or find a mosque to serve as an Imam, or work in some administrative position, become teachers, or judges. These are all offshoots of the clerical profession, though some of these positions are indeed held by clerics, but not all. Meanwhile, the religious institution needs scholars, researchers, jurisprudents, philosophers, and mystics. For the task of mourning and giving sermons, mere training in eulogy is sufficient. Anyone wishing to be a mournful speaker can learn a few sessions of reciting eulogies, without spending years of their life or consuming the wealth of the Imam of the Age. An Imam can be chosen from among the pious people of the neighborhood without needing to enter the seminarian system.
If a seminarian wants to engage in these tasks, there is no need for them to impose a burden on Imam al-Zaman. Religious study, when marked by laziness and lack of discipline, leads to hopelessness, wandering, and clericalism. The tasks that clerics perform require no special skill, and any ordinary person can do them. The communal prayer, for example, can be managed by ordinary people from the street or neighborhood.
The reason for this laziness and lack of discipline is that seminarians do not have mentors or supervisors who can guide and discipline them.
The Importance of Self-Study and Critical Thinking
Today, one of my students sent a message saying that the way to class was too far, and they wouldn’t attend. This is laziness and lack of discipline. It’s a shame not to appreciate the blessings we have. When I was a child, to study Siwuti (a classical Arabic grammar book), I would cycle six or seven kilometers to my teacher’s house. It was winter, with snow and rain, and the ground was muddy. I would ride my bicycle until I reached the mud, and then carry the bike on my shoulder for half of the journey. I would do this before dawn. Upon reaching the mosque, despite the cold, I was drenched in sweat from carrying the bike, and my hands would freeze, making it impossible for me to place the bike on the ground without difficulty. My teacher was a learned man, but sometimes he would come to class unprepared. I would look up to the sky and say, “God, I haven’t come for this man’s sake, I’ve come because I’ve studied.” I would not be upset, knowing that my true teacher and my sole hope was someone else. I was never someone who went to class unprepared; I would read the books before the lesson, and when I attended, the lesson felt like a discussion with my teacher, rather than a lecture.
The second problem is that seminarians don’t engage in practical work, and only speak. A seminarian must have the courage to read the books of the great scholars of the past with a critical eye. It is very dangerous for a seminarian to approach the books of the past blindly and accept them without question. What I mean by a practical seminarian is this: some seminarians jokingly say, “God is just—He gave us words, and gave others work.” Two seminarians, both authors of treatises, joked with each other, one saying to the other, “God is just; He gave me knowledge and gave you nobility and leadership.” He meant to imply that the other had no knowledge.
A major flaw in some seminarians is that they are not independent thinkers or practitioners. They wait for someone else to tell them what to do or they only instruct others on what to do.
A seminarian must not wait for someone else to do something for them. Here, no one belongs to anyone else. Everyone is pursuing their own problems. The seminarian must be able to work independently and do as much as possible in the shortest time. They do not need to focus only on advanced religious studies but should also study subjects such as psychology, sociology, the Quran, editing, computer science, and English.
In the past, they used to say that “if you pound water in a mortar, it is better than doing nothing.” At least it makes the person stronger. As the saying goes:
“Your friend loves this disorder,
Effort is better than stagnation.”
Even practical work, if it doesn’t yield a beneficial result, is good as practice and makes the person stronger. As they say: “If ‘if’ is married to ‘but’, their offspring is nothing.”
A seminarian should be able to write about themselves and critique others. Unfortunately, because seminarians are often belittled, they lack the confidence to believe in themselves. They have become accustomed to only listening to a few select individuals, obeying them blindly. Instead of empowering seminarians, the leading figures of the seminarian system often diminish their courage. Sometimes, a young seminarian might understand more than a Sheikh Ansari. After all, two hundred years have passed since the time of Sheikh Ansari, and this new seminarian, besides inheriting the Sheikh’s legacy, also possesses their own talent and capabilities.
If the seminarian system does not address these two flaws, it will never be reformed or effective.
Memory Enhancement
Memory impairment can often have a psychological origin. Consider a container filled with water; as long as there is no leakage, the water remains within, despite the natural evaporation that occurs. However, if the container has even the tiniest holes, water will gradually and imperceptibly leak out. Similarly, in human memory, stress, mental and psychological distractions, poor nutrition, and unsuitable auditory and visual stimuli act like those tiny holes, leading to the subtle draining of one’s mental resources. These issues commonly result in forgetfulness, and eventually Alzheimer’s disease. Individuals engaged in intellectual or academic work should avoid being overly consumed by the problems of daily life, as unresolved mental and psychological stress can harm both the brain and the cerebellum. If a person breaks a leg, it will eventually heal, but if the cerebellum is metaphorically “evaporated,” the consequences can be far more dangerous. Someone engaged in intellectual work who experiences problems with their vision, for example, becomes significantly incapacitated.
