Passages and Escapes of Society

Ayatollah Nekounam's books

Title: Passages and Escapes of Society
Author: Mohammadreza Nokonam (1327 – Present)
Publisher: Sobh Farda, Islamshahr
Publication Year: 1401 (2022)
ISBN: 978-600-91763-0-4
National Library Code: 4744122
Pages: 246
Price: Reserved for the author

Preface:

In this book, I discuss my direct experiences and observations of the “society” and its people. The strength of this writing lies in its basis of the author’s direct encounters with the society and its people. It is important to note that when I refer to “society” in this book, I do not specifically mean Iranian society but rather a global perspective. Initially, I describe the essence of society, stating that a healthy community is only achievable through a harmonious integration of belief and thought. Without this, what exists is not truly a community, but rather an assembly. It is the shared thinking that makes a group of individuals a society, and even one individual, who has full control and organization of their affairs, can be considered a society in itself.

The necessity of society arises from human beings’ material needs, for in the presence of God, humans have no need for others. It is the material world that compels human beings to rely on each other. A human’s true essence, in the divine realm, does not require others.

One of the key issues discussed is the question of whether a human can live alone, or if humans are inherently social beings. Some argue that solitude is the key to freeing oneself from the defects of humanity, while others believe that solitude is the worst attribute for a person. Both sides provide their reasoning, but it is evident that human beings cannot live in isolation and are naturally social beings. A solitary life, if it were to occur, would only be in certain situations and would still carry its own form of value.

This book is divided into two main sections. The first part discusses the various passages of society and leadership, the conditions required for leadership, and the importance of humility and authority. It also explains the principles of governance and the damages caused by religious governments. The second part addresses societal issues such as oppression, lies, ignorance, and other maladies within backward communities.

Chapter One: Passages in Society

The Identity of Society

There are many views on what constitutes “society.” Some consider geographical boundaries, historical periods, ethnic groups, or traditions as the basis for community formation. However, a comprehensive and clear definition of society would be one where unity is established among a group of individuals living together, regardless of whether this group is small or large.

A healthy society requires a sound integration of belief and thought. Without this, what exists is not a community, but merely an assembly. The unity in thought among individuals, even a small number, can be considered a society, whereas a large group of people who do not share a common understanding cannot be considered a true society. This clarifies that the concept of society does not necessarily depend on geographical boundaries. People scattered across the world can still live in a true society, which is a “religious society.”

The Necessity of Society in the Material World

Social existence is a necessity for addressing human material needs. Without the presence of the divine, human beings would not need others. In the material world, socializing is necessary. Human beings’ essence, however, does not require others outside of the divine presence.

Solitude

A critical issue discussed in relation to human life is the question of solitude. Can a person live alone, or is humanity inherently social? Some argue that solitude frees individuals from human faults, while others see solitude as a negative characteristic. Regardless of the position one holds, the truth remains clear: humans cannot live in isolation. While isolation may have value in certain contexts, it cannot be considered a lasting or complete solution.

The Perfection of Social Life in Transmitting Perfection

A person who is not social has a problem. Social existence is a quality of perfection, and individuals can showcase their perfection to society. Without sharing this perfection, it remains a personal attribute without significant external value.

Being a Member of the People

Being a member of society is not merely about acting like the people but being someone who cares for the people, supports them, and leads them toward progress and development, even if their personal beliefs differ from the majority.

The University of Society

The greatest and highest university, whose lessons are all practical, tangible, and real, is society itself. Society is the university that nurtures all kinds of students, even those who fail in other areas of life.

Human Beings as Creators and Products of Society

All human potential is developed through perception, understanding, and interpretation, and it finds its expression in society. Although human beings create society, they are also products of it. Society shapes human beings, and this relationship forms a logical and harmonious cycle.

Social Classes

Human society can generally be divided into six categories:

Children and youth
Women
Workers and farmers
Employers, military, and law enforcement
Merchants and tradespeople
Students, scholars, and intellectuals
All six of these groups are referred to as the government and the people. Children and adolescents occupy a position within all the five categories, and there is little practical expectation from them at present.
Apart from children and some activities of women, these groups can be seen as the practical supporters of society, whose intellectual backing comes from research centres and scholars within the community.
Workers and rural farmers are the primary foundation of the country’s labour and production. Therefore, efforts should not be spared in strengthening their position, as neglect in this matter can lead to widespread disorder, foster external dependencies, and promote the growth of crime, poverty, and unemployment.
Merchants, craftsmen, and traders must be individuals of high standing in society, and to realise this, certain limitations are necessary. On the other hand, they should not possess excessive freedom, as this would lead to market chaos where some individuals profit the most with the least effort. This group should have specific privileges; for example, they should be known for their honesty, integrity, and reputation, and be free from greed, deceit, and treachery.
Although the number of officials and protectors of the system may not be large, they should be selected from the best segments of society. Moreover, undue influence by them should be strictly prevented, so that the well-being of both the officials and society as a whole is ensured.
Scholars, both scientific and religious, must not only be individuals of merit and nobility within society but also possess complete integrity and competence. Therefore, any negligence in the selection of such individuals is inappropriate, as the degradation of this group leads to the relative degradation of the society. In a healthy society, natural obedience and emulation arise between the government and the people regarding the diverse ideas of scientific and religious scholars. If this emulation does not materialise, the scholars and subsequently the people and government become questioned in terms of their ability to accept the ideas of learned individuals. This can result in both groups becoming entangled in widespread disorder. In such a society, the righteous scholars withdraw from public life, and the unqualified individuals become the leaders of the people, which leads to an escalation of social problems, without any resolution for existing ones.
Women, apart from managing the household and educating their children, should also address their specific social needs, which are unique to them. Women should not rely on men for fulfilling these needs, except in situations where necessity dictates otherwise.
In a healthy society, women should, in addition to fulfilling household needs, also attend to their specific social needs, and men should not be directly involved in female-specific tasks such as upbringing, education, healthcare, and other areas traditionally associated with women. Female teachers should be women, just as female doctors and surgeons should be women. Sellers of women’s goods should be women as well, ensuring that women in society do not rely on men for services specific to them. The growth of women in society depends on this, rather than on populist propaganda or increasing the number of women in administrative or service sectors. In a society where women cannot fulfil their specific needs, overall health is never achieved. A society in which men handle the delivery of women or teach them at higher levels or sell female-oriented goods is not healthy and only fosters corruption and disorder. Thus, it can be stated that, while women have a certain external role, like men, they should also have an intrinsic role, and should not be considered as children or infants.
The young generation, particularly children, require careful and thorough planning to ensure that the primary foundations for societal growth are not weakened or diverted. The future character of the society depends on this. The status of children within the household and their entry into society must be designed in a way that allows for both quantitative and qualitative development, with the full effort and foresight directed toward nurturing them.
Prevention and Selection
One of the significant issues in society that has undergone much change and transformation, and has led to various books and debates on the subject, is the issue of “population control.” Population control, in itself, is a necessity and is neither inherently good nor bad; it can lead to either the decline or improvement of a society. Population is a factor that can contribute to both outcomes: when a society is healthy and balanced and properly utilised, it promotes progress; but if it is unhealthy, unbalanced, or not used correctly, it leads to numerous problems. Therefore, one cannot remain indifferent to population growth, and suitable coordination factors must exist to carefully manage this process.
Initially, preventive measures should be implemented to avoid deficiencies in individuals and reduce the emergence of people with physical, mental, or psychological disabilities, to the extent possible. The presence of such individuals can stagnate societal growth and may cause both immediate and long-term disorders, even potentially leading to the partial or total collapse of society.
There should be proper regulations governing the formation of individuals in society, marriage, and its characteristics. Individuals with issues should face restrictions, and healthy families should be encouraged to contribute to the population’s growth.
Thus, individuals in society are not entirely free to reproduce as they wish; rather, they must be subject to the needs of society. While the individual can influence the creation of offspring, the responsibility for supporting these individuals lies beyond the individual’s control and is managed by society and the system, which must protect the individual. Personal emotions and desires should not lead to the destruction of society.
Even though individuals may reproduce, they cannot carry the entire burden of their problems, and it is society that must bear the weight of these challenges. Hence, society and the system have the authority to limit reproduction among those with contagious diseases, mental stagnation, or physical, psychological, or emotional disabilities, and any deviation from this rule should be considered a crime.
Similarly, systems must grant privileges to healthy families to encourage them to reproduce, so society progresses towards a population of healthy individuals.
Therefore, population control does not mean the cessation of reproduction or an absolute restriction on it. Every society requires reproduction to maintain youthfulness, and it should only focus on promoting the reproduction of healthy individuals. An abundance of healthy individuals is not harmful; however, the proliferation of unhealthy individuals can be detrimental.
A society can only be considered progressive when it has a relatively healthy population and when its reproduction laws are appropriately implemented to limit the growth of unhealthy generations, which is the source of many problems in developing or underdeveloped countries.
Thus, the slogan “Fewer children, better life” does not have a sound scientific basis. A society with unhealthy individuals, even in small numbers, will face difficulties, and when healthy, capable children are abundant, they can contribute positively to the society’s well-being. Therefore, the number of children does not determine the quality of life, but it must be balanced with the resources available to the society.
For a country facing land shortages, an overpopulation would exacerbate the problem, even if its individuals are healthy. The issue of population must be handled carefully, considering the country’s agricultural, economic, and other resources.
In this context, it is important to clarify that population control should not mean the destruction of defective or disabled individuals, nor should it involve the sterilisation of citizens. The creation of healthy individuals is within the control of the individual, but once created, their existence is beyond the individual’s control. Preventative measures should be implemented to regulate reproduction but should not extend to the eradication of individuals.
Population control should not be pursued as a means to reduce numbers arbitrarily. Public laws must be designed to ensure that healthy individuals are encouraged to reproduce while unhealthy individuals face restrictions. Such regulation must be based on the needs of the community and the overall well-being of society.
Countries, including ours, face many challenges due to improper management of population growth. We need to reach a point where our population is sustainable, where the budget for consumption is not excessively high. Although it may be said that developed countries have higher budgets, their budgets primarily focus on providing comfort, whereas ours is consumed by addressing social issues. If prevention measures were properly applied, much of the current budget could be directed toward other productive purposes.
Prevention is a necessary measure for society, provided it is applied within a scientific framework. Preventative actions should focus on emotional and social growth, for example, advising individuals to choose suitable spouses to avoid giving birth to disabled children, which would lead to societal problems.
Individuals must be aware that their actions have social consequences, and they should be responsible to society as a whole. This means that careers, productions, and even marriages should be evaluated in light of their broader social implications. If we address societal problems at the source, we can prevent future issues and avoid societal disruptions caused by personal decisions.
Thus, prevention is the first step toward building a healthy society, and without it, there is no alternative way to resolve the social and health-related issues of the community.
Addressing Diseases and Disabilities through Prevention
If we aim to reduce diseases and disabilities to an appropriate and reasonable level, if we seek to balance the extreme conditions of society and reduce crime and its causes, and if we desire to replace prisons, killings, and torture with centres of joy and well-being, there is no way but prevention and the enhancement of public health. This is because many diseases, disabilities, and the prevalence of corruption, bad temper, deviant behaviours, and crimes have a common root and can be minimised or eradicated through preventive measures.
For the moral health of society, preventive measures must be implemented to ensure that the community enjoys goodness in a reasonable manner and detests evils.
If prevention is implemented in a healthy, scientific, and correct manner, we can speak of the importance of selection and the need to focus on identifying and nurturing talents in all fields. People’s actions should align with their inherent abilities, and essential societal roles across all domains—such as sports, health, science, wisdom, and communication—should be identified. The appropriate individuals should be selected for these roles, and after acquiring a general level of knowledge, everyone should seek a career path suited to their talents.
Moreover, groups within society should be differentiated from one another. For instance, some may excel in sports, others in industry, some in intellectual pursuits, and others in politics, etc.
It is necessary that in all these fields, individuals with exceptional talents are recognised and afforded the benefits that come with their specialisation.
A brilliant philosopher, a skilled artisan, or a distinguished athlete should, upon attaining the necessary qualifications, be granted specific social and economic rights. Just as someone may declare themselves a scientist, an athlete should be able to claim the same title. Similarly, being a scientist should be considered a profession, and being an athlete should be regarded at the highest level of their occupation, offering them distinct advantages. A professional athlete, being a national treasure, should not be forced to work a regular job in addition to their sport. Of course, this might be acceptable on a general level, but it should not be the case for professionals. On the general level, all individuals may be free to hold multiple jobs, although we have argued elsewhere that a healthy and justice-driven society should encourage people to take on a single profession. However, at a specific professional level, it is essential that individuals focus solely on their expertise and not take on multiple roles just to make ends meet. A person with exceptional talent in one field should not be expected to work in another, nor should society expect them to do so. Therefore, a brilliant scientist or professional athlete should enjoy specific rights and benefits, just as any other professional does, to ensure society’s overall growth.
Thus, the principles of “prevention” and “selection” can significantly address the major issues of societies hindered by obstacles to progress, while also eliminating wasteful practices.
Islam: The Only Path to a Healthy Society
If all the political and social groups or various human ideologies, religions, and sects, with their individual distortions, were to manage human society based on their scientific and practical theories, no matter how united they were, they would never be able to establish a healthy and ideal society.
Every approach or plan has its own set of side or primary problems, as is evident from the disarray of the world today. The falsehoods and inaccuracies of the people, especially the leaders, have created much of the world’s disorder. Force and coercion, alongside corruptive factors, have led human societies into various disasters.
The question arises: what must be done? The answer is clear and unequivocal: the only correct and fundamental solution is to turn to “Islam” and save human societies from unnecessary calamities by adhering to the complete and wholesome divine commands of Islam.
Islam is the only true and complete path for human guidance and leadership, capable of leading society in a healthy manner.
With its comprehensive framework that addresses the physical and spiritual well-being of individuals and communities, based on the principle of monotheism, Islam can resolve the problems of human societies in a balanced way. Unlike ideologies that view human beings as merely animalistic, Islam is rooted in the inherent intellect of humans and aims to ensure the well-being of society through an understanding of the divine, religious practice, and intellectual clarity. It guides human communities towards righteousness and truth.
Islam’s design is not neglectful of material aspects but incorporates them into a broader vision of a healthy, holistic society. However, these material elements are just a small part of Islam’s larger, comprehensive plan.
It is important to note that what we refer to as Islam here is not what is commonly seen in many so-called Islamic countries today, as these countries are often mired in personal desires, selfishness, or superficial religious practices. What remains in these countries is not the healthy, complete, scientific vision of Islam. The actual foundation of an Islamic society must begin with the practical implementation of Islamic principles, allowing society to grow and develop in alignment with them.
Spreading the Noble Ideals of Islam in Society
During the time of the oppressive regime, we argued that great civilisation is not a pill that a royal regime forces down the throats of the people; rather, it is the people themselves who must pursue it. Today, under the flag of Islamic governance, it must be said: the lofty ideals of Islam are not something that a government or group imposes on the people. Instead, it is the people themselves who must strive for these ideals, though the true meaning of the people and Islamic ideals often remains unclear amidst conflicting and impractical discourse.
The Rulers of Societies
When studying the history of various societies, it is evident that what has been seen, both in the past and present, is nothing but chaos—individual and collective failures. The various transformations and disruptions have caused widespread ruin. Ignorance, oppression, corruption, debauchery, violations, and countless other evils have tarnished the spirit of humanity.
If a group of people pursue the true good, they often face hardships and sufferings that deplete their strength and resolve.
To free humanity from such chaos, a solution must be found. We propose that people in any society should select a leader with high understanding and insight, someone who is ready to place the interests of the people above their own and chooses subordinates who share this dedication and live like ordinary people—without the self-interest that often leads to corruption.
After rectifying the leadership and administrative management, cultural dynamism must be achieved, with worthy educators among the people, instilling a culture of spirituality from childhood and ensuring that public life is free from power struggles, deceit, and empty slogans. Only when such reforms are carried out can society thrive, free from the corruption and conflicts that plague the current state of the world.
Conditions for Leadership
A wise philosopher or mystic is only qualified for leadership if they possess the necessary skills and understanding, not just theoretical knowledge. A true philosopher is one who creates their own book of wisdom, understanding the world in its entirety and seeing every part of it as part of a greater whole. Likewise, a true mystic understands the inner workings of all things in the world, hearing the cries of the universe and engaging deeply with each part of existence.
True leadership is not simply theoretical knowledge or study from books; it requires practical understanding and wisdom, gained through direct engagement with the world.
A leader must have wisdom, integrity, and the moral qualities needed to serve the people. Leadership is not simply about power or status, and those who seek to lead must do so with humility, a dedication to selflessness, and the ability to understand the needs and struggles of others.
In conclusion, a leader must not only have intellectual knowledge but must also possess moral superiority, honesty, and the virtues required to genuinely guide society toward justice and well-being.

