Freedom within the Nasut Domain

Freedom in the Nasut

His Eminence Ayatollah Mohammad-Reza Nekounam (May God sanctify his soul)

Author: Nekounam, Mohammad-Reza, born 1327 AH

Title and Author: Freedom in the Nasut / Mohammad-Reza Nekounam

Publisher: Tehran, Sobh-e-Farda Publishing, 1402 AH

Physical Description: 173 pages

ISBN: 978-600-397-082-3

Cataloging Status: FIPA (National Cataloging)

Subject: Nekounam, Mohammad-Reza (born 1327 AH) – Censorship of Works
Subject: Nekounam, Mohammad-Reza – Diaries
Subject: Clergy and Scholars – Iran – Memoirs
Subject: Philosophy – Jurisprudence – Religious Laws – Politics

Library of Congress Classification: 1402 9s8n / 5/ 153 BP
Dewey Decimal Classification: 998/297
National Bibliography Number: 5277336

Freedom in the Nasut

His Eminence Ayatollah Mohammad-Reza Nekounam (May God protect him)
Publisher: Sobh-e-Farda
Edition: First
Year of Publication: 1402 AH
Print Run: 3000 Copies
Price: [Price in Rial]
Distribution Centre: Qom, Amin Boulevard, Alley 24, First Left Branch, No. 76
Phone Number of Distribution Centre: 025-32 90 15 78
Website

Preface

Freedom in the Nasut is a relative concept, not an absolute one. The personality of each individual is one of the factors that limits and gives proportion to their freedom. Each person has freedom to the extent of their personality, and their freedom of expression is accordingly. A person in an ordinary social position, even if they possess religious jurisprudential expertise, may express a religious opinion publicly, but since they hold an ordinary position in society, it is often said that such a person is not suitable to express such ideas. Others who have influence, power, or wealth may even attack or offend others without having any scientific expertise in theorising, yet this does not create a problem in the eyes of society. Freedom, therefore, is defined by the affirmation of each individual. In any region, those without power, authority, or influence cannot speak beyond the limits of the local powers. Even if such a person possesses the ultimate knowledge, they must carry it to their grave if they do not speak according to the established powers, or else they will face punishment, isolation, ridicule, mockery, and insults. The societal perception of such an individual is secondary to their verification, not the other way around. If someone maintains their life in accordance with divine necessity, they must fulfill their rightful occupation in this world and serve the people. This individual, as long as they live in accordance with God’s will, will have an understanding based on science. As their life is with God, the outcome of their work will also be with God, and they will have no personal expectations. They will live where God wills, which is their true place, and in all other places, they are mere spectators, smaller than even their own existence in this world of reality.

Occasionally, such an individual may be harassed or troubled with the intention of gaining divine closeness, but the value of the Nasut lies in the fact that this world is their true arena. Effort and theorisation for the generation of knowledge must be pursued; otherwise, one will always carry the shame of following, copying, and begging. Freedom in the Nasut depends not on its being established, but rather on its recognition. The two concepts of affirmation and verification should never be confused or intermingled. When theorising, the reality of the world and its empirical nature must be considered first, and only then can one speak about what is affirmed, so that pure mental abstraction does not take place.

In a non-dictatorial country, the publication of scientific materials should be free, just like breathing. Breathing air is permitted for all, and if there is ever polluted air, it should be purified, not restricted. Freedom of expression and thought in a healthy society should be a primary principle, but does this affirmation exist in the real world? Monitoring of publications, knowledge, media, and ideas should not be subjected to coercion. Just as the Ministry of Health is not an enforcing agency, it merely investigates and diagnoses, the Ministry of Culture and Guidance lacks the expertise to deal with theorists and thinkers, and cannot exercise coercion regarding thoughts or theorising. However, where is the affirmation of this in the real world? This book, for example, is the result of harsh confrontations with theorising and expertise.

Censorship and suppression are impermissible. If someone speaks without evidence or documentation, it is a violation and must be punished according to the transgression. The prohibition of distributing harmful food and the necessity to handle thoughts that harm the foundations and red lines of a system is secondary. In general, people within a system are healthy and operate in a healthy manner. However, the involvement of the government and the system distorts the reality, and to write accurately, one must understand the realities of society and not get entangled in them. Laws regarding freedom of expression and media are often nothing more than a fantasy, intended only to claim that such laws exist, but in their origin and implementation, no practical purpose is found.

Where can peaceful assemblies be formed freely? The reality of society is in the hands of the powerful, especially the mafias, and it is impossible to write or speak without understanding this. The result of isolating and confronting intellectuals is the regression and deadlock of society. The mafia, under the guise of representing the people, engages in corruption for its own benefit. Their work is akin to the thugs of the streets, with no rules except force. Ultimately, the people bear the consequences.

This book is intended to continue the discussion found in “The Roaring Covenants” and “Scientific Acceptances,” where I address the religious mafia and its infiltrators. This book contains material that, during the vetting process for approval, was cut by the censors in the name of book evaluation and approval.

I wanted to speak about many things, but I am certain that the standards for publication, the censors, and the evaluators who act on orders will not grant publication permissions for these works. An example of this is the five-volume work I wrote on Istikhara titled “The Science of Istikhara”, or the rare and invaluable work “Tafseer Huda” which is among the finest writings on Quranic interpretation and the production of Quranic science.

This text introduces a collection of works and publications by His Eminence, Ayatollah Mohammad Reza Nekounam (may his soul be sanctified). The list of books covers a wide range of subjects, including mysticism, philosophy, Islamic jurisprudence, Islamic history, politics, and sociology. These works are primarily written from an Islamic and philosophical perspective, with the aim of advancing human and Islamic sciences through innovative approaches.

Alongside the introduction of these works, the text also addresses the challenges and difficulties the author faced in dealing with censorship and the scrutiny of his books. He expresses his objections to the way some of his works were censored during the publication and review process. The text critiques the manner in which intellectuals and writers have been treated in various scientific and cultural domains. Additionally, it highlights his innovations in fields such as Quranic interpretation and presents new methods for understanding and teaching the meanings of the Quran.

This text provides a comprehensive insight into Ayatollah Nekounam’s intellectual efforts and contributions in various religious, philosophical, and social fields, while also reflecting on the challenges faced by scholars and religious thinkers in the contemporary era.

The Stations of the Mystics

• The Book of Love
• The Unseen, Night, and Wakefulness
• Islam: A Perpetually Alive Identity
• Infallibility: A Divine Gift
• Modern Philosophy
• The Degrees of Wilayat (Guardianship)
• The Realms of Mino
• The Spiritual Melodies
• The Prescription of Mysticism
• Models of Religious Thought
• The Progression of Thought
• The Principles and Rules of Dream Interpretation
• What Do the Hadith Scholars and Jurisprudents Say?
• Physical Resurrection: A Religious and Philosophical Truth
• Physical Resurrection
• The Eternality of Hell, Fire, and Everlasting Punishment
• Man and the World of Life
• The Essentials of Religious Studies and Semantics of Religion
• The Ideal City or the Modern Jungle
• The System of Domination
• The Why and How of the Islamic Revolution
• Social Damages
• The Islamic Revolution: Challenges and Proposals
• The Cultural Revolution
• The Seminary: Challenges and Proposals
• Political Perspectives
• Clergy and Leadership
• A Leaf from the Pathology of the Islamic Revolution
• Social Suffering and Problems
• Religious Scholars and Simple Living
• Mysticism and its Stations
• The Presence of the Present and the Absence
• The Jurisprudential Rules
• Religious Guidance
• The Circle of Existence
• The Immediacy of Knowledge of God
• Worship and Human Nature
• The Mystic and Perfection
• The Framework of Spiritual Perfection
• Sleep, Night, and Wakefulness
• The Teaching of Iranian Musical Stations
• The New Framework of Shia Jurisprudence
• The Cry of Love
• The Method of Implementing Punishments
• Alcoholic Beverages
• Male or Female Domination
• A New Inquiry into Miracles and Divine Graces
• True Scholars: Followers of the Prophets
• Verses of Legislation and Quranic Jurisprudence
• The Introduction to the Explanation of the Principles of Monotheism
• The Quran and Economic Contexts
• The Infallibility and Authority of the Quran
• A List of Masculine and Feminine Terms, or Male and Female, in the Quran
• An Introduction to the Knowledge of the Quran
• The Method of Interpretation from the Quranic Perspective
• The True Leaders of Islam
• The Method of the Infallible and Revolutionary Movements
• The Necessity of Understanding the Luminous Status of the Ahl al-Bayt (Household of the Prophet)
• Kowsar: The Honour of the Almighty
• The Hadith Index of the Verses of Legislation
• Guardianship and Government
• Music and Dance
• The Science of Usul and its Five Scholars
• The Simple Body and Its Divisions
• Marginal Notes on Rules and Benefits
• The Five Political Letters
• The Reasons for Revelation
• Intimate Dialogues
• Social Conversations
• Five Philosophical Essays
• An Introduction to the Science of Usul, Rijal, and Diraya
• The Ever-Living History
• Shia Leaders during the Occultation Period
• Memory: An Image on the Face of the Mind
• The Creation of Man and Materialism
• The Hadith Index of Shia Jurisprudence
• Commentary on the Forbidden Earnings
• A Story of Disorder in Religious Appearance
• Jurisprudence on Music and Singing (7 Volumes)
• Women and Religious Freedom
• Female Singers
• The Rules on Looking at Women
• The Rules on Clapping, Whistling, and Finger-Snapping
• The Historical Impact of Music and Singing on Jurisprudence
• The Rules on Gambling (Pledging, Betting, and Lottery)
• What Do the Hadith Scholars Say?
• What Do the Jurisprudents Say?
• An Introduction to the Knowledge of the Quran
• Knowledge-Seeking and Violence
• Seminary and Professional Commitment
• The Jurisprudential Rules
• The Hadith Index of Shia Jurisprudence
• Jurisprudential Comments
• The Nine Jurisprudential Letters
• The Seven Theological Letters
• The Rites of Hajj
• The Passion of Love
• Women and Life
• The Book of God
• Quranic Discourse
• The Difficult Guardianship
• Kowsar: The Essence of Existence
• The Glorious Message 9
• The Prophet of Love: Hussein 7
• The Imam of Truth: Fatima 3, The Imam of Love: Hussein 7
• The Tent of the Green Dawn
• The Savior State
• The Candle of Life
• Night, Solitude, and the Thunder of Silence
• Behavioral Admonitions
• The Seven Principles of Divine Conduct
• The Mirage of Mysticism or the Dispersed Gift
• The Culture of Mysticism
• Knowledge of the Beloved and the Path of the Lover
• The Tale of Love
• The God I Worship
• The Essence of Servitude and the Jewel of Ownership
• The Poison of Disobedience
• The Light of Worldliness and Worldly Living
• The Pulse of Faith and Unbelief
• The Traits of Health and Happiness
• The Ethics of Reasoning
• Monotheism
• Sufficient Knowledge
• Anthropology Propositions
• The World of Jinns and the Deceptions of Humans
• “Death and Life in Eternity”
• The Wisdom Manuscript of Philosophy
• Mystical Discourses
• The Wonders of Physical Wellness and Spiritual Upliftment
• How to Live, How to Die
• The Culture of Sharia and the Nature of Existence
• The Paradise of Beauty and Education
• Life, Love, or Law
• Spouses and Effective Management
• Free Thought in the Seminary and the Tyranny of the Oppressors
• The Economy of Religious Seminaries and the Salaries of Religious Scholars
• The Image of Seminary Life
• The Outlook of Religious Scholars
• The Spiritual Chambers
• The Principles and Rules of Religious Preaching
• The Knowledge-Seeking Pursuit
• Freedom in Bondage
• The Chain of Equality and the Link of Oppression
• The Islamic Revolution and the Republic of Muslims
• The Crossings and Escapes of Society
• The Strategic Pathways of the Islamic System
• Political Management
• Hajj: Organizational or Abrahamic
• A Healthy Economy, A Diseased Economy
• Soft and Digital Interaction
• The Sanbuki Issues in the Principles Arts
• The Recognition of Poetry
• The Knowledge of Spiritual Conduct
• The Springs of Life
• Two Encounters of Love
• The Gentle Rain
• The Majesty of the Sincere
• The Display of Prophethood
• The Hymn of the Beloved
• The Presence of the Beloved
• The Seminary’s Pure Pages
• Religious Messaging
• The Love of Books
• The Crossings and Escapes of Society
• The Al-Maskah on the Narrations from the Ahl al-Bayt (2 Volumes)
• Godlessness and the Principles of Atheism: Critique and Analysis
• New Rulings
• The Heights of Shia Jurisprudence (9 Volumes)
• The Knowledge of Istikhara through the Quran (5 Volumes)
• An Introduction to the Science of Istikhara through the Quran
• Brief Istikhara of Quranic Verses and Surahs

A Reflection on My Life, Times, and Scholarly Works

I was born in 1948 CE in Golpayegan. I spent my childhood, adolescence, and studies up to the level of advanced jurisprudence (Khārej Fiqh) and principles (Uṣūl) in Tehran. Since then, I have resided in Qom.

