Pulsation of Faith and Disbelief

Pulsation of Faith and Disbelief (Expansion and Contraction or Denial and Affirmation)

Bibliographic Information:

• Author: Mohammad Reza Nokonam (born 1327/1948)
• Title: Pulsation of Faith and Disbelief / Mohammad Reza Nokonam
• Publisher: Islamshahr: Sobhe Farda Publishing, 2012
• Physical Description: 190 pages; 20.5 x 14.5 cm
• Series: Collection of Works; 130
• ISBN: 978-600-6435-42-8
• National Bibliography Number: 2927462
• Subject: Faith (Islam), Disbelief and Disbelievers
• Dewey Decimal Classification: 297.464

Preface

I suffer from the overuse of beautiful and sacred words like “goal,” “freedom,” “justice,” “sincerity,” and “faith,” because these words are frequently used without true regard for their practical application, even though some genuine individuals embody them. One of the most misused and misunderstood words in our time is “faith,” followed by “development” or “progress.” Unfortunately, these words are prevalent in both religious and political discourse, without deep intellectual reflection on their true meaning.

Many religious leaders speak of “religion” and “faith,” but because they have not understood the essence of these concepts, they cannot remain faithful to their words in practice. Someone who talks eloquently about religion without practicing it is like a butcher who slaughters a thousand sheep in a day but cannot even eat one of them. The butcher sheds blood, while the one who speaks about religion sheds words. Though both may work for bread, the butcher’s work could be more than just about sustenance, while the speaker only fuels their own inferno.

Today, much is said about faith, and words are not without effect. However, words without truth not only lack impact but can, over time, have the opposite effect and turn into negative propaganda. The most effective words are those that have practical ground, a clear implementation plan, personal embodiment, and a real-world realization.

A language’s lexicon, in any society, contains two groups of words: one group embodies concepts like “goal,” “ideal,” “guidance,” “freedom,” “development,” “service,” “culture,” “faith,” and “progress,” while the other includes words with negative connotations such as “lies,” “theft,” “betrayal,” “oppression,” “crime,” “hypocrisy,” “usury,” “hypocrisy,” “murder,” and “disbelief.”

Each culture has its own set of words that have specific meanings. Some words are beautiful, while others are ugly; some are well known, while others are less familiar; some are institutionalized and accepted, while others are neither accepted nor institutionalized. The key question is whether these words are used with sincerity, without pretense, negligence, hypocrisy, self-adulation, or falsehood.

Some words carry positive or negative connotations. Certain words reflect tangible concepts, such as “money,” “status,” “woman,” “child,” “life,” while others have spiritual or religious significance in contrast to ugliness and beauty, such as “disbelief,” “faith,” “justice,” “sin,” “hell,” “paradise,” etc.

Religious words in our culture are less well known than those related to ethnicity, though they still hold specific meaning, such as “disbelief,” “faith,” “hell,” and “paradise.” While recognized, their impact is often unclear, unlike terms like “Nowruz” (Persian New Year), “winter,” and “summer,” which are deeply ingrained in the culture. For example, while Nowruz is widely accepted, the Islamic festivals of Eid al-Fitr and Fridays are not part of the mainstream cultural consciousness.

Traditional ethnicities are more deeply ingrained than the Islamic model, and religious leaders have not done enough to address these weaknesses. A good Muslim or Iranian understands what “brotherhood” means and the importance it carries, yet the concept of “Islamic brotherhood” and that a believer is a brother to another believer has never truly become part of the culture.

People may understand terms like “son,” “daughter,” “husband,” and “wife,” and invest in them emotionally, but the same does not apply to religious concepts. “Paradise” and “hell” are universally understood but lack tangible impact. “Power,” “wealth,” and “status” are more readily acknowledged and valued.

It is crucial for true scholars to work towards embedding spiritual, ethical, and religious values in the culture, ensuring that the religious and spiritual culture grows, free from stagnation or decline.

Divine religions accept virtuous human traditions, although not all virtuous traditions necessarily originate from religion. The Abrahamic faiths have opposed all forms of corruption, even if they arose as traditions.

This book is an attempt to explore this issue, first investigating “faith” and “disbelief,” also referred to as “expansion” and “contraction,” and to understand their true essence and meaning.

Faith, Disbelief, Expansion, and Contraction

What are faith and disbelief? Why can faith lead to paradise and disbelief to eternal punishment in hell? Who is called a believer, and who is a disbeliever? How can we distinguish a believer from a disbeliever? Is there a simple criterion that can help people recognize a believer from a disbeliever in a crowd? Does the difference between a believer and a disbeliever come down to the utterance of two declarations of faith, specific words, or does a beard and prayer mat define one as a believer and lack of prayer as disbelief? Should we look at physical appearances to distinguish between the two, or should we perform complex laboratory tests to analyze their “DNA”? Where in the body do faith and disbelief manifest? Should we measure their fingerprints, eyelids, eyebrows, or lips? Does the amount of oxygen they inhale and the carbon dioxide they exhale differ?

Which science—whether alchemy, medicine, psychology, anatomy, astronomy, forestry, or zoology—could help us distinguish between faith and disbelief? If someone lacks knowledge in these areas and only has the simple tools of everyday life, can they recognize a believer from a disbeliever?

One possible answer is that faith is simple, and disbelief is contracted. A believer is open, while a disbeliever is closed. A believer is enlightened, and a disbeliever is in darkness. A believer is sweet, and a disbeliever is bitter. To distinguish a believer from a disbeliever, we should look for openness and sweetness versus contraction and bitterness. A cheerful and open individual is a believer, while someone who is tense and closed off is a disbeliever. A believer has a broad capacity and an open heart, while a disbeliever is narrow-minded and self-centered.

The definition of “expansion” and “contraction” offers an important way to understand faith and disbelief. A believer’s friendships are based on what is right and beneficial, while a disbeliever is only concerned with what serves their self-interest. A believer is willing to consider the well-being of others, while a disbeliever only sees the world from their narrow perspective. This openness and expansiveness characterize a believer’s true nature.

Expansion is not merely a superficial trait; it extends to how a believer interacts with the world. They are open to others, whether they are family, neighbors, or even animals and nature, always prioritizing the well-being of others. A believer’s body and soul are strengthened through this expansiveness, becoming more resilient to hardship.

Thus, the difference between faith and disbelief is profound, not just in outward appearances but in the deep spiritual and ethical engagement with the world.

Roots and Signs of the Expansion of the Believer

A believer is so expansive that everyone around them can live comfortably. For instance, if someone hits their child—because their soul is guided by their intellect—they do not quickly condemn the person who struck their child due to parental love; rather, they seek a solution to the issue. Sometimes the mistake might lie with their own child, and other times, the fault may be with the other person. The solution does not lie in one-sided condemnation, either in favour of oneself or at their expense, but in identifying the wrongdoer and extinguishing the conflict. Following this principle, such individuals pressure themselves to ensure that their hardship is not imposed on others, but rather, they purchase the ease of others with their own difficulties. Consequently, in every problem, some part of their external members and belongings must be sacrificed. As the poet says:

“The child took time, like a butterfly in my hand;
A crime for a moment as I sat on the flowers.”

Since man has come into this world and is familiar with the Truth, they must bear all hardships, even if they are torn apart by others, because the cause of the believer’s expansion and their submission lies in their connection to the Absolute, the One who encompasses all. Thus, whenever someone arrives, causing me harm or strife, I have no choice but to yield, for I am God’s representative on Earth, in connection with the Absolute, and I have become so expansive that all can break me, and I am content with being broken. For both breaking and being broken are from Him, and both are a return to Him, something I cherish. Every time someone arrives and strikes me, I first consider whether responding to them is beneficial or whether now is not the right time to reply, knowing that my intellect does not permit it, and therefore, I remain silent.

Later, a second person comes and strikes, and so on, with the guilt lying in a brief moment spent among the flowers. Since I have become wise, my intellect prevents me from acting without His consent.

In the history of the life of Amir al-Mu’minin (AS), we observe that he possessed the strength to endure the slap that was delivered to his noble wife, despite the immense pain and anguish it caused him. He had the power to strike back at the attackers, but he refrained from doing so, because he did not wish to disrupt the world or cause chaos in the heavens and the Earth. Even though both God and reason would not have permitted such an act, he knew well that if he confronted the attackers, the religion of God would descend into disorder. Therefore, he endured that great calamity without displaying any signs of anger, and contained his immense strength within his powerful hand. As a result, despite all the enmity and suffering, the religion of God has survived until today.

As mentioned, the cause of this expansion is the connection to the Absolute, for the perfection of companionship affects the individual. It may happen that the absolute beings and Muslims differ; sometimes a person sits with the Truth and absorbs its vastness, even influencing the earth and stones. The Truth governs them due to their expansiveness, as the Qur’an says: “And do not walk upon the earth with arrogance” (17:37), because even the Earth feels weight and pain.

Sometimes, an individual sits with God’s representative and absorbs their expansiveness. It may happen that someone gains their expansiveness from a devout person, whose connection with the Truth is of a more worldly nature, and they help that individual break free from their isolation and alleviate many of their psychological afflictions.

