Final Remarks

Final Remarks

His Eminence Grand Ayatollah Mohammad Reza Nekounam
(قدس سره)

Bibliographic Details:
Nekounam, Mohammad Reza, born 1948 (1327 AH)
Title: A Period of God-Knowing and Aesthetic Experience / Mohammad Reza Nekounam
Publication details: Tehran: Sobhe Farda Publications, 2022 (1401 AH)
Physical description: 428 pages
ISBN: 978-600-397-066-3
Cataloguing status: FIPA
Subject: God and Anthropology – 14th Century
Library of Congress Classification: B93K/8362 PIR 1399
Dewey Classification: 8 62/1 Fa

Final Remarks

His Eminence Grand Ayatollah Mohammad Reza Nekounam (may his secret be sanctified)

Publisher: Sobhe Farda
First Edition, 2022
Print run: 1000 copies
Price: —
Distribution centre: Qom – Amin Boulevard, Alley 24, First Branch, Left side, No. 76
Tel: +98 25 3215 9078
Website: www.nekounam.ir
ISBN: 978-600-397-075-5
Copyright reserved for the author

Preface

The Holy Qur’an commences the Divine speech to His servants with the phrase Bismillah al-Rahman al-Rahim (In the name of God, the Most Gracious, the Most Merciful). Some authors begin their writings with Bismih Ta’ala (In His Name, the Exalted). The antecedent of the pronoun in this phrase is not explicitly stated, prompting the question: In the name of whom? I begin my writings with the phrase In the name of the One who has no equal. My motto is A prosperous city is enough; in other words, Long live God and may He be well; He who loves God. The preface to my books ends with Praise be to God. I speak of my God according to the extent of my knowledge, and I worship my God. I have a book entitled The God I Worship.

In this book, I intend to discuss the knowledge of God and the aesthetic and experiential divine possession. To know God, one must first begin with the self and comprehend humanity. Humanity is essentially intimacy (uns). Through uns, a human being can attain knowledge. Without familiarity and friendship with oneself, nature, the material and spiritual worlds, and their phenomena, one cannot arrive at theology. Therefore, this book deals with anthropology.

Man and the Phenomena of Existence

A distinctive feature of human beings is their capacity for uns (intimacy) with the other. This uns is a privilege, not a flaw. However, uns can be spiritual or may become contaminated with selfish and carnal desires. Uns can create consciousness and power in humans. This term frequently appears in the Holy Qur’an.

When a person observes the material world and the universe, they find their observations to be true, reflecting reality. They consider what they see as tangible phenomena, capable of experience, order, and purposeful transformation. Should one doubt these realities or fall into illusion, their thinking becomes sophistry and their actions lawless and without boundaries. Every person, believer or non-believer, philosopher or layperson, experiences and reflects upon a world where earth and sky, sun and moon, deserts and forests, animals, and various materials exist with diverse characteristics. Their thought naturally dwells on these undeniable experiences, drawing attention to their physical nature.

Thus, a segment of human knowledge and awareness concerns the physical world, which progresses in a defined orbit with order and purposeful growth. This concept is logically articulated and empirically evident, so much so that doubters face intellectual difficulties. For instance, when a person knocks on a wall or door, sound immediately arises and is heard by listeners, a fact that is irrefutable. The cosmos and material world are undeniable realities.

Second Corner of the Triangle: The Human Self

Humans believe in their existence, despite differing traits among individuals. Overall, humans are unique entities distinct from all other beings—from jinn and angels to the sun and moon, even animals. Although humans are biologically animals, many have evolved through animal stages into human form and structure. In this view, human self-knowledge is experiential, as humans can examine and observe themselves through history. They can attain the highest degrees of perfection found in exemplary humans like prophets and saints, as well as comprehend the depravity of criminals, striving to understand other beings and phenomena through scientific comparison.

Humans can even empirically assess the perception and cognition of animals, reading their minds and discovering wonders in the animal kingdom. For example, a rooster crowing half an hour before dawn signals a false morning; it then crows again half an hour after the adhan to announce true dawn, doing so with intelligence and its natural internal clock.

Hence, whether from human to world or world to human, both perspectives stand firm and independent, their existence undeniable. Denial of this amounts to mental disorder and sophistry.

Third Corner of the Triangle: God

The third corner in this triangle is God—a presence felt in every human mind and soul, yet whose essence and attributes remain unknown or ambiguous to some.

Is God existent or not? If so, what or who is God? What is God’s nature and location? What impact does God have on the world and, particularly, on humanity? If the complex cosmic system has no creator, what is the nature of the relationship between humans and existence, existence and humans, humans with themselves and other phenomena? What should these relationships ideally be?

God and the Human Conscience

The closest and most tangible relationship mankind has ever had, involving the soul, psyche, existence, life, present and future, is theology—knowledge of God. Human nature instinctively, without education or external influence, seeks understanding of the surrounding world. The discovery or denial of a creator significantly shapes life’s present reality and ultimate fate. Every person involuntarily wrestles mentally and spiritually with this subject.

The truth of God engages the human soul directly; the concern over God’s existence or nonexistence affects the origin, ethics, and psyche of mankind. Even those who deny God or reject the truth either knowingly or unknowingly have their entire being affected by this denial or hostility.

Essential Questions

The following represent some of humanity’s most fundamental questions, pressing on human consciousness so profoundly that few can avoid seeking answers:

• What is existence and how is it? Does God exist or not?
• Is this the best possible system of creation?
• Why does such a good system allow evil, suffering, and eternal deprivation?
• If the cosmos is perfect, why do flaws, cruelty, and misery exist?
• If God exists as the creator and controller of all, why does humanity endure such deprivation and sorrow?

Critical Approach to the Existence of God

The discussion of God’s existence must be renewed with a critical, open-minded approach that fairly addresses objections, free from dogmatic, sterile, and unproductive rigidity. It should not reduce philosophy and rational efforts to stale and repetitive categories such as essence and existence without reaping their full benefits. Nor should it settle for doubt, denial, or skepticism born of mental exhaustion and confusion without pursuing accurate reevaluation and clarification.

In the vast and complex universe confronting us, we must think carefully and avoid negligence, prejudice, and superficiality. A human being, but a small point within existence and a limited particle of appearance, unworthy of rash and absolute judgments about existence, creation, the self, or the creator. Mature thought must be cultivated through serious effort and caution, especially regarding the complex mysteries of existence. Despite millennia of inquiry, much remains unresolved, demanding ongoing endeavor and time. This book is a modest step toward that goal.

Two Major Obstacles to God-Consciousness

This book discusses the conscience and aesthetic experience of God and examines significant obstacles. The central thesis is that God prepares Himself for each individual’s conscience, taste, and heart, but there exist impediments preventing many from finding God. Among these obstacles is the conduct of the religious, often lacking in courtesy, fairness, humility, kindness, benevolence, tolerance, and compassion—such that some say, “If this is religion, we want no part of it” or “We do not believe in the God these groups preach.”

If one objectively surveys ten societies symbolising Muslim identity, who would embrace the religion of those whose lives are marked by violence and war? Such harshness is a disgrace to the human community. The aggressive, violent behaviour of some Muslims, which is not true Islam, alienates others from God. As a poet put it:

“Whoever acts recklessly for the sake of the beloved
Becomes a stumbling block and is deemed dishonourable.”

Humans are comparative beings; observing themselves and others, they say, “If I become a Muslim, will I be like this harsh and aggressive Muslim? No, I will not become Muslim.” What is seen today in Muslim countries is mostly policies and acts alienating people from God and religion, with much violence especially towards women.

We shall argue that violence and oppression, under certain conditions, lead to apostasy and disbelief, just as denial does. Jurists have not declared such a ruling openly, often due to fear under oppressive rulers or lack of knowledge.

God reveals Himself to suitable servants through conscience and aesthetic experience. Yet obstacles and deterrents cause some to drift away, deprived of the pure experience of God’s presence. The Divine Gift is true and universal; the only barrier is the individual’s rejection or inability to receive it.

Aesthetics and Divine Experience

Our approach treats the knowledge of God as a matter not only of cognition but of feeling and aesthetic experience. The sensory and emotional faculties have an irreplaceable role in spiritual understanding. God invites mankind through love, beauty, art, and aesthetic consciousness. Without this dimension, theology remains incomplete and dry.

Concluding Remarks

God is the beloved of hearts, the source of light and truth, the ultimate reality behind all existence. Knowledge of God demands more than intellectual effort; it requires uns—intimacy and aesthetic experience with the divine. This book strives to guide readers on the path of uns towards God, bridging anthropology, theology, and aesthetic spirituality.

Evolution is the inherent nature of the cosmos. As the poet Kalim Kashani says:

“From the beginning to the end of the world, we are ignorant;
The first and last of this ancient book lie unfolded.”

It can be stated with precision that even some primates are evolved forms of early humans, being much improved and developed versions of the original humans. Due to the interbreeding between the descendants of Adam and these early hominids, today’s humanity is a mixture of the characteristics of both “Nas” (humans) and “Nesnas” (early hominids). The fundamental theory of evolution enjoys scientific and rational acceptance.

The children of Adam, in their developmental progression, are a hybrid of Nas and Nesnas, and through association and intermingling with Nesnas, they were not purely Nas, despite Adam possessing a spirit. After every prophet—from Abraham, Moses, Jesus, and others—another prophet was sent in continuation to advance the process of human perfection and progress, as indicated in the Qur’an: (“Those messengers—we have preferred some of them over others.”) [2]

In the second phase of human evolution, which is the era dominated by science, most humans exhibit unattractive traits and poor character. The Holy Qur’an states: (“And few of My servants are grateful.”) [3] This means that the current human condition is not worthy of praise, as the majority of people are not only ungrateful but are also demanding, egotistical, and live in loss and deprivation: (“Indeed, mankind is in loss, except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.”) [4] Most people incline towards wrongdoing except for a few who pursue virtue and righteousness. Therefore, even if large numbers of people enter the faith—as the Almighty says: (“And you see the people entering into the religion of Allah in multitudes.”) [5]—one should not be complacent about this mass conversion because, after a short time, many will leave the faith in large numbers.

However, in the final stage of human evolution, unlike the middle phase, most people move along the path of goodness, justice, love, and kindness, with only a few straying towards disbelief.

In any case, even the divine messengers of the second phase of human evolution possess certain deficiencies, known as “minor omissions.” This middle phase may continue its evolutionary course for billions of years. Hence, the notion that the period of occultation (ghaybah) is ending soon and that the appearance (zuhoor), return (raj‘at), and paradise and hell follow immediately thereafter is a mistaken and naive view. It is as though the knowledge of God and the universe has been confined to a narrow box within their minds, from which they make such hasty proclamations.

The third stage of human evolution will not occur imminently. As I have stated, I have witnessed the distant future where, governed by love, humanity’s inclination towards evil diminishes, and most take steps towards goodness, love, and compassion. Even women in that historical era will attain prophethood and leadership.

According to the principle of evolution, just as today’s people are superior to their predecessors, future generations will be more worthy—not implying the complete absence of evil but that vices and wickedness will be less prevalent, just as in the past not all individuals were entirely evil.

If I were to open the book of my heart and reveal how much time I have spent observing and investigating these matters, some might call me mad. Yet, I have shared but a fraction of what I have seen and omitted countless points.

Had the Imamate of the infallible Imams been continuous and manifest, humanity would not have preserved a single infallible figure until the present day. I assert with certainty that there will be no appearance (zuhoor) for several thousands of years to come.

The principle of evolution is unidirectional and irreversible; there is no regression or reversal. The entirety of existence moves forward and does not revert. According to this principle, there will be no hiatus in nature nor any return to previous states. Any aberrant movement in the system of creation would transform the whole cosmos. Furthermore, the principle of evolution admits no exceptions—all beings, from the sun and moon to the celestial spheres, revolve in their ordained orbits with inherent and constitutional freedom of movement, and humans, with limited will and choice, advance forward and evolve.

The reality of the appearance (zuhoor) and associated beliefs require correction and reevaluation, which the Shi‘a tradition will undertake when necessary. Reading the existing books will not suffice since these sources rarely address such topics. Only through esoteric knowledge can one be informed of the billions of years of past and future. Yet, within the closed intellectual environment we inhabit, neither denial nor critical reform is possible. Today, some unlearned and ignorant individuals hold positions of authority and claim the imminent return of the Imam, which is a sign of their profound ignorance.

The nature of the cosmos is irreversible; every phenomenon follows its evolutionary path toward good or evil without interruption or regression. Nature has its own laws. Just as a sword may affect the head of the Commander of the Faithful or the throat of the Master of Martyrs, unless they permit it, such an act cannot occur. Imam Ali allowed the sword’s effect, and Imam Husayn raised the cry of “Yasi Youf Khadhini” [6].

Humans are free to accept or reject beliefs, some of which align with scientific knowledge and rational philosophy, while others contradict them and are imposed as religious embellishments upon superficial minds. For example, many accept stories of the sun’s rejection and the return (raj‘at) without questioning their scientific or rational compatibility. Others refuse to accept unscientific and supernatural accounts, basing their lives on knowledge, science, and philosophy and standing firmly by every logical and scientific claim. Yet, there are those who open the door to exceptions and qualifications in every unscientific matter, thus easing their minds by indulging in such interpretations. Regarding miracles and virtues of the Imams and other metaphysical matters, many legends have been woven so sweetly and enchantingly that even atheists are curious to hear more.

The Characteristic of “Uns”

Until humans gain a true understanding of their own nature and humanity, they cannot truly understand God. Anthropology is a prerequisite for theology. Humanity is a profoundly complex subject, and comprehensive knowledge of it requires vigilance, precision, and patience.

The essential characteristic of humans is their “uns” (intimacy or sociability)—a general type of uns. Humans cannot be solitary, isolated individuals. Ibn Sina emphasizes in his “Isharat” the social nature of humans. Every form of “uns,” whether general, specific, faith-based, sensual, good, or bad, exists within humans.

The root “uns” and its derivatives appear approximately ninety-seven times in the Qur’an. The word “insan” (human) derives from “uns,” not “nisyan” (forgetfulness). The word “uns” itself occurs about eighteen times in the Qur’an, and “insan” around sixty-five times. “Ins” is the container of “uns,” but this does not apply to jinn. “Uns” is universal and includes humans, animals, and other creatures. The Qur’anic attribute that emerges most clearly about humans is their capacity for uns with phenomena.

Humans are inherently sociable beings; they communicate and interact with each other. Humans love themselves and others because they are human. Animals also show affection for humans; they prefer to live alongside humans if not harmed by them. In Western countries, animals are trained to assist humans, reflecting this natural affinity.

Humans are social creatures; even if they live alone on a mountain, they develop intimacy with stones. Solitude and loneliness belong only to God. “Uns” is ingrained in the human soul and essence. Even during sleep, humans connect with others through dreams.

God exists hierarchically and nobly above nature. In nature, animals were created first, existing for billions of years before humans. Humans emerged to relate intimately with other beings, which led them to explore nature, animals, and God, culminating in today’s scientific, industrial, and technological world. Jinn existed before humans, and their numbers exceed those of humans. Jinn reproduce diffusely like spilling water, whereas humans emerge from semen. Some humans, besides their physical manifestation, have existed in non-physical realms and are therefore different. Some have a physical existence dating back millions of years; others only for a few decades. Each has a distinct name, time, place, and course.

The species of jinn is abundant, with longer lifespans than humans. Jinn have missions, religions, and moral values. They interact among themselves and with some humans. Humans can also form relationships with jinn. Humans coexist with jinn in paradise and hell. In the future, humans will intermix and live alongside jinn, utilising their natural abilities and establishing connections.

God’s realm interacts with humans through nature, and by discovering nature and developing intimacy with natural phenomena, one can approach God.

The Qur’an says:

(“O assembly of jinn and humans, if you can pass beyond the bounds of the heavens and the earth, then pass. You will not pass except with authority.”) [7]

Currently, humanity has discovered countless cosmic systems and ventured into space through extensive knowledge and effort. The entire universe, even human breath and intellect, has gravity, and humans constantly seek “uns.” Loneliness and “self” have no meaning for humans. This characteristic causes humans to encroach upon each other, coveting possessions and harming one another. Hence, humans require laws and regulations to maintain order in society. God sent messengers and laws from among humans to guide them, curb their greed all creation.

Footnotes:

[1] Reference to Kalim Kashani, Persian poet.
[2] Qur’an 17:55 (interpretation varies).
[3] Qur’an 34:13.
[4] Qur’an 103:2-3.
[5] Qur’an 2:2 (approximate reference).
[6] Invocation used by Imam Husayn at Karbala.
[7] Qur’an 55:33.

The Nature of Human Beings in the Qur’an

God created jinn and humans solely to worship Him:
“And I did not create the jinn and mankind except to worship Me.” [Qur’an 51:56]

On the Day of Judgment, no human or jinn will be questioned about their sins:
“On that Day, no person will be asked about his sin, nor will a jinn.” [Qur’an 55:39]

God desires to lighten your burdens, knowing that humans are created weak:
“Allah wants to lighten your burdens; man was created weak.” [Qur’an 4:28]

If mercy is granted to a human and then withdrawn, he becomes hopeless and ungrateful:
“And if We bestow mercy upon man and then withdraw it from him, he is despairing and ungrateful.” [Qur’an 17:18]

Instruct My servants to speak that which is best, for Satan sows discord among them; Satan is a clear enemy to mankind:
“And tell My servants to say that which is best; indeed, Satan induces dissension among them. Indeed Satan is ever a clear enemy to mankind.” [Qur’an 17:53]

We offered the trust (amanah) to the heavens, the earth, and the mountains, but they refused, fearing it; however, man took it up, and he is indeed unjust and ignorant:
“Indeed, We offered the trust to the heavens and the earth and the mountains, and they declined to bear it and feared it; but man undertook to bear it. Indeed, he was unjust and ignorant.” [Qur’an 33:72]

Man was created from a drop of fluid and then becomes openly contentious:
“He created man from a sperm-drop; then behold, he is a clear adversary.” [Qur’an 16:4]

Man calls for evil as he calls for good, and he is always impatient:
“And man calls for evil as he calls for good, and man is ever hasty.” [Qur’an 17:11]

Every human has his record tied around his neck, which will be presented to him on the Day of Resurrection, open for him to see:
“And every person, We have fastened to him his fate upon his neck, and We will produce for him on the Day of Resurrection a record which he will find wide open.” [Qur’an 17:13]

When affliction touches you at sea, you call upon none but Him; yet when He delivers you to the land, you turn away, and man is ever ungrateful:
“And when affliction touches you at sea, those whom you call upon vanish from you except Him. But when He delivers you to the land, you turn away, and man is ever ungrateful.” [Qur’an 17:67]

If you possessed the treasures of the mercy of my Lord, you would withhold spending out of fear of loss, for man is indeed stingy:
“Say, ‘If you possessed the depositories of the mercy of my Lord, then you would withhold out of fear of spending it. And man is ever stingy.'” [Qur’an 17:100]

We have presented to mankind in this Qur’an every kind of parable, but man disputes most:
“Indeed, We have presented to the people in this Qur’an from every [kind of] example, but man has ever been, most of anything, argumentative.” [Qur’an 18:54]

Man was created impatient:
“Man was created impatient.” [Qur’an 21:37]

And they assigned to God from His servants a share, indeed man is clearly ungrateful:
“And they assigned to Allah from what He created of His servants a share, and indeed man is ever clearly ungrateful.” [Qur’an 16:57]

He created you from clay and determined a term for your life, yet some doubt His power:
“He who created you from clay and then decreed a term and a specified time [known] to Him; yet you doubt.” [Qur’an 6:2]

Satan caused me to err after the reminder came to me, and Satan is ever a deserter of mankind:
“Satan caused me to stray after the reminder came to me, and Satan is ever a deserter to mankind.” [Qur’an 14:22]

We have enjoined upon man kindness to his parents:
“And We have enjoined upon man [care] for his parents.” [Qur’an 31:14]

His mother bore him in weakness upon weakness, and weaning is within two years; give thanks to Me and to your parents:
“His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning is thirty months. [He grows] until, when he reaches maturity and reaches forty years, he says, ‘My Lord, enable me to be grateful for Your favour which You have bestowed upon me and upon my parents.'” [Qur’an 46:15]

Man will have nothing except what he strives for:
“And that there is not for man except that [good] for which he strives.” [Qur’an 53:39]

He taught man speech:
“He taught man speech.” [Qur’an 55:3]

Man is created anxious and impatient:
“Indeed, man was created anxious.” [Qur’an 70:19]

Rather, man desires to violate all bounds:
“But man desires to continue in sin.” [Qur’an 75:6]

Man is aware of his own self:
“Indeed, man is to his own self, clear.” [Qur’an 75:14]

Does man think that We will not assemble his bones?
“Does man think that We will not assemble his bones?” [Qur’an 75:3]

Has there come upon man a period of time when he was not a thing to be mentioned?
“Has there come upon man a period of time when he was not a thing worth mentioning?” [Qur’an 76:1]

We created the sperm-drop into a clot, then fashioned the clot into a lump, then fashioned the lump into bones and clothed the bones with flesh, then produced it as another creation; blessed is Allah, the best of creators:
“Then We made the sperm-drop into a clinging clot, and We made the clot into a lump, and We made the lump bones, and We covered the bones with flesh; then We developed him into another creation. So blessed is Allah, the best of creators.” [Qur’an 23:14]

We created man from a mixed drop to test him, making him hearing and seeing:
“Indeed, We created man from a sperm-drop mixture to test him; and We made him hearing and seeing.” [Qur’an 76:2]

On the Day man recalls what he strove for:
“The Day when man will remember what he strove for.” [Qur’an 16:111]

Cursed is man for his ingratitude:
“Cursed is man; how ungrateful he is!” [Qur’an 100:6]

Let man look at his food:
“So let man observe his food.” [Qur’an 80:24]

O man, what has deceived you concerning your Lord, the Generous?
“O man, what has deceived you concerning your Lord, the Generous?” [Qur’an 82:6]

Let man consider what he was created from:
“Then let man consider from what he was created.” [Qur’an 86:5]

When the Lord tests him and honours him and grants him favour, he says, “My Lord has honoured me.”
“As for man, when his Lord tries him and [thus] is generous to him and favors him, he says, ‘My Lord has honored me.'” [Qur’an 90:10]

Indeed, We have created man in toil:
“Indeed, We have created man into hardship.” [Qur’an 90:4]

Indeed, We have created man in the best of stature:
“Indeed, We created man in the best stature.” [Qur’an 95:4]

Man was created from a clot:
“Man was created from a clot.” [Qur’an 96:2]

He taught man what he did not know:
“He taught man that which he knew not.” [Qur’an 96:5]

Man is ever rebellious:
“No! Man transgresses.” [Qur’an 96:6]

Man is ungrateful to his Lord:
“Indeed, man is ungrateful to his Lord.” [Qur’an 100:6]

Indeed, man is in loss:
“Indeed, man is in loss.” [Qur’an 103:2]

Every people knows their own watering place, so eat and drink from the provision of Allah, and do not commit abuse on the earth, spreading corruption:
“Every people knows their own place of watering. So eat and drink from the provision of Allah, and do not commit abuse on the earth, spreading corruption.” [Qur’an 7:56]

The Day We call every people with their leader; whoever is given his record in his right hand will read it and will not be wronged even as much as the speck on a date seed:
*”The Day We will call every people with their record [of deeds]. Then whoever is given his record in his right hand will read it, and he will not be wronged, [even as much as] the speck on a date seed.” [Qur’an 17:71]

It is therefore certain that whatever exists in the world and in phenomena, humanity alone possesses in full measure, and is capable of conquering all of existence. In truth, the Creator of the universe has instilled every attribute and characteristic of all things within the human soul; from the sun, moon, and stars to the grains of desert sand, from the wolf and tiger to the termite of the forest. Humanity is a unique blend, perfected to the utmost degree of completeness, strength, and stability. Within this realm, one may observe every conceivable form of humanity: one individual may be beautiful yet frail, another robust but unattractive; some are kind but indolent, others strong yet cruel. The human being, in both body and soul, possesses such immense and wondrous potential that, through practice, they can acquire and manifest the perfection and essence of every created thing—from the Creator of existence down to other divine creatures, from the distinct qualities of stone, clay, and brick to the characteristics of mountains, seas, and deserts; from the workings of jinn and angels to the ferocity of beasts such as lions, wolves, and leopards.

In other words, a human can become more ferocious than a lion, wolf, or tiger, yet also kinder than a peacock, songbird, or dove; more beautiful than houris, light, or angels, or conversely, filthier than any sewer or refuse. Regrettably, humanity’s habitual disposition leans toward weakness, lamenting eternally like a stillborn infant, whilst the vastness, grandeur, and power of man—this unknown being who encompasses all things—is ineffable and infinite. Precisely for this reason, man may turn towards God and find Him within themselves, or suffer deprivation from the Divine and remain imprisoned in their corporeal dimension.

As stated, given the multiplicity within humanity, God has embedded within the human nature the perfections of inanimate objects, plants, animals, jinn, angels, and other phenomena. God has even placed Himself within human existence. All this is so that man may be comprehensive and attain the ultimate perfection. If a person sets their soul, heart, and body in motion, controls all their desires, and recognises their innate capacities and potential, the outcome is an enlightened individual possessing actualised perfection—one who can wisely place everything in its rightful place and find God, thereby drawing near to the Divine. In other words, such a person can build every brick in a way that prevents collapse and ruin. However, if they stray from this path and fail to control their passions—if, for instance, they inherit the traits of a tyrannical ancestor or consume forbidden food—they become a wolf-like, obstinate, rebellious infidel who neither turns to God nor allows others to benefit from the Divine.

Hence, the essential matter is to examine where, on this path, man aims or neglects, and which matters he embraces or shuns within this greater universe, thereby producing a human with current characteristics.

In my work “Generalities of the Noble Diwan,” I have expressed this profound and weighty concept repeatedly, using varied expressions to convey that God dwells in the corner of the servant’s heart, manifesting there infinitely.

The perfection of “finding God” within man depends on several factors, among which are: having a guide and external agent to direct and warn him of obstacles so that problems do not afflict him.

Another factor is the proper management and governance of the guide. It is essential to note that every human has a unique station, and the levels differ accordingly. Thus, the criteria for ranking from the worst to the average, good, and excellent depend on the guide and the management they provide, determining the quality of the comprehensive human’s training and the content manifested within him. Sometimes, one may reach the highest rank and find God on their path, while other times the guide’s mismanagement causes the individual to fall, filling their soul with violence and savagery.

The verses of the Divine Book emphasize that humanity is a composite population possessing diverse qualities, ranging from the highest to the lowest, not simply a single or one-dimensional entity. Therefore, it must be said that God has bestowed upon man everything in His power and entrusted it within him. For this reason, man requires cultivation and, through education, discipline, and control, can attain God. The greatness of the universe, compared to the quality and content of this being’s inner essence, is insignificant and small. It is humanity that is greater than all the universe, containing all things in potential. However, recognising God within this complex compound is not a simple matter.

According to the Holy Qur’an, man is introduced on one hand as the caliph (vicegerent) of the Lord, in fact governing creation because he is self-aware and conscious, a knower of his surroundings, possessing the finest balance, beauty, and abundant genius—a divine trust offered to him. On the other hand, man is described as greedy, impatient, unjust, ignorant, ungrateful, arrogant, quarrelsome, rebellious, and hostile towards his God.

Accordingly, God has honoured man with a rank and virtues, while also reminding him of his faults and vices that pose major obstacles in reaching God. In psychology and education, I have always considered this method: at times raising an individual high, then abruptly confronting them with their true self, bringing them low, or vice versa.

I regard the human being as the greatest newly created entity. That is, after jinn, angels, nature, plants, animals, and other divine creations such as the sun and moon, and all the manifested worlds, man is new because none of the previous creatures possessed his grandeur; otherwise, man would not have been created after them. Man is the greatest newly created being, and even religion was sent specifically for the human who comprises a multitude and requires cultivation. Religion was not sent before man for other creatures or phenomena. Religion is exclusively for humans—who appeared after all other beings.

Humanity is the swiftest in growth, knowledge, awareness, progress, and even in entering the metaphysical realms. Man ascends to the Throne with great speed, whereas no other created being can approach it. This ability is inherent in man, enabling him in a moment to bypass the Throne, Chair, Tablet, and Pen and travel therein, as the noble verse says: “Glory be to Him who took His servant by night from the Sacred Mosque to the Farthest Mosque” (Qur’an 17:1). Every created thing has a speed proportional to its nature, and excessive velocity causes destruction; just as a bicycle moving at 100 km/h or a plane exceeding its structural limits would surely crash and be destroyed. One must therefore be cautious of the speed appropriate to each thing. Only man can swiftly traverse far beyond the Throne and the Chair, the Tablet and the Pen, all at once and remain steadfast. The Qur’an states: “Then he drew near and descended, till he was at a distance of two bows’ length or nearer” (Qur’an 53:9-10), indicating the extent of the journey granted to him.

Thus, man is the fastest of all divine creatures, able to cross the entire east and west of the world in a moment, or for example, travel internally from one city in Iran such as Shiraz to Isfahan.

Humanity is the most complex divine creation. To this day, the true nature of man remains ambiguous and unclear. Although logic defines man as a rational animal, we have critically examined and refuted this definition, demonstrating that on one hand, man can be superior to animals—i.e., a perfect human who is never an animal by virtue of perfection—and on the other hand, can be lower than animals and “more astray than the farthest astray” (Qur’an 17:15), in which case he is also outside the category of animals. Thus, although the majority of humanity resembles animals, the minority are perfect and some are even lower than animals or higher than angels and those prostrated to them.

Accordingly, man is not a single type but consists of three categories: the majority are of animal nature, captive to their animalistic tendencies; a minority are perfect humans; and a few dwell in the lowest depths of depravity. Moreover, each category may include many variations. Animals are of specific kinds—horses differ from donkeys, donkeys differ from sheep, and each group is distinct. But humans, comprising three categories, can transform into many diverse types. Psychology notes that humans can change moment to moment and are not fixed on one identity. Thus, in mysticism, it is said that the seeker must, in suitable solitude, extricate themselves from the self until even the self ceases to exist in the mind, and what remains is only God. However, the average person cannot endure this pressure or rupture and continuously appears in different forms. This is why we say man is the most complex divine creature. A human who, through purification and emptying, can contain only God in themselves, so that nothing else enters their consciousness or existence—just as only God moves within things themselves. Yet the ordinary individual lives habitually and mechanically, oblivious to this.

Humanity is the widest phenomenon in existence. We have repeatedly noted that no entity, even the entirety of the manifested worlds, matches the vastness and expansiveness of man, who is thus regarded as a ‘greater world’ (‘Alam-e Akbar’). Only man is a ‘great world’.

Man is the highest phenomenon in creation. No other creation holds the position or rank of humanity, who is the most exalted divine creation. Neither Gabriel, Michael, nor any other angel, nor jinn, sun, or moon, holds a rank equivalent to his, and he moves by a creative will, even though the wall moves and the human senses cannot perceive it. But the human spirit, which God instilled in the human body, moves independently. Man can even raise the dead by the will of God, showing the immense power contained within him.

Humanity is the most complex divine creature, and thus the most important and profound phenomenon. This truth necessitates detailed explanation and systematic study.

God is the exalted Originator, Manifestor, and Creator; after Him, all worlds and the manifested universe are His creation. Then He created nature, forests, and animals. Subsequently, humans emerged. The Nesnas were the first humans, followed by the creation of Prophet Adam, from whom the Nas people appeared. Humanity is the newest and most distinguished creation of the universe. Afterwards, God revealed religion for the guidance of mankind. Religion exists for humans, while the religion of animals is instinctive and natural. Man is the greatest and final newly emerged being in the world, currently passing through the Nas phase, and the third generation of humanity will be more advanced and modern than today’s humans, who are driven by love of dominion.