Among the prominent figures I was closely associated with and learned from, I must mention the following: the late Allama Ayatollah Sha’rani (in Tehran), the late Ayatollah Ilahi Qomshayi (in Tehran), the late Ayatollah Sayyid Abulhasan Rifa’i Qazvini (in Tehran), Ayatollah Allama Tabatabai (in Qom), the late Akhund Mullah Ali Hamadani – known as Mullah Ali Masoumi (in Hamadan), Ayatollah Golpaygani (in Qom), the late Ayatollah Amīrzā Hāshim Amoli (for 16 years in Qom), Ayatollah Araki (for 9 years in Qom), and the late Ayatollah Agha Murtaza Haeri (for 16 years in Qom).

Among my teachers in Qom, the most influential was the late Ayatollah Agha Murtaza Haeri, as he was a man of great virtue, integrity, spirituality, piety, and, in every sense, a true Islamic scholar and teacher.

After the knowledge of God (Tawhid) and Divine recognition, my closest relationship is with the Holy Quran. I have devoted time to no book, not even those of Avicenna, Mulla Sadra in philosophy, Ibn Arabi and Qunawi in mysticism, or the Jowaher and Makkāsib in jurisprudence, which I have taught entirely, as I have devoted to the Quran. For my studies, teaching, research, and life, I see no book besides the Quran that matches its significance. My work, Tafseer Huda, is a reflection of my dedication to the Holy Quran.

For over forty years, I have taught in the sacred city of Qom. On some days, I have taught up to fourteen classes. My lessons, in addition to the traditional seminary books from introductory studies to the highest levels of jurisprudence and principles, include the following:

• Tafseer of the Holy Quran
• Khārej Fiqh
• Khārej Uṣūl
• Theology of Names and Attributes of God
• Mysticism of the Beloved
• Commentary on Misbah al-Ans
• Commentary on Maqāmāt al-Sāirīn
• Commentary on Fosūs al-Hikam
• Tamhid al-Qawā’id
• Knowledge of Dhikr
• Spiritual Path and Mystical Conduct
• Understanding of Angels, Jinn, and Metaphysical Phenomena
• Khārej Philosophy
• Al-Asfār al-Arba’a
• Commentary on Al-Manẓūma
• Commentary on Al-Ishārāt wa al-Tanbīhāt
• Philosophy of Ethics
• Philosophy of Law
• Knowledge of Istikhārah with the Quran
• True Psychology and Medical Foundations
• Sociology
• Healthy Economics
• Etymology
• Al-Mutawwal
• Muqāmāt Hariri
• Al-Mu’allaqāt al-Sab’a

At the age of fourteen, in 1961, I joined the popular uprising of the 1979 Revolution. I maintained communication, especially with Mr. Pasandideh and Mr. Hindi, both of whom were key figures in Tehran and relatives of Ayatollah Khomeini. Through them, I coordinated my activities. I was instrumental in securing certain key resources for the movement.

I had numerous confrontations with SAVAK (the secret police) and faced repeated arrests, totaling 29 times. However, SAVAK was never able to gather evidence against me. My many lectures served as a cover for my revolutionary activities and anti-regime propaganda, as I was always seen busy with teaching, making it easy for me to avoid direct suspicion.

I undertook numerous missionary journeys to cities and regions, where the public, especially during anti-Shah demonstrations, warmly welcomed me. For example, I led a 200,000-strong demonstration in Kerman. I also played a key role in the early days of the Islamic Revolution in managing affairs in Bandar Shah (Imam Khomeini) and Kish. Additionally, I was instrumental in suppressing the conflict in the Esfara’in region. Some of my political and revolutionary memories are recounted in my book Sīr-e Ishq (The Path of Love).

The term I use to describe Ayatollah Khomeini is one of “surprise”. In my opinion, he was taken by surprise by the people’s victory and established a foundation that was not sufficiently robust, conscious, or modern enough to sustain the revolution in the long term. Early in the revolution, amidst the chaotic situation and the revolutionary executions carried out by Khalkhali, I visited him to discuss the worsening situation. However, I could not address the issues directly, as his attention was focused on other matters, particularly the consolidation of the revolution’s fundamental legitimacy. Thus, he could not focus on the internal problems and the chaos caused by groups who took advantage of the volatile environment. After my visit, I reported back to those who had sent me, explaining that discussing such matters with him at that moment would have led to futile debates without any meaningful action.

I always believed that the issue the revolution faced was that those who took charge at the beginning lacked the necessary religious scholarship and expertise to manage national affairs. I once remarked, “If you let nurses manage a hospital, you’ll see dead bodies piling up outside.” Similarly, at the start of the revolution, many lacked the required expertise, which led to disastrous outcomes for the Islamic cause.

I began my writing and authorship from a young age. My first book, What Do Akhbari and Usuli Say?, critiqued the Akhbari school of thought and offered a comparative review of their views versus the Usuli school. Writing has always been my primary focus, and it has taken up the majority of my time. To date, I have authored over 220 books, aside from my multi-volume Divān-i Nakust which spans thirty volumes. A substantial portion of my works are still in the preparation phase or under revision for publication. None of these books delve into redundant or unnecessary topics; rather, they address the most foundational and impactful issues in spiritual, moral, and theological life, as well as human knowledge systems and their intersection with societal issues.

Among these works, if I were to list the fifty most prominent titles, they would include the following:

• Training the Principles of Iranian Music (Vaziri)
• Verse, Verse of Light
• Scientific Ijtihad
• Divine Rulings
• Modern Rulings
• Economics of Religious Educational Institutions and the Stipends of Religious Students
• Healthy Economy and Poverty Alleviation
• Beginnings
• The Heights of Shia Jurisprudence (9 volumes)
• Foundations of Modern Religious Studies
• A New Study on Dance Rulings
• Tafseer Huda (4 volumes published, the rest in preparation)
• Tawzīh al-Masā’il (2 volumes)
• Sociology of Religious Scholars
• The Vision of Nakust’s Collected Works
• Fountain of Life
• The Foundations of Rights
• The Perpetuity of Hell and the Eternal Punishment
• Knowledge of Istikhārah with the Quran (5 volumes)
• Mystical Conduct
• The Path to Leadership
• Women and Freedom
• Women and the Steadfastness of the Human Soul
• The Red Path (3 volumes – Commentary on Maqāmāt al-Sāirīn)
• The Path of Love (3 volumes)
• The Decline of Rebellion
• Mysticism of the Beloved and the Journey of the Devoted
• Love and Unity
• Rational Mysticism in Shia Thought
• Key Concepts in Sciences (3 volumes)
• Musical Logic
• Endings

The greatest merit of these works lies in their innovation, the generation of knowledge, and the investigation of issues with rigorous scholarship and reasoning, challenging the traditional accretions. These books aim to safeguard the essence of religious sciences, advocating for the engineering of a Shia culture and the proper organization of scientific output in harmony with both rationality and spirituality. These works also critique the erroneous elements that have infiltrated religious thought and practice, calling for a transformation in educational and religious institutions.

The publication of these works can mark a significant step in purging outdated doctrinal texts in seminary and academic settings, promoting a fundamental shift in the way religious scholarship and related disciplines are viewed and taught.

Interpretation of the Holy Quran

I have written the “Interpretation of Huda” based on the interpretive method of engaging with each noble verse. This innovative interpretation, while offering new insights into the verses of the Holy Quran, also critiques certain elements from significant interpretations such as “Al-Mizan” and “Tasneem.”

Macro Management

In my book “Macro Management,” I have explained theories regarding the system, governance, its requirements, and challenges. I do not accept many of the doctrines proposed regarding the macro issues of the country, because I believe the designers of these theories have a weak understanding of society and do not fully appreciate the Shi’a school of thought. Many proponents of these doctrines have not been part of the core of the system; rather, they have been tangential to it.

Healthy Economy and Poverty Alleviation

In my book “Healthy Economy and Poverty Alleviation,” I present a precise and comprehensive engineering of a healthy economy, which has not been formulated elsewhere until now. This economy guarantees the well-being of society without relying on the capitalist or socialist frameworks.

Judiciary and Punishment

The appropriate system of judiciary and punishment, along with its implementation guidelines, is discussed in my book “Judiciary and Punishment.” The judicial system described here differs from the current prevalent system and is designed based on religious jurisprudential reasons.

Esoteric Shi’a Mysticism

I have developed a version of mysticism rooted in Shi’a guardianship (Wilayah) and revised the prevailing mystical culture in religious seminaries, incorporating theological data from the Sunni perspective. I have provided detailed commentaries and re-examined the primary sources of mysticism, such as the “Explanation of Misbah al-Ansari” by Fanari, “Fusus al-Hikam” by Qaysari, “Tamhid al-Qawa’id” by Ibn Turkah, and “Maqamat al-Sa’ireen” by Kashani. These commentaries, totaling many volumes, have been partially published, including a three-volume commentary on “Tamhid al-Qawa’id” titled “Rationalizing Shi’a Mysticism” and a three-volume commentary on “Maqamat al-Sa’ireen” titled “The Red Journey.”

Additionally, I have elaborated on practical mysticism and the systematic method of spiritual journey in my book “The Science of Spiritual Journey.”

Philosophy of Existence and Emergence

I have critically examined and explained the prevailing philosophy of Mulla Sadra in my extensive work, which spans many volumes, although none have been published yet. These critical books thoroughly reject many foundational principles proposed by past philosophers and introduce alternative knowledge in the key areas of philosophy.

Mastery in Literature and Etymology

In my book “Mastery in Literature and Etymology,” I discuss the literature rooted in the culture of the Holy Quran. I also emphasize the importance of studying etymology. I assert that the Arabic literature of the Holy Quran significantly differs from the literature commonly used by Sunni scholars.

Jurisprudence of Music and Singing

I address the jurisprudential and historical issues of music, as well as the therapeutic claims of music and its philosophical implications, in my book “Jurisprudence of Singing and Music.” This seven-volume work examines the views of all scholars during the Occultation period regarding singing and music, elucidating and critiquing many of the ideas in this cultural domain. Additionally, I have written a single-volume book, “The Logic of Music,” summarizing the seven-volume work. In this book, I also address the psychology and phenomenology of sound and voice and the fallacies in the jurisprudence of this field.

Family

The book “Family” is my most significant work in the field of women’s and family studies. I have written fourteen books in this area, exploring all psychological, philosophical, and jurisprudential aspects of women’s personalities and their related issues, including critiques of Morteza Motahhari’s “Women’s Rights in Islam,” under the title “Women and Freedom,” and an analysis of “Women in the Mirror of Glory and Beauty” titled “Women and Human Strength.” I have also provided a cultural engineering of modesty and the relations between men and women in society in the books “Women’s Singing” and “Family,” which are based on an accurate understanding of Iranian society’s psychology and sociology. More on this will follow later.