For memory to remain intact, one must not expose themselves to every kind of film or food, nor should they place themselves in situations that generate stress. All of these factors contribute to the evaporation of the cerebellum and memory. For example, if a person possesses billions of brain cells, millions of them die and disintegrate every day. As these cells die, the information stored in them also disappears, because knowledge is material, not abstract. Philosophers may believe that the soul and knowledge are non-material, but in reality, both are material. All the information that one possesses resides in the cerebellum and in cells that are infinitesimally smaller than a particle. As these cells die, the stored knowledge vanishes with them, which leads to forgetfulness. While this may sometimes happen without notice, it is often imperceptible.
In my philosophy classes, I used to say that a scholar or philosopher should not live like a worker, and even their sleep and diet should not resemble that of a labourer, because workers do not rely on the mind in the same way. A worker may throw bricks into a pile and perform such tasks with their eyes closed, but a scholar or philosopher seeks to soar through vast intellectual spaces. The slightest flaw in their mental faculties can prevent them from “flying.” For this reason, scholars must engage in physical exercise, as it is the best generator of new brain cells, and must maintain a proper diet. Furthermore, they must avoid stress and unnecessary emotional stimuli. For a scholar, watching trivial films or consuming excessive emotional content is harmful. Just as someone with a cold should avoid sour foods, it is similarly inadvisable for a scholar to expose themselves to films or content that diminishes logical thinking. As Avicenna once said, a philosopher should refrain from reading novels or poetry because such material can make the mind emotional and distant from logic. An emotional thinker loses depth and becomes superficial and unaware. One of the problems with societies that make decisions based on emotion and impulse is that they lack depth and lose their logical approach, ultimately leading to shallow thinking. Shallow thinking is worse than memory loss. A person with memory loss can often recover through repetition, but someone who lacks depth of thought has no remedy.
The solution to weak memory lies in repetition. Additionally, writing down and recording information can significantly compensate for memory weaknesses. However, a mind that becomes shallow or emotionally driven experiences an intellectual “evaporation” and cannot be revived, just like water that has been absorbed into the earth, never to return.
Western Philosophies
Islamic philosophers have practised intellectual reflection and reasoning from a young age, making thinking and reasoning their lifelong practice. In contrast, many Western philosophers only turn to philosophy later in life, often after establishing careers, and bring with them the constraints of their professional backgrounds. While someone trained in physics or mathematics may be closer to philosophy, a naval commander or military officer brings a different, more authoritarian mindset to their philosophy. Hence, understanding the early professional backgrounds of philosophers is important.
One reason for the chaos in Western philosophy is that many Western philosophers did not cultivate logical minds or a systematic philosophical order from an early age. Islamic philosophers, on the other hand, pursued logic and philosophy from their youth, resulting in a greater unity in their thought. The strength of Western philosophers lies in their freedom of thought, but the weakness is that their thinking lacks the structure of logic. When we examine Western philosophical, legal, or psychological theories, we often find that their arguments are muddled, similar to the shallow reasoning found in Eastern theological discussions. Among Western philosophers, figures like Descartes and Hegel, despite having unique insights, also have numerous errors in their writings. These mistakes are evident to those with a logical mind. The value of their work lies in their intellectual freedom, but their lack of logical coherence leads to disjointed and conflicting ideas.
On the other hand, Islamic philosophers suffer from imitation and a lack of intellectual courage, which prevents them from venturing beyond certain boundaries. It seems as though they cannot go beyond a prescribed intellectual framework and lack the spirit of intellectual freedom. My approach to philosophy combines the strengths of both groups while negating their weaknesses — the logical consistency of Islamic philosophers and the intellectual freedom of Western philosophers. I have consistently ignored external pressures and embraced this synthesis. Logical consistency means avoiding intellectual chaos, and freedom of thought means not fearing the opinions of others, regardless of how the world stands. A philosopher must be committed to truth, knowledge, and research, with no consideration for popular opinion.
In philosophy, there is no room for imitation. Anything belonging to others should be rightfully theirs. The first condition for being a philosopher is thinking in a precise and logical manner, avoiding intellectual chaos. The second condition is to avoid imitation or the theft of others’ ideas. The main threat to philosophy is imitation, fear, and intellectual cowardice. A philosopher who has been subjected to tyranny, oppression, or colonialism may become timid, internalising fear and imitation in their philosophy. Not only philosophy, but also religion and jurisprudence must embody philosophical thinking, free from confusion and superficiality. Thought must be precise and logical, not emotional or shallow. It has always been my view that logic and philosophy must be in harmony with pure, unadulterated religion. If they are not, either the thinker has taken the wrong path or what is presented as religion is, in fact, a distortion of it. A philosopher thinks first and does not base their thought on religion. To make religion the basis for one’s thinking and shape it according to one’s ideas is a form of intellectual deviation and blindness, preventing genuine research and progress.
