Life, Spring by Spring
Life, Spring by Spring
408 New Scientific Insights on Key Principles and Rules of Life Knowledge
An Experiential Approach: Psychology, Philosophy, Mysticism, and Exegesis
Main Entry: Nekounam, Mohammad Reza, 1327-
Title and Author: Fountain of Life / Mohammad Reza Nekounam
Publisher: Sobhe Farda, 2012
Physical Details: 296 pages
ISBN: 978-600-6435-20-6
Cataloging in Publication: FIPA
Dewey Classification: 03/297
National Bibliography Number: 2629665
Location: Tehran, Islamshahr, Nasimshahr, Vajehabad, 12th Meter of Jowaherzadeh, No. 36
Postcode: 3769138575
Fax: +9822-4368134
Website: www.nekounam.ir
Foreword
The “Fountains” in this book, which amount to 408 wellsprings, are intended to offer the reader the perpetual and eternal water of life, based on both worldly health and the ultimate success in the afterlife. These springs speak of the divine essence, the unseen, the nature of God’s names and attributes, in essence, monotheism. They also describe the path of worship, devotion, and the oneness of God, elucidating some of the mysteries of the Holy Qur’an. The writing here mentions remembrance, reminds of the transient value of the world, and portrays the anthropological perspective as a journey through the realms of the supernatural. It provides insights into the concepts of life, death, the stages of transition, and the afterlife.
The book also offers guidance on social conduct, fundamental principles of interpersonal relationships, including marriage, child-rearing, domestic management, nutrition, ethical virtues, and vices. Furthermore, it emphasizes the educational system’s role in shaping individual morality.
This work is an attempt to present a comprehensive understanding of ontology, anthropology, and eschatology in an innovative and systematic framework, without being bogged down by rigid laws that would detract from the reader’s spiritual experience. Instead, the reader is invited to experience the refreshment of each fountain, leading from one to the next in joy and serenity.
The knowledge imparted in this book guides the human soul toward the path of righteousness and worldly health, as well as the road to eternal success. It offers the reader a unique and holistic view of life’s core principles.
It should be noted that those who lack the knowledge of life unknowingly commit the gravest injustices against their spouses, children, and loved ones. This knowledge, awareness, and understanding have the power to prevent such unconscious harms. Life’s knowledge has many levels, as stated in the Qur’an: “And above every knowledgeable one, there is one more knowledgeable.” One cannot claim to have reached the depth of this knowledge, for it has no finality. This knowledge must be continually updated. This book is a relatively new, fresh, efficient, and, most importantly, sound effort, supported by experiential and logical evidence.
The Fountain of Knowledge
The Divine Essence
The Qur’an states: “And He is with you wherever you may be.” Based on this verse, all realms are hidden in the identity and companionship of the Almighty, and from this perspective, the unseen (ghayb) is not in opposition to the witnessed world (shahada). The unseen encompasses everything, and divine presence is not limited by any form of separation or attachment to creation.
Imam Ali (peace be upon him) recognized this omnipresence of God when he said: “God is within everything, but not through blending with it; and He is outside of everything, but not through separation.”
All existence is intrinsically connected to God, and the presence of the divine extends through all realms—whether in the celestial, earthly, or the divine forms of manifestation. The mystic is one who sees God in every manifestation and in every particle of existence.
The Fountain of Divine Knowledge
God’s knowledge encompasses everything, and He is aware of every atom and every action. His knowledge is reflected in all of creation. In the same way that the creator of art is inherent in every work, God’s essence permeates every facet of existence, without limitation.
The Fountain of Innovation by God
God is eternally innovative and creates uniquely at every moment. No two things are identical. All phenomena are a divine miracle that cannot be replicated. Just as every individual’s fingerprint is unique, every moment in time and every being is constantly renewed, never repeating itself.
The universe, including the heavens and the earth, is in a perpetual state of renewal. However, there are moments that should be cherished, those fleeting instances that must be received with goodness.
Diversity in Divine Creation
Diversity exists in every aspect of creation, from human differences in appearance and voice to the millions of colors discovered in nature. This diversity is an essential part of the divine plan and a reflection of God’s creative power.
Even in divine revelation, there is diversity. The rituals of worship, such as prayer, consist of various acts, from standing to bowing to prostration, reflecting the multifaceted nature of God’s commands.
The Fountain of Divine Names
The divine names in the Qur’an, such as “Al-‘Alim” (The All-Knowing), signify not superiority but the inherent essence of divine knowledge. Each name reveals a fundamental aspect of God’s nature, representing intrinsic attributes rather than comparative superiority.
The Fountain of Secondary Divine Names
In some verses of the Qur’an, concepts like predestination and divine will are explored. For example, “God has sealed their hearts” refers to the divine will of guiding or leading astray, depending on human actions.
God’s attributes, including His ability to seal hearts or guide, are expressions of His justice and wisdom. The divine will, which unfolds according to human actions, reflects a larger cosmic plan that encompasses both divine wisdom and human responsibility.
The finest climate, the most beautiful faces, and even the purest wine are found in this region, and it is not without reason that the occupying Israeli regime does not relinquish control of this area. Discussing these 32 aspects would be lengthy, and it is necessary to view them in their proper context.
The Fountain of ( )
“Da’im”, “Dahr”, and “Sarmad”
“Sarmad” refers to something eternal, unchanging, and constant without fluctuation. “Da’im” is always accompanied by fluctuations and does not have a consistent nature. “Dahr” refers to a long and extensive period of time. The Holy Quran states: (And they say, “There is nothing but our worldly life; we die and live, and nothing destroys us except time.” But they have no knowledge of it. They are only guessing.) [13].
In Surah Taha, “dahr” is also mentioned as a long period of time: (Has there not come upon man a period of time when he was not a thing even mentioned?) [14].
“Sarmad” is also referenced as such in this verse: (Say, “Have you considered if Allah made the night perpetual until the Day of Resurrection, who is there other than Allah to bring you light? Will you not listen?”) [15].
In this verse, “sarmad” is introduced with the conditional “if,” which indicates that it is not used in creation and is a divine attribute; it refers to something that occurs in connection with the Creator.
The Fountain of ( )
“Hakeem”
It is said:
“Whenever Allah, from His wisdom, closes a door, He opens another door of mercy.”
The wisdom of Allah does not always lead to such a result, and sometimes it happens that:
“Whenever Allah, from His wisdom, closes a door, He seals another door of mercy more firmly.”
Such locks are for those who must undergo refinement so that they may remain self-controlled amidst the tumult of events. Just as the secret of divine will sometimes leads to such a result, the good for anyone is what has come to them.
The Fountain of ( )
“Ghanee”
Allah says: (And Allah is Self-Sufficient, Most Forbearing.) [15]. Allah, the Exalted, is free of need, even from His Prophets, His Saints, the Qur’an, and even from the concept of absolute independence. Everything exists for the benefit of His servants, and ultimately, they are the ones who receive the benefit.
The Fountain of ( )
“Makar”
(And they plotted, and Allah also plotted, and Allah is the best of planners.) [16]. “Makar” is one of the secondary divine attributes. Allah, in His essence, does not deceive anyone. There are two types of plotting: one is deceitful and based on trickery, and the other is based on manliness, where the one who is plotted against is given back as much or less than what they plotted. In His plotting, Allah does no injustice, not even the smallest injustice. And He does so in a way that the oppressor is completely unaware they are being deceived.
The Fountain of ( )
“Adil”
If Allah were to wrong anyone, even by the smallest of amounts, He would not be Allah. The Holy Quran states: (And indeed, Allah is not ever unjust to the servants.) [17].
The Fountain of ( )
Negative Attributes
What theologians consider as negative attributes for Allah are nothing but mental abstractions. The Almighty Allah possesses only essential attributes, as weakness is not something that applies to the Lord.
The Fountain of ( )
Accidental Attributes
Not only does Allah not have negative attributes, but He also does not have accidental attributes. All of His attributes are essential, for nothing is accidental upon Him. Just as His grace is essential, so too is His wrath; however, in manifestation, they differ. His love is self-evident and does not require evidence, while His wrath is due to the undesirable actions of His servants.
The Fountain of ( )
Creation and Divine Essence
The divine names, or eternal essences, are presented as multiplicities due to their connection with creation, yet, in essence, they are singular. There is no multiplicity in the divine names; the variety exists in their manifestation. All the names work together, and only one appears prominently in the act of creation.
The Fountain of ( )
Relation to the Divine and the Servant
The verse (You did not kill them, but it was Allah who killed them, and you did not throw, when you threw, but it was Allah who threw, to test the believers with a good test. Indeed, Allah is Hearing and Knowing.) [18] demonstrates the negation of the act by the servant and its attribution back to Allah. This is similar to the invocation of the phrase: “By the power and strength of Allah, I stand and sit.” This reflects the reality that both the servant and the Lord are responsible, but in a distinct manner – the Lord in His essence and the servant in manifestation.
The Fountain of ( )
The Will of Action and Divine Assistance
Allah says in the Holy Quran: (And if they had intended to march out, they would have made preparations for it. But Allah disliked their being sent forth, so He kept them back. And it was said, “Remain with those who remain.”) [19]. This verse indicates that if someone intends to perform an act, Allah helps them, but if there is no intention, Allah does not provide the means for its completion. If someone fails to repay a debt, it is because they did not desire to repay it, and thus the circumstances for repayment were not created.
The divine dislike mentioned in this verse is a secondary attribute and is in response to the actions of the servant, which displease Allah.
The Fountain of ( )
The Influence of the Divine
Allah, the Exalted, speaks of the love of Zuleikha in the verse: (They said, “By Allah, indeed Allah has preferred you over us, and we were certainly sinners.”) [20]. Allah placed a spark of love in Zuleikha’s heart, and she saw what she would never have seen without this divine arrow. It is beneficial for humans to position themselves in the path of divine influence, to see what others cannot even imagine.
The Fountain of ( )
Unity and Peace
Blessed are those who have abandoned hope in others and in themselves, and place their full hope in Allah. They always see Him as witness to their condition and as their agent in all matters. They deal with Him as the sole agent, and their psychological peace is abundant. This is because when they do something good for others, they do not wait for someone to thank them, nor do they look to others for reciprocation. They do not expect to be rewarded for their actions. This was the case with the Prophet Muhammad (PBUH), who, even though an enemy would throw ashes and intestines upon him every day, would feel a sense of longing if that person failed to appear, and would go to visit them.
In contrast, there are those who place others in high regard and believe in mutual service. Such individuals experience constant hardship, especially when their expectations of others are high. These people do not consider Allah in their actions and, after completing any task, are burdened by two pains: the physical discomfort of the effort they put forth and the emotional discomfort of others not showing appreciation. Had they dealt with Allah as their sole agent, they would have gained two benefits: the reward for their efforts and the peace of mind that comes with not waiting for human validation.
The Fountain of ( )
Falling Short of Allah
When one falls into conflict with someone, they must always remember Allah and not distance themselves from His presence. Allah is so beloved that even if everyone rejects Him, He will never reject anyone, and He is always ready to welcome them with open arms.
The Fountain of ( )
Vulnerability through Strength
If Allah wishes to confront someone who is in conflict with the Truth and inflict harm upon them, He does so by attacking their strongest attribute, causing them to fall through a single blow. This is exemplified in the case of Pharaoh, who claimed divinity but was drowned in the sea, or Nimrod, who was struck down by a mosquito.
The Fountain of ( )
Everything Belongs to Allah
Everything belongs to Allah: (You have no share in the matter.) [21]; none of these actions are under your control.
The Fountain of ( )
Trust in Allah
Trust in Allah means to place one’s affairs into the hands of the Divine. Those who consider themselves independent fail to see the necessity of a guardian and rely solely on their own actions. Some see Allah, but regard Him merely as an agent, not as a guardian, unless they possess true wisdom and realize that even in their agency, Allah remains their ultimate guardian. However, the saints of Allah take Allah as their guardian out of obedience, for they have no will of their own.