Contraction and Companionship with Satan

Similarly, contraction occurs in the opposite manner. When someone associates with Satan, they are bound to experience contraction, for Satan is the most contracted and closed off. If someone befriends a disbeliever or a person whose intellect has been subjugated to their desires, they, in turn, adopt a state of contraction. After some time, this contraction becomes ingrained in them, and if they progress further in contraction, they begin to resemble Satan, the most contracted being of all. Consequently, their connection with Satan becomes easily established because they have become of the same nature.

God commanded the angels and Satan to prostrate before Adam, but Satan could not overcome his own ego and refused to prostrate, thus confronting the Absolute, descending into the realm of desires. He did not realise that the soul is merely one of the countless realms of the Divine, and by choosing the realm of desire, he lost the rest of the realms. In choosing the smallest realm, he made himself smaller and shifted from the realm of expansiveness to one of contraction and limitation. Since the time he refused to prostrate, he has become trapped in the realm of desires, becoming smaller with each passing moment. As the Day of Judgment approaches, his world shrinks further, and as God’s light becomes brighter, the baseness of his soul becomes more apparent. Such an individual closes the doors to the intellect and love for the Divine, and the longer they are given time, the more contracted they become. This topic requires a separate discussion, but in summary, the Divine path leads to expansiveness, while the path of Satan leads to contraction. In mysticism, this theme must be expanded upon. Satan, as the most contracted being, is incapable of moving in the direction that intellect demands.

Expansion of God

God is the essence of contraction within contraction, and the entire universe flows from Him, fragmenting and disintegrating with each passing moment. Every realm is continually becoming smaller and more fragmented. The existence of the universe, in every moment, moves towards growth, but from a material perspective, this growth is detrimental to the Divine. Nevertheless, the expansiveness of the Divine allows all things in the universe to grow, as all growth remains within His control.

Denial and Affirmation of the Divine

As we proceed in theology and ethics, the power to deny the existence of God increases in religions and nations, and even in the so-called global village. In fields such as medicine and cosmology, the finer materials seem to reduce the manifestation of God’s presence, even though the question remains: Is there a God in the universe or not?

Throughout history, although numerous arguments for the existence of God have been presented, the question arises: What is meant by God? When humans genuinely seek, they do not see the Truth, nor do they find the essence of it to which the term “God” can be applied.

Is God the Creator of us? Is God that which our hearts bear witness to? Is God the entity we call upon in times of difficulty? Is God a mental concept, a helper? What exactly is God, and where is He? How did He come into being, and how can we reach Him? Is God the Qur’an, which guides us to Him? Is the Qur’an the light of God, and does the light of God resemble sunlight? If God is light, how can we speak of His light, which is unseen? So, what is God? Who is He, and where is He?

Many who have affirmed the existence of God have refrained from providing a description of God, asserting that such discussions lead to madness, claiming that people who have contemplated God have lost their reason. But does this imply that everyone will become insane? No! The assertion that those who have thought about God have lost their minds does not establish a universal principle. After all, how can we accept a generalisation based solely on a few isolated cases?

In the world, other than disbelief and faith—each with its hierarchy—nothing exists. Everything else is an undeveloped version of these two, and when something grows, it reaches either of these two extremes. Similarly, in the Hereafter, nothing exists except Heaven and Hell, each with its hierarchy. In the Hereafter, all will move from Hell to Heaven, and in this world, the origin of religion can be traced back to disbelief. If religion starts with our ancestors, it remains mere lip service, but if it begins with disbelief and reaches religion, it becomes embedded in our soul. Just as one cannot reach Heaven without passing through Hell in the Hereafter, one cannot truly embrace faith unless they begin from disbelief.

Humankind is inherently curious and adventurous. It was curiosity that led Adam (AS) to eat the forbidden fruit, and this curiosity allowed God to show him the entire world, both the earthly world of faith and disbelief, and the eternal realm of the Hereafter, with its Heaven and Hell.

While Hell is indeed Hell, believers experience a taste of Hell on Earth, enduring hardship, alienation from the Divine, separation, loneliness, enmity, and suffering. Their bodies become acquainted with spears and arrows, yet only the sweetness of God’s presence and dignity remains, which they shall witness in the Hereafter. A person must experience both hardship and sweetness. If one experiences sweetness here, they shall face difficulty in the next world, but if they face hardship here, they shall taste sweetness in the next world.

The religious see faith as the truth, while the world is but a small portion of that truth. The disbelievers see the world as the only truth. Some see the Imam as the rightful leader of all worlds, while others deny the authority of the Imam. Many accept the decrees of jurists as the true law, while others argue that a jurist, being fallible, can make mistakes.

Among these contrasting views, a middle ground emerges—those who are caught between these conflicting ideologies, unable to reconcile them. For example, in the matter of faith and disbelief, some believers have firmly grasped the truth and seek it relentlessly, while the disbelievers, accepting the world as the only truth, reject any notion of another world. Those who find themselves in the middle often struggle, seeing truth in both sides. However, this reflects their ignorance, for one cannot reconcile faith and disbelief. One asserts, while the other denies, and a person caught between these opposing forces is trapped in confusion.

Faith asserts that the world has its truth, but there are higher truths beyond this world, truths that one enters after death. Disbelief, on the other hand, holds that this world is the only truth, and there is no other. Each side presents its reasoning, and if a person has not yet made a choice, they must choose between these two contradictory views. One affirms, and the other denies, and those in the middle cannot reconcile these opposing truths.

Contraction in Jurisprudential Reasoning

This confusion can also arise arise in the interpretation of religious laws. Sometimes, the individual will acknowledge the legitimacy of the law but may struggle with its application. One cannot simply conclude that a law is valid without understanding the broader context, as laws emerge from the complex interplay of theology and jurisprudence, making it essential to explore the intersections between belief and practice.

The Concept of Bist and Qabd: Denial and Rejection

To recognise disbelief is to encounter an individual who denies everything they hear, responding with “no, this is not right.” The first word uttered by a disbeliever is invariably “no.” Such a person rejects any truth they hear, and even when they encounter the truth of religion, they reject it. It is through this characteristic that one can predict the future of an individual and determine whether they will depart this world in faith or not.

The Difference between Expansion (Bist) and Leniency (Tasamuh and Tasahl)

If the reader has followed the writer up to this point, they may have been inclined to associate the term “expansion” (Bist) with its more familiar connotations of “leniency” (Tasamuh and Tasahl). It must be emphasised that these two terms are vastly different. When an individual views religion and disbelief, they come to understand that absolute and pure religion cannot persist in today’s society, which is so distant from spiritual and divine ideals. This fact is evident from the study of the history of the Prophets (peace be upon them), where every religion or creed that has emerged has undergone worldly transformations. If absolute religion were to dominate, the backwardness of contemporary humankind would become evident, as such a person cannot fully comprehend goodness in its purest form. Thus, at times religion has fallen into the hands of extreme fanatics who sought to impose the external aspects of religious law through force, and at other times, religion has been used by materialists who propagated leniency and indulgence. Occasionally, religion is propagated by those who emphasise the inner, mystical aspects while disregarding the outward forms.

The outward and inward proponents of religion, even when they err, do not inflict significant harm to the faith, as they remain rooted in the religion. However, those who advocate for leniency and tolerance do harm in two ways: they render the outward forms of religion dormant, while also preserving individuals in whom religion is deeply embedded. For when these individuals comprehend a truth in its entirety, they fall in love with it and passionately seek to reach the divine, illuminating the world with their faith. It is within this context that leniency and tolerance preserve these individuals.

Disbelief and Tolerance in the Context of Materialism

In the realm of disbelief, tolerance also exists. There are many materialists who, though they appear to be aligned with religion, are in pursuit of worldly benefits. These individuals are frequently found in the vicinity of disbelief. A disbelief that directly opposes Islam, God, and the Prophets, and employs every means to annihilate religion, does not exist, for whenever the use of resources is discussed, the materialists around disbelief prevent such resources from being utilised against religion. They seize everything for their own gain, leaving disbelief powerless, and thus religion lacks the necessary means of self-defense. Moreover, the world of the religious community has not thrived, and often, religion has been in the hands of the opportunistic, who have manipulated its principles for their own material ends.

The Dangers of Materialism in the Context of Religion and Disbelief

There are two other groups that nurture both religion and disbelief, and they are materialistic forms of religion and disbelief, which are both intertwined with the pursuit of worldly gain. These forms of belief can coexist peacefully alongside one another.

The greatest threat posed to religious practice in the present age is the pervasive nature of materialism, which particularly threatens Shiite religious scholars. The knowledge and understanding of religious scholars is often tainted by the influence of materialism, particularly in the religious seminary of Qom, which is known worldwide as the centre of Shia scholarship. Of course, the leaders of other religious groups exhibit similar tendencies. For example, it has been observed that religious scholars sometimes boast about the size of their classes, the financial stipends they receive, or the construction projects they undertake. Western countries also feel secure in this arrangement, as the comfort of materialistic religious leaders facilitates the rise of intellectual elites.

