Introduction

This book delves into the holistic knowledge of the self-care system encompassing body, mind, and soul, aiming to achieve the highest possible quality of life, namely the hayat tayyiba (pure and transcendent life), a fulfilling, wholesome, and blissful existence. In the Holy Qur’an, hayat tayyiba is introduced as a pristine and exalted life wherein humans, through the harmony of body, psyche, and soul, attain ultimate perfection and the unique essence of their talents and capabilities.

This knowledge spans various domains, including medical sciences, psychology, psychiatry, nutrition, physical education, traditional Iranian medicine, preventive medicine, the science of the body, and other disciplines related to the health of the body, mind, and soul, as well as the realm of spiritual well-being. Self-care, in its engineering and formulation stage, necessitates mastery over authentic and meaning-centered psychology, scientific psychology, precise knowledge of anatomy, physiology, and organ functionality, certain medical data, and philosophical understanding.

The objective of this knowledge is to uphold hygiene and cleanliness, preserve and enhance health, strength, resilience, and optimal functionality of the individual through the attributes of bodily invulnerability, self-reliant, natural, and balanced self-care of the body, mind, and soul, alongside self-regulation and self-control. By nurturing such an innate system, one can attain authentic or valid awareness and engage in healthy and righteous behavior. The highest forms of valid awareness, strength, and comprehensive development are realized in hygienic and pure bodies, in the clarity of the soul, in spiritual health and radiance, in the capacity for openness and expansion, in sincerity, love, and freedom, and in mental hygiene, proper mind management, willpower, self-control, and the skill of expressing emotions and feelings through healthy and balanced pathways.

Pollution, filth, constriction, psychological complexes, inner wounds, suppressed cries, self-centeredness, domination, and deprivation of freedoms either weaken the body and soul, diminishing their strength, or, if one indulges in impurities as ascetics do, it bolsters the individual’s ego, devoid of divine proximity, satisfaction, divine selection, love, and unity with the Almighty.

Philosophical discussions of the human body, particularly psychological issues related to knowledge, awareness, and safeguarding mental operations, as well as the creation of the body, have been addressed in my book Awareness and Divine Humanity. However, this book builds upon that foundation, exploring bodily awareness, scientific propositions concerning health, hygiene, and the capabilities and strength of the human body derived from its essence and nature, the psyche as the center of the soul’s reflections, and the soul itself. It informs the esteemed reader about natural talents that should be the purpose of life and lived fully, how these talents are identified, how an individual’s future performance, academic discipline, university studies, career, or skills can be predicted, and through which pathways and structures they lead to awareness, empowerment, realization, and performance.

This book addresses the bodily self-care system to ensure, preserve, and enhance physical and spiritual health and resilience. This implies that health and resilience are governed by laws and a straight path (sirat). An individual who is unaware of the self-care system, the laws of preserving health, and the path to bodily health and resilience, and who acts contrary to these laws, will succumb to weakness, lethargy, stagnation, illness, and disorder.

It must be emphasized from the outset that this book is written to transmit and elevate awareness. Individuals requiring specialist visits or consultations with therapists cannot resort to self-treatment by referring to this book’s contents, particularly through incomplete references to certain sections without a comprehensive understanding of the entire text. The natural self-care system must not be confused with the erroneous, uninformed practice of self-treatment.

The Status of the Body

To know one’s true self and soul, it is first necessary to understand one’s body, its self-care system, its innate subconscious, and its point of equilibrium. The appropriate method for self-knowledge and self-vision is to refer to the innate self-care structure of the body. The body constructs an individual’s higher stages, including the soul, beginning with the body and maintaining complete connection and harmony with it. The body serves as the blueprint for shaping the soul, creating it according to its own essence and employing the faculties formed within the soul to nurture itself. Through the blossoming of various external and internal senses, it applies diverse, novel, and specific solutions to address a given issue.

Eternal happiness and salvation in the life after the material existence depend on the health of the human body, mental health, cognitive performance, memory stabilization, proper neurological function, and an individual’s possession of rational joy and vitality. This also requires faith in divine innate laws, virtuous deeds, the capacity to receive divine energies and blessings, and steadfast adherence to truth until happiness and salvation are realized.