The Fountain of ( )
The Colour of Allah
The worldly people say that bitterness is unpleasant and sweetness is pleasant. However, the mystic says that anything coloured with the essence of Allah is sweet, while anything outside of that, no matter how sweet, is bitter. Thus, the essence of an act is more important than the act itself. A mystic would say that even if someone performs prayer with a sense of pleasure, they must cleanse themselves, while if someone marries with a sincere intention, it is as if they have entered a mosque.
The Fountain of ( )
The Condition of Superiority
Superiority belongs to the one who has faith, not merely to the one who is named a Muslim: (So do not weaken and do not grieve, and you will be superior if you are believers.) [22].
The Fountain of ( )
Contentment with Fate
Being content with divine decree means having acceptance and submission to Allah’s will. If someone falls down, they accept the divine decree in relation to the cause of their fall, but they may feel pain from the experience. Even the Prophet Muhammad (PBUH) wept for the loss of his child but remained content with the divine decree, for being content
Just as the blessings of God are innumerable and beyond count for human beings, they are also incapable of expressing adequate gratitude in return for them. Moreover, the more a person understands a blessing, the more indebted they feel towards it.
Gratitude is a universal concept across all phenomena, and every being expresses it in its own way. Some animals shake their heads, others wag their tails. One might say “thank you” while another may show their thumb as a gesture of gratitude, one bows their head, while another kisses a hand. Similarly, God has established various forms of worship for gratitude, with the prophetic guidance “Pray as you have seen me pray” serving as an example of this.
A person who does not engage in worship and fails to seek the path of gratitude has ignored these countless blessings and has broken the bond of courtesy, a principle that even animals observe. In return for their worship, they receive rewards that are far greater than their small actions in comparison to such immense blessings.
Worship must be sought in the saints of God, those who have been immersed in divine love. The experiences that they have shed their blood for, and the God who exists infinitely in countless worlds, the Afterlife, Creation, Heaven, and Hell, is the beloved of these saints. This God has repeatedly created His phenomena, making them taste death, and has manifested each one multiple times in different forms. Every scholar is a gateway for the human being to reach the beginning of a path that has neither an end nor a beginning.
The saints of God, in their vision of the beauty of God, are mesmerised, worshipping with such devotion that they are unable to see their own actions, feeling humbled by them. They do not attempt to challenge God, nor do they seek His liberation. Therefore, they are killed on His path, and God takes their souls to grant them peace.
The Unrepeatability of Worship
No action or worship is repeatable; from eternity to eternity, no worship can be repeated because God is constantly in a different state. He who is eternal and infinite has infinite manifestations. If one assumes their life to be repetitive or that they perform their prayers in repetition, they are mistaken. The saints, through their worship, bring themselves a little closer to this infinite state and sit in ambush of divine manifestations, waiting for a moment when their sight can be refreshed by witnessing God.
Moreover, worship serves as a training ground for the servant to achieve certainty. Repeated exercises are not the same as repetition. Just as an athlete who does not train his body will weaken, so too worship cannot be considered a symbolic act without meaning, nor a political display.
The Preservation of Action
Achieving victory is never as important as maintaining it. In the assessment of deeds, what matters is not the size or amount of time dedicated to the act, but the preservation of its integrity. Even the most precious gem can lose its value if struck by a blow. The scale of the world measures quantity, but the scale of the Hereafter measures the quality of deeds.
For example, the two valuable plants, basil and potato, which are currently undervalued, could one day become so precious that only the wealthy could afford them. Yet, if these plants become infected with a virus, they would need to be discarded.
Someone with a unifying view of the world, who sees only the essence of God, will not distinguish between human actions or phenomena. However, in the court of divine justice and mercy, it matters that the action is free of the worm of polytheism, the virus of showing off, and the germ of desire and selfish motives. A healthy action, even if it is something as small as cleaning a utensil, will be valued greatly.
The Difference Between Praise and Gratitude
Praise is an intrinsic admiration, while gratitude is the acknowledgment that follows the receipt of a blessing. In logical terms, praise is inherent, whereas gratitude is external.
The Value of Faith
A person without faith lives in insecurity, constantly overwhelmed by fear and mental tension. Only with faith does one find peace and security. A believer in God, at least in terms of the certainty and calmness that faith brings, owes no debt to God for being a believer, just as taking preventive measures, like vaccination, does not create a debt to the doctor.
Faith is not just having a beard or carrying an ebony staff; it is the substance of one’s actions, which manifests from the inner self and maintains the outer appearance as well.
Guidance and Divine Assistance
Guidance is either the assistance of someone who walks with you towards your goal, or it is the mere presentation of the path, without accompanying you. As stated, all guidance from God is actual assistance, even when it appears to be simply the offering of advice.
The Sole Ownership of God
It is only God who manifests in every phenomenon. No one, without God, can show kindness or harbor anger.
The Denial of Attachment
Many things that humans cling to in their homes are not worth keeping, as they merely crowd their space and make life difficult. Similarly, when the heart is filled with attachments, the soul becomes constrained, and it leads to psychological distress. Many friendships, material possessions, and dependencies only serve to taint and narrow the heart, and should be removed.
The Best Way to Make a Vow
When a person intends to make a vow, it is better not to condition it upon the fulfillment of their desires, as one should not impose conditions upon God’s generosity. It is preferable for an individual to fulfil their vow regardless of whether their request is granted, placing their trust in God’s will and embracing whatever He has decreed for them with contentment.
The Effect of Worship
It is said that prayer is like a spring in which the worshiper cleanses themselves five times a day. If someone prays for fifty years, continually washing themselves in such a spring, their inner purity, spiritual purity, and clarity of the soul should become deeply and widely established. If this does not occur, the person is merely engaged in superficial actions, not in true prayer. A prayer that affects the soul is one in which all negative aspects are absent. A prayer, like a fresh spring, must be revitalising, refreshing, and enlightening for the heart; otherwise, if a worshiper performs an insincere prayer, it is akin to a sportsman who suffers from addiction.
The Primary Condition of Worship
The most fundamental condition of worship is not the attainment of outward purity but the absence of arrogance.
The Acceptance of Prayer
God states in the Quran, “Call upon Me, I will answer you” (Quran 40:60). It must be understood that all prayers of the believers are accepted, but some are granted in this world, while others are answered in the Hereafter, especially those that cannot be fulfilled in this life.
The Following of Prayer (Tatawwu’)
Following a prayer is not merely a matter of reciting supplications after it; it is a new perspective on prayer itself, which can be attained through contemplation of the supplications.
Worship for Women during Menstruation
Although women are not permitted to perform the prayer during menstruation, this does not mean they cannot sit on the prayer mat during the time of prayer. A woman can still perform the bowing and prostration, recite praises, or even carry out the physical acts of prayer without formally entering the prayer. This is an exercise in devotion and submission before God, the Creator and Sustainer of all.
Women may be more prone to neglecting prayer due to their inability to perform it during menstruation, which can lead to a lax attitude toward worship. For this reason, it is recommended in Islamic law that during menstruation, women sit on their prayer mats and engage in remembrance (dhikr), so they do not become lax in their worship during times of purity.
Quranic Sciences
Quranic sciences should be derived directly from the Quran itself, which is the most excellent and supreme book.
The Quran and the Pursuit of Knowledge
The Quran encompasses everything. It is the best source for acquiring empirical knowledge and gaining financial power through the transfer of technologies derived from it, though we do not fully utilise it.
The Beneficial Breeze of the Quran
The Quran is like a breeze that benefits everyone. Those who are awake derive great benefit from this divine breeze, and even those who are asleep, although not aware, still receive its refreshing and delightful effects.
The Personality of the Quran
The Quran possesses a real, true personality, which we observe in the form of revelation and the book itself. The sacred book we hold is merely the identity or map of this divine and spiritual personality.
The Quran is like the infallible Imam, and it “visits” the reader. The Quran is the “greater weight” (Thaqalayn), and the infallibles gained their foundational knowledge through it. Therefore, they regarded the Quran as the standard for the validity of narrations and sought to measure the Hadiths by it.
The Quran is the repository of all knowledge, and every discipline should begin with it, even the best lexicon is found within the Quran itself.
The greatest mistake is to compare the Quran to other books, as such comparisons are as futile as comparing God to the phenomena of existence.
The Quran is not a scientific book, but it is “the book of knowledge” – a book rich in layers and depth, with no end to its depths. It is not merely an educational book or a textbook; rather, it is a book that leads humanity to closeness to God, guiding and transforming the individual. Moreover, the Quran, in addition to being a guide, also misleads and leads astray those who are unjust, fulfilling both functions equally.
The Quran is a reality in the world, possessing its own identity, and the reader understands who is calling them and with what intent, and they are met according to their own motivations.
Clear and Ambiguous Verses
None of the verses of the Quran are ambiguous for the person with insight; all of its verses are clear. Anyone who doubts the meaning of a verse has weak eyesight and lacks knowledge. For the awliya’ (friends) of God, there is no ambiguous verse in the Quran.
The Recitation of the Quran
The recitation of the Quran follows certain rules and etiquettes. It is not simply a matter of reciting it continuously without understanding. Reciting certain verses of the Quran, especially verses of punishment, is akin to entering a dry and scorching desert, and stopping to repeat them continuously may harm the individual, leading to excessive thirst and burning of the skin. On the other hand, there are verses that speak of God’s blessings and paradise, and reciting them brings joy and comfort, like entering a lush, peaceful forest.
The verse “(Indeed, you and those whom you worship other than Allah are the fuel of Hell)” [39] implies that those who go to Hell are not those who worship idols in a literal or external sense, but those whose mental concepts are in the form of shirk (polytheism). According to this interpretation, those who believe in the trinity or even consider Prophet Jesus (peace be upon him) as God, their idol is their own mental construct, and it is not the Prophet himself that they worship. Shirk does not exist in the external world; it is the individual’s soul that becomes polluted by associating a partner with Allah in their thoughts and imaginations. In contrast, a true mystic is someone who aligns his thoughts and mind with the reality of existence, attaining the oneness that flows through it.
Shirk, in fact, is a twofold injustice. Not only does it violate the sanctity of Allah, but it elevates a weak entity to the status of Allah’s divinity, which is an immense injustice. It is like a son telling his father that he is not his father, thereby breaking the respect due to him. In addition to this, the individual harms themselves by losing the true God and instead making their false perception of God their object of worship. Real shirk cannot manifest in the external world; it is a product of the individual’s erroneous belief.
Shirk has a very broad scope, and any form of perceived independence or self-sufficiency is shirk. For instance, a child who refuses to visit their poor father because of his poverty is committing shirk, just as much as a child who visits their father only because of his wealth.
Similarly, fears, hypocrisy, pretension, showing off, and excessive concern for reputation are all branches of shirk.
In fact, the most important objective a person should have in this world is to minimize the amount of shirk in their life and ultimately achieve the state of tawhid (oneness with Allah), as Allah says: “(And they were not commanded except to worship one God, there is no deity except Him. Glory be to Him above what they associate)” [40]. Worship is true servitude, and servitude exists only in being bound to Allah and being freed from all that is other than Him.
The Fountain of (Shakk – Doubt)
Doubt can be of two kinds: luminous doubt and dark doubt. Luminous doubt serves as a basis for reflection and can even appear in prophets, as it did with Prophet Ibrahim (peace be upon him) when he asked, “(My Lord, show me how You give life to the dead).” Allah responded, “Did you not believe?” He replied, “Yes, but to reassure my heart” [41]. If someone dies with luminous doubt, their case is like a tree that has withered but can be revived in the afterlife.
Dark doubt arises from a lack of intellectual power or subtle discernment, and it can lead a person to apostasy. It comes from several factors, such as consuming unlawful food or indulging in sin and corruption. Unlawful food has such a strong effect in this regard that it can even prevent scientific discoveries, pushing individuals towards disbelief.