During the reign of Nasir al-Din Shah, when he visited Mashhad, religious scholars prepared to meet him. However, only the late Haji Sabzevari, who considered himself superior to the Shah, refused to meet him. Nevertheless, the Shah was unable to ignore him and personally visited Haji Sabzevari to avoid any perception of conflict. This was a shrewd political move by the Shah, who resolved opposition through meetings and financial incentives, maintaining the connection between the people and their religious leaders.

A Temporal Perspective on Expansion and Contraction

It is essential to approach the issue of expansion (Bist) and contraction (Qabd) from a temporal perspective. We must not forget that we are living in the time of the occultation of the Imam Mahdi (may Allah hasten his reappearance). In this era, the true companions of the truth are few, numbering no more than the fingers on one hand. Therefore, extremism within Islam, in such a society, leads to the stagnation of the path and the destruction of Muslims. The world today belongs to the materialists, and neither the religious who oppose disbelief nor the disbelievers who oppose religion have the means to confront one another. Disbelief is not controlled by wealth, and it is willing to give up the world to ensure that no Islam remains. Similarly, authentic religion does not fall victim to the material world; it sacrifices everything to ensure that there is no corruption or disbelief in the world. A devout believer, who even in his utmost expansion, offers his life for the cause of faith, entrusts his soul to divine promises. Although disbelief also makes promises and takes lives, both promises are true. However, the promises of religion concern the blessings of the afterlife, which the Earth cannot contain, while the promises of disbelief pertain to worldly benefits such as the best women, the finest homes, and abundant wealth. Those who turn to disbelief, motivated by the honour and power it promises, ultimately sacrifice their lives for the peak of disbelief, which is perceived as dignity.

The Humiliation of Disbelief and Religion under the Dominance of Materialists

In the time of occultation, both disbelief and religion are humiliated under the control of materialists, who, for a small amount of money, are willing to kill one another. However, neither a true believer nor a true disbeliever would resort to such actions. They are willing to forgo their worldly desires, even if it means living on dry bread or wilderness herbs, rather than bowing before the opposite side, knowing with certainty that one side is right and the other wrong. We do not intend to debate here which side is right and which is wrong, nor will we offer proof of the righteousness of a particular group. We only point out that the world revolves on two pillars: disbelief and faith, both of which have been subdued by the materialists and the lovers of the world.

We have not fully understood materialism, and we have underestimated its power. The material world requires development to such an extent that even minor issues can lead to conflicts. In medicine, for example, a single bacterium can cause a war, with two doctors disagreeing over minor details. The conflict does not arise because the issue is trivial, but because we have underestimated its significance. Similarly, materialists do not regard the world as insignificant; their pursuit of it represents the ultimate form of disbelief, which is centred on the desire for worldly power and prestige. The ultimate goal of materialism is to achieve worldly dominance, which is seen as the pinnacle of disbelief. True dignity, in contrast, lies in the rejection of such worldly honours.

The Interaction of Believers with Disbelievers

A disbeliever, due to ignorance and materialistic tendencies, becomes trapped in contraction, but the believer, with their expansion, is free from such constraints. A believer even engages with a disbeliever, accepting their gift. To reject the gift of a disbeliever is a sign of spiritual stagnation. One should never reject such a gift. If a believer rejects a gift from a disbeliever, failing to welcome it, it results in a form of closed-heartedness and a diminishment of their faith. They fall from the unity of the divine essence to the unity of divine names and attributes. In such a case, they lose the vast mercy of the divine, as they reject a created being who is part of God’s mercy. How should one respond to a disbeliever’s gift, which they consider to be their most cherished offering? Should one respond in a way that causes hurt, or should one accept the gift with love, yet refrain from using it in a way that contradicts divine guidance?

Perhaps the solution lies in accepting the gift with sincerity, acknowledging its worth, but ultimately recognising that, as a Muslim, one cannot use it, for it is impure. This recognition honours both the believer and the disbeliever, allowing both to understand the true meaning of faith and submission.

Faith and Expansion in the Age of Occultation

As mentioned earlier, faith is synonymous with expansion, and we cannot deny that in the age of occultation, where society cannot fully detach from the world, pure and unadulterated religion cannot be fully implemented. For example, a man may say to his wife, “Why do you not wake me up for suhoor?” She may respond, “You do not fast, why should I wake you?” He may then reply, “I do not fast, I do not pray, I do not go to the mosque, nor do I read the Quran. If I do not eat suhoor, I will not have any semblance of being a Muslim.”

This situation reflects a deep truth expressed in simple terms: religion comes in stages. It can even be pushed to the borders of disbelief, drawing strength from the material world itself. In the same way that a person does not reject food, we must realize that religion too has its stages. One does not reject an individual at any stage of their belief; rather, they accept the progression of belief through the circumstances of the time.

Life and Its Purity

Life, in essence, is something that exists in every context. Everything, when placed in its proper context, carries life. Even waste holds purity when it resides within the human body. Therefore, when medical instruments are introduced into the stomach or intestines, as in endoscopic procedures, they remain pure, as the boundary of safety and purity is intact.

Thus, if someone questions us by stating that the human body is impure in its entirety—from blood and semen to excreta and other substances—asking where the purity is that enables a person to perform prayer and worship, we respond by asserting that this is not the case. The entirety of the human body, including its contents, remains pure as long as it is within the body. Once something exits the body, it is no longer within its proper boundary, much like a manager who steps out of the office and is no longer in charge.

The lines of religion must be clearly defined and culturally ingrained within Muslim communities. Sometimes, a wave of questions arises in a society, and instead of providing answers, the response is simply that God cannot be questioned for His actions: “لا یسأل عما یفعل” (He is not to be questioned for what He does). People are expected to accept and comply without inquiry, though religion is not like that. Although it is said, “لا یسأل عما یفعل وهم یسألون” (He is not to be questioned, yet they question), God also commands elsewhere: “فارجع البصر هل تری من فطور” (Look again, do you see any flaw?). God does not say “do not question,” rather He invites us to look again and see if we can find any fault, implying that His actions are so firm that no fault can be found. Jurisprudence (Fiqh) must not only understand the subject and ruling but also the rationale and principles behind the rulings. The ruling and its rationale are embedded within the Shari’ah, and the Qur’an and narrations are filled with them.

In the Shari’ah, some principles are clearly stated. The Shi’ah narrations, which should be regarded as a modern scientific academy, are rich with rational and profound truths that answer the ‘why’ from an intellectual standpoint. Those who are familiar with these high-level intellectual matters appreciate such Islam because they recognise that it is never enslaved by superstition or baseless claims. Our religion is so intellectually expansive that one can extract countless rational principles from it and present them in a global gathering of scholars, challenging them to critique it scientifically. In engaging with sceptics, it becomes clear that the same principles can be used to prove the validity of Islam, the legitimacy of the Wilayah (leadership), and the truth of Shi’ism. Our religion is absolutely rational and, like mathematical equations, it is universally logical and sound.

We have repeatedly stated in our discussions that if there were a religious ruling that could not be used to prove the fundamentals of Islam, that ruling would be superfluous and not of divine origin. A single religious ruling, if truly divine, can serve to prove the entirety of the religion. This is a general principle, and for over forty years, we have held this principle as a foundation for our thinking. In the past, especially during the reign of the Shah, I presented this principle to a group of Marxists and Communists, challenging them to find flaws in it. I would raise each of the issues they had with Islam and address them one by one. For example, Shari’ah dictates that a piece of wood be placed under the armpit of a deceased person in their grave, and there are specific rulings concerning this piece of wood. One should be able to use this very ruling, even with regard to the newness of the wood, to prove the truth of Islam. Otherwise, it should be regarded as superfluous. These discussions, based on rational and philosophical principles, easily challenged the views of Marx and Engels, who claimed to possess reason, and revealed the resplendent truth of religion to them.

The Expansiveness of the Shi’a Faith

The expansiveness mentioned here is unique to the Shi’a faith, whereas other religions and sects suffer from excessive contraction. For instance, the contraction in Christianity has led to a lack of belief in the core tenets of the faith by its leaders. Christian priests, in terms of belief and practice, resemble ascetics. The leaders of these communities are often irreligious and part of secret societies like the Freemasons.

Such contraction in a person’s belief can lead to a loss of faith in one’s religion. This is not limited to Judaism or Christianity but is also mentioned in narrations where it is said, “The worst of people are those who serve us”; those closest to the centre of religion often lose their faith, and all their actions become mere displays. In the Qur’an, such individuals are described as “They purchase with it a small price” and “They say, this is from God”. Unfortunately, the history of religion has often been like this. Many who placed themselves at the centre of faith ended up being among the least faithful to it. In Islam, this can be seen in the examples of the Umayyad and Abbasid Caliphs who claimed to be the successors of the Prophet Muhammad (PBUH) while actively fighting against the very essence of the faith.

Islam, in terms of its expansiveness, is the most complete and comprehensive divine religion, containing all the necessary rulings for human life. The idea that “Good thoughts, good speech, good actions” is sufficient is inadequate, for such a vague slogan cannot even manage a small, primitive society, let alone meet the needs of an individual. However, Islam, especially the teachings of the Infallible Imams (Ahl al-Bayt), has laid out the finest, most detailed blueprint for human life, covering all the needs of an individual. If we tried to present something more comprehensive than this today, it would be impossible.

