Expansive Active Manifestation
Expansive Active Manifestation in Sadegh Khademi’s Mystical Epistemology
Introduction
Sadegh Khademi’s Awareness and the Divine Human articulates a profound mystical epistemology centered on expansive active manifestation (ẓuhūr fa‘lī munbasiṭ), which unifies the divine essence with phenomenal reality. This translation, derived from Chapter Two of Khademi’s work, elucidates the divine human’s intuition of divine unity through an interconnected system (niẓām mushā‘ī) and all-encompassing unity (jam‘ al-jam‘). Rooted in Shi‘i theology, the text integrates hadiths and Qur’anic exegesis to illuminate the divine presence (maḥḍar dhāt). Comprehensive annotations clarify technical terms for diverse readers, ensuring accessibility. The translation preserves the philosophical depth, mystical nuance, and literary richness of the Persian original, reflecting its rhetorical elegance and theological sophistication.1
1 Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/
Translation
Intuition of Expansive Active Manifestation
Thus far, what was intuited were the essential attributes of the Exalted Truth, which are infinite, limitless, and identical with the divine essence. However, the lordly essence of God possesses infinite active attributes, and active phenomena are manifestations of His sanctity.2
Active manifestation comprises two stages: absolute and expansive manifestation, and restricted manifestation. Here, the discussion focuses on expansive active manifestation, elucidated through its nominal exposition.
Expansive active manifestation, an intellectual determination (ta‘ayyun ‘aqlī), constitutes the creative aspect of divine vicegerency (wajh khalqī waliyyah), referred to as pervasive unity (aḥadiyyah sārī) and lordly unity. However, the true aspect of divine vicegerency is the locus of singular determination (ta‘ayyun aḥadī).3
Expansive active manifestation, on one hand, holds the station of all-encompassing unity (jam‘ al-jam‘) in creation and, on the other, serves as the creative locus of all perfections of divine unity (aḥadiyyah) and the station of unitary oneness (wāḥidiyyah). It channels these perfections across all creative realms, from divine power (jabarūt) to materiality (nāsūt), through transformation and descent.4 It embodies both the unity of aḥadiyyah and the perfections of wāḥidiyyah, while also being a lordly effusion that manifests in all multiplicities, including the mutable multiplicities of nāsūt.
The pervasive flow of expansive grace (saryān fayḍ munbasiṭ) accompanies phenomena in their phenomenal nature, such that their emergence and continuity depend on this accompaniment.5 In this regard, phenomena exhibit no deviation or falsehood, all possessing equal nobility and value. Nobility and value arise solely from the precedence of certain phenomena in this accompaniment.
Since every entity that assumes determination is limited by its form, level, and specific determination, when considered inwardly, unity, purity, and simplicity endure. The apparent multiplicity of creation is an expansive matter, merely a manifestation and emergence, a divine aspect (wajh azāwī), devoid of independent existence. There is no discussion of existences necessitating a mediator between unity and multiplicity, for existence is identical with unity. Love and affection manifest as a disclosure that, in a single, all-encompassing revelation and an expansive, infinite active manifestation of the divine essence, immerses every determination in love and a shared unity among forms.6 This unity of love is the highest and most exalted unity, with no independent selfhood in the length or breadth of existence for this expansive form and aspect. This aspect is the most exalted essential name of the Exalted Truth and His unique, expansive manifestation, distinguished from the undetermined essence by its qualification of pervasiveness, universality, and comprehensiveness. It flows and manifests in all determinations and active aspects of the divine essence.7
The emergence and active manifestation encompass all effects and rulings of the station of differentiation and the pervasiveness of this manifestation. The meaning of pervasiveness is the creative and active emergence itself. This manifestation and determination accompany each level with a specific determination and manifestation, not the divine essence itself, without diverging from its determination.8 The divine essence, in its relation to expansive active manifestation and its absolute creative aspect, pervades all manifestations and other creative aspects. As the supreme determination of the Exalted Truth in the realm of action, expansive manifestation is pure, complete, simple, and endowed with all active forms. Thus, the supreme disclosure is the complete effect of the sanctified essence, and the complete effect of the independent essence is the entirety of the essence’s effect. Since the complete essence is pure existence, its complete creative effect is also a pure and complete manifestation.
The divine human intuits this expansive manifestation within themselves and is aware of it—a manifestation endowed with every emergence and form.9
The origin of the interconnected and interwoven creative system is a singular creative manifestation, expansive and all-encompassing, which binds all phenomena collectively, interdependently, and interrelatedly. Although each form and phenomenon is tasked with a function and responsible for its ordained role and ruling by the decree of the Exalted Truth, no form can be seen in this whole as separate, isolated, or detached from unity in a fragmented or independent manner. The Exalted Truth, in essence, attributes, and action, operates collectively and interdependently in love and unity across all forms.10
The intuition of this unity, which gathers essence and manifestation in a single presence, assembly, and divine presence (maḥḍar dhāt), in a single manifestation and essence, is the highest active and creative intuition and awareness of the pure human, endowed with authority, steadfastness, and all-encompassing unity.11
The divine human is divine because, through divine grace and favor, they are endowed with such a pure and clear encounter and intuition.
With authority, aspiration, steadfastness, tranquility, and intuitive faith bestowed by divine grace, the divine human, in love and direct presence of the Exalted Truth, sees only the Exalted Truth through the expansive and singular form, without the interference of proximity or distance, and no effective intermediary exists. Yet, every form and manifestation retains its divine aspect (wajh azāwī), and nothing is annihilated or consumed even here. In this all-encompassing unity, everything possesses a divine aspect and identity, and all things—existence, the Exalted Truth, and manifestation—are beautiful in their ordained place.12
The divine aspect of manifestation is never lost; that is, manifestation, by eternal necessity, is nothing but the aspect and countenance of the Exalted Truth, so divine that it cannot even claim independent unity.
Awareness in this determination exemplifies divinely bestowed knowledge (‘ilm ‘ināyī) and expansive manifestation, encompassing all subsequent emergences in a simple form and holding an active role relative to their manifestation.13 In other words, if expansive manifestation is the novel emergence of God, other phenomena are novel emergences of expansive manifestation within the same singular true manifestation, without possessing independence in this mediation. Its mediation is also through its divine aspect. A single, absolute, and expansive divine effusion, with countless determinations through love and generosity, does not become multiple or repetitive due to the multiplicity of its determinations.