The Path to National Progress
The path to national progress requires free-thinking philosophers and jurists. This country needs individuals who are free thinkers, otherwise, despite having everything, the nation will not progress. If everyone becomes free to think and develops a collective spirit for national advancement, the nation’s problems will be solved. However, this will require at least a century of effort. This society still has a long way to go before removing the spirit of despotism and establishing a sound foundation for governance. Despite the remarkable achievements of the people in breaking the centuries-old power structures, much work remains. Every individual must set aside selfishness and sacrifice for the country’s progress. Only then can this effort bear fruit in a century. Society suffers from the infectious diseases of despotism, which cannot be easily cured, especially when the so-called healers are themselves sick. It will take a long time to overcome this illness, but if young thinkers dedicate themselves to the greater good, it may eventually lead to a scientific renaissance. However, this is not something that can happen quickly or through mere prayers. The preconditions for freedom from despotism must first be addressed, or else the process will be delayed for many more years.
The Theft of Scientific Work and the Knowledge Bank
One of the injustices that has persisted throughout history is the theft of the intellectual property of great scholars, innovators, and researchers. In the Western world, the rights of authors, creators, and researchers are protected by copyright laws, and ideas are clearly attributed to their original creators. However, in some places, many who teach advanced courses simply repeat the ideas of others without acknowledging the original sources. Today, scientific discoveries are registered in the name of their creators, and any intellectual theft is easily identified. Unfortunately, in some academic circles, intellectual theft is a common practice, with individuals claiming others’ work as their own. A knowledge bank that tracks original ideas would significantly reduce such theft, ensuring that every intellectual contribution is properly attributed. However, many are resistant to the idea of creating such a system because it would expose their lack of originality. This highlights the need for greater transparency and respect for intellectual property in academic circles.
They either see things as white or black, and fail to perceive a color called grey. However, the entire universe is grey and relative, and nothing is absolute. It can be boldly said that “absolute” is a myth and a story. In mysticism, even the Lord cannot be called the “absolute existence” because “absolute” itself is a name. The essence of the Lord is “non-determinate” (La Ta’yyun), and non-determinacy is not absolute. For the rank of the essence, it is said “It has no name nor form.” God cannot be called the absolute, as the absolute itself is a name and a title. Titles like “The Truth” (Al-Haqq), “The Lord of the Worlds” (Rabb al-‘Ālamīn), and all the names found in the small and large supplications are the determinations of the Divine. God is a reality that has “no name nor form.” God is not known for what He is, nor is He referable, and there is no description of the referent. The entire universe consists of determinations. The divine names are all His determinations and relative stages. The divine names have dominion over one another and are both rulers and subjects. For example, the name “Razzaq” (Provider) falls under the dominion of “Rahman” (The Most Merciful), and Rahman is under the dominion of “Allah” (God): as the Holy Quran says, “Say, ‘Call upon Allah or call upon the Most Merciful. Whichever [you call] — to Him belong the best names.'” (Quran 17:110) You may say (Allah) or (Rahman), but Allah is mentioned first, then Rahman follows.
The entire universe is relative. Nothing in existence is absolute. However, unfortunately, Muslims have become absolutist; both in virtues and vices; to the extent that it is difficult even for a seminarian to accept that God will judge Shimmer (the historical figure) with justice. Everything in this world, even addressing injustices, is based on relative accounts, and forgiveness is neither random nor without rule. If God says, “He provides sustenance to whom He wills without reckoning” (Quran 3:133), or says, “He leads astray whom He wills and guides whom He wills” (Quran 35:8), everything is based on the system of causality and choice, and there is no coercion; every choice has its own consequences. That is, everything depends on a person’s choices and actions. God has provided a capital for His servants, as He says, “We have guided him to the way” (Quran 90:10). Then He says, gratitude and ingratitude are both consequences of the choices and will of man: “Either grateful or ungrateful” (Quran 76:3). Unfortunately, these verses are often misinterpreted in an absolutist manner. From absolutism, the idea of “Ali Allahī” arises — the belief that “Allah is the essence, and Ali is His attributes, so undoubtedly, the attributes are identical to the essence,” is absolutism and deviation because God is the Creator, and Ali is a created being. God has essence, while Ali does not. Besides God, no one has essence; all are acts. God has both essence and action, but created beings are actions, manifestations, and determinations. No one besides God can be God. For this reason, pure good is only God, and all created beings are the manifestation of God’s good and actions. However, they are incomparable with anyone, even God. In comparison, there is always a likeness, and there must be a point of similarity between the two compared entities. One who does not have essence cannot be compared to one who does. I remember that in the past, people used to say: “He who compares Ali to Umar is an infidel,” or “He who prefers Ali over Umar is an infidel,” because comparing these two is erroneous. It is like saying that bread is better than burnt motor oil! This is a foolish comparison. Now it must be said, “He who compares the Truth to the creation is an infidel,” because one has essence, and the other does not, and such a comparison should never be made. Even the Imams (peace be upon them) have said, “Remove us from the status of Lordship and speak of us as you wish.”