Sociology of Religious Scholars

Among the essential sciences required for deriving religious rulings and managing society is sociology, especially when this science is not limited to a narrow view of Western society but is contextualized within Iranian society and its specific framework. Sociology should be approached from a deep philosophical perspective that seeks roots, founded on solid logic.

A sociologist must understand the identity of society, its groups, and develop appropriate strategies for these groups. The scholar, with scientific knowledge and an understanding of sociology and psychology, categorizes rulings for various social groups, recognizing that a single legal ruling should not apply universally across all social categories. This approach allows us to recognize distortions in existing jurisprudential rulings. This theory, with all its dimensions, and providing necessary plans for enhancing the spiritual and intellectual growth of clerics and reforming the seminaries, is explained in my book “Sociology of Religious Scholars.”

Fundamental Law

In my book “Fundamental Law,” I have presented a critique of the prevailing thoughts on governance and religious management over the past thirty years and offered a new doctrine for the engineering and management of the Islamic Republic. This book also philosophically examines the concept of “freedom” and other fundamental rights.

Science of Remembrance

The book “Science of Remembrance” has academically formulated this spiritual science. This three-volume work explains numerous topics related to “therapeutic remembrance” and mystical practices, along with knowledge-based and informational remembrance.

Science of Life

The book “Science of Life” discusses the value of worldly life and how to live a healthy and fulfilling life, focusing on the logic of life, teacher-centered living, the logic of guardianship, and the health of future generations. It also addresses the concept of human development and the characteristics of a healthy society, family management, and the social presence of women.

Science of Divine Names and Attributes

This book presents the neglected knowledge of “The Most Beautiful Names” of God, explaining their meaning, effects, properties, and legal implications in a scholarly manner.

Science of Istikhara with the Holy Quran

This book, for the first time, outlines the logic of understanding Istikhara with the Holy Quran in five volumes, dispelling misconceptions around this spiritual science and esoteric knowledge.

General Collection of Neko’s Poetry

I have been writing poetry since I was six years old. My collection of poems now spans thirty volumes. Four of these volumes, titled “Critique of Saffi,” critique the mysticism of Hafez Shirazi, examining the shortcomings of his beloved mysticism through the lens of my own mystical system in poetic form. In the book “The Horizon of Neko’s Poetry Collection,” we discuss the flaws of Hafez’s beloved mysticism with clear examples from his poems and offer a fresh critique of his mysticism. “Critique of Saffi” involves delicate reflections on the differences between beloved mysticism and the disordered journey of lovers and enthusiasts. I have published my best poems in a single volume titled “The Complete Collection of Neko’s Poetry,” representing my beloved mysticism, which I have composed over the past sixty years. My poems now total more than seventy thousand verses, addressing visions of God, love, and unity. While my scholarly works are edited and presented through scientific discourse, my poems were written openly and candidly, especially in the darkness of the night.

Women’s and Family Studies

In my books on “Women’s and Family Studies,” I have aimed to analyze both traditional and modern perspectives on women’s society and personality. I have also provided new practical pathways and solutions for the active, flourishing, and empowered presence of women in both public and private spheres, in harmony with contemporary needs.

The perspectives I have outlined in these books are based on anthropology, gender psychology, existential states of human beings, and comprehensive perspectives on sciences such as jurisprudence, philosophy, mysticism, ethics, psychology, and sociology. This integrated approach has protected these books from narrowness, rigidity, and both traditional and modern regression. The outcome of these discussions is summarized in my single-volume book “Family.” For example, in this book, I argue that the verbal utterance of the marriage contract in a mutual gift-giving marriage (through gestures or specific signs) is not necessary, and such a marriage is legitimate. This distinction from illicit relationships clarifies the topic further in the book.

Efforts for Cultural Development

(In the name of Allah, the Most Gracious, the Most Merciful)[2]. I believe that the grace and assistance of His Eminence, the Imam of the Age (may Allah hasten his reappearance), who is the rightful owner of the scholarly domains, always protects this scholarly field, which, like the strategic position of the Battle of Uhud, holds a critical position in the Islamic world. I am pleased that, for the past forty years, I have devoted all my efforts to this scientific domain in order to engineer Shi’a culture, purging it of superfluities and resolving scientific issues in an innovative and novel manner for both the present and distant future. I believe that I have thoroughly researched the purging of religious impurities, addressing the academic problems of past scholars and jurists that caused stagnation and lethargy in the Islamic community. Unfortunately, however, I have faced physical harassment, the closure of my institution, office, and classrooms, and conspiracies aimed at dispersing my students and preventing their visits. All of this has occurred in a blessed country, which, unfortunately, is governed by a mafia of powerful interests that, for their own selfish desires, even sacrifice the expectations and goals of the people from the regime to serve their own ambitions. They commit a compounded injustice and a forgotten oppression not only against a religious scholar and his students but also against Shi’a culture, religious institutions, and the heritage of the martyrs. Are there any such scholars in our country or in the scholarly domain who deserve such treatment? A scholar who could bring about a fundamental transformation in the academic fields and is considered one of the rare spiritual treasures? I do not wish to complain or voice my grievances regarding the oppression I have faced; I even surrender it to the Divine Court for judgment, for this world is only a realm where power is transient: (لَنْ نُؤْثِرَکَ عَلَى مَا جَاءَنَا مِنَ الْبَيِّنَاتِ وَالَّذِي فَطَرَنَا فَاقْضِ مَا أَنْتَ قَاضٍ إِنَّمَا تَقْضِي هَذِهِ الْحَيَاةَ الدُّنْيَا)[3] (The Sorcerers).

They said (O Pharaoh), we will never prefer you over the clear signs that have come to us and the One who created us. So decree whatever you will, for your decree only applies to this worldly life.

Prerequisites for “Commanding the Good and Forbidding the Evil”

Here, I wish to outline some of the prerequisites necessary for the correct implementation of “Commanding the Good and Forbidding the Evil.” In this regard, two key ideas— “General Wilayat (Guardianship)” and the “Classification of Rules” — are of utmost importance.

Commanding the good and forbidding the evil is an authoritative task, and it is, therefore, a religious duty exclusive to Islam. This authority is granted by Allah to the believers who are qualified. Other religions and nations may teach or encourage their people to follow their own ideas of what constitutes good and evil, advocating for these practices through education, legislation, or governmental responsibility. However, Islam has made this duty universal and obligatory, and it assigns it to all Muslims who possess the necessary qualifications. What Islam emphasizes is the authoritative and commanding nature of this duty. Allah has given qualified believers a higher position of authority to command and forbid, making this not a humble request, but a directive coming from above. Hence, the action of commanding the good and forbidding the evil is not a plea from someone lower in status, but a rightful demand of one who has been given superiority and authority. This is a unique feature of Islam, which establishes authority and ensures that it is properly exercised.

Someone who neglects a good deed or engages in an evil act cannot be left unaffected by those who possess the knowledge and authority to prevent such actions. All Muslims are equal in normal conditions, unless one is at risk or in danger; in that case, they become lower in status, and others rise above them with their superior knowledge and authority. Thus, leadership and authority are granted to those who possess the required conditions, such as knowledge, as well as the power to enforce that knowledge. Without the act of neglecting the good or committing the evil, without knowledge and authority, leadership does not come into effect. Therefore, no one has power over another unless they meet the requisite conditions.

Islamic management of the duties of commanding the good and forbidding the evil is a social and communal task, without the need for governmental or state-backed organizations. This duty is embedded in the society itself, not as a top-down, bureaucratic exercise but as an act of community-driven responsibility. However, in practice, very few of those qualified to command the good and forbid the evil are willing to implement this. In most cases, the duty remains unexecuted because individuals are not officially assigned roles for this responsibility. In the case of a government that attempts to organize this responsibility through state-run organizations like the “morality police” or “Commanding the Good and Forbidding the Evil Headquarters,” this approach often leads to negative outcomes. The government’s intervention, especially when its actions appear harsh or unwarranted, causes a public backlash, thereby transforming a religious duty into something repellent. The conduct of these governmental bodies has led many to criticize the enforcement methods as violating individual rights, contributing to a public disapproval of the practice.

The characteristics of commanding the good and forbidding the evil can be observed in the uprising of Imam Husayn (may peace be upon him) during the Red Ashura and his heroic struggle. As mentioned in his visitation prayer, “I testify that you established the prayer, gave the zakat, enjoined what is good and forbade what is evil.”

Imam Husayn’s command of the good and prohibition of the evil was an act of victimhood and was never an act of transgression. He exemplified the highest virtues, and his actions were pure and divine, aimed at establishing justice and truth. His stance against Yazid’s oppression was not motivated by personal gain or violence but by the truth that would ultimately lead to Yazid’s defeat. Those who opposed Imam Husayn have left no trace behind, while the truth of Imam Husayn’s stance continues to resonate universally.

The Duty of Commanding the Good and Forbidding the Evil in the Social Order

Commanding the good and forbidding the evil is not merely an individual duty like prayer but is a social responsibility in Islam. It is only realized within a society that follows the guidance of the rightful authorities. Thus, the duty of commanding the good and forbidding the evil is not merely an individual obligation but a communal one that must be implemented by someone qualified to do so. The social context is the foundation of this duty, whether in a close-knit family, among friends, in a traditional or modern society, or even in a global or virtual setting. The scope of this duty spans from the smallest unit of society to the largest.

Philosophy of Commanding the Good and Forbidding the Evil

The philosophy behind the social obligation of commanding the good and forbidding the evil is to preserve the sanctity of divine and social values, the cultural and national values of a community, the beliefs, religious symbols, and the principles of Islamic law. Islam has placed this responsibility on every individual to ensure that these values remain protected in society.

Considering the above, the statement that “commanding good (amr bil ma’ruf) could take a systemic, governmental form in its external manifestation or a political system could take over the structure of the state” refers to the level of assertion and external reality. This means that in some events and occurrences, the state may intervene in the matter of commanding good and forbidding wrong (amr bil ma’ruf wa nahy ‘an al-munkar). This proposition focuses on an external reality, similar to the statement that “a doctor can perform surgery on a patient in certain specific diseases.” However, the second proposition pertains to the theory and design stage, suggesting that society should be managed and directed in a healthy manner so that the state does not need to intervene in the implementation of commanding good and forbidding wrong. This proposition is akin to saying, “An individual should care about their health and maintain the components of their health so that they do not become ill and do not require surgery.”

The first social institution where commanding good can occur in a compassionate and loving way is the family, especially the conscious and scientific supervision of parents over their children. Then it extends to educational institutions, teachers, and further to workplaces, employers, and managers, who can provide paternal guidance and direction. Indeed, the state can identify the duties related to commanding good and forbidding wrong across all professions and vocations, defining laws and disseminating information on the subject in all areas.

Conditions for Commanding Good

In society, no one has authority over another unless the values and known norms of the community are abandoned or attacked. Commanding good, by its nature, is a form of public authority and superiority of the people over wrongdoers, based on the general governance of the people and compassionate concern in a community of governance, aimed at preserving known values and public morals in civil society. It is not a state-imposed duty unless intellectuals, religious authorities, and cultural institutions fail in this regard. Commanding good and forbidding wrong entails an obligation, arising when educational systems and cultural institutions of advising, recommending, and preaching fail. Thus, awareness and preaching precede the act of commanding good and forbidding wrong. If the basis of this is not respected, then the act of governing or commanding in society to fulfill this duty can lead to violence, coercion, and dictatorship. People, due to their attachment to their values and their mutual concern for each other, will respect those values out of love and demand their preservation through the governance of commanding good and forbidding wrong.