Expansion and the Rejection of Arrogance

A believer who is expansive is soft-hearted and free from arrogance, unlike one who is contracted in faith and has not reached true belief. A person with a contracted soul may even seek arrogance in their faith. For example, they may only submit to one religious scholar or only revere God while disregarding the Infallible Imams (Ahl al-Bayt). A believer who achieves true spiritual expansiveness treats everything with kindness and reverence. When such a believer sees a weak person, a family member, or even a stone, they offer respect and understanding.

An example of this expansiveness is a truck driver who, when driving, stops upon seeing trees drying up from lack of water and apologises to them. He offers them water as though trying to hydrate a person, showing immense kindness. He even greets a stone he encounters on the road, apologises for its placement, and moves it with care. Such actions reflect a deep spiritual maturity. This contrasts sharply with those who are arrogant and dismissive of others. A person who is entrusted with religious responsibilities must not let their position lead them to treat others with disdain. If they do not agree with someone, they should not force their views on others, but they should avoid humiliating others, whether they are individuals or even inanimate objects.

A person who reaches the level of expansiveness, as the Prophets and messengers did, will be able to see beyond the material world and interact with the entire creation with humility and respect. As the Qur’an says, “Do not walk proudly on the earth”, a true believer is one who understands the value and sanctity of all creation, recognising the divine purpose in everything.

Expansion and Infallibility

This issue serves as the foundation for entering the discussion on the concept of the “Perfect Human,” a person of the human species who represents the most expansive form of human existence, encompassing all realms within themselves. Such an individual is, in essence, the true believer, with other believers being of a lesser, derivative status compared to their expanded perfection. In this context, the necessity of obedience to such a person, who, due to their expanded nature, has attained the divine gift of infallibility, is discussed. Obeying the infallible is obedience to the truth, while opposition to them is a flight from reality and truth, as previously discussed. Obeying the infallible leads to reaching the truth and happiness, while opposing them results in impurity, deprivation, and hell, the consequences of contraction. However, this is not absolute in the time of occultation, when humanity cannot directly access the infallible Imam. During this period, the Mujtahids of the age do not possess infallibility, and their interpretations of the religion are not the ultimate, definitive truth of religion. Nevertheless, there is comfort in knowing that the universe operates according to a specific order, one that does not accommodate negligence, futility, or aimlessness, but instead is characterized by movement, effort, ability, and perseverance. While many objects and individuals may not achieve their potential or attain their desires, this lack of fulfillment is not without reason. These unfulfilled desires and aspirations are echoes of latent potentials, whose actualization depends on conditions yet to be realized. These feelings of longing and desire are the language of potentiality, while the governing language of the universe is the language of actualization. The languages of potentiality and actualization differ both quantitatively and qualitatively in many respects and may not always align, but this dissonance itself constitutes a kind of harmony. One must use the language of potentiality to actualize the language of fulfillment, thereby cutting off the root of regret.

Victory: The Outcome of Defeat

The governing system of creation places every defeated individual in a position of eventual victory, assigning them a task or duty. This is because nothing in this material world is created in vain; God has created each person and thing for a specific purpose. Hence, the actualization of individuals’ positions should be understood through their abilities and potentialities. Every individual and thing is a message from the Creator, manifesting both beauty and ugliness, victory and defeat, as expressions of the Creator’s reality. Sorrow, regret, and suffering from defeat and failure are for those unaware of this truth and its implications. One should remain hopeful, focusing on the Divine, and pursue life joyfully, without despair and deprivation.

The Multiplicity of Degrees of Perfection

The natural and physical order of the world has its own stability and harmony, just as individuals in the realm of education and self-improvement hold positions relative to their level of perfection. The essence of spiritual virtues and perfections in individuals is a relative truth, depending on the path and the extent of divine blessings. All levels of perfection are arranged in a hierarchical order, and no perfection exists without a relationship to the source of divine grace and other higher and lower blessings. Therefore, all individuals hold a relative position to each other, though this relationship is often subordinate and ephemeral. Each individual, like all beings, varies in their degree of perfection, and the summit of ascent is rarely reached by any one individual. Perfection and its stages do not have fixed definitions or titles; they are merely general terms, which, when applied to specific individuals, are subject to interpretation. Perfection, whether in individuals or beings, exists in both horizontal and vertical dimensions, and its understanding must be approached conceptually and existentially. No individual or thing is devoid of harmony in certain respects, although caution must be exercised in order to avoid errors or unnecessary embellishments.

Thus, terms such as Imam, Prophet, Wali, Wilayah, Follower, Pole, Guide, and Mentor can all have their own spiritual significance and position within a broader framework. However, care must be taken to ensure that there is no error or deviation in the application of these terms to real-world instances. Since the existence and perfection of beings are not instantaneous but gradual, these concepts can overlap, and one stage may govern another. Therefore, it is crucial to understand that terms such as Wilayah, Imam, Prophet, Infallibility, and Infallible refer to concrete manifestations of the unseen divine realities. Likewise, the terms Pole and Guide can hold significance in this context, provided there is no deviation or misapplication. However, Imams and Prophets possess a distinct ontological and appointed status that is divinely safeguarded, while terms such as Pole and Guide, in their specific meanings, do not carry the same degree of divine immunity. Thus, a precise and careful approach must be adopted when applying these terms to avoid errors and deviations.

The multiplicity of these stages and the divine leadership they represent provides a justification for the presence of multiple prophets, Imams, and divine saints, each of whom has fulfilled their role at specific times and contexts. The perfection of society and individuals, social growth, and intellectual development serve as a proper justification for this multiplicity, even though these factors may be the result of the relativity inherent in existence.

Infallibility and the Necessity of Obedience to the Infallible

The believer who is in a state of expansion sees obedience to the infallible as essential, adhering to the narration: “He who rejects us, is rejecting God, and rejecting God is akin to polytheism.” One must understand that rejection here means rejecting the essence of infallibility and the divine appointment of the infallible Imam, which is equivalent to rejecting the divine law itself, thus constituting a rejection of God. This narration, known as the Sahih of Umar ibn Hanzalah, states: “Whoever among you has transmitted our traditions and understood our lawful and unlawful matters, and knows our rulings, must accept the rulings of our scholars, for I have appointed them as your rulers. If they judge based on our rulings and you reject them, you are belittling God’s judgment, and the rejection of us is akin to the rejection of God, which is at the level of polytheism.”

One must note that the initial part of this narration, often cited by scholars, assumes a situation in which the Imam is present and the judgment of the infallible can be directly received. It is evident that the time of revelation and the presence of the infallible is far superior to the period of occultation. In the era of occultation, where the Imam is not physically accessible, the situation becomes extremely difficult. This makes the present time the most challenging era for the people, during which servitude to God holds extra reward. Although the occultation is one of the most prominent beliefs in Shia Islam, it is also acknowledged that even the most just and pious believers of the age are not immune from error, and such individuals are exceedingly rare.

The words of the Imam, conveyed to the virtuous, are indeed beneficial, guiding them toward perfection. For the wicked, they also provide benefit, guiding them to their rightful end, even as the fate of individuals like Abu Lahab is inevitably fulfilled.

Faith, Love, and the External Nature of Faith

The faith and devotion of individuals towards the Almighty often appear superficial and external, lacking deep-rooted sincerity. Such faith is vulnerable in the face of challenges. Similarly, belief in the laws and decrees of divine law tends to be shallow, and few people are truly committed to all of God’s commandments. Even those who are scholars and researchers may lack absolute certainty regarding all divine laws, maintaining only their outward form.

If a person believes in all the divine verses, the Holy Qur’an, and the teachings of the Prophet (PBUH), they can reach higher levels of spiritual perfection. Belief in some commandments, however, does not hold significant value; rather, it is equivalent to outright denial of all of them.

If an individual’s faith is negated towards a specific commandment, their belief in all divine laws is called into question, particularly if that commandment pertains to a fundamental truth of God’s will and is not obscured by human interpretations. Rejecting such matters is a sign of spiritual growth.

Many individuals of faith, particularly in contemporary society and among the religious community, do not have a true and profound belief in religion. Instead, they only accept parts of it that align with their personal preferences, disregarding other divine laws. Even when they outwardly conform, their adherence is often driven by fear of being accused of disbelief or being criticized by others. In truth, many people lack the courage to be considered non-believers, and even within the faith, they fear being judged by others. They find themselves powerless when confronted with the realities of life.

For many, personal preferences shape their faith, and in many cases, if an effort is made to find reasoning, it is merely to align divine teachings and the words of the Prophet with their own desires. Thus, they selectively draw from the Qur’an and the Sunnah.

It is not only women who feel reluctant towards some divine commandments, such as polygamy, inheritance, and issues related to children, without voicing their discontent. Many women, as well as men, including scholars and those in religious attire, experience doubts about various laws, even if they do not openly express these concerns.

It is essential to understand that faith does not rely solely on appearances. Its essence transcends external manifestations and does not adopt any visible form, symbol, or title.