God embodies the meaning of the Qur’anic verse: “Nay, man is a witness against himself” [Qur’an 75:14]. He is not a dull-witted creature like a jackal or a cat. Humans have the capacity to extract knowledge and understanding from everything. God has entrusted humans with the covenant and appointed them as His vicegerents: “O David, indeed We have made you a vicegerent on the earth” [Qur’an 38:26].

These definitions are particularly noteworthy. The Qur’an also presents contrasting descriptions of humanity, portraying man as “hasty, greedy, forbidding of good, unjust, ignorant, disputatious, and ungrateful”: “O man, what has deceived you concerning your Lord, the Generous?” [Qur’an 82:6].

Man is described in the Qur’an as “in hardship” (fi kabad), a stubborn being created from dust, originating from mud and sperm. On one hand, man is God’s vicegerent and trustee; on the other, he is a base creature akin to animals. He is worse than wolves, tigers, and all beasts, yet the Throne of God is also a corner of his heart. Man is a swift and complex being, endowed with immense and remarkable talents, yet he often fails to employ these capabilities effectively and wastes his potential. If a person harnesses himself, his speed can surpass that of the planets, and his power exceed that of angels and jinn—entities capable of journeying through and circling the universe. To actualise such power, two conditions are essential: “training” and “management.”

Ibn Sina (Avicenna) divided his day into three parts—this exemplifies life management. With proper management, one can achieve the work of many in a single month, becoming a one-man army and nation. Management allows a person to embody the verse “And within you is the greatest universe” [interpreted], enabling one to work as extensively as the greatest universe. Through management, a person who barely manages ten repetitions in exercise can, under guidance and training, double that amount without harm. Man does not utilise his full potential and often mistakenly believes he has accomplished much. I once worked over twenty hours daily; for me, an hour of sleep sufficed. Man can split the earth and sky, penetrate them, and excel angels and jinn. Without management, man is impulsive, greedy, forbidding of good, unjust, ignorant, contentious, and ungrateful—a mixture of mud and sperm. With a trainer and management, he can ascend even to the Throne of God and His essence.

Man needs a trainer and management to achieve the work of a month within twenty-four hours. If man wills, he can write and read rapidly. Through work and training, progress is attainable—even reaching God Himself. Otherwise, wasting time and lacking management leads to deprivation of God’s favour.

Man’s capacity even extends to eating: as a child, I ate eighty fresh walnuts followed by a bowl of yoghurt; a peer once ate twenty walnuts and was unconscious for three days. In Karaj, I once ate two hundred kebabs with bread and soda in one sitting. I consumed two whole sheep’s heads and drank a four-kilogram bottle of lemon juice immediately afterwards. Yet, I also fasted every day during the months of Rajab, Sha’ban, and Ramadan, sometimes going without sleep for two months until I realised that sleep is indispensable. Sleep is the best nourishment, even in the Barzakh (the intermediate realm), though sleeping there requires permission and is not granted to all. Excessive sleep corrupts the soul.

Thus, man must have a trainer and management to become swift in his tasks; otherwise, he will remain “in hardship” (fi kabad). He must discipline himself. As the Qur’an commands:

“And when Moses said to his people, ‘O my people, indeed you have wronged yourselves by taking the calf [for worship], so repent to your Creator and kill yourselves. That is best for [all of] you in the sight of your Creator.’ Then He accepted your repentance; indeed, He is the Accepting of repentance, the Merciful.” [Qur’an 2:54]

This means one must discipline and monitor oneself and return to God, which is ultimately beneficial. Man has fifty souls, and the Qur’an commands that all must be controlled and restrained.

“Kill yourselves” metaphorically means to exert effort beyond the norm. Without this, one becomes indulgent in frivolity and social distractions, ages prematurely, loses mental and spiritual faculties, and becomes a mere body uttering meaningless and false statements. Man is not like a machine, car, or plane with limited speed; his speed surpasses that of the sun and moon.

The verse “Glory be to Him who took His servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing” [Qur’an 17:1] confirms that man has the capacity for such spiritual journeys. God’s essence is unrestricted and limitless; His manifestation, man, is similarly unlimited.

Man’s distinguishing feature is his comprehensiveness; all good and evil in existence are present within him. Man is greater than the Throne of God; he contains God, the divine trust, and love in his heart. Yet when his good and bad qualities mix, he becomes impure.

Contemporary science has traced the historical origins of humanity and identified numerous animals as ancestors and sources of human groups. Understanding the psychology of these animals is crucial for comprehending human groups. Extensive research has been conducted and recorded on this subject.

If the good and bad qualities within man mix like sugar and oil and are not managed, the human soul loses its efficacy. In the Barzakh, I observed many good souls whose deeds were ineffective; their prayers and fasts were tainted and spoiled. It is like having sugar covered with oil or wearing a shoe with a broken sole—useless. These spoiled deeds, polluted by shirk (associating partners with God), cannot be rectified without a divine trainer and absolute obedience. Humanity’s greatest misery is their resistance to trainers. Many poor souls exerted great effort and hardship, but their deeds were in vain, akin to buying rotten fruit.

Man’s speed exceeds that of light. He can return home and see his parents in less than a second or instantly travel back to his childhood and review his history in the primordial world. The sun, moon, Gabriel, and Michael do not possess such speed. Man’s complexity and grandeur surpass angels and jinn. Yet he remains “in hardship” and forgets himself, becoming idle. Although endowed with the capacity for rapid accomplishment, man succumbs to laziness and disorder. Until his virtues are separated from his vices, he cannot progress. Therefore, only through a system comprising a trainer and management can man be guided, increasing his speed, precision, quality, efficiency, and output. Otherwise, despair and dissatisfaction prevail, and one settles merely for basic sustenance. The idea of reaching God and journeying through the Throne and universe is dismissed or deemed unworthy. Some desire only the continuation of their addiction and nothing else.

Man is both “unjust and ignorant” and “God’s vicegerent and trustee.” Trainer and management transform man from one category to the other. Trainers initiate the system, and managers operate it.

Man faces an immense intermediate realm (Barzakh) after death, where he does not seek food or shelter but relies on what he accumulated in this world.

I once encountered a great mystic in Barzakh who had been a beggar for forty years. I feared asking about his condition lest he feel ashamed. He was taken to a bathhouse for washing, while lower beings were taken to less dignified places. I also saw a prominent scholar I had served for sixteen years, who kissed my forehead, in a large steam bath. After eighty years of scholarship, he was barefoot and limping. It was Ramadan, and I visited him, being urged not to leave the city of Qom for preaching.

The universe’s creation is precise; though the physical world is limited, Barzakh and Resurrection involve greater accountability and regulation. Without a trainer, man cannot traverse such an orderly world healthily. Trainers require management to perform their roles effectively. Without these two, man drifts, unable to work continuously and quickly, like a machine that breaks down when idle.

One major obstacle is hypocrisy and obsession with others’ opinions. Dependence on external judgment ruins the self:

“Even if you deceive people by some means, what can you do against the retribution of God?”

**Hypocrisy and ostentation obstruct management, causing suffering and fulfilling the verse: “Indeed, man was created into hardship” [ [Qur’an 90:4].

Thus, man is a complex being, composed of a spectrum of opposites, requiring divine guidance, strict self-discipline, and effective management to actualise his immense potential. Only through this can he ascend from a being “in hardship” to the vicegerent of God, capable of traversing the universe and ultimately drawing near to his Creator.

O you who have believed, do not invalidate your charities with reminders or injury, as the one who spends his wealth to be seen by the people and does not believe in Allah nor the Last Day. His example is like that of a smooth stone covered with dust; a heavy rain falls upon it and leaves it bare. They are unable to reap any benefit from what they have earned. And Allah does not guide the disbelieving people. [Quran 2:264]

O those who have faith! Do not nullify your charitable acts by reproach or harm, like the person who spends his wealth to show off before others, lacking belief in God and the Last Day. His likeness is that of a barren stone covered with dust, upon which a heavy shower falls, stripping it bare. They cannot benefit from their earnings, and God does not guide the disbelievers.

And your Lord has decreed that you worship none but Him, and to parents, good treatment. Whether one or both reach old age with you, do not say to them a word of disrespect nor repel them but speak to them kindly. [Quran 17:23]

Your Lord has commanded that you worship none but Him and show kindness to your parents. If one or both attain old age in your care, do not utter even a word of disdain towards them or rebuke them; rather, speak to them with honour and respect.

The believers are but brothers, so make peace between your brothers and fear Allah that you may receive mercy. [Quran 49:10]

Truly, believers are brethren; reconcile your brethren and be conscious of God so that mercy may be granted to you.

O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them. Nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames. Wretched is the name of disobedience after faith. And whoever does not repent – then it is those who are the wrongdoers. [Quran 49:11]

Believers, do not mock one group of people lest they be superior to you; nor should women deride other women, as they may be better. Avoid backbiting and calling one another offensive nicknames. Such disgraceful behaviour is most reprehensible after having faith. Those who persist without repentance are the true wrongdoers.

And be moderate in your pace and lower your voice; indeed, the most disagreeable of sounds is the voice of donkeys. [Quran 31:19]

Be moderate in your walk and soften your voice, for the harshest of sounds is the braying of donkeys.

And do not walk upon the earth exultantly. Indeed, you will never tear the earth [apart], and you will never reach the mountains in height. [Quran 17:37]

Do not stride arrogantly on the earth, for you will neither cleave the earth nor reach the heights of mountains.

Human Traits and Morality

Pride, arrogance, and self-exaltation are reprehensible traits that lead to estrangement from God. These characteristics are universally recognized as undesirable, independent of religious foundations. Ridiculing others or shouting loudly is condemned by all rational beings. Believing men are brothers, and believing women are sisters; unlike wild and savage beasts, human beings possess the capacity for nurture and refinement. The common thread among all humans, regardless of race or ethnicity, is the injunction not to harm or insult one another and to uphold human dignity. For example, all Iranian ethnic groups identify as Iranian and would never willingly relinquish their motherland.

A person’s humanity and worth are best reflected when kindness predominates among their conflicting traits, coupled with gentle conduct and calm speech. Some human traits, such as politeness and courteous speech, contribute to external grace: “And speak kindly to people” [Quran 2:83]. Other characteristics are shared universally, such as the common origin: “And We have certainly created man from clay” [Quran 23:12].

Humans tend to be impatient, especially when their interests are at stake. Psychologically, they are fragile and often unable to steadfastly uphold their responsibilities. They can be unjust, oppressive, and lead hard lives. Some are argumentative and confrontational by nature. Negative human traits become more prevalent as one descends socially and morally. The Surah Al-Asr states: “Indeed, mankind is in loss, except for those who have believed and done righteous deeds” [Quran 103:2-3]. The verse uses the definite article “al-insan” (man) to encompass all humans, emphasizing that most are indeed in loss. Bad deeds mixed with ritual acts like prayer and fasting offer no real benefit. Humans are unjust and tyrannical by nature, and when not oppressing others, it is often because they lack the power to do so.

The Ethical Framework

Human traits relate to social and interpersonal relations and are intimately linked to honour and dignity. Positive relations with parents and society constitute part of this ethical framework. Certain traits bring misery, such as injustice and ignorance, while others are noble, such as being God’s vicegerent and trustworthy. Such lofty traits are rare—perhaps one in ten million. They may manifest individually or collectively in a community, such as the noble Bani Hashim clan.

Most people possess a mixture of good and bad traits, sometimes averaging out, but sometimes one fault overshadowing virtues or vice versa. Without proper guidance and divine mentorship, human nature deteriorates, with negative traits becoming dominant. However, under divine and ethical education, individuals move away from vices and grow closer to God.

The Role of Knowledge and Leadership

The development of knowledge and awareness provides fertile ground for cultivating virtuous and valuable human traits. When society is governed by the righteous—characterised by justice, law, and economic growth rather than mere authority and ostentation—its moral fabric improves. The spread of science opens the mind and equips individuals with knowledge and awareness, which in turn bring power and capability. Absent divine mentorship and ethics, science often serves desires and base impulses, with industry sometimes betraying humanity rather than serving it. It is by God’s grace that only a fraction of knowledge has been granted to mankind: “And you have not been given of knowledge except a little” [Quran 17:85].

Industrialised powers tend to seek peace for themselves but struggle to accommodate the burgeoning global population. Science without ethics becomes an instrument of destruction. Humanity’s salvation lies in turning to living divine guides who show the true path, but such figures are often rejected or ignored due to ignorance, ingratitude, or malign influence. These guides often only gain recognition posthumously, after their teachings have been distorted by powers for their own ends—a pattern repeated throughout history.

Towards an Ethical Society

To find a collective connection to God, ethical systems must be cultivated globally, across Eastern and Western societies, Muslim and non-Muslim alike. War must be condemned universally, and proponents of conflict should be held accountable by society. Ethical systems converge on principles such as equitable reward proportional to one’s work and providing order, balance, and justice in human dealings.

The Comprehensive Human Condition

Humanity encompasses a broad spectrum of good and bad traits, from the divine and the righteous to the ordinary and the corrupt. The human species possesses inherent flaws that, if left unchecked, turn societies into modern jungles where might and deceit govern economies and politics. Just as there is the prophet Adam, the first human, there are also his son Cain, a misguided murderer; Noah, the prophet of God, and others who turned away from God. Even within families and communities, stark contrasts exist—between the friend and foe of righteous causes.

This tension arises from the management of contradictory human traits. Humans can ascend to sublime heights, as exemplified by the Prophet Muhammad’s spiritual proximity to God, described as closer than the distance between the two ends of a bow [Quran 53:9]. Conversely, humans can descend to the lowest states, beneath even beasts [Quran 95:5].

The Human Predicament

Why do humans forsake God and turn away from truth, embracing vice instead? Human nature is fundamentally inclined towards corruption and loss: “Indeed, mankind is in loss” [Quran 103:2]. The divine warning is severe: “Depart from it, disgraced and expelled, for whoever follows you among them, I will surely fill Hell with you all” [Quran 38:76].

Hell is filled with humankind, yet it cries, “Is there no more?” [Quran 50:30]. Only a few are saved: those who believe, perform righteous deeds, enjoin truth, and encourage patience [Quran 103:3-4]. The world is like a perilous bridge, on which billions fall, while only a few cross safely. This is not due to faulty design but human choice. Believers who are patient and compassionate are rare.

The Need for Divine Guidance and Mentorship

Humanity’s salvation depends on righteous mentorship. Without a competent spiritual guide and leader, individuals and societies fall into corruption and ignorance. Divine scriptures and prophetic leadership are essential for directing human faculties towards their true potential. The role of the mentor is to actualise and balance the natural inclinations towards good and evil within humans. Misguided mentors increase corruption and suffering.

Whoever Finds God Becomes Intimate with His Remembrance

Whoever finds God grows familiar with His remembrance. Remembrance, like human respiration, circulates continuously day and night within the heart and soul. The hidden remembrance revolves within the inner self such that the tongue may speak, but the remembrance remains actively processing. In every action and word, remembrance continuously manifests, flourishes, and extends uninterruptedly, and even during sleep, the person remains a rememberer. Such a person is prepared with a ready and articulate response when asked, “Who is your Lord?” at the time of reckoning. At moments of sin, oppression, and wrongdoing, only the divine remembrance restrains rebellion and impedes human arrogance. A person indifferent to God is unruly and unrestrained, acting according to will and power alone, recognising no boundary save force. One who does not perceive God’s greatness within, nor witness His omnipotence, tends towards injustice and transgression beyond divine limits. Conversely, one who acknowledges the Exalted Truth and beholds Him finds it disgraceful to place anyone before God; indeed, the Truth transcends all description. The greatness of God is ineffable, beyond mental conception — a reality in which one may spiritually journey. Religion exists so that man may draw near to the Creator and, through proximity, commune with God.

The Necessity of Understanding Creation

To find God, one must understand the universe and natural phenomena. The world and all realms are the Supreme Divine Sign, boundless and infinite. It is not the case that the Lord suddenly awoke from slumber and, sensing power, created the world to relieve idleness or fill time. Hence, it was not expedient for the world to be eternal from eternity, but rather it possesses a beginning in time. Therefore, accurate thought and perspective regarding the eternity and finitude of existence have not been provided, and few have justly pondered the origins and destiny of the cosmos — from where to where does it stretch?

In my poetry, I have noted that every breath carries with it a beginning and an end. As it rises and falls, it encompasses both a beginning and an end. Beginning (azal) never means duration in the temporal sense. Accordingly, if existence can be encompassed within a single breath, it too comprises a beginning and an end. However, the meanings of my poetry remain obscure to many, and I fear that due to its profound content, it will persistently remain misunderstood. My entire life has been devoted to God alone, nothing else. I have not sought work for anyone else, nor do I harbor longing for anything; rather, I have pursued God and His indications.

People seldom seek answers to the mysteries of the cosmos and God and rarely contemplate from whence and to where their existence extends — unless they become visionary or experience faint dreams. Yet, these are not the entirety of God and creation, for the greatness of God and the universe is infinite. The cosmos far exceeds what can be comprehended by the mind. Narrow-minded, selfish individuals continually constrict their own horizons.

On Spiritual Endeavours

I have often competed with finalists in ascending the realms, but whenever I have reached the unseen realm of Lady Fatimah al-Zahra, the hidden essence of my being has become weary, broken, and shattered. She is the ultimate finalist and undoubtedly the supreme manifestation of the Exalted Truth. She is Umm Abiha — meaning the essence of the Prophet Muhammad has its roots in her reality. She alone is the custodian of divine sanctity, unlike other infallible figures, and has endured immense tribulations in this world. No one surpasses her; she is the Imam of Imams, the path of the Exalted Truth, and I have chosen her as my spiritual guide.

Life in the Natural World

We live in the earthly, physical realm. This world and its nature are without end, never concluding or reaching a dead end, always opening new paths. The world is the first station of ascent but is not base or lowly. The word “dunya” (world) derives from “dunoo” (closeness), meaning the world in which we live, where angels momentarily dance. Conversely, the afterlife signals distance. I spent several months in the Amazon jungle in spiritual exploration. Moreover, strange creatures and marvelous beings of jinn and angels exist in this world, unknown to humanity thus far. The Amazon offers paths to penetrate the earth’s core, whereas such visionary penetration in Iran is arduous due to humidity, which aids visibility. Discovering subterranean pathways entails hardship and great effort. Penetration of the earth’s secrets has repeatedly taken life and revived it, only to take it again, yet one remains alive to witness. This practice demands rigorous discipline and perseverance to access the hidden truths within the earth. For example, numerous fresh water aquifers lie underground, which could solve humanity’s water issues, yet current technology cannot reach them, often requiring special tools and drills.

Transformation as a Principle of Creation

One of the fundamental and most beautiful principles of creation is the capacity to transform phenomena under specific conditions. Annihilation and non-existence have no meaning; rather, everything transforms into something suitable. When the Quran says, “Everyone upon it [the earth] will perish” (Quran 55:26), it does not imply annihilation but transformation and evolution of creation, similar to “Then He rose over the Throne” (Quran 7:54), which can be interpreted rationally.

Transformation occurs either within a phenomenon, preserving its essence, or causes it to progress from one stage to another. Human knowledge is limited: “And you have not been given of knowledge except a little” (Quran 17:85). The emergence of humans and transformations leading to humanity remain scientifically unexplained. We have stated that a time will come when certain plants can produce human embryos. Some jinn arise from animal transformations, which are promotions. Transformations can also be degradations — changes from angels or jinn or hybrids thereof with humans are possible. Some humans descend from angels and vice versa. As the poet said:

“I was once an angel, and paradise was my abode;
Adam brought me to this ruined abode.”

Humans are a mixture of various origins, each with distinct lineage and genetics. Marriages between humans and jinn are normal and permissible, resulting in clans of jinn rooted within humans. Some humans have also evolved from forest transformations.

No animal becomes extinct; rather, it transforms into a larger or smaller species. Extinction and annihilation have no place in creation.

On Theological Discourse

Among those who pursued theology and divine knowledge was Henry Corbin, who held sessions with Allameh Tabataba’i. Some criticised the latter for these meetings, urging him to cease them. Corbin left, and no news followed. Corbin believed in inter-intellectual science but was not significantly influenced by these sessions. Scientific discourse requires inter-intellectual, empirical, and substantiated approaches; otherwise, self-praise and personal mystical experiences cannot constitute science. To know God requires knowledge. Knowing God necessitates knowing nature. Praying and reciting the Quran brings blessedness, though some resist even two units of prayer, as their nature is animalistic — prayer inclination is absent in animal genes.

The natural world is filled with many souls awaiting appropriate bodies. The essence of the soul cannot be known by metaphysical or ontological debate alone. Discovering existential truths requires cultivating inner vision and intuition. Awe before the grandeur of the Exalted Being and wonder at the vastness of creation, the world, and the transformations of creatures — especially forest dwellers — along with understanding human complexity and creation secrets, is achievable through inner effort and empirical experience. Seas and oceans hold many wonders and demand serious study. Terrifying phenomena exist beneath the seas; water itself is destructive and formidable. Through asceticism, effort, and aid from jinn and the unseen, one may delve into the oceanic realms and observe their majesty. Forests and their animals are among creation’s marvels, including unicellular organisms with vast diversity, even creatures dormant in stomachs that amaze greatly. The identities of many phenomena remain unknown to humanity.

The Human Condition

Despite complexity, humans either descend into corruption and vice or ascend to divine vicegerency. God is “greater than can be described,” beyond all description. Only through asceticism, worship, love, and intimacy can one approach Him, so that God might, in some manner, draw near to man. Approach to God is a gradual, tiered process.

After the Exalted Truth, if a person has a guide or mentor, the oceans, earth, sky, forests, seas, the world, the hereafter, as well as the Throne, Footstool, and Chair all reside within the heart, and that person is the locus in whom “the greater universe is enfolded.” A person possessing greatness, vastness, and a magnanimous heart, with the cosmos hidden within, does not tremble before thunder, roar, death, or destruction, for their movement is continuous and vertical — in sorrow and joy, sleep and wakefulness, birth or death. One who moves only horizontally, without inner depth and verticality, is weak and powerless. A life with inner depth and length is not monotonous; vertical movement fluctuates, placing one in peaks and troughs. I am familiar with human peaks and troughs and monitor their sciences. No one can ascend to the kingdom or even roam near the earth and sky without my knowledge. Yet I devote most of my time to writing unparalleled books. I dedicate my worldly effort to generating knowledge, limited by human capacity and communicative constraints, fulfilling my divine duty.

Knowledge of God and Phenomena

To find and realise God and the phenomena of existence, one must be equipped with “knowledge” and “recognition.” This requires continuous study and research, not mere casual inspection or personal feeling. Scientific work on human origins, cosmic and biological transformation, and divine reality is essential. Belief without understanding is incomplete. Anyone claiming knowledge of God without experiential evidence is lacking. Knowledge, gnosis, and true remembrance come from heartfelt labour and practical experience, a step-by-step approach.

(And let there be among you a group who call to goodness and enjoin what is right)[146];

• A group among you must invite people to virtue and command what is commendable.

The Holy Qur’an advises those entrusted with the property of orphans to use it in accordance with societal norms:

(And test the orphans until they reach marriageable age; then if you perceive sound judgment in them, release their property to them. And do not consume it wastefully and hastily before they reach maturity. And whoever is wealthy, let him refrain, and whoever is poor, let him consume according to what is acceptable)[147];

• Orphans shall be tested until they reach marriageable age; if you find maturity and sound judgment in them, return their wealth to them without extravagance or haste, lest they grow up. Those who are wealthy must exercise restraint in consuming it, and those who are needy may use it within accepted norms.

The term (al-ma‘rūf) is defined in relation to the community and society since most people, following their rational leaders, do not consider reprehensible acts as customary and instead regard them as corrupt. Indeed, like ma‘rifah (gnosis), ma‘rūf requires an objective reality. God repeatedly instructs that interactions with women in society be conducted with ma‘rūf (kindness and propriety):

(O you who have believed, it is not lawful for you to inherit women against their will nor to coerce them to take back some of what you have given them unless they commit a clear immorality. And live with them in kindness)[148];

• O believers, it is forbidden for you to inherit women by compulsion or to oppress them so as to reclaim part of what you have given them, unless they commit manifest lewdness. Treat them with kindness.

(And whoever among you cannot afford to marry the believing free women, marry those whom your right hands possess of believing girls. And Allah knows best about your faith. Some of you are from others. So marry them with the permission of their people and give them their due compensation in a fair manner)[149];

• Those who lack the means to marry chaste believing free women may marry the believing slave girls under their possession. Allah is most aware of your faith. Some of you come from others. Marry them with the consent of their families and give them an equitable dowry.

(There is no blame upon you for what you do by mutual agreement after the marriage proposals and when you hold them in your hearts. And Allah knows that you will remember them. But do not make a secret promise to them except saying a kind word)[150];

• There is no sin in your private engagement with women after proposals, nor in harboring feelings in your hearts, for Allah knows you will recall them, but do not make secret promises except with kind words.

The Prophet Muhammad (peace be upon him) in his dealings with followers of other religions invites them towards ma‘rūf according to societal customs and the wise of their peoples:

(Those who follow the Messenger, the unlettered prophet, whom they find written in their Torah and Gospel, who commands them to do what is right)[151];

• Those who follow this messenger, the illiterate prophet, found written in their Torah and Gospel, who commands them to enact what is commendable.

On Knowledge and Gnosis

Knowledge differs from gnosis (ma‘rifah). Knowledge is a conceptual, intellectual pursuit, often lacking inner sensation, and pertains to the mind. Empirical science depends on sensory experience and repeated experimentation. Knowledge may serve or oppose gnosis if corrupted by base desires or pseudo-knowledge. Gnosis concerns perfection. The theoretical and practical wisdom of gnosis are not separate. As Rumi expresses:

“I seek to see the cause of the piercing of the veil,
So it is removed from root and branch.”

Gnosis digs and reveals. Without journeying through God’s creations, the seeker cannot attain closeness to God. A spiritual seeker never emerges solely from academic schools; if schooling does not serve gnosis or its preparation, it breeds compounded ignorance, arrogance, and pride.

Mystical knowledge that is purely conceptual and verbal play does not engage reality. The term “‘irfān” (gnosis) as a concept without content does not appear in the Qur’an, nor is it commanded. Ma‘rūf and ‘irfān share reality, but ‘irfān is a term, while ma‘rūf is its embodiment. Humans must act based on the recognition of realities and ma‘rūf, not mere concepts or terminology. True gnosis involves sense and reality. By contrast, the term ma‘rūf appears over thirty times in the Qur’an with commandments associated. Ma‘rūf denotes good deeds recognized by general consensus and societal norms. Mystical knowledge alone is insufficient for knowing God unless it serves true and Godly gnosis.

Purity and sincerity are prerequisites of gnosis, which endows one with spiritual power and authority. The true mystic is a powerful individual who never resorts to weakness or supplication. Mysticism embodies perception, sweetness, strength, power, and reaching transcendence and unboundedness.

The true mystic of God corresponds to the verse:

(Say, ‘O Allah, Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honour whom You will and You humble whom You will. In Your hand is [all] good. Indeed, You are over all things competent.’)[152];

• All affairs lie in God’s hands. The ungrateful person judges some to be wealthy and influential and others poor and weak, perceiving only the external, neglecting the internal and the hidden realities.
• A person who has attained gnosis (ma‘rifah) experiences the presence of the “Presence of Gnosis.” Whether awake or asleep, they perceive the reality of a transient phenomenon. Such a person, upon death, is not a stranger; they recognise others. Whoever they see appears familiar, as if they had seen them in this world and accompanied them in a particular place. Ordinary individuals may remain in the material realm (nasut) for millions of years without transitioning to the intermediary realm (barzakh). However, wandering spirits do not exist as popularly depicted in foreign films; rather, spirits possess their own spatial and environmental realms. This matter has limits, and each individual has a unique path: “When they die, they become conscious” (Qur’anic allusion). At death, a person’s inner lights ignite, and they acquire senses from their inner self.
• In the terminology of the Presence of Gnosis or the Presence of Divine Love, “Presence” denotes the state of being fully present, for the human being attains nearness and presence in the world of existence. As the saying goes, “From Yemen to Mecca” — a metaphor for spiritual proximity. Prayer and supplication without presence of heart are ineffective; it is akin to sitting by the roadside while a car speeds past at 200 km/h, leaving only dust behind. The Presence of Gnosis is the presence of the human being’s essence. It forms only if cultivated from childhood by one devoted to solitude and seclusion.
• There is a distinction between solitude and chosen seclusion; one may be physically alone yet mentally restless. Solitude is not difficult; however, chosen seclusion is immensely challenging. The soul must be emptied of all thoughts, and the mind must be kept like an empty vessel — a highly arduous task. The self must even absent itself from itself, becoming utterly empty. Chosen seclusion also requires darkness. By persistently engaging in remembrance (dhikr), the traveller controls and regulates their soul and will. Initially, the soul’s movement is disorderly. When orderly, the soul examines itself and external events systematically, even engaging with worldly problems. Disorderly movement lacks purpose, and the soul randomly enters any realm without choice. Those on the path move with order. When the soul’s movement is regulated, one may perceive through footsteps, sight, sound, breath, scent, and even backward glances. Until the soul’s movement is ordered, the Presence of Gnosis will not visit the human being.
• The Presence of Gnosis is both present and absent. The mystic enters within themselves and progresses through presence and attendance. They rise and become aware that they have risen, marvel at this, and then set forth. If the mystic is beloved, they are carried; if the seeker is a lover, they are urged forward — advancing step by step with the Divine.
• On the path, the seeker may suddenly see their parents or an individual sitting calmly and softly singing. The Presence of Gnosis involves numerous trials and occupations. To clarify, the Divine, in the form of Love and Gnosis, represents the ultimate perfection. Poets speak of the “Friend’s Alley” and “Valley of the Beloved,” metaphors for the stages leading to spiritual knowledge until one attains the presence of the Lord, who is “Holy, Holy, Our Lord, the Lord of Angels and the Spirit” (Qur’anic allusion). One who grasps this world and falls into the abyss of expressions is past danger, yet God makes the world bitter to them, repairing their afterlife while ruining their worldly life. Among God’s saints, none find the world agreeable; it is made bitter for them.
• Before reaching gnosis, the seeker must experience love and be a lover — and even the killing of the lover is permitted. God says, “I will kill you so that I may know how much hatred you bear against Me.” If one regards their killer as their beloved, does not plead, expects nothing, and cries “O swords, take me,” seeking refuge in the swords rather than fleeing, they are truly a lover. The Commander of the Faithful was such a lover, who upon martyrdom said, “By the Lord of the Ka‘bah, I have triumphed,” meaning martyrdom was his desire. Love does not come easily; when harmed, one naturally detests the perpetrator, but the lover is not so: the more the beloved harms them, the more they love them.
• When the Presence of Gnosis unfolds within a person’s essence, they become compassionate and merciful. God’s Presence of Gnosis constantly dwells in their eyes, making such a person exceptionally good to others — a quality independent of their own will, since God resides in their gaze. This path requires time, environment, occasions, and practice for the Presence of Gnosis to manifest and occasionally open one’s eyes to witness the presence of the Divine.
• These concepts are found in our poetry but not elsewhere in such detail. Sometimes a person grows so large that their soul leaves their limbs and journeys through the worlds of existence and the unseen. Greed and avarice obstruct the path.
• God’s existence is infinitely diverse; each Divine name and its myriad attributes constitute separate paths. Gnosis is not a person but a specificity. Attaining gnosis requires sense and varying capacities, like a coach distinguishing talented athletes from others. As mentioned, gnosis demands solitude, seclusion, darkness, fasting, and sleep deprivation, with childhood being the appropriate age.
• The human mind and intellect are material, and their knowledge is material, not immaterial. The many-to-one imprint (intisaab-e kabeer dar sagheer) does not occur. Computer hard drives are material, containing all human knowledge and surpassing a single human mind’s capacity.
• Most humans are material beings with material minds; rarely does one achieve perfection and immateriality. Although jinn assume various forms, they remain material. Immaterial beings also exist in the material realm. Some degree of immateriality may exist in saints and divine scholars, with signs recognised by others. Gnosis exists among angels, jinn, and other beings. Some angels are material — was Mary conceived by a material angel? This question requires scholarly investigation, free from superstition and based on Qur’anic capability. God has countless creatures unknown to modern science: “And you have been given only a little knowledge” (Qur’an 17:85). Humans often misuse knowledge for evil. If God granted humans abundant knowledge, no one could live, and earth’s corruption would increase. Negligence, illusion, pride, ignorance, and unawareness are divine gifts. Today’s people sometimes behave more shamelessly than a water jug. If the entire world were set ablaze, they would remain indifferent, dismissing the entire universe and humanity.
• Gnosis is not exclusive to humans but also exists in jinn, angels within the channels of existence (like Israfil, Jibra’il, Mika’il), and higher angels, as well as phenomena distant and less apparent to us. However, humans are the axis of existence in terms of the Presence of Gnosis. Humans surpass angels due to comprehensiveness and jinn due to greater gnosis and perception; though jinn and devils possess greater power than humans. Jinn are subordinate to humans, but humans are not subordinate to jinn unless they are sick, insane, or spiritually weak. Humans do not fall under devils’ control, though devils, believers or not, rarely come under human control due to lust. The closest beings to humans are the jinn: “Who whispers in the hearts of mankind, from among the jinn and mankind” (Qur’an 114:6).
• We are currently very distant from the jinn, even more so than from the devilish jinn. Devilish jinn are closer to humans; sometimes they teach and guide humans. Eventually, a time will come when generations will change, and humans will approach jinn closely, even to the extent of union and intermingling.
• Regarding the Presence of Gnosis, humans have superiority over angels because humans possess collective status, will, and choice. Angels’ movements are natural and celestial, like the sun and orbits, but humans gain nearness and distance through will and power. If beings exist beyond humans in the cosmos, we have limited knowledge and cannot elaborate much. Yet we can pursue these matters regarding angels and jinn and, in some places and times, take on their forms and approach them. Some humans can achieve varying proximities to them.
• Gnosis in humans has more specificity, hence superiority over angels and jinn. Specificity may also exist in angels and jinn, sometimes achieved through nearness to an individual, object, or place. Angels lack primordial free will, moving by natural and orbit-like decree.
• The Presence of Gnosis requires prayer, need, and supplication, as elaborated in my book Danesh-e Dhikr (The Knowledge of Remembrance). These three create the foundation of gnosis in a person. One may attain nearness to the Lord and divine knowledge may manifest, revealing Truth within to a receptive vessel. This cannot be achieved amidst materialism, forbidden sustenance, modern lifestyles, and distractions. If one creates a spiritual space within and proceeds with prayer, supplication, and mystical progress, although rarely, effects may emerge. Psychologically, the person attains great stature. Sometimes this manifests in their offspring and life as mystical states, desire for the unseen, and empowerment. Through silence, seclusion, and solitude, such blessings are achieved. Nothing in existence is beyond anyone’s reach except for obstacles. Removing obstacles and creating spiritual space guarantees experiencing specific effects. Continued practice yields a foundation for gnosis, opening the soul to receive gnosis, departing from the ordinary, and blooming capacity for knowledge. This demands quality of life and contentment.