The effectiveness of commanding good and forbidding wrong and the prevention of creating obstinacy and resistance require that the person who commands or forbids avoid violence and coercion, as no one submits to force and naturally resists it. Anyone who uses religion or religious values to coerce does not have the authority to command good and is instead creating violence, which leads to resistance and obstinacy. The compassion and good intentions in commanding good and forbidding wrong give it discipline and prevent disorder or corruption in society, especially since the known values are limited. Known good (ma’ruf) is any social or public act that the people and the public consensus view as good, and the necessity of adhering to it is confirmed by both reason and religion.

Therefore, known goods have public acceptance and demand from people. They are recognized and are not subjects of dispute or contention. However, explaining and institutionalizing them for future generations and other societies is a specialized task. Commanding good and forbidding wrong encompasses both private religious and legal values and obligations. This does not contradict individual and social freedoms. The way of addressing it is explained in the book Macro Management.

Imitation in Jurisprudence: The Application of the Fatwa of a Competent Jurisprudent

As can be observed, this issue, before stating the ruling on imitation (taqlid), first clarifies the “subject of imitation.” Identifying the external subject in our epistemological jurisprudential system is a fundamental pillar. In the matter of imitation, we first define the subject of the ruling, because it is the responsibility of the jurist to properly define and conceptualise the subject of each ruling, so that the external instances of the religious ruling can be recognised.

Some treatises define imitation in rulings as “practical reliance on the command of the jurist” and state:

Issue 2: The essence of imitation in rulings is the practical reliance on the jurist’s command, meaning that one defers their actions to the jurist’s directive.

This formulation, with the term “command of the jurist,” reflects an authoritative view on rulings, whereas we regard religious rulings as descriptive, and for this reason, we refrain from using the term “command” in defining imitation and instead use “fatwa” (legal opinion) of the jurist. We have repeatedly stated that religion is descriptive in nature and can be understood; the jurist issues rulings on issues of religious law that are not easily comprehended by the general public, and imitation involves following the jurist’s opinion on such issues, which are elucidated descriptively by the jurist.

Moreover, in our definition of religious imitation, imitation is not from just any jurist; it must be from a “competent jurist” — one who possesses the qualifications established and recognised in the law — for it to be deemed a legitimate form of religious imitation. However, the definition in this treatise lacks this important qualification and simply regards imitation as a matter of “practical reliance” on the jurist’s command, making it ambiguous in terms of which jurist one can imitate. We regard imitation in rulings as the application of the fatwa of a competent jurist, meaning it is a practical act, not simply a mental reference or reliance upon a fatwa, which could be seen as a mere awareness.

We also have a new perspective on the matter of precaution and do not consider it a recommended approach in religious rulings. Hence, the current issue is presented with a dual and negative perspective, using language that expresses disapproval:

Issue 6: To apply religious rulings, one must either be a jurist to derive religious laws based on evidence or act according to the fatwa of a jurist with the necessary qualifications, without needing further proof or performing precautionary acts. This is especially so since those who are able to exercise precaution are few, and understanding the issue and the precautionary ruling is difficult for the ordinary person.

In contrast, most treatises take a positive view of the issue of precaution, stating: “One may also act on precaution.” The rational implication is that the obligated person must either be a jurist or a follower, and precaution is not equivalent to these two, nor is it a religious obligation.

Imitation in Beliefs

In some treatises, the first issue regarding imitation is stated as follows:

Issue 1: No Muslim can imitate in the fundamental principles of religion; rather, they must understand them based on evidence according to their circumstances.

This statement takes a directive, commanding approach. The negative words “none” and “cannot” are used to express the ruling on imitation in religious beliefs. It also implies that imitation in matters of belief is forbidden and that beliefs must be acquired solely based on evidence.

In contrast, in our treatise Tawdih al-Masa’il, we have positively and affirmatively stated the necessity of belief and action in relation to religious principles:

Issue 3: It is necessary for a Muslim to have assurance in the fundamental principles of religion, whether that assurance is based on evidence or the guidance of knowledgeable and expert individuals. Therefore, imitation in the fundamental principles of religion is not problematic, and acquiring certainty in these matters is not mandatory.

We consider that having internal assurance in religious beliefs is sufficient; this assurance may come from evidence or from imitation. What matters in religious beliefs is the internal conviction in the existence of God, His attributes, the unseen, the messengers, the Imamate, and the afterlife, not merely enumerating evidence, which may be detached from an internal conviction and belief.

Conditions for a Jurisprudential Authority

Most treatises specify the following qualifications for the jurist from whom one may imitate:

Issue 3: The jurist from whom one imitates must possess the following qualities: male, mature, sane, a Shi’ite of the Twelve-Imam sect, born of lawful parentage, and, according to obligatory precaution, must be just and alive. (A just person is one who possesses an internal fear of God that prevents them from committing major sins and persistently engaging in minor sins).

As seen, only the quality of “justice” is explained, and it is defined at a very basic level as “avoiding major sins and not persisting in minor sins.” This equates the justice of a jurist, who holds the position of spiritual leadership and manages the community of Muslims, with that of an Imam of prayer who, while presiding over the prayer, is expected to be free from any major sins, even in the prayer hall. This qualification is stated with obligatory precaution, but the treatise fails to provide a sufficient argument to justify the necessity of justice for the jurist and includes this condition alongside the condition of being alive, separating it from the other qualities and marginalising it. After this, the treatise proceeds to discuss the issue of being the most knowledgeable (a’lam).

We, in our treatise, outline the characteristics of a jurist with qualifications for imitation as follows:

Issue 8: One may follow a jurist who is sane, mature, of lawful birth, a Shi’ite of the Twelve-Imam sect, male, and just.

Each of these qualities has implicit conditions that should not be overlooked. Sane refers to wisdom and maturity; mature refers to adulthood; male indicates freedom, nobility, and chivalry; justice means goodness, health, avoidance of evil, and rebellion against sin; lawful birth refers to purity and cleanliness; and Shi’ite of the Twelve-Imam sect indicates adherence to the belief in the infallibility of the Twelve Imams and their rightful guidance.

The Concept of Being the Most Knowledgeable (A’lam)

One of the common issues in treatises regarding “the most knowledgeable” (a’lam) is stated as follows:

Issue 4: In matters where there is disagreement among jurists, one must imitate the “most knowledgeable.”

This issue lacks any discussion of the actual subject matter and does not provide any meaningful explanation of the concept of a’lam, which remains undefined. While the footnote adds: “A’lam is one who is more knowledgeable in extracting religious rulings from the legal sources,” this definition lacks practical criteria for identifying a jurist as the “most knowledgeable” in a concrete sense, and its application in practice remains ambiguous. We, however, address the issue of a’lam with more precision in our treatises. We argue that there is no strong rational or textual proof for the necessity of following the most knowledgeable jurist. The issue of a’lam, in both conceptual and practical terms, is often vague and lacks clear substantiation. Moreover, if the most knowledgeable jurist possesses characteristics such as an elevated level of scholarly competence, it does not automatically make them the most qualified for every individual to follow, as they may lack the time or capacity to serve as a personal guide for all of their followers.

The Path to Recognizing a Mujtahid

In contemporary jurisprudence, the ways to recognize the most knowledgeable scholar (A`lam) are outlined as follows:

Issue 5: A Mujtahid and the most knowledgeable scholar can be recognized in three ways:

1. The person themselves must be a scholar, capable of recognizing the Mujtahid and the most knowledgeable scholar.
2. Two righteous scholars from the scholarly community must inform them, provided that no other two scholars dispute their testimony.
3. It must be such that among the scholarly community, it is widely recognized, to the point where the person can be certain that the scholar is the most knowledgeable.

In such texts, it is emphasized that a person must have “certainty” in recognizing the most knowledgeable scholar. Certainty is an inner conviction that rarely occurs in those who are purely scholars and thinkers. Individuals with analytical abilities and scientific probabilities may arrive at a form of confidence, but the matter usually pertains to simple-minded or overly trusting individuals or those with divine guidance.

We base the current issue on the criterion of gaining “confidence” and also on discovering a qualified Mujtahid, not just determining the most knowledgeable. We then highlight the involvement of human desires, systemic influences from religious mafias, and foreign colonizers in this significant issue. The approach to recognizing a righteous Mujtahid can be understood as:

M(17): A righteous Mujtahid can be recognized in three ways:

1. A person becomes confident in the ijtihad and justice of someone.
2. Two righteous experts confirm someone’s ijtihad and justice, provided that two other righteous experts do not contradict them.
3. A group of scholars who are able to identify a righteous Mujtahid can testify to their ijtihad and justice.

Political or personal affiliations should not intervene in such an important religious matter.

This matter emphasizes that it is generally not possible to definitively recognize the most knowledgeable Mujtahid, and that confidence should not be influenced by personal biases or factionalism.

Following a Deceased Scholar

In contemporary jurisprudence, the practice of continuing to follow a deceased scholar is considered permissible, and in the case of the most knowledgeable (A`lam), it is deemed obligatory. However, initiating the act of following a deceased scholar, even the most knowledgeable, is not considered permissible:

Issue 10: If a scholar whom a person follows passes away, continuing to follow them is permissible, and if the scholar was the most knowledgeable, it is obligatory, provided that the person acted upon their verdict.
Issue 11: Initially following the verdicts of a deceased scholar is not permissible, even if they were the most knowledgeable, according to obligatory caution.

We differ in our view on initially following a deceased scholar, deeming it permissible. This is based not only on jurisprudential arguments but also on practical reasoning within academic and research circles. We assert that if a scholar’s knowledge was determined to be the most knowledgeable posthumously, following their teachings remains obligatory, even if they are deceased. Especially in cases where they established foundational rulings or introduced specific legal doctrines.

In the “Al-Hukm al-Ilahi” book, we address these points and provide nuanced legal opinions on this subject, considering the practical implementation of Islamic teachings.

Change and Discrimination in Following Scholars

We also permit switching from one Mujtahid to another of equal standing and even permitting discrimination in following different scholars for different issues, a view contrary to traditional jurisprudence:

Issue 16: Switching from one Mujtahid to another is generally not permissible, except if the second is more knowledgeable. In the case of uninvestigated changes, the follower must return to the previous scholar.
Issue 19: When two scholars are equal in expertise, one may follow one for some issues and another for others, but following a different scholar for the same issue is not permissible.

We deem it permissible to switch between scholars of equal rank or to discriminate between them in terms of following them for different issues. This practice is only acceptable as long as it does not lead to contradictory actions. Furthermore, it remains permissible to follow multiple scholars of equal rank concurrently, even when the follower has access to their primary scholar. This principle emphasizes that learning a specific ruling or acting upon it does not constitute imitating in a juristic sense.

The Challenges in Islamic Seminaries

In the seminaries, I have often encountered malicious individuals. This is due to the unfortunate fact that the seminary system is not functioning well and is infiltrated by mafias—both political and religious. In such an environment, one must be strong to defend oneself. However, the seminary is blessed with talented young students who, if not caught in these traps, will shape a bright future.

Sometimes, I am amazed that despite these dangers, I have survived in this system. I feel that there are other, unseen forces at play. I have mentioned this in my work “The Sociology of Religious Scholars.”

Migration from Qom

The current policy of seminaries is to decentralize and move students to the provinces. I oppose this idea. A student who has completed their studies should not consider leaving Qom. Perhaps elsewhere there may be more wealth or opportunities, but working in Qom is a major struggle. Qom is the root of Islamic knowledge. If the root is not nurtured, the entire religion may suffer.

I once told Mr. Misbah that the ideas and institutions aligned with them would not work. Despite their large budgets, they are not producing scholars. Unfortunately, their students often engage in political activity rather than pursuing serious scholarly research.