The Fountain of (Tazkiyah – Purification from Shirk)
Before performing any worship, one must first cleanse themselves of impurity, just as one washes their hands before eating to avoid contaminating their food. Knowledge works in a similar manner: one must remove shirk from their heart so that it does not taint their worship. Otherwise, the worship itself becomes corrupted and leads the person astray, distancing them from the truth. It should be noted that the purification from shirk precedes worship in rank, but not in time.
The Fountain of (Shirk and Its Absence)
Tawhid does not require proof or justification. What needs to be proven is shirk, which does not exist in reality; it is merely a mental construct. Moreover, a true knower must always be superior to that which is known. There is nothing more evident than Allah Himself, and the Qur’an does not seek to prove the existence of the divine but speaks of His attributes. The essence of Allah cannot be proven; rather, it is through presence and proximity that one can come to know Him.
Thus, true knowledge of Allah requires belief, not evidence. Many people claim to have evidence of the existence of Allah but lack true faith. The sign of faith is the ability to resist sin when one is able to commit it; otherwise, their reasoning and evidence are in vain, for they have not reached belief.
It is worth noting that, just as even the most experienced driver may still face the risk of an accident, a religious scholar, after many years of study, may also fall prey to doubt or sin. Thus, constant vigilance and repentance are necessary, lest a lifetime of knowledge and worship be undone by a single moment of disbelief or doubt.
The Fountain of (Kufr – Disbelief) and Repeated Sin
When sin becomes a habit, even if it is committed gradually, it corrupts the soul and leads a person to the point where they may even deny Allah and His Messenger. Such a person may die in a state of disbelief, having rejected the truth.
The Fountain of (Noble Sin)
Allah mentions in the Qur’an that some sins are converted into good deeds: “(Those are the ones whom Allah will replace their evil deeds with good deeds, and Allah is Most Forgiving, Most Merciful)” [42]. These are individuals who, despite knowing their sin, attribute it to their weakness and not to defying Allah. Such individuals do not lose sight of Allah even when they sin and do not deny His sovereignty.
The Fountain of (Sin and Longevity)
If a bee stings a person, it dies, but sometimes a human being may harm another with their words or actions, and Allah does not show mercy. Instead of shortening the offender’s life as a punishment, He may prolong it, allowing the person to commit more sins, as stated in the Qur’an: “(And let not those who disbelieve think that We give them a favor when We delay their punishment. We are only giving them more time so they can increase in sin, and they will have a humiliating punishment)” [43].
The Fountain of (Forgiveness of Sins)
Religious authorities in Christianity may claim to forgive the sins of others for a fee, while some other groups also believe that sins are forgiven through the intercession of saints or religious figures. This is exploitation. If someone says that they will sin but their sins will be forgiven through the intercession of others, they are misguided. Sin and every action taken in the grave is bound to the individual, and every soul will be accountable for their deeds.
The Fountain of (The Final Outcome)
It is said that in gambling, the final move is critical because the last action can change a loser into a winner or vice versa. Every worldly action is similar, and the final breath and intention can determine the outcome of one’s life. One should always pray for a good end, not be proud of one’s actions today, nor despair over one’s mistakes, as even the most grievous and numerous sins are insignificant compared to the greatness and forgiveness of Allah. Despairing of Allah’s mercy is the greatest sin.
The Fountain of (Stages in Acquiring Knowledge)
Knowledge acquisition has stages, and one cannot skip over any stage or disrupt its order. Similarly, one cannot reach a higher understanding of other worlds without understanding this one. Understanding the realm of the Prophets and Imams, even a small portion of it in texts like Tawhid al-Mufaddal, can leave even scientific scholars in awe.
The Fountain of (The World of Dharr)
The world of Dharr is not a material or corporeal realm, but a spiritual pre-existence. It is the realm of primal unity and contains the potential for all creation. It is also a preparatory realm that exists prior to earthly existence and serves as a space for souls to be tested and shaped.
The Fountain of (The Value of the World)
The value of the world is superior to all other realms because it is in this world that a person sows the seeds for their eternal afterlife. No one reaches the afterlife without passing through the world, and whatever they do here has consequences for their future existence.
The Fountain of (Earthly Work and Striving)
A mention of the world, done with sincerity, is worth more than a thousand prayers in the afterlife. A small act of charity done while alive, such as giving a date, is worth more than giving large amounts after death.
The Fountain of ( )
The Emergence and Expansion of Phenomena
The Holy Qur’an states that the heavens are expanding: “And the heaven We constructed with strength, and indeed, We are [its] expander” (Qur’an 51:47). Accordingly, it must be acknowledged that the origin of the universe was initially singular, and the multiplicity and variety of existence did not exist in the beginning. The first created thing appears to be simple in its natural form, and that very thing consists of the elements that make up water: “And Allah created every living creature from water” (Qur’an 24:45).
It took millions of years for the Earth to form from it, and the Qur’an considers the creation of the Earth to span six stages, a period lasting billions of years in which the universe has taken shape and evolved. The term “day” refers to a period of time in this context (Qur’an 7:54). Indeed, the material world, like all other realms, is still in a state of expansion.
Thus, the principle of evolution must be accepted, and it is undeniable, even though humanity is not exempt from this rule. However, this does not mean that human beings are descended from monkeys. Rather, humans are created from water, earth, clay, dry clay, clotted blood, chewed-like substance, loamy earth, a soul extracted from water, and other stages that they have undergone in their evolutionary ascent. The transformation of species is not impossible, although what Darwin says on this matter has been critiqued and its flaws have been elucidated.
The Fountain of ( )
The Similarity of Phenomena
Allah, in a loud voice, declares: “You do not see in the creation of the Most Merciful any inconsistency” (Qur’an 67:3). Believing that one phenomenon differs from another is difficult, but from the perspective of the Divine, there is no difference between any phenomenon. However, this understanding is framed by the consideration that every phenomenon exists in all realms of existence, and yet the material world requires phenomena to have different ranks, some higher and some lower, for it to remain as it is. Consequently, because there is no difference between phenomena, all must humble themselves before Allah, who is independent in essence. Only for Him should the forehead be bowed to the ground, and no one should prostrate before a phenomenon of equal status.
The Fountain of ( )
The Knowledge of Realms with the Same Alphabet
The system of existence is the same across all realms, and the rules governing one realm apply to all realms. If someone understands the rules and principles of one realm, they will have the means to access all realms and their modes of understanding. They can, by understanding this alphabet and these principles, become all-knowing, capable of analyzing everything and becoming the intellect of the universe.
The Fountain of ( )
Collective Action and the Shared System
The verse “You alone we worship, and You alone we ask for help” (Qur’an 1:5) comes in the plural form. A servant does not claim to worship on their own, for no one dares to say to Allah, “I worship You alone.” The use of the plural form in this verse negates individualism and self-centeredness. If one finds any trace of self-centeredness in their worship, they risk falling into polytheism. Also, in this verse, “You alone” precedes “We worship,” because the essence of Allah is exclusive and phenomena are manifestations. First, one must strike the nail, and only then should the garment be hung upon it.
It is important to note that the plural form of both verbs in this verse refers to the coordination of the entire universe in the act of worship and seeking assistance, which reflects the collective system governing the universe. This collective coordination ensures that the acceptance of prayer as an individual act also ensures the acceptance of all acts of worship. No action in the world is accomplished in isolation; rather, all phenomena of existence, from the absolute power of Allah to the earth beneath our feet, the sky above us, the sun, the moon, the breaths of all creatures, distant and nearby galaxies, angels, and jinn—all play a role, whether or not we are aware of it.
The action and impact of each phenomenon is akin to a very small pebble falling into an ocean. Although the effect may not be immediately visible, the precise calculation would reveal that the water level of the ocean rises by the volume of the pebble it displaces, much like a grain of sugar adding sweetness to tea. Therefore, humans should not think of themselves as the sole focus of the universe, as all phenomena cooperate to bring about an action. The collective system of the universe necessitates that their actions be a joint effort, and all are responsible for the work they have done together. There are times when thousands of people and phenomena are involved in a single action. Thus, a person should not despair over a sin, thinking it is solely their fault, nor should they pride themselves on a good deed, as it may be the result of the efforts and purity of others over many years.
Given the collective system of the universe, the use of charms and invocations to protect oneself from the harm of others’ actions is essential. It may be the case that a sin committed centuries ago by someone continues to have consequences in a distant land. Just as Saadi writes in the context of kindness:
“Do good and cast it in the Tigris’ flow,
For the Divine will return it in the desert you know.”
One must not assume that everything works directly; the impact of actions may emerge years later, such as when a tree bears fruit after many years or when a child resembles their ancestor from seven generations ago. Some effects are subtle, much like fingerprints remaining on objects. As a result, identifying the cause may be difficult, although some effects are clearly apparent. For instance, a pregnant woman may look at a neighbor in a manner that causes her child to resemble that neighbor. All phenomena influence one another, and just as the Shari’a commands not to look at the one who does not pray, or to refrain from sitting in a gathering where there is intoxicating drink, it is because of the influence that one phenomenon can have on another. Everyone who thinks about or gazes upon something accepts its atmosphere. Even the color or cleanliness of clothing can affect a person’s thoughts, changing their demeanor, or at times aligning it properly. It is not just the color of clothing; the sky, the earth, and everything within them also play a role in shaping a person, even if they are unaware of it. Therefore, one must always seek refuge in Allah and recite divine invocations such as the four “Qul”s to protect against the harms of jinn and devils.
The multiplicity of the “opposing” and “independence-seeking” is such that appearances neither oppose God nor possess inherent independence. Based on this, there is no philosophical contradiction. Philosophy considers contradiction to exist between two entities that have diametrically opposing ends. White and black are not opposites, for they do not embody the greatest degree of difference; from any white, there can exist an infinitely whiter, just as black is merely the beginning of a spectrum, followed by an infinite range of darkness. There is a relation of philosophical contrast or common discord between white and black, but not a philosophical contradiction. This can be understood as a form of wisdom in the fact that the infallible figures (peace be upon them) prayed even for their enemies and called them to guidance, as they did not perceive philosophical opposition or ultimate contradiction between themselves and their enemies, nor did they attribute a beginning and an end to anything. Thus, anyone is capable of moving from wickedness to goodness, or with the slightest shift or transformation, an unbeliever can become a believer; conversely, some who abstain from eating without ablution in the early stages of their lives may, at the end, engage in actions of impurity without hesitation.
The (Spring) of Prophetic Appearance
The spiritual and luminous station of Amir al-Mu’minin (peace be upon him) is the appearance of the luminosity of the Seal of the Prophets (peace be upon him), and what Amir al-Mu’minin (peace be upon him) stated regarding his luminous essence and the creation of his light is in line with the concept of “the soul is my soul.” Amir al-Mu’minin (peace be upon him) said: “The beginning of existence.” The Prophet Muhammad (peace be upon him) said: “The first thing that Allah created was my light.” Of course, this primacy is not such that it has a second or a beginning that necessarily leads to an end. It is both the first and the last, and “the last thing that Allah created was my light” can also be inferred from this statement. Just as Allah is the first and the last and has no second: (He is the First and the Last, the Manifest and the Hidden) [Quran, Surah Al-Hadid, 57:3]. The “first” in these narrations does not refer to a numerical primacy, but to a relative or positional priority. The Prophet Muhammad (peace be upon him) is the first without a first. In the world, there is no first, for God’s grace comes through manifestation, not through issuance or creation; thus, it has no numerical first, just as it has no numerical last.
Furthermore, some narrations which consider the first creation to be the intellect do not contradict this narration, because they refer to the first created being in the world of divine dominion (Jabroot), not in the order of the creation of light.
The Prophet Muhammad (peace be upon him) pervades all phenomena in existence, and his entire body is considered the world. However, humans differ in their perception of this knowledge. Some people, while in Mecca and Medina, can sense the fragrance of the Prophet Muhammad (peace be upon him), while others, no matter where they are, greet everything with “Peace be upon you, O Messenger of Allah,” but some perceive nothing of this reality.