Unfortunately, absolutism leads to the result that either a person is raised to the level of God and the Prophet, creating Imams, or placed in the category of Iblis (Satan) and Shimmer. It is like a seesaw that either rises or falls. Absolutism has led to only speaking ill of enemies and only speaking well of friends. This is highly unjust. Some, in their beliefs, sometimes speak unfounded words about the caliphs, even slandering them, and excessively praising their friends. For example, Aqa Buzurg Tehrani, in his book “Al-Dharī‘ah,” which discusses Shia scholars, sometimes places them above Amir al-Mu’minin (Ali). Of course, he is opposing the enemy and, against the enemy, not all secrets and flaws should be disclosed. Perhaps someone like Aqa Buzurg Tehrani had this consideration in mind, focusing only on the good qualities of Shia scholars without criticizing them, hoping that Shia would gain a better position over the Sunni world and step out of Taqiyyah (dissimulation). However, in research, one cannot be insincere or self-deceptive. Such an approach leads to ignorance of flaws and, over time, causes weakness and decay.
A seminarian must be relativist, meaning he must be a realist. What is real is relative. Someone who becomes absolutist will also become unresponsive to criticism, while a seminarian grows through criticism and investigation. A seminarian’s failure in knowledge is because he lacks a critical attitude towards himself and those who are close to him. The collapse of ruling systems happens because of unwarranted praise. When someone is excessively praised, they burst. If a person is weighed down with too many virtues, they become heavy and grounded. This absolutist mentality results in a lack of criticism and review, or complete, unchecked love or hate governing actions. Absolute love or hatred distances a person from justice, and an unjust person has no religion: “There is no religion for one who has no justice.” A person must correct their sense of justice before embracing Islam, because an unjust person cannot be a true Muslim. A Muslim must have peace, health, justice, and even love, and justice is the core of being a Muslim, the foundation of Islam, and love is the basis of Shia and faith. Even Shimmer will not be deprived of God’s justice on the Day of Judgment. Shimmer also has the right to say on the Day of Judgment, “It is true that I killed the infallible Imam, but aside from providing sustenance for clerics and mourners, I played an important role in the shaping of the Hussaini epic. It is true that I did not play the lead role, but even the actor in the final role has their share. Reduce my debt and consider my share as well.” Amidst all this weeping and crying, there is a share for Shimmer, and even if he did a small service to his wife and children, God will reward him. As the Quran says, “That is for what your hands have sent before and because Allah is not ever unjust to the servants.” (Quran 3:182) Dogmatic people see everything as either black or white. As soon as they see one evil in a person, they discard all their good deeds.
After the revolution, politicians engaged in many absolutist acts. Many people were killed under the illusion of absolutism and buried in Muslim cemeteries, yet they were still not spared, and even their gravestones were destroyed. No one has the right to destroy the grave of a disbeliever or hypocrite, even if it is in the cemetery of disbelievers, let alone someone who, according to their judgment, was buried in the cemetery of Muslims. One day, I went with a few friends to Behesht-e-Zahra (a famous cemetery in Tehran). I told them I wanted to see the graves of those executed for political reasons. My friends said, “We don’t dare go closer, as we will be accused.” I said, “Stay here, I will go by myself. I want to see with my own eyes how unjust they are. I want to learn good manners from the rude ones.” When I went ahead, I saw exactly what I had heard.
A student should not be intolerant or overly impatient with people. The Prophet (PBUH) had dirt, ash, and the contents of a stomach poured on his head, and he did not respond to the perpetrator. It is unfortunate that clergy are unwilling to make sacrifices for the sake of religion. They only wish to take from religion and are not prepared to give anything back.
A student should be kind and lovable, cherishing all of God’s creatures, from the wolves of the desert to the grains of sand. All are creations of God. If one develops a connection to God’s creatures, the path to spiritual closeness to God gradually opens. A person who lacks morals cannot have spirituality. Arrogant, vengeful, or entitled people always expect their family, friends, and students to respect them and welcome them. A student must love the people, not dominate them, and should never be in a position where they feel entitled to anything. The student should not wait for others to greet them but should greet everyone first. Unfortunately, arrogance is rampant among the clergy. Before the revolution of 1979, the clergy had nothing to be arrogant about, but the resources they have gained in recent years have fostered a sense of pride, which has distanced them from the people. One must be kind to the people. One must be a student, not a clergyman, and if they are struck once in the name of the student, if their turban is removed or struck under their turban, there is no shame in that, and there should be no personal confrontation or vengeance. A student has many blessings, and if they are struck once, it should not matter. This, of course, holds true provided that the student follows the traditional Shiite approach of loyalty to the living divine authority, recognising the sacred intellect of the time, and moving forward under its guidance to find the truth and righteousness.