Government and the Ruling Elite

In a recent interview, I was asked about mysticism. I discussed it in a broader context, touching on the historical role of mysticism in Islam and comparing it to the spiritual teachings of prophets and saints. I also mentioned the difference between theoretical and practical mysticism and how the practical mysticism of saints involves a life of suffering, sacrifice, and devotion, not just a skill or practice for personal gain.

Government leadership, much like the mysticism of saints, operates through divine will, but rulers often act based on personal desires and power, which leads to authoritarianism. In contrast, a true mystic’s power is grounded in spiritual submission to God, and any political leadership should ideally align with that understanding.

In my discussions, I emphasized how the elite’s actions in both spiritual and political spheres can lead to harm or blessing, depending on their alignment with divine will.

The History of Mysticism

It is important to study the origins of mysticism in Islam and how it evolved. Mysticism is not exclusive to Islam—it existed before the Abrahamic faiths and is tied to the human soul’s quest for truth. Mysticism, as an expression of the heart’s experiences, is not confined to any single religion.

Today, mysticism is studied even in the West, and while this has led to the rise of many false forms, genuine mysticism, which originated in the Islamic tradition, remains influential worldwide.

The Concept of “Irfān Mahabbān” and “Irfān Mahbūbī”

In terms of the underlying framework of spiritual attainment, there are two main styles of mysticism: one is Irfān Mahabbān (the mysticism of lovers), and the other is Irfān Mahbūbī (the mysticism of the beloved). Irfān Mahabbān is the mysticism of the weak in knowledge, and most mystics belong to this group. In Irfān Mahabbān, spiritual progress is achieved through effort, hardship, asceticism, and difficulty. Books such as Misbāh al-Uns, Maqāmāt al-Sā’irīn, and Fusūs al-Hikam, which are taught in various religious circles, are entirely reflective of Irfān Mahabbān. The mysticism of the Ahl al-Sunnah is based on Irfān Mahabbān. While they have written numerous works on mysticism, their mysticism remains that of the weak, and their spiritual authority is at the level of general sainthood, unlike the Shiite mystics who possess special guardianship (Wilāyah Khāṣṣah).

Irfān Mahbūbī moves from the top down. In fact, it reflects the very concept of prophecy and divine transmission. A prayer specific to the beloved states: “O Allah, introduce Yourself to me, for if I do not know You, I will not know Your Prophet.” Those who follow the Prophet Muhammad are those who must rise from the bottom to the top, but the path of the beloved moves from above to below. The beloved say: “O Allah, first make Yourself known to me, then tell me about Your Prophet. Once You have made the Prophet known to me, then make Your representative (the Imam) known to me, for until I know the Prophet, Your representative is of no use to me, for he is the continuation of Prophethood.” Therefore, the correct order of knowledge is first of God, then the Prophet, and then the Imam. This is the path of the beloved, from above to below.

Another prayer of the beloved goes: “O Allah, guide me from Yourself, grant me from Your grace, spread over me from Your mercy, and send down to me from Your blessings.” Here again, the journey is from above to below, with no intermediary role played by the Prophet or Imam.

The beloved have no need for a teacher, a school, a class, or even the written works of the Prophet or Imam. Their divine intellect governs over all texts, rendering them articulate and elucidating their meanings. Although they may read these books, their inner world is cultivated by something much greater.

The Isolation of Irfān Mahbūbī

Due to the pressures from the Abbasid Caliphate and the subsequent disappearance of direct encounters with the Imams, figures such as Bayazid Bastami, Abu Sa’id Abu al-Khayr, and Mansur al-Hallaj arose, whose mysticism mirrored that of the weak. These figures were often prone to extreme outbursts, quickly becoming agitated or ecstatic. Bayazid famously declared: “There is nothing in my robe except God” and proclaimed: “Glory to me, how great I am!” Even if these words are justified by the concept of annihilation in God, the act of uttering such statements reveals a lack of spiritual capacity. In contrast, Imam Sajjad says: “I am the least of the least.” This highlights the difference between the mysticism of the lovers and that of the beloved. The same individual who stands up against the oppressors and says: “I am the son of Mecca and Mina, I am the son of Ali, the Chosen” when in the presence of the Divine, humbly declares: “I am the least of the least.” When he falls into prostration, he recites: “There is no god but God, truly, no god but God, in faith and in confirmation, no god but God, in servitude and in submission” and remains in prostration for so long that those around him become weary of waiting for his encounter.

Shiite mysticism is the mysticism of the Imams. The oppressive caliphs always sought to obscure the knowledge of the Imams, which is why figures like Bayazid and Mansur al-Hallaj were promoted, as they ensured that no one would speak the name of Ali. Similarly, in philosophy, figures such as Aristotle, Plato, and Socrates were celebrated to prevent the intellectual contributions of Imam Ja’far al-Sadiq, Imam Muhammad al-Baqir, and Imam Ali al-Ridha from gaining prominence. It is narrated that the mark of Imam Muhammad al-Jawad was given to one mystic, who upon seeing the Imam in the street, questioned: “Should I go to this young boy with all my status?” However, when he approached the Imam, the Imam said: “Why are you not in a state of purity? Go and purify yourself first, and then come.”

Criticism of the Mysticism of the Lovers

Over the years, I have critically examined the works of the Irfān Mahabbān, such as Fusūs al-Hikam by Ibn Arabi and Misbāh al-Uns and Maqāmāt al-Sā’irīn, pointing out their flaws and shortcomings. In contrast, I have focused on presenting Shiite and Wilāyah-based Irfān Mahbūbī. My commentary on Maqāmāt al-Sā’irīn, titled The Red Journey, serves as both a critique of the mysticism of the lovers and an exposition of Shiite Irfān Mahbūbī. This is a work unparalleled in the history of mysticism. If all the volumes of this book are completed and published, Shiite mysticism will forever be independent of the mysticism of Ahl al-Sunnah. Additionally, my work on Tamheed al-Qawā’id, titled The Rational Mysticism of Shiism, is a three-volume re-examination and rethinking of these concepts.

Irfān Mahbūbī is a divine, confirming, deductive, and contemporary mysticism, which cannot and should not be compared to the mysticism of the lovers, whose approaches differ widely from one another. In the mysticism of the lovers, a student is defined and validated by the greatness of their teachers. However, a Mahbūbī mystic is not a disciple of any particular individual; rather, they are guided by divine grace and possess an intellect imbued with direct knowledge from the Divine. Their knowledge does not come from conventional teaching. The attributes of a Mahbūbī mystic are all derived from the blessings of God, which is why such a mystic has no material attachment to the world and is not concerned with worldly gains or displays.

The Ruler of the Era

In a poem titled The Champion of the Era, I explain that kingship and sovereignty belong to God and are granted by Him to whomever He wishes. It is God’s grace that determines who will be a ruler. Here, I have stated:

“If God desires, one becomes the ant of Solomon,
Yet, in an instant, Solomon falls, and grants life with a moment’s breath.
The grace of God is beyond veil; it is visible everywhere, in every realm and domain.”

Kingship is a divine gift, much like the mysticism of the beloved, and a ruler can indeed possess the characteristics of a Mahbūbī mystic. The difference, however, lies in the fact that a ruler may speak from a position of earthly power and authority, while a Mahbūbī mystic holds no such power, and their existence is entirely governed by divine will. The power of a Mahbūbī mystic is not his own, but the manifestation of divine authority, a force that fills their heart with love and the anguish of the soul, from the moment they step into this world.

The Difference Between Traditional Jurisprudents

May God have mercy on Ayatollah Golpayegani. Before the revolution, when they began their lessons, they were filled with fear. They were very good individuals, but they feared starting their lectures and criticising the government. However, Ayatollah Khomeini, in contrast, spoke with courage and without fear, stating clearly, “We are not afraid of being killed,” and boldly declaring, “We are no more precious than the Imams. They were martyred; they can martyr us as well.” He himself said, “In my entire life, I have never feared.”

Since 1962, from the age of fourteen, I have been involved in revolutionary events. I never saw Ayatollah Khomeini display fear, except when he assumed power, and later, when Ayatollah Khalkhali carried the banner of executions. When I protested in his presence, he was concerned not with his personal safety but with the future of the revolution itself.

In this book, I have also included the following content, all of which was removed, censored, and redacted in the final version. I had written: “The seminaries are merely places for spending money on the construction of tall buildings; buildings that lack life. These buildings impose enormous costs on the Master of the Time (may God hasten his appearance) and the orphans of the Household of Muhammad, i.e., the seminarians who live in the suffering of poverty. I state this from personal observation, not from regular sources, that these rooms have no life, and are only burdens of costs, not sites of real knowledge and growth.”

Today, under the name of the Master of the Time (may God hasten his appearance), vast sums are spent, sums that yield no result for religion. These expenses only increase the number of administrators, and the people’s money, religious funds, and religious alms end up in the hands of professors and researchers who bear the titles of scholar and researcher but have nothing to offer to be considered as true supporters of the Master. They impose these costs on Him.

Some of these funds also reach certain clerics who, on special days like Eid, travel from one home to another, receiving millions in holiday gifts, with connections replacing true qualifications. Meanwhile, in the lower city, a married and beginner seminarian struggles to survive on a stipend of only one and a half million rials (as of 2023) per month, which must cover all their needs.

Why is it that among seminarians, some can afford to wear expensive shoes, while on the other hand, some clerics possess wealth greater than that of the national bank? This duality in the clerical community, which is far from balanced, will one day bring about a volcanic eruption of anger from seminarians against the wealthy clerics. But today, out of respect for the system, they remain silent.

This very clericalism is what led someone like Martyr Motahhari to leave the seminaries for the universities. When it was told to Ayatollah Borujerdi that Motahhari was a successful seminarian but burdened with family responsibilities and would inevitably have to go to Tehran, he, with the influence of the clerical community, said, “Let him go; I am not waiting for anyone here.” I say that Martyr Motahhari failed under such circumstances because he left the seminaries, while had he remained there, his journey of advancement would have just begun, and he would have proven to be much more influential than he later became. He went to the university and, in matters of religious jurisprudence, lost his independence and became subordinate to the renowned religious authorities.

On Governance and Religious Authority

It is clear that governance is achievable. However, in any situation, if one undermines a single individual, the views of Ayatollah Ahmad Hakim would prevail, making governance impossible. They could also argue that following these individuals is not permissible. May God have mercy on Ayatollah Hashemi Nejad, who was a wise and righteous man. He once told me that Ayatollah Neko Nam was correct in his view, and it cannot be said that following others is forbidden. A Mujtahid has a justification for himself and his actions, even if he is mistaken.

It is possible that Ayatollah Khomeini could also be wrong in some cases. A Mujtahid has authority for his own actions.

Divisiveness and the marginalisation of Iranians can lead to the destruction of the entire country, making it impossible to practice religion effectively. Through cursing each other and creating discord, the words of Ayatollah Sayyid Ahmad would be realised. If we want the religion to survive, we must have unity, cohesion, mutual understanding, and cooperation, so that the country can be governed with awareness and integrity. During the occultation, some jurists believe that due to the lack of readiness for Shiite governance, it is forbidden to establish a Shiite government. Otherwise, establishing a government in the name of religion without properly implementing the teachings of religion would tarnish and destroy religion itself. The people of the era of occultation are not aligned with a religious lifestyle, and since there is no popular acceptance of religious laws, and qualified and righteous officials are lacking, it is not possible to implement religion. The political system proposed by these jurists for the period of occultation is a constitutional one. The government should be entrusted to the people, and the jurist should only have a role as a mentor and guide. In the event of failure in implementation, the constitution would be blamed, not religion, and the popular legitimacy of religion would remain intact. A government cannot be a purely religious one unless it is based on the fundamental principles of religious law. The past forty years of governance have proven the validity of Ayatollah Khansari’s view and demonstrated that it is not possible to even build a healthy society, let alone one that is religious. This is because economic cartels, politicians, and powerful interests, as well as religious and financial mafias, prevent justice and fairness from being established. The governments of the last forty years have neither been legitimate nor constitutional, and like the monarchs, each one attempts to crush the other. The concerns of political movements are focused solely on seizing power, with no regard for what is lawful, legitimate, or morally right.

