Science and Key Perspectives (Volume 3)

Science and Key Perspectives (Volume 3)

(Quds Seerah)

His Excellency Ayatollah Mohammadreza Nekounam

Main Title: Science and Key Perspectives
Volume 3 / Mohammadreza Nekounam
Publisher: Sobhe Farda Publishing, Tehran, 2020
Physical Details: 3 volumes
ISBN: 978-600-397-075-5
Category: Persian Poetry – 20th Century
Dewey Classification: 62/1fa8
Library of Congress Classification: 1399 9b93k/8362PIR
National Bibliography Number: 5233279
Printed in Qom, Iran
Price: 3,000,000 Rial
Print Run: 1000 copies

Chapter Nine: True Psychology

Introduction

Humanity is a spiritual entity composed of both outward and inward aspects, existing within an environment that shares the same duality of material and spiritual qualities. The health of an individual is likewise multifaceted, being influenced by both the material and spiritual dimensions. Health refers to a harmonious state of the body, the balanced functioning of psychological factors, and the effective and secure social integration, all within a framework of spiritual interaction aligned with divine guidance. Therefore, any preventive, therapeutic, or rehabilitative measures to maintain or improve health must align with all aspects of human well-being. Disease and any disorder—whether visible or hidden—constitute deviations from this ideal definition of health.

At the outset of this discussion, we introduce the concept of mental health. By mental health, we mean the effective balance and harmony aimed at fostering the psychological well-being of individuals and society, alongside the preservation of that health through prevention of psychological disorders, as well as their proper treatment and rehabilitation. With the rise in neurotic and psychiatric disorders, the practice of mental health care has become more essential, requiring designated time and effort daily. However, this health provision can only be achieved with a deep understanding of its principles. The knowledge required to achieve such well-being can be found, in our view, in the realm of “True, Compassionate, and Wise Medicine and Psychology.”

To become familiar with this approach to health, we first explain the terminology used.

“Medicine” refers to the compassionate and skillful care, implying that both medicine and psychology must be compassionate to truly be wise and effective. “Compassionate medicine” signifies an expert and loving approach to healing. The material science of “medicine” holds that the term itself encompasses two essential elements: “gentleness” and “expertise.” A physician, under this model, is a knowledgeable and skilled practitioner who is also gentle and compassionate in their methods. Medicine, in this context, is practiced by someone who shows precision without haste or rashness, who possesses understanding without cruelty or aggression, and who holds the patient in genuine affection. This approach to health integrates both the delicate skill of care and the wisdom of expert knowledge.

Historically, the term “medicine” was also associated with “magic,” as ancient physicians and healers, with their ability to soothe wild, aggressive, or troubled individuals, were often referred to as “sorcerers.” The ancient science of healing, divided between “medicine” and “magic,” recognized the need for gentleness and simplicity in the healer’s methods. Today’s scientific psychology, particularly in the field of psychiatry, employs pharmaceutical chains, such as addictive chemicals like diazepam (Valium), to tranquilize individuals. True healing, however, often does not require the complex tests and pharmaceutical solutions prevalent in modern medicine. Healers of the past used wisdom and perception in diagnosing ailments based on speech, appearance, and an acute awareness of their patients.

One example of this type of ancient knowledge is “physiognomy,” the study of facial features and expressions to gain insight into the psychological state of an individual. Even more advanced than physiognomy is “phonology,” which seeks to understand an individual’s inner qualities through the specific way they pronounce words. These ancient forms of knowledge, once vital in diagnosis and healing, are now seldom practiced and are relegated to the margins of modern science, which largely focuses on material and empirical approaches.

True psychology, particularly the compassionate and wise variety, finds its primary source of knowledge in the Qur’an. I assert that I have the capability to extract the psychological insights embedded in the Qur’an. The writings I have on the psychology of this sacred text are unmatched. If I had the necessary resources, I would establish a Qur’anic city where every verse would be explained in detail, and issues like mental health, nutrition, esoteric practices, and the healing powers of divine names would be explored in a hands-on, experimental manner. This project, especially with the development of a specialized hospital, could attract global attention to the comprehensive approach to medical science, which addresses both the physical and spiritual layers of human health.