An individual lacking health in body, mind, and heart cannot establish a wholesome, benevolent connection with God, His creation, and the universe. Consequently, the quality of their eternal happiness and salvation in the hereafter is affected, resulting in a diminished existence. The nature, extent, continuity, and steadfastness of a phenomenon’s connection, along with its capacity for expansion and breadth, determine the quality of its existence, the level of its soul, and its strength and resilience. Some individuals, through their profound connection with the Almighty and their becoming beloved by Him, attain the highest levels of mastery and strength within themselves.

Physical Manifestations

This book emphasizes physical manifestations such as colds, diarrhea, constipation, dizziness, headaches, nausea, tremors, bloating, bad breath from the stomach or mouth, skin and hair conditions, coughs, and various pains, including abdominal and headaches, as well as changes in mood and temperament. These are considered the earliest visible signs of energy deficiency, lack of wholesome vitality, physical weakness, infection, inflammation, psychological distress, disruption in the self-care structure, or deprivation of spiritual matters, divine names, and disconnection from innate faith. Through self-care and management of these indicators, the standard health and hygiene of the body and psyche can be ensured.

Bodily Freedom

The totality of health, hygiene, growth, and security related to the body within the structure of its essence and nature is referred to as bodily freedom. Bodily freedom constitutes the natural foundation and innate framework for the health, hygiene, strength, security, growth, and elevation of the body. Freedom is the natural progression aligned with the primal essence, unique and specific to each individual, tailored to their divine background and bodily nature.

In the material world, freedom engenders competition, rivalry, and victorious struggle, accelerating elevation. Freedom and the power of choice reside within all material particles. Each particle, according to its elements, mass, volume, weight, and density—i.e., a specific mass within a given volume—exercises precise selectivity for its environment and chooses accordingly.

An individual unable to exercise freedom regarding formal attire, unable to shed their clothing and lighten themselves, and who constantly wears formal garments may suffer from psychological and emotional disorders, perpetually angry, confused, and distressed. One who wears outdoor clothing at home lacks bodily freedom. Without bodily freedom, it is as if the individual is engaged in a perpetual, exhausting internal war, a destructive battle, and negative tension with themselves, undermining the health, security, and strength of their body through poor, uninformed management and inappropriate decisions.

Strength and resilience stem from gentleness, flexibility, and the capacity for kindness, reflecting the divine grace bestowed upon every phenomenon, not from roughness, harshness, bullying, or the exertion of force and tyranny, which pursue a path contrary to nature and divine precedent. For freedom to be true freedom, it requires a framework, unlike liberation, which tolerates no boundaries or structure. A door, if mounted on hinges and a frame, is a free door with the functionality of opening and closing, rightfully called a “door.” However, the same door, without a frame or hinges—i.e., liberated—lacks the functionality of a door.

Divine Belovedness

God’s grace, with utmost care, precision, and His infinite knowledge, power, will, and love, has created the system of divine manifestations and created phenomena in the most perfect and empowered manner. The supreme grace and love of God, termed intrinsic divine belovedness, is endowed with the highest and most intense divine love, manifesting the most profound love according to its rank and position. The blessed presence and divine love of such beloved ones give meaning to creation.

Intrinsic divine beloveds possess the highest divine grace, free of greed and injustice, living in pure love and sacrifice. In contrast to pure love stands greed and avarice. Pure love necessitates divine guardianship, while greed leads to tyranny and forbidden, tainted guardianship. It is impossible for a greedy, extortionist, or selfish individual, tainted by injustice to themselves or others, to be the recipient of God’s supreme grace, chosen, or beloved by Him.

An individual favored by God or meaningful phenomena, and beloved by them, perceives divine revelation, divine grace, or the movement, love, and coexistence of benevolent meaningful phenomena, even the infinitude of God, within their mind, heart, or soul, without encountering disturbance, convulsion, withdrawal, or difficulty.

This book is founded on the knowledge of divine belovedness, a comprehensive and holistic understanding that values the recognition of every detail and omits no phenomenon’s knowledge to extract and utilize every goodness. The knowledge of divine belovedness pursues human health from before conception until the moment of passing and transition to the next world, capable of engineering each stage of growth and its prerequisites within a complex knowledge structure.

The Divine Nature of Bodily Freedom

The framework of this book is structured upon the system of divine belovedness. By virtue of its source and mentor being divine belovedness, bodily freedom is endowed with the attribute of “divine.” The dignity and honor of this book lie in this very meaning.