The freedom and independence of a nation depend on the ability of all its individuals to make decisions, and for everyone to be independent and free in all decision-making processes without any restrictions. It is not acceptable for only a few people or specific groups, holding multiple and repeated positions, to govern the society, as this constitutes the worst form of monopoly. A society that is full of talk—yet plagued with deprivation and numerous large and small problems—leaves no room for real discourse, reform, or progress. In such a situation, every person thinks only of themselves, shouting for their own cause. In a society where ignorance, poverty, and corruption are rampant, there is no space for law and religion. Here, realism is non-existent, and selfishness, theft, corruption, and countless other vices dominate. Even religion, in such a setting, only brings disgrace and is met with hostility, especially when religious figures who act in bad faith are in charge, constantly imposing new decrees that act as a club over the people’s heads, with words that are sweet but actions that are harsh, torturous, and unjust. What remains of such a society and people is disbelief and antagonism towards faith. Even if they appear to uphold religious practices, it is merely out of fear for their own interests.

In such a society, where people are destitute, it is ideal for a person to be healthy, aware, free, and intelligent, but not to destroy themselves in the process. Instead, they should quietly sigh in a corner and await their gradual death, as there is no hope for progress, order, or reform. Every sincerity and righteousness is crushed by various forms of oppression. Clearly, such a corrupt society cannot be reformed overnight, just as it was not destroyed in a single day. The effects of despotism, monarchy, tyranny, and feudalism will continue to torment the people for a long time.

Another point to consider in governance is that a society can only thrive when three fundamental principles are prioritised and applied in all aspects of society and people’s lives:

The power to express the truth and provide it clearly to the general public, as well as to specific social groups, should be granted.
A comprehensive outline of the economy, financial backing, and individual and collective forms of economic structures should be established and understood.
Popular support must be ensured in times of need, with people prepared in various aspects, including financial and moral support, so that when wisdom and action are required, they are ready to step in. Propagation of ideas must start from the individual and household level, gradually spreading through various methods, ranging from superficial to deep, experimental, rhetorical, and visual or intellectual proofs, catering to each individual’s specific needs.

Regarding the second pillar, the type of economy and its financial foundation must align with the general consumption patterns of individuals. In addition to the financial stability of the government, people must also have the freedom to engage in cultural production. While society should foster generosity, sacrifice, and charity, it is essential that individuals also have sufficient surplus income. Ultimately, every individual in society should be educated and aware, capable of rising, moving, migrating, and defending against the enemy, such that the community’s ideals take precedence over personal interests. A society that adheres to these three principles at the leadership and grassroots levels will avoid public disorder and remain impervious to large-scale collapse.

Another principle of leadership is respect for the presumption of innocence. This principle must be implemented in practice within society, and both the public and the authorities must adhere to it. Simply enacting laws is not enough; those in power must regard deviations from this principle as grave moral transgressions.

Unnecessary questioning and prying are harmful to both society and the government. While surveillance might provide valuable insights for the authorities and the public, its harmful consequences far outweigh its benefits. Unnecessary inquiries and surveillance are among the worst forms of promoting vice and corruption. Attempting to prove crimes and accuse individuals causes societal destruction. The principle of charity in Islam governs all of these issues. Malicious judgments or hasty, narrow-minded thoughts are among the greatest examples of ignorance and destructiveness in both religion and worldly affairs.

In a society where evil has taken root and among a people who promote corruption, it does not mean that charity should be abandoned. However, it does not imply that we should allow unjust suspicion to thrive. “Charity” and “suspicion” are two sides of “realism.” Ordinary people are less likely to occupy a central position of truth and tend to lean towards either charity or suspicion, with the realistic, pragmatic group being far fewer in comparison.

Realism is not easy to attain, especially in impoverished or distressed societies. Tools and conditions for its practice are rarely found, and few individuals can claim to possess this quality on a large scale. People may, to a limited extent, discern the truth, but it is not feasible for this to become a general practice accessible to all. Realism and truth-seeking require prerequisites and factors that few possess.

What the public can tangibly interact with is charity or suspicion, both of which have advantages and disadvantages. Care must be taken in both directions.

Charity can keep hope alive and encourage friendship and closeness, but its practical application should not be overly abundant. Applying charity towards each individual and in every environment can vary. One should not apply it uniformly, though in its intellectual and doctrinal sense, charity is often futile unless it transcends its boundaries and turns into ignorance, which is undesirable.

On the other hand, suspicion brings despair, coldness, and stagnation, severing relationships and undermining social order, even if it has no practical consequences.

The mental effects of suspicion include deprivation, weakness, and lethargy. The practical consequences of suspicion are far more damaging. When suspicion dominates a society, it leads to disaster and is one of the fastest and most dangerous means of fostering disbelief and societal corruption.

Suspicion can be used as a tool to strip an individual, group, or nation of its identity. Colonial governments, for example, have skillfully exploited this mechanism to divide people and cultures, reaching the very core of their existence, corrupting them from within.

Suspicion and its spread among the people serve the interests of despotic regimes. Suspicion is an internal force that takes root naturally, without the need for external intervention, and it has an immediate impact on people’s perceptions, leading to crime and degradation. Those who live with suspicion and engage in prying will inevitably face a society of tyranny and oppression. Despotism is the result of these two forces—suspicion and prying—though they can also act as catalysts for despotism.

Prying fosters the spread of vice, and the spread of vice in turn leads to greater corruption. People with these qualities are engulfed in moral decay, with no escape from it. The semblance of purity becomes nothing more than a hollow slogan, ridiculed by society.

Other principles to be considered in leadership include justice, selflessness, and punishment, as people in any society fall into three basic categories: those who are noble and deserving, always at the forefront of virtuous actions; those who adhere to justice, fairness, and gratitude, maintaining balance in society; and those who are prone to excess, arrogance, betrayal, deception, and vice, working to destroy social order.

The first group represents the stalwarts who prevent societal decay, while the second group, though perhaps less virtuous, keeps the societal balance intact. The third group, however, must be confronted without leniency, with firm action taken at all levels of society. Whether through strict penalties, exile, or exclusion from the community, these individuals, regardless of their rank or position, should face suitable measures.

Ultimately, a healthy society thrives on “thought,” “research,” “faith,” and “truth.” While diverse opinions must be tolerated, a society free from despotism—characterised by sincerity and transparency—is the only way to resolve issues. A society without research and thought is incapable of addressing its problems, while the absence of faith and truth leads to the degradation of values and practical virtues.

In such a society, even if religion is prominent, it does not hold true value. The dominance of religion in a community where freedom of thought and action is suppressed becomes counterproductive, leading to despotism and the consequent fear, hypocrisy, and superficiality. When freedoms of expression and thought are restricted, the society enters a phase of stagnation and decline.