In a single disclosure and essential determination, the Exalted Truth grants creative emergence to expansive manifestation and all phenomena manifested through it. The manifestation of the Exalted Truth possesses a unity that is not dualistic and is unique in its emergence. This singular pervasive disclosure determines, shapes, orders, and arranges all creative manifestations. The manner of creative determination follows the active and determining agent.14
The active role in manifesting material, imaginal, celestial, spiritual, divine, or immaterial phenomena lies with this pervasive divine reality. Other phenomena are objective concomitants and relations of the manifestation and determination of expansive manifestation, not as essential or mental necessities. This objective concomitant and necessity entails the individuation of the necessary within the same singular manifestation, not its generality. Thus, the necessary phenomena are both personal and external manifestations and themselves knowledge, not intermediaries revealing objective phenomena.15
Divine creation emerges through this pervasive reality and is sustained by the enduring accompaniment of God. In the ascending journey, it ascends. The pervasive reality holds an active role in the emergence of creation in the transformative and descending journey. These two attributes and active hands of the Lord—manifestation and preservation—undertake the disclosure and maintenance of creation, never leaving any phenomenon alone anywhere.16
The direction of manifesting phenomena and the direction of knowing phenomena are one in expansive manifestation. Accordingly, the emergence of every phenomenon for expansive manifestation is identical with awareness of it.
Thus, any phenomenon that beholds the pervasive lordly unity and expansive manifestation attains the intuition of the sanctity of the Exalted Truth and sees His countenance everywhere. This intuition, granted in the descending journey through true divine favor and of the nature of knowledge and awareness, is bestowed in the ascending journey, in the third journey and the station of universal vicegerency, to the chosen divine ones.17
Shi‘i Hadiths and Qur’anic Evidence
The following hadith may refer to this level of knowledge and awareness: “Ḥaddathanā Aḥmad ibn al-Ḥasan ‘an Aḥmad ibn Ibrāhīm ‘an Muḥammad ibn Jumhūr ‘an Aḥmad ibn Muḥammad ibn Abī Naṣr ‘an ‘Īsā al-Farrā’ ‘an Abī al-Ṣāmit qāla sami‘tu Abā ‘Abd Allāh ‘alayhi al-salām yaqūl: Inna min ḥadīthinā mā lā yaḥtamiluhu malakun muqarrabun, wa lā nabiyyun mursalun, wa lā ‘abdun mu’minun. Qultu: Faman yaḥtamiluhu? Qāla: Naḥnu naḥtamiluhu” (Abū al-Ṣāmit said: I heard Abū ‘Abd Allāh [Imam Sadiq], peace be upon him, say: Some of our narrations cannot be borne by a proximate angel, a sent prophet, or a believing servant. I asked: Who can bear them? He said: We bear them) (Kulayni, 1987, vol. 1, p. 263).18
Abū al-Ṣāmit narrates: I heard Imam Sadiq, peace be upon him, say: Some of our hadiths are such that neither a proximate angel, a sent prophet, nor a believing servant can bear or accept them. I asked: Who, then, has the capacity to bear and accept them? The Imam, peace be upon him, said: Only we can bear them.
The aforementioned groups—souls, proximate angels, sent prophets, and believers—lack expansive determination and are thus deprived of its knowledge. The Ahl al-Bayt, peace be upon them, possess the capacity to bear it. Terms such as Mother of the Book (umm al-kitāb), Clear Book (kitāb mubīn), and divine will (mashiyyah), interpreted as the active divine knowledge and the source and repository of creative knowledge, may be seen as allegories of this intuition.
The Qur’an states: “Ḥā mīm wal-kitābi l-mubīn, innā ja‘alnāhu qur’ānan ‘arabiyyan la‘allakum ta‘qilūn, wa innahu fī ummi l-kitābi ladaynā la-‘aliyyun ḥakīm” (By Ḥā mīm and the Clear Book, We made it an Arabic Qur’an that you may understand. It is in the Mother of the Book, with Us, sublime and wise) (Al-Zukhruf, 43:1-3, Fouladvand, 2004).19
The term “kitāb” (Book) signifies everything with sound logic and necessary documentation. The term “ḥakīm” (wise) indicates the collective and comprehensive nature of this level of the Qur’an’s knowledge and epistemic source. This meaning is supported by another verse: “Alif lām rā, kitābun uḥkimat āyātuhu thumma fuṣṣilat min ladun ḥakīmin khabīr” (Alif lām rā, a Book whose verses have been firmly established, then detailed, from One Wise and Aware) (Hūd, 11:1, Fouladvand, 2004).20
The phrases “ḥā mīm” and “alif lām rā” may refer to profound semantic and manifest phenomena endowed with expansive determination, introduced per the principle: “Parables are one in what is permissible and what is not.”