Many who claim to have faith deceive themselves with their outward appearances, which can be the greatest hindrance to their guidance.

While outward faith is useful for social reputation, daily life, and interactions, and while it can be constructive at a basic level, it is also a breeding ground for hypocrisy, pretense, and deceit, causing many to lose their way.

Nevertheless, outward appearances must be respected, and one must adhere to the prescribed laws as dictated by religion, neither adding to nor subtracting from them.

True faith is exceedingly rare, even though there is an abundance of outward displays of faith. The faith of ordinary people is often superficial and lacks deeper content.

Faith with Assurance

Faith becomes content-based when a believer holds a view of reality behind all material phenomena. When such a belief materializes, the unseen face of reality becomes perceivable. At this stage, the believer’s internal expansion allows them to glimpse it. Although describing this process is easy, the reality is far more complex. A believer at this stage is no longer deceived by outward appearances; instead, they become familiar with the inner reality. This familiarity leads them to perceive beyond mere belief, achieving certainty.

At the level of certainty, faith is not merely a form or shape. A believer reaches a stage where they perceive all things—events, objects, and issues—as expressions of the deeper reality. Their interpretations are shaped by this understanding. The best guide to achieving such a state, after completing the necessary steps, is the Holy Qur’an. Reciting the Qur’an, reflecting on its verses, and deeply contemplating its teachings lead the believer to this truth.

Previously, it was mentioned that faith in many people, even those who claim to have faith, is shaped by personal desires and inner inclinations. People hold beliefs about certain matters based on their emotional state and the conditions of their environment. Among the faithful, one can find signs of disbelief and polytheism. Few can be found whose words and actions align with the truth. Often, people speak with sweetness, yet their actions lack sincerity, or if their actions are correct, they lack inner conviction.

Faith, for many, is entangled with hypocrisy, rigidity, and a lack of spiritual depth. Someone may declare their devotion to God, yet harm others without hesitation, their actions showing no trace of remorse. Such individuals might embody outward forms of religion but lack its true essence.

Those who reach the stage of spiritual expansion become mirrors for others, as the Prophet Muhammad (PBUH) stated: “The believer is the mirror of another believer.” This statement can be interpreted in various ways: first, that God is the mirror of man, second, that man is the mirror of God, or third, that both are mirrors of the Divine. This concept is most fully realized by the truly pious and virtuous individuals—those who, despite appearing as ordinary, have inner purity and strength.

Those who experience spiritual expansion often remain hidden, as their inner vastness keeps them concealed. Even when they are physically present in society, they remain detached, unaffected by worldly attachments, and their true spiritual state remains unknown to the masses.

Faith through Recognition of Disbelief

To understand faith, it is crucial to also comprehend disbelief (kufr), as true recognition of one requires recognition of the other. One cannot appreciate the beauty of something without recognizing its opposite. Those who have tasted bitterness can fully appreciate sweetness, and those who recognize both can perceive their complementary nature.

In the Qur’an, there are over five hundred verses concerning disbelief and its manifestations. These verses serve as the clearest, most reliable source for understanding this concept.

Faith, truth, and rebellion are three interrelated concepts, each complex in its own right. Without understanding disbelief, one cannot fully grasp the essence of faith.

Disbelief manifests in various forms: whether in rejecting the truth of God’s existence or denying His signs, each type represents a form of alienation from the Creator. A disbeliever distances themselves from their source and becomes lost, unable to grasp hold of anything stable.

Disbelief, in essence, lacks true existence; it is a transient and illusory state, like a shadow that disappears when light shines upon it. The disbeliever remains in a state of fragmentation, never fully attuned to the deeper truths of life.

The Essence of Spiritual Expansion

As mentioned previously, true faith is rooted in a deep understanding of divine reality, which transcends external appearances. True believers, who have reached a state of spiritual expansion, become agents of positive change in the world. Their faith is not merely a surface-level commitment but a profound, transformative experience that shapes their actions and attitudes.

Those who have reached a state of true spiritual expansion remain humble and hidden. Despite their internal strength, they do not seek recognition or accolades. Instead, they act in accordance with the truth, irrespective of external circumstances.

This state of spiritual expansion is rare and is only granted to those who have been specially chosen by the Divine. It is a gift that enables individuals to perceive and act in harmony with the deeper truths of existence. Such individuals are the true leaders of humanity, guiding others with their wisdom and understanding.

Expansion and Core Principles of Islam

One who is drawn to Islam due to the expansion present within them will perceive the foundational framework of Islam based on three main principles:

1. The concept of Tawhid (Oneness of God): This principle pursues a unique system of unity in all aspects, avoiding fragmentation and inconsistency.
2. The spirit of faith and firm belief in what is derived from the concept of Tawhid.
3. Practical and moral virtues resulting from the two previous principles.

These three principles are manifested under the concepts of selflessness, sacrifice, discipline, and a universal and all-encompassing law, which are implemented in three ways:

1. Those who possess the necessary expansion and themselves strive towards goodness, known as Sabiqoon (Preceders);
2. Those who lack the necessary expansion but can be guided towards the principles of expansion, adhering to the law, known as Taa’oon (Obedient ones);
3. Transgressors and those who possess contraction, whose contraction causes them to violate the law and sometimes commit criminal acts, and thus it is required that they be punished in accordance with the expansion of the first group.

In such a system of discipline and cohesion, no school of contractionism holds intellectual or practical significance. Materialist philosophies are deprived of Tawhid, and materialistic schools lack morality and faith. Both groups are devoid of honest engagements and are entangled in narrow-mindedness, seeing only the world and materialism.

Various sophistic schools, whether absolute or conditional, have surpassed all deviants, subjecting themselves to delusions and inertia, and as Ibn Sina mentioned, they should be placed before fire to be compelled to acknowledge the existence of truth.

Islam, due to its expansive nature, eliminates class privileges and, by promulgating the law: “Indeed, the believers are but brothers” (Quran 49:10), prevents any form of arrogance. In a society where the Islamic identity can thrive, it dries up the roots of poverty and imperialistic wealth through the implementation of general laws.

Social and Class Distinctions

Another issue to clarify is that Islam does not oppose the principle of some being superior to others.

It actually affirms this principle, particularly in regard to taqwa (piety), knowledge, and social roles such as fatherhood and teaching, and does not object to private property and wealth accumulation. However, Islam regulates the limits of ownership, ensuring that its distribution is just and beneficial for society. Islam supports ownership under the condition of legality, aligning the principle of guarantee with the principle of no harm (la darar), and it integrates ownership within a framework of shared responsibility and a unified perspective.

Islam acknowledges ownership and wealth, including public property, and provides a framework to regulate it, guaranteeing its preservation through the institution of inheritance, which further ensures the production and stability of wealth. It strengthens the relationship between ownership, dignity, and piety, establishing the sanctity of these principles.

As previously noted, we live in the age of the occultation of the infallible Imam, and life in this period entails conditions that should not be overlooked when interpreting and extracting religious rulings. While religion is a broad truth, it is both accessible and elusive, containing complexities that cannot be simplified. Religious laws, although meant for everyone, cannot be fully understood or applied without the guidance of experts and proper preparation. Religion contains numerous principles and branches that require extensive research, and specialists in Islamic sciences must exert their utmost efforts to uncover these truths.

Respect for Different Capacities

It is important to emphasize that scholars and researchers should not impose the complexity of their studies on the general public, nor expect them to understand it. Scholars sometimes overcomplicate their discourse, making it so convoluted that it drives believers away and instills fear in them regarding learning.

A scholar must approach the public with the same care as a skilled doctor who seeks to diagnose and treat their patients. The scholar should not entangle people in ambiguities or complicate the understanding of religion.

The Easy Face of Religion and Societal Orientation

One of the essential responsibilities of a religious scholar is to present the religion in its easy, simple, and accessible form. Scholars must avoid presenting religious practices through complex prohibitions, excessive caution, or difficult requirements, and instead focus on showing the simplicity of religion to the public.

The scholar’s expertise should lie in how to make the religion accessible to people, illustrating that being religious brings ease and comfort rather than difficulty. A person should be convinced that living a religious life leads to peace and ease, while living without religion only results in hardship and limitation.

It is possible to present religion in a complicated and challenging way, making it unapproachable for the average person. But this would turn religion into an academic concept rather than a practical guide for everyday life. Instead, religion should be presented in its expansive form, even capable of attracting those who are narrow-minded or non-believers, offering them comfort and peace.

Religion, if made difficult and overly stringent, will turn people away, especially if they feel overwhelmed by its obligations. For example, if the recitation of prayers, the payment of alms, or the teachings of jihad are presented in such a daunting way, people will avoid engaging with religious practices altogether.

Islam: The Path to Happiness

The only path that can lead humanity to true happiness and expansion is religion. Religion is the leader of humanity’s caravan, guiding it towards a life of growth and expansion. Human beings, though they may live in different times and circumstances, are constantly shaped by certain constants, such as religion, race, and environment. These constants can produce rulings and principles that change according to different factors.

Among all the heavenly and human laws, there are numerous collective and individual characteristics, many of which are derived from each other.