Such conditions also apply in reverse; if disbelief and atheism prevail, and the freedom to practise and express monotheistic thoughts is restricted, the society also sinks into stagnation.

It can be said that if, during the time of occultation and the turbulent era, a wise and capable sage emerges, following this very belief, they will not engage in any group or sect, nor will they bring themselves to the marketplace of ideologies. They will pass their earthly life on the shores of challenges and ups and downs, maintaining an enigmatic state, where their inner essence remains steadfast even though their outward appearance might be unknown. Such a person does not fall prey to the temptations of this or that, and they manage to navigate the present world while staying unscathed. This individual cannot be overly concerned with evil, as they are rarely non-monotheistic. A wise, monotheistic, and righteous believer can distance themselves from the desires of all, making peace with everything and rejecting only evil, placing their loyalty solely in the Truth, fairness, eternity, and the boundless essence of their being.

Of course, it must be noted that such a person cannot have a straightforward manner of speech; they must intertwine their actions and words with layers of concealment and subtlety. Otherwise, they will face numerous challenges that may cause them to lose their balance.

What should not be overlooked is the inherent difference between this approach and the first one; it should not be assumed that these two paths are the same. The first path involves severance and confusion amidst every group and sect, while this path represents complete and healthy freedom, which requires numerous abilities. The first path is entirely one of vision and selflessness, while this path is one of certainty and choice, with various distinctions within each of its movements. Although one might perceive a resemblance between the two paths, fundamentally, they are separate and distinct from one another.

Concealment of Virtue

In our current society, virtue has more enemies than vice, and the virtuous are more often troubled by hindrances than the wicked. The wicked are numerous, and anyone who does evil is accompanied by someone who, due to similarity, joins them. However, the virtuous are few in number, and even if they possess virtues, the wicked, out of enmity with goodness, will seek to undermine them.

Thus, it is not only the vices that need to be concealed, but more importantly, the virtues must also be shielded, so as not to encounter difficulties from the deviants.

The worthy individuals must, according to reason and intellect, protect their virtues, just as the wicked do, and not present them openly to the public so they are not harmed by the ill-intentioned. This can be seen as a form of “taqiya” (dissimulation) that is supported by religious and legal protection.

Attachment to God

If a person, in times of tribulation and adversity, solely attaches their heart to the Almighty, they will never become disheartened, and despair and deprivation will never engulf them. One who is overcome by the hardships of life either has weak faith in the Divine or lacks faith altogether; otherwise, a true believer would never surrender to the troubles of life.

In times of hardship or when striving for desires, if a person turns only to the Divine and seeks refuge in Him, they will find solace sooner and have their requests granted more swiftly. If one pleads with God as they would with His servants, they will receive a quicker and more complete response. If one focuses on God with as much attention as they give to creation, they will reach their desired perfection more rapidly.

The Necessity of Disassociation and Allegiance

A healthy society is built on the culture and thought of monotheism, combined with loyalty and affection on one side, and a rejection of oppression, arrogance, and corruption on the other. The foundation of public consciousness is established through “tawalla” (love and allegiance to the good) and “tabarra” (disassociation and enmity towards evil). However, love and hatred in this framework are not mere personal preferences, but rather, love leads to the attainment of the Truth through affection. In other words, love and friendship or hatred and enmity are not sufficient on their own. An individual who does not have love will not reach the Truth, and true love is realized when accompanied by disassociation from evil. Disassociation alone is not enough; it is valid only when it stems from enmity and hatred for evil. Thus, being with the enemy while lacking enmity is not disassociation.

A Small Model of Statecraft

A household is a smaller model of a nation. The father, mother, and every other authoritative figure in a household behave in a similar manner to the leaders of a country. They give commands and make promises but fail to act on them, while still expecting others to remain silent and not challenge them. In a city or country, anyone who dares to speak out is labeled a troublemaker and must shed their worldly garments and, with blessings, don the attire of the hereafter.

Relationship Between People and Government

People in relation to governments can be divided into different groups, but here we mention a three-dimensional classification. Some are drawn to the government and become its agents, while others separate themselves and become its enemies or opposers. The third group consists of indifferent individuals.

Those who align with the government rarely seek justice and are primarily motivated by opportunism. This group is not small, and it is a common trait for people to support a government to secure their material comfort. By doing so, they ensure their protection and live free from harm. They are not concerned with spirituality or righteousness. These individuals are numerous in any given environment, and those who prepare themselves for such lives become agents of the government, which, in turn, achieves all its goals through them.

Absolute Power of Rulers

If the rulers possess absolute power, their rivals are eliminated. Thus, for the survival of all rulers, both today and in the future, it is essential that there be some form of limitation, so that the ruler does not think solely of destroying their rival, and this game can continue peacefully for all involved. Islam grants value to the ruler, the judge, and all other officials, empowering them to ensure the smooth functioning of the society under their governance. However, this can only be achieved when the ruler is just and virtuous; otherwise, according to Islam, an unjust ruler is no ruler at all, and the people must be the standard for identifying this.

Acceptance of Governments

The main issue for governments is their legitimacy and public acceptance. Every government tries in its own way to make itself acceptable to society and the people. Those in power use force, those skilled in politics employ political strategies, and those with religious, ethnic, or tribal affiliations will use these methods to gain public acceptance and approval. Achieving this acceptance and legitimacy is considered a fundamental and primary goal, one that takes precedence over all other concerns, even if thousands of other problems arise or countless hardships and losses are endured. One could say that politics is not just a principle but the only principle for achieving power, and that power and influence are the ultimate goals of politics.

The Robbers of Honour; Executioners of the Deprived

If the leaders of the masses were content with their own rights, the masses would never have been dissolute. The small-time, deprived thieves are often executed by the ‘honourable’ robbers.

The Honourable Criminals

Many of the social leaders in the world are true criminals, yet they continue to live with false honour, and the corruption and chaos of the people emanate from this group, although the ignorance and lack of knowledge among the people also contribute to their strengthening.

The Relationship Between Justice and Tyranny

Societies that do not pave the way for justice will inevitably be ruled by tyranny, force, spying, and fear. The foundation of governance in such societies rests upon force, oppression, and autocracy.

The Unified Spirit of Tyranny

Tyranny comes in many forms. However, regardless of its type—whether religious or anti-religious—tyranny stems from the same principles and methods. The only differences lie in the characteristics and conditions of the individuals who enact them.

The Mark of a Society’s Understanding

A society or individual is truly considered to have understanding and awareness when they can discern both the external and internal realities and demonstrate this understanding through their actions.

The Conditions for the Emergence of Personality

In societies dominated by tyranny, slavery, autocracy, colonisation, and other such forces, human beings are so constrained that not only is there no room for personal development, but the boundaries of fairness and justice are also broken, paving the way for numerous deviations and degradation.

Literature: The Bloom of Thought

The thoughts, ideas, and beliefs of a nation are initially infused into the people through its literary culture. Literature itself is composed of two parts: the formal, outward aspect, and the content. It is the content that elevates culture, while the form plays the role of its messenger.

The Temporal and Spatial Characteristics of Societies

Every human society, in every era, possesses certain characteristics that may not be found in other times or places. The features and diversity of peoples and nations are sometimes very clear and accessible—whether good or bad—but at times, they are not as apparent. Many characteristics make sense only in their specific time and place, and this can lead to ignorance and darkness in other contexts.

When considering a society or people, one finds that over time, their conditions have varied. At times, intellectual development has reached its lowest point, and at other times, there has been great harmony, movement, and energy among them. Sometimes, honesty has been abundant, while at other times, deceit and cunning have prevailed. At times, words alone were spoken with little action, and at others, action was at its peak.

The Appropriateness of Speech

In any group, the topics discussed should be relevant to that group. Among scholars, one should speak of knowledge; among ascetics, of piety; and among the masses, one should generally favour silence or speak in broad, abstract terms that promote practical growth, intellectual joy, and spiritual prosperity.

The Transition from Individual Independence to Public Independence

Without individual independence, public independence for a country or nation cannot be achieved. Likewise, without public independence, individual independence is also unattainable. The balance and interdependence of these two are always present, and it is rare for both to be fully realised in any country or nation, even though slogans and claims to the contrary are frequently made.

The Bitterness of Honourable Robbers

All social disarray results from the shortcomings of the powerful. Beyond the fact that their power is gained by weakening others, these powerful individuals also cause many of the shortages that affect the weak. These honourable criminals, who have gained their wealth at the expense of others’ pain and suffering, eventually face nature’s revenge, which turns all their pleasures and comforts bitter.

Criminal Laws and the Necessity of Eliminating Deprivation

In society, the basis of punishment should be grounded in hostility and corruption, not deprivation or need. Individuals should be punished for crimes that are not connected to any need or deprivation. Any punishment should be carried out after addressing the public’s basic needs. First, poverty and hunger must be eradicated, and only then should thieves be punished. Ignorance and lack of knowledge must be eliminated before purity is sought.

In a society filled with shortages, needs, and sickness, if punishment consists solely of force and coercion, it becomes criminal and ignorant. Such a society cannot be governed with just sticks and threats, for such methods will only deepen people’s mistrust of the foundations of religion. In such a society, the impoverished masses must be brought to a level of minimum subsistence, and all public resources should be dedicated to this end. If the state’s resources are insufficient, the wealthy class must be taxed to meet the needs of the poor, rather than using slogans and empty promises.

Prison

In the structure of such societies, professional criminals and true offenders are less frequently punished. Instead, punishment is primarily directed at the weak, the helpless, and the ordinary citizens. Professional criminals often become the heroes of society, admired and even celebrated. Those who fill prisons are mostly the innocent, the downtrodden, and the poor, while the truly notorious criminals rarely end up behind bars.

Prisons, in essence, have become places of torment and education in crime rather than true penitentiaries or institutions for rehabilitation. Those involved in running prisons, after some time, develop a hardened heart and are no longer mentally or emotionally healthy. They lose their humanity and become dehumanised.

Waiting for the Emergence of the Universal Wilayat in Place of Social Justice

The issues faced by the world today are numerous, and the problems of human societies—whether psychological, moral, ideological, or economic—are all too apparent. However, the more critical question, which remains a subject of debate, is whether humanity can resolve these problems with the current trajectory and whether world leaders can truly address these crises.

One might argue that these issues could be resolved through existing measures, but such an outlook is overly optimistic, or rather, naive. The problems of today’s societies are not something that can be easily overcome by continuing along the current path. For the prosperity and advancement of humanity, something new must emerge—a new approach or movement that will give hope for the reconstruction of human society. In simpler terms, the question is whether the current world, with its existing framework, can resolve its issues, or if a new movement or action is required to make significant progress.

In conclusion, it can be said that today’s world needs a new and wholesome plan to bring about solutions and fulfil the well-being of humanity. This plan would necessarily involve public action to eradicate societal evils. However, it should not be assumed that this new solution is simply Islam, as Islam, in its various forms, has been misinterpreted and distorted, leading to confusion. Despite this, the true and untainted face of Islam, particularly in its Shiite manifestation, has always remained clear throughout history.

Priority of Society’s Interests over the Individual

Based on the monotheistic worldview, it can be said that society holds its own specific importance, and while society is made up of individuals, it precedes the individual; because a healthy society is built upon thought and culture. Thus, an individual with sound thought and culture, which form the basis of monotheism, can be seen as a society in themselves. Just as the saints of God form the correct foundation of society, they themselves constitute the society and the nation. In this context, the family is considered a society, just as an individual is part of society. On the other hand, a family or society, regardless of how many individuals it includes, can be detached from sound intellectual and cultural foundations, resulting in a disordered, idolatrous society. Such a society and people are soulless, lacking vitality or purpose, unlike a monotheistic society which has a healthy soul, proper life, and a thriving spirit due to the sound monotheistic foundation and firm cultural base it provides for individuals, families, and societies.