**Oppression and the Blinding of the Inner Eye

If a person indulges in oppression and pride, their inner eye is blinded, their capacity for gnosis lost. Sometimes they pretend to be mystics, though they are not. They are blinded by their faults, ego, and materialism. True mystical love and gnosis arise from humility, selflessness, and servitude. This is a long journey.

Disrespect towards the Lord as an Act of Oppression and Apostasy

Anyone who shows disrespect towards the Almighty commits an act of oppression against Him, and is consequently regarded as an oppressor, apostate, and unbeliever. Similarly, persistent oppression against the servants of God, if done knowingly and willingly, also leads to apostasy and heresy. For example, a person who claims, “I performed ablution, faced the Qibla, and prayed, then killed so-and-so,” and if the killing was unjust, is undoubtedly a disbeliever, as the act was committed knowingly and deliberately. Moreover, this person maintained a continuous awareness of their action, having spent at least half an hour in contemplation before deciding. Someone who brazenly and continuously kills thousands of people unjustly is fully aware of their oppression and is thus an apostate, since such a person cannot be deemed ignorant or foolish.

The Prohibition of Enforcing Religious Punishments in the Present Era

Through poetry, I have depicted the state of an individual sentenced to execution. What do others truly know about the emotional experiences of the condemned? I have asserted that enforcing religious penalties in the current era — characterised by economic stagnation, poverty, and deprivation particularly affecting the weaker strata of society — is forbidden for these vulnerable groups, unless there exists a practical framework for such enforcement. One such framework includes applying punishments to the arrogant, affluent classes, and politicians. Otherwise, the counterproductive outcomes of numerous executions demonstrate that such acts are foolish, fruitless, and neither acceptable nor legitimate. If the Almighty commands:

(“And fight them until there is no more fitnah and the religion is all for Allah; but if they desist, then there shall be no aggression except against the oppressors.”) [Quran 2:193]

Then fighting should continue only until the sedition ceases and religion is exclusively for God; if the opposition halts, aggression is permissible solely against the oppressors.

Therefore, it is imperative to consider the conditions and individuals applicable to the execution of such punishments in order to understand which cases this verse encompasses and which options are excluded. Otherwise, after a thousand years, not only has the sedition not ended, but it has increased.

Ijtihad (Independent Legal Reasoning)

Ijtihad means carefully evaluating the conditions and prerequisites of any ruling with its finer details and then applying it accordingly. Those lacking religious ijtihad may accept the superstitions of the opponents of the Commander of the Faithful (Imam Ali) and the distortions and fabrications of the enemies of the purified Ahl al-Bayt, unjustly attributing the killing of hundreds to Imam Ali.

The implementation of religious punishments depends on specific laws and has a separate body of jurisprudence. Such punishments are distinct from battlefield defence. In defence, every believer and non-believer employs all their strength to protect their life. Defence follows a unified leadership and command without additional legal stipulations. However, religious punishments are governed by numerous laws, documents, and clearly defined limits. They are not arbitrary or indiscriminate acts of flogging or execution against anyone who voices opposition or commits wrongdoing; otherwise, it would lead to an unending cycle of bloodshed, which invariably provokes collective intellectual and rational rejection.

As with the law itself, the proof of offences is especially important in the exercise of religious penalties through ijtihad. With this understanding, we seek refuge in God from committing persistent oppression against religion and His servants.

An Analytical Survey of Oppression and Disbelief in the Holy Quran

In our lessons on the “Beautiful Names” (Asma’ al-Husna), we stated that whenever a word appears very frequently or very rarely in the Quran, both cases indicate the significance of that term. For instance, the word “Allah” appears on almost every page, whereas the word “As-Samad” (the Eternal Refuge) appears only once. Thus, both words are of great importance—one because of its frequency, the other due to its rarity. Although “Allah” and “As-Samad” are adjacent in the phrase, their levels of significance differ greatly; a thousand occurrences of “Allah” do not equal the weight of “As-Samad.” Names such as “Al-‘Alim” (The All-Knowing), “Al-Qadir” (The Omnipotent), “Al-Jabbar” (The Compeller), and “Al-Karim” (The Generous) appear moderately often—say fifty to one hundred times—and rank as medium importance relative to “Allah” and “As-Samad.” This is a Quranic principle, and based on it, the three words “kufr” (disbelief), “shirk” (polytheism), and “zulm” (oppression) should be studied regarding their frequency and contexts in the Quran to understand their meanings fully, thereby clarifying the path of God-consciousness and worship by removing the major obstacles.

Linguistic Clarifications

One must distinguish between the implications of a word’s meaning and the core meaning itself. For example, oppression (zulm) is categorised into three types: oppression of oneself, oppression of others, and oppression of God. Disbelief and polytheism are subsets of oppression, but one must not conflate disbelief with oppression entirely. Disbelief might involve oppression but is not synonymous with it. This is like the concept of “necessary” in logic—though necessity entails conditions such as cold or heat, water itself does not mean cold, heat, or fluidity. Various substances such as oil or milk can be cold or warm and are fluid, but they are not water. Thus, it is crucial to understand that the concomitants of a word’s meaning differ from the core definition.

The Quran is the complete repository of knowledge, and through meticulous study of it, one can uncover the fate and gradations of any term. The words “kufr” and “zulm” represent two principal barriers to knowing and worshipping God and should be examined through the unparalleled linguistic reference of the Quran. According to the Quran, “kufr” appears approximately 525 times, while “zulm” occurs about 315 times.

Though the frequency of “zulm” is less than “kufr,” the quality of usage is more important than quantity. Quality overrides quantity. For instance, although “Allah” is used extensively and “As-Samad” only once, the qualitative importance of “As-Samad” surpasses “Allah.” Similarly, while “zulm” is less frequent, its qualitative severity is greater.

Oppression as More Severe than Disbelief

Oppression is worse and more reprehensible than disbelief. Its mention in the Quran is about 315 times. The final degree of disbelief is weaker than the initial level of oppression. Harm to God begins subtly in the ultimate stage of disbelief but starts immediately with oppression of others, eventually extending to God.

Disbelief may stem from weakness and ignorance and can be harmless, while oppression is accompanied by full awareness. The oppressor is cognisant of their unjust actions against themselves or others.

Interestingly, when someone is called a disbeliever (kafir), they often react with anger and hostility, but if called an oppressor (zalim), who is morally worse than a disbeliever, they often show no reaction. This indifference reveals that the gravity of oppression has been diminished and beautified, despite the Quran stating: “Every oppressor is a disbeliever” and “Every disbeliever is an oppressor.” One who commits deliberate, continuous acts of oppression is within the realm of apostasy and impurity.

I have absolved one billion non-Muslims from disbelief, considering them oppressed due to lack of access to religious knowledge and guidance, books, spiritual teachers, and appropriate media. Many non-Muslims are thus oppressed but not disbelievers. In contrast, oppressed oppressors do not exist, except in rare cases.

The overarching equation is that gradual, persistent oppression with awareness and free will leads to practical disbelief and denial of God’s existence. Further elucidation on this topic, based on the Quran, will follow.

Words Related to Oppression in the Quran

In the Quran, the root of “zulm” connotes darkness, blackness, and absence of light. We first examine words related to the root of oppression, which due to similarity in letters share related meanings:

1. (“And when one of them is given the glad tidings of a daughter, his face darkens and he suppresses his anger.”) [Quran 16:58]

The verb “zalla” (to darken) shares consonants with “zulm” and signifies darkness and absence of light.

1. (“And look upon your God, to whom you remained devoted.”) [Quran 52:28]
2. (“If We willed, We could make it debris, and you would remain in wonder.”) [Quran 15:14-15]
3. (“And if We send a wind and they see their crops yellowed, then indeed they will turn back to disbelief.”) [Quran 14:18]
4. (“Have you not seen how your Lord spreads the shadow?”) [Quran 25:45]

Here “dillah” means shadow, associated with diminution of light.

1. (“The blind and the seeing are not equal, nor the darkness and the light, nor the shade and the heat.”) [Quran 35:19]
2. (“And an extended shade.”) [Quran 77:45]
3. (“And a shade of smoke.”) [Quran 56:43]
4. (“For them therein are purified spouses, and We will admit them to a shade, thick and ever-lasting.”) [Quran 5252:22]

All these words metaphorically indicate absence of light and presence of darkness, signifying various levels of oppression.

Conclusion

This introduction serves as a foundation for understanding oppression and disbelief as pivotal concepts in Islamic theology and jurisprudence. Their examination through the Quranic lens is essential for guiding believers towards God-consciousness and just conduct, especially when contemplating the application of religious law in contemporary contexts.

On the Concept of “Zulm” (Injustice/Oppression) in the Quran

1. (“And when those who did wrong see the punishment, it will not be lightened for them, nor will they be reprieved.”) [174]

When those who have committed injustice witness the punishment, their torment is neither alleviated nor are they granted respite.

This verse also indicates the irreparable nature of certain acts of oppression.

(“O my people, indeed you have wronged yourselves by taking the calf [for worship].”) [175]

O my people! You have wronged yourselves by worshipping the calf.

The people of Moses, through their idolatry with the calf, fell into deprivation and darkness; by denying and concealing the truth, they wronged their own souls.

1. (“And We wronged them not, but they wronged themselves.”) [176]

And We did not wrong them, but they wronged themselves.

This verse uses the plural form to remind oppressors of the severity of injustice and to warn against tyrannical behaviour.

1. (“And Allah wronged them not, but they wronged themselves.”) [177]

And God wronged them not; rather, they wronged themselves.

1. (“But those who did wrong changed the word to a statement other than that which had been said to them.”) [178]

This noble verse links the alteration of divine words with injustice and oppression, just as disbelief is intertwined with tyranny. In essence, injustice is the root cause of all corruption, encompassing disbelief, distortion of divine speech, and all other reprehensible deeds — all of which stem from a distance from the light of truth and the illumination of God, manifesting as darkness and blackness in meaning. There is no term more detestable than injustice, as it cannot be equated with or referred to by any other concept.

(“And if those who did wrong could see when they will see the punishment.”) [179]

Those who wronged themselves by choosing idols, if only they knew what it would be like when they witness the punishment.

This verse again demonstrates that the ultimate consequence of disbelief is self-oppression.

(“And those who, when they commit an immorality or wrong themselves…”) [180]

Those who, when they do an indecent act or wrong themselves…

(“Indeed, those who disbelieve and wrong…”) [181]

Those who disbelieve and do wrong.

In the Holy Quran, every vice is traced back to oppression; disbelief, familiar to mankind, is a prominent form of oppression among many unknown types. Opposite to disbelief is faith, which is validated through prayer or ablution and is observable in every place and time.

(“And We seized those who wronged with a miserable punishment.”) [182]

And those who oppressed, due to their disobedience, were seized with severe punishment.

(“And indeed, We destroyed the generations before you when they wronged.”) [183]

Indeed, We destroyed the previous generations when they committed injustice.

This verse again points to injustice as the underlying cause, despite the initial indication of disbelief, since injustice is the origin and substance of all evil and alienation from God, the light of the heavens and the earth.

(“And do not incline toward those who do wrong, lest the Fire touch you…”) [184]

Do not incline towards the oppressors lest the fire (of Hell) touches you.

Here, “injustice” symbolizes “disbelief.”

1. (“And those who wronged followed what luxury they were given, and they were criminals.”) [185]

Those who oppressed followed the comforts they were granted, and they were criminals.

1. (“Then those who did wrong will say, ‘Our Lord, delay us for a short term.’”) [186]

Those who oppressed plead for a short respite.

1. (“And you dwelled in the homes of those who wronged themselves.”) [187]

You settled in the dwellings of those who wronged themselves.

This verse speaks of the oppressors’ immersion in darkness and gloom.

1. (“And do not address Me concerning those who do wrong; indeed, they are to be drowned.”) [188]

Do not speak to Me about the oppressors, for they will be drowned.

This verse foretells the drowning of oppressors under water, where they suffocate in darkness and blindness.

Given the numerous derivations of the root “ظلم” (zulm) in the Quran, it is clear that nothing but oppression causes distance from God. However, in Islamic culture, more fear is instilled of disbelief than oppression, and unfortunately normalising oppression leads to its justification, resulting in deprivation, misery, cruelty, conflict, ignorance, and descent into darkness and alienation from God.

1. (“Indeed, those who wronged have a portion of the punishment like the portion of their companions.”) [189]

Thus, the burden of sin and wrongdoing is also tied to oppression.

1. (“So the people who did wrong were eliminated, and praise be to Allah, the Lord of the worlds.”) [190]

The roots of the oppressors were cut off, and praise be to Allah, Lord of all worlds.

Divine praise is given when the roots of oppressive groups are uprooted from the land of faith and oppression ceases, honouring those free of injustice.

1. (“And those who did wrong were seized by the blast, and they became motionless in their homes.”) [191]

Those who oppressed were seized by a deadly blast and fell lifeless in their homes.

In most Quranic contexts, the act of oppression (ظلموا) refers to disbelief (كفر).

1. (“She said, ‘My Lord, indeed I have wronged myself, and I submit with Solomon to Allah, Lord of the worlds.’”) [192]

The Queen of Sheba, having wronged herself through disbelief and concealment of truth, submitted with Solomon to God, thus saving herself from the root of all corruption—oppression, which is the source of darkness and the absence of divine light.

The term “ظالمين” (oppressors) appears in the Quran approximately 91 times. Selected examples include:

1. (“Indeed, you are of the wrongdoers.”) [193]

You shall surely be among the oppressors.

1. (“And Allah does not like the wrongdoers.”) [194]

God does not love tyrants.

1. (“They do not deny you, but the wrongdoers deny the verses of Allah.”) [195]

Denial is the consequence of oppression.

1. (“So you become of the wrongdoers.”) [196]

You become one of the oppressors.

1. (“Then a caller among them will announce, ‘The curse of Allah is upon the wrongdoers.’”) [197]

Here, God’s declaration of curse upon oppressors is evident, akin to the war cries of a challenger entering battle.

1. (“Do not make us among the wrongdoing people.”) [199]

O Lord, do not count us among the oppressors.

1. (“And they were wrongdoers.”) [200]

They were oppressors.

…

1. (“And if you should count the favors of Allah, you could not enumerate them. Indeed, mankind is [generally] most unjust and ungrateful.”) [221]

The term “كَفّار” (ungrateful/disbelievers) here is a descriptive noun rather than an essence; thus, disbelief is a synonym for extreme ignorance and folly. If human discernment functioned fully, people would neither oppress themselves nor submit to oppressive rulers; however, understanding is veiled, and oppression prevails, leading to the denial of innumerable divine blessings.

1. (“And Allah is not unjust to the servants.”) [222]

God is never unjust like some humans to His servants.

Oppression as an action requires an object; thus, God denies oppression upon Himself, as God does not wrong. But disbelief as an inherent state does not require denial. Wherever there is oppression, there is distance from God.

1. (“Then, because of the injustice of those who were Jews, We made unlawful for them good foods which had been lawful for them.”) [223]

This verse shows that injustice causes prohibition, not disbelief.

1. (“Those who have believed and did not mix their belief with injustice – those will have security and they are [rightly] guided.”) [224]

If faith is tainted with injustice, it is not beneficial; thus, disbelief results from oppression.

1. (“That is because your Lord would not destroy the cities for wrongdoing while their people were unaware.”) [225]

Every destructive event is rooted in oppression. The destruction of cities is not due to ignorance of the cause—oppression.

1. (“And whoever intends within it [to commit] deviation and wrongdoing – We will make him taste a painful punishment.”) [226]

Painful punishment and deviation follow oppression.

1. (“O my son, do not associate [anything] with Allah. Indeed, association [with Him] is great injustice.”) [227]

Luqman said, “O my son, do not commit shirk, for it is a great injustice.”

This verse shows that shirk arises from a grave oppression, the root of every rebellion and cruelty.

…

(With such an attitude) they committed injustice and slander.

1. (“Yet their own souls assured them of it with injustice and arrogance”)[233] —
   Although their hearts were certain of the truth, they denied it out of injustice and pride.
2. (“And Allah does not intend to wrong the servants”)[234] —
   God does not desire injustice for His servants. This verse refers to the injustice of servants against themselves, for God is pure and free from wrongdoing against His servants.
3. (“They said, ‘Show us Allah openly,’ and the thunderbolt seized them for their wrongdoing”)[235] —
   They demanded God to be shown openly, and as a consequence of their injustice, a thunderbolt struck them. Divine thunderbolts appear as a result of oppression and tyranny.
4. (“Indeed, your Lord is Forgiving to the people despite their wrongdoing”)[236] —
   Truly, your Lord is forgiving towards mankind despite their injustices.
5. (“And if Allah were to impose blame on the people for their wrongdoing, He would not leave upon the earth any creature”)[237] —
   Had God held people accountable for their injustice, no living being would remain on earth.
6. (“They say, ‘Our Lord, remove us from this city whose people are wrongdoers’”)[238] —
   Those who plead, “Our Lord, deliver us from this city of unjust people.”
7. (“And the Day the wrongdoer will bite on his hands [in regret] and say, ‘Oh, I wish I had taken with the Messenger a way’”)[239] —
   On the Day of Judgment, the wrongdoer will bite his hands in regret, saying, “I wish I had followed the Messenger’s path.”
8. (“Then you took the calf after him while you were wrongdoers”)[240] —
   After his absence, you worshipped the calf despite being unjust. The adoption of the calf is another consequence of injustice.
9. (“And the disbelievers are the wrongdoers”)[241] —
   The disbelievers themselves are the wrongdoers.
10. (“So We sent upon those who wronged a punishment from the sky”)[242] —
    We sent a punishment from the heavens upon those who were disobedient.
11. (“And whoever does not judge by what Allah has revealed—those are the wrongdoers”)[243] —
    Those who do not judge by God’s revelation are themselves wrongdoers. The Almighty in the previous verse states, (“And whoever does not judge by what Allah has revealed—those are the disbelievers”)[244]. Since the root of disbelief and deviation lies in injustice, God in this verse explicitly mentions their injustice, the origin of all evils and sins including disbelief.
12. (“And if you could see when the wrongdoers are in the overwhelming pangs of death”)[245] —
    If only you could witness the wrongdoers in the throes of death.
13. (“Is it [not] that only the wrongdoers will be destroyed?”)[246] —
    Destruction is not for every injustice, but rather collective and for groups. When a tribe or group becomes collectively unjust and tyrannical, divine destruction comes suddenly. Hence, “the people of wrongdoing” refers to the leaders and groups who commit disbelief and cruelty, and who perish as a collective, not ordinary individual injustices.
14. (“So they denied Him, and the punishment seized them while they were wrongdoers”)[247] —
    While they were unjust, punishment overtook them.
15. (“And the flood seized them while they were wrongdoers”)[248].
16. (“But the wrongdoers refused except denial”)[249] —
    The unjust accepted nothing but denial.
17. (“But the wrongdoers today are in clear error”)[250] —
    The unjust today remain in manifest misguidance.
18. (“And We would not destroy the cities except that their people were wrongdoers”)[251] —
    We do not destroy cities unless their inhabitants are unjust.

Although the wrongdoers are included among the disbelievers, the root cause of their disbelief—namely injustice—is highlighted as the reason for their severe punishment.

1. (“And whoever takes them as allies—those are the wrongdoers”)[252] —
   Whoever befriends them is among the unjust.

(“And none deny Our signs except the wrongdoers”)[253] —
Only the unjust reject Our signs.

1. (“Rather, the wrongdoers are in clear error”)[254] —
   The unjust remain openly misguided.
2. (“And whoever does not repent—those are the wrongdoers”)[255] —
   Those who do not repent are themselves unjust.
3. (“Indeed, those whom the angels take [in death] while wronging themselves”)[256] —
   Those who wrong themselves at the time of death, when the angels seize their souls.
4. (“Those whom the angels take [in death] while wronging themselves”)[257] —
   Those whose souls are taken by angels while having wronged themselves.
5. (“My covenant does not include the wrongdoers”)[258] —
   My promise does not extend to the oppressors.
6. (“And their refuge is the Fire—and evil is the residence of the wrongdoers”)[259] —
   Their abode is Hell, a terrible place for the unjust. Even in Hell, the wrongdoers’ place is distinct. Traditions refer to it as “the coffin of fire” among other terms.
7. (“Our Lord, indeed whoever You admit to the Fire—you have disgraced him, and for the wrongdoers there are no helpers”)[260] —
   God, whoever You consign to Hell, You have truly disgraced, and the unjust have no supporters.

These verses show that such wrongdoers neither repent successfully nor have allies to aid them; they have deprived themselves of all assistance due to their injustice.

1. (“And Allah leads astray the wrongdoers”)[261] —
   God causes the unjust to stray.
2. (“So do not sit after the reminder with the wrongdoing people”)[262] —
   After receiving admonition, do not associate with the unjust.
3. (“Our Lord, do not place us with the wrongdoing people”)[263] and (“Do not make me among the wrongdoing people”)[264] —
   Here, Aaron implores Moses not to associate him with this unjust people, affirming he is not one of them and does not conspire with the unjust.

The Qur’an conditions the forgiveness of injustice on repentance and reparation, stating:

1. (“But whoever repents after his wrongdoing and reforms—indeed, Allah will turn to him in forgiveness”)[265] —
   Whoever ceases injustice, repents, and reforms will have their repentance accepted by the Merciful Lord. Mere repentance alone does not suffice for atonement since injustice has tangible and external effects; only with reparation is repentance accepted.
2. (“And if for every soul that wronged there were all the things on earth, it would offer it as ransom”)[266] —
   If everything on earth belonged to a wrongdoer, they would offer it all to ransom themselves.
3. (“And Allah does not guide the wrongdoing people”)[267] —
   God does not guide the unjust. This verse appears frequently, indicating that wrongdoers are incapable of guidance due to their injustice, and do not truly repent.
4. (“But if they cease, there is no sin upon them except against the wrongdoers”)[269] —
   If they desist, then only the unjust remain subject to transgression.

This verse indicates that wrongdoers have no path of return to truth; others may be forgiven upon abandonment of injustice.

1. (“The example of what they spend in this worldly life is like a wind containing frost that strikes the tillage of a people who wronged themselves and destroys it”)[270] —
   Their worldly expenditures (against the Prophet) resemble a harsh, frosty wind that ruins a field belonging to a people who have wronged themselves.
2. (“Then it will be said to those who wronged, ‘Taste the punishment of eternity’”)[271] —
   The unjust will be told to taste everlasting punishment.
3. (“And those cities—We destroyed them when they wronged”)[272] —
   We destroyed those cities because their inhabitants were unjust.
4. (“So We sent upon them a punishment from the sky for what they used to do”)[273] —
   We sent divine punishment from the heavens for their wrongdoing.
5. (“Evil is the example of the people who denied Our signs and were wronging themselves”)[274] —
   The story of those who denied Our signs and wronged themselves is an evil example.
6. (“And they denied it while their souls were certain of it out of injustice and arrogance”)[275] —
   Although certain in their hearts, they denied it from arrogance and injustice.
7. (“How many cities have We destroyed while they were wrongdoers”)[276] —
   Many cities were destroyed due to their inhabitants’ injustice.
8. (“And whoever is killed unjustly”)[277] —
   The
9.  unjust killing is highlighted here, underscoring divine justice.
10.  (“And indeed, those who commit wrong will be recompensed for what they did”)[278] —
    Those who commit injustice will receive retribution.

The Concept of “Disbelief (Kufr)” in the Holy Quran

The occurrences of the root word kufr in the Quran are very numerous, reaching approximately 525 instances. Some examples of the derivations of kufr in the Divine Book are as follows:

1. (And whoever disbelieves, I will grant him enjoyment for a little; then I will force him to the punishment of the Fire. And what an evil destination!) [Surah Al-Imran, 3:185]

• This noble verse speaks of leniency towards the disbeliever in the worldly realm. A disbeliever, for instance, one who follows their ancestors in idol worship and reveres them, is initially given the opportunity and forbearance by the Lord in this life, because their disbelief is not innate or essential but stems from familial upbringing and environment. However, upon awareness and persistence in rebellion, they will face punishment. Thus, the root of kufr is more related to educational and environmental factors, unlike zulm (oppression), which is more inherent and innate in human nature. Every person is born with a nature that may incline towards injustice and cruelty, but fitrah (innate disposition) is distinct from disbelief and faith.

1. (But they differed, so some of them believed and some disbelieved.) [Surah Al-Imran, 3:19]

• This verse indicates that after divergence, disbelief befell some individuals, while oppression may be innate and more difficult to overcome.

1. (So whoever disbelieves after that from among you – then indeed he has strayed from the soundness of the way.) [Surah Al-Imran, 3:86]

• The verse points out that disbelief itself is not misguidance per se. A person can attain faith by uttering “There is no god but Allah,” but inner misguidance and oppression are deeply rooted within.

1. (And whoever disbelieves – indeed, Allah is Free from need of the worlds.) [Surah Al-Imran, 3:97]
2. (Indeed, those who say, ‘Allah is the Messiah, the son of Mary,’ have certainly disbelieved.) [Surah Al-Ma’idah, 5:72]
3. (Whoever disbelieves in Allah after his belief—except for one who is forced while his heart is secure in faith—but those who [willingly] open their breasts to disbelief, upon them is wrath from Allah, and for them is a great punishment.) [Surah An-Nahl, 16:106]

• This verse refers to disbelief after faith and also speaks of coercion to disbelief while the heart remains firm in faith, indicating different states.

1. (Have you seen the one who disbelieves in Our verses?) [Surah Al-An’am, 6:36]
2. (And whoever disbelieves after that – those are the defiantly disobedient.) [Surah Al-Baqarah, 2:27]

• Sometimes, after the fulfilment of divine promises, a person rebels and turns to disbelief, which leads to licentiousness and disobedience.

1. (And whoever is grateful – he is grateful for [the benefit of] himself. And whoever is ungrateful – then indeed, my Lord is Free of need and Generous.) [Surah Fussilat, 41:51]
2. (Whoever disbelieves – his disbelief will be upon him. And whoever does righteousness – they are for themselves preparing.) [Surah Fussilat, 41:46]
3. (And whoever is grateful – he is grateful for [the benefit of] himself. And whoever disbelieves – then indeed, Allah is Free of need and Praiseworthy.) [Surah Luqman, 31:12]
4. (But when he disbelieved, he said, ‘I disassociate myself from you.’) [Surah Hud, 11:23]
5. (You have no authority over them except for those who follow you and disbelieve.) [Surah Al-Anfal, 8:47]

• Unlike disbelief, oppression has penetrated the essence of the individual. Thus, warning the oppressor and purging injustice from their nature is as difficult as rehabilitating an addict from drugs, a painful and arduous process.

Disbelief, on the other hand, is fragile like ashes scattered by the wind and can be expelled. The Lord, as mentioned earlier, grants some respite to the disbeliever (as in the phrase “I will grant him enjoyment”). Yet oppression is harsh and tenacious, akin to shards of glass, often originating from childhood and tending to become habitual.

It is thus imperative to protect children from oppression at a young age because even a single act of injustice can cause damage and lead to repetition. For example, the Quran advises not to stare at a sinful person’s face or to pass by vain talk with dignity, since gazing upon a sinner can penetrate the heart and lead to the act itself, making it harder to abandon sin later.

Hence, oppression may manifest in childhood and become active behaviour, such as bullying peers or usurping others’ rights, whereas a person may turn to monotheism even after years of disbelief, especially in the absence of Islamic conditions, though with those conditions, conversion is quicker and easier. Divine mercy remains alongside disbelief until a certain level of rebellion and arrogance is reached, at which point pardon and reprieve cease, as God states:

1. (But as for those who disbelieve, I will punish them with a severe punishment in this world and the Hereafter.) [Surah Ghafir, 40:46]
2. (Indeed, those who disbelieve and die while they are disbelievers – never would the [whole] capacity of the earth in gold be accepted from one of them if they would [seek to] ransom themselves with it.) [Surah Aal-Imran, 3:91]

• This verse makes clear that the ransom offered by disbelievers will never be accepted; their disbelief is unforgivable, and they will face consequences according to their deeds and accounting.