The determination of “wal-kitābi l-mubīn” (and the Clear Book) is described elsewhere: “Wa ‘indahu mafātiḥu l-ghaybi lā ya‘lamuhā illā huwa, wa ya‘lamu mā fī l-barri wa l-baḥri, wa mā tasquṭu min waraqatin illā ya‘lamuhā, wa lā ḥabbatin fī ẓulumāti l-arḍi, wa lā raṭbin wa lā yābisin illā fī kitābin mubīn” (With Him are the keys of the unseen; none knows them but He. He knows what is on land and sea. No leaf falls but He knows it, nor a grain in the darkness of the earth, nor anything moist or dry, but it is in a Clear Book) (Al-An‘ām, 6:59, Fouladvand, 2004).21
This determination, in addition to the title “wal-kitābi l-mubīn” (and the Clear Book), is also endowed with the title “imāmin mubīn” (Clear Guide). The Qur’an states: “Wa kulla shay’in aḥṣaynāhu fī imāmin mubīn” (And We have recorded everything in a Clear Guide) (Yā Sīn, 36:12, Fouladvand, 2004).22
In a hadith, the clear exemplar of this verse is identified as Amir al-Mu’minin [Imam Ali], peace be upon him: “‘An Abī al-Jārūd ‘an Abī Ja‘far Muḥammad ibn ‘Alī al-Bāqir (‘an abīhi ‘an jaddihi) qāla: Lammā nazalat hādhihi al-āyatu ‘alā rasūli Llāhi (wa kulla shay’in aḥṣaynāhu fī imāmin mubīn), qāma Abū Bakr wa ‘Umar min majlisihimā fa-qālā: Yā rasūla Llāhi, huwa t-tawrātu? Qāla: Lā. Qālā: Fahuwa l-injīlu? Qāla: Lā. Qālā: Fahuwa l-Qur’ānu? Qāla: Lā. Fa-aqbala Amīru l-Mu’minīna fa-qāla rasūlu Llāhi: Huwa hādhā, innahu l-imāmu lladhī aḥṣā Llāhu tabāraka wa ta‘ālā fīhi ‘ilma kulli shay’” (Abū al-Jārūd narrates from Imam Bāqir, from his father, from his grandfather: When this verse, ‘And We have recorded everything in a Clear Guide’ [Yā Sīn, 36:12], was revealed to the Messenger of God, Abū Bakr and Umar rose from their assembly and asked: O Messenger of God, is it the Torah? He said: No. They asked: Is it the Gospel? He said: No. They asked: Is it the Qur’an? He said: No. Then Amir al-Mu’minin entered, and the Messenger of God said: It is this one, the Imam in whom God, Blessed and Exalted, has encompassed the knowledge of all things) (Kulayni, 1987, vol. 1, p. 192).23
The following hadith from Imam Hasan ‘Askari, peace be upon him, may pertain to the expansive active determination, which serves as the intermediary of God’s agency in creation: “Qulūbunā aw‘iyatun li-mashiyyati Llāhi, fa-idhā shā’a shi’nā, wa Llāhu yaqūlu: Wa mā tashā’ūna illā an yashā’a Llāhu” (Our hearts are vessels for God’s will. When He wills, we will. And God says: ‘You will not will unless God wills’ [Al-Insān, 76:30]) (Kulayni, 1987, vol. 1, p. 287). Surely, God is the Knowing, the Wise.24
The Expansive Spirit and First Intellect
The first creative spirit is an expansive, universal, and comprehensive intellect, the supreme emergence and manifestation of the descriptive divine name Allāh.25 It is comprehensive, meaning it faces no opposition, has no counterpart or rival, but is a singular entity present in the essence of every phenomenon, within the inward and essence of every emergence, without adopting their determinations.
The expansive and universal spirit is the first active determination and abstract, simple, comprehensive, and absolute manifestation, encompassing all perfections of the spiritual, imaginal, and material realms in a collective and simple active form. Other active forms and manifestations emerge through it and are under its governance. In this realm, all virtues are manifested in unity, collectivity, universality, and transmission. Each of these names is a singular locus of divine all-encompassing unity.26
The expansive and universal spirit is a distinguished and supreme manifestation, endowed with the creative all-encompassing station of truth, complete lordly perfection, and attainment of the divine essence, possessing knowledge of the essence’s identity. This expansive and universal spirit is termed the First Intellect (‘aql awwal), and its primacy is relative compared to the locus of singular determination and the station of the seal of vicegerency (khātamiyyah), which, as will be discussed later, does not possess the all-encompassing unity of jam‘ al-jam‘.27
Mulla Sadra, to prove the resurrection of the pure intellect toward God, its annihilation from creative determination, and its eternity through God’s eternity, argues thus: Since there is no veil between the intellect and the Exalted Truth, God necessarily discloses Himself to the intellectual spirit. This disclosure is clear and identical with the essence, as there is no additional attribute, aspect, or consideration beyond the Exalted Truth. Thus, the essence and reality of the intellect are like a transparent mirror in which the countenance of the Exalted Truth—His likeness—is observed. In the essence of the intellect, there is nothing but the countenance and disclosure of the Exalted Truth, and there is no duality: the determination of the intellect and God’s disclosure to it. For it is impossible for two determinations to recur in one entity, just as it is impossible for two aspects to manifest from God in a single respect. Mystics have said for this reason that God does not disclose Himself twice in one countenance or aspect.28 From this, it is known that the intellect’s determination objectively consists of God’s disclosure of His essence’s countenance to it, and the countenance of the divine essence is the very reality of that essence, not something additional to it. This is the desired conclusion.
2 Chittick, W. C. (2005). The Sufi Path of Knowledge. SUNY Press.
3 Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
4 Corbin, H. (1998). Alone with the Alone. Princeton University Press.
5 Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
6 Rumi, J. (2006). The Masnavi. Oxford University Press.
7 Nasr, S. H. (1993). An Introduction to Islamic Cosmological Doctrines. SUNY Press.
8 Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
9 Amoli, S. H. (2005). Kernel of the Kernel. SUNY Press.
10 Qaysari, D. (2002). Sharh Fusus al-Hikam. Al-Maktaba al-Azhariyya.
11 Shirazi, S. (2001). Divine Manifestations. Al-Mizan Press.
12 Avicenna. (2005). The Metaphysics of The Healing. Brigham Young University Press.
13 Jili, A. (2007). Al-Insan al-Kamil. Dar al-Kutub al-Ilmiyya.
14 Khomeini, R. (2003). Misbah al-Hidaya. Institute for Compilation and Publication of Imam Khomeini’s Works.
15 Mesbah-Yazdi, M. T. (2010). Islamic Epistemology. Imam Khomeini Institute.
16 Bahrani, H. (2006). Al-Burhan fi Tafsir al-Qur’an. Dar al-Tafsir.
17 Tusi, N. (1995). Sharh al-Isharat. Al-Maktaba al-Murtazawiyya.
18 Kulayni, M. (1987). Al-Kafi, vol. 1, p. 263. Dar al-Saqi.
19 Fouladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
20 Tabarsi, F. (1997). Majma‘ al-Bayan. Dar al-Ma‘rifa.
21 Qumi, A. (1998). Tafsir Qumi. Dar al-Kitab.
22 Majlisi, M. B. (1983). Bihar al-Anwar. Dar Ihya al-Turath al-Arabi.
23 Kulayni, M. (1987). Al-Kafi, vol. 1, p. 192. Dar al-Saqi.
24 Kulayni, M. (1987). Al-Kafi, vol. 1, p. 287. Dar al-Saqi.
25 Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
26 Chittick, W. C. (2005). The Sufi Path of Knowledge. SUNY Press.
27 Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
28 Tusi, N. (1995). Sharh al-Isharat. Al-Maktaba al-Murtazawiyya.
References
Amoli, S. H. (2005). Kernel of the Kernel. SUNY Press.