Protection of Secular Laws and Traditions

Secular politicians often speak with utter disregard for human traditions and people’s beliefs, utilizing them for advancing their own satanic agendas. In contrast, only the wisdom and insight of a society can counteract such hypocrisy and deceit.

Religious People vs. Those Who Display False Piety

Religious individuals can be divided into two main groups: one that claims religious affiliation without actually adhering to its teachings, and another, a smaller group, that genuinely follows their religious beliefs. Most Muslims around the world belong to the first group. It is rare for anyone to claim to have no beliefs or affiliations; however, what is important to note is that mere claims are not enough to secure individual happiness; what matters is living according to one’s beliefs, not merely professing them.

We are not concerned here with evaluating the correctness of any particular ideology or belief, but it is essential for a person to make efforts to ensure they are on the right path and following sound principles.

Thus, society can be seen as divided into two broad categories: one that only claims religion but does not practically follow it, and another smaller group that lives by their beliefs with genuine commitment. Generally, most people belong to the first group, while a few belong to the second.

Muslims worldwide, though they generally understand their beliefs well, fail to act on the rules and instructions of their faith, leaving religion stagnant and ineffective. This neglect is not universal but manifests at times in neglecting specific practices or commandments. There are periods when people neglect certain behaviors, like refraining from backbiting, false accusations, or gossiping, allowing vices to spread unchecked.

Even when movement or awakening occurs in society, key religious prohibitions lose their significance, and many people no longer adhere to prohibitions, such as avoiding lies, gossip, and vulgarity. In modern times, major prohibitions in religion have become trivialized, and immoral behaviors like lying and spreading falsehoods have become so widespread that it seems as though they are not even considered sins.

As a result, such behaviors show the extremes of ignorance and folly within society, where actions contrary to religious ethics and moral principles become normalized and widely accepted.

Religious Propagation Methods

The method of religious preaching, guidance, and leading people is one of the most subtle psychological and artistic tasks. This section highlights two examples to illustrate this point:

The first example involves a mother who, upon realizing that her young child is near a well or water, knows that if she makes any noise or sudden move, the child will fall in. In this case, the mother must quietly and gently approach the child without any noise, seizing the opportunity to save the child. This method is similar to how a preacher or guide should approach people—gently, without agitation, in order to effectively guide them toward the truth.

The second example is that of a pigeon hunter who slowly and carefully attracts a pigeon by laying down grain and gradually moving closer to it without disturbing it, so as not to scare the bird away. In the same way, a preacher or guide must approach people with patience and subtlety, understanding that people, like pigeons, are easily frightened by harshness.

In both cases, the essence of preaching and guiding lies in gentleness, patience, and precision, as emphasized in the Quran: “If you had been rough, hard-hearted, they would have scattered from around you.” (3:159).

Overreaction and Excessive Sympathy

A significant issue is that humans, particularly Muslims, are easily swayed by external influences. If others express sorrow or distress, they quickly respond with sympathy, often leading to actions that are disproportionate to the situation. The question then arises: How can we prevent people from falling prey to such emotional manipulation? How can we stop people from being easily swayed by speeches, protests, or deceptive rhetoric?

The key lies in fostering a society that is driven by intellect, discernment, and calm reflection, rather than being easily swayed by emotional appeals or slogans.

The Hypocrisy of Knowledge and Religious Pretense

In many Islamic countries, despite having ample resources and potential, there is often more of a display of knowledge and religion than genuine adherence to these values. These countries have fallen behind in the scientific and intellectual realm, and their culture of thought has become stagnant, trapped in imitation and superficiality. Religious practices have been reduced to mere externalities, with little effort made toward deeper spiritual and intellectual engagement.

This intellectual and spiritual stagnation is the root cause of many of the problems faced by these societies, as people remain trapped in ignorance, unable to move forward or develop true religious understanding.

Implementation of Religious Laws

The implementation of religious laws in society requires preparation, time, and appropriate planning. It is essential to interpret religious laws scientifically and without bias, ensuring that these laws are applied gradually, respecting the society’s readiness and ability to understand and implement them.

Without such preparation and patience, efforts to enforce religious laws will lead to failure and resentment, ultimately causing people to turn away from religion altogether.

Appropriate Understanding of Financial and Cultural Situations

People with the appropriate financial and cultural development are better able to understand and navigate the complexities of life. In contrast, poverty, especially widespread poverty, can be a major barrier to cultural and spiritual growth. For religion to flourish, it must be nurtured in an environment of cultural and intellectual growth.

Tradition and the Advancement of Nations

Humans are inherently inclined toward tradition, and often, their greatest successes and failures come from their adherence to or deviation from these traditions. While traditions can be a source of strength for communities, they can also hold them back if not properly aligned with knowledge and progress. Thus, tradition plays a pivotal role in shaping the destiny of nations, either fostering or hindering their advancement.

The Struggles of Inventors

Those who work tirelessly in scientific and intellectual fields often face great hardship and are frequently taken advantage of by others. Innovators may work with sincerity and dedication, only to see their efforts misused by those who follow. This is a common pattern in any field of human endeavor—those who lead the way often face obstacles, while later participants may benefit from their work without contributing themselves.

Characteristics of the Great

The truly great individuals are often not recognized for their greatness in conventional terms. Those who seek to be unrivaled or to dominate every sphere often find themselves in turmoil. Many great individuals disappear along the way, while others, with less merit, take their place. Nevertheless, true greatness often lies hidden beneath the surface, in those who, while seemingly insignificant, have unique qualities that make them stand out in ways that are not always immediately apparent.

These qualities reflect the divine laws that govern human life, where the rise and fall of individuals and nations is part of a greater, often unseen, order.

Prominence and the “Black Army” of Humanity

Humans come in various types; although they are all human and manifestations of the truth, and all enjoy varying degrees of intellect, intelligence, and other attributes, each individual has some specific form of excellence. However, many lack any visible distinction and are merely part of the “black army” in the grand scheme of things.

Fire Starters and Firefighters

Some people ignite fires, while others extinguish them, and some do both. There are those who carry no burden but enjoy the flowers, and others who bear burdens yet are pricked by thorns. There are also those who bear heavy burdens but are not pricked by thorns. These three groups are not equal, and any of them may adopt the characteristics of another group; the first group might be treacherous or simply observant, the second group might be ignorant or virtuous, and the third group might be self-sacrificing or corrupt.

The Respectable Manners of People

People from different regions may hold food, beliefs, or practices in high regard, while in another region, these very things may be of no significance. This can be attributed to differences in taste, temperament, climate, and environment, all of which shape such differences.

Emotions and Thoughts

Rhetoric and emotions, though often pleasing and stirring, can be dangerous as they pose a risk to human integrity and undermine human reason. Emotional outbursts, including crying, shouting, or invoking pity, often mislead people and can lead them astray, as they fail to understand the true reason for their actions. Although emotions and feelings are admirable traits in humans, they should be kept to a minimum in intellectual and doctrinal matters, where reason and thought should hold more sway.

Avoiding Personal Discontent

It is common for people to lose track of who they are, what they have become, and what they desire. They may find themselves lost among their own desires, sometimes unknowingly hiding themselves behind these desires. However, this state of ignorance does not last long, and one soon finds themselves at a point of no return, with no clear path for change. In such cases, they must learn to adapt to the circumstances and remain silent. Ignorance, whether of oneself or of one’s situation, causes much discontent. If individuals or communities can transform this ignorance into knowledge, they can successfully prevent future dissatisfaction.

Truth and Lies

Lying is not a virtuous act, but telling the truth is not always necessary either. In some cases, it is better to remain silent than to speak, whether the speech would be a lie or a truth. Few people are able to fully control their speech, and sometimes the influence of others is stronger than their own will.

A New Day, A New Opportunity

People often quickly resume joy as though nothing has ever happened, forgetting past troubles. They find new ways to occupy themselves and are content, only for another issue to arise in the future. This cycle of joy, sorrow, war, peace, faith, and doubt never ends. Even if humanity conquers the skies, we will remain stagnant in this cycle, without significant growth or development.

The Coexistence of Love and Curse

To the extent that one engages with people, people will respond in kind. Love and affection coexist with disdain and curses. One should be cautious and considerate when dealing with others, as love in the springtime may soon be replaced by curses in the autumn. Blind trust or inappropriate intrusion should be avoided.

Trust and Doubt

No weapon is sharper than human interaction in social matters. When this interaction is manipulated by unworthy individuals, it becomes one of the slowest tools of change. People tend to follow the whims of the moment, and when they do not see something as essential to their survival, they may act unpredictably. One should not shut oneself off from others entirely, but neither should one trust everyone. Trust must be earned, but even those who gain it should not be free from suspicion.

The Guardians of People

Those who consider themselves guardians of others often show little true concern for them, except for those who have humble views of themselves. These rare individuals are easily recognisable by their actions, as they do not seek to elevate themselves over others. They act in accordance with divine principles, remaining humble and engaging with others not from a place of superiority, but from a genuine sense of shared human experience.

Friendship and Estrangement

One should not seek friendship with every person or indiscriminately mingle with them. At the same time, one should not feel estranged from everyone. Friendships and estrangements develop gradually and relatively, and should not be approached in an absolute or immediate manner.

Attacking the People

If one attacks the general populace, there is a chance that nothing will remain. Instead, expressing empathy and goodwill towards others tends to yield better results, though even this principle is not universally applicable.

The Voice of the Oppressed

Whenever an injustice occurs and the cries of the oppressed reach the ears of the oppressor, the oppressor should perceive their own impending destruction within the sound of those cries. Otherwise, a time will come when the same cry will pierce their heart so deeply that they will fear for their lives.

Thinkers and Philosophers

Thinkers and intellectuals often become embroiled in unfortunate events and may be driven to the point of ruin. Even after their death, they may be mourned by the masses, but while alive, they often find themselves battling against ignorance and folly. Ignorant people will frequently attempt to control the educated, and in many societies, they succeed, causing those with knowledge to be subdued through force, threats, and deceit.

The Corruption of Religious Authorities

Religious matters are not immune to the corrosive effects of power, wealth, and fame. These corrupting influences often lead to the suppression of true knowledge and faith, fostering ignorance and violence. The consequences of such corruption are evident, though painful to recount. The pursuit of power through religion can be more destructive than any physical weapon, as it destroys both intellect and soul.

Human Laws

The best laws often result in the worst actions and intentions. The very concept of law itself is burdensome, though it is preferable to anarchy. The effectiveness of a law depends not on its creation but on its execution. A law that is divine and just will have value, but human-made laws, when devoid of true righteousness, are simply tools of manipulation.

The Burden of Law

Laws, though theoretically just, often lead to negative consequences, as they do not always apply to individuals in the way they were intended. In the afterlife, all actions will be accounted for, and the flaws in the application of the law will be made clear. It is impossible for the world to achieve true justice solely through human law, as even the most well-crafted laws are often abused by their enforcers.

Friendship and the Weak, Arrogant, and Ignorant People

One must strive hard, think deeply, and be attentive to gain friends. This process itself is an important form of discipline. Good companions may initially refuse to accept an individual, but one should not become disheartened or cease the effort. Instead, this refusal should be viewed as a sign of the value of true friendship, prompting one to explore the necessary means to win their favor and continue the pursuit.

One must be cautious of friends from any background, as such individuals may waste one’s life, religion, and valuable existence. When difficulties arise, they may avoid the person and even turn into enemies. If someone is careful in the selection of friends, they will never remain alone or fall into solitude and alienation.

More important than acquiring a friend is the ability to preserve the friendship. One must not hesitate to offer their very being in maintaining the friendship.