Ayatollah Khomeini sought to make the government legitimate and the jurist the ruler of the land. Any potential destruction of this government would lead to religion itself being accused and ultimately defeated. Establishing a religious government for a non-infallible figure, when viewed from a realistic perspective, is not feasible, and it is necessary to pursue governance by the people. A religious government lacks popular legitimacy and is hindered by powerful forces that prevent such a government from establishing stability. In the time of occultation, governance is based on three pillars: first, the land, country, and nation; second, the people; and third, the ruler and the governing system. Islam, having emerged in a primitive era, originally had a form of governance. In the early stages, this governance was based on dominance and later became a hereditary monarchy. In the later stages, it assumed a republican form based on popular election, with the people determining the structure and content of governance, and the laws being based on their approval. Therefore, religious laws are conditional, and absolute legitimacy belongs only to the infallible.

After the revolution, with the establishment of the Islamic Republic Party and the People’s Muslim Party, I also wanted to form a party called the Party of Wilayah. In my view, both of these parties had issues with Wilayah. I presented this plan to Ayatollah Sayyid Ahmad Khansari, Ayatollah Haeri, Ayatollah Golpayegani, Ayatollah Beheshti, and the late Allameh Tabatabai, saying that Wilayah was in danger both from the leftists and from the Islamists whose Shiism resembled that of the Salafis and Wahhabis. Neither the Islamic Republic Party is Shiite in the sense of Wilayah, nor is the People’s Muslim Party. There should be a Party of Wilayah to represent and preserve the Shiite doctrine. They said it wasn’t possible, but Ayatollah Khansari remarked, “It doesn’t matter, let them go their way, and whatever is left at the end will be for Wilayah.” Another person said, “This revolution has slaughtered Islam, what are you still searching for?” Ayatollah Khansari’s view was the most profound. He said, “Whatever remains at the end will be for Wilayah. Like tea, once it’s brewed, it naturally settles at the bottom. Before it’s brewed, it rises to the surface, but in the end, what remains is for Wilayah.”

It was also said that these followers of the wrong religion are even worse than the monarchs. This is not the era of the infallibles, and these individuals, in the name of God and against the people, indulge in their own desires with cruelty. Even today, the result remains as seen. In the time of occultation, the conditions are not suitable for the establishment of Islam in society. The notion that the struggle will continue until the emergence of the Mahdi, and that we will hand the banner to him, is all emotional rhetoric. This banner is not for Islam, but for the rulers. The future does not look like this, and the conditions will become more difficult. A religious government requires divine authorities who are not always present, as well as a people ready to accept religion, and societal conditions that allow for the implementation of Islam. For instance, with the current state of society, it is impossible to implement an Islamic economy, and the economy will never achieve its healthiest form, as we have explained in the book “Healthy Economy and Eradication of Poverty.”

This does not mean that Islam lacks economic values or a framework for managing the economic realm. In fact, all economic principles can be derived and deduced from religion, with nothing external to religion contributing to it. However, the application of these economic principles is not feasible within the current framework. The field of economics cannot set rules within religion but can align itself with religious teachings.

Regarding leadership and political power, in terms of legitimacy, popularity, integrity, and competence, leadership must encompass all these factors. However, in reality, such conditions are rarely met, and humans are always influenced by their own desires and materialistic ambitions. A perfect or virtuous leadership model is not executable in practice. Therefore, we must avoid the fallacy of confusing the abstract, philosophical concept of leadership with its practical implementation, as such a confusion only leads to ignorance and folly.

In theory, governance is naturally required, and society necessarily needs a leader and management to prevent chaos and disorder. Whether governance arises from divine will, popular consent, or a dictatorship, someone must rule who possesses more power than ordinary individuals—either through divine revelation, popular legitimacy, or through force and manipulation. In practical terms, governance relies on external authority, and thus the ruler is not on equal footing with others. In practice, natural human desires and actions result in the rise of individuals who can dominate and lead, leaving others at a disadvantage.

The Great Khomeini

The late Khomeini, the father of Mr. Khomeini who was once the speaker of the Parliament, was a brave and noble man. Not only did he raise his voice against the tyrants in the Fayziyyah, but I also witnessed him defying the Shah’s regime in the SAVAK office, to the point that the SAVAK officers could not believe someone so brave could exist. They claimed he had a mental issue. He said, “These cowards are so terrified that they think I have a mental issue. I have come from the mountains.” This approach worked at the time, but today we must engage in a more refined, compassionate, and knowledgeable manner to spread and promote God’s religion.

Accusations of Witchcraft

A family, for nearly three years, had ongoing disputes, and they repeatedly asked me to help resolve their issues so that their son and daughter could marry. I gave them a simple note. Within a week, they reconciled. Later, they offered to pick me up in several cars to take me to their wedding. I declined and told them that I didn’t know anything about such matters. After five years, a man came to me with a piece of paper and said, “This is your handwriting.” Upon inspecting it, I realised it was the note I had written to the family. He had made a copy and accused me of witchcraft. They showed it to another individual who claimed it was witchcraft. I told him, “If this person knew anything about witchcraft, then I have nothing to offer but my turban. But if he doesn’t know, I’ll give him a blow to the ear that will make his jaw drop.”

The situation ended, but a year later, they returned with another accusation. They had arrested a man for witchcraft, but they were unsure, so they asked me to confirm. I said I could issue a legal ruling, but why would I be involved in witchcraft? I reviewed the materials they presented and confirmed that this wasn’t witchcraft, and that the individual should give a commitment not to repeat such activities. He later became a bookshop owner.

The Authority of the Qur’an and Its Interpretation

There is no doubt about the Prophethood of the Prophet Muhammad(PBUH), but the Qur’an needs deep understanding and comprehension through proper scholarship and interpretation. Some aspects of Islamic belief require profound insight, which not all can provide without proper education and methodology. The thoughts that are coloured by regret and resentment, stemming from the hardships, deprivations, or poverty of one’s youth, possess no true value. All these behaviours arise from the harsh nature inflicted upon this nation and community by kings throughout the last several thousand years, and their rectification and reform require a century or two of scientific planning. It is naturally those who can reach a correct understanding of religion who have been nurtured in a healthy environment, far removed from oppression. Scholars who are merciful and whose cloaks are a refuge for the people, whose spiritual and psychological structures are based on love and kindness. These are the scholars who, during the time of absence, can take on the role of shelter and refuge for the orphans of the family of Muhammad, providing a soothing drink to the thirsty and healing for the pain of those suffering. Just as the Holy Quran considers the merciful and kind individual as having this trait, it says: “Today there is no refuge from the command of Allah except for the one who shows mercy” (Quran, 11:43). It is this merciful person who can be a savior, a protector, and a helper. The one who has internalized the loving culture of “In the name of Allah, the Most Gracious, the Most Merciful” and has embodied its truth. Such a person feels the debt of another’s hardship, becomes the refuge of the stranger, and the helper of the oppressed. Their name brings peace and solace to people in solitude, not fear or anxiety about being pursued for information or legal matters. In a word, they are liberators, not those who imprison others and inflict the torment of denial upon the people.

Only someone who has mercy and kindness within themselves can truly love the people and nurture them with tenderness. It is mercy that brings about the divine nature. In other words, it is love, kindness, compassion, and sympathy that pave the way for proper nurturing, as the Holy Quran says: “Indeed, the soul commands evil except for the one whom my Lord has mercy upon” (Quran, 12:53). The soul does not command evil unless it is accompanied by mercy and the quality of loving kindness.

Likewise, only one who preserves the dignity and respect of others can be merciful. In the Holy Quran, dignity is associated with mercy: “And indeed, your Lord is the Almighty, the Most Merciful” (Quran, 15:66). Based on this, it must be said that only one who honours the dignity, respect, and nobility of others can protect the truth of “In the name of Allah, the Most Gracious, the Most Merciful” and truly reach it. Such a person honours others, does not belittle or humiliate them, does not have excessive expectations, nor does he feel entitled or proud of the good deeds they do. The one who lives for the love of others and sacrifices themselves for others, not someone who seeks to sacrifice others to protect their own interests. One who rules as a king, giving orders and showing off their rank, possesses cruelty in their soul. Even if they claim to be a champion of religion, wearing a ring of agate, they are essentially immersed in the ways of tyranny, their essence being no different from the cruelty they inflict, and such a person is by no means beloved by others. The culture in which they were raised is foreign to the loving culture of the Ahlul Bayt, and instead of focusing on the nurturing of the soul, they have turned towards creating officers and military men. In the culture of the Ahlul Bayt, a figure like Malik Ashtar emerges, whose calmness is evident in the way he walks. When faced with organized insult in the square of Kufa, he goes to the mosque and prays for forgiveness in private, not shouting for retribution from the rooftop. One who cannot endure the wrongs of others and, driven by an inflated sense of self, raises the banner of revolt, is a weak, resentful individual who compensates for their lack of substance by deceiving others and dishonouring them. One who is inwardly noble, great, and dignified will always seek the dignity of others and will never resort to belittling or demeaning rivals. Unlike the ancient thugs, they will seek to fight nobly and with dignity.

Unfortunately, the malicious and superficial extremists, who have outward power, do not allow me to explain the pure culture of religion to those who seek it, and through the violence they perpetrate, they prevent its dissemination. A culture in which there is no place for cruelty, and its axis of authority and monotheism is love for the family of purity and love for God and His servants. Those enemies whose souls have been nurtured in violence and arrogance; souls that are nothing but rigid and constrained, like crooked sticks that break if the slightest effort is made to straighten them; souls that have no expansiveness or breadth and design and implement their policies with extreme narrow-mindedness; souls that accept no criticism and become entangled in the slightest of critiques; even though they claim to be promoters of the culture of the Holy Quran, their spirit contradicts the very first verse of the Quran, “In the name of Allah, the Most Gracious, the Most Merciful,” despite repeating it at least twenty times in their daily prayers without understanding its meaning. They recite it without realizing who can truly embody “In the name of Allah, the Most Gracious, the Most Merciful,” or how they can reach it. Nevertheless, they are awarded prizes for interpretation from the possessors of harsh minds who are like them. Someone who does not understand the language of their own mother tongue, let alone the language of the Holy Quran, cannot truly claim to be a scholar of it. They may list the rules of grammar in a thousand Kufi or Basri recitations, but they are poor in understanding the material, meaning, and the divine intent of the language. Unfortunately, not only is there a lack of attention to the interpretation of the Holy Quran, but this field has also become political and littered with propaganda. Anyone with sufficient financial resources or the ability to hire writers can compile something that is called “interpretation” without ever discovering the true realities of the Quran. Such a person does not know that the essence of Islam is mercy, compassion, and love, and that it is only when confronting error and injustice that one must stand firm, upholding justice. In Islam, oppression, aggression, tyranny, and corruption have no place. It is mercy that brings about true nurturing, just as nurturing in a merciful environment makes a child compassionate and gentle, as the Holy Quran says: “My Lord, have mercy on them both as they brought me up when I was small” (Quran, 17:24). Someone with a violent nature has been nurtured in a society where mercy was absent, and they have been trained in a false and tyrannical environment. A healthy and righteous society is one that leads to mercy, and thoughts and actions based on despotism, poverty, social limitations, and all other forms of injustice, except as a form of punishment, will only bring about torment and suffering. Societies and governments that end up in isolation, deviation, decline, coups, and revolutions have followed the wrong path of autocracy and despotism, resulting in the mercy of Allah being absent from them.