The (Spring) of the Illiterate Prophet
The term “illiterate” in reference to the Prophet Muhammad (peace be upon him) implies that he was unskilled in reading and writing. However, this claim is not accurate, as the Prophet Muhammad (peace be upon him) was capable of reading and writing, even without formal schooling or teachers. Yet, no one has witnessed him writing or reading anything. The Quran also does not suggest anything beyond this.
The (Spring) of Imamate and Prophethood
Imamate is the extension and elaboration of prophethood, rooted in it, and nurtures it.
The (Spring) of the Twelve Imams in the Holy Quran
The inner meaning of the verse: “Indeed, the number of months with Allah is twelve, in the Book of Allah, the day He created the heavens and the earth” [Quran, Surah At-Tawbah, 9:36] refers to the twelve Imams of the Shia, who, as pure and sacred lights, have been responsible for guiding creation from the inception of creation.
The (Spring) of the Names of Imam Mahdi in the Holy Quran
The completion of the light, as mentioned in the verse “They intend to extinguish the light of Allah with their mouths, but Allah refuses except to complete His light, though the disbelievers may dislike it” [Quran, Surah As-Saff, 61:8], is one of the names of Imam Mahdi (may Allah hasten his reappearance), and it appears once in the Quran as “The Remaining of Allah” in another verse [Quran, Surah Hud, 11:86].
The (Spring) of His Appearance
“Fight them until there is no more fitnah and the religion is for Allah. But if they cease, then there is no hostility except against the wrongdoers” [Quran, Surah Al-Baqarah, 2:193]. The appearance of this verse will occur in the era of Imam Mahdi (may Allah hasten his reappearance) when humanity officially announces that no one can govern the global village or assume its guardianship. However, humanity has not yet become weary of tyranny, and many still claim to bring justice to mankind.
The appearance of Imam Mahdi (may Allah hasten his reappearance) will not happen until all individuals and groups with claims to sovereignty will come to realize that they cannot implement justice, at which point no claimant will remain to say, “We have not been given the opportunity to do so.” At that time, all people and their rulers will unanimously acknowledge that they are incapable of establishing justice in the global village and must await the final savior.
The rule during the occultation of Imam Mahdi (may Allah hasten his reappearance) shifts hands and reaches all groups, just as governance in Iran during the Safavid era was in the hands of the dervishes and Sufis, who sought to connect with the unseen world through spiritual practices and asceticism. However, this path became distorted. The Qajar and Pahlavi eras saw the rule pass to those influenced by the West, and today, religious scholars hold power, testing their endurance.
The (Spring) of the Noble Nation
The government of Imam Mahdi (may Allah hasten his reappearance) will be one in which Muslims are honored and hypocrites are humiliated. It will be a government characterized by generosity, as he says, “O Allah, we desire a generous state through which You honor Islam and its people and humiliate hypocrisy and its people.” A society in which hypocrisy is rampant and where no one speaks freely and honorably is a degraded society, and its government is base. It cannot treat its people generously or let them live in dignity and freedom.
Infallibility as a Divine Mercy
Infallibility is a special mercy of God and a divine gift, much like beauty, which may be rare in a particular country, for beauty is not merely in skin colour or height, but in the proportion of one’s physique, regardless of height or colour.
Infallibility is a bestowed grace, and depending on the intensity and weakness, each person has a share of it. Some people exhibit it only in their outward actions, maintaining modesty in public, yet abandon it in private. Others possess such profound insight and certainty that whether in public or private, they maintain their modesty.
An infallible person has knowledge of God, and it is this knowledge that draws them to the prayer mat, igniting within them the fire of love and affection. In contrast, those who lack such knowledge pray out of fear of hell or the desire for heaven, only occasionally going to prostration. Hence, the degree of infallibility corresponds to one’s knowledge of God.
It is important to note that there is a significant gap between rhetorical infallibility and legal justice. The difference between virtue and corruption is just one step: a single wrongful act can cause a just person to become corrupt. Just as seawater remains pure even if thousands of dogs fall into it, a small amount of water removed from a pool makes it impure. The infallibility of a person can be likened to the sea water and the water in a pool, though such a comparison is far from perfect.
Earthly and Celestial Mysticism
Mystics can be either earthly or celestial. An individual such as Khidr (peace be upon him) is considered one of the earthly saints, renowned by Moses (peace be upon him). Others, however, are celestial, not concerned with worldly matters but ascending to the heavens. Their ascension is so profound that without a phrase like “Kalimini Ya Humaira” or a melody of “There is no god but God, truly, truly, there is no god but God in servitude and humility,” they would remain entranced and would not return.
The Spirit as a Divine Messenger
The Qur’an says: “And I breathed into him of My Spirit” (Qur’an 15:29). The spirit mentioned in this verse refers to an angel who is known as the ‘Spirit,’ and is mentioned in Surah Al-Qadr as: “The angels and the Spirit descend therein by God’s permission” (Qur’an 97:4). God Himself does not possess a spirit; rather, the spirit is a divine messenger.
The Proliferation of Angels
Angels do not reproduce in the way humans do, yet they are not sterile. Their proliferation occurs through a process of emanation, meaning that at every moment, new angels come into being. The multitude of angels is due to the vast variety of tasks in the universe, each angel assigned to specific duties. Were only one angel needed for an army, it would suffice, as each angel has the capacity to perform numerous tasks.
The Divine Throne (Arsh)
The throne refers to a seat or a chair upon which someone sits. It is said that the hearts of God’s saints serve as the throne of God: “The heart of the believer is the throne of the Merciful.”
The Concept of Essential Creation (Huduth Dhati)
Creation and origination refer to an event that occurs from non-being to being, and there is no such thing as essential creation. For example, paradise and hell are real but remain imperceptible to us in this world. If we transition to a higher realm, we will perceive them there as well.
The Nature of Phenomena
The nature of all phenomena can be understood in three aspects: material, natural, and real. Worship and knowledge of phenomena relate to their real nature, while the effects belong to the natural aspect, and matter is known through empirical science. The knowledge of the real and the worship of it, like prostration, remains largely unrecognised by humankind. Eventually, there will come a time when humans will understand both the physical and metaphysical aspects of the world.
The Absence of Pure Evil
In the world, there exists pure goodness, which is God, but pure evil does not exist. Evil is a relative concept. Satan, for instance, is not pure evil; it serves to advance many purposes. It becomes a force for good for those who do not follow it, as it can lead to their personal growth. Likewise, prophets and sacred scriptures can guide those who follow them, and for those who do not, they can lead to their downfall, not because they intend harm, but due to the individual’s rejection of their guidance. As the Qur’an says: “And it increases the loss of the wrongdoers” (Qur’an 35:39).
Similarly, the venom of a scorpion or the sting of a snake is not pure evil, as it is now used in medical treatments.
The Centre of Existence
The Qur’an says: “Corruption has appeared throughout the land and sea due to what the hands of people have earned” (Qur’an 30:41). The world is a manifestation of humanity. Through their goodness, it becomes better, and through their deprivation, it becomes worse.
The Innate Nature of Humanity
“Every soul is inclined toward what it was created for.” Each person has an inherent nature or disposition that leads them toward their own growth. It is, therefore, essential to discover one’s inherent nature. God has granted each individual certain qualities, bestowed characteristics that distinguish them from others.
One of the most significant of these divine gifts, related to the nature of a person, is being Shi’a. The traditions about the creation of the soul and its divine light support this notion. When the Prophet (peace be upon him) said: “Our Shi’ahs were created from the essence of our clay,” this is not an additional substance but signifies that the Shi’ahs are the reflection and the mirror for the Imams.
Creation and Free Will
Creation is a consequence of the inherent nature, not the origin of compulsion. No one is coerced in their actions; they act according to their inherent nature. Every action is a shared act—nothing is done alone. Both God and all phenomena are participants in every act. Thus, an individual is responsible only for the portion of an act that is within their will, and they will not be judged for what is beyond their control. Therefore, a person who is not born of lawful parents is only responsible to the extent of their own volition, and no more, for otherwise, it would constitute injustice. God does not wrong anyone in the least.
The Date of Birth
The date of birth is known at the time of the child’s birth, when celebrations take place. However, the true date of birth is at the moment of conception, when the sperm meets the egg. Some individuals can even perceive the love of their parents and hear the voices of angels as they descend to create the soul. When they are born, they are so noble that, like the Imam Mahdi (may God hasten his reappearance), they prostrate to God during the end of their fetal development, showing their unique status as beloved servants of God.
The Relationship Between the Soul and Body
The soul of a person, when purified, may foresee the future in dreams. A soul that has attained a state of nobility and grace derives pleasure from the body. Thus, it seeks to protect the body from harm.
Just as God is present in all things, but not in a way that mixes with them, the soul and body are interconnected but not in a way that merges. The body is the vessel through which the soul is manifested. Thus, all physical actions are attributed to the soul that inhabits the body. Even in death, the soul and body remain closely connected for some time. It is said that the soul of the saints prevents their bodies from decaying, as they retain their physical integrity.
The Rationality of Religious Judgments and the Importance of Practical Understanding
The rational judgments of religion should not be scrutinised with philosophical and intellectual precision. For example, individuals who have experienced brain death may logically have the potential to return to life — even after many years — but this is practically impossible. It is extremely rare for someone who has been declared brain dead to return to their original state of life, and therefore, it is not necessary to administer oxygen to such a person. A brain-dead individual is not considered a living human being, and removing oxygen from them cannot be deemed murder. They have entered into a secondary form of life.
The Term “Human” (Bashar)
The term “human” refers to Bashar, derived from the word “Basharah,” meaning the outer skin or surface. It is used to describe humans because their faces are visible, unlike animals that have their fur, hair, or feathers concealed. The human form is distinguished by its exposure and visibility.
The Stability and Strength of Theoretical Wisdom
Humans first think and then act. Any action that lacks prior thought is likely to lead to an unfortunate outcome. The necessity for theoretical wisdom to precede practical wisdom can be compared to a rock climber who first drives a piton into a crack in the rock and attaches a rope, so that they can use it for support during the climb. If the piton is weak, it will inevitably cause the climber to fall. Similarly, theoretical wisdom illuminates the way for action and creates the blueprint for it.
The Value of Thought
You will not remain forever in this world, but the thoughts you have drawn from it will remain with you, even in eternal life. These thoughts will always accompany you.
Human Perception and Greatness
The Qur’an states: “And man was created weak” (Qur’an 4:28). This weakness pertains to human physical capacity, as a person will tremble if they go without food for a day, whereas a camel can survive days without water or food. However, in terms of spirit, man is a representation of the divine essence and is capable of mastering all phenomena, even ascending to other celestial bodies. In other words, it is human perception that contributes to their greatness.
The Difference in Perceptions
Humans possess the strongest perception among all beings. This is why if a human’s head is severed or a vital organ ceases to function, they die quickly, while the roots of a plant — which are essential to its survival — can be severed, and the plant may continue to live for days or even months before it withers.
Consciousness of All Phenomena
All phenomena in existence possess consciousness and understanding, each with a mind appropriate to its nature. Just as the Earth will reach a stage where it is inspired, as stated in the Qur’an: “Because your Lord has inspired it” (Qur’an 99:5).
Ant’s Awareness
The Arabic word for “hair” is sha’r, a term which comes from the fact that hair is very fine. A person who perceives subtle and delicate matters is said to possess awareness. The leader of the ants, upon seeing Solomon’s army, said: “O ants, enter your homes, lest Solomon and his soldiers crush you while they do not perceive” (Qur’an 27:18). The ant described Solomon and his army as being unable to perceive the fine details, such as the tiny ants, which require great attention to notice, especially in an army filled with humans, jinn, and animals.