The ability to endure the hardships of good friends is a sign of wisdom and greatness.

Not everyone is capable of being discerning in their friendships.

Although good friends are rare, they are worth seeking. Enduring the challenges of good friends, though difficult, carries a higher value and significance.

The Care of a Friend

Hearts are quickly drawn to one another, and they bond effortlessly, but just as easily, they can be torn apart, leading individuals to separate paths. A friend can become an enemy, and an enemy can turn into a friend. Two friends may embrace each other, kiss, and even smell each other, but they might also part ways and grow distant.

One must be more cautious with friends than with enemies. It is more important to guard oneself from friends than enemies, for avoiding enemies is a natural and unavoidable response, while guarding against friends requires intellect, awareness, and willpower. This is the subtlety of the matter.

In the realm of human interactions, proximity often brings about great distance, and true closeness is not necessarily measured by physical proximity. However, if distance manifests with genuine closeness, it can take on a meaningful direction.

The Rule of Friendship and Enmity

One should not forget the rule that “no one desires us except for the Almighty,” and hence should avoid idolizing any absolute notion of friendship or enmity. No one should be careless or overly trusting, for to expect absolute loyalty from any individual is misguided.

One should carefully observe the limits of actions and the measure of matters and people, as this distinction reveals the difference between the wise and the ignorant. If one breaks these boundaries, they too will be broken, even if their actions are just. If one does not recognize the limits, others will not recognize theirs, thus leading to unnecessary trouble for themselves and others.

How to Recognize a Good Friend

How should one recognize a true friend? What is the measure of friendship? Is there no limit to this notion, and can friendship extend to everything and anything?

The first question is not too difficult to answer; a good or bad friend can be identified through difficulties. One can test individuals in the midst of hardships and see their true nature. However, the second question is more critical: Should friendship have limits, or is it an infinite and boundless concept?

For example, if two individuals are friends by right and wish to maintain their friendship, what should they do when they reach fundamental disagreements? One might wish to have faith in God or believe in something, while the other does not share that belief. What then? Should one prioritize faith in God or the relationship? Can one say, “I will remain your friend, even if you renounce your faith and become an unbeliever,” or should one say that faith in God is the fundamental principle, and friendship with an unbeliever is not compatible with true belief?

Supporting either of these two points would yield different consequences. Does the essence of friendship undermine faith, or does faith limit the potential of friendship? The answer to this question can be approached by understanding two meanings of the term “friend”: one who is absolutely a friend with all power and authority, and the other who is a friend with limited capacity, whose possibilities are relative in all matters.

Absolute friendship, with all power and authority, can only be attributed to the Almighty. No one, not even the Prophet or the Imam, can claim such a complete and universal friendship. The Prophet, though a prophet, has limits and can only associate with people to a certain extent. There comes a point where the Prophet is commanded to distance himself from unworthy friends, and perhaps his patience and capacity for friendship will reach their limits, causing him to disassociate from them.

Only God can maintain an infinite, boundless friendship with every soul, despite their shortcomings, as He remains constant in His friendship regardless of the individual’s actions. No deficiency on the part of the individual can affect God’s eternal and steadfast friendship.

Friendship with God

Thus, for a believer, friendship with God cannot be absolutely extended to other human beings in all circumstances. It can only be true within the context of religious conditions. However, if someone does not believe in God or disregards religious principles, they may place friendship as the ultimate value, even though such a stance is impossible to maintain in practice. Friendship with God remains the highest form of companionship, unbounded by time, space, or circumstance, and is the most perfect and eternal relationship.

Solitude and Escape

When you spend time in solitude with anyone, always leave a way to escape. Similarly, when you seek to escape from someone, make sure to identify a return path.

The Primacy of Self-Interest

No one desires a person for the sake of the person themselves; rather, they are drawn to their benefits and characteristics. When these are lost, the person is no longer of interest.

The Root of Affections

Many of the public relationships between individuals are based on ignorance, and friendships are founded on illusions.

Many of the motivations that establish friendships and bring individuals closer are based on selfishness, which accompanies them without any external sign. These relationships, rooted in self-interest, can never endure or give rise to true love. They are simply a facade of affection, which disappears as soon as selfish motives come to the forefront.

When individuals meet at crossroads or moments of crisis, they may discover that the affection and bond they once shared were based solely on personal gain and were never founded on any true connection. This can lead to an abrupt separation, where former friends turn into enemies, facing each other in confrontation as though they had been enemies for years.

Relationships based on selfishness, personal desires, and worldly ambitions are fleeting and will eventually collapse. Even if they endure for many years, they are built on an unstable foundation and cannot last.

Material Foundations of Relationships

Such material-based relationships, including those of friendship, marriage, and other social connections, which are based purely on self-interest and opportunism, will eventually dissolve. True and enduring affection requires more than just a material foundation; it must be grounded in mutual respect, understanding, and shared values.

If the foundation of relationships is consciously built upon faith, integrity, health, purity, love, and honour, it will never face decay. Moreover, beyond health and contentment, it will accompany perpetuity and eternity. However, this is only valid if all these terms truly manifest in individuals and are not merely superficial.

One should not interpret claims, superficiality, and verbosity as signs of love and affection among people. All such claims must be put to the test to understand the nature of the relationship and love between individuals. A wife may claim to love her husband and find her life in him, or perhaps in the material world they share. In this case, if the material life is destroyed, the love also vanishes, and with the loss of wealth, rank, and many other worldly matters, the people around them will not just depart but may even flee, never looking back, and sometimes even become hostile.

This trait belongs to the people of the world, who fail to remain steadfast during times of trial. They are only content in happiness and flee from discomfort.

The love of the people of purity, the monotheists, the saints of God, the truthful, and the righteous is never subject to decay. Trials do not distance them from one another; rather, challenges refine them and bring them even closer, increasing their affection and love for each other.

The gap between the people of this world and the next, though not short, exists. However, the righteous, though few in number, do exist, and their existence is a reality.

Passage (Society and People)

Throughout my short life, I have witnessed various events and interacted with people from all walks of life, from the worst to the best, from the religious to the non-religious, from the learned to the ignorant, from the rich to the poor. I have seen each of these individuals in their own attire and in their respective places. I have travelled through various societies, listened to their words, and walked their paths.

Although I do not wish to go into detail about where I have been, whom I have met, or how I have interacted with them—which would be too lengthy to explain—let me simply say that I have observed enough to learn valuable lessons and have paid close attention to my observations.

Here, I will briefly mention my reflections on human beings, and from this limited perspective, I will share some thoughts on both the quantitative and qualitative aspects.

Although I have not travelled the entire world, I can logically draw from what I have seen to inform my understanding of the unseen.

Human beings, despite their differences, often find common ground and share similar thoughts in various areas, seeking out groups and communities of like-minded individuals. This is where the concept of type, rather than personality, comes into play, for the discussion here is general.

It can be said that any religious person, even if their religion is heretical, is accompanied by a form of bias, whereas someone who is entirely free from any bias might be distant from any specific belief or ideology. Defending a particular thought and ideology, in both theory and practice, is not to be confused with bias, and it is considered a virtue to do so. The degree to which one can discern bias and defend an ideology, which is closely related to zeal and commitment, is not always easy to determine.

Religious retrogression, understood as rigidity and thoughtlessness, is the worst form of bias, although lack of concern, aimlessness, and disorderliness also reflect a lack of character. Living among retrogressive individuals is difficult and painful, as it restricts one’s freedoms even in the most reasonable forms of freedom. Similarly, life among aimless and directionless individuals leads to emptiness, as the world becomes a meaningless, aimless journey.

Wise people are rare; otherwise, everyone would see themselves as the most important individual in life. Although such people may exist individually in society, they are never found in groups. These individuals are seen in modern societies and across time, though they are few in number.

Life in the city is much better than life in the village, even if the city is a hell and the village a paradise. One must make use of the beauty of nature in the village without becoming too attached to it.

The claim that ‘thugs and roughs are the best people’ and that they surpass the religious and virtuous is incorrect. Among thugs and roughs, there is so much crime, ruthlessness, and dishonesty that it is beyond description. The only positive aspect is that, should they be moved by their pride and dignity, they might demonstrate courage, though this is not to say that they are always virtuous. They rarely engage in hypocrisy and do not concern themselves with appearances, but their sense of honour allows them to perform great deeds when necessary. Yet, the truth is that among the few true gentlemen—who are rare—there are men of genuine worth who are neither superficial nor tainted by the corruption of thugs. These are the true men, if they can be found!

Those who wish to speak more and listen less should form friendships with superficial scholars, but they must be cautious not to show any disrespect, as separation will be inevitable for them.

Although real mystics are rare, those who claim to be so often say things that are worth hearing, yet one should not fall for their traps. Similarly, there is little to be gained from the religious zealots of today. One should rely only on their external reputation and not expect anything further from them.

Solitude, while not ideal, is often better than many social gatherings. However, it is better to not be entirely alone and to have a companion with whom to converse. One should show respect to anyone they befriend, but trust them only to a limited degree. As much as possible, avoid associating with others and regard solitude as a time to be with oneself and with God. Spending time with one’s family should not be considered true solitude, but rather an engagement with others.

One should not associate with rootless people, for such individuals expose one to harm. It is better to be with those who have roots, as their foundation provides support in times of danger.

Those who have recently gained success are unreliable, and those who are verbose and boastful are unhelpful.

Generally, one should trust women less, as relying on them reflects the weakness and instability of people. However, exceptional and outstanding women do have a special status. One should take full advantage of a woman’s capabilities and talents and never neglect her in any way. Women, like men, should be treated with respect, and men should strive to acknowledge and support women in every possible way.

Passage ( )

The Right Companion

Fortunate is the one who finds the right companion, and wretched is the one who abandons a suitable companion. A true companion is not bound by shame, and it is this quality that compels them to sacrifice everything for their companion.

Passage ( )

The Illusion of Many Friends

Anyone who believes they have many friends does not realise that, in fact, they are without friends. Friendship has its levels, and the highest levels are less common, but in lower levels, one might believe in relative abundance.

Passage ( )

Friendship with Those Other Than God

Friendship with anyone other than God, or for reasons other than Him, is, in reality, ignorance. One who chooses others over God either does not know God, does not believe in God, or lacks wisdom, intellect, and faith.

Chapter Two:

Escapes in Society

Escape ( )

Escape from the World

There is no doubt that a reality exists, and it is undeniable that the world, though fleeting, is a reality in itself. The world is what it is, the earth is the earth, and the sky is the sky. However, the subject of our discussion is: what is the world, the earth, and the sky? The essence of these things is what is debated, not their existence, which cannot be disputed. The life of this world and worldly life is a reality to which every living being is attached, and one cannot deny its truth and reality. What remains is that worldly life and its span are not eternal, and its fullness is only experienced in a transient manner. Therefore, the world, in its worldly form, though not eternal, is a reality, and no living being turns away from it. All living beings become attached to it, yet many falter in their understanding of its reality and truth, living in illusion, distant from the essence of life. They immerse themselves in falsehoods, focusing only on the superficial form of life, failing to understand that they are living in delusion, preoccupied with emptiness, and binding their hearts to matters unworthy of human life, existence, and time.

Attachment to the forbidden, the desire for wickedness, and nurturing evil thoughts in one’s heart are examples of illusions because all these things have their rightful and lawful counterparts. By becoming attached to the forbidden, filth, and corruption, one deprives oneself of what is lawful and pure.

This applies to all things: wealth, property, spouse, children, knowledge, and power. All of these are natural desires, and it is only right to seek them, provided they are pursued in the right way, avoiding deviation and distortion. A healthy individual and society can be defined by whether they channel their desires into the correct avenues. If a person or community directs their desires in the proper, right, and suitable channels, they are healthy. Otherwise, they are unhealthy.