In essence, Islam stands as the epitome of thought and offers a unique form of expansion, both quantitatively and qualitatively. What often complicates people’s understanding of Islam is the fragmentation and disagreements within the Muslim community itself. The issue of religion, when seen through the lens of divine commandments, provides a clear and coherent system of life for humanity, which Islam embodies.

Religion provides a strong sense of control and understanding for humanity’s existence, giving clarity to the human experience and ensuring that all of human action is directed towards greater understanding and ethical conduct.

A Woman in Politics: Accepting the Lies and Contradictions of Society

Can a woman engage in politics while also managing her household? Can a man in politics accept a woman in his field, knowing she plays a role in the political and domestic sphere? She smiles falsely, weeps, shouts, or remains silent. She receives her sustenance from one place and follows commands from another. To the extent that she deceives herself, convincing herself that she speaks the truth and becomes an expert at deceiving others. She empties herself to be able to easily change her colour when necessary.

In such an era, trust and security are rarely experienced, and it is less common to seek them. In such a time, the believer must be in the society but also detached from it. While inviting everyone to tolerance and moderation, they must never place their trust in anyone. They must accept everyone, but never promise anything to anyone. Be with all, but remain unattached to them. They should not pursue the act of sitting in the middle, even while introducing love and compassion to all people. They must speak briefly and take long strides. Sit upright but not bend. Speak the truth, but believe in the truth only rarely. In such a society, chivalry is a gift, but it must not be naïve, though cunning is not the characteristic of a chivalrous person. A true chivalrous person must see themselves as light and carry a heavy burden, be calm, and hide the storm in their heart. They should not show off their virtues nor avoid their vices, but treat both themselves and others fairly.

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At this point, a question arises: What effects can true religion, in its entirety, have on enlightened and just individuals when even two sentences, however superficial, have such profound implications and characteristics? Certainly, understanding this requires deep contemplation, and the true effects and characteristics of religion can only be fully grasped by the saints of religion.

What can be perceived within thoughts, traditions, religions, and ideologies, in general, as tangible and real, is the accumulation of falsehoods, lies, and inaccuracies that have increased over the course of human history and thought.

This phenomenon can exist in all fields of thought, culture, religion, and tradition, and it is not restricted to the dichotomy of right and wrong or religion and science. A school of thought or a religion might initially be based on truth, but over time, it can become encrusted with these falsities, gradually becoming ensnared by them.

The Necessity of Recognising the Encrustations

It would be beneficial to establish a field of study called “Encrustationology” for identifying falsehoods and distortions in all disciplines, religions, and schools of thought. This field would allow us to discern unfounded beliefs and identify the distortions present in each area. The establishment of this discipline is necessary to ensure that all ideas are examined systematically and scientifically by specialists, with appropriate guidelines to prevent bias or the imposition of additional falsifications upon existing beliefs. This effort should be pursued with great care to ensure that, while removing falsehoods, the truths are not inadvertently lost. The search for the truth should be impartial, guided solely by objective reasoning and evidence, while also considering the perspectives of opposing views.

Baseless prejudices and narrow-mindedness, particularly in the name of religion, have caused irreparable damage to culture, ethics, and civility. In the history of humankind, crimes have been committed in the name of religion that tarnish the very concept of irreligion. The crimes of the Umayyad and Abbasid caliphs stand as stark examples of this.

The complete and practical fulfilment of religion—free from any unwarranted slogans—can only be realised by the true leaders of religion, from the infallible Imams to the knowledgeable and just. Unfortunately, after a certain period, the celestial teachings became entrapped by human exploitation, and thereafter, the religion of Islam, with its scientific, practical, and comprehensive scope, has been diverted, violated, and manipulated by unworthy hands. This issue has persisted throughout the history of Islam, as it has in all religions.

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The Expectation of the Full Realisation of Religion

The complete scientific and practical realisation of Islam in both individual and societal aspects—free from any empty rhetoric—lies only within the ability of the authentic exemplars and the true leaders, the infallible Imams. Even just and virtuous individuals may possess this on a relative basis; however, religion’s deviation has always been linked to the failure of leaders, corruption, and the gullibility of the people.

Any individual, community, or people who are deprived of necessary understanding and fairness can never be true supporters of religion, nor can they practise it correctly, even if they present themselves as religious or Muslim, or claim any other label. By religion, we mean the complete and true form of the religion, and any superficial claim of faith would make someone appear to be a believer, but without the true understanding or essence of the religion.

The fullness of religion, its practical embodiment, has often been diverted and violated by unworthy individuals, a process seen throughout the history of Islam, as in all religions.

Contraction and Division

One of the consequences of contraction is fragmentation and division. This is the case where the authenticity and unity of thought become fractured, not subject to combination or presentation. The truth, validity, and integrity of any thought, ideology, or school of thought can only have personal identity and be recognised under a unified direction, originating from a single source.

Unity of thought must return to a singular source, and this is only possible through the expansion of intellect and wisdom, as well as the deepening of the self. A thought or ideology can only have a philosophical and scientific existence if it does not fall into the multiplicity of opinions and mutual misunderstandings, which result from the contraction and narrow-mindedness of the involved parties.

All divine religions are of this nature, where all commands of the religion and the prophetic teachings are aimed towards unity, with a singular source—God Almighty. In contrast, many human ideologies, particularly unity-based or egalitarian ideologies, are based on the amalgamation of similar thoughts that, despite their similarities, cannot be traced back to a singular source. The differences among them are readily apparent, even though they may emphasize shared elements and support each other.

Hence, unity in the realization and creation of thought and ideology is possible, but unity of thought that arises from the mixture of various components cannot be said to possess a divine origin. This is a distinguishing feature of human ideologies when compared to divine religions.

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Religions and the Necessity of Unity

Divine religions, though diverse in number, all share unity in their teachings. This unity is essential for the development of civilization because they all return to the same divine source. The multiple prophets and revelations exist only in terms of varying circumstances, times, and communities. In contrast, many human ideologies, particularly those that advocate for unity or equality, are formed by specific groups, resulting in a blending of ideas that cannot be traced back to a singular source, and thus their future leads to division and splintering.

Even if it is claimed that all religions and religious sects ultimately fall into division, it can be argued that such divisions are the result of human misunderstanding of the divine origin of religion. This situation reflects the consequences of human interpretation. When divine teachings and their faithful leaders—who are infallible—are present, division and splintering are absent, as these teachings are immune to such deviations.

Thus, unity that is formed through multiplicity cannot have a divine origin, as genuine unity must emerge from a singular source and cannot rely on a series of temporary and practical amalgamations of various elements.

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The Unity of Religious Communities

Unity between groups and sects, particularly between different religious communities, must be carefully assessed to ensure that it remains aligned with authentic beliefs. This is particularly true for relations between Shia Muslims and various sects, including those within Islam, as well as those outside of it, particularly anti-religious groups.

Shia Islam, more than any other ideology, requires careful preservation of its authentic beliefs to prevent distortion and deviation. However, this does not imply isolation from others or the abandonment of necessary cooperation and collaboration when circumstances demand it. Unity must not lead to the distortion or alteration of core Shia beliefs, but it must be an intelligent and careful engagement with others.

Relations with Non-Islamic Religions

Shia Muslims can engage with various peoples, religions, nations, sects, schools of thought, and ideologies, particularly when it is necessary for mutual benefit and progress. However, this cooperation should be defined by clear boundaries to avoid the alteration of core beliefs. Shia Islam maintains a special relationship with free-minded individuals and those who uphold noble qualities such as chivalry. Among the religions, Christianity—despite its distortions—holds potential for meaningful cooperation with Shia, especially due to its mystical traditions.

However, the Jewish people, due to their political nature and deviation from sincerity, are viewed as having a particular distance from Shia. Their historical antagonism toward all religions, particularly Islam, is well-documented.

Conclusion: The Importance of Unity

It is crucial to preserve unity among Muslims, especially within the Shia community. However, unity should never come at the cost of diluting or distorting the core beliefs of Shia Islam. Misunderstanding the differences and commonalities between various groups and communities could lead to detrimental consequences. Therefore, any call for unity must be examined with great care to ensure it aligns with the integrity of Shia teachings and contributes positively to the broader Islamic and global community.

In another work, we have established that there is no path to the reform of Islamic and human societies other than adhering to pure Islam and understanding it correctly and without any distortion. The only ideology that can meet the psychological and human expectations of contemporary society is Islam, and the realization of human dignity is solely dependent on the accurate and precise reception of Islam. If, in the Islamic community and the contemporary world, humans can relatively align themselves with the commandments of Islam, they can hope for growth, expansion, and the flourishing of their dignity. Thus, a rational world becomes accessible and perceptible to humanity.

Such an unsullied and comprehensive public thought, practiced in a balanced and appropriate manner within society, leads to the emergence of human potential and facilitates the expansion of one’s existence. This will materialize during the reign of Imam al-Mahdi (may Allah hasten his reappearance), and society, in his time, will experience such an expansion that it will accurately identify perceptions and strive towards their practical implementation. Of course, this does not mean that in such a society, there will be no imperfections or shortcomings; however, one can estimate the nature of correctness in that society.