The contents of this book are both theoretical and practical, embodying applied wisdom that imparts life skills in the style of divine belovedness. This book is derived from the teachings of the esteemed scholar, His Eminence Ayatollah Mohammad Reza Nekoonam (may his soul be sanctified), reconstructed in alignment with the expansive meaningful world of the divine belovedness system and narrated through this pen.

The content and meaningful world of the mentor of divine belovedness are accepted through reasoning, valuing rationality, and the system of experimentation and experience, not through blind adherence to its foundations. The arguments of divine belovedness are for the intellectually inclined and lovers, encompassing the forms and formulas of various logical arguments.

The hygienic propositions and messages of this book are not mere cursory indications but rather its sagacious content has undergone epistemological investigation. Investigation is an epistemological term, and an investigator is one who has penetrated and mastered the essence of phenomena.

Ancestral Medicine

I have discussed ancestral medicine and certain ancient psychological methods in my book Deception and Divine Religion. Tolerant, flexible, gentle medicine, compatible with each individual’s nature through herbal therapy and mantra therapy, was in the hands of the moghan (divinely beloved ones). Originally, mogh referred to divine belovedness, but later, in conventional usage, it deviated from its original scholarly meaning and was unfortunately applied to superficial religious figures of various faiths.

Divine belovedness pertains to the beloved, i.e., God, and embodies divine love. The term “beloved” is among God’s beautiful names and His affectionate attributes. When I mentioned moghan in Deception and Divine Religion, I primarily referred to the system of divine belovedness.

Meaningful therapies related to the domain of esoteric sciences and hidden knowledge in ancient times were under the purview of the moghan (beloved ones), a knowledge that has been pedagogically integrated into the Holy Qur’an. The knowledge of divine names, invocations, and the Qur’an served as therapeutic and medicinal resources for esoteric meaning-therapists alongside herbal and mantra therapies.

In religious terminology, a specialist in meaning-therapy and esotericism is titled a hakim (sage), translated into Persian as “wise” or “charismatic.” Today, the terms medicine and healing refer to a segment of health and treatment disconnected from meaning-therapy. However, sagacious and charismatic medicine, beyond the domains of physiology and psychophysiology, encompasses the domain of meaning-physiology within the self-care system with a holistic approach. Thus, a sage possesses the complete domain of health and treatment, which is why the Qur’an employs the term hakim rather than tabib (physician), as a physician’s scope of treatment is incomplete, partial, and uncertain.

Among the esoteric and sagacious scholars, one may mention Khwaja Nasir al-Din Tusi (1201–1274 CE), a minister and advisor to Hulagu Khan (1217–1265 CE), and Sheikh Baha’i (1547–1621 CE), the Sheikh al-Islam of the court of the most powerful Safavid king, Shah Abbas the Great (1571–1629 CE), for 35 years. Governments of that era benefited from these sages due to their spiritual authority, esoteric knowledge, predictive accuracy, and prognosticative abilities, granting them governmental positions.

With the advent of industrialization, the Renaissance, and the revival movement, the Western world completely marginalized and neutralized such specialties, rejecting them from Iran’s beloved scholars and moghan. These knowledges, including the charismatic self-care culture, were overshadowed by the dominance of industrial and chemical medicine and empirical psychology, transforming the present era into a time of abandonment of meaningful matters and ignorance of spiritual foods and medicines. Western industry and technology disregarded the content of spiritual health and even promoted drugs that caused spiritual weakness and decline. The industrial West’s dominance over medicine not only marginalized but tragically eradicated the rich moghan culture of Iranian medicine and spiritual health.

Educational System of Self-Care

In self-care, it is necessary to pedagogically impart the general principles of medicine, psychology, and meaning-therapy to empower individuals in self-care skills. In a state of health and well-being, self-care can align the conscious body with its subconscious, innate, and primal nature without relying on therapists, trusting the body’s natural receptions, adhering to the system of health preservation, and preventive medicine to regulate its healthy functioning. However, the meaningful aspect of medicine is mentor-driven and cannot be self-taught or applied through uninformed, non-specialized references to common or historical books of prayers and invocations. Self-care in this domain requires instruction from a seasoned specialist.

Non-specialist engagement with traditional meaningful therapy texts, which are indeed endowed with meaningful medicine, risks contaminating oneself or others with meaningful disorders. Just as one cannot enter a pharmacy and consume various drugs arbitrarily, one cannot naively approach traditional sources of meaningful therapy and use anything without the prescription of a skilled sage, leading to superstitious consumption. For instance, prescribing the recitation of Surah al-Jinn more than twice to patients causes psychological disturbance and a form of madness, whereas daily recitation of Surah al-Waqi’ah fosters vitality, divine lordship, and purity.