Now, a question arises: this is true if desires are met in a way that no healthy individual, of their own volition, would choose a wrong path. But if there is deprivation or insufficiency in an environment, what should be said? In response to this, we state that all deficiencies arise from unhealthy individuals, and corrupted people are the primary cause of all shortages; otherwise, humanity should not suffer a lack in any regard.

When societal deficiencies are rampant, hope for goodness and rectitude diminishes, and appearances cannot prevent society from veering off course. This deviation continues its upward trajectory indefinitely, and the total crime in all areas of deficiency lies at the feet of causes and factors, not effects and results.

In such societies, people are caught up in numerous deficiencies, and apart from the scarcity of health and well-being, they busy themselves with illusions and superficialities. They never experience purity and peace. In such a society, the wise person has no choice but to adopt pessimism and caution, constantly controlling their own shadow, or else they will fall into the whirlpool of events.

It is advisable in such societies, as much as possible, to place oneself by the shore and not be carried away by the whirlpool of events, for the hope of victory is not very promising.

Those who get caught up in the events of such societies have fallen into delusion, deceived by the allure of superficial matters. Instead of finding pleasure, they encounter regret, and instead of prosperity, they face humiliation. Instead of service, they will only find loss, spending their days in endless conflict. They may not even realize their death, and after death, they will continue to watch their own demise from near and far, repeating the sighs and regrets of their own death, if there is even the chance to repeat it.

Although this view might have opponents, and they may present many reasons and objections, what is important to us is that all these arguments and objections are superficial, and the deeper truth lies beneath them. Our focus is on the essence of matters, not their outward appearance.

The appearance and the optimistic illusion would have someone ask: can wealth, a spouse, children, knowledge, or power be harmful? Each of these, in its proper context, has the best material and spiritual benefits. How can one avoid all these, which are the very fabric of life and entangle oneself in the whirlpool of events, and choose the shore? Can such a shore truly be a suitable place for a person? A person should not fear events or difficulties, but should build themselves and take a leap into the sea. In this sea, they should dive and make good use of all the gifts of life, vitality, perfection, and superiority. This is all that can be said on the surface.

At first glance, this view might seem illogical, but it appeals to the heart, leading a person to fall into the trap of its superficial logic, winning their trust. Yet, the true nature of the matter is different, and the essence must be considered. To explain this deeper meaning, we briefly note:

This group of superficial thinkers does not realise that the environment for understanding virtues, grasping principles, and correctly implementing them during the time of the infallible Imam (peace be upon him) differs from that in the period of occultation and the rule of non-infallible leaders. When one of the infallible Imams is the ruler, the legal status is different from other times, and the two periods should not be treated as the same. Thus, although superficial statements might have been true and important in the presence of an Imam, when the infallible Imam is not present, and one can hardly find a just ruler, such statements should not be considered fully applicable.

During the period of occultation, more caution must be exercised, and one should avoid getting caught up in the whirlpool of calamities. Instead, they should remain close to the shore and, when facing the overwhelming waves, prefer the shore over the turbulent sea; for the absence of infallibility signifies various spiritual and material deprivations. During the time of occultation, neither wives nor children possess true blessings, nor does wealth or power bring joy; the knowledge of this time is full of doubt and conjecture, wealth brings sorrow and confusion, titles are burdens, and power is oppression.

Some place their hope in knowledge without realising what they truly know, and their knowledge is little more than ignorance. Similarly, other phenomena, though they might be suitable in their proper place and in a state of health and purity, should not be taken at face value in our time, which is marked by the absence of righteous and pious individuals.

Many people in our society, through naïveté, wishful thinking, desires, and deceit, waste their lives in vain, and in the end, whether knowingly or unknowingly, they lose their lives and find themselves heading towards a place of deprivation, either unaware or neglectful of the deficiencies in their path.

This journey and transition may, at times, be such that a person, thousands of years after their death, becomes aware of their own life, and recognises all the matters pertaining to themselves.

This person, who in the world was immersed in fantasies, logic-based arguments, and countless tools of attention, never considered the possibility of illusion, ignorance, or folly surrounding their ego. The material world and its manifestations filled their heart and mind to such an extent that they saw their worldly life as being of equal value to the afterlife, or even considered their world to be their afterlife, thinking of themselves as the very centre of truth, reason, and awareness.

Cultural Ignorance

The human caravan, due to cultural deficiencies, has always been vulnerable to political plunderers, and in this type of theft, it is life and survival that are stolen.

Cultural ignorance is like a layer of grease that covers someone’s hand, preventing water from penetrating the skin. In this way, water does not cleanse it because it cannot penetrate the grease. Similarly, cultural ignorance is that grease, and religion is like water. Until the grease is removed by a cleansing agent, water cannot be effective or purifying. Similarly, until cultural ignorance is eradicated, we will never truly benefit from religion; instead, we will merely settle for its outward appearance, remaining distant from its true essence.

Countries that have been left behind due to cultural ignorance have been unable to benefit fully from religion. While advanced countries, due to their imperialistic mindset and their pursuit of modernity, have also failed to derive the full benefit of religion, their cultural situation is, in many ways, far better than ours. Even though they may outwardly lack religion, and in many respects, they are officially and legally entrenched in vices and permissiveness, their social backwardness and public deprivation make it such that if we were ever to come to power, we would be unable to govern our own society. Every conflict, egoism, and personal, public, or even natural, racial, or inherited deprivation would manifest all at once, leading us to the worst kinds of violence and revenge. In this struggle, even the animals of the jungle would not come to our aid, and as the saying goes, “We will consume ourselves without water or fire.” We would resort to using hands and teeth instead of knives or claws and would accept tyranny in its worst form, while engaging in endless violence and retribution, and in this chaos, both the living and the dead would be caught up, leaving no exceptions to violence and cruelty.

This cultural ignorance, while not contradicting the outward forms of religion, also does not oppose outward knowledge. It is possible for an individual to have reached high levels in a particular field of science yet remain trapped in the grasp of cultural ignorance. This ignorance leads to stagnation, violence, and an inability to listen to the ideas and thoughts of others. Some scholars, as a result of this ignorance, might believe that whatever they say is the absolute truth, even though much of it may be erroneous or misguided. Their mouths function well, but they have no listening ears. They entrench themselves in their narrow thinking and intellectual dependencies, and although they consider themselves the ultimate authority, they find it difficult to engage with even the simplest societal issues. They restrict the understanding of science and religion to their own limited knowledge and regard others as distant from true learning or faith. This mindset has a significant impact on our interpretation of religion, leading to many problems in our understanding of it and pushing us further from its essence, reducing it to mere formalities.

In the face of such situations, when corruption and deficiencies spread widely in any society, everyone must be concerned about their future and even their own survival. A person might be forced, in the search for just a single hat—not even their own—to steal thousands of them, and numerous such situations arise. However, the only solace for such a society and its people is that they do not stay stranded. Whenever they are in despair, they pick up a fallen hat and move on, without distress or concern, for they believe they are justified in taking this action, as others have done the same. Theft does not end, so no one remains without a hat; they will always find a way to acquire one, except for those few who no longer need a hat and no longer exist to claim one, either passing from this world or being taken by others, with everyone bound by a common fate under the same laws.

In such a chaotic market, no one ever truly falls, and even the dead are not left behind. If someone dies and has no one to claim their belongings, the plunderers will step in and make good use of the deceased’s clothes, shoes, hats, or even their skin, flesh, bones, and other body parts. It is often said that these parts are used even better than if they were still alive, as they extract oil from the body, roast its flesh, or sell its organs, with many other actions known to those who frequent such markets.

It is undeniable that ethics, culture, corrupted religious practices, and misguided traditions play a significant role in these behaviours. Although geographical, climatic, and other natural factors may also have a role to play, they are secondary to the ethical and cultural deficiencies at the core of this situation.

Evading Distrust and Relying on the Principle of ‘No Trust’

In a world where disasters and calamities are continually unfolding from all directions, and each person is embroiled in various personal and social conflicts, one must never place blind trust in anyone or anything. Every individual must rely solely on themselves, placing their trust only in the truth, and if they recognise any shortcomings in themselves, they should conceal them completely from others and not open their heart to anyone.

Once a person has passed away, no one should place trust in anyone; even the best family members, or a spouse and children, are not exceptions. However, one should not be suspicious of others unless they live in a society fundamentally corrupt.

A person must place themselves in a sphere where only the truth can perceive them. If one is about to spit blood, they must shut their eyes so firmly that even their eyes cannot see the blood. Otherwise, the sight of the blood might become a threat in itself.

It is difficult for a wise person to believe that in a time of danger, someone will remain by their side; if they do not believe this, they must doubt their own reason.

People today are not much different from flies. If you do not possess sweetness, do not tempt others with your presence; if you have sweetness, keep it away from yourself to avoid your life becoming tainted by flies. Enjoy your sweetness far from the presence of flies.

If a person can train themselves not to make anyone privy to their secrets and even hide things from themselves, they can become a successful individual. Such strength reflects the power of the soul, willpower, and resolve of the human spirit.

In underdeveloped societies, individuals who are honourable and virtuous find it difficult to rely on their own dignity and respect. They are always at risk of encountering situations created by those without character—inept, envious, and shallow individuals. Although in such societies, incompetent people grow in an unhealthy way, this kind of growth does not last long and generally remains transient.

In these societies, each group criticizes and undermines the others, becoming absorbed in itself without considering the value of others.

In underdeveloped societies, those suffering from ignorance and lack of culture, and where ethnic, group, religious, and national oppression dominates, moral vices and imagined shortcomings are prevalent. It is rare to find someone who is not affected by them or cleansed from such corruption. Some groups may outwardly avoid these deficiencies, blocking their appearance and presenting themselves as refined, but in societies characterized by corruption, no one can truly distance themselves from such vices, although partial avoidance is sometimes possible. This is due to psychological and internal deficiencies or relative qualities of individuals, otherwise, the social and individual traits of corrupt societies make such occurrences inevitable.

Underdeveloped nations are always embroiled in dark events and countless ups and downs, never achieving stability or calm. External factors of various kinds can easily manipulate and entangle them, leading to further conflicts, without any significant harm or attention being directed towards them.

In these societies, a loud cry erupts, people start gathering, and after a period, it dissipates because the period of such activity is over.

In these countries, concepts like “religion”, “law”, or “freedom” hardly find any meaning. Instead, individual autocracies, in all their various forms, replace any form of democracy.

As long as underdeveloped nations remain under the grip of ignorance and corruption, with empty slogans, speeches, debates, and sophistry, they will never see a good day. Every day, an individual, party, or group rises to power, engages people with their agendas, and strikes their blow. When they see the situation worsening, they either flee or leave someone in their place who is no less corrupt, and nothing changes—only the people and ideologies differ, but the harm to the people remains the same. The only thing that should be strived for is for these countries to reflect on their future, to use their minds and reason to distinguish the path from the pit, thus not becoming mere tools in the hands of others. However, hope for such a day is almost nonexistent in these people, or it is very rare, and in the near future, this issue seems unlikely to improve. However, it may become easier to address in the more distant future. Of course, if this does not come to fruition before the arrival of the Mahdi (may God hasten his appearance), then He will be the one to accomplish this task.

Underdeveloped countries, and more generally most human societies, have always been in the clutches of bloodthirsty wolves, torn apart like sacrificial meat, deprived of all.

In these societies, individuals of average and ordinary abilities grow better, while exceptional individuals and geniuses have a very slim chance of thriving, and at times, this talent and genius lead to their downfall or many entanglements. In these stagnant and ignorant societies, geniuses and talented individuals are treated like mentally backward people, eventually fading among the common populace or spending their lives in misery and despair. In their homes, schools, workplaces, mosques, churches, monasteries, or any other social environment, regardless of religion or creed, they feel alone, estranged, and isolated, concealing their findings and ideas. For otherwise, they would be condemned by society. In contrast, in advanced societies, such individuals are the pride of the community. Although, in our so-called advanced societies, such people are exploited and made to serve the agents of falsehood, advanced societies, nonetheless, recognise these individuals and do everything to utilise them to the fullest, and brain drain in underdeveloped societies is largely due to this reason.