Simplicity and Universality

We have previously discussed the universality of Islam. The universality of the Islamic faith is a necessary condition for the expansion it entails. Islam is a complete religion and the most comprehensive ideology, and in its unadulterated form, it has the potential to solve the problems of both today’s and tomorrow’s human societies, guiding the human community towards the right and clear path.

The complexity and ambiguity surrounding many matters, rulings, and also the distortions added to the religion have weakened its impact. Many speak without study and choose beliefs without research, selecting fatwas and ideas in an uncritical manner, so that today, fewer rational individuals can consider all these diverse beliefs as part of a religion, let alone regard these varied ideas as divine revelation to be followed without doubt or question.

Islam itself has become divided into numerous sects, each offering a different interpretation of the faith. Whether these groups belong to Sunni or various Shia factions, each believes their own version of the truth without offering strong evidence for their views.

It would be beneficial to hold an inclusive, global conference in which the leaders of faith-based nations participate in a scientific and religious gathering to offer the necessary research on the faith. Representatives from all religious sects, as well as non-religious groups, atheists, and polytheists, should gather in this forum for a religious and scientific debate. Without any conflict or prejudice, the principles of Islam should be defended, allowing each participant to present their objections in a free space. This would allow Islam to emerge from its domestic confines, regain its scientific support, and rid itself of any distortions, stagnation, retrogression, or negligence. It must be possible to present evidence for all Islamic laws, and respond to all objections with correct and sound answers, so that Islam can rediscover its purity and free itself from various distortions. The leaders of disbelief, ethnic heads, nations, and scientific authorities should generate as many objections and doubts as possible, urging Islam towards a healthy development, and moving it away from false beliefs.

Objections to the rulings and laws of Islam exist, but if they are properly restored, they will provide clear foundations, leading to the peace of the worldly inhabitants and guiding believers and the rest of humanity towards understanding. If a free debate devoid of any fanaticism or sectarianism, without the threat of excommunication or condemnation, is held, with the agreement that no statement or belief without evidence will be entertained, and research groups are allowed to work for a long time, with both Muslims and non-Muslims collaborating, many of humanity’s problems will be solved. The correct and healthy religion will emerge, and Islam will no longer be confined to its limited, authoritarian forms.

In such a setting, the innate nature of Islam will be revealed and attract everyone, while the baselessness of many sects will become apparent. It will become clear that many of the objections raised against the religion stem from the ignorance of people, while many others are the result of distortions added to the faith.

The ignorance of the religious and the rest of the world has led to the estrangement and ambiguity surrounding religion, which has allowed numerous superstitions to infiltrate Islam. Beliefs without foundations have taken on a religious guise, making the faith appear marginalized.

Religion is a truth that originates from a complete and objective foundation, harmonized with human nature. When freed from any distortions, it aligns with the healthy intellect and awareness of human beings. Such a religion enlightens the heart and serves as a reliable guide and helper for solving human problems.

It would be beneficial to examine some of the extravagant and mysterious elements within the religion and to uncover the hidden aspects of the unseen. Ambiguities within the faith should be clarified, and speculative and imagined foundations should be removed from the domain of religion. All the principles and details of Islam should be subject to questioning, with their logical and rational characteristics identified so that as much uncertainty and doubt as possible is avoided. Scientific experiments and empirical research should be used by scholars, and complete alignment should be achieved so that religion regains its vital position and becomes a source of scholarly benefit for everyone, free from superstitions and baseless distortions.

This way, all individuals will understand that religion is a truth that defines the correct way of life and presents the proper nature and continuous movement towards the expansion and development of human existence. Religion is nothing but a sincere teacher, a righteous guide, and a compassionate elder for the growth of the spirit and soul of humankind. Its ultimate aim is to lead everyone to the source of happiness, righteousness, and pure expansion. This is the general statement regarding the ultimate truth of religion, although in practice and its actual application, this may not always be the case.

Due to the unfortunate events of human history, as well as ignorance, corruption, tyranny, and oppression, religion has been adorned with various forms, all of which have been accompanied by ignorance, disorder, and numerous distortions. The corruption in religion has reached such an extent that recognizing its truth has become a challenging task. Every tyrant and ruler has, to the best of their ability, imposed their personal preferences upon the people in the name of religion, presenting a distorted and incomprehensible image of the faith, and controlling the meaning of key terms and phrases. Some groups have followed their own whims, while others have adhered to rigid, outdated interpretations.

In essence, religion has been overtaken by various forms and distortions, making it neither understandable nor implementable. It no longer plays a central role in human life, nor can it be considered as a force that lacks a significant role.

People have become so estranged from the truth of religion that they claim to possess faith, yet what they practice is often a distortion based on personal tastes, biases, and cruel behavior, disguised as religion. They have altered religion to such an extent that it is no longer acceptable to any rational person, except for those who are either ill or unaware of the distortions. Of course, we are referring here to religion in general, which encompasses different faiths. Among some Muslims, religion has become so ineffective that a wise person might wish to distance themselves from religious adherents, and their inner inclination might be more towards non-believers than Muslims, as though non-believers are following the true path of religion—despite their numerous deviations—while Muslims have merely adopted the outward form of these truths without truly practicing them.

Islamic societies are so distant from the Islamic culture, thought, reflection, and insight that they are unable to implement the religious laws effectively. Religion is fundamentally against oppression, ignorance, and every form of constriction. How can people whose essence is intertwined with these things have a religious mindset, act accordingly, and align themselves with Islam? How can we apply the many clear principles of Islamic law (such as halal, haram, obligatory, recommended, or disliked) when society is marked by ignorance and oppression?

Although God’s religion is perfect and He has left nothing out in terms of achieving full implementation and development, the ability to understand and implement it is a condition that lies outside the realm of religion itself. Those bound by it must meet this condition and prepare themselves to act according to the faith to achieve true development.

All of this implies that contemporary Islamic societies are not prepared for such changes and have lost the capacity to realize them. Many of the religious laws, principles, and regulations have specific forms that are not aligned with us, and there is a logical deficiency in their implementation. This should not be pursued without proper investigation, especially in the implementation of Islamic judicial and penal laws, as their realization without the necessary Islamic prerequisites would lead to barbarity and dictatorship.

Religion, in its simplicity, is like a precious gem that is not suitable for impure or corrupt individuals. It requires purity and sincerity and demands a refined understanding that many Muslim societies lack, which has led them to prefer trivial material pleasures over the invaluable spiritual treasures.

Religion has become estranged among us, and is at the mercy of unworthy individuals and immature thoughts. Some use the Quran as a shield and prayer for begging, and religion has become their means of livelihood. This has caused some people to distance themselves from religion, not just showing indifference but even hostility towards it, forming a counter-front against the essence of faith. Many others are indifferent, simply passing by religious symbols without a second thought.

It is not the case that anyone who claims to hate religion can be proven to have an inherent nature that opposes it. Although some individuals, due to their corrupted nature and flawed conscience, distance themselves from the truth of religion and oppose it, the general nature of most ordinary people is not inherently at odds with the core principles of religion. Any alienation from religion by ordinary people stems from distorted representations of faith imposed by tyrants and unrooted religious authorities. This is the root cause of confusion, neglect of faith, and people’s reluctance or hostility towards it. Distortions are the main factor behind the regression of religion, and it is these distortions that can cause it to lose its value and significance.

The Relationship Between Science and Religion

Another important point that needs attention, yet is often neglected, is that science is not separate from religion. Religion consists of commandments and principles that are fully compatible with science.

Science and religion should not be viewed as two completely separate realms, even though they represent different terms and concepts. The commands pursued by religion, when thoroughly examined, are equivalent to science, and the same external manifestations, when considered in relation to the true Shariah, are called religion.

Thus, with the understanding that science is a guiding light for comprehending religious commandments, it becomes possible to reshape the mindset of society, making the public and scholars more sensitive and enlightened. The advancement of science is the best means of understanding religion more deeply.

By science, we mean the development of human knowledge and intellectual progress, and by religion, we mean the true Islam and the rich culture of Shiism, which has always emphasized understanding, knowledge, perception, and insight within the core of its beliefs. The Imams, with their infallibility and purity, have always embodied this

approach and encouraged reflection and reasoning in all matters. They have demonstrated to us that knowledge is the key to faith.

In this regard, Islam provides a divine road map for human growth, development, and knowledge. It invites its followers to inquire, to seek understanding, and to engage with the world in a manner that harmonizes with nature, intellect, and divine laws.

The scholars’ views on research should aim to promote the role of religion within society and the process of refining people’s beliefs towards it. They must strive to play their appropriate role, both individually and collectively, and to reclaim their position as representatives in this regard, maintaining relative alignment with their divine leaders. Just as the prophets, particularly the Fourteen Infallibles (peace be upon them), advanced in comprehending and implementing the truths within society, scholars should also, according to their role as representatives, align themselves with them. Should they fail to engage with society, they would be deemed devoid of the necessary representation and expertise.