One of my primary areas of expertise is psychology, and I am passionate about developing and teaching philosophical and social psychology, should I have the opportunity to establish such a department and gain the necessary permissions.

My mentor in medicine and psychology was Dr. Alafi, known for his deep understanding of Ibn Sina’s Canon of Medicine. Dr. Alafi prescribed herbal remedies and was closely connected to the world of spiritual healing. He taught me the practical aspects of psychology at the Aminabad Psychiatric Hospital, where some patients were suffering from existential or spiritual disturbances. The treatment of these disturbances is deeply rooted in the Qur’an, particularly through the divine names of God. Therefore, “Qur’anic healing” and “name healing” are integral branches of compassionate, wise, and true psychology, which helps in identifying the external and unseen forces responsible for spiritual or physical disturbances and prescribes the appropriate healing prayers.

These forms of “healing by remembrance” can treat not only common ailments like headaches but also more serious conditions like cancers and psychological disorders such as sadism, nerve weakness, and various forms of insanity. These treatments are soft, gentle, non-invasive, and based on wisdom, thus making them compassionate and wise. As one of the core tenets of mental health is to treat oneself and others with gentleness and understanding—principles that God loves and promotes—this approach enables individuals to protect their own health and maintain ethical behavior.

In essence, the term “medicine” implies “gentleness” and “compassion,” both of which are central to the true healer’s role. This concept of healing goes beyond physical and mental disorders and integrates spiritual dimensions that are often overlooked by contemporary medical psychology. The intervention of modern psychiatric or medical professionals in treating spiritual disorders reflects an area outside their scientific expertise.

In today’s world, mental health, as dictated by industrial advancements, has become a singular, reductionist science that fails to address the inner, spiritual dimensions of human existence. Modern psychology lacks a holistic approach that includes compassion, spirituality, and wisdom. The focus on chemical medications and invasive surgical procedures often exacerbates psychological and spiritual distress.

Thus, the educational and health systems need to integrate true, compassionate psychology into their frameworks. This approach would help detect and treat psychological and spiritual disturbances that traditional medical psychology fails to recognize. Many behavioral issues arise from psychological disorders, which can often be addressed by compassionate psychologists who use simple yet effective methods.

Unfortunately, disorders with spiritual origins currently lack specialized practitioners. As a result, many individuals suffering from such disorders are subjected to high treatment costs without receiving adequate care. These individuals may worsen or suffer from a wider range of health issues, particularly in the absence of recognition for “complementary medicine.”

The consumption of unlawful earnings diminishes a person’s willpower. A person accustomed to consuming forbidden (haram) income loses the ability to fall asleep or wake up at their will.

The consumption of unlawful wealth results in frustration and destroys the purity of the soul, turning the soul into something malevolent, foul, angry, and insatiable. In contrast, sustenance derived from lawful and pure income brings tranquillity to the soul, gentleness, sincerity, and contentment.

The consumption of unlawful wealth can lead to severe consequences, such as irritability and nervous weakness, causing a person to be overwhelmed by delusions, false beliefs, and chaotic thoughts. These delusions are the result of the influence of devils upon someone involved in haram consumption.

Illegitimate earnings can lead to physical maladies, causing children to suffer from deformities and bringing about disasters, such as accidents and paralysis. Furthermore, the consumption of unlawful wealth invites misfortunes, often manifesting in the form of natural disasters such as earthquakes and droughts, especially when the rulers of a country become embroiled in large-scale financial corruption and injustice. One of the main factors eroding the spirit of nobility is becoming tainted with unlawful wealth. Especially when the rights of the poor and weak are infringed upon, wealth becomes incompatible with both body and soul, resembling filth and contamination. Such wealth shortens one’s lifespan, destroys one’s joy, vitality, and sense of masculinity, and eradicates the spirit of chivalry. If there were a laboratory to examine this, it could prove that men who consume wealth polluted by haram and unpurified sources are not only incapable of chivalry but also experience a reduction in sexual power and masculinity, resulting in increasing dissatisfaction within their families.

Giving the rights of the poor and religious alms to the destitute is not a burden, but instead restores health, fosters virtues, and invigorates the individual and their family’s sense of wellbeing.