All the prophets of Allah have followed the path of mercy, none of them disputed or destroyed the work of another. They were so aligned with one another that, as the Holy Quran says, “We do not differentiate between any of them” (Quran, 2:136), and their religion was the same: “Indeed, the religion in the sight of Allah is Islam” (Quran, 3:19). A society that is rife with ideological and personal disagreements or that has leadership figures who cannot even engage in discourse with each other and where discussions lead to conflict, is not a society of mercy. In such a society, even if it is educated, the scholars cannot interact with each other in peace, and their gatherings end up in quarrels, representing the verse: “Some of you disbelieve in others and curse each other” (Quran, 4:92). Such a society is not one that receives the special mercy of Allah. Therefore, one who, even individually, does not have the inclination to show mercy in their heart is misguided, and bitterness and hatred have taken root in their soul. Naturally, such a person will not find peace, health, or happiness. A society of mercy is a pure and wholesome society where all relations are filled with love, compassion, and fraternity, and individuals consider all members of society as brothers and friends, sacrificing their own rights for the sake of others, striving for each other’s excellence. If the structure of a society lacks mercy, and instead, we see military boots, riot vehicles, and suppression on the streets, it is a sign of disorder, corruption, lies, hypocrisy, and moral degradation that lie beneath the surface. Even if the call to prayer is heard from the minarets, the people of such a society will feel discomfort upon hearing it, responding with insults and discontent. This indicates a society that is so oppressed by tyranny and selfishness that it suffers from goodness, increasingly repelling it until the people no longer have any love for God, and even begin to deny the divine revelations. In such a society, moral decay and impulsive behaviour will dominate, leading to tragic violence and cruelty.

A society that has mercy and softness within it is a divine society, as the Holy Quran says: “It is by the mercy of Allah that you became gentle with them. Had you been harsh and hard-hearted, they would have dispersed from around you” (Quran, 3:159). Mercy, kindness, gentleness, and compassion in behaviour are all divineas the Holy Quran says: “It is by the mercy of Allah that you became gentle with them. Had you been harsh and hard-hearted, they would have dispersed from around you” (Quran, 3:159). Mercy, kindness, gentleness, and compassion in behaviour are all divine qualities that must be fostered in every sphere of life.

Respect for Aisha and the Complexities of Her Support for the Prophet

Sunni Muslims respect Aisha due to her visible support for the Prophet Muhammad (PBUH). They are aware that she aimed to gather everything worldly for the Prophet’s benefit. As a result, they hold her in high regard and offer their support to her. However, they do not wish to acknowledge that she was instrumental in dispersing the Prophet’s companions and that the motivations behind her support for him were not entirely clear. Consequently, their support for her is absolute and uncritical.

On the other hand, some extreme Shia Muslims have only seen this aspect of Aisha and have overlooked her support for the Prophet Muhammad (PBUH). They have developed a profound animosity towards her, failing to recognise the full complexity of her actions. As a result, Aisha has not been justly understood by either Sunnis or Shia and has not been placed in her rightful position in history.

Aisha’s position among Sunni Muslims is that of “Mother of the Believers” in this world, while Fatimah al-Zahra (PBUH) holds the title of “Mother of the Believers” in both this world and the hereafter. The Prophet Muhammad (PBUH) was concerned with both worldly and spiritual matters, and he regarded the hereafter as superior to this world. This does not imply a denial of the worldly life or that it is meaningless, but rather highlights that the focus should be on the eternal life. Regrettably, certain ideologies devalue the importance of life in this world, detaching it from the realities of both the world and the hereafter.

In the realm of the hereafter, those focused on the afterlife are often harmed by the materialists, and conversely, materialists suffer in the afterlife due to their lack of spiritual focus. In each realm, one group holds power commensurate with its values. The world is a domain for materialists, while the hereafter is the realm for those focused on spiritual matters. Just as materialists dominate the world, the spiritual elite and those close to God will have dominion in the hereafter. Aisha, in this world, was the orchestrator of the Saqifah coup and ensured her father’s rule over the world. However, in the hereafter, both her father and uncle will be among the damned in hell.

The Issue of Compulsory Veiling

The clerical government in Iran is often viewed by Westerners and intellectuals as embodying a symbol of theocratic dictatorship, primarily manifested through the mandatory hijab. For the clergy, this hijab is seen as a legal necessity.

Freedom for Minorities

Minorities who do not consider alcohol as forbidden or do not feel obligated to cover their bodies should be allowed to engage in the buying and selling of alcohol or remove their veils, provided these actions do not subvert Shiism, mock Islam, or lead to social corruption. However, the hijab has now been presented as an official, even national, dress code, while it is, in fact, a matter of personal and familial responsibility. Religious and ethnic minorities should not feel like outsiders in this country, nor should they believe that any specific religious group intends to alienate them from the Iranian nation. Similarly, they should not feel as second-class citizens or like slaves, but rather, they should be respected as first-class citizens who live in harmony with other Iranians. Social justice must prevail in society to ensure cooperation and social interaction, while psychological security for all individuals is guaranteed. Minorities must feel that Iran is their home and that they are not foreigners to the country or its people.

The Temptations and Disloyalties of Women

Few women, when isolated from external influences, can suppress their desires. In fact, it could be argued that in ordinary women, such an ability is rarely found, and one should not rely too heavily on those who have been educated in this regard, except for a few individuals who should also avoid falling into strong desires, as it is uncertain what remains of their faith in such circumstances. This is especially true in the case of women who are properly raised and nurtured, although finding such individuals in contemporary society is rare.

“Desire,” although conceptually distinct from the concept of “woman,” is often associated with it. Many men are similarly prone to excessive desires, but psychologically, it can be said that the concept of “desire” corresponds closely to the concept of “woman.” Desire fills the woman’s heart. At times, a woman’s affection towards a man may be driven purely by desire, lacking genuine love, even if it appears affectionate. A woman’s loyalty and love are often fleeting, though they may appear intense in moments. Some women recognize nothing but desire, others blend love with desire, and some have a relative affection for men, although their affection may be obstructed by external factors, and if these obstacles persist, their affection may dissipate entirely, sometimes replaced by anger, wrath, or revenge.

A woman’s commitment to ethical matters is not deeply rooted, although some women may have such commitments, especially if they are of strong faith. The important point is that, in practice, it is rare to find a woman who truly possesses such deep convictions, and appearances are rarely indicative of reality.

Women’s Emotional Complexity and the Dangers of Trust

The emotional complexity and vulnerability of women suggest that no wise individual should place absolute trust in them. At all times, one must approach them with caution and not be overly bold in their interactions. A woman can become attached to many things and may conceal her attachments, revealing them only when convenient. Although some of these matters can be discerned with awareness and psychological insight, uncovering all of them is not an easy task. Anyone who believes they have fully understood them is being naive.

The continuity of a woman’s affection is influenced by her emotional nature. While affection is essential for the formation of a man and woman’s life together, it should not be fully relied upon, and one should treat women with care and respect, without becoming entangled in them or considering them completely trustworthy, particularly since the most unreliable person for a husband is his wife. It is vital to maintain appropriate boundaries and not to fully trust her, while being cautious about sharing personal secrets, as doing so may inadvertently expose vulnerabilities.

The Illusory Nature of Women’s Desires

Women, like a sieve, possess numerous openings or “gaps,” which cannot be filled entirely by any man. Even if these gaps are filled with various material things, there will always be more openings remaining. This characteristic of women—being a ‘sieve’—suggests that they will never be completely satisfied, and the process of filling these gaps only leads to the creation of more gaps.

Although women are skilled in concealment, and it is often difficult for a man to uncover all of their secrets, with knowledge and experience, one can gain insight into many of these hidden aspects. However, it is still impossible to uncover all their mysteries, as some of these secrets are inherently elusive.

Conclusion

In this complex portrait, the relationships between men and women, as well as the ethical, emotional, and spiritual dynamics that define these interactions, are explored. Women are presented as emotionally complex and potentially untrustworthy in certain situations, and the societal role of women is depicted as being influenced by deep psychological and spiritual forces. At the same time, there is a recognition of the need for a nuanced understanding of women’s roles, both in religious and societal contexts. The challenge lies in maintaining trust and balance while recognising the inherent complexities of human nature.

Hell on Earth

A good woman is extremely rare and more precious than gold, while bad women are far more common. A bad woman is a hell on earth.

The Power of Desire and Impulse

The weakness of a woman’s intellect is due to the power of her desires and whims. When her desires dominate her, it becomes increasingly difficult for her to maintain responsibility, and most women, in such cases, fail.

Weak Intellect

A very important point that must be noted in the psychology of women is that women vary greatly in terms of purity and impurity. One cannot trust solely their appearance or draw conclusive judgments based on outward impressions. A woman may appear chaste, but she may have a strong inclination toward impurity. Similarly, a woman who appears imbalanced or inappropriate may, in a critical moment, resist temptation and stand firm. Some women have sadistic tendencies and enjoy hurting others, especially men, provoking them and leading them astray without any deeper motivation.

At times, women may attempt to dominate a man and strip him of his willpower. The motivations for deviation among women are varied and complex. Some women merely desire to be in the presence of a man and nothing more, while others, in addition to their presence, seek to display themselves and cause discomfort to others. Some simply wish to engage in conversation with a man.

Women are extraordinary creations, and this is why one must heed the words of Amir al-Mu’minin (PBUH) regarding women. He said: “Beware of the worst of women, and be cautious with the best of them. If they command you to do good, oppose them, so that they do not aspire to lead you into wrong.” Even with the best of women, one must be wary.

A Woman’s Self-Display

A woman’s self-display exists only as long as she believes someone is watching and admiring her. However, when she realizes that no one is paying attention to her, her emptiness becomes evident, and her true nature, like that of a dead person floating on water, shows itself. At that moment, she loses her willpower and is driven solely by her desires. When there is no one to observe her, her self-display fades, and she turns to immorality. She no longer resists any form of wickedness that aligns with her desires and surrenders herself completely without fear or concern.

Faith and the Influence of Desire

When the desires of the self take over, faith and commitment disappear. A woman’s desires dominate all her faculties. She focuses more on external appearances than on internal values, caring more about how others perceive her outward image than about her inner integrity, chastity, God, or her conscience.

The Illusion of Womanhood

If asked, “Who is a woman?” I would answer, “She is the illusionist of the world.” If asked, “Who is a good woman?” I would say, “One will understand when they see her, but no one has truly grasped this meaning, and even if they did, they would say nothing.”

The Ultimate Sin

One might loosely say that every form of rebellion culminates in the pursuit of a woman. Woman represents the ultimate goal of all sins and deviations, and sins are committed with the final aim of reaching her.

Instigator of Corruption

Women are, by nature, a significant motivating force in many forms of corruption.

The Rarity of the Good Woman

Although men are not extraordinary, it is even rarer to find goodness among women, except in cases where both the man and woman have not fallen victim to their natural inclinations.

The Motive Behind the Drumming

Some authorities of the sanctuary may not know whether a certain external matter is natural or if science confirms that it is not miraculous but rather ordinary. However, in order to maintain the sanctity of the place, they keep the drums sounding, or perhaps there is indeed a truth to this sound of the drums.

The Gathering of Prophets and Divine Allies

I would like to see all those claiming prophethood and divine guardianship sit together in a gathering while I stand on the pulpit and speak. Let them decide whose words these are—whether they belong to any prophet or if they would claim that these words do not correspond to any of our teachings, that they are not aligned with any of our laws or scriptures. With such words, humanity has reached a point where nothing of our religious tradition remains. Today’s human strength in words, knowledge, and deeds surpasses the teachings of past prophets. Given these circumstances, none of the past prophets could govern according to their scripture in our time, and as time progresses, the acceptance of their leadership in the Age of Occultation decreases.

Identifying Corrupt Individuals Through ‘Birds’

To train individuals for intelligence operations and to identify those who infiltrate centers of corruption, first, a selection of individuals is chosen and taken to corrupt environments. After a period, one must identify the members of this group who have remained untainted, and ascertain why some have not fallen into corruption. In this process, one might replace corrupt influences with fabricated ones, ensuring that the target does not recognize this manipulation. For example, a frivolous girl might be employed to distract and gather information from individuals. This is the method of using “birds” for such operations.