Another characteristic of the underdeveloped people is that they are easily enchanted by a good, but quickly become hopeless with a bad. The medical practitioners in these countries generally turn into butchers of society, bearing only the finishing stroke in their quiver, and some of them are devoid of any human flexibility. The proof of this ignorance lies in the fact that when they see a madman in the street, everyone gathers around to mock and ridicule him, enjoying this as their entertainment. Unaware that by doing so, they reveal their own ignorance and relative madness, not realising they are no better than the individual they ridicule, except perhaps with a bit of madness and sadism.

In these societies, anyone can do anything, even fabricate any lie, without much consequence or attention. People are not very vulnerable to one another. In fact, the vulnerability itself has been rendered vulnerable. If someone disappears, their wife is stolen, or they are subjected to any number of crimes, their reputation remains intact because reputation and honour have lost their true meaning. In these societies, a person may commit thousands of crimes and walk proudly among the people, or become a leader by means of their crimes, without anyone challenging them. They understand that others are no different from themselves. The one who steals may one day have his hands bound by a thief, while the one who binds the hands may himself be a thief, and neither acknowledges this nor resents it. They may even reward each other and exchange bread without any formalities. Amid all this insecurity and lack of trust, this state is neither surprising nor unacceptable to everyone. No one trusts anyone else; there is no need for evidence or guarantees, and such dealings are simply the law of the land, and no one minds. Everyone is a thief, but no one steals, and everyone is uncertain, yet no one accepts guarantees.

In these societies, laws are mute, and governance is without title and ceremony. However, all institutions, laws, and executive centers are functioning, and although these laws are not to be disregarded, they work in such a way that there is always a government within a government. Each component in these systems, whether visible or hidden, has its role, and there is no interference between them. There are no cries, noises, or disruptions among the components. The appearances remain intact, religion and sacred books do their work, and everyone is filled with these meanings. No one denies what is denied, hiding their denial among countless confessions, never missing a shot in the dark, though there is no light, and the entire space is dark. However, they recognise each other in the dark, and no light is needed. They work well in the dark and express satisfaction with their condition.

In underdeveloped and uncivilised societies, few thoughts can continue effectively, and fewer thinkers can easily transmit their ideas to others. In these societies, only force, bullying, and power prevail, and those who hold the pulse of society are those who have nothing other than force and bullying, dragging society and its people into this cycle. These societies never establish a proper social, political, or cultural system, and only force drives them.

In such societies, the uncultured bullies are hailed as gods, and with their refined titles, they force the people into imitation and compliance.

Due to the challenges faced by underdeveloped societies, they are unable to raise capable and wholesome individuals. Each member of such a society is entangled in some form of hardship, and these issues are the cause of the disorder and collapse of many social classes. Neither women are genuinely wholesome nor men righteous and sound, as each is burdened with various mental and emotional disorders.

One can boldly say that ninety percent of lives in these societies are consumed by psychological and emotional issues. Ninety percent of women in underdeveloped societies cannot be considered truly sound and healthy, and they easily fall into difficulties and problems for trivial reasons. Many women, who outwardly live with dignity and appear to be pious, ascetic, and Muslim, have high levels of corruption and indecency within them. Only life’s constraints and the need to preserve their position and reputation prevent them from engaging in misconduct, and it is better not to elaborate further on this, or it would become clear how few truly wholesome women there are and how many of these outwardly pious women are caught in corruption. Their outward appearance preserves their status, but purity is absent.

One can never trust a woman, though men are not much more trustworthy either. Faith is rare, and even rarer in women, although men share the same tendencies.

When a person’s intellect and reasoning are not aligned with divine perfection, they often see the great as small and the small as great. Many of a person’s sins have a public dimension, even when not directly involved, and sometimes the actual sinner is the judge, ruler, and executor. The widespread corruption of culture strikes individuals hard, such that people of society constantly seek revenge on one another, while the true culprit is not the person, but the public culture and collective mistakes in every aspect of individual and social life—from home to society, from birth to death, from marriage to divorce, and in all voluntary and many involuntary fabricated matters.

Titles and positions of prestige, meaningless and baseless, stem from this widespread public malady. This culture places individuals in situations where their personalities are merged with the collective, and their individuality ceases to exist. The public culture and individual characteristics of underdeveloped societies lack even the most basic stages of perfection and human virtues, and savagery spills over in both the community and its people, even though they may naturally possess some positive qualities. These two aspects are not separate. It is essential to understand that “education” and “culture” are distinct from “nature” and “tradition”.

The Various Forms of Aggression

Sometimes the aggressor destroys or causes harm to a person or thing, and sometimes it contaminates and defects it, or causes a deviation within it.

Such harms and contaminations can be limited or widespread, and often they persist, becoming a social norm or reality. At times, aggression manifests in the cultural sphere of a society or nation, leading to cultural damages that can alter the fate of a community and its people. At other times, it completely transforms a society or people.

Aggression can be internal or external. Sometimes it takes a military form, while at other times it is intellectual, cultural, economic, or political.

Some forms of aggression are limited, while others are far-reaching. At times, it has a subversive nature, where the aggressor aims to annihilate a person or thing—an objective which may or may not come to fruition. Occasionally, the result is the opposite, and the aggressor ends up defeated or destroyed.

Not all individuals engage in these forms of aggression; although many people have the potential for them, only a few possess the capability to bring them to fruition, as certain circumstances enable such actions. Only some individuals can actualise these conditions and carry out such acts of aggression, and these are the ones who become the roots of oppression and corruption.

Although not all forms of aggression are overt or at the same level of oppression and violation, overt aggression often reveals the identity of the aggressor, as it is less likely to employ deceitful tricks or tactics. Open aggression often indicates a lack of sophistication and is less likely to be accompanied by elaborate justifications. However, it can also reflect stubbornness and arrogance, deeply rooted in ambition, defiance, and rebellion.

It is easier to address overt aggression than hidden aggression, as recognising it is not always straightforward. Open aggression usually signifies the weakness of the person who suffers it, although in some cases, it may reflect the aggressor’s power.

When overt aggression occurs between two powerful parties, it is a form of revenge, but when it occurs from the powerful to the weak, it indicates the ignobility of the aggressor. If the aggression is from the weak to the powerful, it can be seen as madness or a radical reaction.

While financial aggression may not be as reprehensible as aggression towards honour, it is still one of the worst and most widespread forms of public aggression. Financial aggression may stem from poverty and deprivation, but many aggressors are neither poor nor weak. Such aggression is often concealed and seldom manifests openly, though it is clearly visible in society.

Not every act of theft constitutes aggression, just as not every financial wrongdoing is an act of theft. Financial aggressions vary in their degrees of depravity, with some forms being particularly despicable, especially when directed at the poor, weak, or orphaned.

Although all forms of aggression, regardless of their nature, remain forms of aggression, there is a distinction between aggression against the strong and the powerful, and aggression against the weak and the vulnerable. Aggression against the weak reveals the spite and malice of the aggressor, whereas aggression against the powerful may be unjustified, but still has a form of rationale behind it.

Generally, it can be said that aggression is most often directed at the weak and the oppressed, not the powerful and the strong. This is because, when aggression takes place and is realised, the powerful are also oppressed in a way, and aggression against them does not typically come to fruition.

It is possible for an individual, group, or society to be strong and oppressive in some ways, yet still be oppressed and weak in others, and aggression against them in these areas can cause harm.

Aggression against a society is far worse than aggression against an individual, because aggression against an individual may have a clearly defined background, whereas aggression against a society or a nation is often not as transparent and involves broader implications. Furthermore, while individual aggression may come from ordinary people, public aggression tends to be carried out by extraordinary individuals—powerful and resolute aggressors.

Causal aggression indicates the malevolent nature of the aggressor and can take on a broader scale. The primary aggressor should be identified as the one responsible for instigating the aggression, even though the direct actor carries it out. The direct perpetrators of aggression are usually faceless, mercenary, or needy individuals. What brings a society to ruin is causal aggression, while direct aggressors merely bear the consequences of the primary aggressor’s actions. The primary aggressors are often among the most respectable people in society, unconcerned with their actions, and consider such behaviour to be their right.

Until now, no law or government has been able to adequately punish this group of primary aggressors, even though many lawmakers and authorities are members of this group.

According to reason, causal aggression is more significant than direct aggression, even though the apparent aggressor is typically the one who carries out the act. A direct aggressor cannot act independently of other causes or influences.

Aggression may sometimes be directed towards foreigners, with ambition, greed, and desire at play, and at other times, it arises from inherited or ethnic motivations. Most of these forms of aggression are public, and few are motivated by personal reasons.

Aggression is either directed towards foreigners, or in a more personal manner, it occurs between people who have some level of familiarity with each other. The source of aggression towards foreigners is often malevolent and lacks any sound basis.

Aggression between acquaintances occurs frequently, and its form can be either overt or covert, with a variety of causes and factors behind it. Emotional or rational individuals are less likely to commit acts of aggression against their own family members; however, such behaviour, albeit unconscious, does occur frequently. Those who perpetrate aggression against their own family members tend to engage in numerous other violations, except in cases of murder and assassination, which are acts typically reserved for those with extreme cruelty and recklessness.

There is a notable difference between aggression against a wife and a child, and fewer people will harm their own children, especially younger ones.

The less emotional a person is, the more likely they are to engage in aggression, and it is possible for an individual to commit various acts of aggression against both their wife and their children, regardless of their age.

If aggression stems from necessity, its severity is somewhat reduced. Necessity often serves as an excuse or justification for the aggression. The presence of need in an individual for someone who possesses more wealth or power can sometimes alleviate the culpability of the aggressor. In a society where need is prevalent, the conditions for true progress are never favourable, and need brings about anxiety. The greed of the wealthy fosters resentment, hatred, and rivalry between these two groups.

However, many forms of aggression are not driven by necessity, and many individuals who are in need do not resort to aggression. Some simply lack the means, while others possess such integrity that, even in need, they would never consider aggression.

Covert aggression, on the other hand, generally comes from weak, deprived, and less capable individuals. In fact, those who engage in covert forms of aggression are often people who have suffered from a lifetime of failures and disappointments. Covert aggression is rooted in psychological, emotional, and economic shortcomings, and in many cases, it arises from spiritual or material deprivation.

This type of aggression, despite its various forms, always reflects personal dissatisfaction, and those who engage in it cannot be considered mentally or spiritually healthy. Whether the cause is personal failure or social factors, the result is the same.

Such covert forms of aggression, although not universally accepted or recognised, represent a significant problem, and they can be among the most damaging forms of aggression. While this type of aggression may not bear the outward marks of social condemnation, it reflects the disintegration of individual moral integrity, and it can be seen as one of the worst forms of wrongdoing. These covert acts of aggression are usually driven by selfishness and an internal need to compensate for personal inadequacies.

Aggression, whether overt or covert, can have a profound impact on a society. In societies where there is no culture of accountability, law, or religious identity, the potential for widespread aggression is high. When culture, law, and religious identity are absent, people are more likely to engage in aggressive acts.

A society that is steeped in ignorance and lacks a sound legal system, or where the rule of law is not enforced properly, is no different from a jungle. Though such societies may have certain traditional constraints, they often come hand in hand with superstitions that hinder true progress.

When aggression reaches its peak, it often takes on the appearance of lawfulness and may even lead to efforts to dismantle existing laws. In this context, the distinction between individual and communal aggression becomes blurred. Such aggression is not easily committed by everyone; only certain individuals have the capacity for these forms of malice.