The self-care system must be taught to children in homes and schools, with dedicated units allocated to it, preparing society to operationalize it. This way, self-care and its positive outcomes become widespread and institutionalized in society. Self-care must be transformed into a general culture through legal mechanisms, enabling all people to acquire the necessary awareness and strive toward its realization nationally. This significantly reduces national healthcare costs, as detailed in my two-volume book Management and Divine Policy within the framework of the organization of health and social dignity.

Institutionalizing a general self-care culture can rescue a country from the crisis of escalating diseases, shortages of doctors, drugs, and treatment facilities, and drug wastage. Heavy drug and treatment costs can be redirected toward establishing a suitable platform for nutrition, self-care, preventive medicine, and health preservation, revitalizing insurance systems to cover acute, costly, and widespread diseases.

Previously, the self-care system was transmitted orally and chest-to-chest by the moghan. The time has come for these hidden teachings to be revealed and formalized into an official educational and research system under the supervision of the Ministry of Health, Treatment, and Medical Education. This ministry should manage it with the few specialists in supernatural powers effective in generating meaningful reflections and disorders, centered on the Holy Qur’an and narrational sources, methodizing it into a formal knowledge. The Qur’an holds profound and foundational perspectives on psychological, hygienic, political, and other human and empirical sciences, presenting their knowledge.

Regrettably, no scientific domain currently undertakes research on the psychological and therapeutic data of the Qur’an, the requirements and needs of meaning-therapy, or the establishment and development of meaning-therapy industries to identify and treat meaningful disorders and diseases academically, pedagogically, transparently, and documented with valid experiments in a legal, officially permitted environment. Due to the absence of scientific regulations and supportive laws for specialists in this field, detailed writings on this subject cannot obtain official publication permits, and elaborating on it leads to legal censorship and governmental repercussions. Hence, this book presents the most critical branches of this knowledge.

The Distinction Between Innovation and Heresy

This book is endowed with methodical and scientific innovation, containing meticulous reflections and considerations that nurture and support knowledge and science through commitment to investigation. The self-care system is not a substitute or alternative to the religious system but is discoverable and engineerable within the text of the Qur’an. Thus, engineering this system is not a religious heresy but a creative thought endowed with the framework and path of divine guardianship and methodical religious guidance toward health and happiness, reviving this path in the reader to empower them to articulate new affirmations and awareness.

Sophistry and becoming heretical are neither thought nor creativity, nor do they possess a path or framework. In heresy and sophistry, mental knowledge and scientific movement do not intervene methodically or purposefully, exemplified by man yamshi mukibban ‘ala wajhih (he who walks fallen on his face), a despairing, bewildered, and aimless individual.

Religious data lend depth and development to the self-care system and bring the individual closer to their innate essence. Religion provides precise reports of the natural self-care essence based on divine revelation—a religion endowed with profound growth, its lateral expansion halted by the concept of the finality of prophethood. Not only religion but God Himself is an expansive truth, from whose collectivity the system of manifestation and determinations arises. Innate religion, distinct from written religion and superficial jurisprudence, is free from data inflation, accretions, and superstitions, engineering the system of rulings based on the sequence, awareness, and power of the obligated individual and their essence, alive, up-to-date, tailored to each person, and grounded in love and fulfillment. Thus, religion for innate believers is based on their capacity and ability, not causing distress or pressure but being attractive and delightful, rendering the believer fulfilled and content daily.

Narrational Sources of the Self-Care System

In the era of the infallible Imams, when general knowledge was primitive, commonplace, and highly superficial, unaware of today’s technical terms and specialized jargon, the natural self-care system was referred to as angelic and divine order. Disorders or disease-causing factors were generally termed Satan and malevolent forces, perceived by the public as destructive.

Part of the self-care culture is found in the narration Tawhid Mufaddal by Imam Sadiq (peace be upon him). This dialectical narration, aligned with the public’s understanding of prevalent hygiene and health culture and based on those premises, was presented as instruction in a debate with Ibn Abi al-Awja, a materialist and atheist philosopher, without intending to combat the era’s erroneous sciences or purify accretions.