Apart from unlawful consumption, one must also avoid earning through stinginess or miserly behaviour. A miserly person, born from consuming earnings derived from such meanness, becomes weak and cowardly. They are prone to avoiding risks, preferring to run away rather than face challenges, thus becoming excessively cautious.

Children and spouses of such individuals, who are nourished by this type of income, will also feel humiliated, small, broken, and hopeless, unable to raise their heads with pride in any situation. They will lose trust in God and faith in Him, and will inevitably feel the weight of humiliation and emptiness. For instance, this issue is observable in government subsidy systems that, due to their limited and meagre nature, drain the spirit of spirituality and freedom from society.

A meagre income filled with stinginess and miserliness diminishes nobility and transforms the person into someone small-minded, short-sighted, and rigid. This person will lack the patience and energy required for honest work. A life led by a miserly income renders a person incapable of any productive intellectual pursuit or physical labour, instead leading to spiritual decay.

In relation to spiritual nourishment, one must consider both the material and spiritual aspects of one’s food. According to the science of nutrition, foods are typically assessed in terms of their nutritional value, such as vitamins and proteins, to cater to specific dietary needs like low-sugar or low-fat diets. However, there is also a need to study the spiritual and psychological impacts of food. This is referred to as spiritual nourishment, and it posits that consuming certain foods, even if lawful, can have detrimental effects on the person. For instance, some foods turn a person into someone filled with anger, while others promote tenderness and love.

The effect of food on one’s spiritual state extends to many dimensions of one’s being. Just as a small amount of sugar in a sea of water can subtly alter its sweetness, certain foods, even in small quantities, can affect a person’s intellect and emotions. A date or fig, for example, can have an impact on one’s cognitive abilities, even if not immediately noticeable.

A person’s body and soul are interconnected, and the state of the body can affect the soul’s condition. Illness in the body, fatigue in thought, and a decline in vitality are related. An individual’s state of health is intrinsically linked to their spiritual health. For instance, a change in body temperature, whether through external heat or cold, can influence one’s emotions, such as anger or calmness.

The emerging field of health psychology explains how emotional stress and psychological burdens can impact the body’s health. Stress, whether from a traumatic event like an earthquake, or the everyday stress of minor annoyances, can lead to physical illness if it is not managed properly. The effects of stress, particularly chronic stress, on health are well-documented in health psychology.

The physical foundations of the human body are rooted in fundamental elements like water, bread, rice, meat, salt, clean air, exercise, and prayer. If any of these are neglected, the body’s physical and spiritual wellbeing begins to deteriorate. For example, depriving oneself of meat for several months can lead to a pronounced craving, and if this need is not met, the individual may become aggressive or irritable. Conversely, overeating or consuming excessive amounts of certain foods, like meat or rice, can result in physical ailments, such as skin lesions, and may reduce clarity and brightness in one’s appearance.

Maintaining a balanced diet that harmonises with one’s individual temperament is essential. Food must be chosen with consideration to one’s health and spiritual growth. Overindulgence or deprivation of any food group may lead to physical and spiritual imbalances.

Exercise and physical activity, especially for children who are still growing, are also crucial for maintaining mental and physical health. Exercise not only develops the body’s cognitive and motor skills but also enhances the capacity to cope with psychological pressures, helping individuals to become more resilient and emotionally balanced.

Regular physical activity is also essential for maintaining mental health, particularly for those prone to obsessive behaviours or anxiety. It is said that those who experience excessive mental stress, such as obsessive-compulsive tendencies, benefit greatly from daily physical exercise, as it strengthens the willpower and improves focus. Ancient scholars like Ibn Sina advocated for the therapeutic benefits of physical movement, suggesting that exercise helps expel waste products from the body, making room for fresh nourishment and improving overall vitality.

Healthy circulation is crucial for the body’s functions. If blood flow is restricted to an area, the tissues in that region suffer. Movement encourages better circulation, which in turn supports nourishment and oxygen supply to the body’s organs.

Water consumption is also critical for maintaining physical and mental wellbeing. The Quran references the healing properties of water, as exemplified in the story of Prophet Job (Ayub), who was instructed to wash in a cool spring as a remedy for his physical ailments. Similarly, the consumption of clean, cool water enhances mental clarity and overall health.