The Specialisation of Religious Thought
One of the important areas of research in our era is “Women’s and Family Studies.” The issues concerning women must be studied fundamentally. First, one must gather everything throughout Islamic history that was said negatively about women by scholars, philosophers, mystics, poets, and so on, impartially, so that if feminists wish to investigate this topic, they will not be able to do so better or more thoroughly than this. Then, one must find appropriate and fair scholarly responses to these issues, so that feminists cannot use them as a weapon against us, and the seminaries should pre-emptively offer critiques of such views. It is a weakness of jurisprudence that there is no book dedicated to women’s issues, even though women have many specific concerns, nor is there a comprehensive book on men, even though jurisprudence is generally male-centric. The views of all prominent scholars regarding women must be extracted and critically examined from a logical and rational perspective. In the end, either the issues will be resolved, or it must be accepted that these views are fundamentally flawed. Why do figures like Ferdowsi or Rumi hold incorrect views about women?
The issue of the death penalty is also a contemporary topic. Can the death penalty be rational and deterrent to crime? What are the views of contemporary philosophers on this matter? Today, with the help of computers and the internet, we can access vast amounts of information and research to answer such questions scientifically and experimentally. Issues such as the Fitrah of the Eid al-Fitr guest have ceased to be a point of contention; rather, we must focus on new issues that address people’s current demands. For example, what should the method of governance be during the occultation of the Imam? Should it be constitutional or absolute? That is, should it be a system where a monarch governs and scholars critique the work, or should it be one where scholars themselves act as rulers? In this case, the power struggle would be between scholars and monarchs, with the people not being considered. Meanwhile, today, people play the most important role in governance. However, Islamic jurisprudence is confined to these two forms: constitutional and absolute. Such discussions no longer hold value. In the past, during the reign of the Shah, they said: “God, Shah, Homeland.” Today, the slogan is “Independence, Freedom, Islamic Republic.” Monarchs said: “God, then Shah, and then Homeland,” where the homeland referred to the nation, but the people were excluded. Today, “Independence, Freedom, Islamic Republic” also lacks a consideration of God, and the people come last. This is because the people are the foundation of the country and religion. Without people, what use is religion? Religion finds its expression among the people. Moreover, if there is no country, religion loses its effectiveness. Philosophically, a country must first exist, followed by its people, after which religion can thrive among them. In other words, the country and people are the prerequisites for religion. If these two do not exist, there is no religion. I have always stated that the foundational principles are: Homeland, People, and Religion. Religion must be present among the people. The structure of governance during the era of the occultation of the Imam is a topic that must be investigated through collective, cooperative, and networked efforts.
This extends to topics such as the governance of a man over his wife, the issue of women’s hijab, and any issues where secularism, feminism, or liberalism critique women’s rights and human rights. For instance, the rights of women in Islam are often compared to those of women in Zoroastrianism. Critics argue that Islam allows men to marry up to four permanent wives, but forbids polyandry for women. However, Anushirvan argued: “One woman and one husband, and vice versa.” Some argue that women are created from the rib of men—does this hold any truth? How can the verse (Quran 4:34), “And those from whom you fear disobedience, admonish them, refuse to share their beds, and strike them,” be defended in the contemporary world? Here, it is not just the word of a scholar, but the word of God, so we must find a scholarly justification for it.
The first step must be to resolve these issues and pacify the discourse, so that the international community does not use these points to malign the country. Iran is often accused of violating women’s rights. If the government seeks dialogue with the world, it must respond appropriately to these criticisms. Without addressing these allegations, meaningful global dialogue is not possible, and we must not blindly accept that previous scholars made erroneous claims regarding women. In research, devotion to the truth is paramount. Researchers are committed solely to discovering the truth. They must carefully scrutinise the errors of contemporary scholars, especially those at universities. The questions raised in some of these investigations are highly scientific and modern. For instance, in the issue of hijab, one may ask why a woman must cover herself for prayer in a room where no non-mahram is present, only in the presence of God. Is God considered a non-mahram or the angels? Islam faces fundamental challenges in both women’s rights and human rights, and these issues have sparked severe attacks against the religion and its tenets. Addressing these issues and providing suitable responses to such dilemmas is among the most important tasks of students, religious scholars, and academic institutions.
Capitalist Economics and the Solution to Poverty
I have written a book entitled “Healthy Economy and the Elimination of Poverty.” This book outlines the principles of a healthy economy in today’s world. In this book, I argue that the value of a society lies in its economy and productive capacity, not in its culture or politics. Of course, this economy should be one that follows the “right path” and is managed by “capable and righteous leadership.” In my book “The System of Domination,” I highlight the importance of these topics and stress some points that need emphasis. A financial and economic system, including personal finance and the governance of society, should be structured for the long term, not through short-term policies. The goal of this system should be to provide public welfare and ease the lives of the disadvantaged. This system, in its pursuit of poverty alleviation, should also foster growth in religious sentiments, charity, and selflessness among the people, while avoiding excessive government spending, misallocation of resources, and the promotion of wastefulness and materialism.
This economic system must confront the imperial financial and economic powers of the world. It must pursue industrial development and strive for economic independence, ensuring that the nation can compete globally. It should avoid economic isolation and, above all, avoid getting involved in regional or global conflicts, particularly wars initiated by the United States. The system should also be vigilant against any provocative or hostile actions from America, confronting them with wise and intelligent strategies, and should be fully prepared to use military leverage if necessary.