1. (O you who have believed, if you obey those who disbelieve, they will turn you back on your heels, and you will [then] be losers.) [Surah Aal-Imran, 3:149]
2. (Indeed, those who disbelieve after their belief and then increase in disbelief – never will their [claimed] repentance be accepted, and they are the ones astray.) [Surah Aal-Imran, 3:176]

• Whoever not only disbelieves but also becomes rebellious and oppressive will find that their repentance is not accepted.

1. (Indeed, those who disbelieve in Our verses – We will drive them into a Fire.) [Surah An-Nisa, 4:56]
2. (And those who disbelieve fight in the cause of Taghut. So fight against the allies of Satan. Indeed, the plot of Satan has ever been weak.) [Surah An-Nisa, 4:76]

• This verse also refers to oppression and aggression.

1. (If you fear those who disbelieve, [O Muhammad], then do not pray [the funeral prayer] over them [when they die] while they are disbelievers.) [Surah An-Nisa, 4:43]

• This indicates that disbelievers are continuously hostile and cause turmoil.

1. (Indeed, those who disbelieve and avert [people] from the way of Allah have certainly gone far astray.) [Surah An-Nisa, 4:167]

• Disbelief accompanied by oppression results in deep misguidance.

1. (Then those who disbelieved equated [others] with their Lord.) [Surah Al-An’am, 6:1]
2. (I will cast terror into the hearts of those who disbelieve. So strike [them] upon the necks and strike from them every fingertip.) [Surah Al-Anfal, 8:12]

• This verse concerns the battlefield and the severe punishment inflicted to instil fear in disbelievers who not only disbelieve but are also violent.

1. (Those who disbelieve and obstruct [people] from the way of Allah – We will increase them in punishment over [their] punishment because they have obstructed.) [Surah Ibrahim, 14:4]

• Obstruction of the way of God is a form of oppression.

1. (And those before them had disbelieved in the signs of Allah, so Allah seized them for their sins.) [Surah Al-Ma’idah, 5:72]

• Sinning and wrongdoing are manifestations of oppression and underlie disbelief.

1. (Those are the ones who disbelieved in their Lord, and those will have the chains around their necks, and those are the companions of the Fire; they will abide therein eternally.) [Surah Al-Ma’arij, 70:10-11]

• Chains are the punishment for tyrants who abuse their freedom to commit oppression and rebellion.

1. (That is their recompense – Hell – because they disbelieved and took My signs and My messengers in ridicule.) [Surah Al-An’am, 6:10]

• Here, disbelief is coupled with oppression and mockery.

1. (But those who disbelieved – for them will be cut out garments of fire; boiling water will be poured over their heads.) [Surah Al-Hajj, 22:
2. 19]

• These severe punishments are reserved for the disbelievers who combine disbelief with oppression.

1. (Say, ‘Do you indeed disbelieve in He who created the earth in two days and attribute equals to Him?’) [Surah Fussilat, 41:9]

• This verse highlights the folly of disbelievers who assign partners to God.

1. (Indeed, those who disbelieve and avert [others] from the way of Allah and oppose the Messenger after guidance has become clear to them – never will they harm Allah at all, and He will punish them severely.) [Surah Al-Tawbah, 9:73]
2. (And those who disbelieve say, ‘Why has a sign not been sent down to him from his Lord?’) [Surah Al-Isra, 17:90]

• Such disbelief stems from arrogance and demands for signs, reflecting stubbornness.

1. (And those who disbelieve say, ‘We will never believe you until you break open for us from the ground a spring.’) [Surah Al-Isra, 17:90]

• The unreasonable demands of disbelievers show their obstinacy.

1. (Indeed, those who disbelieve in Our verses – We will progressively lead them [to punishment] from where they do not know.) [Surah As-Sajda, 32:21]

• The Quran describes the gradual divine punishment of disbelievers.

1. (And Noah said, “My Lord, do not leave upon the earth from among the disbelievers an inhabitant. Indeed, if You leave them, they will mislead Your servants and not beget except [every] wicked disbeliever.”) [Quran 71:26]

Noah said: “O my Lord, do not leave any of the disbelievers on the earth, for if You leave them, they will mislead Your servants and will only give birth to immoral disbelievers.”

Noah’s people did not cease from oppressing him, his offspring, and the servants of God. Oppression is the root of disbelief, because both disbelievers and believers can commit injustice and oppression based on their practical wisdom. When one inclines towards disbelief, they lose belief in any truth, and their oppression increases and grows.

1. (And Satan was ever, to his Lord, ungrateful.) [Quran 38:38]

Satan has always been ungrateful towards his Lord.

1. (And man was ever ungrateful.) [Quran 76:3]

Human beings have always been ungrateful.

1. (Indeed, those who believed then disbelieved then believed then disbelieved and then increased in disbelief – never will Allah forgive them, nor will He guide them to a way.) [Quran 4:137]

Those who believed, then disbelieved, then believed again, then disbelieved, and increased in their disbelief—certainly, God will neither forgive them nor guide them to the right path.

The Leaders of Disbelief or the Heads of Oppression

In the Qur’an, the term “zulm” (oppression) appears approximately 277 times, and “kufr” (disbelief) about 525 times. The occurrences of kufr are often connected with oppression and its root causes. These two concepts occupy the highest ranks among sins. Following them are terms like “shirk” (polytheism) mentioned around 170 times, “nifaq” (hypocrisy) about 38 times, “sharr” (evil) approximately 31 times, and “shadid” (severe, harsh) nearly 90 times. The term “shadid” implies greater severity, violence, harshness, dictatorship, and bullying. The word “fitnah” (sedition, turmoil) meaning disturbance and discord appears about 36 times.

Most instances of disbelief in the Qur’an relate to the oppression committed by the leaders of disbelief. Disbelief itself is a form of oppression and injustice; similarly, falsehood, backbiting, sedition, and other sins are forms of oppression. The source and root of all these is oppression, which has no return. However, disbelief arising from weakness and ignorance does not entail the same punishment or severe divine wrath as intentional and persistent disbelief. Today, billions of unaware and underprivileged disbelievers, both from scriptural and non-scriptural backgrounds, exist worldwide.

Oppression: The Root of Crime and Misery

The fundamental root of many crimes is oppression and injustice. Unfortunately, this foundational crime is often overlooked and easily excused. It is common that a Muslim may commit numerous injustices against the servants of God, causing individual and social disorder, yet no one speaks of their becoming a disbeliever. But as soon as someone declares their disbelief openly and denies the truth, the charge of apostasy is loudly proclaimed. In reality, persistent and conscious oppression leads to apostasy and disbelief.

The Qur’an states:

(So whoever does righteous deeds while he is a believer – no denial will there be for his effort, and indeed We, of it, are recorders.) [Quran 21:94]

Hence, anyone who lacks righteous deeds cannot truly claim to be a believer and expect reward for their efforts; the absence of righteous deeds is replaced by wrongful acts, a degree of oppression against oneself, coupled with injustice toward others.

Teaching Children to Avoid Oppression

If the religion forbids even taking a speck of straw from the mouth of a small ant—since that ant has the right to complain on the Day of Judgment—then what punishment will befall those who take the rights of a human, an orphan, a child, the poor, the helpless, or the oppressed? What resurrection and reckoning will there be for those who kill such people? It is therefore necessary for individuals to constantly admonish themselves with the motto “Do not oppress” in their words, deeds, and behaviour, thus restraining their rebellious souls from any oppression against themselves or other creatures of God.

From childhood, the education of refraining from and opposing oppression must be ingrained as a habitual mindset and behaviour. Otherwise, the mechanisms of oppression, deception, and fraud become central to society and even family life, with parents deceiving and neglecting their children’s rights.

The Societal Impact of Oppression

If the culture of excusing oppression becomes widespread, and worse, if people profit from it, the world will never know peace. Killing will follow killing, and massacres will continue. In such an oppressive world, there is no place for seeking the light of God.

Oppression leads to societal disorder, not disbelief per se. If a country with eighty million inhabitants, consisting of believers and disbelievers of various faiths and ideologies, adopted the Quranic principle of “do not oppress” as their life motto, then that land would become a garden of kindness, gentleness, and compassion rather than violence and harshness, even towards family members.

Conclusion

In the constitution of religion, the substance of corruption and the root of humanity’s misery is oppression. It must be removed from the life and actions of every individual. Removing oppression will reveal whether humanity resorts to other vile and despicable deeds or continues with ongoing, conscious oppression that disrupts countless lives.

1. Acceptance of Management and Rejection of Emirate in a Religion Free of Superfluities
2. A manager is a general term referring to anyone who conducts a task according to scientific principles and rules, professionally and based on a plan and strategy, whether individually or collectively. In other words, a successful manager is one who plans ahead and effectively organises tasks; if not, they are deemed removed from their position, as folly and mismanagement inevitably lead to failure and harm both to themselves and the wider community, necessitating dismissal in cases of repeated errors.
3. As defined, just as a family requires the internal management of women, social and national management is equally indispensable and essential. However, this does not justify the emir replacing the manager. The emir holds no legitimate position in either religious law or reason, for religion and intellect reject all forms of tyranny and dictatorial rule by despots and coercive command. The emir is the tool of oppressive criminals who exploit superficial-minded individuals to launch raids and domination. Under emirate, humanity is reduced to the emir’s agents, and all eyes must fixate solely on the emir’s commands. Within this perspective, two times two does not equal four but whatever the emir decrees.
4. The manager commands all directions under scholarly and conscious supervision and plans, while others act and follow rather than issue orders. In contrast, under emirate and dictatorship, others serve as subordinates and beneficiaries of the emir’s status.
5. The manager is not omniscient but gradually advances affairs step by step towards their goals, discerning the good from the bad. Essentially, the manager governs rather than labours. Therefore, if there is disorder or turmoil in the household, it is the woman’s management that is at fault—whether through weak leadership or her own turning to servitude and being incapable of managing. A woman who manages her home successfully raises intelligent, diligent children, whereas an unsuccessful female manager produces lazy, rebellious offspring indulging in idleness and pampering. In successful management, a war commander effectively governs an entire army, clearly defining the rank and position of each soldier across all fronts.
6. Similarly, in social management, the manager guides society according to scientific rules, awareness, expertise, and plans. Management and supervision rest on rational foundations and derive from religious law, unlike guardianship and emirate, which are entirely false and based on deceptive superstitions emerging from the transformation of agency into the apparent guardianship of the jurist.
7. Emirate is fundamentally flawed both in subject and judgement. Over the past fourteen centuries, every criminal—from the Umayyads and Abbasids to other caliphs and rulers—has claimed the title “Commander of the Faithful” and issued authoritarian commands without anyone having the right to intervene, critique, or review.
8. In management, regardless of whether an individual is just or corrupt, if they can govern and organise, they are considered a manager. The essence of management is inherent and evident. Thus, any error or fault impairs their governance, and repeated mistakes accelerate their decline. There is no place for despotism in management; upon incapacity, management falls. Management is an attribute of the subject, not a possession of the person. That is, a person who possesses the qualifications, expertise, competence, and ability to manage is a manager; if they fail, they cease to be one and must be relieved of responsibility to prevent harm. In religious management, a manager who loses the necessary conditions is automatically removed without requiring dismissal.
9. Management as a Basis for Collective Dialogue and Consultation
10. The Holy Qur’an states: “Come to a word that is equitable between us and you” (Qur’an 3:64). Through collective consultation, scientific management, and the soft engineering of governance, common affairs can be effectively addressed and consensus respected, thus organising life accordingly. Otherwise, conflict and discord are fruitless and destructive. Resolving disputes is for the public good, and placing oneself under the rule of a corrupt and unjust emir is contrary to reason and collective wisdom.
11. To illustrate simply: if, during the blessed month of Ramadan, a lavish spread of diverse foods is laid out but household members quarrel and fight over the table, trampling those delicious dishes, the outcome is only damage and hunger. Conversely, with proper management, cooperation, and teamwork, even surplus food remains for future consumption. For example, if the father, son, daughter, and other relatives assist the mother in preparing the Iftar meal, the mother—an embodiment of love—does not feel enslaved or oppressed. Otherwise, she resembles a downtrodden subject who bows under the tyranny of other family members, growing exhausted and worn daily. Therefore, the collective duty requires all members to share household tasks—preparing and cooking food, washing dishes, setting and clearing the table, and so forth.
12. One of the grievous sins and great injustices against women is forcing them into endless household labour, reducing the woman from house manager to servant, constantly engaged in cleaning, cooking, shopping, and tidying. Such superstitious beliefs sometimes become so entrenched in certain men that reversing the roles leads to accusations of the man being subjugated and the woman being domineering and tyrannical.
13. I have expressed in my poetry that while some women may be ill-mannered, there exist men far worse and more oppressive who boast about their dominance over women, disregarding their rights and treating them as slaves. A healthy family life depends on the cooperation and mutual support of every member, not on the father lounging like Nebuchadnezzar or a despot while others obey his commands. In reality, the overall management and external affairs of the household rest with the man, while the woman manages internal affairs; life’s matters must be conducted in harmony. Just as governance requires a competent and prudent leader, so too must household management be appropriately distributed. I have often repeated in my lectures that a man who does not help with household chores, sweep, or wash dishes is dishonourable, for the woman is not his servant; in shared life, tasks must be divided and shared. Religious teachings support this view and thus do not endorse placing the entire burden of household labour solely on women.
14. The lady of the house oversees her husband’s and children’s work, encouraging them to fulfill their duties and discouraging negligence. Women bear the primary responsibility for internal family management, and men have no right to interfere tyrannically or monopolise control. For example, a father cannot reprimand his wife by rearranging the room or changing the household décor according to his whim.
15. It is an injustice and insult to educated women that they are exploited as workers outside and servants inside the home. Should this cultural norm become widespread, it would be a grave disgrace, subjecting women to continual humiliation and abuse.
16. Distinguishing Manager from Emir
17. As stated, management differs from emirate. Management is conducted through dialogue, scientific experience, awareness, and naturally resolves affairs without resorting to tyranny, oppression, or injustice. For instance, in elections, people freely select worthy managers through debate and open-mindedness, turning away from domineering and authoritarian rulers.
18. The Almighty says in the Qur’an addressing the Prophet Muhammad (peace be upon him): “If you had been harsh and hard-hearted, they would have dispersed from around you” (Qur’an 3:159). He also states: “Indeed, We have sent you with the truth as a bringer of good tidings and a warner” (Qur’an 33:45). The Prophet is the community’s manager, granted divine management. Islam rejects tyranny, emirate, and dictatorship. In the family, the mother is not an emir but the household manager with comprehensive supervision over internal affairs.
19. A clip once suggested a woman must wash her husband’s feet with a basin and jug for his pleasure. While a tired man returning from work deserves respect and warm welcome, this does not justify diminishing the woman’s status, for she too manages the household and children. She may expect similar respect from her husband, who should reciprocate with greetings, respect, and assistance with chores such as washing dishes and cooking. Although the man holds overall external and economic management responsibilities, he does so out of love for his wife and children.
20. Today, humanity’s intellectual growth and broader vision have embraced scientific and rational discourse, rejecting superstitions and fabrications. Despite superficial claims of free elections and popular sovereignty, behind the scenes, elections are often manipulated through deceit and enormous expenditures from the public’s pocket.
21. True, free and democratic elections reduce human error and save society from the authoritarian domination of emirs. One cannot dismiss an entire society as ignorant. We must positively regard the people’s free choice of management and respect the nation’s reasoning and wisdom.
22. Through interaction, cooperation, unity, and management—not emirate or authoritarian rule—societies can attain order and progress. Yet, before this, collective and rational consultation must eliminate all embellishments, fabrications, and superstitions. Religion contains many such embellishments, and governance based on such religion is superstitious rather than enlightened. One such embellishment is the replacement of management by guardianship and emirate. Were management to replace emirate in every matter, global violence and killings born of emirate would cease. Were the world truly governed by management centred on interaction, dialogue, and rational discourse—free from the sway of landlords and emirs—the global situation would not be as chaotic and disordered as today. If the world united in silencing the instigators of conflict, it would be freed from the cancerous scourge of violence, destruction, and devastation.
23. If management is not substituted for emirate, the problems of society will not be resolved by merely changing the emir. History has consistently shown that violence and slaughter do not cease with the replacement of one emir by another, because the struggle for leadership and dominance is interminable. Inevitably, the throne of leadership rotates among emirs whose reigns are inherently limited and transient. Just as the human spirit and psyche are subject to constant change and flux, so too do circumstances shift: at times, the sight of a blooming flower evokes feelings of freshness and vitality, whereas the vision of a corpse overwhelms one with sorrow.
24. Therefore, what endures is sound management, which by means of a proper, rational, and logical approach, maintains its stability and longevity. It puts an end to conflict and refrains from rivalry over authority and leadership. The divine religion of Islam likewise precludes any form of emirate, domination, or autocratic rule.
25. The Necessity of Assessing the Health of Leaders
26. Just as an individual diligently monitors their physical health — for example, by regulating blood sugar or cholesterol and preventing the spread of harmful microbes — so too must one safeguard their mental health against the ‘viruses’ of injustice, violence, and savagery, some of which are inherited from a corrupted nature. One must expunge the stigma of violence from one’s countenance to perhaps find a sanctuary in which one may encounter the Divine.
27. When base and savage individuals ascend to power, their inherent nature of severity and tyranny inevitably manifests. Human beings tend to equate management with emirate, selling the former for the latter. Consequently, I have posited that every few months, senior officials in a country ought to undergo psychological evaluation to determine whether they have succumbed to narcissism and megalomania, potentially becoming cruel and savage. If such traits are detected, they must undertake appropriate remedial treatment — akin to a driving licence, where a driver’s faculties (such as eyesight or hearing) are regularly assessed to prevent accidents.
28. The Superficial Masses as Tools of the Emirs
29. History demonstrates that the general populace, typically unsophisticated and superficial in thought, have repeatedly been manipulated by oppressors and used as instruments of tyrants. These simple-minded masses, conforming swiftly to prevailing circumstances, submit to every emir or despot in turn. Tyrants have consistently exploited the ignorance of the masses, using their support to advance their own ambitious agendas through the mobilisation of public resources and finances. This has perpetually led to human subjugation throughout history.
30. The masses, being superficial, emotional, and impassioned, lacked the power to leverage influence over rulers and emirs. Thus, they have borne the stigma of being mere subjects and servants, perpetually following one master only to become subordinates to another. For this reason, all governments worldwide have revolved around oppression; no just individual has held power. Both the subjects and the rulers are complicit in injustice, each day undermining one tyrant for the benefit of another, sharing collectively in the burden of oppression. Their silence, born of fear, has enabled tyranny. To sympathise with ignorant masses is itself a form of ignorance which they have brought upon themselves.
31. An unthinking and gullible individual’s support or opposition is rarely informed by awareness. One day they chant “Death to the Shah,” the next they sing “Long live the Shah.” Previously, they hailed Mosaddegh, only to denounce him days later. I recall as a child witnessing how public sentiment abruptly shifted from praise to vilification of the same figure overnight.
32. The greatest flaw of humanity, as referenced in the Quranic verses (إِنَّهُ كَانَ ظَلُوما جَهُولاً) and (إِنَّ الإنْسَانَ لَظَلُومٌ كَفَّارٌ), lies precisely in the ignorance and emotional impulsiveness of the masses. Reliance on emotion in the public sphere has been discussed in my work “Sociology of the Shiite Clergy.” Large crowds often gather around a charismatic individual, rallying on the basis of money, noise, slogans, and cheers, electing him as ‘emir’ rather than ‘manager.’ Before long, emotions and oppression transform this same emir into an adversary, prompting the crowd to rally around a new emir, unaware that “the yellow dog is a brother to the jackal.” All tyrants ride the wave of the masses’ naïveté, deceiving and frightening the public with false promises to advance their own interests.
33. Those who understand the term wali (custodian) merely as emir or ruler lack insight and are superficial thinkers. Linguistically, wali means one who is close and has custodianship, a form of guardianship with narrower scope than management. For instance, today the deputy minister temporarily appointed after a minister’s removal is termed a ‘caretaker’ (sarparast). It is not the case that anyone can be a custodian over another; by extension, no one has authority over another except as a guardian for a minor child. Even in custodianship (wilayat hisbah), if a relative such as a grandfather abuses or oppresses the child, their guardianship can be revoked and transferred to a stranger. Thus, guardianship requires no violation of rights.
34. Management and guardianship derive from wilayah in relation to minors; otherwise, no person is the wali or emir of another to rule arbitrarily. The sole true wali is the Divine, who controls sustenance, life, and intellect.
35. The wilayah of the infallible Imam is management, not emirate or dominion. However, superstitions and fabrications have complicated this concept, making discussion contentious. An Imam subsisting on simple food has no claim to worldly dominion; rather, by divine knowledge, infallibility, and inner merit, he manages the people comprehensively, not as their absolute ruler. Even in guardianship cases, the Imam acts as a supervisor of usage, such as for an orphaned child, ensuring protection of assets. Religious pretenders and oppressors have fabricated myths to claim ownership and guardianship, but classical jurists did not discuss such authority over individuals, focusing instead on the Imam’s deputies.
36. Both the subject and predicate of wilayah are flawed if interpreted as emirate; the concept applies only in specific custodial matters, such as supervision of a minor’s property. Any misappropriation is considered usurpation and sin.
37. The Quran states (اللَّهُ وَلِىُّ الَّذِينَ آَمَنُوا): God alone is the wali of the believers, not the Prophet or Imams. In the verse (أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِى‌الأمْرِ مِنْكُمْ), the term uli al-amr (those in authority) is ambiguous and cannot be interpreted arbitrarily to justify forceful rule.
38. Thus, management over individuals is reasonable and legitimate, but no one has a right to dominion over another except by divine appointment. The murder of the Imams of guidance attests to this.
39. In the era of occultation, if democracy and dialogue are sincerely implemented with transparent management subject to public scrutiny — irrespective of tenure — a healthy, religious society governed by a righteous believer could emerge, with prompt removal of any official upon cessation of competence.
40. Religion’s system revolves around management and governance, a task entrusted to prophets and Imams for guidance, not as despotic rulers. The Quran states (وَمَا أَنْتَ عَلَيْهِمْ بِوَكِيلٍ), “You are not a guardian over them,” implying religious leaders are advisors, not executors of judgement over deeds. They serve as bearers of glad tidings and warnings (إِنَّا أَرْسَلْنَاکَ بِالْحَقِّ بَشِيرا وَنَذِيرا), not as agents to distinguish right and wrong in people’s actions.
41. Individuals remain free to follow or disobey divine management. Each must pursue their path to perfection and not fixate on worldly governance.
42. The world is administered by management and governance, not by emirate, monarchy, or autocratic power, which become instruments of oppression. Without this, society will descend into repression and turmoil. Presently, over two hundred million people face hunger worldwide, and human body parts are commodified. The consumption of animal meat, which has become contaminated, harms health; thirty years ago, consumption of sausages and cold cuts was discouraged due to their processed animal waste content. Today, even kebabs are suspect, with rumors of dog and cat intestines being used. For health preservation, one must avoid such foods.
43. Disease is rampant and healthy individuals scarce, owing to contaminated food spreading animal viruses to humans. Animals wail with illness and doctors fail to diagnose causes. Foodborne diseases shorten lifespan and cause debilitating conditions. Hospitals are overwhelmed; people resort to traditional medicine, often as an uninformed choice.
44. If swimmers pollute a pool and caretakers fail to replace the water regularly, users contract leprosy and other illnesses. All these afflictions stem from rulers’ emirate rather than management. Society must be governed ethically to restore human well-being.
45. Humanity faces two main threats: contagious diseases like leprosy due to poor hygiene, and wars causing mass killings and injustices.
46. Gandhi as a Model of Proper Management
47. Successful management fosters cooperation and interaction within a community, advancing collective progress. A competent manager encourages increasing numbers to serve the group, expanding its strength. Conversely, one who seeks emirate and dominance views the strongest as rivals, resorting to violence to eliminate them, leaving only the weak around him, thereby weakening the entire community.
48. Although Islamic societies lack large-scale examples of successful management, figures such as Gandhi exemplify its truet and gradually achieving independence for India without bloodshed.
49. The Sensor of Oppression and Injustice
50. Just as a car is equipped with mechanical and electrical sensors, and its alarm sounds as soon as the vehicle approaches an obstacle to warn the driver of potential dangers and deficiencies, a Muslim who intends to journey along the path of religion requires similar sensors and detectors to maintain their wellbeing from the beginning to the end of the path. These sensors prevent the individual from falling into abysses, sinking into the quagmires and swamps of sin and rebellion until reaching the destination.
51. The Almighty has articulated this matter for His servants in the Book of Guidance and has demonstrated particular sensitivity towards some deterrents, notably the abhorrence of oppression.
52. Once the heart becomes infected with ‘hardness,’ no furnace or smith can melt its rigidity and coarseness; it cannot be reformed. A heart hardened is deadlier and lower than a corpse.
53. The first step towards human success in life is to develop sensitivity towards these Quranic terms and to install sensors around them. These words know no distinctions of age or gender and can affect anyone during moments of heedlessness.
54. It is fitting for a person to hang a plaque in their home, inscribed with these vices — namely disbelief, polytheism, hypocrisy, hardness of heart, sedition, evil, severity, and unlawful wealth — all of which stem from oppression, so that constant mental reminders deter one from committing these sins. A learned and thoughtful believer ought also to install sensors on these terms, especially on the root concept of oppression, so that over time, the statistics of injustice and crime may decrease.
55. Adherence to the divine laws of the path guarantees the wellbeing of the individual and society. A healthy and ideal life is realised by adherence to religious and educational principles and through the bilateral interaction between the family and society. Otherwise, widespread rebellion emerges, and disbelief, oppression, tyranny, bullying, and coercion prevail across the land.
56. Human growth and elevation depend on attention to these terms. A person’s sensors and motion detectors must always be available, active, and up-to-date around this core circle, so that at the slightest deviation or proximity, an alarm sounds, warning the traveller on the path of righteousness.
57. Alas, throughout history, the grave issue of oppression has not only lacked due sensitivity but worse still, oppression has been justified, and oppressors acquitted. Criminals are now shielded against accountability.
58. A tyrant who kills thousands, executes dozens of Muslims, plunders public wealth, and consumes and destroys with impunity, is not deemed an unbeliever or apostate.
59. In such a milieu, figures like Yazid, Shimar, and Harmala are called Muslims despite being impure and unbelieving. In this religion, the martyrdom of Imam Husayn (peace be upon him) is not considered an issue, yet if Yazid recites:
60. “Hashim played with the kingdom, no news came, nor revelation descended.”
61. His poetry is blasphemy, rendering him impure and an unbeliever. Leaving aside the ignorance of attributing this poem to Yazid, a drunkard and debaucher like him would hardly possess the skill to compose such verses. It was likely composed by a figure such as Imru’ al-Qais, not a profligate like Yazid. Regardless, only in this religion is Yazid not considered an unbeliever despite the martyrdom of Imam Husayn, and his oppression is forgiven through repentance, remaining counted among Muslims. In this chaotic state, naïve individuals stand beside the shrine of Imam Husayn, weeping and pleading, “O Master, I beg you not to forgive Shimar!”
62. By justifying oppression and such pretences, the naive have been utterly ruined. The poet Hafez Shirazi, reflecting this state, laments:
63. “I fear on the Day of Resurrection, the reins will be handed over to the reins, the rosary of the sheikh, and the cloak of the wine-drinking dandy.”
64. Though the sheikh may hold a rosary, it is filled only with hypocrisy and deceit, and its interior is far filthier than a garment merely stained by wine. Thus, appearances often belie reality, and a sinner and debauchee may sit in the place of the devout ascetic and rule with hypocrisy. When the sensors of oppression and other mentioned terms are not installed or are turned off, the inevitable consequence is that even the martyrdom of Imam Husayn will not render his murderer an unbeliever, despite overwhelming juridical evidence beyond oppression and murder.
65. May God have mercy on Adib Nishapuri, a noble Iranian scholar who praised the king, stating, “I have never witnessed actions against humanity by the king.” He was so tormented by superficial jurists that he reconciled with the king, saying the king intended to visit the shrine. In his youth, he vehemently argued against supporting the tyrants and their vices.
66. If one were to establish a separate account for oppression, disbelief, polytheism, hypocrisy, evil, sedition, and hardness of heart, and keep oneself alert against these fronts, they might avoid heedlessness and not let their soul become tainted, which ultimately results in divine deprivation.
67. It is incumbent on each person, according to their inclination, to engage deeply with these matters, reflect on each, and meditate on these principles to minimise the soul’s susceptibility or estimate the degree of contamination and devise remedies before the soul, heart, and spirit perish, losing the presence of God.
68. Religious students should keep a board with this set of terms in view, and nightly prayers and supplications should revisit these words, which have greater impact than mere salutations. Otherwise, a sheikh or mufti may hold a rosary but issue fatwas authorising the killing of God’s saints, thereby justifying oppression that leads to the martyrdom of the Prophet, the Commander of the Faithful, and their progeny while securing their own safety.
69. Oppression as Practical Disbelief
70. One who does not believe in God in their heart and denies their Creator, although they disregard the rights of their Lord and commit disbelief, this disbelief remains confined to the heart and has not materialised in action. Such a person possesses mere latent disbelief.
71. When the effects of this disbelief emerge into action and manifest externally, as in “those who obstruct the way of Allah” ([Quran 47:4]), then the title of ‘oppression’ becomes evident and religion-destroying applies.
72. Wherever disbelief enters the realm of action, oppression exists. When it escalates to violence and societal conflict, it constitutes oppression against people. A disbeliever who oppresses creation disregards divine rights and commits injustice. Yet, those who verbally deny God may say what they will, for God neither diminishes nor withdraws from them.
73. All ugliness and filth ultimately derive from oppression, a significant portion of which belongs to disbelief.
74. The late Akhound states in Kifayah: “Voluntary abstention does not contradict prior choice.” The absence of choice midway does not negate the existence of earlier volition. A person may be in a state of ritual purity and facing the Qibla, yet deliberately intend to drink wine and subsequently commit the vilest sins. However, due to the unavailability of the necessary conditions for wine consumption and the difficulty in procuring it (whether in production, purchase, distribution, transportation, or storage), they are less likely to seek out alcohol and risk its dangers. Furthermore, the taste of wine is often very bitter to some, and many complain of its impurity. Even kinnak (a type of strong drink) is more bitter than wine; this bitterness is generally unpleasant and off-putting. For this reason, habitual drinkers commonly accompany wine with sweets such as baklava, hazelnuts, or pistachios to mitigate the bitterness.
75. Wine, by virtue of its capacity to impair reason, is the master key to unlocking every vice, invariably accompanied by hardship and suffering. Its prerequisites and consequences are arduous and troublesome. Wine destroys human reason and engenders sin. During intoxication and the lapse of reason, any sin—from oppression, murder, and assault to other transgressions—becomes possible, and such sins become emboldened. Every wine drinker, to some extent, initiates a number of evils, though not necessarily all evils within that period.
76. Lying, however, requires no preparation, production, distribution, transport, storage, or arrangement. Lies are uttered in the blink of an eye, articulated through a tongue slippery with saliva, and can suddenly rob a person of their reputation, life, wealth, and honour—unless the tongue dries up, or the throat fails to move due to weakness, fear, or illness. Otherwise, what should not happen can happen easily.
77. The Lazy Liars
78. Lying is the key to evils and the master key to the house of wickedness. If oppression is worse than disbelief and is the root of all rebellion, then within the domain of oppression, nothing is worse than lying. If something worse is found, it is still not as effortless, widespread, shameless, and accessible as lying. Any incompetent person can lie immediately, whereas an oppressor or tyrant cannot be incompetent and strike someone. Lying is the master key to all evils and all oppression, accessible to every man, woman, child, and adult.
79. Interestingly, the preferred option for the indolent in sinning is always lying. In my psychological discussions, I have said that many people refrain from many sins either due to laziness or fear. A person who lacks the energy for any action is lazy, and laziness prevents them from committing laborious sins. Fear and stress are also inhibitors of sin, constantly ringing warning bells in the ears of the timid. Those who embrace risks and pass beyond inertia and stagnation are the fearless.
80. Of course, the disadvantaged, the poor, and respectable people also refrain from some sins, seeking them in secrecy. Yet all these groups—be they disadvantaged, respectable, cowardly, fearful, or lazy—fall victim to lying. Because a liar, by virtue of lying, becomes a gatekeeper, effortlessly opening one door of vice and depravity after another.
81. Lying as a Cause of Apostasy
82. Lying is the greatest of evils (azm al-khaba’ith). It is the greatest because no other word carries as much disgrace, malignity, and ruin. Hence, lying ranks at the top of the major sins.
83. It may be hard to believe, but the consequence of some lies is apostasy; disbelief and heresy emerge from it. Just as persistent oppression, undertaken knowingly and deliberately, causes apostasy, lying too, under the conditions of persistence, will, and awareness, blackens, darkens, pollutes, and defiles the human heart, rendering the individual an apostate outside the realm of faith. The tongue is one of the organs through which the arrogant and corrupt are expelled not only from the sphere of faith but also from humanity itself by the snare of lying. Repeated, deliberate lying leads to disbelief. Even a well-known and respected person with organisation and reputation can be rendered apostate by a simple lie, thus departing from religion. After apostasy, it is as if the person has dealt themselves a fatal blow and becomes entangled in every sin, including murder. Lying is a freely accessible pretext available to all, capable and incapable alike. It emboldens a person and drives them to insolence and rebellion. Lies that begin in childhood extend to adulthood, moving from the home to society and ultimately rejecting even God and the Prophet.
84. Lying is the greatest injustice and the worst moral vice, which will not abandon a person until it drives them into darkness, heresy, and apostasy. Therefore, it is unnecessary for one’s hands to be directly stained with blood; a single lie can lead to the bloodshed of hundreds of innocents.
85. The Habit of Lying
86. A liar first wills to lie and utters the falsehood. If they do not desist and persist in repeating it, the sin becomes habitual and automatic. At that point, no renewed will is necessary, as the will precedes habit; just as a gymnast, when performing a somersault, instinctively jumps back and forth ten times, triggered by mental recall and without conscious volition—the will was formed during practice, and now the act is habitual, to the extent that the gymnast may be unaware of the precise sequence and movements. Similarly, dancers become accustomed to their choreography without conscious thought. For instance, eight people may perform a dance simultaneously without glancing at one another because their will was expended during training; now the dance is collective, not volitional.
87. If a sin persists and becomes habitual, it must have been linked to the will before repetition and habit. When lying or any other sin such as backbiting is frequent and performed with knowledge of its sinful nature, it forms a chain of apostasy that becomes a noose around the neck, leading the individual toward the abyss.
88. Teaching Truthfulness from Childhood
89. Before lying becomes habitual, children must be taught to say “No” to lying. From childhood, it should be instilled that honesty and truthfulness must be pursued in life to attain divine satisfaction and succeed through truthful speech and action, thereby avoiding lies for a healthy life.
90. Once lying becomes habitual, abandoning it is difficult and requires a figurative surgical intervention. Only repentance, ritual purification, and testimony of faith can save one from lying; otherwise, the path of continual lying—which is easy to fall into—ends in disbelief and apostasy.
91. Lying contaminates and defiles the human soul and psyche, just as a slight amount of urine soils clothing, invalidating ablution and disrupting prayer facing the Qibla. Lying targets the soul; when it defiles and pollutes it, the person becomes a consumer of impurity, attracting company of the similarly impure, at which point nothing restrains them from sinning. One must seek refuge in the Merciful God from such a grim and painful fate, which begins with the bond of lying from childhood.
92. Many people do not want to enter Hellfire, yet through lying they enter it easily. Sometimes fear of humiliation causes one to lie; sometimes to please superiors, one lies; and when the self is deceived by worldly gains, lying is permitted by it. Eventually, excuses line up at the door to unlock the gates of rebellion and transgression with the key of lies.
93. Sheikh Ansari in Makaseb writes:
    “Lying is forbidden by necessity of reason and religion, and is supported by four evidences; yet the discussion involves two aspects: first, that it is a major sin, and second, the justifications for it.”
    Lying is unequivocally prohibited across all divine religions and by reason. The fourfold evidence of scripture, tradition, intellect, and consensus supports this prohibition.
94. God in His Book condemns lying around 282 times, and numerous traditions in the Sunnah emphasize this as well.
95. Though Sheikh Ansari classifies lying among the major sins, he places second the discussion of justifications and exceptions. He does not deeply examine the authenticity of the chain of narration concerning the prohibition of lying; however, these reports are at least authentic and overall reliable. He narrates traditions condemning lying, including one stating:
    “God has placed locks on evil, and the master key to these locks is wine; lying is worse than wine.”
96. The Almighty has placed locks on every evil, whose master key is wine, and lying is more evil than wine.
97. Another narration supports this:
    “All evils are gathered in one house, and the key to that house is lying…”
98. All evil is collected in one room, and the key is held by liars; lying opens the door.