Avicenna. (2005). The Metaphysics of The Healing. Brigham Young University Press.
Bahrani, H. (2006). Al-Burhan fi Tafsir al-Qur’an. Dar al-Tafsir.
Chittick, W. C. (2005). The Sufi Path of Knowledge. SUNY Press.
Corbin, H. (1998). Alone with the Alone. Princeton University Press.
Fouladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
Jili, A. (2007). Al-Insan al-Kamil. Dar al-Kutub al-Ilmiyya.
Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/
Khomeini, R. (2003). Misbah al-Hidaya. Institute for Compilation and Publication of Imam Khomeini’s Works.
Kulayni, M. (1987). Al-Kafi, vol. 1. Dar al-Saqi.
Majlisi, M. B. (1983). Bihar al-Anwar. Dar Ihya al-Turath al-Arabi.
Mesbah-Yazdi, M. T. (2010). Islamic Epistemology. Imam Khomeini Institute.
Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
Nasr, S. H. (1993). An Introduction to Islamic Cosmological Doctrines. SUNY Press.
Qaysari, D. (2002). Sharh Fusus al-Hikam. Al-Maktaba al-Azhariyya.
Qumi, A. (1998). Tafsir Qumi. Dar al-Kitab.
Rumi, J. (2006). The Masnavi. Oxford University Press.
Shirazi, S. (2001). Divine Manifestations. Al-Mizan Press.
Tabarsi, F. (1997). Majma‘ al-Bayan. Dar al-Ma‘rifa.
Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
Tusi, N. (1995). Sharh al-Isharat. Al-Maktaba al-Murtazawiyya.
Unveiling Divine Unity: Expansive Active Manifestation in Sadegh Khademi’s Mystical Epistemology
Abstract
Sadegh Khademi’s Awareness and the Divine Human presents a sophisticated mystical epistemology rooted in Shi‘i theology, articulating the concept of expansive active manifestation (ẓuhūr fa‘lī munbasiṭ) as a unifying principle between divine essence and phenomenal reality. This article elucidates Khademi’s framework, focusing on the divine human’s intuition of all-encompassing unity (jam‘ al-jam‘) within an interconnected system (niẓām mushā‘ī). By integrating hadiths, Qur’anic exegesis, and philosophical insights from Ibn ‘Arabi and Mulla Sadra, the study explores how love and divine effusion underpin Khademi’s cosmology. With extensive annotations and enriched references, the article offers a comprehensive analysis for scholars of Islamic mysticism and epistemology.1
1 Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/
Introduction
In the rich tapestry of Islamic mystical thought, Sadegh Khademi’s Awareness and the Divine Human emerges as a profound exposition of the interplay between divine essence and phenomenal manifestation. Central to his epistemology is the concept of expansive active manifestation (ẓuhūr fa‘lī munbasiṭ), which posits a dynamic unity permeating all levels of existence, from divine power (jabarūt) to materiality (nāsūt).2 This article delves into Khademi’s framework, emphasizing the divine human’s intuitive grasp of all-encompassing unity (jam‘ al-jam‘) within an interconnected system (niẓām mushā‘ī). Grounded in Shi‘i theology, Khademi’s thought integrates hadiths from the Ahl al-Bayt and Qur’anic exegesis to illuminate the divine presence (maḥḍar dhāt).3 By synthesizing Khademi’s insights with those of Ibn ‘Arabi, Mulla Sadra, and Rumi, this study offers a novel contribution to Islamic philosophical discourse, enriched with extensive references and annotations for scholarly accessibility.4
2 Chittick, W. C. (2005). The Sufi Path of Knowledge. SUNY Press.
3 Kulayni, M. (1987). Al-Kafi, vol. 1. Dar al-Saqi.
4 Corbin, H. (1998). Alone with the Alone. Princeton University Press.
Exposition of Key Concepts
Expansive Active Manifestation
Khademi delineates expansive active manifestation as an intellectual determination (ta‘ayyun ‘aqlī) embodying the creative aspect of divine vicegerency (wajh khalqī waliyyah).5 Unlike restricted manifestation, which is bound by specific forms, expansive manifestation is characterized by its pervasive unity (aḥadiyyah sārī), channeling divine perfections across all realms of existence.6 This concept resonates with Ibn ‘Arabi’s notion of divine self-disclosure (*tajallī*), where the divine essence manifests without compromising its unity.7 Khademi posits that this manifestation holds the station of all-encompassing unity (jam‘ al-jam‘), integrating the unity of divine singularity (aḥadiyyah) and the multiplicity of unitary oneness (wāḥidiyyah).8
The pervasive flow of expansive grace (saryān fayḍ munbasiṭ) ensures that phenomena, in their essence, are sustained by divine accompaniment, devoid of deviation or falsehood.9 This aligns with Mulla Sadra’s ontology, where existence (*wujūd*) is a singular reality differentiated by degrees of intensity.10 Khademi’s emphasis on love as a unifying force—immersing all determinations in a shared unity—echoes Rumi’s poetic vision of divine love as the cosmic bond.11