The Most Distinct Sounds
The Qur’an states: “Indeed, the most disagreeable of sounds is the braying of donkeys” (Qur’an 31:19). The bray of a donkey is loud, harsh, and penetrating. Among animals, the donkey has the loudest and most forceful bray. While this sound is clearly harsh, its quality is not inherently unpleasant. The reason it is described as the “most disagreeable sound” is not due to the pitch or volume of the bray, but because of the lack of knowledge or understanding associated with it. The donkey’s sound is annoying within confined spaces, but in the open air, it can be quite pleasant, much like an echo in a wide-open space. This example underscores the importance of deeper investigation and reflection, rather than accepting superficial readings without thorough understanding.
The Descent as a Process of Knowledge
Descent in non-physical realms does not empty the higher worlds. The process of descent in higher levels is like knowledge transfer in the physical world. Transmitting knowledge does not diminish it but instead refines it, making it clearer and more manifest.
Limited Yet Abundant Knowledge
When the Qur’an states: “And you have not been given of knowledge except a little” (Qur’an 17:85), it refers to knowledge that, in comparison to God’s infinite knowledge, is indeed minimal. However, for a human being, even this small amount of knowledge is vast and powerful, capable of immersing the person in learning.
Mental Distraction
Mental distraction is far worse than external distractions. Upon death, this truth becomes evident. Therefore, it is beneficial for a person to cleanse their soul from mental distractions and to direct their will, as a single word, a glance, or an action could either distance or bring closer the moment of death, and could affect the future of their progeny for centuries to come.
The Mystic’s Second Gaze
The difference between a mystic and an ordinary person lies in perception. A mystic sees, and sees with great precision, while ordinary individuals often fail to grasp many of the issues in their gaze. They are like someone who cannot read — the text on the page appears as mere scribbles, without meaning. In contrast, the mystic reads the text, understands its meaning, and perceives the criticisms and shortcomings, all from a single glance. The mystic always perceives more. They can see the manifestation of actions, whether good or bad, and, if they wish, can foresee the end and return of any individual, perceiving the essence of things as they truly are — unless they choose to turn their gaze away. However, a mystic does not intrude into others’ private matters; someone who does so is a meddler, not a mystic.
Mental and Spiritual Imports in Jurisprudence and Mysticism
Shari’ah states that if an undesirable thought arises in the heart, it is not considered a sin unless it is expressed. However, in mysticism and spiritual practice, once something enters the heart of the seeker, it is as if it has already been spoken. A fleeting suspicion about someone can cause fever in a person’s child or even lead to the death of their family. This is why the most devout and pure-hearted individuals face greater dangers than others.
The Measure in Mystical Vision
Mystical visions are valid only if they do not contradict definitive reasoning or pure religious law, even if a statement that aligns with them cannot always be found. Otherwise, the vision is baseless.
Secrecy of the Mystical Path
The first condition of the spiritual journey is to keep the secret. Some are so weak that if they have a vision in the middle of the night, whether good or bad, they feel compelled to wake up their spouse to share it. True knowledge is not obtained without keeping the secret profoundly.
Struggle with the Inner Enemy
In offensive or defensive jihad, one might evade the external enemy and avoid confrontation, but in the struggle with the self, there is no escape. This battle is the ultimate jihad, as the enemy hides in every form and attacks from every angle, using surprise as its primary tactic. This is why the struggle with the self is known as the “greater jihad,” as it is the most difficult.
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Human Talents
Human talents can be divided into three categories: the first, general talents such as the ability to acquire knowledge, which can manifest in anyone. The second category consists of specific qualities such as poetry and poetic ability, which require a particular disposition and are only found in certain individuals. The third category is that of exceptional talents, such as prophethood, leadership, genius, and magical abilities, which are rarely found in humans.
Generally, religion supports any power or ability that is healthy, as power enables the proper use of divine blessings and the flourishing of talents. Power should not be a means of infringing upon others.
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Deep Growth
After a tree has grown to a certain extent and increased in height, it intensifies its downward growth and root stability. Similarly, human beings follow a historical path of growth, where prophethood—the root of this most cherished creation—strengthens and deepens, maintaining the continuous connection between the earth and the heavens.
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Blessing and Curse
“Blessing” is that which brings inner peace and tranquillity, while anything that brings anxiety, worry, stress, or tension is a “curse”. It is not uncommon for things in our time to be mistaken for blessings when they are actually curses. Blessing, for instance, is akin to food that nourishes the body, while what is expelled is the waste.
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Point and Line
A broken line does not have an independent reality but is a collection of straight lines. Even the original line itself consists of an infinite number of minute points that sit together and appear as a line.
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Gradual Death
Human death is not instantaneous; rather, it begins the moment the sperm is conceived, and continues gradually as the fetus is given a soul. The soul is an essential reality that belongs to the body, and it does not suddenly separate from the body. Instead, like a lamp that gradually runs out of oil, a person gradually dies. Just as a person is born gradually, they also leave the world in stages. The soul is not given or taken from the body all at once; rather, each soul has its unique connection to the body, and the soul gives the body its characteristics. This is why each person has a unique appearance, down to their hair.
With death, the body may separate from the soul, but the soul continues on its journey into the “Barzakh” (the intermediate realm) and “Hereafter”.
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The Barzakh and Imperfect Actions
Someone who corrupts their actions with hypocrisy, selfishness, or immoral traits carries with them into the Barzakh actions that will benefit them little and will take years to amend. They resemble mountaineers who gather their equipment for a trip but later realise their shoes are torn, their backpacks broken, their food is spoiled, and they have no matches to warm their food.
Just as one should not sit and lament over the loss of an item, but should rather act to repair what is broken, the same is true of human deeds in the Barzakh. From today, one should account for their actions to ensure they are prepared for what comes after death.
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The Day of Regret
The Quran refers to the Day of Judgement as the Day of “Tughabun” (mutual loss), where each person will see the truth of their deeds and the impact of their actions, some of which they may regret.
Some believe that when a fetus reaches four months of age, the soul attaches itself to the body. However, the soul arises from within the body itself, and it is the material (body) that generates the immaterial (soul). Matter can become immaterial, and the immaterial can also become material. Just as food can become part of the soul, it can purify or corrupt it. For this reason, Islamic law highly recommends acquiring what is lawful to keep the soul pure.
The body is formed from the specific arrangement of particles, and then the soul attaches itself to it, marking the commencement of life in this world. However, the human body is constantly changing, so that at least every few years, all its particles are replaced with others, such that it seems as though the body is new, even though it is always considered to be the same body because it is linked to the same soul. The question then arises: when it comes to the resurrection, which body will the soul be attached to?
The Holy Qur’an views the resurrection as both spiritual and physical, and it affirms that the same material body will be resurrected. However, the material of the body persists and does not decay as it does in this world, because decay is a contingent property of worldly matter, not an inherent one. The conditions of the world make matter subject to decay, aging, and deterioration. However, if these conditions were to change, matter would manifest new properties, and it could become eternal without undergoing corruption. To help conceptualise this idea, one could think of the weight of a person on Earth, which is significantly less in water or beyond Earth’s atmosphere, even reaching the threshold of weightlessness. Just as weight is not an inherent property of matter and is the result of Earth’s gravitational pull, decay is not an intrinsic property of matter; it is the result of the conditions of the world. Thus, the same matter could persist in the afterlife without decay, because decay and corruption are not essential to matter.
The question of which body the soul will attach to in the afterlife is answered by the fact that the soul will be reunited with the body it last formed. For example, some individuals have elongated faces or large heads, and each person has a body distinct in structure, shaped by their actions. Nonetheless, the body is always material, but it is not merely the same material body that one had, as it has undergone multiple transformations. Rather, it is the type of material body that accompanies the soul in a way that is recognisable. As the Qur’an affirms: “Yes, We are able to restore his fingertips to their former state” (Qur’an, 75:4). This means that the soul will reunite with the body in a manner that retains its recognisability.
In this context, God’s absolute power ensures that He is able to accomplish any task at any time, without waiting or anticipation. When God states that He is able to do something, it means that He will undoubtedly do it. We have explored this idea in detail in the book “The Physical Resurrection,” where we also critically discuss opposing views and objections to this notion.
Final Thoughts
To conclude, we would like to highlight a delicate yet profoundly impactful point from the noble verse mentioned earlier. It pertains to the importance of keeping the conflict between spouses hidden from the children. Arguments between a husband and wife should remain private and should not be visible to the children. Such disputes should be confined to the bedroom and kept away from the children’s view. A child should never witness the quarrels of their parents.
The Importance of Proper Handling of Children
Each age comes with its own set of requirements, and childhood inherently involves mistakes and the process of trial and error for learning. When a child makes a mistake or errs unintentionally, parents should not become upset, for such mistakes are part of a child’s development, and it is not appropriate to expect them to act like adults.
Successful Parenting
Successful upbringing involves removing the inner fears of the child, rather than instilling fear in them.
The Intelligence of Today’s Children
Intelligent individuals do not easily accept others’ words. Today’s children, due to their higher intelligence, do not easily conform to the expectations of their parents or traditions. Unless a good action is justified for them, they do not comply. The intelligence of today’s children, which has freed them from blind acceptance, should be valued. They should be given both freedom and guidance so that they do not feel restricted. Parenting should be open and free. Religious authorities must present religious teachings in a well-reasoned and well-founded manner, and teach them descriptively rather than in an authoritarian manner.
A child who observes their father or mother performing prayers, only to later experience harshness or foul language from them, sees no value in prayer. Instead, they may even mock it. They see a father who has been praying for forty years but cannot control his anger for just four minutes in the service of God.
Disciplining a Child
One of our children had been a little mischievous, and as their mischief escalated, I decided it was necessary to discipline them. Afterward, the child asked me to take them to the park, but I told them there would be no park today. The child told the other children, “Let’s go to the park ourselves,” but none of the other children ever do anything without my permission. After some time, the child complained, “I’m hungry.” I asked why they hadn’t eaten lunch and told them they should have eaten properly and not left anything so that they wouldn’t feel hungry so soon. “Until the evening, there’s nothing to eat,” I added. They replied, “We have everything in the fridge.” I said, “There is everything, but nothing can be eaten now.” The child then asked for yogurt instead of rice, and I told them there was no yogurt either. A child must understand that excessive and unreasonable mischief will result in discipline. In these times, many children are led astray by excessive and misplaced affection from their parents. Parents often give them absolute power in everything, and the child, with their greedy and excessive nature, sees no limits to their desires.
Of course, when a child is hungry and asks their father for food, but the father does not provide it, the discipline is difficult for the father as well. However, the father must endure this discomfort for the sake of proper upbringing. In such cases, it is essential for both the father and mother to be united, as any division between them would make discipline ineffective.
Zero or Hundred!
We must view members of society, as well as our children, as neither entirely good nor entirely bad. People are not just black or white; many are in the grey area. It is not the case that someone with the slightest flaw is entirely bad, nor that someone who is in the right is beyond reproach. They may be right in one area, but this does not render them free from faults in other aspects.
Similarly, parents should not expect their children to be flawless and never commit errors, mistakes, or sins. Parents who themselves, even in adulthood, still fall into sin or tell lies should not subject their children to harsh punishments for the smallest mistakes. Instead, children should be held accountable to the extent of their abilities. Discipline should not only be about punishment; praise and encouragement can sometimes serve as a better tool than discipline.
Ingratitude
There was a person who never spent a single penny on his talented child. Despite having financial means, he never helped anyone. One day, his child was involved in an accident and required medical expenses of nearly thirty million tomans. The money that could have been used to nurture the child’s talent was instead spent on regaining the health of the firstborn. A person who is unwilling to donate even a small amount for a charitable cause will be made to pay much more when misfortune strikes, and that money will not even benefit him.
Reforming Generations
Some people today speak of preventing childbirth, while what is actually needed is population control. Just like seeds and food materials, human generations also require control and reform. Society influences individuals, and quality matters more than quantity. Therefore, we must understand that the pride of the Prophet (peace be upon him) in the Day of Judgment is not about the number of followers, but in the quality of those followers. We must also take into account the Prophet’s teachings on good character and faith and not focus only on numbers.