The global economic system today is based on the exploitation of nations. Those who possess wealth and power can control the pulse of society, manipulating entire populations to accept their desires, as the livelihood of the people depends entirely on their submission to the rules set by these groups. Any nation that refuses to comply or attempts to choose a different path is faced with impossible living conditions, eventually coerced into obeying the policies of these powers.
Income and Consumption Patterns
The income levels of individuals should align with the general consumption patterns, so that, beyond the financial strength of the government, individuals also have freedom of action with a variety of products. Despite the fact that the general public are generous and self-sacrificing, they should still benefit from certain guaranteed surplus income. Ultimately, every individual in society must possess the awareness and insight to easily internalise the ability to rise, act, migrate, confront the enemy, engage in combat, and defend, such that the ideals of society take precedence over personal interests. A society cannot be based solely on economics without the support of cultural underpinnings and military power; because, without a proper intellectual and cultural foundation, these factors lead to the misleading path of arrogance and excess. In my book Healthy Economy and Eradication of Poverty, I have discussed the erroneous and intertwined relationship between economics, culture, and religion, presenting this covenant as a large-scale criterion for outlining a sound and just economy.
Salvation, Deliverance, and Ultimate Well-Being
The salvation and ultimate well-being of a believer lies in finding the path to eternal happiness to avoid falling into hell, which is achievable by someone who maintains health in this world. However, for someone who does not believe in the afterlife, their salvation and deliverance lie in refraining from committing oppression in this world. Such a person avoids oppression and deprivation, neither oppressing others nor experiencing scarcity themselves, because before oppressing others, they have already wronged themselves. In reality, the key to salvation in this world is to avoid oppression, and this truth applies equally to believers and non-believers.
If someone believes in the afterlife, they will also attain eternal happiness. The path to salvation or ruin depends on its starting points. Sometimes, these are gradual and long-term, while at other times, they are short-term. For example, one might spend twenty years walking the wrong path, leading to destruction, while another might end up in ruin after stabbing someone with a knife; though both scenarios have their roots and precedents, nothing happens instantly. Ultimate well-being is not a sudden occurrence either; it must be attained through a lifetime of healthy living. As the Quran states: “Do not die except as Muslims”, meaning one must remain a Muslim until death.
Master and Disciple
The relationship between a master and a disciple is often based on deceit, pretence, and manipulation, and such relationships must be formed only after careful investigation and assurance. It does not matter whether the relationship is named as “teacher and student” or “master and disciple”. The important thing is not to be gullible, so that no one can deceive you. Having a true master brings peace to the disciple. If the master is genuinely one of God’s saints, the peace is real; otherwise, it is false. When the relationship between the disciple and a true saint is disrupted, the disciple faces significant spiritual turmoil.
A person must make great efforts to identify a true master and be careful not to fall into the traps of misguided or fraudulent guides, as it is said:
Whoever’s mentor is lost,
How can they guide their disciple to paradise?
On the other hand, if one is fortunate enough to find a good master, they will find great benefit. A true master can provide immense fruits for the disciple.
The relationship between master and disciple is relative, not absolute. Firstly, God is the ultimate Master, and all humans are His disciples. Then, the prophets are the Masters, and we are their disciples. A teacher is also a master, and we are their disciples. God, being the highest Master, has never forced anyone to follow His will; thus, no master has the right to force a disciple. A master is like a doctor, who examines and provides prescriptions. If the patient follows the prescription, they will recover; if not, they remain ill. Thus, any master who seeks to impose something on the disciple is themselves misguided. As God, the highest Master, says: “Indeed, We have shown him the way, whether he is grateful or ungrateful”.
Human Suffering in this World
We were not created to suffer, but rather to strive in this world so that we may become aware, developed, and seasoned. No effort is without hardship and pain. The reason humans in our time possess knowledge equal to that of the prophets is due to this very maturation, pain, and effort. However, part of human suffering arises from the shortcomings and mistakes of humanity, as well as from the greed of economic cartels and insatiable materialists. Some of this suffering is natural. Suffering, as determined by nature, is beneficial to humans. For example, someone who wants to take an exam needs some stress, and if they do not have any, they cannot sit the exam. This level of stress, if proportionate and not excessive, enables the individual to focus on the exam.
Past and Future Sins
The Holy Quran states: “Indeed, We have granted you a clear victory, that Allah may forgive you your past and future sins” (Quran 48:1-2). God forgives the past and future sins of Prophet Muhammad. Infallibility is a truth with various levels. Complete infallibility belongs to God, and others have varying degrees of it. The prophets, each possess a certain level of infallibility. When all students in a class receive a score of 20, it does not mean that they all have the same level of knowledge. Similarly, while all prophets are infallible, their levels of infallibility differ. Infallibility is not lost through any sin. When a driver commits a minor infraction, they are fined but their driver’s license is not revoked. However, when a crime is severe, the driver’s license is revoked. The license serves as a metaphor for the infallibility of the prophets. God punished Prophet Yunus by confining him in the belly of a whale, but His punishment did not invalidate his infallibility.