Although wine initiates all wickedness and destroys the intellect, leading a person to all kinds of vile acts, lying not only destroys the liar’s soul but also corrupts the character of others with ease. Lying can be smooth, slippery, and outwardly appear pure; a person may lie with endearing terms such as “my dear” and “my beloved,” becoming an instigator of deceit and conspiracy. Lying often costs nothing—people lie for free, unlike wine which involves monetary expense. Its preparation and distribution are troublesome. The number of liars far exceeds that of drinkers; lying is widespread and pervasive, stealing the existence of humanity, religion, and faith. One who lies lacks true faith. A person may lie in an instant with little heed, yet it is uncertain whether they will drink wine or not. Lying acts worse than wine, and through this affliction, one may suffer loss in both this world and the hereafter, yet committing this sin daily with apparent ease.

1. On the Prohibition of Lying in the Qur’an and Jurisprudence
2. The verses of the Holy Qur’an admit no exceptions regarding lying and provide no justification for it. Jurisprudence, aligned with the Qur’anic content, must accordingly place the status of major falsehoods at the forefront among sins and crimes. Lying is classified among the gravest major sins (kabāʾir), for which the punishment of Hellfire has been decreed. Murder, killing, theft, backbiting, wine consumption, and adultery are also among the major sins, and traditions consider falsehood and lying to be worse and more abhorrent than sins such as drinking wine, describing lying as one of the most egregious forms of injustice.
3. The gravity of a lie increases in proportion to the extent of its harmful consequences, and its sinfulness intensifies accordingly. There is a distinction between the inherent reprehensibility and the sinfulness of a lie: a lie that has far-reaching and heavy consequences, causing a nation to turn against itself, is distinct from a lie whose consequences are relatively minor. However, the adverse outcomes and harmful effects of falsehood cannot be easily remedied. The severity of lying is relative, and the results of one falsehood differ from another, each bearing its own sin. There is also a distinction between an individual whom God grants grace so that their lie carries no harmful consequences, and one who lacks such divine favour. Sometimes, a lie incites bloodshed, leading to multiple deaths. At other times, a falsehood is highly detrimental with significant repercussions, while at others, it is comparatively less harmful. Therefore, generalising on this issue is mistaken and inaccurate.
4. The esteemed Sheikh Ansari aptly remarked: “The greatest falsehood is determined by the corruption it causes.” By virtue of the content, all lies are lies; no distinction exists in their form, but with respect to their consequences, they vary and serve as a measure for evaluation.
5. In any case, the degree of sinfulness of lying depends on the extent of its consequences and the corruption it engenders, with all impacts, characteristics, and conditions reflected in the scales of accountability with precision and oversight.
6. It should be noted that although disbelief (kufr) does not inherently result from lying, persistent repetition of major sins such as great falsehoods, when performed with deliberate intent and awareness, inevitably leads to disbelief and apostasy. The Prophet’s tradition states:
7. On the authority of Abu Ja’far (peace be upon him): He used to say to his son Ali ibn al-Husayn (peace be upon him): “Beware of lying, both the small and the great, whether in earnest or in jest; for when a man lies in small matters, he becomes bold in greater lies…”
8. One must refrain from uttering any statement contrary to reality, whether spoken seriously or in jest. When a person lies in minor matters, they become emboldened to lie in greater ones.
9. Lying in jest unconsciously becomes a habitual mental tendency, gradually creating a drive within the soul to transform the jesting lie into a serious one. The negative effects of lying invariably afflict the individual and, over time, lead them towards destruction and perdition.
10. The blessed verse (Whoever disbelieves in Allah after his belief—except for one who is forced while his heart is secure in faith) permits lying only when the life of a Muslim, whose heart is assured by divine light, is at risk. In such circumstances, a believer may profess disbelief contrary to their belief to escape danger. Thus, a believer is authorised only in a ‘red zone’ situation, i.e., when faced with mortal peril, to disclose what is contrary to their inner truth.
11. Among the worst falsehoods are deliberately fabricated scientific lies and distortions. Lying is not contingent upon power or coercion; any individual, whether weak or strong, in times of desperation or otherwise, can commit any type of falsehood. Often, the greatest lies come from eloquent and powerful tongues, although insignificant and desperate individuals lie frequently. A tradition states:
12. In Sahih Ibn al-Hajjaj, I asked Abu Abdullah (peace be upon him), “Is a liar only one who lies in a matter?” He replied, “No, there is no one except that it happens from them, but the branded liar is the one addicted to lying.”
13. Sheikh Ansari explains: “This indicates that lying is a human flaw occurring in everyone, not all of which are major sins.”
14. One whose nature is habituated to lying and whose soul persistently indulges in deceit behaves like one who insists on every sin and repeats it, making the self rebellious and uncontrollable. Even jesting and playful lies affect the soul, similar to how one should not disregard a person who does not pray or drinks alcohol, as such behaviours impact the soul and have harmful consequences.
15. Both the will to reform and the concealment of faith in the face of a hostile disbeliever are extremely limited and rare, having no place except under necessity, defined narrowly as a means of preventing harm. Therefore, the notion that exceptions for lying should be broadly extended contradicts religious principles and is rejected, especially as it leads to widespread acceptance of this sin in society and weakens the deterrent effect of exposing its gravity.
16. In conclusion, except in the mentioned cases, lying cannot be deemed expedient, and deceitful lies outside these circumstances may open the gates to Hellfire. As Saadi rightly says:
17. “If you speak the truth and remain imprisoned, it is better than that your lies free you from prison.”
18. Avoiding lying, the root of all corruption, requires great virtue. Some individuals, motivated by self-interest, become more zealous than the oppressors themselves in flattering tyrants, including all kinds of flattery and sycophancy in their writings. Blessed are those humble few who distance themselves from the company of liars and follow the path of truthfulness, deserving the title “Blessed are the strangers of my nation” in their honour.
19. Truthfulness is a fundamental pillar in family life. A husband and wife are like two fragile vessels which, at the slightest bitterness or discord caused by deceit, clash immediately. A man who lies to his wife will eventually have his falsehood exposed, signalling from the outset the warning bells of his life. The more lies accumulate, the more extended the crack on the vessel becomes, and the deeper the blow settles.
20. The Qur’an on Hypocrites
21. The Holy Qur’an states regarding the hypocrites:
22. “Allah has promised the hypocrites, both men and women, and the disbelievers the fire of Hell.” [Qur’an 33:64]
23. In this verse, hypocrites are mentioned alongside disbelievers.
24. “The hypocrites try to turn you away with harsh rejection.” [Qur’an 63:1]
25. Hypocrisy penetrates the human heart much like polytheism, consuming it completely and causing its destruction. Indeed, these two terms invade the heart through different paths. When hypocrisy dominates the heart, it destroys true faith; polytheism and hypocrisy occupy the place of faith. The individual then only retains a superficial, outward form of belief—a mere act, a show of Muslim identity, religious attire, or sectarian labels—whereas, in reality, polytheism and hypocrisy have expelled true faith and sit in its place, ruling over the soul. On the other hand, disbelief stands in opposition to faith and never reconciles with it.
26. When polytheism and hypocrisy overpower faith, they govern the heart, leaving faith only as a facade. The external trappings of Muslim identity—such as the beard or religious dress—do not disappear suddenly. Instead, a manufactured, superficial faith remains intact on the surface, while the inner reality is one of hypocrisy and polytheism, which ultimately destroys itself. Faith is a delicate entity that, once confronted by the forceful presence of polytheism and hypocrisy, loses its strength and vanishes. Faith is like a white shirt that quickly darkens when exposed to cigarette smoke, unlike a mechanic’s uniform which is inherently dark and conceals dirt even after months of exposure to grease and grime.
27. Hypocrisy’s arrival commands the departure of faith, leaving the believer’s heart devoid of true faith but exhibiting its form outwardly. Therefore, the Qur’an states:
28. “Torn between this and that, neither of these nor those.” [Qur’an 4:143]
29. However, disbelief and faith are categorically distinct; no path exists for their mutual integration or replacement. We have discussed the psychology of hypocrisy and its infiltration in the book “Distinct Sciences and Perspectives”, and here we shall only mention it briefly.
30. Causes of Deprivation from God
31. Certain groups of people play a fundamental role in the misfortune and disgrace of humanity and the estrangement of society from God, resulting in people’s deprivation from the Divine. The harmful presence of such groups over the past century must not be overlooked—particularly the elites who have led the Iranian nation towards ruin, misguidance, irreligion, corruption, immorality, pollution, and spiritual deprivation. We shall name and introduce these leaders and their followers selectively and briefly, in order.
32. The Monarchy
33. The foremost cause whose malign shadow has long weighed heavily over every oppressed Iranian is the dynasty of tyrannical monarchs and their chain of oppressive princes. The first category of elites comprises monarchists who were the epitome of cruelty and injustice, turning Iran into a mire of their selfish desires and still dreaming of monarchy for Iran.
34. Court Clerics
35. Over the last hundred years, two groups have plunged people into misery, poverty, and spiritual deprivation: the kings and the court clerics. Occasionally they clashed, sometimes supported each other, but invariably the masses suffered.
36. Over the past two centuries, some clerics supported the monarchy so that the shah would watch over them and their authority remain intact. They considered republics forbidden and held that republicanism opposed divine guardianship (Wilayah). According to them, the shah held guardianship and was free to act as he wished. For these clerics, republicanism meant chaos and leaderlessness. Consequently, from before Reza Shah to the present, people have suffered under the influence of such clerics, who lent legitimacy to tyrannical monarchs that wreaked havoc on society. Numerous fatwas declared republics unlawful—far from rare exceptions. Their motto was: God, Shah, Homeland.
37. When these two groups unite, the country faces ruin and despotism, whether ruled by a military individual or a religious cleric who transforms guardianship into tyranny and autocracy. For Iran’s prosperity, the rule of both groups must be dismantled so that neither the monarchy nor its substance burdens the people.
38. The question remains: what merit does a would-be monarch possess over others? Is it superior knowledge, wealth, or power? Monarchism is a crime historically perpetrated. Clerics endorsed and prayed for kings, while kings appointed clerics to judicial positions in certain areas. The modern world rejects monarchy, favouring republicanism and governance based on the majority’s will, law, and collective administration. Society must be governed democratically, through management and collective decision-making, based on awareness and choice. Governance requires neither a king nor a religious monarchist cleric; rather, popular law must prevail. Especially since many such clerics are not genuine jurists (mujtahids), lack proper knowledge, and are mere opportunists who never properly studied religious sciences. How can they govern a society with laws that are idiosyncratic? For instance, they forbid dancing despite no reasonable objection to it. If God intended humans not to dance, He would have given them an iron spine, preventing bending and stretching. Spiritual nourishment includes dance and song, and after food and sleep, reading and dancing are priorities for human life. Proper food, rest, singing, and dancing contribute to longevity.
39. Rest and Health
40. People should sleep adequately but not excessively. For example, short naps of about half an hour are better than six continuous hours, which may impair memory by erasing mental content. Dancing does not cause forgetfulness, but sleep does. Sleeping eight hours straight can render the brain inert and memory disabled.
41. One should eat sufficiently, rest properly, and enjoy music and dance—without gender distinction. I consistently recommend these practices, and after two months, people report positive results such as weight loss. If someone cannot stand, they should at least roll about to reduce weight. One must recite the Holy Qur’an to preserve youth and sing poetry and songs to enliven the heart and emotions. A lively heart can find God, for the heart is the locus of divine presence. Prayer phrases are musical and can be chanted rhythmically.
42. Unfortunately, many who were neither jurists nor religious scholars became harsh in religious matters, causing people to drift away from faith. They created restrictive black veils (hijab) and charged for them. As Hafez said:
43. “I fear that on Judgment Day, the reins will be handed over to one who praises the sheikh while drinking wine.”
44. One person destroys their faith through intoxication, another through ignorant claims of jurisprudence. False scholars have declared many permissible acts forbidden, damaging religion and people’s devotion by undue strictness and deprivation of legitimate freedoms. One must not impose harshness on their spouse or children; otherwise, they will flee from religion and God. Claimant clerics, by their inappropriate conduct, cause the loss of religion and God for the people. They lack social understanding and psychology but issue fatwas rooted in outdated, pre-modern contexts—causing harm to religion and innate human spirituality.
45. Court Clerics and the Monarchy
46. For many years, court clerics colluded with monarchs, pushing the country toward destruction. They shared power with the kings but cunningly took the easier part for themselves, leaving the difficult governance to the monarchs. Occasionally, they quarreled but always resolved their disputes. The monarchy continually supported these clerics, who in turn defended monarchy. They believed guardianship (Wilayah) must rest with the king or the sheikh but rejected republics as chaos. We maintain that society must be governed by management, not by kings or clerics, as outlined in my six-volume work on laws: “Foundations of Leadership”, “Macro-Management”, “Healthy Economy and Poverty Alleviation”, “Family”, and “Judiciary and Punishments”. Criteria for jurisprudence are explained in “The Code of Shia Clergy”.
47. Freedom of choice must be ensured in society, and elections conducted openly and without negativity.
48. Obstacles to Finding God and Collective God-Seeking
49. We shall next discuss obstacles to finding God, such as the costs and religious dues of unjust or unqualified clerical offices. Living off illicit wealth weakens faith, extinguishes religion, and distances one from God; this will be elaborated later.
50. Dervishes and Sufis
51. Some dervishes and Sufis also hinder the awakening of divine consciousness in society and cause general deprivation from experiencing God.
52. Many dervishes have shown allegiance to foreign powers, especially the British, and have joined Freemasonry. Their attachment to Masonic lodges and their official historical documentation are undeniable. Their typical method is to deceive: on the one hand, boasting about poverty and asceticism, while secretly pursuing wealth and begging foreigners. In this chaotic market, dervishes have created their own centres (khānaqāhs) with lavish carpets and walls. The murshid (spiritual guide) exploits people with ethical recommendations, receiving instructions and money from foreigners for espionage and treachery. Their main role is hypocrisy and deceit toward simple people seeking God.
53. If one lists the worldwide khānaqāhs, it becomes evident that each has received billions in foreign support just to serve as a mouthpiece—much like the Vatican and church leaders have amassed vast wealth, exceeding even monarchs’. Although Iranian Christians never matched this status, playing only a subdued role in the church, dervishes’ influence spread widely through counterfeit recitations and prayers, making their removal more harmful than their presence.

Attempts were made to gather dervishes in Gonabad and in Mashhad, using oil revenues to support them. These groups have long been at odds with Shia clergy, with frequent controversies and some political activity, but ultimately became a factor in Iran’s deprivation from genuine spirituality.

1. 5. Westernized Nationalists
2. The third category of the elites consisted of nationalists who were enamoured and deeply attached to the Westerners. Educated individuals who had studied abroad, captivated by Western products, accepted their teachings unquestioningly. These Westernized nationalists were consistently advocates of the thoroughly corrupt Western ideology and promoters of their vulgar culture; to such an extent that ninety-nine percent of students who went abroad were influenced by the beliefs, customs, or lifestyles of Westerners, and only one person did not incline towards the West. Therefore, it is clear that the term ‘nationalists’ here refers to those Westernized individuals who had studied abroad, rather than domestic individuals who read Shahnameh, Saadi, and Hafez, and who have no connection with the West over the past hundred years. Although it is possible for a nationalist not to be Western-oriented, or for a Westernized individual not to be counted among nationalists and instead be registered among the clergy.
3. In any case, the Western-dependent nationalists of the past century formed a very strong chain of connection for Western powers within Iranian lands. Among Iranian monarchs, Naser al-Din Shah is one whose dependence on, praise for, and obedience to the West are historically recorded. It seems customary among Westerners to invite Iranian kings to their countries in turn and astonish and make them followers through the display of their technology.
4. Mr Bazargan was also among the first-rank elites. He was a devout and pious man who never neglected his prayers or the Quran, yet he was Westernized and nationalist. He admired the achievements of Western civilisation with great astonishment.
5. The poverty and virtue of Mr Taleghani are well known; indeed, if one were to introduce the most righteous religious scholar to Iranian society, he must be named. Nevertheless, he was a nationalist and used to say that the clergy were of no use. He welcomed and befriended young barbers and ‘soft’ youths who approached him, hoping that perhaps they would accomplish something. But whenever the word ‘clergy’ was mentioned, he became upset and would say, ‘Tell them I have no time.’ I know all these individuals intimately and meticulously. Among all these people, only this person stood firm before everyone because he had a steadfast belief and wanted to act according to his religion; yet he still became lost among the Westernized nationalists and perished within their circle.
6. The Tudeh Party and Communism
7. We mentioned the obstacles to God-seeking and God-finding. We stated that Iran became a playground for the ambitions of the English, and the country’s wealth and resources were looted by the ton. Even today, Russia and America compete over the plunder of the country, and one of our social afflictions is that we always seek refuge from one colonial power to another, just as in the past we fled from American colonialism to Soviet colonialism.
8. The great dominance of communists over Iran began during Reza Shah’s time. Particularly in border regions near the Russian frontier, notably around Mashhad, Russian influence was evident. Looking at urban planning and road construction maps reveals the depth of Russian power and infiltration throughout Iran, especially near Bojnord. The construction of sixty to seventy-metre-wide dirt roads indicates that tanks, bulldozers, and any military vehicles with commandos should pass easily and smoothly through these routes.
9. Communism, in its negotiations and dealings with Iranians, seized the opportunity to recruit young Iranians and educated some in its special universities. Using these educated revolutionary youths, it established the ‘Tudeh Party’ and propagated its ideology mainly through books and magazines. This system continuously evolved yet simultaneously increased its strength. Over time, Tudeh members were called ‘Muslim Tudehis,’ adopting an Islamic suffix. Various factions and groups appeared under numerous titles such as the People’s Mojahedin Organization, Fedayeen-e Khalq, Furqan, Mojahedin-e Enqelab, Muslim Khalq, and so forth, mushrooming and giving direction to Iranian society. These groups included various religious, communist, Muslim, and revolutionary individuals who were among the worst barriers to God-seeking among the youth.
10. The sacred principle common to all leftist parties and Tudeh members is: ‘The end justifies the means.’ All these various leftist parties in Iran share this principle: that any means can be employed to achieve an end. This was the core revolutionary belief of these individuals, and even now they adhere to this notion in practice. After the revolution, these same people, under different labels—no longer communists or Tudeh members—continued their activities within the Revolutionary Guard, the army, revolutionary committees, and seminaries. We observe that in the ideology of some who even profess allegiance to the Islamic Republic, this slogan has become entrenched. According to this justificatory principle, if necessary, they would even strike down the earthly representative of God, trample and kill him to seize leadership themselves. I have complete and comprehensive knowledge of these individuals because I have mingled with them; as a revolutionary and educated young man, I was sensitive to the issues around me. Some change their colours in the blink of an eye, never sparing deceit or lies. They base their argument on the fabricated hadith of ‘Bahtuhum’—which, in their deluded thinking, grants them licence to slander and accuse their opponents.
11. Such un-Islamic methods prevent the people from finding God, as their religion is neither rational nor acceptable, and contrary to the spirit of chivalry and generosity common to all Iranian ethnic groups. If God were to have such a religion, He would not be desirable. Although these groups have different names, their policies do not differ; whether the People’s Mojahedin, rightist or leftist, clerical or academic, the Islamic Republic or its opponents, all claim to stand for the people, yet all have lost both this world and the hereafter, because their entire religion is that ‘the end justifies the means,’ and their end was neither God nor did they seek God as the means. With this belief, they polluted religion and destroyed its divinity.
12. Sometimes, when I see the current faces of these hypocrites in their inner-group meetings, my heart breaks and I grieve for how they wasted their youth and life over these long years. Now with white beards and bald heads, they still struggle with yesterday’s naive beliefs. These elders were once twenty or twenty-five years old youths who, due to their party memberships, were persecuted, arrested, and tortured, and thus severed ties with their families, women, and homeland. Even now, they remain miserable tools of global powers, used to strike the government and soothe their wounded hearts, unlike the monarchists, who—from the princes down to their cohorts—have spent the last forty years living in luxury and leisure abroad.
13. However, as mentioned, the religiosity of these factions aligns with that of religious people beyond the borders, and they do not contradict one another. For example, women associated with these groups still wear headscarves, and before sunset in their camps, Quran recitations, prayers, supplications, and congregational prayers with full etiquette and the stretching of the recitation of ‘Wala-d-dallin’ take place. Yet God is absent among them, and this practice impedes their God-seeking. They perform funeral prayers and bury their dead with Islamic rites.
14. These individuals have been brainwashed to become fodder for the enemies, all while wearing the guise of religion. The People’s Mojahedin today possess radio and television media, virtual networks, and the internet, holding daily hours of discussion sessions with their specialists and experts, endeavouring to speak in the language of the day for the people. These factions contain numerous specialists, commentators, and broadcasters, who systematically attempt to attract many supporters within the country.
15. I have always considered it my duty to be fully aware of all internal and external currents. Their supporters are active in the provinces, but mostly concentrated in Tehran. Practically and ideologically, there is no difference between them and the domestic factions (the Islamic Republic). Before the revolution, I interacted with supporters of both tendencies, lived among them, and know that they are ideologically identical, both suckled from the same breast, and eliminate any obstacle—just or unjust—and use any means—right or wrong—to achieve their goals.
16. In Marxist doctrine (whether Tudeh, People’s Mojahedin, or other leftist parties), there is no distinction between the true and the false; everything is easily sacrificed for their wrongful ends: killing, looting, even rape and extortion of innocent women and children become permissible. Some religious revolutionaries and supporters of the Islamic Republic behaved similarly. For instance, before the revolution, two religious groups were frequently in conflict and war: supporters of the book ‘Shaheed Javid’ by Nematollah Salehi Najafabadi and their opponents. The opponents attempted to abduct the daughter of ‘Shaheed Javid’ to disgrace him and then release her. One cause of my growing loneliness and estrangement is my independence—I refused to reconcile with any party or group because all, religious or non-religious, were misguided, irreligious, and anti-God.
17. Those who upheld the slogan ‘the end justifies the means,’ whether religious or communist, committed the greatest crimes against Iranians and their religious adherents and mixed everything indiscriminately, entangling the revolution in a vicious circle wherever they had influence. These leftist revolutionaries, whenever in power, committed killings and massacres as if crushing ants and lice underfoot; the hypocrites did likewise. How similar these two groups were! This was the result of the superstitious belief: ‘If you find him, strike him and disgrace and kill him and crucify him.’ In superstitious and colonial religions—whether Umayyad–Abbasid or Mukhtarid, Al-Buwayhid, or Safavid—killing, looting, greed, and the doctrine that the end justifies the means have always dominated politics.
18. The Outcome of These Deviations
19. After the revolution, people no longer saw the kindness, happiness, chivalry, and God-seeking they once possessed both inwardly and outwardly. I believe in the worthiness and God-seeking nature of the people of that time, having witnessed their nobility and dignity during my childhood and youth. For example, if an elderly person or a child intended to cross the street, everyone would promptly assist to help them cross, either out of chivalry or for God’s sake. If an elderly man or woman was standing in a bus or metro, young people would immediately stand up and offer their seat. But today, people’s nature has changed; everyone only looks out for their own benefit, and self-sacrifice, forgiveness, and divine intention are misunderstood concepts.
20. In the past, to show power, a tough man would step into the arena and strike another with a backflip, ensuring no blood was drawn—otherwise, he would be considered inept and lose face. Nowadays, in broad daylight, there are stabbings, bullying, and attacks on the weak with knives, swords, and machetes. Billion-dollar embezzlements have become commonplace topics, and for some leftist thinkers, lying, slander, violating others’ rights, and violence are considered clever and religious politics. Security in the streets has diminished; motorcyclists forcibly remove the hijab of unfortunate women before everyone’s eyes, often throwing them to the ground to snatch their bags. It seems as if the assailant has no mother, wife, or sister; he only sees the goal of grabbing the bag, and the woman’s death is irrelevant and does not hinder the objective. In such a climate, distrust pervades family and social life across different social strata and political parties. In marriage, few women fully trust their husbands, suspecting infidelity if they return late. In families, brothers hide things from sisters, children from parents. Socially and economically, trust has vanished; charitable loans are rare, and neighbours avoid one another. Economic security is further weakened daily, with increasing large-scale fraud and theft.
21. The Principle of “The End Justifies the Means” and Its Social Consequences
22. The principle that “the end justifies the means” has sown seeds of division, distrust, and self-interest across various social strata. The Tudeh party members, regardless of the guise they adopt—including clerical, military, or governmental uniforms—have spread their ideology and planted distrust. Anyone who places trust in such individuals, no matter how revolutionary they appear, is naive and superficial. There are those in this country who perform night prayers and sit facing the Qibla in ablution, yet if given power, they issue orders for mass murder; their criminal links trace back to the revolutionary Tudeh faction and their colonial masters.
23. With the dominance and influence of Muslim Tudeh members, corruption and crime have become intertwined with religious law and faith, dragging the entire system into a quagmire from which reform is no longer feasible. Trust and confidence in each other have faded in all areas—science, commerce, and markets alike. Without mutual understanding, solidarity, and unity, nothing is properly accomplished or progresses.
24. Previously, sporting a moustache among the ‘tough’ men (‘lats’) was common and held in reverence and respect. Today, they grow long beards. In the past, during disputes or debts, a single hair of one’s moustache would be pledged as collateral and serve as a binding document, even if the owner’s name was not written on it. Nowadays, many do not even hold such protective regard for their family honour. The era of admonishment and moral exhortation has ended. If one calls out a young man or woman in the street to promote virtue, not only that individual but a crowd will accuse you of hypocrisy and corruption, saying: “First admonish the embezzlers and freeloaders, then come after us.” As a result, today there is nothing more discredited in this country than religion. This is the outcome of the path initiated by the Tudeh party, which ultimately leads to societal irreligiosity and alienation from God.
25. Though the Communist Tudeh party’s ‘sacred book’ consisted of a single verse, the religious narratives of the Tudeh communists contain numerous justifications for their actions. They believe that “lying is obligatory for the preservation of the system.” Woe betide the moment when corruption and scandal engulf a person and the end justifies the means. Advice and counsel have no effect on such people; their eyes, ears, and hearts are blind, deaf, and locked, leaving no room for the presence of God within them. Thus, I always maintain that understanding religion requires insight and knowledgeable experts versed in Islamic principles, not self-centred Tudeh followers whose ‘Islam’ consists merely of the outward appearances of prayer and ablution.
26. The Relationship Between Ends and Means
27. In the debate over the relationship between ends and means, two main theories exist: The ethicists argue that a person has no right to pursue their goals by any means whatsoever; the means themselves must conform to principles and rights inherent in the goal. In contrast, materialists reject this, considering ethics as superstructural and arguing that one must transgress these ethical forms to achieve a foundational ethical system.
28. Each theory has arguments that seem reasonable; however, fundamentally, this debate stems from either a lack of faith in God or wavering belief. Where God is absent, the end justifies the means and divine laws are ignored. Both aforementioned theories lack attention to God and are therefore flawed, for every goal—whether individual or social—ultimately serves to justify contemporary ways of life. Even if humans lack ideals, they still follow similar methods. The goal simply legitimises the current path, justifying one’s present conduct. The goal’s role is to rationalise the current existential situation.
29. Therefore, no one or group truly attains their stated goal; from prophets and saints to materialists, none fully achieve their objectives. If corrupt people reached their selfish goals, the world would not be mired in turmoil. If prophets and saints had reached theirs, more people today would be God-fearing. Even prophets do not ultimately achieve their goal—guiding humanity to God—which requires individuals’ free will to choose the right path. Divine saints obey only God’s commands; God alone determines who is guided and who attains God-consciousness. Hence, every individual must strive and supplicate to God for guidance and success in God-seeking. Humans must pursue the right path, leaving the outcome to God.
30. The prophets and saints, endowed with divine spirit, are their own guides, and others seeking guidance must follow these spiritual leaders. In the era of occultation, Imam Mahdi (may God hasten his reappearance) manifests through his spiritual deputies, who are the leaders of guidance. It is not the case that this absolute divine proof appears only among the Twelver Shia; rather, in every nation, worthy individuals are raised and nurtured, their truth revealed, and they are appointed—knowingly or unknowingly—as their nation’s imams. Thus, this divine proof appears among Jews, Hindus, and others, manifesting in various degrees and entrusting the guidance of their peoples to them.
31. It is a form of racial prejudice to assume Imam Mahdi (may God hasten his reappearance) cares only for the Twelver Shia and not for other servants of God. Those without a living imam fall outside guidance. Awareness of the twelve imams’ names alone does not constitute guidance. Once an imam dies, his imamate ends, necessitating a living imam for each era. Followers of past imams and prophets who lack a living imam are effectively followers of global powers and possess a colonial religion; for a religion without a living owner is seized by deceivers.
32. Prophets guided only a few during their lives, yet after death their followers multiplied because global powers supported and adapted these religions to their aims before disseminating them. Hence, Prophet Muhammad (peace be upon him) declared that recognising the living imam of one’s time is a condition of true Islam, saying:
    “Whoever dies without knowing the Imam of his time dies the death of ignorance.”
    Religion must have a living owner—namely, Imam Mahdi (may God hasten his reappearance)—and his representatives, who are not merely scholarly jurists but possess divine knowledge and training, suited to guide humanity. Divine guides never pursue worldly results but perform their sacred duties according to divine conscience and guidance. They do not employ any means indiscriminately to achieve their goals. The idea that “the end justifies the means” is a blasphemous, anti-divine notion.
33. Consequences of the Tudeh Party’s Influence
34. The infiltration of the Tudeh party’s ideology into various layers of Iranian society led to “loss of trust among one another,” “disbelief in human and Islamic principles and values,” and, worst of all, “alienation from God” and “disinclination toward God-worship.” These traits took deep root in the hearts and souls of Iranians, resulting in the current generation’s religious aversion and reduced spirituality. This trend is especially evident among those educated over the last few decades, born in the 1970s and 1980s, now aged 15 to 25.