The famous narration man ‘arafa nafsahu faqad ‘arafa rabbahu (he who knows himself knows his Lord) does not primarily address the vision of the soul. The first stage of awareness is knowing the body, and through knowing and maintaining its health within the self-care structure, one can attain knowledge of the soul and spiritual health.

This book is published in an environment where religious data in medicine and healing have been afflicted by various accretions over a long historical span. The subject and case diagnosed do not fully reflect the patient’s and disease’s characteristics in narrations, and empirical science lacks comprehensive mastery over all treatment dimensions, completing the treatment puzzle gradually through tentative, uncertain experiments. Narrations have been fabricated that do not reflect the intent of the infallible Imams, with their legal attribution being unknown or uninformed. Thus, this book is noteworthy and valuable because its teachings are founded on heartfelt wisdom, spiritual understanding, and epistemological intuitions, with inner intuition possessing a broader and more penetrating scope than mental knowledge.

An example is the intuition of a fetus crying during pregnancy and the extensive neural network, even in bones, hair, and nails, capable of transmitting specific awareness, which science has yet to explore. The moghan’s recommendation to dye nails with henna, whose nerves have a direct and exclusive connection to brain regions, enhances brain function, attention, and memory stabilization. Applying henna to scalp hair does not serve the same purpose as nail henna. Conversely, using nail polish and chemical dyes negatively impacts brain activity, leading to its decline. With brain decline and inner impurity, skin beauty is affected within months, rendering the individual both aggressive and afflicted with such ugliness that cosmetic concealments cannot hide the repulsiveness.

Fresh beauty, accompanied by vitality, worthiness, joy, and cheer, is a function of divine guardianship, inner purity, and divine radiance. However, this is conditional and cannot be universally equated with beauty and guardianship, especially if beauty lacks freshness, vitality, joy, health, fulfillment, and contentment, and the beautiful individual suffers from excessive stress and anxiety. Mothers experiencing anxiety and distress during pregnancy may cause the fetus, affected by those pains, to incline toward ugliness.

This effect is also present in Qur’anic verses. Some verses constrict and dull the reader’s skin, while others bestow brightness and expansion. Hence, not every surah is suitable for a pregnant woman to recite, and only certain surahs are appropriate for her. Lovingly gazing at flowers, loving the Almighty, and focusing on the true beloved can reduce anxiety and prolong life. However, an individual deprived of these loves, failing to consume their spiritual sustenance and divine mercy, neglecting to embrace the love of phenomena or God, and passing by their beloved indifferently without making them their sustenance, becomes entangled in anxiety, sorrow, and deprivation of purity, endangering their survival and stability.

Humans are also influenced by the movements of planets and celestial bodies, and the forgotten science of esoteric astrology, highly complex and advanced, possesses knowledge in this regard. Our emphasis on direct and vibrant connection with the heavens stems from these data to benefit from alignment with celestial blessings and the ability to connect with them. Another instance of belovedness intuitions is the fetus’s intuitive awareness, even before completing four months, of the mother’s surroundings and actions.

Science also remains unaware of the inner dimension of vitamins and proteins, their resultant spiritual energy, blessings, and dominant properties. Similarly, science neglects the proper use of meaningful matters and spiritual nourishments, especially love, kindness, respect, and freedom in the self-care system, which serve as a protective shield against cancer, allergies, disruption of bodily autoimmunity, and aging. The bodily autoimmune system includes components of inner purity and faith in God, and an individual with little inner purity and faith has a weak, non-resistant, and permeable immunity. Notably, some academic experiments have investigated the impact of positive attention and mood during eating and the necessity of focusing on food.

Science does not know the actual number of elements, which reach thousands, or the nature of dark matter in spatial voids and their effects. However, science well understands the destructive and amplifying effects of energizing and strengthening foods on certain acute diseases, the reinforcement and proliferation of diseased cells, the speed and momentum of a sneeze, the materials it can transmit as disease vectors dispersed in the air, and the carcinogenic impact of saliva expelled into open spaces. If the interconnected system of material effects is understood, such matters will be known with greater depth.

Since the system of phenomena is interconnected and collective, the stinginess and oppression of some groups cause the heavens to withhold, while love, kindness, sincerity, purity, and cooperation among society members open the doors of divine mercy upon society.