The Sweetness of Little Girls
Little girls are incredibly sweet and do not pose any trouble for their parents, unlike boys who can be uncontrollable. If two boys are together, they are as disruptive as four boys, and their mischief increases exponentially when paired with another boy.
The Rights of Spouses and the Nation
There is no woman who does not have some element of secrecy, and the less freedom a woman feels, the more secretive she will become. If a man keeps his wife under constant surveillance to uncover her secrets, he has violated her privacy. If the wife becomes aware of this scrutiny, she may begin to hide things from him, thus making herself more likely to engage in wrongdoing.
This principle also applies to the governance of a nation. A government that resorts to authoritarianism and takes away the freedoms of the people is weak. Such governments often have to declare martial law, but strong governments always increase the freedoms of their people, who, in turn, do not resort to hypocrisy or underground activities.
Parental Kindness
The kindness of parents is unparalleled, and in some cases, cannot even be found in God’s nature. If a father and mother have two children, one of whom kills the other, they will not wish to have the second child punished, for they are their children. However, God’s mercy is full of wisdom and justice, and He does not allow any wrong to be done to anyone.
In the realm of mercy and compassion, a mother’s love shines more prominently. She is the glue that holds the family together. Just as a man who loses his wife may struggle to maintain the family unit, a woman who loses her husband will go to great lengths to ensure the safety and wellbeing of her children, even at the expense of her own well-being.
The Role of the Mother in Raising Children
A woman’s womb is like fertile soil, and a man’s sperm is the seed that is planted. The harvest belongs to the sower, even if they are unjust. Most of a child’s traits are inherited from the mother because it is she who nurtures and nourishes the child.
Love and Lust
Lust is the earthly manifestation of love, and every perfect human has complete control over their desires. While lust is a derivative of love, it is not identical to it, and true love transcends lust. A spouse who feels no lasting affection for their partner after intimacy is driven by lust rather than love.
Similarly, a partner who speaks about lustful matters with others outside the home likely has unresolved issues in their own marriage. They are not satisfied with their spouse and seek fulfillment elsewhere. Spouses must understand sexual matters scientifically. However, many Western societies have corrupted the education on sexual matters, while some other societies have become so modest that they remain unaware of these issues, when in reality, modesty and education should coexist without extremism.
In lust, men are more in need of women, just as the Quran describes: “They are a garment for you, and you are a garment for them.” (Quran 2:187). This verse highlights the natural complementarity between men and women, where men have a greater need for women.
Habitual Sin
Some individuals in society seem destined for sin, living off forbidden earnings, and sometimes even resorting to illicit acts when a lawful marriage could suffice.
The Weak and Oppressed
When the Quran speaks of the oppressed, it lists men before women and children, stating: “And the weak among men, women, and children.” (Quran 4:75). The reason for this order is that, generally speaking, if a man is weak in the household, the wife and children also become weak. Conversely, if a man is strong, his family will typically thrive.
The Manifestation of Jealousy
A woman is the embodiment of God’s jealousy and cannot tolerate another woman being with her husband. The narration states that a woman’s jealousy is akin to disbelief, meaning she will never accept sharing her life with another woman.
The Obligation of Wifely Submission
A narration from the Prophet (peace be upon him) explains: “If I were to command anyone to prostrate to another, I would have commanded the wife to prostrate to her husband.” This indicates the high regard and respect that should be given to the husband, not an oppressive or unjust man.
The Creation of Woman
Some argue that a woman is a manifestation of man; however, this is not true. Rather, human beings attain their individuality through either male or female identity, and based on this, they achieve their respective roles in life.
Women’s Responsibilities
A woman is the source of emotions, and as
Islam has deemed “covering” (pushing) obligatory, rather than “hijab” per se. Hijab refers to something external like a curtain or a headscarf, which is separate from the body. Covering refers to the clothing that is attached to the body, which is neither loose nor unrestrained. The covering that meets the Islamic requirement involves concealing the entire body, with the exception of the hands up to the wrists and the face. A variety of designs and colours can be used to meet this requirement, provided they are not vulgar, ostentatious, or inappropriate. These can be in accordance with local traditions, national customs, or ethnic styles.
The fountain of ( )
Necessary divorces
The nature and disposition of the material world is such that some spouses cannot remain together for a lifetime, and it becomes necessary for them to part. This separation can prevent numerous sins, psychological burdens, regrets, and mental health issues. Divorce, which represents a form of transition to create new opportunities for personal growth, is necessary for such individuals and should not be categorically viewed as something negative.
The fountain of ( )
Condition of the tablecloth
The main condition of the tablecloth is not to sit facing the Qibla or to say “Bismillah,” but rather the food must be lawful (halal).
The fountain of ( )
The difference between lawful and pure
The relationship between what is lawful (halal) and pure (tayyib) is one of generality and specificity, meaning that some lawful things are pure, while others may not be, and some pure things are lawful, while others may not be. Some forms of sustenance are neither lawful nor pure. For instance, lawful but not pure sustenance might include money earned through unethical means, such as from the sale of a shroud. Pure but unlawful sustenance may involve money stolen from the shrine of Imam Reza. And sustenance that is neither pure nor lawful could be something like a rug stolen from a poor family. Of course, this distinction is based on societal norms, as in Sharia law, any pure substance is also lawful, carrying an additional superior quality, that of being pure.
The fountain of ( )
Neglecting the obligatory in favour of the recommended
A person who is always concerned with maintaining their reputation among others and provides the simplest food for their spouse and children while offering the best food to their guests is neglecting what is obligatory in favour of what is recommended. This is because the ceremonial aspects of hospitality are not obligatory, while the rights of one’s spouse and children are obligatory.
In life, one must avoid all forms of social pretense, for the individual will live their life within the same society, among the same people. Therefore, they should present themselves as they truly are and not create a false facade before others.
The fountain of ( )
Ways of absorbing food
The digestive system, which is responsible for the digestion and absorption of food, is not limited to the stomach as modern science recognises it. The most important organ for the absorption of food is the eye, followed by the sense of smell, and then the stomach. The eye can “consume” food with its gaze, finding enjoyment even before it is ingested. The Quran also addresses this, emphasizing: “Let the human being consider their food.” (Quran 80:24).
The sense of smell also plays a significant role, just as the stomach is crucial in digestion. If one only relies on the stomach and neglects the visual and olfactory engagement with food, they will waste the food and it will become waste matter.
From a psychological standpoint, when a person ignites a fire to warm themselves, they experience more heat when they look at it, as the sense of sight surpasses all other senses.
The power of sight is so profound that merely looking at someone who is neglecting prayer or committing a sinful act can mentally contaminate a person. Some mental impurities introduced through sight are so severe that they cannot be cleansed except through difficult and painful trials, often likened to spiritual purgatory, which gradually purges the soul over an extended period.
Thus, controlling one’s gaze is necessary, and it must be protected from heedlessness.
The fountain of ( )
The enjoyment of food through appropriate activity
A beautiful verse from the Quran regarding nourishment provides guidance on aligning the quantity and quality of food with daily physical exertion. This verse says: “Eat and drink in comfort for what you have done.” (Quran 56:64). Enjoyment of food and drink is most beneficial and gratifying when it corresponds to one’s physical work; otherwise, it will result in bitterness and physical or mental illness.
Experientially, it is evident that the more a person has worked—whether a laborer working tirelessly or a scholar engaged in research—the more satisfying a simple meal, like bread and cheese, will be. In contrast, a person who is lazy or inactive will never find such satisfaction, even with more luxurious food like kebab.
In terms of spiritual well-being, food earned through one’s own labor is more wholesome, while illicit gains bring only burdens and regrets.
The fountain of ( )
The relationship between the mind and the stomach
When the stomach fills with food, the blood in the body is directed to the digestive system, leaving little for the brain. This weakens the cognitive functions, and the intellectual faculties become dormant. It can be said that the stomach is the ruler over the mind. The type of food one consumes impacts their mental clarity. Therefore, what one eats, when one eats, and with whom one eats, all influence the mind and thought processes.
For instance, if someone suffers from constipation and food lingers in their body longer than necessary, their thoughts will become foul, and their behaviors will mirror this. Likewise, the more a person overindulges, the more likely they are to develop negative thoughts and ill temperament.
The fountain of ( )
Dietary regimen
In philosophy and mysticism, when human anthropology is discussed, a fundamental principle is the idea that humans possess a collective nature. This can be applied in nutrition as well, implying that a person should not restrict themselves to only one type of food. Those who advocate exclusively for a raw food diet or promote vegetarianism to the exclusion of meat fail to recognise this collective nature and risk leading the person to weakness or illness. Humans should consume both raw and cooked foods; although, a predominance of raw food in the diet is beneficial, and fruits should be used for purifying the body.
Citing the example of a sheep’s diet to argue for the superiority of raw foods for humans is misguided, as sheep lick their newborns, consuming all sorts of bacteria and viruses without falling ill. This is in contrast to humans, who are more vulnerable to infection. These differences arise because humans possess a collective nature, while other creatures are more singular in their existence.
The fountain of ( )
The lightness and heaviness of foods
Fruits can be categorized into three types: those that grow underground, those that grow on the surface, and those that grow on trees. Vegetables such as carrots, potatoes, turnips, onions, and beets, which grow underground, tend to be heavier and harder to digest, preventing spiritual ascent. Fruits that grow above the ground, like melons, watermelons, and cucumbers, are lighter. Meanwhile, tree fruits like apples, oranges, walnuts, and cherries are the lightest and most beneficial. The reason for this difference lies in their proximity to the earth and soil, as soil has weight, and this weight affects everything that comes into contact with it.
This earthly heaviness influences the quality of all foods, as illustrated by the Quranic reference: “Everyone upon it perishes” (Quran 55:26).
Imitation (Taqlid)
Imitation is the act of following the fatwa (legal opinion) of a jurist (mujtahid), and as such, imitation is considered to be practical adherence. There is no hierarchy or precedence between imitation and action. What takes precedence over imitation is the knowledge of the ruling, which in itself does not count as imitation.
In the case where there are multiple mujtahids who are all qualified for imitation, one may follow any or all of them. This holds true even if the individual has direct access to a particular mujtahid and regardless of whether they have learnt those issues from any of them or not. This is because learning a specific issue does not constitute imitation; imitation refers solely to practical following and does not include learning or commitment. Moreover, in the case of equivalence, there is no objection to selecting multiple mujtahids for imitation or consulting them simultaneously, provided that no conflict arises in the practical implementation of their rulings.
Imitation from several fair mujtahids is permissible, as long as it does not lead to a contradiction or invalidity of the action performed according to any of their fatwas. If it does not result in invalidation or can be done with precaution, including obligatory precaution, it remains permissible.
Imitation from several fair mujtahids at the same time is permissible, and one may follow different mujtahids for different issues as needed, provided that each possesses the necessary qualifications. It is not necessary to follow a single mujtahid for all issues, whether this is at the beginning of one’s religious duties or thereafter, whether the imitation is initial or not. This holds true because there is no difference between the initial and continuous choice. However, this is the case as long as no contradiction leading to invalidity in action arises. Otherwise, after following the fatwa of a mujtahid, referring to another in the same issue is not permitted, unless superiority of the latter is established with certainty or probability. In such cases, only the superior mujtahid should be followed, and referring to others is not permissible.
Imitation involves practical following of the scholarly achievements of a mujtahid, and this does not lose its validity upon the mujtahid’s death. The unavailability of access to the mujtahid does not hinder the validity of imitation, especially if the deceased mujtahid is acknowledged as the most learned. There is no difference in this regard between relying on the infallible Imams (peace be upon them) and a qualified mujtahid.
If the absence of evidence for the permissibility of initial imitation from a deceased mujtahid (as is common) serves as an argument against it, the general practice supports imitation from the most learned deceased. However, no such practice or certainty exists for imitation from a living but less learned mujtahid. The existence of doubt suffices for dismissing it.