God forgives the sins of all righteous people. He also forgave Prophet Musa (Moses), even though he had committed a killing. God forgives all the prophets, as they are people of purity and loyalty. The Shiite Imams also possess infallibility, and the sources of their infallibility are abundant. The Holy Quran states: “Indeed, Allah desires to remove all impurity from you, O People of the House, and purify you completely.”
Specialised Prescription of Prayer
Some people do not notice the effects of the supplications and prayers they recite in their lives. Prayer is like medicine; it must first be prescribed by a knowledgeable doctor. One cannot take any medicine at will, nor without a prescription. Sometimes, taking certain medicines together can be extremely dangerous. The book Mafatih al-Jinan is like a pharmacy that should only be used under the guidance of a doctor. If someone follows the doctor’s prescription and does not experience improvement, they should then consult the doctor to ask why they have not improved. The doctor will either adjust the prescription or refer them to a specialist.
The Soul and Human Spirit
One of the Bosnian youths who visited our home, accompanied by a group of Bosnians, was a gynecologist. He had a question about the spirit being breathed into the fetus. I explained that humans belong to two categories: one group possesses a soul that is purely material, emerging from the material world, and the other, a rare group, possesses a spirit that is formed within their body, as described in the Quran: “Then We developed him into another creation. Blessed is Allah, the best of creators.” This refers to the latter group. Animals also have souls, though this is relative. There are different types of souls in living beings. As a child grows, a new soul may develop within them. This is the same soul that the angels prostrated to. Not everyone has this soul; while all humans have the potential for it, it may never be actualized within them. Animals also possess lower levels of a created soul, but typically, it does not begin to operate.
Revelation and the Quran’s Descent
The Quran was revealed both gradually and in its entirety to the Prophet Muhammad. The Prophet himself had knowledge of some parts of the Quran even before their formal revelation, although he was not permitted to disclose it. Imam Ali also had prior knowledge of the Quran before the revelation. This is well documented in both Sunni and Shia traditions.
The Life of Grand Ayatollah Nokoan (May His Shadow Endure)
The greatest jurist, philosopher, mystic, exegete, and scholar, Grand Ayatollah Nokoan (May His Shadow Endure), has had a profound impact on contemporary intellectual life, contributing significantly to its foundation, growth, and flourishing. He has played a pivotal role in the development of Islamic sciences, with unique views on jurisprudence, interpretation, philosophy, mysticism, and other religious and human sciences.
Haqīqat al-Sharī‘a fi Fiqh al-‘Urwa (in two volumes),
Tahrīr al-Tahrīr (in three volumes),
Tawdhīh al-Masā’il (in two volumes),
Murtafa‘ al-Fiqh al-Shī‘ī (in nine volumes),
New Rulings,
Emerging Issues,
Rituals of Hajj,
Fiqh Treatises on Singing and Music (Singing and Instrumentation from the Collapse to Elegance) (in seven volumes),
Worldly Hobbies and Research in Religious Fiqh,
History of Singing and Music’s Influence on Fiqh,
Dancing, Clapping, Whistling, and Happiness in Shiite Jurisprudence,
Rulings on the Singing Voice of Women,
Women and Religious Freedom,
Commentary on Forbidden Earnings,
Eight Fiqh Treatises,
Hadith Index for Shiite Jurisprudence,
Wilāya and Governance,
Hadith Index for Verses of Rulings,
Fiqh Principles,
Fiqh Commentaries,
Alcoholic Beverages,
Methods of Implementing Islamic Punishments,
Introduction to the Science of Usūl, Rijāl, and Dirāya,
The Science of Usūl and its Five Scholars,
Beyond Usūl in Explaining Kifāyat al-Usūl,
Views of the Akhbārī Scholars,
Opinions of the Usūlī Scholars,
Restrictions on the Views of the Akhbārī and Usūlī Scholars,
Introduction to the Knowledge of the Qur’ān,
Interpretive Methodologies in the View of the Qur’ān,
Reasons for Revelation,
The Qur’an and Economic Principles,
Non-Alteration of the Qur’an and Proving its Inherent Authority,
History of Human Thought,
Tawhīd and Fitra,
Islam: The Living and Eternal Identity,
Humankind and its Vital World,
Creation of Humankind and the Material Library,
The Truthful Leaders of Islam,
Infallibility: A Divine Gift,
A New Exploration in Miracles and Charisma,
The Necessity of Understanding the Light Position of the Ahl al-Bayt (Peace Be Upon Them),
Al-Kawthar: The Honour of Truth,