The most harmful forms of aggression are those that target culture and religion, as they threaten the purity and identity of a people.

Legal and rights violations are typically committed by those who are most familiar with the law and who often have a role in shaping it. These acts are often carried out by the most unscrupulous members of society—those who have no regard for laws or rights, and who engage in such behaviour to further their material interests.

Such individuals should be viewed as corrupt and criminal, as they know the law but have no belief in it and act solely in pursuit of their own base desires. These individuals are often arrogant and coercive.

However, aggression against the appearance of religion or its symbols is among the most vile forms of aggression. The motivations of those who engage in this kind of aggression are often rooted in rigidity, ignorance, and a hardened heart. These individuals are often incapable of feeling remorse or guilt, as their spiritual faculties have been entirely eroded.

Such aggressors rationalise their actions with reasons that only they accept, and no rational individual agrees with their justifications. Those with a broad understanding of culture and religion will view such aggressive actions as an abomination. On the Feces of the World

When one asks someone how much of their body’s waste has been excreted, they might respond: “A lot, much more than I have consumed.” This is because the food we eat is not fully absorbed by the body; much of it is excreted as waste.

Similarly, if one were to ask how many human beings have been born and how many have died, the response would be: “Countless, far more than anyone can imagine.” However, if asked to name a few prominent individuals whom all people recognize, the task becomes difficult. The person would struggle and may only count a few hundred, and even with significant effort, perhaps a thousand or slightly more. For example: Imam Hussain, 7; Hazrat Ali Asghar, 7; Hazrat Mohsin, 7; Hazrat Zahra, 3; Adam, Eve, Ibrahim, Musa, Shaddad, Nimrod, Pharaoh, Yazid, Shimmer, and so on.

What we infer from this is that ninety-nine percent of human beings are like the waste of the world, whose footprints are erased after they have passed away. Only a very few remain immortal, etched into history.

If we attempt to list outstanding scholars, there are few. Likewise, if we wish to name beautiful, knowledgeable individuals, again, they are few. Wealthy people are also rare. In general, the prominent individuals in any field, whether good or bad, are exceedingly few, even though their respective groups may not be small. For instance, we have had many scholars, yet Ibn Sina was one among the few. We have had many prophets, but individuals like Musa and Isa were rare. Beauty is abundant, but individuals like Yusuf and Zuleikha are few. Similarly, there have been many wealthy people, but Qarun was one of the rare ones. Tyrants and oppressors were many, but figures like Genghis Khan were fewer, and similarly, there are many women, but few stand out like Asiya, Maryam, Fatimah, and Zaynab.

It is fitting for a person to contemplate what they should do to avoid being relegated to the category of waste, and instead elevate themselves, whether in the domain of goodness or wickedness. Even wickedness is something, but waste amounts to nothing. Although one should eventually focus on becoming good, rather than being placed among the evil.

Islam provides the most comprehensive and complete path to felicity, salvation, power, and enlightenment. It sets forth criteria for human flourishing, establishing clear distinctions between good and bad. It promotes belief in the Creator, the Day of Judgment, the unseen, and resurrection as essential, urging individuals towards selflessness, chivalry, service to humanity, and other positive traits. These are outlined within the framework of personal and social ethics in Islam. Muslims are encouraged to refrain from turning towards negative pursuits such as materialism, arrogance, oppression, and narcissism. Islam never allows Muslims to employ any means, even if they become prominent and exceptional in society, to escape from being linked to waste or insignificant matters, even if this distinction comes at the cost of a devilish, pharaoh-like, or Yazid-like fame. In essence, anything contrary to truth is regarded as waste, and those associated with it are considered, by extension, mere elements of humankind.

One must strive to extricate themselves from the group of waste and place themselves in the category of those who remain remembered, even though this is difficult and somewhat beyond our control. It can be said that one’s will plays a role, but so does the nature of the individual.

It is quite astonishing how many came into the world and left it, yet only a few are known to the people, whether they were good or bad. Many have come and gone without leaving a trace, and still, others continue to pass without being remembered. In contrast, some individuals remain alive in the hearts of people, immortal as long as humanity endures, and these are the ones worthy of being acknowledged, not those who carried titles, wealth, or knowledge for a few fleeting days and are now forgotten.

Even more remarkable is the fact that many individuals, who are unaware of their insignificance, pridefully boast about their wealth, knowledge, and status, yet nearly all their possessions and titles will fade into oblivion. Their wealth, homes, wives, and children will ultimately belong to others.

If arrogance, ostentation, and boastfulness were permissible, it would only be justified for those who are not regarded as part of the waste of the world. However, the righteous ones are not entangled in such illusions; these delusions and fantasies are reserved for the wicked and the waste.

Political Humiliation and Instability in Politics

Political humiliation, without method or approach, is the method that removes any prediction from society and the people. Such humiliation forces the people into a form of intellectual and scientific submission. In this approach, the entire intellectual and scientific strength of society and its people is engulfed in confusion, preventing them from utilizing their abilities efficiently. It inhibits the people from achieving internal harmony, while only granting effectiveness to its own coordination.

Coercion ( Force )

The Language of Force

“Force” is an international language, easily understood by everyone. This is why all despotic governments effortlessly use it and often achieve their desired results, even though such power may not endure, because the tyrant’s reign does not last forever. The tyrant’s goal of “May God perpetuate my reign” is only a temporary shield until another tyrant takes control.

The people who accept oppression and force without resistance will never find joy or contentment. One of their characteristics is ignorance, a lack of understanding, and an absence of reflection and comprehension.

When a person is forced into submission, they understand that they must comply. Without sufficient power, a person cannot reach the neck of another. If the force is weak, they must grab the collar of the individual. Although it is claimed that this understanding is innate, it should be noted that the nature of ignorant and fearful individuals has many variations, and one should not attribute all simple matters to nature while ignoring the habits, beliefs, and educational dispositions.

Force is a universal language that is understood by everyone, from the wise to the insane, from children to adults. As soon as someone is capable of grabbing another’s ear or pointing a weapon at them, the matter is settled and no further dialogue is necessary.

If I am asked what I accept or reject, I would explicitly say that I accept many things and reject many others. However, I may not have the power to express them, and if I do write or speak something, it may not fully reflect what I have in mind, as it could be a mix of existence and non-existence. Can anyone fully express what they have discovered or understood? Anyone who claims to speak only their truth is either lying or has nothing of their own, acting as a mere follower of abstract spiritual worlds.

Force never understands any other language, but all languages, including force itself, are understood universally, as if it were the mother tongue.

The Wise and the Oppressor

The oppressor cannot be wise, and the wise cannot become an oppressor.

When a child is born, they are wrapped in swaddling clothes and bound tightly so that they cannot move. This is the kind of oppression and force they face from the beginning. Or, they are given a bottle or pacifier instead of their mother’s milk.

Oppression and force bring pain and crying, and the very sound of crying burns and destroys the roots of oppression and force.

Force and Power

Force and power are different. Power is a quality of truth, while force is a characteristic of falsehood.

Force and Illogicality

Many wars, massacres, religious laws, killings, conflicts, looting, violations, and instability are based on erroneous and malicious beliefs. Therefore, a wise person is one who distances themselves from oppression and ignorance, and only takes the innocent as their guide, while remaining cautious about attributing beliefs to them, moving with care. This wise person avoids evil and does not become oppressive, tyrannical, or self-satisfied.

Oppressors always have numerous logical errors. Force even misleads the person who wields it; the oppressor is unwilling to follow logic, even though they may have other qualities aside from force. Thus, anyone with an oppressive character falls under the influence of the logic of force.

Force and Selfishness

Force always follows those who are extreme in their selfishness, although no oppressor, no matter how small, dismisses selfishness. The aim of force is to gain benefit and promote selfishness. Force seeks only its own benefit and the benefit of the oppressor. The ultimate goal of force is the oppressor themselves, and the ultimate goal of the oppressor is selfishness.

The Oppression of the Oppressor Upon Themselves

If someone is able, they will oppress everyone and everything. This type of person often ends up oppressing themselves. This is the ultimate triumph of force – the oppressor becomes a prisoner of their own tyranny because force shows no mercy, even to the one who exerts it.

Gold, Force, and Deceit

Gold, force, and deceit have played the most important roles in backward societies. Even when science and thought have managed to make some appearance, it has often been in the shadow of these three elements. But in general, these appearances are of worldly and satanic value, rather than being driven by genuine human motivations.

Instability of Gold and Force

Force and oppression do not endure, but they do have power. Although an oppressor is personally perishable, their reign, as long as the world persists, will continue.

Agents of Force

Force has various agents and factors that it employs when necessary. It spares none, utilizing every element it can find. In contrast, force also assumes many temporary faces. Therefore, only the face of the oppressor’s force should be seen, and one should not be deceived by other appearances.

Force always appears through its agents and factors, though some large oppressors enjoy using force directly and are indifferent to what happens next. Some may not be tyrants, but still wield force. Others are tyrants but do not directly exert force. Those who wield force may do so for their own pleasure, though some tyrants gain no satisfaction from it.

What can we say about force? Perhaps it’s better not to say anything at all, for force and the oppressor never truly listen to what is said.

Those who possess gold and force seem to have no flaws or defects, while those who lack gold and force are often entangled in every flaw or defect.

A person who considers themselves great sees every flaw in themselves as insignificant, but as soon as they become small, they perceive their flaws as being greater than they really are.

When the powerful and oppressive have neither wisdom nor thought, their opinions are created for them. But when the wise and thoughtful lack power and strength, their thoughts are suppressed and even their intellects lead to their destruction. This rule applies across all societies and all periods of time, especially in backward and medieval societies, which are particularly resistant to change.

Ambition and the Lust for Power

The ambition and lust for power in humans are limitless; in the realm of power, the human mind sees nothing but greatness and superiority. Worldly rulers and tyrants always cherish the idea of ruling over all the surrounding regions and will put others at risk to achieve this, even if it leads to their own destruction or that of others.

They view anyone who opposes them or whom they see as a potential threat—whether friend or foe, stranger or familiar, child or parent—as a person to be subdued through force and deceit, with no limitations in this regard. Power knows no competition and cannot tolerate rivals. Thus, worldly rulers will stop at nothing to expand and preserve their power, discarding mercy and compassion to avoid any obstacle to their survival.

This is a disease that, when it enters anyone’s soul, leads to inevitable destruction. It casts aside all virtues and takes control of one’s thought and will, turning every act of evil into something justified in the name of preserving power. Tyrants, in their pursuit of power, see nothing wrong in committing any injustice, as long as they have the ability to do so or the opportunity arises.

Associating with the Desolate and the Helpless

If a person becomes needy one day, and in that unfortunate circumstance wishes to depend on someone, they should turn to a person of virtue and not someone who is helpless or destitute, for the latter is nothing but a choking burden. This is a metaphor for not forming friendships or relationships with those who are aimlessly drifting.

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Prominence and the “Black Army” of Humanity

Fire Starters and Firefighters

The Respectable Manners of People

Emotions and Thoughts

Avoiding Personal Discontent

Truth and Lies

A New Day, A New Opportunity

The Coexistence of Love and Curse

Trust and Doubt

The Guardians of People

Friendship and Estrangement

Attacking the People

The Voice of the Oppressed

Thinkers and Philosophers

The Corruption of Religious Authorities

Human Laws

The Burden of Law

Friendship and the Weak, Arrogant, and Ignorant People

The Care of a Friend

The Rule of Friendship and Enmity

How to Recognize a Good Friend

Friendship with God

Solitude and Escape

The Primacy of Self-Interest

The Root of Affections

Material Foundations of Relationships

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Library

Significant Sciences and Perspectives (Volume One)

The Scroll of Love

Attributes of Health and Prosperity

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