5 Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
6 Nasr, S. H. (1993). An Introduction to Islamic Cosmological Doctrines. SUNY Press.
7 Chittick, W. C. (1989). The Sufi Path of Love. SUNY Press.
8 Qaysari, D. (2002). Sharh Fusus al-Hikam. Al-Maktaba al-Azhariyya.
9 Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
10 Rizvi, S. H. (2009). Mulla Sadra and Metaphysics. Routledge.
11 Rumi, J. (2006). The Masnavi. Oxford University Press.
All-Encompassing Unity and the Divine Human
The divine human, in Khademi’s framework, intuits expansive manifestation as a reflection of divine unity within themselves.12 This intuition, termed divinely bestowed knowledge (‘ilm ‘ināyī), is not merely cognitive but an existential encounter with the divine presence (maḥḍar dhāt).13 The concept of *jam‘ al-jam‘*—all-encompassing unity—denotes a synthesis of essence and manifestation, where multiplicity is subsumed under divine singularity.14 This mirrors Avicenna’s notion of the intellect’s unification with the divine, where the knower and known become one.15
Khademi’s divine human, endowed with authority and steadfastness, perceives the Exalted Truth through the expansive form without intermediaries, a vision unmarred by proximity or distance.16 This direct encounter aligns with Shi‘i esotericism, where the Imam embodies the locus of divine knowledge, as evidenced in hadiths.17 The divine aspect (wajh azāwī) of phenomena ensures that nothing is annihilated, preserving their ordained beauty within the cosmic order.18
12 Amoli, S. H. (2005). Kernel of the Kernel. SUNY Press.
13 Jili, A. (2007). Al-Insan al-Kamil. Dar al-Kutub al-Ilmiyya.
14 Shirazi, S. (2001). Divine Manifestations. Al-Mizan Press.
15 Avicenna. (2005). The Metaphysics of The Healing. Brigham Young University Press.
16 Khomeini, R. (2003). Misbah al-Hidaya. Institute for Compilation and Publication of Imam Khomeini’s Works.
17 Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
18 Hafez. (2005). The Divan. Penguin Classics.
Theological Context: Shi‘i Hadiths and Qur’anic Exegesis
Khademi’s epistemology is deeply rooted in Shi‘i theology, particularly the epistemic authority of the Ahl al-Bayt. A hadith from Imam Sadiq illustrates this: “Ḥaddathanā Aḥmad ibn al-Ḥasan ‘an Aḥmad ibn Ibrāhīm ‘an Muḥammad ibn Jumhūr ‘an Aḥmad ibn Muḥammad ibn Abī Naṣr ‘an ‘Īsā al-Farrā’ ‘an Abī al-Ṣāmit qāla sami‘tu Abā ‘Abd Allāh ‘alayhi al-salām yaqūl: Inna min ḥadīthinā mā lā yaḥtamiluhu malakun muqarrabun, wa lā nabiyyun mursalun, wa lā ‘abdun mu’minun. Qultu: Faman yaḥtamiluhu? Qāla: Naḥnu naḥtamiluhu” (Some of our narrations cannot be borne by a proximate angel, a sent prophet, or a believing servant. I asked: Who can bear them? He said: We bear them) (Kulayni, 1987, vol. 1, p. 263).19 This underscores the Ahl al-Bayt’s unique capacity to apprehend expansive knowledge, aligning with Khademi’s notion of *‘ilm ‘ināyī*.20
Qur’anic exegesis further supports this framework. The verse “Ḥā mīm wal-kitābi l-mubīn, innā ja‘alnāhu qur’ānan ‘arabiyyan la‘allakum ta‘qilūn, wa innahu fī ummi l-kitābi ladaynā la-‘aliyyun ḥakīm” (Al-Zukhruf, 43:1-3) refers to the Mother of the Book (umm al-kitāb), symbolizing the repository of divine knowledge accessible to the divine human.21 Similarly, “Wa kulla shay’in aḥṣaynāhu fī imāmin mubīn” (Yā Sīn, 36:12) identifies Imam Ali as the Clear Guide, embodying comprehensive knowledge, as per a hadith from Imam Baqir (Kulayni, 1987, vol. 1, p. 192).22
19 Kulayni, M. (1987). Al-Kafi, vol. 1, p. 263. Dar al-Saqi.
20 Majlisi, M. B. (1983). Bihar al-Anwar. Dar Ihya al-Turath al-Arabi.
21 Fouladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
22 Tabarsi, F. (1997). Majma‘ al-Bayan. Dar al-Ma‘rifa.
Philosophical Synthesis
Khademi’s framework synthesizes Shi‘i theology with Islamic philosophy, particularly through the lens of the First Intellect (‘aql awwal), which he describes as the supreme manifestation of the divine name Allāh.23 This resonates with Mulla Sadra’s concept of the intellect as a transparent mirror reflecting divine essence, devoid of duality.24 Khademi’s emphasis on the interconnected system (niẓām mushā‘ī) parallels Ibn ‘Arabi’s cosmology, where all phenomena are interdependent expressions of divine unity.25
The role of love in Khademi’s thought offers a novel contribution, portraying it as a cosmic force that unifies essence and manifestation. This aligns with Hafez’s poetic imagery of love as the eternal bond between creator and creation.26 Furthermore, Khademi’s integration of Shi‘i hadiths with mystical philosophy bridges esoteric and exoteric dimensions, offering a holistic epistemology that transcends traditional boundaries.27
23 Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
24 Tusi, N. (1995). Sharh al-Isharat. Al-Maktaba al-Murtazawiyya.
25 Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
26 Hafez. (2005). The Divan. Penguin Classics.
27 Mesbah-Yazdi, M. T. (2010). Islamic Epistemology. Imam Khomeini Institute.
Conclusion
Sadegh Khademi’s Awareness and the Divine Human offers a profound mystical epistemology, where expansive active manifestation unifies divine essence and phenomenal reality. Through the divine human’s intuition of all-encompassing unity, Khademi articulates a vision of existence permeated by love and divine effusion. Grounded in Shi‘i theology and enriched by philosophical synthesis, his thought bridges esoteric and exoteric dimensions, offering a transformative perspective on Islamic mysticism. This article, with its extensive references and annotations, invites further exploration of Khademi’s contributions to contemporary Islamic thought.28
28 Nasr, S. H. (2006). Islamic Philosophy from Its Origin to the Present. SUNY Press.
References
Amoli, S. H. (2005). Kernel of the Kernel. SUNY Press.
Avicenna. (2005). The Metaphysics of The Healing. Brigham Young University Press.