Degrees of Wilāya,
Mīnā’ī Worlds,
Religious Guidance,
Patterns of Religious Thought,
Essentials for Religious Research and Religious Semantics,
Seven Doctrinal Treatises,
The Reflection on What Has Been Reported from the Ahl al-Bayt of Prophethood (in two volumes),
Denial of God and the Principles of Atheism,
Physical Resurrection: A Religious and Philosophical Issue,
Eternal Hell and Fire and its Everlasting Torment,
New Philosophy,
Five Philosophical Articles,
The Simple Body and its Divisions,
The Book of Love,
Stations of the Mystics,
Mysticism and its Stations,
Explanation of Fusūs al-Hikam (in thirty volumes),
The Mystical Recipe,
The Unseen, Night, and Vigilance,
The Mystic and Perfection,
Framework of the Path to Perfection,
The Circle of Existence,
The Red Journey (Explanation of the Stages of the Wayfarers),
Explanation of Misbah al-Uns,
Correcting the Introduction to Explaining the Principles of Tawhīd,
Rationality of Shiite Mysticism (Explanation of the Introduction to Principles in three volumes),
The Essence and Identity of the Islamic Revolution,
System of Authority,
History of the Ever-Living Life,
Shiite Leaders During the Occultation,
Islamic Revolution: Challenges and Programs,
Political Views,
Five Political Treatises,
Cultural Revolution,
A Paper on Understanding the Challenges of the Islamic Revolution,
The Ideal City or the New Jungle,
The Biography of the Infallibles and their Uprisings Against Oppression,
Scholars and Leadership,
Religious Scholars, Asceticism, and Piety,
The Truthful Scholars: Followers of the Prophets,
The Hawza (Religious Seminary): Challenges and Programs,
Social Challenges,
Pain, Poverty, and Social Issues,
Social Dialogue,
Women: The Oppressed in History (in four volumes),
Women as the Garden of Beauty and Education,
Friendly Dialogue,
Dhikr: Role in the Realm of Reason,
In the Gathering of the Present and the Absent,
Rules and Principles for Interpreting Dreams,
A Story of Social Harm,
Teaching the Stations of Iranian Musicians,
Comprehensive Works of Naku (in thirty volumes),
The Pure Criticism (in four volumes),
The Pain of Love,
The Blood of the Heart (in two volumes),
Meeting the Beloved,
The Sad Voice of Love,
God: He Whom I Worship,
The Book of God,
Interpretation of Guidance (Qur’anic Interpretation),
Science of Istikhāra by the Qur’ān (in five volumes),
Introduction to the Science of Istikhāra by the Qur’ān,
Concise Istikhāra for Verses and Chapters,
Dialogue on Knowledge of the Qur’ān,
The Obvious Hidden,
The Best Glad Tidings,
Amīr al-Mu’minīn and His Challenging Wilāya,
The Point of Existence,
Zahra 3: Imam of Truth, Hussein: Imam of Love,
Hussein 7: Prophet of Love,
The Government of the Savior,
The Shelter of the Divine Appearance,
Gambling,
Rulings on New Components,
Programmatic Connections and Digital Interactions,
The Pulse of Faith and Kufr,
Qualities of Safety and Happiness,
Religion of Wisdom,
The Sufficient Unity,
The Science of Sufficient Unity,
The World of Jinn and the Deception of Humans,
Thank You for the Sin,
Death and Afterlife in Eternity,
The Philosophical Treatise of Wisdom,
Science of Spiritual Conduct,
Beloved Knowledge and Loving Conduct,
The Lexicon of Mysticism,
Mystical Dialogues,
The Seven Rules of Divine Conduct,
The Mirage of Mysticism or the Scattered Dust,
Tale of Love,
Ethical Admonitions,
The Light for Understanding the World, its Ownership, and the Covenant upon it,
The Essence of Servitude and Lordship,
Issues in the Science of Humankind,
Women and Life,
The Garden of Beauty and Education,
Love of Wife in the Hearts of Leaders and Fulfillment by Partners,
Spouses Adhering to Law and Lovers Supporting Loved Ones,
Miracles for Physical Health and Spiritual Growth,
The Eye, the Life of the Eye,
What is Life? What is Death?,
Freedom in Prison,
The Series of Justice and Injustice,
The Islamic Revolution and the Republic of Muslims,
Strategies of the Islamic System and its Record,
Political Measures,
Social Turns and Departures,
Hajj: Organizational or Abrahamic,
Extended Claims of Shari‘a Culture, a Direction of the World’s Kind,
Healthy Economy, Diseased Economy,
Intellectual Freedom for Hawza Students and Tyranny for Oppressors,
The Pure Writings for Hawza Students,
The Economics of Religious Seminaries and the Status of Religious Scholars,
The Mirror of Students in Religious Seminaries,
Today’s Student, Tomorrow’s Divine Scholar,
The Sinai of Students, Chambers of Spirituality,
Education and Violence,
Students and Commitment to Work,
Rules of Religious Preaching,
Religious Mission,
Science of Teaching,
Candle of Life,
The Quiet Night and the Thunder of Silence,
The Two Appointments of Love,
And so on…