In jurisprudence, one must follow the holder of a fatwa, and even if the fatwa is from a thousand years ago, it still holds validity as long as the scholarly credentials are intact. For example, when Sheikh Ansari issued a fatwa that no contemporary jurist has challenged or amended, it remains valid, and people continue to follow it, even if living jurists present it. However, in new issues for which past jurists have not issued a fatwa, it is clear that one must follow a contemporary, qualified mujtahid.
Initial imitation from a deceased mujtahid is permissible, as is continuing the imitation of a deceased one. This is because the life of a mujtahid is not determined by their physical existence but by their intellectual contributions. As long as their opinions have not been refuted by another qualified mujtahid, their views remain valid, even though the mujtahid is deceased.
Prayer during Working Hours
Offering congregational prayers or individual prayers without congregation during office hours in government institutions is not religiously or logically justifiable if it leads to the disruption of work, waste of time, and disorder in social affairs. This practice becomes an example of performing a religious duty in a manner that contradicts its purpose.
One should not use office hours, which may cause a loss to public welfare, for congregational prayers or individual prayers without congregation. Employees receive their salaries from the public treasury, which belongs to the people, and prayer should not disrupt the society’s order or hinder the proper conduct of business.
Thus, the practice of holding congregational prayers at the start of office hours in government offices does not appear to be an ideal or legitimate approach in line with religious and logical principles.
If such a practice could be carried out without causing problems, it would be desirable, but given the current issues, it is not appropriate within the rich cultural context of Islam, especially since some administrative tasks are halted temporarily before the prayer and do not resume smoothly after it. Furthermore, it inadvertently facilitates misconduct among unworthy employees.
If it is suggested that visitors—who are Muslim—also participate in the congregation at the start of office hours, one must note that early congregational prayer, particularly in an office setting, is not obligatory. Furthermore, individuals with their own tasks should not be left waiting for the employees and officials to complete their prayers. This results in delaying work, wasting time, and creating public concern.
However, in settings like military barracks or other locations where early congregational prayer does not cause significant disruptions or violations of others’ rights, it can be quite suitable. But for government offices, courts, and law enforcement centres, given the current circumstances, it is inappropriate. Ideally, this religious act should be conducted at the last opportunity within office hours to resolve some of these issues. By doing so, people can attend to their work or prayers without causing harm to the administrative workflow. Though this would mean no congregational prayers within offices during working hours, it is better than causing widespread disruptions.
The Fountain of Reason and Love
The rational person always has an ulterior motive and desire in their actions, whereas the lover works without any personal interest or desire and does not incorporate ambition or the achievement of a goal into their actions.
The Fountain of the Harmony Between Belief and Truth
Many beliefs do not hold the value of truth and authenticity. Similarly, many acts of worship are not aligned with sincerity. Numerous divine saints achieved martyrdom with the intention of serving others for the sake of God. One should be like the revered figure, Abd al-Azim, who had the opportunity to meet three infallible Imams, and expressed his beliefs before all three, ensuring that his beliefs were in harmony with the truth. This was why his visit held the same value as that of visiting Imam Hussain.
The Fountain of Union with Knowledge and Reason
It is the scholar who creates knowledge, and it is the wise person who creates reason. In this way, both the scholar and the wise person are united in their actions, as knowledge is the manifestation of the scholar, and reason is the manifestation of the wise person.
The Fountain of One Truth and Multiple Theories
The saying “Each person’s opinion is valid for them” refers to beliefs and perceptions, not to the truth, which is singular. A belief is only valuable when it aligns with reality. For instance, if a metal is discovered under the earth, only the opinion that accurately identifies its nature holds value. The multiplicity of opinions does not make it a multiple substance.
The Fountain of the Termeh Cap and Scientific Criticism
Some scholars, when presenting an issue, hold such firm beliefs in it that they regard any opposition as ignorance and cannot tolerate criticism. This is similar to those who, out of fear, remained silent in the face of the emperor’s new clothes, unable to speak out against the falsehoods, even though they knew the truth.
The Fountain of Disregard for Great Scholars
European countries, with a few individuals like Galileo and Pasteur, are credited with the scientific and industrial progress they enjoy today. However, we had hundreds of scholars who were far greater, such as the late Allama Sha’rani, Allama Ilahi Qumshahi, and Allama Abul Hassan Qazvini, yet we did not appreciate them, and they, too, buried their contributions in the earth.
The Fountain of Private Education
Today’s world does not support collective education; a spiritual mentor must identify the most talented individuals and devote their time exclusively to educating them. Collective education cannot address the inner concerns of individuals or control them.
The Fountain of Skilled Swordsmen
In any conflict, it is important to first understand whether the opposing party is skilled and experienced or merely engaging in chaotic and boastful rhetoric. For example, a conflict with a professional swordsman is safer than one with a boastful fighter. The skilled swordsman strikes in a way that causes only a superficial wound, while the braggart swings aimlessly, causing serious harm. This is similar to those who boast of their knowledge without understanding, obstructing true scholars and experts, and spreading confusion with their baseless claims.
The Fountain of Religious Adornments
Over time, and under the oppression of tyrannical rulers and caliphs, religion has been adorned with numerous extraneous elements. Despite the efforts of religious scholars to preserve it, it has become like a once-beautiful person who has not bathed or worn new clothes for a long time. If they were to bathe and cleanse themselves, they would appear completely different, and people would no longer recognise them. Similarly, when the Mahdi (may Allah hasten his reappearance) appears and clarifies the pure religion of his ancestor, many will falsely claim it to be a new religion, even though it is the same unadulterated religion that has been obscured over time.
The Fountain of Knowledge and Action
Even if someone possesses an ocean of knowledge, only the actions they undertake are accepted, not the sheer amount of knowledge they hold—unless their knowledge is of a divine nature.
The Fountain of Knowledge and its Effect
Knowledge becomes distinguished from ignorance when it has a practical impact. Only then does the scholar embody the verse: “Are those who know equal to those who do not know?”
The Fountain of the Relationship Between Knowledge and Action
Action can also lead to knowledge. For instance, when someone performs a good deed and grows closer to God, as a reward for their actions, God bestows beneficial knowledge or insight upon them.
Divine knowledge, like everything else, is a manifestation of God. Without knowledge of Him, no one can truly understand anything. The eye sees through the will of God, the ear hears through His will, and the intellect perceives through His will. Everything is only possible through His will.
The Fountain of Inclination Towards Religion
God says in Surah At-Tawbah: “If they had been content with what Allah and His Messenger had given them and had said, ‘Allah is sufficient for us. Allah will give us of His bounty, and so will His Messenger. To Allah is our desire,'” (9:59). This verse is guidance for the religious community, emphasising that it is not necessary to force people into religious observance. Rather, one should cultivate an inclination towards religion in them. If people are drawn to spirituality and see religious scholars as genuine and caring, they will gradually develop a desire for God and religion. If not, they will consciously distance themselves from religious matters.
The Fountain of “Fusus al-Hikam”
Ibn Arabi considers his book, “Fusus al-Hikam,” to be a gift from the Prophet Muhammad. However, this view is not entirely accurate, as while the book contains much truth, it also contains significant errors. It is like an ocean that contains many pearls, but also some dirt. For example, in the chapter on Moses, Ibn Arabi suggests that Pharaoh was a pure soul after his death, forgiven for his past sins, and became a sign for others. This interpretation contradicts the clear teachings of the Qur’an, which states that Pharaoh’s repentance, made at the moment of his destruction, was not accepted by God, as he had previously been a sinner and a corruptor.
The Fountain of the Possessor of Knowledge and Wisdom
If someone borrows a book from a friend the night before an exam, and despite needing it themselves, they give it away, they possess knowledge, but not wisdom. In contrast, if the person gives the book to their friend, even though they themselves need it, they possess both knowledge and wisdom, for their knowledge is not devoid of truth and understanding.
The Fountain of Living Like Others
A religious scholar should live in a manner similar to ordinary people, as the Qur’an says: “We did not send before you any messengers but they ate food and walked in the markets” (25:20). A religious scholar must first be a human being with ordinary human affairs and only then be a scholar, so that they do not become hypocritical or arrogant.
The Fountain of Void Religious Judgments
Islam is always system-oriented, and if the implementation of a ruling jeopardises the overall Islamic system, that ruling is revoked.
The Fountain of Respecting Others’ Boundaries
Just as a baker does not enter another baker’s domain to bake bread, a scholar should not intervene in the affairs of another scholar. Even if a scholar is a jurist and the other is merely a follower, the former should not undermine the latter’s authority in their own domain, as it weakens the position of the scholar in their own city.
The Fountain of Hope in Preaching
A religious scholar should be like a doctor, never causing their patients to lose hope, as hopelessness is akin to death. Just as a doctor does not wish for the death of their patient, a religious scholar should never aim to make people feel hopeless. They must always inspire hope in the grace of God, making them a divine scholar rather than a demonic one.
The Fountain of the Student-Teacher Relationship
Just as a child grows by breastfeeding, a student grows under the guidance of a teacher. The relationship between a teacher and a student should be based on love and affection, not exploitation. In the past, students would serve their teachers with love, viewing this service as a step towards personal growth. A student would dedicate themselves to their teacher, sometimes for twenty years, without any expectation or condition.
The Fountain of the Divine Wisdom in Permissible Matters
Anyone who arbitrarily declares something lawful as unlawful, or exercises caution in a permissible matter without sound reasoning, inadvertently assists society in moving towards the unlawful. By closing the door to what is lawful, many doors to the unlawful are opened. Moreover, if an action that is lawful is treated as a sin, the perception of sin becomes distorted, and its prohibition loses its meaning.
The Fountain of Excessive Preaching
Excessive preaching can lead to a hardened heart. Therefore, if someone intends to advise another, it is better to be like a spring that is focused on its own flow, benefiting others without forcing it upon them.
The Fountain of the Deficiency of Perfection
If a person has the ability to be angry, they possess a certain quality of perfection. However, if they direct their anger towards others unjustly, it becomes undesirable, and this is the presence of Satan within them.
The Fountain of Advisory Rulings
All Islamic rulings are advisory, guiding people towards their inherent nature and assisting them in recognising it. However, the unrefined intellect of a person who has not been properly educated or whose reasoning is not properly illuminated cannot select the correct form of worship without the guidance of the prophets. Once they recognise the reason, they acknowledge its truth.
The Fountain of the Success of the Prophets’ Mission
The ultimate goal of the Prophets is to lead humanity to its purpose through wisdom and guidance, which facilitates the flourishing of human potential and the realisation of their divine purpose.
The Fountain of Divine Commands
Divine commands have different levels, and attention must be paid to these levels when implementing them. One must not confuse or overlook which command is appropriate for which stage or issue. Just as these levels were considered when the commands were revealed, some laws gradually became ingrained within the Islamic society.
Failure to observe the levels of commands can be seen in some reactions and objections. For example, some misdeeds are considered major sins, so severe that they can lead to several other sins, yet they are overlooked, while attention is focused on smaller issues. Poverty, which has been said to be nearly equal to disbelief (“al-faqr kad an yakun kufran”), is not regarded as a major transgression, while a woman exposing even a few strands of hair is treated as a serious crime.
The Fountain of Jihad
We do not consider pre-emptive jihad during the occultation of the infallible to be forbidden. The narrations that speak of prohibiting pre-emptive jihad are not intended to convey a ruling but rather to predict the future. These narrations reveal that the conditions and circumstances for pre-emptive jihad will not be present during the occultation. Muslims will not have the military strength or resources until the global uprising of Imam Mahdi (may Allah hasten his appearance), and any attempt at pre-emptive war will end in defeat.