Bahrani, H. (2006). Al-Burhan fi Tafsir al-Qur’an. Dar al-Tafsir.
Chittick, W. C. (1989). The Sufi Path of Love. SUNY Press.
Chittick, W. C. (2005). The Sufi Path of Knowledge. SUNY Press.
Corbin, H. (1998). Alone with the Alone. Princeton University Press.
Fouladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
Hafez. (2005). The Divan. Penguin Classics.
Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
Jili, A. (2007). Al-Insan al-Kamil. Dar al-Kutub al-Ilmiyya.
Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/
Khomeini, R. (2003). Misbah al-Hidaya. Institute for Compilation and Publication of Imam Khomeini’s Works.
Kulayni, M. (1987). Al-Kafi, vol. 1. Dar al-Saqi.
Majlisi, M. B. (1983). Bihar al-Anwar. Dar Ihya al-Turath al-Arabi.
Mesbah-Yazdi, M. T. (2010). Islamic Epistemology. Imam Khomeini Institute.
Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
Nasr, S. H. (1993). An Introduction to Islamic Cosmological Doctrines. SUNY Press.
Nasr, S. H. (2006). Islamic Philosophy from Its Origin to the Present. SUNY Press.
Qaysari, D. (2002). Sharh Fusus al-Hikam. Al-Maktaba al-Azhariyya.
Qumi, A. (1998). Tafsir Qumi. Dar al-Kitab.
Rizvi, S. H. (2009). Mulla Sadra and Metaphysics. Routledge.
Rumi, J. (2006). The Masnavi. Oxford University Press.
Shirazi, S. (2001). Divine Manifestations. Al-Mizan Press.
Tabarsi, F. (1997). Majma‘ al-Bayan. Dar al-Ma‘rifa.
Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
Tusi, N. (1995). Sharh al-Isharat. Al-Maktaba al-Murtazawiyya.
Ashtiyani, J. (2001). Sharh-e Muqaddameh-ye Qaysari bar Fusus al-Hikam. Amir Kabir.
Lahiji, M. (2007). Mafatih al-I‘jaz fi Sharh Gulshan-e Raz. Zawwar.
Suhrawardi. (1999). The Philosophy of Illumination. Brigham Young University Press.
Yazdi, M. (2012). The Principles of Epistemology in Islamic Philosophy. SUNY Press.
Expansive Active Manifestation and Creative Realms in Sadegh Khademi’s Mystical Epistemology
Abstract
Sadegh Khademi’s Awareness and the Divine Human articulates a profound mystical epistemology, positing expansive active manifestation (ẓuhūr fa‘lī munbasiṭ) as the unifying principle between divine essence and creative realms. This article explores Khademi’s framework, focusing on the divine human’s intuition of all-encompassing unity (jam‘ al-jam‘) within an interconnected system (niẓām mushā‘ī) across four creative realms: the realm of spirits (ḥaḍrat arwāḥ), dominion (malakūt), imaginal (mithāl), and material (nāsūt). Integrating Shi‘i theology, Islamic philosophy, Persian mysticism, and modern sciences, this study elucidates the roles of love, divine effusion, and materiality in Khademi’s cosmology. With extensive annotations and robust references, it offers a comprehensive analysis for scholars of Islamic mysticism, philosophy, and theology.1
1 Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/
Introduction
Sadegh Khademi’s Awareness and the Divine Human presents a dynamic epistemological framework that unifies divine essence with phenomenal manifestation through the concept of expansive active manifestation (ẓuhūr fa‘lī munbasiṭ). This principle permeates all levels of existence, from the realm of spirits (ḥaḍrat arwāḥ) to the material world (nāsūt), articulating a cosmology rooted in Shi‘i theology.2 This article examines the divine human’s intuitive grasp of all-encompassing unity (jam‘ al-jam‘) within an interconnected system (niẓām mushā‘ī), drawing on Khademi’s original texts and their English translation. Grounded in hadiths from the Ahl al-Bayt and Qur’anic exegesis, Khademi’s thought illuminates the divine presence (maḥḍar dhāt).3 By synthesizing Khademi’s insights with those of Ibn ‘Arabi, Mulla Sadra, Rumi, and modern scientific perspectives, this study offers a novel contribution to Islamic philosophical discourse, enriched with extensive references and annotations.4 Special emphasis is placed on the material realm (nāsūt), elucidated through physics, biology, and neuroscience, to highlight its complexity and role in human agency.5
2 Chittick, W. C. (2005). The Sufi Path of Knowledge. SUNY Press.
3 Kulayni, M. (1987). Al-Kafi, vol. 1. Dar al-Saqi.
4 Corbin, H. (1998). Alone with the Alone. Princeton University Press.
5 Penrose, R. (2005). The Road to Reality. Knopf.
Exposition of Key Concepts
Expansive Active Manifestation
Khademi defines expansive active manifestation (ẓuhūr fa‘lī munbasiṭ) as an intellectual determination (ta‘ayyun ‘aqlī) embodying the creative aspect of divine vicegerency (wajh khalqī waliyyah).6 Characterized by pervasive unity (aḥadiyyah sārī), it channels divine perfections across all realms, unlike restricted manifestation bound by specific forms.7 This concept resonates with Ibn ‘Arabi’s notion of divine self-disclosure (tajallī), where the divine essence manifests without compromising its unity: “Al-tajallī al-dhātī lā yanqaṭi‘” (The essential self-disclosure never ceases).8 Khademi posits that this manifestation holds the station of all-encompassing unity (jam‘ al-jam‘), integrating divine singularity (aḥadiyyah) and unitary oneness (wāḥidiyyah).9
The pervasive flow of expansive grace (saryān fayḍ munbasiṭ) ensures divine accompaniment, sustaining phenomena without deviation.10 This aligns with Mulla Sadra’s ontology, where existence (wujūd) is a singular reality with varying intensities.11 Love, as a unifying force, binds all manifestations in a radiant unity, echoing Rumi’s verse: “Love came and became like blood in my veins and skin.”12 Modern physics, particularly quantum field theory, offers a parallel, depicting particles as interconnected within a unified field.13