One must note that such corrupt individuals who do not recognize the immorality of their actions are not under the jurisdiction of the jurist. The jurist does not issue any ruling for them, and even if a ruling were issued, they would not heed it. Therefore, a responsible trainer can use such women for their purposes, confronting their trainees with these corruptions. Those who fail this test must be discarded, while those who pass must be recognized for their reason for success.

Moreover, these forces should be exposed to rigorous training, fasting, and dehydration, while ensuring they are aware that there is an escape route. The goal is to ensure that those who endure despite the hardships do so out of love for faith and divine guardianship.

The Combination of Desire and Religion

The people of Iran desire both God and earthly pleasures. They want both religion and recreation. Some people cannot live without entertainment, while others cannot live without observing religious practices, and both groups coexist peacefully, maintaining their religious observances. For example, on a specific day of the year, such as the night of “Chaharshanbe Suri,” fireworks may be permitted and managed responsibly.

Decisiveness and Impenetrability

Ayatollah Khomeini never showed any leniency in maintaining the regime’s authority. He decisively eliminated anyone who posed a threat to its stability, even executing them. For example, he did not accept the intercession of influential figures on behalf of individuals like Ghotb-Zadeh, ultimately executing him.

Patience with the People

When the religious government in Iran was established and solidified, it should have approached the people with kindness and understanding, compensating for the harm and deaths caused. The government should have been patient with the people who had strived for the religion. However, the Islamic state demanded penalties from the people, seeing itself as superior, while some scholars did not wish to share in the hardships. As a result, their privileges grew far beyond those of ordinary citizens.

Wrong Approach Towards the Hypocrites

I want to say that after the 1979 Revolution, the government’s handling of the hypocrites was far from ideal. Many of them would not have turned against the revolution if they had been treated correctly. The mistakes made in dealing with them led many down a path of deviation. Some of these individuals were highly intelligent and had strong minds, but poor handling and misguided policies turned them into enemies. The cost of dealing with them became enormous when it could have been minimized by simply addressing their concerns in a more compassionate manner. The initial brutality and harshness of some revolutionary officials instilled fear among them and many artists and wealthy individuals from the previous regime.

Escape from Religious Authority

I once asked one of the scholars why, during the time of Sheikh, everyone fled from religious leadership and rejected it, yet nowadays, they embrace it. He replied, “At that time, there was no money in it, but now there is.” Today, religious leadership has become a source of immense wealth and has turned into a commercial profession. One would not believe that nowadays, in order to receive a permit for a religious treatise, some are required to pay substantial amounts, and some even demand a share. It is hard to believe that any religious leader would work for God alone, as the institution of religious leadership has significantly deteriorated.

The Types of Alcohol

This text was initially published in the first edition of the book Social Damages, but was later removed by the editors. The information here pertains to the 1960s.

It would be beneficial, for general public awareness, to briefly list and identify various types of alcoholic beverages, so that people may have a basic understanding and steer clear of them. However, a detailed discussion of their properties would be inappropriate in public and non-scientific environments as it may spread immorality.

Alcoholic beverages—specifically wine and spirits—have a long history, and throughout different times and places, they have taken various forms. However, throughout history, they have shared a common goal: to fulfill human desires.

Alcoholic Beverages and Their Cultural Context

Introduction:

The brewing of beer, often referred to as “alcoholic water,” is a practice deeply rooted in various cultures, and it is consumed by many who indulge in alcoholic beverages. Professionals, in particular, do not become intoxicated from this fermented beverage, often using it as a substitute for water, and drinking it alongside other alcoholic substances. For these individuals, “beer” is considered akin to a snack or refreshment rather than a intoxicating substance.

Terminology:

Five “sir” and accompanying consumables are terms used by habitual drinkers.

The unit of measurement known as “sir,” used for all liquids, including alcoholic ones, weighs approximately 375 grams, equating to what is commonly referred to as a “chitol” or “bottle.” (This has been omitted from the book Social Damages, pages 31-34).

Unqualified Politicians

The society is devoid of theorists; it lacks a central intellectual figure to observe everything impartially and possess all knowledge. However, politics will never permit the growth of true science. In fact, it is almost universally acknowledged that politicians tend to be among the most uneducated and ignorant members of society. They are often unaware of their surroundings and incapable of addressing the societal woes they face.

The wealthy are not concerned with science, nor are the generous interested in wealth. Politicians often avoid the sciences, and scholars who enter the political arena are met with accusations and slander. This societal dynamic is often a reflection of their vigilance. (Omitted from the book Freedom in Bondage, pages 72-73).

The Imam of the Age

If Imam al-Sadiq (peace be upon him) were to appear in our dreams or speak to us directly, offering guidance or instructions, our duties would still stem from the Imam of the Age (may Allah hasten his return). We are soldiers of the Imam of the Age, and it is he who must guide us. His word is final. Imam al-Sadiq (peace be upon him) spoke during his time, and his narrations on jurisprudence are preserved in history. Our utmost responsibility is to mature so we can understand and apply his teachings. However, if Imam al-Sadiq (peace be upon him) were to reappear today, he would no longer be the same Imam as before. His message would be different, and he would come with a new title, offering a new approach to science, knowledge, and spirituality, tailored to the needs of the time.

If Imam al-Sadiq (peace be upon him) were to appear in the future, his message would be distinct, as humanity’s understanding will have evolved, much like how present-day humans differ from past generations. He would speak according to the capacity of those to whom he addresses.

If Imam al-Sadiq (peace be upon him) were to reappear today, our duty would not be to obey him as we do the Imam of the Age (may Allah hasten his return); however, we would certainly sit at his feet to acquire knowledge. (Omitted from the book The Savior’s State, pages 72-73).

True Scholars and the Iran-Iraq War

Because not all religious scholars participated in the war, it became an excuse for others to refrain from joining the front lines. Had all the religious scholars gone to the front and the seminaries in Qom rallied to support the war effort, not only would Iraq have been defeated, but even Israel could have been conquered. The power of the oppressed masses, united by the leadership of the scholars, could have spread throughout the world, and when the whole world was under Muslim control, the groundwork for the reappearance of the Imam of the Age would have been established. Those who stood for truth would not have been forced to drink the cup of poison alone. (Omitted from the book The Savior’s State, page 69).

The Jamkaran Mosque

The Jamkaran Mosque, as a place of worship and the house of God, holds precedence over the shrine of Lady Fatimah Masumah (peace be upon her), although in terms of spiritual significance, it follows after her shrine. The ranking of these sacred locations differs based on various aspects, and this ranking is not the subject of our discussion here. (Omitted from the book The Savior’s State, page 48).

Preferential Treatment of the Prophets and Saints

For nearly thirty years, I have been researching the concept of the “preference of the prophets,” yet I still have not completed my study. When I attempt to speak or write about Lady Fatimah (peace be upon her), I find myself overwhelmed. It is difficult to believe that Lady Fatimah (peace be upon her) carries such a weight, a burden that is not easily borne. If the leadership of Imam Ali (peace be upon him) has been subject to significant criticism, the leadership of Lady Fatimah (peace be upon her) carries even greater weight.

She alone experiences no joy; her sorrow and happiness are intertwined. This is not because she could not endure the material world, but rather, it is the material world that cannot bear her. No one has ever been able to fully bear the presence of Lady Fatimah (peace be upon her), nor will they ever be able to. The hardships she endured, such as the three years of siege in the Sha’bi Abi Talib, could have defeated any other soul, but Lady Fatimah (peace be upon her) stands as a testimony to enduring strength. Yet, despite her strength, she never entered the home of the Prophet (peace be upon him) when Lady Aisha was present, for Aisha’s animosity towards Lady Fatimah was profound. (Omitted from Devotion and Commitment, pages 48-50).

“And Not of the Erring”

In the poetic tradition:

Meter: Mafa’ilun Mafa’ilun Mafa’ilun Mafa’ilun

“‘And not of the erring’” – our Sheikh blossomed like a rose

Two hundred idolaters and two hundred Christians, trembling with fear, hid.

As the “leen” passage passed and left the ears

The Sheikh’s lips, like a blooming flower, began to smile.

From the “wow” and “la,” from the “lam” and the “leen” passing by,

I heard that each of them filled the Sheikh’s heart with joy.

The purity and brilliance of his heart vanished, replaced by evil

As one dead was revived, another became consumed by grief.

The Light of the Soul

I am the servant of God, the beloved of God.

You go and think, for I am the soul of the beloved!

My soul is but a reflection of His soul.

The echoes of my heart are all from Him.

The Punishment of Shu’dad

The one who has experienced much cruelty and injustice, from this oppressor,

O God, deliver him from the punishment worse than Shu’dad’s.

These texts present deep reflections on societal, spiritual, and political issues. They engage with critical theological discourse, offer pointed critiques of political leaders, and reflect on the implications of faith in shaping human actions, both individually and collectively.

The Devil’s Unbelief

Truth and Falsehood are both defined by the compass of his [the devil’s] will,
Unbelief and Faith are but in opposition, driven by his struggle.

The devilish unbelief draws its radiance from him,
An unbeliever we remain, with his remnants still upon us.

(Omitted from the book Perplexity of Essence, page 16)

The Cry of “I Am the Truth”

Whoever declares the cry of “I am the Truth” in this world,
Yet, in his hand, there is no power to aid others, nor to elevate their souls.

(Omitted from the book The Homeowner, page 14)

The Error of War

The true religion, when it becomes intertwined with many adornments,
In truth, the war and jihad it inspires are nothing but errors and misguidance.

(Omitted from the book The Death Beat, page 71)

The Deception of the Guide

Religion has been corrupted, astray—what place remains for purity?
The guide is trapped by his own ego, and his deceit becomes evident.

The poverty and misery of the people have worn down religion,
The oppression and injustice of this religion now afflict us in abundance.

(Omitted from the book Madness of Being, page 70)

The Desire for Oppression

In the Mahur mode and the Nafir corner – suitable for expression.
Meter: Mafa’ilun Mafa’ilun Fa’ulun
Rhythm: New or Hegj-masdous Mazhuf

My heart is filled with much oppression, in remembrance,
I have become estranged from every type of justice and injustice.

I shattered the vessel of tyranny and oppression,
Struck a double-edged sword upon the head of tyranny.

I am an enemy to this law of the jungle,
Perhaps this ruined kingdom will someday be rebuilt.

I struck with the hand of justice, upon the chest of injustice,
So that love and affection may be created.

My heart is a sea of love, light, and affection,
I shall scatter the dust of oppression to the winds.

I dedicate myself to my people,
So that the nation may be freed from sorrow.

O God, release this land from the hands of the oppressor,
The helpless, addicted tyrant.

Sweeten my heart, make it joyful and content,
By witnessing the pure face of the Beloved.

I do not wish to witness oppression again,
For my eyes are weary of its weary forms.

O God, when will You free both this world and religion
From the sharp blade of the executioner?

You are the Truth; You strike each piece in its place.
I accept that existence is a game of chance.

Oppression is vile, and worse still is the oppressor,
From the hands of the tyrants comes the cry of distress!

Now, release this turmoil of the heart,
So that God may bring joy to the country and the people.

The Seal of Prophethood

In my heart, the seal of Prophethood has been placed,
From my face, a spirit of generosity has been created.

I have left behind the matters of this world and the next,
I have given everything up, whatever was, is now in the wind.

(Omitted from the book The Heart’s Blood, page 144)

The People of Goodness

Pass beyond the concepts of existence and non-existence, of self and other,
Pass beyond every gathering, mosque, synagogue, and monastery.

Choose the Truth, sit before Him,
Until you are immersed in Him, like the People of Goodness.

(Omitted from the book The Heart’s Blood, page 49)