Tawfiq: ‘Discovering God’

If one asks: what is the meaning and concept of the static term “God”? What are its linguistic roots and semantic content, and what definitions and applications does it have? Can an adequate answer be given? We have noted that letters themselves are not a lexicon; each carries its own distinct meaning and spirit. Suppose the question is posed: in the Persian word “Khoda” (God), what does the letter “Kh” signify? What would be the response? Can any established statement be found in dictionaries or morphological studies? Just as the meanings and references of words such as dates, onion, potato, and shovel are known, is the concept, meaning, and referent of the word God comprehended in the human mind? The Amid Dictionary—compiled by the student of the late Mo‘in and summarising his lexical research—equates God with face, cheek, and countenance, ignoring the linguistic principle that a word applies to a single meaning. It provides numerous meanings for the term “Khoda”, including Allah, Ilah (deity), Divine Essence, Unique, Lord, Sustainer, Ahura Mazda, God, Yazdan, Creator, Owner, and Possessor. Each of these names holds a distinct meaning apart from God. Even if these words refer to a single entity, each conveys different attributes. We have repeatedly stated that a single word cannot bear multiple distinct meanings.

If the concept, meaning, and referent of God are ambiguous and unknown, religion itself is plunged into darkness, for religion is founded and established upon God. The thread of prophecy, imamate, the unseen realms, and the hereafter requires a firm and reliable foundation. Ignorance of a precise understanding of God and lack of closeness to Him leads to misguidance. For some, saying “God” evokes the presence of a police officer, though the police’s presence is more tangible, concrete, and comprehensible.

Humankind continually strives to hold a correct conception of God—to know, if he is created, who created him, and how he might uphold the sanctity of his Lord and offer praise! A God whose meaning is mutually understood among people, allowing them to speak of Him to others, so that the word is not beyond comprehension, ambiguous, or meaningless; at least a glimmer of the meaning of God is evoked. And if He is like a soaring eagle, unattainable, He should not be like the mythical Simurgh whose legend yields no fruit:

I asked an elder about loyalty and love; he said:
“No one has seen the Anqa; do not ask me about such things.”

A God who, like the Anqa (Phoenix), is invisible, renders discourse about Him futile and unlike loyalty and love, one cannot inquire or seek Him. Yet God, like love, is experientially gentle and sweet. God is the fate of kabrit ahmar (a folklore spirit), bakhtak (nightmare), and angel—terms with approximate meanings, each connecting the human mind to something, even if imaginary or illusory, and the word is not without meaning. The Prophet (peace be upon him) said: “Say there is no deity but Allah and you will succeed.” But what is Allah that acknowledging His Oneness leads to salvation?

God the Stranger

In public gatherings, if the names of the infallible leaders—especially Amir al-Mu’minin (Commander of the Faithful) or Sayyid al-Shuhada (Master of Martyrs)—are mentioned, a part of their greatness and essential reality is evoked in the minds of every Shi‘a, and their sanctity deeply impresses the mind. However, when God is mentioned, many minds seem to be locked away from understanding; whatever is said about God only seals the door tighter, and nothing of God arises in their mind. Therefore, speaking of God to them is rare, let alone religion, which pivots on knowledge of God. Religion and spirituality without God are worthless.

Some scientists consider nature and natural phenomena as spontaneous and uncreated, contrary to the majority who, due to their religious upbringing, habituate to theism from childhood following parents. These skeptical scientists do not believe in God and deem the masses as simple-minded theists, whose belief in divine religions stems from intellectual weakness. They claim that nature operates autonomously and physically from each cell or virus to every particle and valley in a special system progressing forward without needing a creator, as these components exchange, transform, and condense naturally. Nature itself possesses gravity, energy, heat, persistence, and eternal transformability without requiring a creator. The physics of the universe can conceive of a world that operates in a continuous, systematic, and independent cycle without God’s intervention.

Thus, these scientists assert that the default assumption is the non-existence of God; there is no need to postulate a deity for the cosmic order. The burden of proof for God’s existence rests upon those asserting it and requires demonstrative evidence.

The Relation Between Duty and Understanding

God is attributed many names: Generous, Provider, Compassionate, All-Knowing, All-Powerful, to name a few. The meanings of these names are intelligible to the mind because everyone finds these qualities within themselves. Yet, the concept of God is vague and bewildering to some; they do not comprehend how or what the referent is. Can God be encompassed by a concept and recognised? Or is God beyond conceptualisation and therefore beyond understanding or cognitive models? Can God be perceived through the bodily senses, as heat is felt by fire, or does God require a knowledge beyond sensory perception, subject to scientific inquiry and scrutiny, to be believed as surely as the alternation of day and night? Can human reason in its rational domain affirm God’s existence? This magnificent term, which cannot be denied but is too complex to prove, how can it be conceived in order to be confirmed?

How is it that an infallible Imam like Hazrat Sajjad laments with tears and sighs: “And I am the least of the least, the humblest of the humble, like a particle or less”? How can this be believed other than as the special manifestation of the Divine Greatest Name upon that noble being, causing astonishment and admission of helplessness before the Almighty; a God so vast and unlimited that He cannot be described and evades definition?

If God is the originating cause of phenomena, then until man finds, imagines, believes, and confirms God, religion and its principles hold no validity, for revelation, prophecy, imamate, and religious teachings all derive from God. Belief in God may be devotional and traditional, relying on the truthful and trustworthy word, needing no logical proof, consisting merely in the affirmation “There is no god but Allah” which leads to salvation and felicity. God does not impose hardship on ordinary people, admits them to religion with ease, and accepts their faith and deeds; however, such belief is superficial, yielding no steadfastness in truth and, as easily as many enter, many depart from it. The content and quality of such faith are deficient. Ordinary people are weak, and for them, simply praying and refraining from oppression counts as the highest quality and content of belief.

However, if God is not conceptual or mental, how can one strive to prove Him through logical and philosophical propositions? The Qur’an, claimed to be the Book of God, adopts which approach for recognising and proving God?

Philosophers conceive God as a general concept. Since philosophy deals with universals, God can be included among its subjects. Western philosophical responses regarding God are contradictory and conflicted, rarely offering a common or fundamental truth acceptable to diverse philosophies. Conversely, in Islamic philosophy, God is universally honoured by philosophers and has become an accepted philosophical culture and firm belief. Philosophy begins with the self-evident notion of existence and treats existence as an axiom. That which is self-evident is beyond dispute. Nevertheless, this very notion is denied by many who claim philosophical existence is unknown to them. Allameh Tabataba’i writes in the first chapter of the initial stage of his Bidayat al-Hikmah:

“The concept of existence is self-evident and intelligible in itself; it does not require mediation by anything else, so it has no definition in terms of genus or species, since the definitor must be clearer and more manifest than the defined. What is given as its definition—that existence or the existent as such is a certain reality or that which can be informed of—is only an explanation of the name, not a true definition. Existence has no genus, species, or specific characteristic in the sense of one of the five universals composing definitions; therefore, existence has no definition.”

Philosophers regard the primacy of existence as self-evident, but we consider the generality (inclusiveness) of existence as self-evident. Since generality, self-evidence, and primacy all pertain to existence, the question arises as to their order: Does the generality of existence cause it to be primary, or is existence primary because it is general?

It must be said that the generality of existence precedes its other attributes; everything’s actualisation depends on existence, and its generality is undeniable, whereas its primacy is disputable. Therefore, the discussion should begin with the generality of existence, not its primacy.

Existence cannot be regarded as primary without doubt. Hence, philosophy cannot start with the axiom of existence; rather, it should start from the generality of existence.

Moreover, since existence is not self-evident, it requires definition, which can be either explicative (semantic or conceptual) or stipulative. Conceptual definitions (e.g. “Sa‘dānah is a plant” or “Al-insān is a human”) are mental concepts. Another type is stipulative definition, which is not conceptual. Definitions of existence have levels, and each individual reaches a different level of recognition—some reach lordship, others divinity or essence. Because levels of cognition differ, so too do levels of presence.

Accordingly, existence admits various definitions, none of which are logical or bear genus and species, because logical definitions revert to conceptual definitions, and genus, species, and nature relate to concepts. Indeed, there is no essence of existence for logical genus and species to apply.

What has been said in definitions of existence, such as “fixed reality,” is imaginary, since nothing in the world is fixed. From the Almighty who “is in a state of activity every day” to creation, which is always changing and transforming—though our change is from potentiality to actuality and from deficiency to perfection (like an unripe fruit ripening), whereas the Divine change is from act to act and from perfection to perfection, like a waterfall continuously ascending and descending, nothing but water flowing, sometimes higher, sometimes lower. Indeed, any movement in the world is from God. Saying “There is no power nor strength except by God” means that everything that moves is moved by God. Thus, only He is essence; all others are manifestations, epiphanies, determinations, and emanations of that reality. This truth is distant for ordinary people.

Allameh Tabataba’i’s Nihayat al-Hikmah follows Bidayat al-Hikmah regarding the Necessary Existent. He writes extensively on the proofs of God’s existence:

“The proofs for the Necessary Existent are many and abundant; the strongest and most robust is the proof encompassing the pathway to Him from the ultimate existence, which they call the proof of the truthful ones, since they recognise Him by no other means.”

Allameh Tabataba’i regards God as the Necessary Existent whose proofs are manifold and diverse. The most definitive and strongest of these is the proof of the truthful, which is documented with various elucidations in sources. He begins the briefest version as follows: “The reality of existence is either necessary or implies necessity; existence is either necessary itself or necessitates a necessary being.” The shorter and simpler the argument, the more rigorous it is.

Like other Islamic philosophers, the esteemed Allameh Tabataba’i, in his endeavour to prove the existence of the Almighty God, resorts to the division of existence into the “Necessary” (Wajib) and the “Possible” (Mumkin), and speaks of the three categories of “necessity, impossibility, and possibility.” However, this approach does not constitute a reliable path for the proof of God; for, as we have argued in our contemporary philosophy, the impossible is merely a mental concept attributed to that which cannot exist externally. The possible, too, does not truly exist; and when possibility is negated, there is no foundation for proving the necessary, nor can one meaningfully speak of the necessity of existence—rather, all that exists is simply “existence” itself.

Philosophical existence, however, is taken as self-evident by philosophers, and hence the “necessary existence” likewise shares the ambiguous and neglected fate of the word “God” in the Persian language. These two terms cannot be equated or considered synonymous, and merely changing the terms does not lead to an understanding or proximity to the divine reality. In our modern philosophy, we assert the generality (universality) of existence, which itself may serve as a basis for understanding the term “God.” We reject the notion of necessary existence as such. Clearly, until the essence of God is comprehended, one cannot bear the weight of religious duties such as prayer and fasting, nor can one accept commands from an entity that eludes human comprehension.

A denier of necessary existence may claim that existence cannot be divided into possible and necessary; rather, all existence is simply existence—homogeneous, unified, simple, and independent. There is no gradation of strong or weak existence, nor does the servant require the promise of paradise or the threat of hell, since everything he needs is present within his own being, and he never finds himself in need such that he must submit to servitude or select a god for himself. The reality of existence is simply the reality of existence, and all existents partake equally in existence. What is called “degrees of existence” is only an observation of superficial phenomena, not the essence of existence, in which no difference exists. As the Qur’an states:

(الَّذِي خَلَقَ سَبْعَ سَمَوَاتٍ طِبَاقًا مَا تَرَى فِي خَلْقِ الرَّحْمَنِ مِنْ تَفَاوُتٍ فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِنْ فُطُورٍ)
“He who created the seven heavens in layers. You see no fault in the creation of the Most Merciful. So return your vision to the sky, do you see any breaks?”

All existence is without difference or distinction; there is no place for dividing existence into necessary or contingent, nor for asserting either necessary existence or its entailment. Even if the impossibility of non-existence for the necessary existence is conceded, what reason is there for the existence of such a necessary reality? And how has the existence of such a reality been demonstrated? This solid and robust argument, like other arguments for the necessary, is nothing more than a set of logical assertions which fail to prove necessary existence; mere arrangement of philosophical terms does not constitute logical proof. Furthermore, if “God” or “necessary existence” is self-evident, it is not subject to argument; and if this existence is among the primary self-evident truths, then theoretical propositions to prove it are redundant and it can be grasped through mere attention.

“God” in the Persian language is a fixed term, not derived from “self.” The Arabic term “wujud” (existence) is a general noun applicable to all, but “God” is singular and unique. The term “necessary” in philosophy is similarly unified.

To elucidate “God,” a free intellectual space is essential. In a context dominated by present obstacles, where religious adherence entails total submission to the ruling system, one must speak of their god by imitation, rather than inquiry; otherwise, pursuing knowledge that contradicts the dominant narrative is punished as heresy or apostasy. Historically, if anyone criticized the ruler’s error, they themselves were deemed criminals liable to death. The current hegemonic powers obstruct free inquiry into “God,” while scientific and theological investigation might have a dual nature. Hence, no one debates the concept of God, nor questions His existence; the discussion remains confined to existence and necessary existence—both of which are assumed to be inherently necessary, impervious to non-existence.

I have consistently maintained that our scholars, whether jurists or philosophers, have benefited more from their devotional practices than from study or intellectual engagement. Their literacy was limited, yet their worship was sincere. Today, with neither prayer rugs nor spiritual knowledge remaining, what can be said? No one with only ancient knowledge can truly find God except by adopting divine piety, whereby God Himself grants the seeker a pure mind and a heart inclined towards Him, thus guiding them closer to God. This is a truth: if God takes someone’s hand, their heart will expand and open; this is possible because (وَاتَّقُوا اللَّهَ وَيُعَلِّمُكُمُ اللَّهُ) “Fear God, and God will teach you.” But God is not found in the lines of these books. One may grow familiar with the prayer mat and approach God through worship and heartfelt states, but one does not find God in ancient sciences, and the new books merely repeat and summarise these ancient sciences.

For example, Hakim Sabzevari in the introduction to his commentary on the Manzumeh dedicates a section to the self-evidence of existence, considering it beyond definition:

مُعَرِّفُ الوُجُودِ شَرحُ الإِسمِ
وَ لَيسَ بِالحَدِّ وَ لا بِالرَّسمِ

“The definition of existence is the explanation of a name, not a true or partial definition, nor a formal one.”

Mulla Sadra, in his Asfar, first determines the subject of philosophy (namely, the perfection of the soul and imitation of God) and then proceeds to define it: “Philosophy is a divine science and speaks of the states and affairs of existence, not existence itself.” It must be said that giving a definition before clarifying the subject of a science lacks proper philosophical basis; rather, as Mulla Sadra indicates, one must first explore the subject and its purpose before defining it.

It is not that existence lacks a definition, but rather nothing exists apart from existence that requires a definition: (فَانْظُرْ إِلَى آَثَارِ رَحْمَةِ اللَّهِ) — “Look at the effects of God’s mercy.” Definition is an admonition, and the true definition is existence: (شَهِدَ اللَّهُ أَنَّهُ لاَ إِلَهَ إِلاَّ هُوَ) — “God testifies that there is no deity except Him.”

When it is said that “existence has no definition,” philosophy becomes groundless and conventional, and should be abandoned; for without definition, existence cannot be actualised.

Philosophers assert the self-evidence and definitional independence of existence on the grounds that existence lacks essence, genus, and species, and consequently does not admit definition.

However, in our modern philosophy, essence has no essential or accidental actuality. Definition, as noted, does not require genus or species; for it may be true or admonitory, verbal or non-verbal. A true definition may be beautiful, majestic, or collective, and examples abound in the Qur’an and traditional sources. Such true definitions are the foundation of spiritual attainment. The entire world is both the subject and object of knowledge. Hence, definition is not restricted to words or concepts. A concept is a degree of existence, and a degree of existence is called the concept of existence.

Constrained existence is the name given to the concept itself, and its referent is existence itself. A conceptual name is not the truth but the referent, which is the truth, and the mind or soul or heart or spirit is the vessel for its discovery. Access to various levels of existence is the definition of being and truth.

Hakim Sabzevari speaks of the concept of existence as follows:

مَفهُومُه مِن اَعرَفِ الأَشياء
وَ كُنهُهُ فِى غايَةِ الخَفَاءِ

“Its concept is among the most familiar things, but its essence is in the utmost obscurity.”

Philosophers claim that the definition of existence is formal, superficial, and not true; for existence has no definition, and its concept is clearer and more self-evident than the self-evident. The question then arises: Is the subject of philosophy the truth of existence or the concept of existence? Is the concept of existence self-evident, or is the truth of existence so?

The answer is: the referent (actual existence) is not self-evident and its essence is most obscure, whereas the concept of existence is the most known. The philosopher seeks not the concept but the actual being, and the subject of philosophy is actual existence.

Until the human mind attains the conception of its affirmation, no affirmation can manifest for it, even if it concerns the most elementary human concepts. For example, in affirming that two plus two equals four, one must first have a correct conception of the numbers two and four, and then, upon perceiving the characteristics of equality, such a proposition becomes evident.

According to the foregoing, cognitive knowledge is that which encompasses the conception of its context, and affirmation does not occur without the conception of its context. It is in light of this that it is said there is no disagreement concerning self-evident truths.

In response to the question, “If there is no disagreement about self-evident truths, why then is there disagreement about the existence of God, which is a self-evident matter?” one must say: those who deny God’s existence do not have a proper conception of God to affirm Him. The difficulty lies in the conception of such matters, not in their affirmation. Therefore, when it is said that the Divine Truth is self-evident, the intended meaning is that its affirmation is self-evident, not that its affirmation must be accompanied by self-evident conceptions, as is the case with the Divine Essence.

Sometimes, even the most self-evident knowledge—such as “a teapot is larger than a teacup”—can only be claimed as self-evident by one who has a conception of the context (teapot, teacup, largeness, and smallness) sufficient to affirm it. If someone does not know what a teapot is, or is unfamiliar with the form of the teacup, or is unaware of the notions of largeness and smallness, they can never truly affirm the correctness of this self-evident matter.

Thus, it is not the case that every proposition whose affirmation is self-evident is itself accompanied by self-evident conceptions. It may be that the affirmation of a matter is self-evident even though its conception is not and requires study, reason, or contemplation. For instance, the affirmation that two multiplied by two equals four is self-evident, while its conception is not self-evident and demands thought, reflection, memorisation, and repetition.

The Exalted Truth, although possessing self-evident affirmation, is not such that its conception is self-evident. Those who have difficulty affirming God in fact have difficulties in conceiving the Divine Essence, and the lack of a proper conception of God does not detract from the self-evidence of the affirmation.

It is true that the world has a cause (just as it has an end), yet all affirmations and denials depend upon the conception of the attributes of the Divine. One asks, “What is God?” and another, “How is He: universal or particular? Real or personal?” All existence, non-existence, denial, and affirmation by creation return to the qualitative aspects and particularities of the Divine. When the denier says “God does not exist,” the question arises, “What does not exist?” and the reply is, “God.” When asked, “What is God?” every person offers a statement, and every mind utters a discourse, all revolving around conceptions rather than affirmations.

The denier may have a conception of the proposition “God does not exist,” which they call negation or denial and affirmation, but when asked about the subject of the proposition, they refer to characteristics that do not return to the simple essence and actuality but rather to composite aspects that reflect the affirmation.

The Self-Evidence of the Affirmation of God in the Qur’an

Although many thinkers such as sages, philosophers, and theologians strive to prove the existence of God and speak of demonstrative and rational proofs, the Holy Qur’an does not adopt this method and does not speak of proving God’s existence; for a self-evident matter requires no proof, and the existence of God is not contingent upon demonstration.

The Qur’an contains numerous evidences that speak extensively of divine attributes to clarify the correct conception of the Divine, rather than to argue for the essence and the primal existence. This is the masterpiece of Qur’anic thought, which surpasses all intellectual methods.

If one has a correct conception of the Exalted Truth (as the Qur’an seeks to depict), no difficulty remains in apprehending the Truth. Should a disbeliever acquire such a conception, they would cease to deny God, provided they have a proper understanding of Him.

Therefore, efforts must be directed towards forming a correct conception of divine attributes. Debate over negation and affirmation is not fitting for a sound mind, and for this reason, religious law prescribes worship, knowledge, and spiritual conduct so that the human soul may attain a proper apprehension of the Divine and draw near to the Lord.

The Method of Finding the Exalted Truth

If one seeks to find the Exalted Truth and observe Him, one must see all things—from heaven to earth—and observe each with its particular magnitude and minuteness. One must survey the animal kingdom, perceiving each creature tangibly and vividly, so that if an animal stings, the cry of pain arises; the animal must be fully known in the mind and entered into, not by physical penetration but by love. This is the first stage of knowledge; should it be achieved, the servant acts as God does. One finds God in heaven and earth and perceives that the signs of the Truth are arranged throughout the heavens and the depths of the earth, understanding well that approaching Him must be through such pathways.

God’s work produces no waste, and in the divine workshop no residue is found. For instance, if an apple is produced, thousands of factors contributed to its formation; if it falls to the ground and humans do not use it, it is not squandered but becomes a home and seed for worms, which emerge and proclaim that the Exalted Truth created them from the plant. Thus, when God transforms the plant into an animal and perfects creation, no waste occurs.

All realms and vessels of the Divine function in this way, and all things move towards their goodness and perfection, like the worm and butterfly, transitioning from one state to another and from one realm to another. Humans merely witness its extinguishing in its realm and remain unaware of its origin, thus attributing destruction to it. Even the apple eventually dries and becomes soil, but this soil is not earth’s soil; it is a pure soil which, if kept moist, entirely transforms into worms. Hence, in the existence workshop of the Divine, there is no waste or loss.

Anyone seeking to perceive existence must, after precisely grasping the material world and nature, also comprehend abstraction well, so as to perceive abstraction within existence and existence within abstraction, and not conflate their vision with the laws of matter to which they are accustomed.

One of the main hindrances in spiritual discussions is that those wishing to take steps on the path of knowledge and nearness to God, due to habituation with material matters, see many abstractions in the guise of material phenomena, imagining the abstract in material form, and their minds cannot detach from material templates.

The journey towards abstraction and access to the unseen realms is neither horizontal nor a vertical ladder; for there is no existential opposition between the seeker and the goal, which is complete union with the Truth. To reach the abstract and the unseen realms, one must abandon the notions of horizontal or vertical movement and material and formal oppositions, instead perceiving movement within oneself. To grasp this meaning, one must find oneself, delve inward, and ascend from standing to sitting, from prostration to spiritual ascent—not through physical prostration upon earth, but by lowering oneself beyond all conceivable depths of selflessness and non-existence.

When, in prostration, a person lays their head upon the non-existence of their selfhood, they gain the capacity to perceive existence rightly and behold the abstract and unseen with the eye of spiritual insight. Therefore, prostration on the earth is a necessity, and the earth is but matter, since matter cannot transcend matter; any penetration is that the prostration transcends matter and that the self rises from non-existence to the existence of the Exalted Truth and sees Him with the eye of vision from the place of prostration.

If one lays the head upon the heart and frees oneself from clay, they can easily perceive the secret of their heart throughout existence, from matter to abstraction, and see existence not merely as matter but as a manifestation of abstraction, observing the absolute in every phenomenon and finding an abstract reflection in every matter—this is unity (tawhid) and nothing else.

To properly understand “abstraction” and the “abstract realms,” one must first render the meanings of these concepts perceptible to the soul and grasp their terminology correctly, then strive to affirm and truly comprehend abstraction so that the mind transcends conceptual imagination and adopts affirmation, allowing the idea of abstraction to permeate the entire mind.

More important than these is the existential attainment of such realms. Even among the monotheists, there are difficulties in apprehending these concepts and affirming these realms, many of which hinder genuine spiritual progression and attainment.

Nāsūt (the material world) is like a gymnasium—not an ordinary one for arts and painting but one for boxing, karate, or wrestling, where any negligence causes serious harm. Nāsūt is a place where servants, through love, are united with the heavens, associate with the angels of the Kingdom and the saints of God, where issues of inheritance and guardianship are addressed, and where the educated become divine saints and the people of knowledge.

The Heart: The Path to the Exalted Truth

He who denies the Exalted Truth in fact denies himself, for there is no denial of the Absolute Truth; and he who affirms it affirms himself. Absolute affirmation and denial equal non-existence, for they require an absolute non-existence of selfhood to stand before the Absolute Truth.

Hence, the way to the Absolute is self-denial and annihilation of the self to perceive the Absolute, who is self-existence.

No one attains the truth except through the heart, which is the seat of knowledge, the source of vision, and the place of divine inspection and truth.

For the heart is the abode of the unseen and the means of perceiving the unseen realms, and one cannot enter the path of knowledge except through it. The heart must be cleansed and enlightened, for knowledge is born within it.

The Qur’an states: “Indeed, in the hearts there are chambers wherein the unseen is revealed.”

Without the illumination of the heart, no one can perceive the Divine Truth or the path to it.

The Great God

We have said, O God, You are indeed so vast and immeasurable that no intellect or understanding can fully comprehend You, or You are without foundation, mere fantasy, and nothing more. There is no state beyond these two possibilities. The truth is that God is far beyond and above any thought or understanding, and no one can ever truly prove His existence. How can one prove the existence of God, who is the very manifestation of all existence itself? Rather, one must simply sit back and witness Him in all His forms and appearances.

Who has ever left the heart, so that I could seek You?
Who has ever hidden, so that I could find You?
You have not gone into hiding, so that I could seek Your presence.
You have not concealed Yourself, so that I could make You manifest.

With a hundred thousand apparitions, You have come forth, and I
With a hundred thousand eyes, gaze upon You.

In my very early childhood, I encountered God in such a way that from then on, nothing anyone said about God could impress me. The content of my poetry mostly revolves around God, with some references to the Imams and social issues. What I have seen remains ever before me.

People have heard of God but have never seen Him.
We have seen that which others have only heard about.
Look with the eyes of God to see God, for truly the mystics have seen God with these very eyes.

The people who have claimed that truth cannot be seen,
I am left wondering what else, other than truth, they have seen?

In the beginning of my childhood, whenever I looked within, it was always with the eyes of the one whom I had always seen in every form and manifestation. This presence I refer to in my poems as “the witness everywhere” and “the intoxicated lover.”

My poetry speaks of the rapture of the broken-hearted mystic who has traversed all stages, even those beyond stages, in a single moment. From the anguish of a heart torn asunder by the sword of love, this heart does not seek glory but finds its vitality in these very wounds and remains ever joyful, knowing no trouble.

My poems are a song of love, hope, and the intoxication of the beloved. The companions of the Divine banquet are so young in love and have hearts so vast that no elder, no seasoned lover, can reach their level of ecstasy. To them, their beloved is unveiled, and they dwell in the secure abode of the lover. They do not dream of infamy, nor are they trapped by reputation. They do not waste their time with illusions of pleasure or distraction. Their joy is eternal, and their dominion is everlasting. They are aware of all matters of consequence, and nothing ever arrives in their life unawares. Nature is at their command, and no sudden events catch them off guard.

Their hearts, like the sea, remain calm, never disturbed, and their peace is ever constant, bound to love. This intertwining of love brings them to a warmth of purity, where nothing but goodness and sweetness is tasted.

The Holy Qur’an: The Identity of the Most High

God is not something to be grasped or clung to; His knowledge follows its own rules. The best book for describing the Divine is the Holy Qur’an, and one should never expect such descriptions from works like “Asfar,” “Shifa,” or “Isharat,” because the entire discourse of the Qur’an concerning God is expressed through allegories, subtleties, pronouns, and allusions. It is He who is “farther than far”: “He is the One who.” It is He who is “closer than close”: “We are closer to him than his jugular vein” (Qur’an 50:16). In our view, God is closer than even the jugular vein itself: “Closer by the vein than the vein.”

Thus, the knowledge of God is conveyed through the Qur’an, and after the Qur’an, we must turn to the words of the Prophet and the infallible Imams. As the great Imam Sajjad (a.s.) calls out, “I am the least of the least,” what then should we expect from others?

Where the eagle’s feather flutters,
What can a weak fly do?

It must be said that the philosophers have lost God, and their statements are more like myths; their words do not bring forth God.

As we mentioned earlier, the Qur’an speaks of God using titles, allusions, and subtleties. The Qur’an presents God in the following manner:

“He is Allah, the Creator, the Evolver, the Fashioner. To Him belong the most beautiful names. Everything in the heavens and the earth glorifies Him, and He is the Almighty, the All-Wise.” (Qur’an 59:24).