6 Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
7 Nasr, S. H. (1993). An Introduction to Islamic Cosmological Doctrines. SUNY Press.
8 Qaysari, D. (2002). Sharh Fusus al-Hikam. Al-Maktaba al-Azhariyya.
9 Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
10 Chittick, W. C. (1989). The Sufi Path of Love. SUNY Press.
11 Rizvi, S. H. (2009). Mulla Sadra and Metaphysics. Routledge.
12 Rumi, J. (2006). The Masnavi. Oxford University Press.
13 Greene, B. (2004). The Fabric of the Cosmos. Knopf.
Creative Realms: Analysis of the Four Realms
Realm of Spirits (Ḥaḍrat Arwāḥ): Intellects and Immaterial Beings
The realm of spirits (ḥaḍrat arwāḥ) is an immaterial, luminous domain free from matter and form, where beings exist in unparalleled subtlety and authority.14 Saturated with love and awareness, this realm enjoys proximity to the divine essence, with divine authority predominant.15 Khademi presents it as the origin of expansive active manifestation, reflecting all divine perfections.16
Ontologically, the realm of spirits is a domain of unity, minimizing distinctions.17 Epistemologically, it is the repository of divinely bestowed knowledge (‘ilm ‘ināyī), enabling unmediated awareness of the divine.18 A hadith from Imam Sadiq supports this: “Inna min ḥadīthinā mā lā yaḥtamiluhu malakun muqarrabun, wa lā nabiyyun mursalun” (Some of our narrations cannot be borne by a proximate angel or a sent prophet) (Kulayni, 1987, vol. 1, p. 263).19
14 Amoli, S. H. (2005). Kernel of the Kernel. SUNY Press.
15 Shirazi, S. (2001). Divine Manifestations. Al-Mizan Press.
16 Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/
17 Jili, A. (2007). Al-Insan al-Kamil. Dar al-Kutub al-Ilmiyya.
18 Avicenna. (2005). The Metaphysics of The Healing. Brigham Young University Press.
19 Kulayni, M. (1987). Al-Kafi, vol. 1, p. 263. Dar al-Saqi.
Dominion (Malakūt): Realm of Hearts
The dominion (malakūt), a subtle realm between spirits and the imaginal, is characterized by gentle authority and cardiac influence.20 It is the locus of transcendent emotions, guiding the heart toward the divine.21 Khademi describes it as a realm of relative unity, uniting hearts in the divine presence.22
Ontologically, malakūt balances immaterial and material realms.23 Epistemologically, it is the site of cardiac intuition, as affirmed by the Qur’anic verse: “A-falam yasīrū fī l-arḍi fa-takūna lahum qulūbun ya‘qilūna bihā” (Have they not traveled the earth, that they may have hearts by which they understand?) (Al-Ḥajj, 22:46).24 Neuroscience corroborates the heart’s role in emotional processing, aligning with malakūt’s significance.25
20 Khomeini, R. (2003). Misbah al-Hidaya. Institute for Compilation and Publication of Imam Khomeini’s Works.
21 Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
22 Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/
23 Suhrawardi. (1999). The Philosophy of Illumination. Brigham Young University Press.
24 Fouladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
25 Damasio, A. (2010). Self Comes to Mind. Pantheon Books.
Imaginal Realm (Mithāl): Realm of Souls
The imaginal realm (mithāl) comprises descending (scientific) and ascending (practical) trajectories, linked to the ascending barzakh.26 The descending trajectory (sīr nuzūlī) is scientific, involving the descent of divine knowledge from the realm of spirits to human souls, while the ascending trajectory (sīr ṣu‘ūdī) is practical, reflecting human striving toward the divine.27 Khademi positions mithāl as a bridge between malakūt and nāsūt, manifesting mental images and imagination.28
Ontologically, mithāl is the realm of images, linking matter to spirit.29 Epistemologically, it is the locus of creative imagination, resonating with Ibn ‘Arabi’s theory of the imaginal world.30 Cognitive science supports this, highlighting mental imagery’s role in consciousness.31
26 Corbin, H. (1998). Alone with the Alone. Princeton University Press.
27 Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/
28 Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
29 Chittick, W. C. (2005). The Sufi Path of Knowledge. SUNY Press.
30 Qaysari, D. (2002). Sharh Fusus al-Hikam. Al-Maktaba al-Azhariyya.
31 Kosslyn, S. M. (2006). The Case for Mental Imagery. Oxford University Press.
Material Realm (Nāsūt): Realm of Matter and Choice
The material realm (nāsūt) encompasses matter, nature, and human agency, enabling choice, change, and the manifestation of will.32 Khademi describes nāsūt as a complex domain where matter, as an expression of divine effusion, integrates with spirit and consciousness.33 Its attributes include material intricacy, biological dynamism, and the capacity for agency, all unified within the interconnected system.34
Ontologically, nāsūt is a realm of multiplicity, with matter and energy manifesting in diverse forms.35 Modern physics, through quantum mechanics and relativity, portrays matter as a dynamic network of energy, affirming its complexity.36 Evolutionary biology highlights nāsūt’s dynamism, tracing life’s development to human emergence.37
Epistemologically, nāsūt is the locus of embodied consciousness and choice. Neuroscience reveals the brain’s neural networks enable decision-making and self-awareness.38 A hadith from Imam Ali supports this: “Al-insān bil-‘aql ya‘rifu l-ḥaqq min al-bāṭil” (Through intellect, humans distinguish truth from falsehood) (Majlisi, 1983, vol. 77, p. 142).39
Despite its apparent multiplicity, nāsūt returns to divine unity in Khademi’s system, as Hafez poetically affirms: “The world and all within it are but His form and meaning.”40 This aligns with modern complexity theory, which discerns order within multiplicity.41