Efforts must be made, at the appropriate time, to promote religion and its healthy role among the people, helping them reclaim their religious orientation and understanding of its key figures. The world is a battlefield at certain times; during such times, people should be encouraged to uphold the sanctity of values. When the world is dominated by science, modernity, and progress, the scientific language of religion and the logical image of faith must be presented, offering the Islamic civilisation to the world while avoiding violence, force, war, and shouting.

Today, our world is in such a state, and although it is overwhelmed by oppression, ignorance, and wrong actions, the people of the world have become more enlightened and aware. We should not make violence and war our slogans. Instead, we must call the world to action, research, knowledge, love, and insight, and create a global platform for this. It is essential to demonstrate that Islam understands the language of science and civilisation well, is fully aware of both, and offers guidance on every aspect of life. With the advent of global communication, even in the face of the hypocrisy of politicians, significant efforts can be made to introduce Islam to the world, attracting people to the faith. By presenting the true face of Islamic civilisation and the profound principles of the Qur’an with clarity and sincerity, the world can be surrounded by the religion, positioning the Qur’an as the driving force behind global policies.

Today, people have freedoms that cannot be forcibly controlled in collective actions. When we face the world with the correct, healthy roles in science, civilisation, culture, and the right ethics of religion, and inform people of these truths, it is impossible to forcibly distance them from religion. However, when, at such a time, we focus on war, slogans, and shouting, not only will we fail, but we will also provide ammunition for the world to question our virtues and portray us as a barbaric, uncivilised people, hindering the growth and development of our nation, isolating us in the public perception.

Irrelevant and untimely roles can have adverse effects. By making such grave mistakes in the best moments of opportunity, we isolate ourselves from the people of the world, stripping the religious figures of their true essence. We pour water into the enemy’s mill, entangling our society and people in despair and stagnation, distancing them from the goodness of religion, while persistently insisting on such errors.

Just as a scholar without a social role is not truly a scholar, a scholar with a wrong role is also not a scholar. Rather, they assume the form of a scholar without holding any immunity or justification, and they must be held accountable, unless they have exerted their utmost effort in all directions of ijtihad, which involves seeking the truth and employing all possible means within their ability. These tasks must be carried out collectively, as individual efforts are insufficient in these social domains, and must be conducted in collaboration with all righteous scholars, experts, and those with genuine knowledge to ascertain the validity of the ijtihad and ensure its legitimacy before both God and the people.

Our scholars have never generally, or even collectively, prioritised such matters, dismissing them as insignificant or not specialised. However, religious scholars must place greater emphasis on the practical and real-world application of religious laws, not confining their expertise to specific technicalities or doctrines. They must not limit themselves to books and classrooms.

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Love, affection, and compassion are the blossoms of purity that arise from sound reason. The fruit of these blossoms is the high human virtues, which immerse a person in joy and ecstasy, while accompanying them with spiritual vitality and life.

Therefore, reason, human perfection, love, and noble thoughts should not be seen in rebellion and sin. One should also consider the deeds of Satan and the devil, and not question the divine laws. Instead of denying or engaging in conflict, there should be careful contemplation of high thoughts, deriving wisdom from them, and reaching the understanding that Islam desires for humanity and society to pursue perfection, attention, awareness, and the expansion of the soul, not to remain in ignorance and destruction.

Sin and the commission of prohibited acts harm humanity and lead to neglect, bewilderment, and ruin. They strip a person of willpower, perseverance, courage, dignity, and purity. The prohibited acts move human emotions toward carnal desires, leaving the person with no willpower to resist sin and evil, to oppose the devil, and to uphold purity and sincerity.

When neglect sets in and carnal desires awaken, willpower weakens, and the person can no longer endure other forms of corruption. At this point, the soul becomes besieged by the ruler of corruption, creating a stronghold within it, and the person becomes enslaved by satanic impulses. Islam, in order for a person to remain human and preserve their virtues, presents the prohibited acts and what is considered sin in religion as traps of destruction, so that humanity does not fall into Satan’s snares, which may either lead to innumerable difficulties or to an impossible situation.

From all of this, several points can be summarised:

Firstly, formal reason, thought, and knowledge should not be confused with sound and healthy reasoning, and the rulings of the two should not be mixed.

Sound reason exists in a healthy body and aims to express the humanity of a person, not merely to stimulate emotions.

Human superiority over other animals lies in the strength of will and choice. Prohibited acts are among the factors that undermine this stronghold, weakening the individual and subjecting them to various harms and serious losses. Therefore, one should not focus solely on appearances, but rather relinquish material pleasures in order to enter the realm of spiritual gifts and pursue the importance of Islamic principles to understand what Islam seeks to offer humanity.

Progress and Islamism

The modern world, particularly the West, is immersed in various prohibited acts and sins. However, a question that arises among ordinary people is why the Western countries, which do not place much importance on religion, have made significant progress. Why are Muslims, who follow such a religion, always striving to follow them and in need of their creations and achievements?

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Is it the absence of religion and the disregard for it, along with the spread of sins and prohibitions, that has driven their expansion and progress? And is it religion that has caused our backwardness, or are there other factors at play?

In response to such questions, it must be said that all these claims and their results require analysis and scrutiny, and none of these statements should be accepted or rejected outright. In this context, each of these claims will be briefly mentioned, critiqued, and analyzed, and it will be shown that multiple causes have led to this situation for them or for us.

Initially, it must be understood that social matters of this nature cannot have a single cause. Various factors may contribute to the progress or decline of a people. However, the issue that arises here is the one mentioned in the question: Does the absence of religion and negligence towards it contribute to their progress, and has religion caused our backwardness?

The answer is: if the religion is divine and has been properly and well-recognised by the people, it can never be the cause of the people’s decline. To date, no one has been able to provide a clear argument that a divine religion, particularly Islam, is a cause of stagnation and decline, unless the religion is not fully recognised or is neglected, which can expose the people to bad teachings and various illnesses.

Their progress is a result of several social and cultural factors, as well as their geographic conditions and general views on life, which have led them to be pioneers in many directions. The backwardness of Islamic or non-Islamic societies is due to various other factors, the most prominent of which is ignorance, lack of knowledge, and the trappings of traditional and religious customs.

The advanced countries, while successful in certain areas—thanks to specific factors—have become entangled in many moral and emotional disarray due to their neglect of Islam and the teachings of the divine prophets. They know that their progress cannot solve these flaws.

Thus, their progress in certain areas is due to positive factors, while their moral and emotional disorder is the result of other shortcomings, and these should be completely separated and not mixed together. Similarly, backwardness in the developing world should not be attributed to true religion, since these countries neither possess the positive factors of the advanced countries, nor have they managed to develop a correct and rational connection to the true faith. Cultural stagnation and the prevalence of public vices have taken root so deeply in these societies that they have failed to make proper use of religion, limiting it to superficial rituals and outward practices.

Neither religion, as it should be, has been properly recognised in these societies, nor has its practice been appropriately emphasised.

Therefore, the progress of industrialised nations is the result of their positive directions, but in human and ethical terms, they have not achieved self-awareness.

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They are lacking in one direction, whereas we are lacking in two, and it becomes evident that it is natural for us to be more backward than Western countries, and for them to be more advanced than us. However, their progress is not a result of distancing from Islam, nor is our backwardness due to proximity to Islam. Rather, their progress is due to their positive directions, and their disarray is a result of their distance from the true faith. We, too, are caught in two types of disarray due to our failure to adopt their positive directions and to fully integrate the true faith into our lives and social practices.

It is not as though the true religion has been properly established among us; rather, ignorance, superstition, and deep-rooted misconceptions have severely impacted our society. The advanced nations have no path but to follow Islamic faith, free from any superstition or distortion. They may be able to implement this sooner than us. We, too, although capable of making general progress in these two areas, cannot achieve this simply through words or slogans. Our progress and development depend on overcoming various forms of public deficiencies so that cultural understanding can be restored, followed by positive social directions, and ultimately, adherence to Islam without any distortion. None of these objectives will be realised by themselves and require proper leadership, one who has reached such a level of development that they are free from these deficiencies and can create the conditions for improvement in the people, without the detrimental effects of society influencing them. It is easy to say all of these things, but their realisation requires immense effort, if it is even practically feasible.

The roots of ignorance, lack of knowledge, and the foundations of traditional and religious misconceptions are so deeply entrenched in backward societies that they have penetrated the hearts and minds of the people, from the top to the bottom. As a result, these advanced societies, and the individuals who are considered their leaders and pioneers, are not free from these public flaws. The poisoned atmosphere has also tainted them. This influence is so profound that when any of them perform their practical roles in society—whether in leadership or religious practice—they create disturbances, ensnaring society and people in their erroneous beliefs and desires, leaving them trapped in misbeliefs.

Reform requires a salvational breath to revive the dead. If we say that backward societies are like the sick rather than the dead, we must acknowledge that they require a skilled physician to save them from various diseases, one who is not himself sick and whose illness will not spread to the people, so he can actually do something.

The conditions mentioned have made it difficult to achieve positive goals unless human events occur that cause a fundamental change in the current state of humanity across the world, awakening people and rebuilding them, and resolving their cultural and social problems naturally, leading them to gain a general understanding of religion and a strong commitment to the true faith. However, all these events are hypothetical and cannot be relied upon, though they may be possible.

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