Here, we present a list of the attributes of the Divine, beginning with the phrase “He is the One who,” to show how the Majestic Qur’an introduces the Most High:

“He is the One who created for you all that is on the earth. Then He directed Himself to the heavens and made them into seven heavens, and He is Knower of all things.” (Qur’an 2:29).

“He is the One who forms you in the wombs as He wills. There is no god but He, the Almighty, the Wise.” (Qur’an 3:6).

“He is the One who sent down to you the Book, in it are clear verses that are the foundation of the Book, and others are allegorical.” (Qur’an 3:7).

“He is the One who created you from clay, then He appointed a term for you. A term that is with Him, yet you still doubt.” (Qur’an 6:2).

“He is the One who takes your souls by night, and He knows what you do by day. Then He raises you up again, that an appointed term may be fulfilled. Then to Him is your return, and He will inform you of what you used to do.” (Qur’an 6:60).

“He is the One who created the heavens and the earth with the truth, and on the Day when He will say, ‘Be,’ and it will be. His word is the truth, and His is the kingdom on the Day the trumpet is blown. He is the Knower of the unseen and the seen, and He is the All-Wise, the All-Aware.” (Qur’an 6:73).

“He is the One who made the stars for you to guide you through the darkness of the land and the sea. We have detailed the signs for a people who know.” (Qur’an 6:97).

“He is the One who created you from one soul, and from it, He created its mate, so that they may dwell in tranquility. When she is with child, she bears a light burden; and when she grows heavy, they both pray to Allah, ‘If You give us a good child, we will surely be among the thankful.'” (Qur’an 7:189).

“He is the One who sent His Messenger with guidance and the religion of truth, that He may make it prevail over all other religions, even though the polytheists may dislike it.” (Qur’an 9:33).

“He is the One who made the sun a light and the moon a reflection, and determined it in phases, that you may know the number of years and the reckoning. Allah has not created this except in truth. He explains the signs for a people who understand.” (Qur’an 10:5).

“He is the One who causes you to travel by land and by sea, so that when you are in the ships, and they sail with them with a good wind, and they are happy with it, a stormy wind comes to them, and the waves come upon them from every side, and they think they are overwhelmed. They call upon Allah, sincere to Him in religion: ‘If You save us from this, we will surely be among the thankful.'” (Qur’an 10:22).

And so on with numerous signs and descriptions that elaborate on the greatness, wisdom, and power of Allah in the Qur’an.

The Divine Names and Attributes in Islamic Thought

1. (He is Allah, there is no god but He, the Sovereign, the Most Sacred, the Source of Peace, the Believer, the Guardian, the Almighty, the Compeller, the Supreme. Glory is to Allah above what they associate with Him.)
(Al-Hashr, 59:23)

• He is the One who has no deity but Himself, the Sovereign, the Most Pure, the Source of Peace, the Believer, the Guardian, the Almighty, the Compeller, the Supreme. Glory be to Allah above what they associate with Him.

2. (He is the One who sent His Messenger with guidance and the religion of truth to prevail it over all religions, even if the polytheists dislike it.)
(At-Tawbah, 9:33)

• He is the One who sent His Messenger with guidance and the true religion to make it prevail over all other religions, even if the polytheists dislike it.

3. (He is the One who sent among the unlettered people a Messenger from among themselves, who recites to them His signs, purifies them, and teaches them the Book and wisdom. Before that, they were in clear error.)
(Al-Jumu’ah, 62:2)

• He is the One who sent a Messenger from among the illiterate people, who recites to them His signs, purifies them, and teaches them the Book and wisdom. Before that, they were in clear error.

4. (He is the One who created you, so among you are disbelievers and among you are believers. And Allah is All-Seer of what you do.)
(At-Tawbah, 9:44)

• He is the One who created you, with some of you being disbelievers and others being believers, and Allah is All-Seeing of what you do.

5. (He is the One who made the earth subservient to you; so walk in its tracks and eat of the sustenance He has provided for you. To Him will you return.)
(Ghafir, 40:64)

• He is the One who made the earth subservient to you, so walk in its paths and eat from the provision He has given you, and to Him is the return.

6. (Say, “It is He who created you and made for you hearing, sight, and hearts. Little is it that you give thanks.”)
(Al-Mulk, 67:23)

• Say, “It is He who created you and made for you hearing, sight, and hearts. Little do you give thanks.”

7. (Say, “It is He who spread you out upon the earth, and to Him you will be gathered.”)
(Al-Jathiya, 45:26)

• Say, “It is He who spread you out upon the earth, and to Him you will be gathered.”

Believers and Disbelievers

Previously, we made a brief reference to the faith and understanding of ordinary people and stated that for them, it suffices to believe in the Oneness of Allah, as the Qur’an says: “Say, there is no god but Allah and you will be successful” (Qur’an, 47:19).
The faith of ordinary people is often superficial, and their worship is limited to actions such as prayer, fasting, and verbal remembrance. Some of these individuals may, through consuming lawful food or encountering a scholar or mystic, grow and gradually transcend the initial, superficial faith. They move toward knowledge and spiritual perfection. However, our discussion here is not concerned with this group but rather with two categories: the disbelievers and the true believers.

In the matter of God, there are four levels of engagement and confrontation:

1. Denial of God (Atheism):
   The first stage is the denial of God. A person who denies God first establishes the concept in their mind and then rejects it. This shows that it is not possible to deny the existence of God in an absolute sense, either in thought or in reality. Those who deny God are well aware of what they are rejecting. They have heard and encountered the concept of God, and the person who denies God understands what they are rejecting when they claim, “There is no God,” because affirming the concept precedes its denial. This stage reflects a certain mental image of God, which the individual rejects, and thus, the mental representation of God is nullified.
2. Conceptual Belief in God (Theistic Illusion):
   The second stage is theistic illusion or misguided belief, where an individual imagines that they have a relationship with God, but in reality, they do not. Many Muslims, as well as followers of other religions, are at this stage. These people lack reverence for God, and their conception of Him does not lead to moral or spiritual responsibility. They may acknowledge God verbally but act in ways that contradict His teachings. Their belief in God is often a shallow illusion, not leading them away from vice and immorality. Such individuals believe in God in a formal sense, but their actions do not reflect this belief.
3. Belief in God (Faith):
   The third stage is genuine belief in God, where a person firmly believes that God exists and that He watches over them, even if they cannot physically see Him. In this stage, God dwells in the heart and soul of the believer. For religious scholars, this stage is the minimum level of belief that should be attained, and it is from this foundation that spiritual growth begins. True believers in this stage observe God’s presence in every word and deed. It is the belief that comes from inner conviction, not just theoretical affirmation.
4. Experiencing God (True Spiritual Realisation):
   The fourth stage is spiritual realization and deep communion with God. This is the highest and most refined level of faith, and it is rare to find individuals who reach it. The saints of God and the Prophets, particularly those like the Prophet Muhammad (PBUH) and other chosen ones, embody this level of divine closeness. In this stage, God is not merely believed in, but is experienced directly. The individual is filled with the presence of God in every aspect of their being—physically, mentally, and spiritually. This is the pinnacle of mystical insight and closeness to the divine.

The belief in God is not merely an abstract concept for the spiritually advanced. For them, God is a living, ongoing experience—always present, always active in their lives. This is the highest form of mystical knowledge, achieved not merely through intellectual study or philosophical reasoning, but through direct experience, which is cultivated through spiritual discipline and devotion.

The Love of God in the Life of the Believer

For ordinary believers, the worship and remembrance of God might appear simple, yet it is sufficient for their salvation. However, for those who are spiritually advanced, the relationship with God transcends ritual worship, and God teaches them in a personal, profound manner. The love and presence of God are felt deeply in the lives of such individuals.

The Qur’an states:
“When My servants ask you about Me, indeed, I am near. I respond to the invocation of the supplicant when he calls upon Me.”
(Qur’an, 2:186)

This verse underscores God’s closeness to His creation, demonstrating His love and care for the believers. The call to God is not one of distance but of deep intimacy and mutual affection.

For the saints and the prophets, God’s presence in their lives is unmistakable. God guides them directly, as seen in the stories of Prophet Ibrahim (Abraham) and Prophet Musa (Moses). These examples illustrate how God reveals Himself to His chosen servants in unique and profound ways, offering them not just guidance, but a personal and experiential knowledge of His existence and attributes.

Conclusion

The existence and reality of God are affirmed at different levels of spiritual understanding. For the common believer, worship and prayer are central, but for the advanced believer, the relationship with God is deeper, more intimate, and more experiential. Through a process of spiritual purification, the believer moves from a conceptual understanding of God to a profound and living experience of His presence. This journey towards closeness to God is the ultimate goal of Islamic spirituality.

Divine Names and Attributes: Concept and Expression

The Divine names and attributes are not merely concepts or expressions. The concept itself is the essence of the name. It is the name that has individuality, descent, and ascent. Every being descends with divine names and ascends with divine names as well.

“Indeed, we belong to Allah” (Quran 2:156) means that we all belong to Allah, and “Indeed, to Him we will return” (Quran 2:156) implies that we are returning to Him. However, it is not mentioned from this side that “Indeed, we are descending”, because many people are unaware of where they have descended from, but they do understand the act of returning, as they themselves return.

“Indeed, we belong to Allah” means we belong to God! If an ordinary person were asked: “Having come from God, what do you remember of God?” they might recall nothing. However, the saints of God remember everything. Because they remember, they experience God with their conscience and intuition, and God places them in situations of trials and afflictions to make them descend. Such a person is the practical manifestation of God’s existence. Therefore, the proof of God’s existence is realized in this person and others through their intuition and understanding. This is not something that can be generally argued through conventional reasoning. It is a matter of language and concept, which does not serve the purpose and cannot be disseminated as a public message.

The proof of God’s existence, or more accurately, the practical experience of finding God, is not something that can be conveyed through a school, classroom, paper, or book. The proof of God is not a public declaration to be printed and pasted on walls. The proof of God exists through God Himself. God has a special “club” and invites people to join and practice. It is not the case that God will issue a public notice asking people to read it so that He can prove Himself. In the Qur’an, there is not a single verse that provides proof of God’s existence; rather, every verse refers to His attributes, actions, and divine manifestations. The Qur’an contains no formal argument for God’s existence, but its entire content speaks of God, from God, and through His manifestations. As it is stated in a Hadith:

“Indeed, God has manifested Himself to His creatures in His Words, but they do not perceive it with the eye of knowledge.”

God does not require a proof or identifier because any proof or identifier would need to be clearer and more apparent than the object itself, and nothing is clearer or more apparent than God. This path is indeed a form of proof, but through prayer, supplication, and the softening of the heart, one can experience God. God is His own proof; we can only pray for His manifestation in ourselves or for others. The proof of the “existence of God through God” is accurate, not the proof of “God’s existence through something else.” The general belief in God is often imitative. The philosophical proofs, which seek logical arguments, only serve to bring one closer to God but do not prove God’s existence. These proofs are not direct proof of God and can only be useful for clarifying the mind. Arguments like the argument of the “truthful” (Burhan al-Sidqeen) or the argument from design or necessity are used for clarification, advocacy, and spreading religion. Most philosophers are aware of this. The proof of God’s existence through God is for those whose hearts have been opened to Him and who desire Him with their hearts. Ordinary people, however, do not need such proof. The closest way to prove the existence of God through God is through personal experience and the inner soul. God proves Himself in the hearts of His saints, manifesting in the style of love and the lover, with presence and sweetness. As the poet says:

“Every moment, a different idol appeared, stole my heart, and then vanished.”

In the matter of divine perception and experience, prophets and scholars may engage in theological debates, but the proof does not lie in arguments. God places a manifestation of Himself in the heart of a person, and that person, through that name or face, recognizes Him.

God’s Unique Existence

God is singular, unique, and indivisible. He does not allow anyone to claim that they assist Him. Prayers and invocations like “There is no god but God”, “There is no god but He”, and “There is no power or strength except with God” serve as evidence of His uniqueness. The unique God sees no one above Himself. He trains His Prophet but tells him, “Say: I am not a guardian over you” (Quran 6:66). Because God is both the cause and the origin of all causes, He is both the cause and without cause. From an examination of the Qur’an, this unique existence of the Almighty God becomes apparent:

“And your people denied it, while it is the truth. Say: I am not a guardian over you” (Quran 6:66).

“And if Allah had willed, they would not have committed shirk (idolatry), and We did not appoint you as a guardian over them, nor are you responsible for them” (Quran 6:107).

“Say, ‘O people, the truth has come to you from your Lord. So whoever is guided is only guided for [the benefit of] himself, and whoever goes astray goes astray only for it. And I am not over you a manager’” (Quran 10:108).

“We have sent down the Book to you for the people in truth. So whoever is guided is for his own benefit, and whoever goes astray goes astray to his own loss. And you are not over them a guardian” (Quran 39:41).

God does not need any intermediary, such as a prophet or an imam, to help Him manage the world. They are simply messengers of God in a state of poverty and annihilation, meant to bring people closer to God. God does not need anything or anyone. To ensure that great and powerful individuals do not claim they helped Him, God takes them away through death or martyrdom so that no one can claim to manage the world, even if they hold power.

The Quran as the Source of Knowledge of God

The Qur’an is the source of knowledge of God. If someone cannot believe in the verses of the Qur’an and accept it as a truthful revelation that can inform them of everything, and if they cannot form a close relationship with it, then what will they believe in? If someone cannot form a connection with the Qur’an, there is no other true path to knowledge of God. The Qur’an must be kept close, placed above one’s head when sleeping, kept near one’s eyes to be smelled, and held near the heart to breathe in its essence. Without the Qur’an, there is no other reliable source for the knowledge of God, and there is no true companion to rely upon.

Closeness to the Holy Quran

The most significant work I have done with the Holy Quran is the extraction of psychological discussions from this book of revelation. My writings on psychology in this field, which I have referred to as the “Moderation Psychology” approach, amount to more than fifty volumes. Even in Europe and the Western world, one cannot find anyone with a scientific psychology presented in this way. Our psychology, in addition to addressing psychological matters, also observes the spirit of human beings.

Before attending school and studying, I was, from childhood, deeply in love with the Quran. When I placed the Quran on my chest, my breaths would become deep and rapid. When I took the Quran off my chest, my breathing would return to normal. This was when I was four years old. I learned my method of intimacy with the Quran to extract its meanings and interpretation from a very young age, and no one taught me this.

The interpretive approach of intimacy with the Quran, which I based my work Tafseer Hudaa on and taught in Quran interpretation classes, was my own discovery. On many occasions, I would leave the Quran in its closed cover and gaze at it for long periods, much like a lover gazes at their beloved, as the mere act of looking at it would bring pleasure and attraction.

For a long time, I would gaze at the title Al-Qur’an al-Kareem on the cover of the Quran. Today, I bring forth my breath and the meanings of the Quran with a sigh. For me, nothing but the Quran invokes a cold sigh. Even as a child, I would participate in Quranic sessions and engage in recitation and proper intonation (Tajweed).

At the age of ten, I began teaching Quranic recitation. My voice in childhood was very beautiful and sweet. As a teenager, my Quranic recitation was exceptional, and my Tajweed was unparalleled. As I mentioned, at the age of eleven, I was attending Tajweed classes. During these years, I would compete in Quran recitation contests with individuals such as Mr. Zibihi, who was renowned for his beautiful recitations on the radio, especially during the blessed month of Ramadan. His prayers and supplications would make listeners feel as though angels were descending from the heavens. However, today, supplications, chants, and songs are artificially produced with extravagant expenses, and numerous people are dressed in suits to perform such acts.

The Quran has always been my primary source for research. In my sermons, I would only speak from the verses of the Quran, for there is joy in speaking about the Quran. I have the ability to uncover the psychology of everything from the verses of the Quran. In my sermons, I would explain the psychological insights derived from the Quran.

Before the Revolution, I sometimes had as many as 13 or 14 sermons in a day in one city, and some people would attend most of those sermons. In each sermon, I would interpret a different verse of the Quran to ensure the discussions did not become repetitive, so as not to cause fatigue or boredom among my listeners.

Among the many books I have taught, covering topics in literature, jurisprudence, mysticism, philosophy, sociology, economics, and psychology, no book has attracted me as much as the Quran. It is only when I speak about the Quran that I feel true joy and vitality.

I have used and worn out over fifty copies of the Quran. The Quran is my love. Despite having exceptional teachers in various disciplines, especially in literature and Quranic interpretation, no one has offered me something as valuable as the Quran. The Quran is always an “online” book that continuously imparts meaning and guidance. It is a living, ever-relevant guide. Whenever I leave the house, I carry a copy of the Quran with me. For my sermons, I only needed one copy of the Quran. With the Quran in hand, I had no need for any other book.

I cherish this divine book, I smell it, and I take pleasure in it. I even respect other books because of it. Without the Quran, I would not respect other books, but with it, I cherish them, binding them in covers and refusing to touch any book that lacks a cover, as I would feel I had wronged it. A true reverence for the Quran enables an individual to experience its verses in a unique way, allowing them to manifest in new and deeper forms.

However, the Quran is a book that requires a teacher for proper engagement. One cannot achieve intimacy with it without the guidance of the Master of the Believers, Ali, and the Ahl al-Bayt (the Family of the Prophet). Unfortunately, even in Islamic seminaries, the Quran remains a marginalized subject, treated as secondary rather than central. Most of the teachers in this field are often unable to engage deeply with the Quran or fail to connect with its true essence. Nonetheless, if I were to choose one thing from both this world and the hereafter, it would only be the Quran, and with it, I would need nothing else.

The Quran is an infinite and boundless book that encompasses everything, including knowledge of God. It is, as I describe it, the “identity certificate of everything” and through it, one can come to know God. The Quran is a living truth that can be placed on one’s heart or taken to one’s soul. As it says in the Quran:

“And We have sent down to you the Book as clarification for all things, and as guidance, mercy, and good tidings for the Muslims.”
(Surah An-Nahl, 16:89)

Every other book has a limited scope and is subject to time, eventually becoming worn and outdated. However, the Quran is a timeless book, always relevant and continuously providing guidance. For anyone who maintains intimacy with it, it offers ever-fresh insights, regardless of the passage of time.

Nevertheless, sadly, the Quran remains neglected. We do not have academic institutions dedicated solely to Quranic and revelatory sciences. Instead, we are trapped in a superficial understanding of Quranic studies. The widespread superficial works done in the name of the Quran by unqualified individuals also create a disinterest in the community towards this divine book. As a result, many people, after hearing such uninspired interpretations, are turned off from it because they offer little more than cryptic puzzles that, when solved, reveal nothing meaningful. The contemporary Quranic community suffers from a lack of substantive content, with focus solely on recitation, memorization, and chanting, devoid of depth or genuine engagement.

A Life of Seeking Divine Presence

To find God, one must be content with the necessities of life, though this approach might invite objections from one’s spouse or children. One must skillfully balance between these two relationships, ensuring no harm is caused to family while not becoming overly attached to the world. For seeking God, one must build a bridge between themselves and the world, living among others but feeling a sense of alienation. One must live differently—eating, sleeping, and interacting, yet never in the same way as others. Ultimately, one must live in such a way that no one fully understands their state, for otherwise, no one will be able to live with them, and they will end up in solitude.

The short lifespan we have today and the many desires that cloud the human mind prevent anyone from delving into the depths of the soul and seeking God, unless they lighten their burdens and free themselves from excessive worldly desires, without causing harm to others or infringing upon their rights.

To seek God simply and easily, one must avoid debt and be able to reduce worldly desires. One should not chase grand aspirations but instead, leave them for their family, not burdening themselves with them. Otherwise, the nightly lamentations will be for lost and unattained desires.

The Principle of Cause and Effect in Creation

In the system of creation, nothing occurs without a reason; everything has an underlying cause that brings it into being in the intricate cosmic order. This underlying cause is known as the “malaak” or the principle of causality. It is the force behind the existence of every new phenomenon in the world and connects all aspects of nature. It links the phenomena of the world in a cohesive and systemic manner, just like the movement of the hands of a clock.

As such, no event in the natural world is random or meaningless, although the cause may be hidden or manifest itself in a way that is beyond our immediate perception.

My program is also based on this system. Night and day, I say, “O Lord, I am Your worker, and my consumption is in accordance with my work.” There is much work left undone, and my burdens are greater than ever. Therefore, I must be capable. I constantly address God, saying: “Lord, let my blood flow drop by drop on the earth.” Cursed be I if I utter a word of complaint or scream. I am seeking a bastard child who will bring me to death. While I was imprisoned, someone once said: “We are the offspring of a harlot.” I replied, “No, the one who kills me is surely the bastard; as for you, since you have not killed me, I am still alive.”

A person should constantly evaluate their actions day and night, measuring how much effort they have put forth for their Creator, the people, or their family. Unlike others, a person has control over their own soul, and their path to perfection is shaped and made clear through disciplined planning. May God have mercy on Avicenna (Ibn Sina). He was a great man who worked around the clock, engaging in research and scientific study in all three shifts. My own schedule is determined by this principle: a person will always succeed in performing the prayer on time, and the other hours of the day will lose their significance. Whether it is 3 p.m. or 4 p.m., it no longer matters. Adhering to this system requires patience and endurance, as it is a well-calculated program. A seminary student cannot afford to be idle or indulge in pleasures while still relying on a scholar’s stipend; for, without academic or seminary activity, this stipend would become more costly for him than stolen or ill-gotten gains.

The importance of lawful livelihood is evident in that it constitutes the first fundamental principle in spiritual asceticism and the first condition of the spiritual journey. If syrup or vinegar is poured into a vehicle instead of gasoline, it is obvious that the vehicle will never start. Similarly, the primary condition for progressing on the divine path is lawful earnings. Gaining sustenance from lawful sources depends on scientific production and its offering in the marketplace, not aimlessly wandering through social networks or engaging in idle chat, quarrels, and conflicts with others.

Due to the multitude of my tasks, I often do not even answer the phone, despite the fact that the people’s hardships are numerous, and no one untangles the knots in their lives. However, I have my specific duties. A person must first determine their personal obligations and then preach to their own soul, adjusting their lifestyle according to correct standards. Otherwise, what difference does it make if one lays a stone or gold?

The Necessity of Adherence to Ethical Principles in Jurisprudence

After understanding the topic, criterion, and ruling, the fourth aspect that a jurist must be concerned with is “ethics and spirituality.” If jurisprudence fails to adhere to ethical principles, it devolves into personal whims, biases, and superstitions, ultimately leading to the kind of religion that resembles that of the Israelites, filled with superstition.

In simpler terms, if a person does not embody the noble qualities of fairness, morality, spirituality, and kindness in their conduct, and ruthlessly attacks anyone they encounter, the repercussions of their actions will inevitably manifest in their life. As the saying goes, “As you sow, so shall you reap.”

For instance, twenty years ago, a man attended my Asfar course. Later, he became a judge, but his wife and child were afflicted with disease. He came to me, crying, asking for a solution. His wife was vomiting blood, and one of his children had been killed. I asked him, “What have you done during this time?” He replied, “I was a judge in people’s cases. I issued death sentences and sometimes carried them out myself, or I was present at the execution of punishments in cemeteries.” I told him, “Servant of God, you issued the sentence; why did you attend the corpses and dance on them? Why did you watch the half-dead bodies and rejoice? Naturally, now blood will spill from your wife’s throat.” These events are, in truth, the reflection of a person’s own actions. Jurisprudence without ethics and spirituality leads to madness, stubbornness, and enmity with people.

Blessed is the one who organizes, implements, and applies their jurisprudence on the foundation of ethics. I have great respect and affection for the great scholars of the past. They were virtuous people, embodying the true values of religious ethics. Although they did not have much formal education, they were humane and ethical. They even avoided drinking water that had been left overnight, fearing that it might have been contaminated. They would prepare their ablution water in the evening, use it for prayer or the recitation of the Qur’an, and only drink from the water later in the evening, fearing that an impure or unworthy person might have cast their gaze upon it. My mother would pour out the leftover water in the garden so that it would not be wasted, but today, with refrigerators and sealed bottles, this is no longer an issue.

May God grant humanity the ability to follow the teachings of ethics and spirituality, firmly establish them in the beliefs of Islam, and allow us to die in a state of goodness, even if it means shedding every drop of our blood on the ground. However, it is fitting that, like the saints and prophets of God, one should die by the sword of martyrdom and utter the words “I have succeeded by the Lord of the Ka’bah.” Rather than cursing, one should speak of joy in such a moment. Unfortunately, enemies have fabricated superstitions to distort the image of the Imam of kindness, and the simple-minded, without any standards or criteria, have spread these myths. An Imam who dips his head into the oven to bake bread for the orphan, who carries a child on his back, how could he have slaughtered 700 families with a sword? Indeed, the courage and awe of the Imam is unparalleled, yet only a naive painter imagines him as a heroic figure with a large and protruding stomach, unaware that such a figure would never be able to fit into an oven. Some, out of ignorance and in alignment with the enemies’ malicious intentions, have allowed such absurdities to distort the true image of the Imam, leading to the belief in violence and bloodshed within religion.

If ethics become ingrained in jurisprudence, the problems and challenges that have plagued both jurisprudence and religion will dissipate.

Divine Representatives: The Guardians of the Correct Practice of Religion

The delivery and proclamation of the true religion to the people have never been confined to the Qur’an alone, but God has always appointed a virtuous human being—whether a Prophet, Messenger, or Imam—to explain and interpret the divine book and religious teachings. Thus, the religious movement depends on these two essential elements. The prophets and divine representatives were trustworthy and infallible in the eyes of God, always striving to fulfill the goals of the religion and never deviating from this path. The truthfulness and righteousness of their actions and words were universally acknowledged, and God has established them as role models for the faithful.

However, an important point to note, which was acknowledged by the collective reason of the time, is that the divinely appointed representatives, more than the general populace, possessed knowledge and authority over the natural world, which we call miracles. Therefore, everyone could clearly perceive, through reason and conscience, that the prophets and divine representatives held a power beyond the abilities of ordinary people.

Religion has always been delivered through its divinely appointed representatives, as the acceptance of religion is contingent upon them.

Clarification of Religious Income

Religion requires financial resources for its various expenditures in delivering its message. The religious mission in society is accompanied by unique challenges, and these challenges require the use of dedicated financial reserves, not begging or forcibly taking from people’s wealth. Such a management style is a sign of backwardness and ignorance in understanding the principles of running a religious society and the foundations of an Islamic state.

A school that demands money from students for further education and creates excuses every week for students to pay their teachers under duress leads to illiteracy, academic decline, and the flight of the impoverished. It also diminishes the teacher’s dignity and ruins the students’ character. A school is meant for education, not for collecting people’s money.

Religious income is derived from sources such as Khums, Zakat, war booty, legal expiations, and voluntary charity from the people. The donations of the people should be offered willingly for religious purposes. However, in Islamic law, the expenditure of religious funds also requires transparency and a defined process. The distribution is ranked, with orphans, the needy, and others with specific needs given priority.

God, in His wisdom, first grants financial resources to the infallible leaders to address the needs of religion, as these leaders not only possess the requisite knowledge of Islamic economics but are also endowed with the moral quality of infallibility. These leaders do not claim ownership of religious funds, and their role is to manage them for appropriate purposes.

The Role of a Just Mujtahid in Major Religious Expenditures

It is evident that the authority to intervene in major religious funds is taken away from the Mujtahid, and the management of religious finances and resources is entrusted to a group of trusted, specialist workers. These workers are responsible for overseeing the inflows and outflows of religious funds in an organised and transparent manner. They evaluate the monthly increases or decreases in income and expenses, and display this information publicly on a platform visible to all members of society—not just to the authorities or the privileged few.

The Role of a Just Mujtahid in Large-scale Religious Funds

A just Mujtahid is not tasked with the receipt, transfer, or counting of religious funds; these are duties not suited to his position. The true role of a Mujtahid is to teach, train students, and interpret the law based on a deep understanding of the aims of Shari’a. He must dedicate his time to scholarly research, reflection, and the pursuit of knowledge in Islamic jurisprudence and related sciences. If he engages in the administration of religious funds, he will be distracted from his primary academic duties, which will ultimately impair his ability to fulfil his duties as a scholar and undermine his ability to maintain his just status.

A Mujtahid is, in essence, a scholar of theoretical wisdom. Thus, he should refrain from meddling in the practical management of financial matters, as this could lead to his expertise being compromised. Like a manager or engineer, a Mujtahid’s role is to provide the design and theory for a system, but the execution of that design should be left to specialists. A true engineer does not lay bricks or handle construction materials; he merely designs the plans and oversees the implementation of the project.

Therefore, the management of religious finances should be left in the hands of reliable specialists, and it should be transparent and visible to the public. However, this is not the case today, where large sums of religious funds are often mismanaged or deposited in private accounts, with no oversight from the Mujtahid, who is instead distracted by academic pursuits and ceremonial duties. This weak management results in the corruption of religious principles and the misallocation of funds, contributing to a wider societal decline in faith.

In the proposed system, the Just Mujtahid’s role is to oversee and supervise a group of trusted specialists in managing these financial affairs, ensuring that funds are allocated appropriately and transparently. He should continually confirm the legitimacy of their actions and make these confirmations public, ensuring that the community remains confident in the use of their religious dues. Transparency and accountability are key; without them, religious funds may be diverted into improper channels, undermining the integrity of the system and eroding public trust.

The Rise of Beggars and Charitable Institutions

In the midst of ongoing efforts by various charitable organisations, one might ask why, despite the proliferation of such institutions, the poverty and suffering of the people continue to rise. I once had a conversation with a representative of a charity, asking why, despite the vast number of organisations dedicated to helping the poor, the situation of the needy seems to worsen. He replied that his goal was simply to help the poor, to which I responded that if they were truly directing their funds to the most destitute, there would be no poverty in the city.

This situation illustrates the problem of mismanagement of religious funds, with insufficient oversight leading to widespread inefficiency and corruption. The misuse of resources, particularly in the management of charitable donations, has perpetuated a cycle of dependency rather than addressing the root causes of poverty.

A Case Study of Charity in Bojnourd

During Ramadan, while visiting Bojnourd for a preaching mission, I was approached by a local charity representative who asked me to encourage people to donate. I refused, explaining that I did not trust their methods of distributing the funds. They assured me that I would have complete control over the distribution process. I then told the congregation to give whatever they could, making it clear that I would be personally responsible for overseeing how the funds were spent.

In the early days after the revolution, there were fewer professional beggars, and the distribution of charitable goods was more organised. I advised a group of wealthy individuals to collectively distribute large, substantial packages of food to the needy, ensuring that the aid provided long-term sustenance, rather than just small handouts. This collective effort, based on shared responsibility and trust, proved effective in addressing the needs of the poor, and I witnessed the positive results of this method.

Despite these successes, there were others who wished to follow a different, more superficial understanding of charity, one that focused on individual acts of giving rather than systemic, collective efforts. I cautioned them against such misguided practices, urging them to adopt a more holistic and thoughtful approach to charitable work.

Philosophy of Religion and Economic Management

In the years following the revolution, I was frequently approached by people in positions of power who sought my endorsement for various projects. They offered me resources and influence, but only on the condition that I supported their agenda. I made it clear that I would not be coerced into supporting any unjust cause or individual, no matter the offer.

This situation reflects the broader issue of economic mismanagement and corruption, where financial resources are misdirected and used to enrich the few at the expense of the many. In such an environment, the teachings of religion and the welfare of the people are often sacrificed in favour of self-interest and financial gain.

The concept of ‘Halaal’ (lawful) and ‘Haraam’ (unlawful) in Islamic teachings is essential in understanding the moral implications of financial practices. These concepts, while straightforward in theory, are often difficult for people to grasp in practice, particularly when it comes to issues of corruption and exploitation. The misuse of funds, especially when done under the guise of charity or religious obligation, leads to a widespread erosion of moral values and contributes to societal decay.