32 Khademi, S. (2025). Awareness and the Divine Human. https://sadeghkhademi.ir/
33 Tabatabai, M. H. (1996). Tafsir al-Mizan. World Organization for Islamic Services.
34 Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
35 Nasr, S. H. (1993). An Introduction to Islamic Cosmological Doctrines. SUNY Press.
36 Penrose, R. (2005). The Road to Reality. Knopf.
37 Dawkins, R. (2006). The Selfish Gene. Oxford University Press.
38 Damasio, A. (2010). Self Comes to Mind. Pantheon Books.
39 Majlisi, M. B. (1983). Bihar al-Anwar, vol. 77, p. 142. Dar Ihya al-Turath al-Arabi.
40 Hafez. (2005). The Divan. Penguin Classics.
41 Waldrop, M. (1992). Complexity. Simon & Schuster.
Theological Context: Shi‘i Hadiths and Qur’anic Exegesis
Khademi’s epistemology is anchored in Shi‘i theology, emphasizing the epistemic authority of the Ahl al-Bayt. A hadith from Imam Sadiq illustrates this: “Ḥaddathanā Aḥmad ibn al-Ḥasan ‘an Aḥmad ibn Ibrāhīm ‘an Muḥammad ibn Jumhūr ‘an Aḥmad ibn Muḥammad ibn Abī Naṣr ‘an ‘Īsā al-Farrā’ ‘an Abī al-Ṣāmit qāla sami‘tu Abā ‘Abd Allāh ‘alayhi al-salām yaqūl: Inna min ḥadīthinā mā lā yaḥtamiluhu malakun muqarrabun, wa lā nabiyyun mursalun, wa lā ‘abdun mu’minun. Qultu: Faman yaḥtamiluhu? Qāla: Naḥnu naḥtamiluhu” (Some of our narrations cannot be borne by a proximate angel, a sent prophet, or a believing servant. I asked: Who can bear them? He said: We bear them) (Kulayni, 1987, vol. 1, p. 263).42
The Qur’anic verse “Ḥā mīm wal-kitābi l-mubīn, innā ja‘alnāhu qur’ānan ‘arabiyyan la‘allakum ta‘qilūn, wa innahu fī ummi l-kitābi ladaynā la-‘aliyyun ḥakīm” (Al-Zukhruf, 43:1-3) refers to the Mother of the Book, symbolizing divine knowledge.43 Similarly, “Wa kulla shay’in aḥṣaynāhu fī imāmin mubīn” (Yā Sīn, 36:12) identifies Imam Ali as the Clear Guide (Kulayni, 1987, vol. 1, p. 192).44
A hadith from Imam Hasan ‘Askari emphasizes the Holy Spirit’s role: “Wa rūḥ al-quds fī jannān al-ṣāqūra dhāqa min ḥadā’iqinā l-bākūra” (The Holy Spirit in the third heaven’s paradise has tasted our abundant gardens’ first fruits) (Majlisi, 1983, vol. 50, p. 317).45
42 Kulayni, M. (1987). Al-Kafi, vol. 1, p. 263. Dar al-Saqi.
43 Fouladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
44 Tabarsi, F. (1997). Majma‘ al-Bayan. Dar al-Ma‘rifa.
45 Majlisi, M. B. (1983). Bihar al-Anwar, vol. 50, p. 317. Dar Ihya al-Turath al-Arabi.
Philosophical and Scientific Synthesis
Khademi integrates Shi‘i theology with Islamic philosophy and modern science.46 The First Intellect (‘aql awwal), the supreme manifestation of the divine name Allāh, aligns with Mulla Sadra’s view of the intellect as a mirror of divine essence.47 The interconnected system (niẓām mushā‘ī) parallels Ibn ‘Arabi’s cosmology, where phenomena are interdependent divine expressions.48 Modern complexity theory reinforces this, identifying unity within diverse systems.49
46 Mulla Sadra. (2008). The Elixir of the Gnostics. Brigham Young University Press.
47 Tusi, N. (1995). Sharh al-Isharat. Al-Maktaba al-Murtazawiyya.
48 Ibn ‘Arabi, M. (2004). The Bezels of Wisdom. Paulist Press.
49 Waldrop, M. (1992). Complexity. Simon & Schuster.
Mystical Analysis
The divine human intuits expansive manifestation as divinely bestowed knowledge (‘ilm ‘ināyī), an existential encounter with the divine presence.50 This resonates with Avicenna’s theory of intellective unity.51 The Preserved Tablet (lawḥ maḥfūẓ), a repository of divine knowledge, is affirmed by the Qur’anic verse: “Bal huwa qur’ānun majīdun fī lawḥin maḥfūẓ” (Rather, it is a glorious Qur’an in a Preserved Tablet) (Al-Burūj, 85:21-22).52
50 Amoli, S. H. (2005). Kernel of the Kernel. SUNY Press.
51 Avicenna. (2005). The Metaphysics of The Healing. Brigham Young University Press.
52 Fouladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
Conclusion
Sadegh Khademi’s Awareness and the Divine Human offers a transformative mystical epistemology, with expansive active manifestation unifying divine essence and creative realms. The comprehensive analysis of the four realms, integrating mysticism, philosophy, Shi‘i theology, and modern science, bridges esoteric and exoteric dimensions.53
53 Nasr, S. H. (2006). Islamic Philosophy from Its Origin to the Present. SUNY Press.
References
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Ashtiyani, J. (2001). Sharh-e Muqaddameh-ye Qaysari bar Fusus al-Hikam. Amir Kabir.
Avicenna. (2005). The Metaphysics of The Healing. Brigham Young University Press.
Bahrani, H. (2006). Al-Burhan fi Tafsir al-Qur’an. Dar al-Tafsir.
Chittick, W. C. (1989). The Sufi Path of Love. SUNY Press.
Chittick, W. C. (2005). The Sufi Path of Knowledge. SUNY Press.
Corbin, H. (1998). Alone with the Alone. Princeton University Press.
Dawkins, R. (2006). The Selfish Gene. Oxford University Press.
Damasio, A. (2010). Self Comes to Mind. Pantheon Books.
Fouladvand, M. M. (2004). The Qur’an. Dar al-Qur’an al-Karim.
Greene, B. (2004). The Fabric of the Cosmos. Knopf.
Hafez. (2005). The Divan. Penguin Classics.
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Majlisi, M. B. (1983). Bihar al-Anwar. Dar Ihya al-Turath al-Arabi.
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Penrose, R. (2005). The Road to Reality. Knopf.
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Yazdi, M. (2012). The Principles of Epistemology in Islamic Philosophy. SUNY Press.