Existence and its manifestations form an integrated system, and every knowledge, including self-care data, must be engineered with this collectivity and holistic interconnectedness, considering comprehensive anthropology, not in a fragmented manner. Anthropology must also emerge empirically from within the human, not from mental books and transferred concepts.

Manifestation occurs conditionally, relatively, and according to its power and scope of influence in action, with all manifestations acting in unity, collectively, and interconnectedly, except for intrinsic beloveds whose system is necessary, not conditional. God has intrinsic and complete mastery over the actions of manifestation, not conditional, acting in every deed collectively, not fragmented, plural, or oppositional, managing manifestation systemically and orderly. The agency of manifestation is not merely preparatory, and perceiving God’s agency in manifestation as solely creative (declarative) is incorrect. Manifestation itself possesses the power of declaration collectively, though it is incapable of interaction or interdependence, as it lacks essence and independence. Its role is manifestational within God’s collective system, with intrinsic, talented, and conditional attributes of manifestation. Manifestations reflect collectively, and nothing is realized or developed individually or in isolation, though every phenomenon possesses unity and simplicity, with no composition occurring in any realm, yet fragmentation is nowhere dominant.

Similarly, to achieve proximity and healthy access to the divine realm, one must not abandon the material world or become reclusive. Individual growth, health attainment, and spiritual elevation require healthy societal presence. A society can become progressive and endowed with cultural and scientific living only by understanding the collective nature of manifestation and other moghan and beloved teachings, whose spiritual and luminous hierarchy is led by the fourteen infallible Imams (peace be upon them). Separation from the beloved saints through the Saqifa coup was humanity’s greatest tragedy, depriving it of Qur’anic teachers, true interpreters, and expositors of the divine book, and consequently, genuine awareness and revelatory civilization.

With the absence of divine awareness, the foundation of individual and collective development and the essence of Muslim identity, a formal, contentless, superficial, and appearance-focused Islam replaced the comprehensive Islam balancing inner and outer dimensions holistically. Superficiality itself became an obstacle to inner journeying and a barrier to awareness, dragging everything toward empty propaganda, deception, wealth, and force, stripping it of love and unity.

With the political and social status stripped from the infallible Imams (peace be upon them), a hollow, superstitious, and deceptive Islam of the Umayyad and Abbasid caliphs dominated Muslims. The entry of superficial Islam, plagued by cognitive distortion, is an animalistic, greedy entry into Islam, not through the gate of Imamate and guardianship, which embodies the culture of religious knowledge, divine awareness, the beloved mentor, and the system of purity, proximity, love, unity, access to the Almighty, authentic knowledge, and supreme divine justification.

Harmony with the Body

This book has engineered self-care within a structure of harmony and compatibility with the body and soul, avoiding the scourge of inappropriate hardships and false, ascetic spiritualities, particularly the prevalent Buddhist, Chinese, Indian, or Western spiritualities promoting authoritative spirituality and godless meditation. An individual aligned and harmonious with their body renders it gentle and manageable, allowing unexpected pressures and shocks to be applied to a soft, smooth, and agile body to healthily and correctly unleash its capacities, talents, and especially inner abilities.

Figures like Osho (1931–1990 CE) and proponents of Indian, Chinese, and Buddhist spiritualities, unaware of the center of gravity of spirituality, meaning, and divine unity, seeking only connection with energy sources and inner powers through specialized meditations and contemplations—lacking divine proximity and satisfaction—or entangled in the complexities and agendas of political and power centers, not only fail to provide a healthy and complete path for individual development and human perfection but are themselves obstacles and deviations.

Inappropriate and non-religious ascetic practices exhaust the individual from spirituality, sicken the body, and render the psyche fearful and afflicted. Regrettably, for some, religion and its lofty, unadulterated teachings have become antiquated, and its rituals mere habits, conditioning the body to these routines. I’tikaf (spiritual retreat), which could serve as a special therapeutic course for meaningful disorders, lacks specialists and is not worship but is used recreationally and presumptively as meaningful, out of habit.

Islamic Sharia, through its worship and rituals, has designed and incorporated the necessary asceticism for the body. Asceticism beyond the limits of Sharia is unauthorized harm to the body and psyche, causing injury.

In any case, the book Self-Care and Divine Bodily Freedom pursues the highest quality of health through the strategy of religion, spirituality, and the expansive system of divine belovedness.

And to Allah belongs the outcome of all affairs.

Sadeq Khademi

Long live the Almighty

Esfand 1403 (February/March 2025)