In conclusion, the failure of the current system to properly manage religious and charitable funds has led to widespread corruption and disillusionment with religious institutions. A return to a more transparent and accountable system, with a Just Mujtahid overseeing financial matters and ensuring that funds are used for their intended purpose, is essential for restoring trust and integrity within society.

Money is a sacred thing, but when it becomes vast and in the billions, it carries its weight and constantly demands protection and security from anyone. Counting, accounting, and moving it from one place to another are also troublesome. May the soul of Mr. Golpaygani rest in peace. During his lifetime, he inquired about me several times and had requested to meet me. I, however, continued to refrain from visiting, until Mr. Eftekhar suggested that he was a teacher of mine, and that if he called me, it must be for an important matter. With this in mind, I agreed and said, “I’ll come in the afternoon.” After midday, the Makasib class was held, and many were waiting in line. As I intended to sit by the door, Mr. Eftekhar called out to me and said, “Mr. Nokonam, please come inside.” I was surprised and asked, “Isn’t it a turn-based system?” He replied, “No, you’ve been accepted without waiting your turn.” I sat before Mr. Golpaygani, and after exchanging pleasantries, I said, “Forgive me, sir, for not attending your classes…” He immediately responded, “No, you are skilled and knowledgeable, and you don’t need it.” I was drawn to the safe next to him, wondering how he was so careful to ensure that no one tampered with it. I was deeply moved and thought to myself: how had this elderly man, in his retirement years, come to this condition?

While I was lost in these thoughts, suddenly Mr. Golpaygani said, “I’ve heard that you are in debt.” I immediately replied, “No, sir, my expenses are with God, and my debt is with Ali (the Prophet’s cousin)!” Essentially, implying, “What does it have to do with you?” At that moment, I spoke harshly, and I am still ashamed of my tone. Mr. Golpaygani did not say anything further on the matter. Being a wise scholar and jurist, he merely inquired about my health, and I quickly got up to leave.

I truly felt sorry for him, and my heart ached as I thought about how this elderly person, having entered the period of rest and retirement, had to guard his safe to prevent theft. What could a man of his age do when the banking and financial system was so disorganized and lacking in structure?

In another incident, a very prominent and well-known personality who had taken up a leadership role after the revolution came to our modest home at the power plant. He glanced at our simple, dilapidated house and remarked, “Why are you living in this rundown place? There are excellent four-bedroom houses near Imam Square that would be easily available to you.” I immediately replied, “I will never step under the arch of a place named after someone. Here, with a simple ‘Bismillah,’ I enter my home with peace of mind.”

Financial Integrity and Rectitude

The unlawful possession and wrongful appropriation of funds by false claimants have tainted jurisprudence, severing this knowledge from God. Any science from which God is absent will gradually fade and be forgotten. Mysticism, philosophy, or literature have not yet been as corrupted by money. A person like the late Adib Nishabouri was extremely poor and needy, but in his specialized field, the flow of money remained stagnant. He would say, “I teach the students and receive a small fee, such as ten shahis or one qiran, but I never beg from a particular jurist or from anyone else.” His innate nobility and virtue were profound. Despite some students deceiving him by claiming they had deposited money in the safe, he would believe their lies and not confront them. Regardless, he never resorted to begging and considered work for those students who gave him a small fee as valuable. Mr. She’rani was never involved in profiteering with religion, nor was Mr. As-Sayyid Abul Hassan Qazwini or Mr. Ilahi Qomshaei, who were impoverished scholars, yet the spring of their wisdom and mysticism never flowed for the sake of money.

Even the late Allama Tabatabai in Qom did not acquire wealth. He had sold his mother’s inheritance and bought a modest home for himself in Qom. Their ethos was based on simplicity and contentment. Though their students paid a meager fee, they respected their work and provided for their families this way. This group of scholars remained incorruptible under all circumstances. This was in stark contrast to some speakers and praise singers, who circulated bags of money between them. These individuals had replaced religious jurisprudence and philosophical wisdom with a lax, indulgent approach and had dragged practical wisdom into corruption and destruction. In such households, sometimes disputes escalated into violent altercations, leading to serious consequences. In some cases, such conflicts reached the point of knife fights and hospitalizations, and I refrain from going into further detail to avoid personalizing these incidents.

The heirs of such families often find themselves entangled in financial disputes, even when their ancestors were upright and respected religious authorities. These individuals often resort to using their inherited wealth to settle scores, leading to the plundering of religious funds. When wealth is plundered from sacred funds, it causes devastation. Those who gain affluence through stolen funds turn against each other, eroding their integrity and eventually, their spiritual and material lives.

Once, I told one of the wealthy heirs, “Now that your father has passed away, no one will take your position into consideration. You must take care of yourself.” The heir replied, “Haj Agha, I have ensured the wellbeing of my descendants for seven generations.” Despite his father being a respected religious figure, this heir had, unbeknownst to his father, formed alliances with major market traders, exploiting his father’s religious stature to secure his wealth.

The Decline of Jurisprudence Due to Mismanagement of Religious Funds

The influx of money and debts into the hands of incompetent or unqualified claimants among alleged jurists has caused the stagnation of jurisprudence. Jurists who lacked expertise or had not developed the virtue of justice have either faltered or become extreme in their actions. The hoarding of religious funds or their misuse, along with the extravagant wastefulness behind closed doors, has crippled religious knowledge and its practical application. I have witnessed all of this firsthand, and I speak from my own experience.

Meanwhile, the poor students of religious sciences are constantly ashamed before their wives and children. A young woman, full of hope and joy, marries a religious student, only to find that after entering the life of scholarship, she faces nothing but hardship, poverty, and constant struggle. She must balance her budget to ensure that her husband’s meager stipend lasts the month. On the other hand, the funds meant for religious purposes are being plundered. The deliberate, informed wrongdoers of these funds, according to my judgment, are all apostates. Stealing from public funds is one thing, but stealing from religious endowments and people’s money is another — it is akin to violating the honor of the people by force.

Clarity in the Management of Religious Funds

Religious funds should not be in the hands of a single individual; they must be managed collectively. Just as banks are well-organized with presidents, laws, and safeguards against theft, religious funds should be similarly transparent and overseen with integrity. There should be no greed or accumulation of wealth among those in charge of these funds. If these systems are reformed, the public will no longer be dissatisfied with religious scholars. A person with access to such funds should not be purchasing expensive luxury cars for their children, as this breeds dissatisfaction with the religious community and its leaders.

Religious funds, whether endowments or not, must be transparently accounted for. These resources should be distributed in a way that ensures no one is left impoverished or without shelter. It is essential that these funds be audited yearly to determine how they are being used, whether they have decreased or increased. At present, the country’s religious wealth lacks transparency, which makes it essentially useless to the people.

The management of religious finances needs to be structured and transparent. Otherwise, the worship and religious duties of scholars who have access to such funds are rendered invalid. Worship performed with stolen or illicit wealth is invalid. If financial transparency is absent, it creates an environment where major thefts can occur, with public funds being consumed by a mafia of corrupt religious figures, leading the people away from the true service of God.

Religious institutions should reach a point where receiving a portion of the religious taxes (khums, zakat, and fitrah) is declared forbidden for scholars. This is a significant challenge that must be addressed urgently, so that these funds reach the rightful recipients — the poor, the sick, the destitute — and not support the laziness and negligence within the religious sphere. Such a system is not in line with the practices of religious leaders and scholars in the early days of Islam. A system that is centered around comfort and complacency rather than hard work and truth-seeking, can do more harm than good, leading society towards corruption, chaos, and poverty.

The Sweetness of Halal Wealth and the Filthiness of Haram Wealth

Religion, in its essence, aims to improve the realm of divine worship, using financial resources to address the needs of society, as well as to alleviate the hardships of the poor, orphans, the sick, the destitute, the bankrupt, the indebted, and those stranded along their way. Various challenges and crises, including potential conflicts or the distance from God, are alleviated by the religious dues such as Khums, Zakat, or other religious financial obligations for the needy. Thus, the appropriation of even a single penny of religious funds through unjust or wrongful means prevents the worship of God for both the oppressor and others, leading to spiritual deprivation. Religious funds should be used to ease religious challenges and facilitate the path of divine worship, not hoarded or squandered for personal desires and materialism.

The internal sweetness of halal wealth is a spiritual reality, fostering inner purity and a desire for God’s presence, just as seeking knowledge from a righteous teacher also results in a unique sweetness and flourishing that ultimately leads to divine grace. It is as though one draws sustenance from a pure and wholesome source, much like an infant nourished by the clean milk of their mother’s breast. The one who unlawfully takes religious wealth is inherently aware of the ugliness of their actions and the inner consequences of their wrongdoings. The person who consumes haram wealth, every day, finds their soul sinking deeper into the filth of this corrupted and foul wealth, much like a leech sucking on impure human blood, growing bloated and eventually dying in the dirt.

The mark of true value and sweetness in wealth lies within itself, which is experienced by the faithful, who find delight and satisfaction in it. Similarly, unlawful or usurped wealth carries its own characteristic, revealing the spiritual impurity, hardness of heart, and harshness of the soul of the oppressor and the haram-consumer, both in their presence and absence.

It is imperative that an individual constantly monitor their income and expenditures, ensuring that they do not become tainted by even a single penny of haram wealth.

May God grant a blessed end to all, for even the slightest misstep can lead to a catastrophic and eternal fall into the abyss.

As mentioned previously, religious resources are not solely for religious scholars, but have specific purposes and must be prioritised accordingly. These resources must always serve the path of divine worship. In light of the many destitute and needy individuals, there remains no justification for excessive personal wealth. If there is any surplus, all resources should be directed towards religious causes and the divine path. Not a single penny of these funds should be diverted into the personal accounts of the manager or scholar, even if they establish businesses or factories using religious funds. Appropriating haram wealth, particularly when it is usurped from the rightful needs of the poor through vast embezzlements, prevents the pursuit of divine worship, especially when small contributions could significantly improve the lives of the needy.

Purification of Religious Texts

To find God within society and cultivate a sense of divine grace within oneself, one must search for the correct formulae and principles of religion, free from superstitions, in order to lay a firm foundation for worship that is free from ornamentation. Our current society has been shaped under colonial influence, founded upon superstitions that distort both personal and collective lives, ultimately leading to the ruin of true faith and the absence of divine love, mercy, and commitment to the sanctity of religion.

However, the solution to this crisis can only be found in the hands of expert scholars who possess true religious understanding—scholars who can accurately interpret the true essence of religious discourse and are entrusted with the task of engineering the faith. In this case, religious teachings, principles, and criteria are rigorously tested and repeatedly scrutinised, ensuring their correctness through both collective reasoning and philosophical inquiry. When established in this manner, religious teachings are presented logically and scientifically, gaining recognition even among non-believers and critics. Just as believers challenge the false claims of polytheists, religious texts should be validated through collective reasoning and scientific evidence. This way, they will be regarded as rational, not subject to ridicule or mockery by those who oppose the faith. Religious texts should be subject to critical examination based on rational thought and collective reasoning. This is essential, as only in this way will religion be recognised as a true and credible belief system, free from misconceptions and superstitions.

The Necessity of Reforming Religious Institutions

Religious seminaries must be completely reformed, and the curricula of these institutions should be scientifically verified to ensure they represent true religious knowledge. The process of teaching religious doctrines should be systematic, with a proper educational framework. Scholars must examine and validate the standards of religious studies, confirming that the teachings of the seminaries are based on knowledge rather than superstition. Furthermore, the practical utility of these teachings must be assessed, as it is crucial for the knowledge taught to have tangible benefits for society. Religious knowledge must not be an abstract, isolated field but must serve the needs of society.

The role of religious scholars, particularly in the modern context, should be assessed by the same standards as any other profession. A doctor’s value in society is clear—when people fall ill, they turn to medical professionals. However, does a seminary scholar with outdated religious knowledge offer tangible value to society? If a scholar is not contributing positively to society, they should pursue another vocation. Religious institutions must equip their scholars with contemporary knowledge so that religious teachings are not only scientifically recognised but also practically relevant to the needs of modern society.

Religious Knowledge and its Scientific Credibility

Religious teachings must be subjected to rigorous academic scrutiny, both internally and externally. Knowledge within religious institutions must align with modern scientific principles and reasoning, rather than relying on outdated methods or superstitions. This means that knowledge must be validated by scholars who have expertise in both religion and other academic fields. This approach will ensure that religious knowledge has a meaningful impact on society, is scientifically sound, and is relevant in contemporary contexts.

Religious seminaries should also be involved in research, funded adequately to support the development of knowledge that aligns with contemporary academic standards. There must be a focus on practical applications of religious teachings, not merely theoretical or historical aspects. Through this process, we can ensure that religious knowledge does not remain stagnant but evolves in a way that meets the needs of a changing society.

On the Issue of Hijab:

In the matter of hijab, jurists have excessively enforced a rigid ruling, designating the chador as the official garment for women. However, the religious ruling regarding modesty pertains to covering and veiling, not specifically to hijab. The late martyr, Morteza Motahhari, was not a jurist or mujtahid when he authored the book Hijab in Islam. I have critiqued this book elsewhere. The books `Urwah and Lamah carry the term “Sitr al-Mar’ah” (the covering of women) and never explicitly mention the issue of hijab. Hijab and covering are distinct concepts. Hijab involves the use of a cloak or chador, whereas covering pertains to any garment that conceals the skin while maintaining a person’s freedom in a reasonable and conventional manner. We have elaborated on the boundaries of covering in our book Family.

If today, women and girls remove their headscarves in protest against the hypocrisy and deceit of the ruling men, the reason is that they view this act as a subversive tool to challenge these intolerant, fanatic authorities, whose practices have become tainted with harsh excesses. For many, this form of freedom is far more acceptable than forced conformity to imposed excesses. For years, I have repeatedly cautioned that, rather than fighting these individuals, one should understand the root of their dissatisfaction. If their protests are ignored, they will eventually go further—perhaps even remove their trousers! My message was not well-received by the responsible authorities, who rejected my words, stating they could not tolerate the presence of such women. Now, we are seeing that they are indeed starting to remove their trousers as well. The aim of these protesters, except for the separatists whose goal is pure chaos, and the morally corrupt who seek debauchery, is to disgrace the hypocritical, corrupt, and authoritarian figures in power. Lacking other means of resistance, they resort to this method to make the absence of freedom and the grip of oppression more apparent and tangible for everyone.

Compulsory Religion: The Grounds for its Subversion

In a religious society, religion is present by the will of the people and becomes law. However, personal religious practice should not be confused with authoritarianism, coercion, or violence. We believe that in a country, everyone should follow religious practices like praying and fasting—meaning a uniform way of life. Yet, uniformity within a family, which is a smaller unit of society, is impossible. If five children live in one household, one may be a scholar, another an addict, and another a gambler. In fact, the children are not identical. Therefore, by extension, people in a country cannot all be the same.

People are diverse. Some follow religion, and some do not. Individuals must be free to choose their religious practices. However, those in power seek to impose the chador on women by force. People should be free, but there is one important consideration: an individual should not disturb others. Religion should not be dogmatic, and dogmatism arises from ignorance and despotism. The Holy Qur’an states: “For you is your religion, and for me is mine” (Qur’an, 109:6). This verse refers to the disbelievers using the plural “you” to address them, and although the Prophet was not alone, the singular “me” refers to him, indicating respect for the disbelievers. Not everyone becomes Muslim, and both the Prophet and the Imams acted according to this principle.

In promoting religion, we must avoid despotism and dogmatism. Religious freedom must exist. If freedom is present, an individual may be inclined to embrace religion and find Islam to be a faith of mercy and kindness. But if religion is enforced despotically, even the child of a devout believer may not be interested in it.

Religion mixed with despotism creates a climate of hypocrisy. Unfortunately, in a society of hypocrites, deceitful individuals may appear pious, righteous, and knowledgeable. It is better to encounter the apparent flaws of individuals who lack hypocrisy and subterfuge than to engage in hypocrisy. For four hundred years, Shia Islam has been practiced in Iran, and the Sunni establishment, followed by the Dervishes and later the Bahá’ís, have been present. What harm would there be if Sunnis and Shias cooperated? Even the religious and political leaders, both conservatives and reformists, have persistently clashed and sabotaged one another. In this case, neither religion, ethics, nor guidance remains. What remains is war, strife, enmity, hypocrisy, and subversion. The hearts of those who foster division and sacrifice the people’s interests for their own gain are corrupted and filled with venom.

Religion must embody natural and divine freedom. Just as not everyone likes the same food, and one may become ill from a dish that others enjoy, not everyone can follow the same religious path. For example, if an outstanding professor does not attend Friday prayers, he would not be hired by the university. The state should not impose religion through despotism or coercion; instead, everyone should follow the law, and in personal matters, each person should pursue their own religious practices.

Religion must avoid dogmatism. Authorities should not deceive, intimidate, or use force to bring people to religion. Forcing everyone to follow one sect deprives them of freedom, security, and human desires. People are free to choose their religion. One may be Shia, another Sunni. When coercion dominates religious practice, people will turn against the authorities. Likewise, people are free to promote their own religion and beliefs, and through this, each individual can freely choose any religion or sect they desire.

If the promotion of Islam is correct and based on the preservation of natural and divine human freedom, people will naturally be more inclined toward it. In a city, there may be a hundred doctors practicing, and suddenly two of them become famous. People see some quality in these doctors and are drawn to them. There is no bitterness between the doctors, but there are fundamental differences and active opposition between the political groups and clerics in power.

If there is no dogmatism in religion, freedom of thought will emerge, and everyone will freely choose their religion and beliefs. God has not imposed any specific religion or belief upon anyone. With freedom, each person acts according to their own disposition and desires. However, the freedom of choice in religion and beliefs is distinct from the promotion of those beliefs. When force and coercion are involved, the result is the opposite.

The Isolation and Loneliness of Religious Theorists

If the religious intellectual system is designed and implemented scientifically and freely, the futility of other non-religious systems lacking truth and knowledge will become evident. However, the nature of the naṣūṭ scholar is that they are always isolated, while worldly people dominate the political arena. The truth continues to shine, calling the righteous toward it. Thus, it is natural for the righteous to experience isolation and loneliness. The purer they are, the more isolated they will become, as their principles and beliefs prevent them from engaging with the worldly powers. On the other hand, the isolation of the righteous has deprived them of the power to combat falsehood. Only through the true knowledge of scholars and collective repentance can the righteous overcome their isolation and restore the legitimacy of their teachings.

Those possessing true divine knowledge—true jurists—are the only ones capable of correctly designing the religious system. They provide the true identity of the religion and do not shy away from exposing the faults of its counterfeit versions. Although they may feel powerless, they cannot remain silent. Thus, the role of a competent religious scholar is to design a new system of religion that balances both the religious and civil aspects of society.

In my writings and lectures, I have strived to design a religious system based on a complete understanding of religion for both of these communities. My current task is solely to design a religious system according to these principles, hoping that in the future it will be implemented in practice. At present, my only resources are a room, pen, paper, and thought. These are sufficient for the design of a blueprint. A designer of a building does not physically lay the bricks, nor does he build the structure; rather, he is capable of planning a city, understanding its dimensions, and specifying its layout without ever stepping foot in it. If he were to do otherwise, he would be a mason, not an architect.

In religious engineering, the practical and executable aspects of the law in society must be considered, as well as the public’s capacity for tolerance. The legal frameworks of religion require particular foundations, which develop gradually over time and are supported by cultural shifts. These foundations will not be immediate or absolute, but will take time to solidify.

The Need for Testing and Validation of Religious Theories

Once the religious program has been established, its correctness is tested in the laboratory of religion to ensure its healthy progression and to resolve any contradictions or inconsistencies in the theoretical framework. In other words, in the mental laboratory, the religious program becomes a report card to evaluate its various propositions. The soundness of the program is tested, and once confirmed, it can be implemented. It is in the religious laboratory that the effectiveness of the proposed models is measured, and the prerequisites of each issue are addressed. The scientific culture of religion is then presented in different forms and frameworks.

Thus, in religious design, once the correct procedure is validated, the role of the architect and skilled manager takes over, ensuring the smooth implementation of the system without obstacles. The religious expert, in any process, must consider individual, collective, educational, psychological, and other factors and constantly test each aspect of the plan in the religious laboratory to ensure its acceptance and applicability in various settings.

**Ignoring the the righteous intellectuals of a religious society leads to chaos and corruption. A model for every part of the human being needs to be designed correctly and implemented based on knowledge.

The Late Ayatollah Sayyid Abulhasan Rafie Qazvini and His Approach to Philosophy and Mysticism

The late Ayatollah Sayyid Abulhasan Rafie Qazvini, in this collection, adopted a different approach in the margins of Urwat al-Wuthqa. He argued that those who are unaware of the essence and rationale of philosophy and mysticism should refrain from intervening in such matters and refrain from issuing verdicts regarding the purity or impurity of individuals. This issue requires specialized knowledge, and anyone who does not understand the subject should leave the judgement to those who are experts in it, much like in certain cases where reference is made to common knowledge or specialists, and the jurist refrains from issuing a ruling.

Ayatollah Sayyid Abulhasan, a distinguished scholar, leader of the jurists and philosophers of the era of mysticism and philosophy, left behind no lasting written legacy. All I know is that he was at times wandering in Qazvin, sometimes captive in Qom, and at other times passing his days in Tehran, constantly enduring the hardships of travel and exile. I also know that Sayyid Ahmad Khonsari, in order to support Ayatollah Qazvini’s livelihood and alleviate his poverty, would provide him with some money so that he would not suffer disrespect and at least have his basic sustenance, for there was no one else to support him. Sayyid Ahmad Khonsari was a devout and cautious man who regarded Ayatollah Qazvini as a great scholar, which is why he would help him; otherwise, he was a scholarly rival in jurisprudence and religious authority in Tehran. Towards the end of his life, Ayatollah Qazvini fell ill and spent his final years in exile and hardship, until Ayatollah Khomeini, his student, assigned a grave for him in the holy shrine of Hazrat Masumeh.

In any case, the religious sciences, from jurisprudence and theology to principles, logic, philosophy, and mysticism, have undergone a path of great challenges, eventually causing principles and logic to become merely introductory to jurisprudence. Though the advanced courses on principles today are merely repetitions of the discussions of the past two centuries, with no new ideas or concepts being presented.

In the past, philosophy and mysticism were taught secretly, with small gatherings in various locations in Tehran. Such sessions were rarely held in Qom. When I was fifteen and had just arrived in Qom, I managed to gain access to these sessions through intermediaries; these sessions were held behind locked doors in complete secrecy, and we had to open several doors one after the other to attend the lesson. However, even these sessions lacked true knowledge and mysticism and were limited to bookish mysticism and reading texts. In one of the sessions, after two days of studying, I pointed out several issues to the teacher, and he was unable to provide satisfactory answers.

Shi’a jurists, for a long time, issued consecutive rulings of impurity, heresy, and prohibition of learning philosophy, which led some individuals, due to their innate brilliance, to pursue philosophical and mystical discussions. However, on the other hand, they faced the unfortunate end of exile, isolation, and verbal attacks by jurists who claimed that those who accepted the doctrine of “unity of existence” were impure, even mentioning by name that, for example, the late Haji Sabzevari was impure. However, Haji was a thoughtful, ascetic, and honorable scholar, possessing knowledge and books. These jurists, ignorant out of mere prejudice and lack of specialization, issued verdicts of heresy. Though some of them had vested interests in declaring true scholars impure, this mindset persisted. When it came to dry, illiterate, narrow-minded, and dogmatic clerics, not only did they fail to heal the wounds of the religious community, but they also worsened the challenges and problems facing the religion. With their superficial and hollow understanding, they drove people further away from God and led to anti-religious sentiments.

A teacher who used to teach the Manzumeh (a famous text) once began a conversation with me and said, “I used to hide the book Asfar in the grass and straw in my father’s garden in Tabriz. When my father, while tending to the irrigation, noticed the book, he grabbed it with the edge of his cloak and scolded me, asking, ‘What path are you taking?’” Although his father was also a prominent scholar and jurist, he was a scholar immersed in ignorance and bigotry.

This teacher recounted that he replied to his father: “This book is dry, and so is that hand, so why should you pick it up with your cloak?” Due to this conflict and the harshness of the clerical environment, he abandoned teaching and study. Despite my repeated encouragement to him to remain in the seminaries and endure these difficulties, he said, “I am not like you. Whenever you fall, you rise more powerfully, but I have fallen in such a way that I cannot get up anymore.” Ultimately, he left the seminaries and the clerical path. Similar stories of scholars like Ayatollah Shahrani, Ayatollah Ilahi, and Ayatollah Shahabadi show that many were driven into exile due to pressure, threats, and the narrow-mindedness of the religious elite.

There was a time when someone explicitly stated: “Anyone who studies philosophy, my stipend for them is forbidden.” In a conversation with him, I asked, “Why don’t you abandon philosophy?” He replied, “What have you seen in Makasib after sixty years that you are so obsessed with it?” When the conversation turned to the stipend, he asked, “Do you take my stipend?” I replied, “No, because I am studying philosophy.” He responded, “You are not one of those people; you may take the stipend.” I then said, “How strange! How is my studying philosophy not problematic?” I clarified that I did not receive any stipend from him, and all my stipend was collected by Mashhadi-Safar. He later told me, “Mashhadi-Safar did not come to collect your stipend.” These individuals, though pious and virtuous, were still trapped in ignorance, considering the study of philosophy and mysticism as forbidden.

The religious sciences have undergone various ups and downs, and the journey of each group of scholars has had its own particularities. Some failed to preserve the logical and foundational structures of theology, leading to stagnation, distortion, and degeneration, and they issued rulings prohibiting the study of philosophy and mysticism. Others moved from jurisprudence to theology, from theology to philosophy, and from philosophy to mysticism, but they neglected the rational foundations of the discussions. A third group advanced from logic and principles to jurisprudence, philosophy, and theology with rationality, abandoning the superficiality of the earlier scholars. These scholars worked towards genuine knowledge and true understanding of religion, seeking to move beyond mere formal knowledge to real spiritual and intellectual progress.

Those with talent, intellectual acumen, and insight preserved the logical foundations and structure of knowledge and ultimately chose the path of mystical theory and practice. In their scholarly advancement, they split into three groups: “the people of oddities,” “the people of miracles,” and “the people of genius,” moving forward in a slow, secretive manner with both fear and hope. However, some of them faced harassment, abuse, and excommunication. Despite this, each individual found his rightful place in one or more fields of science, continuously advancing towards higher ranks of knowledge and exploring other religious and scientific truths.

On Apostasy

We must say that the Almighty Lord has endowed humanity with countless blessings. One who does not express gratitude for these blessings and fails to obey His commands is showing disrespect and neglecting the sanctity of the Divine. It is even worse when, through reason and intelligence, a person knowingly and willingly denies God, as in such a situation, if the individual is a Muslim, they are considered an apostate (murtad), and if they are not a Muslim, they are deemed an infidel (kafir). This is because such an individual veils their heart and eyes with ignorance and, without reflection, conceals and hides the blessings that God has bestowed upon them. As a result, they reject their Creator, showing no interest or regard for Him, and refuse to accept the truth, leading to apostasy. However, if a person, in a moment of anger or madness, utters blasphemous words or denies God out of insanity or ignorance, the ruling of apostasy does not apply to them. Similarly, if someone engages in debates regarding matters that do not pertain to infidelity, such as discussing whether Prophet Yunus was inside the whale or not, this does not result in apostasy.

Regarding apostasy, our explicit fatwa is that both disrespecting the Divine and the actions of an unjust person, under certain specific conditions, lead to apostasy and infidelity. I have provided a comprehensive discussion on the topic of apostasy and its details in my book Qadha and Punishment.

Therefore, the issue of infidelity and apostasy is not inherently linked to discussions on the unity of existence, philosophy, logic, jurisprudence, theology, or scientific knowledge of God. Although, due to ignorance and with sheer injustice, theologians and jurists have, in an uncharitable manner, stamped the label of apostasy and accused the philosophers and mystics of impiety, thus blocking the path to true understanding of God.

The Three Groups of Religious Sciences and Scholars

The religious seminaries in the past were not devoid of knowledge and scholars, but there were three distinct groups of sciences. One group consisted of external sciences such as literature, logic, jurisprudence, and the principles of jurisprudence. Learning these sciences was obligatory for every seminary student to the extent that they could produce knowledge, write scholarly works, and earn a livelihood from them.

Additionally, our past scholars were specialists in practical skills. If you refer to the works of Saadi, Hafez, or Rumi, you will find that these practical skills are evident in their writings.

Another specific group of scholars and mystics, in addition to their knowledge and practical skills, possessed divine blessings (karamat) and other esoteric sciences. Just as the Prophets and saints were endowed with miracles and supernatural powers, true scholars were similarly blessed, and none of them extended their hands in need to people or sat at the table prepared by others. The Qur’an mentions nine times (إِنْ أَجْرِيَ إِلاَّ عَلَى اللَّهِ) and similar expressions regarding the Prophets, signifying that they were self-sufficient individuals. If they were not, they could not have proclaimed their messages with independence, without relying on or being subservient to others.

God granted miracles to the Prophets and bestowed supernatural powers and control over nature to His saints. What the Qur’an mentions about the Prophets Abraham, Moses, and Jesus is merely a sample, as all saints possess similar abilities in terms of charms, incantations, hidden knowledge, and miracles.

The infallible Imams also preserved themselves through these supernatural abilities, such as charms and incantations, and withstanding the power of tyrants like Harmala and Shimar, and the atrocities of the Umayyads and Abbasids. For those familiar with the history and teachings of the Imams and esoteric sciences, this is well-known and evident.

I have discussed the characteristics of those endowed with blessings, who are of noble soul and character, in my book Bidayat (Beginnings), and have distinguished them from the geniuses and unusual individuals. The people of blessings specialize in greatness, and their stature is reflected in their deeds. They know when and where to act, and they understand what will and will not happen. Their lives are full of hardships, danger, and trials. The people of blessings do not speak out, as they do not have permission to do so; if they speak, they themselves will suffer harm.

All the Prophets possessed miracles and blessings; no prophet was weak or powerless. Below them, there are the beloved ones, who, before birth or in their childhood, were granted divine favor and blessings, knowing their strength and abilities. Over time, this divine care grew, and they found their mentor and teacher. These individuals are “self-taught,” as a teacher is merely a catalyst for them. They do not need to formally study, as they acquire knowledge directly through their blessings. Through these blessings, they attain skills and knowledge that are beyond even the capabilities of modern engineers. Who first devised the practice of geomancy (rummal)? Without inner purity, such methods do not work effectively. Esoteric sciences have their own unique challenges, and the intention of drawing closer to God is paramount in this pursuit.

Therefore, one group of scholars is endowed with blessings (karamat), another with esoteric knowledge, and a third with practical skills. In the realm of blessings, no material tools are necessary. A person endowed with blessings can focus their will and intention, and results will follow. However, in esoteric knowledge, tools are required, as well as scholars who possess blessings. In practical skills, blessings add strength and power, but a competent practitioner, regardless of their background, such as a Jewish doctor, can still heal the sick if they are skilled.

However, esoteric knowledge requires both skill and blessings. While blessings do not require skills, skills still depend on tools and external means. Today, unfortunately, in the vast seminary system of hundreds of thousands, there is no blessing, no esoteric knowledge, and no practical training in fields like engineering. In the past, people viewed scholars as akin to the Prophets, but what have the scholars of today achieved? The modern approach of seminaries in training students, and the dominance of outwardly-focused jurists over the destiny of the seminary system, is having the opposite effect, and this is evident to all. In such an environment, it is naïve to claim that one can seek a true understanding of God and religion within the seminaries.