It is important to note that the Islamic Revolution of Iran was not an act of pre-emptive jihad; rather, it was a defensive struggle against the injustices, oppression, and violations perpetrated by the corrupt monarchical system. The brave and pious people of Iran sacrificed countless lives for their victory, a victory made possible only through the divine leadership and guidance of Imam Khomeini.
The Fountain of the Scholar and the People
A scholar or clergyman should be like a fish in water, engaged with the people. If a scholar distances himself from the people and does not interact with them, he is doomed to failure.
The Fountain of Knowledgeable Scholars
In the verse (Allah bears witness that there is no god but He, and the angels and those endowed with knowledge stand firm in justice), the phrase “those endowed with knowledge” differs significantly from the term “scholar.” A person of true knowledge is one from whom knowledge flows like a fresh spring, requiring no instruction, unlike the scholar who acquires knowledge through the teachings of others, akin to a dry well that requires water to be poured in, unable to produce knowledge independently, and prone to contamination.
The Fountain of Apostasy among Early Muslims
It is said that after the Prophet (peace be upon him), all the Muslims apostatized, except for three, five, or seven people. One must remember that this period was one of raising hands to acknowledge the leaders, and raising their hands did not mean declaring others as infidels. Denial of a fundamental aspect of the religion only constitutes apostasy when it leads to denial of God or the Prophet (peace be upon him). Denial of a non-essential part of the faith does not necessarily result in apostasy, provided that it does not lead to such denial. Apostasy is marked by rejection of God or the Prophet.
In this context, an action is not inherently apostatic; only actions that lead to the denial of a fundamental aspect of the faith, and ultimately to the denial of God or the Prophet, constitute apostasy. For example, the refusal of Satan to bow to Adam is a clear example of this.
It is essential to understand that anyone who internally rejects religious symbols, such as the Qur’an, mosques, or religious scholars, and harbors hidden disbelief, faces dire consequences.
The Fountain of Misuse of Public Funds
Sheikh Saduq narrates a story about the punishment of hypocrisy, stating that the hypocrite on the Day of Judgment will be called by four names: “O Kafir! O Fajir! O Ghadr! O Khasir!” These people are not ordinary individuals but those whose deceit extends to the core, deceiving both God and the believers.
In this context, individuals who outwardly avoid using public funds for personal gain, yet secretly embezzle billions, are the ones described by this narration. They fool themselves into thinking they are not exposed.
The Fountain of Ownership over Wealth
A principle in Islamic jurisprudence states that “people have authority over their wealth.” However, this authority is not without limits. If someone spends their wealth on irrational purposes, they lose the right to control it, and a righteous ruler may intervene to reclaim it. Similarly, those who suddenly acquire vast fortunes may be questioned by the state about the source of their wealth to prevent economic corruption and ensure that the wealth of the impoverished does not fall into the hands of the dishonest and the rich.
The Fountain of Apostasy Rulings
An apostate who was born Muslim and chooses disbelief, and insists on it, is given a ruling of death, with severe consequences including separation from their spouse, confiscation of their wealth, and ultimately their execution. These stringent measures are in place to protect the integrity of faith, ensuring that the religion is not seen as a mere transient phase.
Apostasy is a serious matter in Islam, particularly when it is publicly declared, similar to the actions of the early People of the Book who, upon the early revelation of Islam, attempted to undermine the new faith by pretending to convert, only to recant later.
Thus, apostasy is not a minor issue in Islam; it is treated with great seriousness, and its punishment serves to protect the faith from being diluted by those who enter and exit at will.
The Fountain of Weakness of Religious Leaders and Complaints of Oppressors
Religious rulings are only effective when they are delivered to individuals who have reached maturity and awareness. Many oppressors on the Day of Judgment will complain that the religious leaders failed to deliver the divine rulings to them, leaving them misguided.
The Fountain of Anxiety in Implementing Punishments
Divine punishments must retain their dignity and must be implemented sparingly, so that they serve as a deterrent rather than a regular practice. If they become commonplace, their importance in society will diminish.
Islamic prisons, as part of the justice system, should serve as a necessary deterrent, but they should not consume excessive resources. The punishment of imprisonment is intended to instill fear in wrongdoers, not to turn prisons into hotels for the affluent or for those who commit minor offenses.
Likewise, those tasked with enforcing these punishments should be individuals who act with justice and compassion, so that the punishment serves its intended purpose of reformation rather than retribution.
Islamic punishments should not be applied disproportionately to the poor, while the wealthy and powerful escape their due punishment. The application of these punishments must be balanced with efforts to eradicate poverty and ensure social welfare, including access to employment, housing, and marriage, in order to minimize the need for harsh punishments.
A Single Judgment for All
The Holy Qur’an states: (He who kills a soul without justification or corruption on the earth is as if he has killed all of mankind, and he who saves a life is as if he has saved all of mankind) [152]. In philosophy, there is a principle which states: “The rule for similar cases, in what is permissible and what is not, is the same.” One who kills a person shows no mercy and could potentially kill everyone, while one who disregards the sanctity of a single individual is capable of violating the sanctity of anyone. Conversely, one who respects the dignity of one person is likely to respect the dignity of all others.
The Battle Against Slavery
Prisoners of war, in every religion, were traditionally used as slaves or concubines, and their children were not considered free. Islam initially accepted this institution, but with great subtlety, it took steps to root out the system of slavery from Muslim societies. Islam made the emancipation of slaves an atonement for many sins and encouraged it, so that all individuals might return to the natural freedom granted by God.
The Necessity for Judges to Not Be Mujtahids
In a religious government, a judge must be knowledgeable about the legal rulings that are the standard for governance, and in such a government, the position of a judge cannot be given to someone who has reached the level of ijtihad (independent legal reasoning). This is because a mujtahid follows only his own legal opinions, and in cases of legal disagreement, there is no clear criterion or solution to resolve such disputes. This can create obstacles and complications in the functioning of a religious government.
Aggressive Gaze
Aggression towards others takes many forms and is not limited to physical assault, verbal abuse, or unjustly taking another’s property. It includes actions such as peering into someone’s home or leering at them. A persistent gaze, when repeated and continuous, can be considered a form of aggression.
The Legitimacy of Oaths
If dishonesty and disrespect for boundaries become commonplace in society, a judge cannot accept an oath as a legitimate piece of evidence for proving claims. Instead, evidence should be established through scientific methods and up-to-date approaches.
Incongruent Behaviours
Anything that is unconventional or out of the ordinary may indicate a problem with the individual. This can be observed in one’s manner of walking, choice of clothing, beard or hairstyle, and in general, in their personal style and trends.
Justice as Placing Everything in Its Proper Place
Justice is the act of placing things where they belong and proceeding according to their natural course. Hence, any action that deviates from the natural order and disrupts the well-being of anything can be considered as injustice. One example of injustice is when individuals do not use their natural abilities in the right place. For instance, a young man riding a motorbike recklessly through the streets might appear irresponsible and wild, but in reality, by performing such stunts, he reveals his hidden talents and capabilities. He is indirectly saying, “Put me to use, employ me,” and the solution to this injustice is not to confiscate his bike or revoke his licence, but rather to channel his skills into one of the branches of the military. Instead of leading him towards recklessness and danger, he can be developed into a skilled and service-oriented individual. This would honour meritocracy, which goes beyond simply labelling actions as good or bad.
Meaningless Work
Some people engage in work that serves no practical purpose. Similarly, some forms of knowledge exist solely as mental constructs, without any tangible utility. For instance, some people write the Qur’an on oversized scrolls of wood and paper, such that it can only be transported by a lorry, and can only be viewed in a museum. Others write it in such small script that it is virtually unreadable. These actions, which serve no purpose, waste valuable time and resources.
In the realm of thought, an idea is only valid if it is actionable and can be practically applied in the contemporary world; otherwise, it remains mere superstition or ornamentation.
The Natural Path of the Straight Way
Following the shortest and most direct path is the natural instinct of every creature. As Avicenna (Ibn Sina) states, if a donkey is placed in one corner of a rectangular space with food placed at the opposite corner along the diagonal, the donkey will take the diagonal path to reach the food, rather than following the sides of the rectangle. Although this is an obvious principle even from the perspective of an animal, Avicenna provides a logical argument for it, affirming that a philosopher is one who has a reason to accept any assertion; otherwise, they lack intellectual precision.
Attachment to God
If a person places their trust solely in God during times of difficulty, they will never be overwhelmed by despair or hopelessness. One who becomes despondent during life’s challenges either has weak faith in the Almighty or lacks a logical justification for their faith. On the other hand, a true believer will never succumb to the adversities of life.
In times of trouble or when pursuing desires, if a person turns to God instead of to other human beings, they will find refuge more quickly, and their desires will be fulfilled more effectively. If one pleads to God with the same fervour as they do to His creatures, they will receive a swifter and better response. If one directs as much attention to God as they do to His creations, they will achieve their desired outcomes more efficiently.
The creatures of God cannot be without limitations, and eventually, even their patience and forbearance will reach their limit. Only the Almighty, however, is capable of enduring all shortcomings and imperfections, and only He can always offer the hope of forgiveness. Everyone else, no matter who they are, will eventually reach a point where they can no longer forgive or extend grace. It is only God’s infinite mercy that provides a constant opportunity for forgiveness in every circumstance.
Therefore, instead of placing one’s focus on the created, one must direct their attention to the Creator. In every situation, one should turn to God, ensuring that their heart remains dedicated to Him alone. Only in this way can one avoid despair and see the hand of God in all matters.
Ineffective Management
In an Islamic society, if a manager or leader is ineffective and does not resign from their position, or accepts a responsibility they know they are not fit for, they lose their sense of justice and are, in effect, disqualified from their role without needing to resign or be dismissed.
The Blessing of Forgetfulness
The veil of forgetfulness is a blessing that helps a person avoid carrying the sorrow of past misfortunes and instead focus on the hope and potential of the future. It is this forgetfulness that provides relief in times of hardship and drives individuals to work towards a better future.
Drawing from the Past to Move Toward the Future
Everything in existence, whether in the physical or spiritual realm, progresses from less to more, from imperfection to perfection, and from lower to higher. Similarly, humans always strive toward their own perfection. They first build their initial level of excellence and then move toward the next level. This can be likened to a worker in an electricity company who, when needing to climb a utility pole, uses a lower rung to lift himself up to the next one.
Every human follows this pattern in their journey towards self-perfection, using their past experiences to help them reach their future goals, always striving to reach higher levels of accomplishment. This principle applies to all realms, whether in politics, economics, religion, or any other field.
The Path to Perfection: Empathy with the Sufferers
Is it possible for an individual to grow and elevate themselves from the lower levels of earthly existence to the higher stages of being, to the point where they can understand the suffering of all humanity, even if they have not personally experienced those struggles? Can one, like a doctor who understands a patient’s pain, empathise with the pain of others despite not having experienced it themselves? Such an individual feels the anguish of poverty, even though they themselves may not be poor, and understands the suffering of orphans, even though they may not have lost a parent.
When one attains this level of understanding, they can recognise the suffering of all individuals – from the wealthy to the poor, from the healthy to the sick, and from the educated to the uneducated. This allows them to truly embody the human condition and to act in ways that benefit all of society.
Erroneous Specialisation
A rule or scientific principle is only valid when it is universally applicable and free from exceptions. Any specialisation that introduces exceptions to a rule undermines its credibility and accuracy.
Harmless and Peaceful Knowledge
Knowledge and understanding are free from dangers as long as they are grounded in truth and reality, and not based on assumptions or conjecture.
The Difficulty of the Path to Truth
One of the methods of research that can reveal the character of individuals and allow for the study of their psychological profiles is to examine the classification of good and bad individuals. In the Holy Qur’an, good and bad people are mentioned separately. In society and history, individuals who are good or bad can be identified. By understanding this, one can better comprehend the dynamics of the world and the Afterlife, recognising the roles of different individuals in the grand scheme of things. It should be understood that the closer one gets to the truth, the fewer individuals there are who uphold it. As one moves towards truth, the distance from others and the proximity to God increases.