If someone sleeps in a place where there are irritants such as sand, sharp objects, thorns, ants, cockroaches, or moisture, they will experience the worst kind of sleep. These dreams are subject to the environmental conditions of the space. If someone can reduce the negative effects of these elements on their sleep, whenever they dream, their dreams will be correct and meaningful. On the other hand, if a person is affected by any of the aforementioned discomforts, their dream reflects a psychological disorder, not external realities. Even if they dream at dawn, it is considered a demonic dream. If someone is in a stable and healthy environment, even if they sleep at noon, it is considered a positive time for sleep, but if they sleep in a place with ants, thorns, cockroaches, or moisture, even if it is dawn, it will feel like the beginning of the night, leading to bad dreams. All these situations have various effects on the quality of sleep.

Moreover, many dreams are forgotten if the sleep is long and uninterrupted. Anyone wishing to retain their dreams should aim for short, intermittent sleep. Short and alternating sleep enhances intellectual power and boosts cognitive abilities.

One of the key pillars of health is remembrance (dhikr). Dhikr functions as a protective shield, guarding a person not only from demons and supernatural forces but also from the turmoil caused by the desires of the self. It keeps the individual safe from Satan, sin, rebellion, and the calamities that result from them.

A person who does not engage in dhikr becomes vulnerable to the attack and malice of demons and loses their sense of spiritual security. This is because there is a relationship between divine punishment and forgetfulness. A human being is neither invulnerable to harm nor able to face a great army of demonic forces alone; rather, they must use dhikr to place themselves under the protection of God and the good forces, in order to maintain a healthy life and continue their progress towards achieving their unique spiritual potential.

Dhikr is so essential for health that even the slightest negligence or lack of it can lead to the breakdown of one’s spiritual and mental well-being, potentially resulting in death or mental illnesses such as demonic possession. Demons, through whispering and influence over the human psyche, lead people to weakness, obsession, and repetitive behavior. Sometimes they adopt deceptive methods of guidance, appearing as mentors or even appearing to offer help. At other times, they tempt or adorn false paths, all while remaining hidden in plain sight.

In times of preaching, they preach; in times of embellishment, they embellish; and in moments of temptation, they tempt. They are masters of the arts of misguidance, often combining several approaches simultaneously for individuals, groups, or even entire nations, leaving them distracted and unaware of their growing manipulation.

In the path of child upbringing, in addition to faith in the truth and simple living, a mother must also practice patience and perseverance. She must invest time to understand the subtleties embedded in her child. Children have beautiful intricacies, special sensitivities, and unique emotions that need to be recognized. One must acquire the skill to intuitively identify emotional cues, responding with patience, endurance, and adaptability to the child’s subtleties, beauties, and emotions. To grasp the psychological delicacies of her child, a mother must also cultivate her own psychological delicacy and emotional sensitivity. Patience allows an experienced mother to respond to her child’s emotions with the psychological beauty she possesses and guide the child effectively. A woman can only rightfully hold the title of “mother” if she is first devout and simple in her lifestyle, secondly if she applies meticulous attention to understanding the emotional and psychological subtleties of her child and is capable of recognising them, and thirdly, if she possesses patience and adaptability, responding to her child’s feelings and emotions without resorting to aggression or violence. Only then can she take control of her child’s psychological development and ensure their well-being.

The mother should adopt an encouraging parenting style to nurture her child’s personality and raise their sense of self-respect and dignity, making the child believe they possess inherent worth and nobility. Encouragement should be based on general virtues rather than specific instances, to prevent the child from becoming conditioned to perform only for the sake of reward. When a child feels a sense of personal greatness, they will not err. If a child makes a mistake, they should be made to understand that through their actions, they have diminished their self-respect and need to make amends.

However, the key point is that a woman becomes a mother only when she is married. It is said that a woman who is married must possess the quality of “devotion”. A woman who, in pursuit of the desires of her own soul, allows her heart to be given to strangers cannot embody maternal love. Even though she may be a woman, she is not a true mother. A mother is a woman whose existence is filled with devotion and unity towards her husband, having no desire for another man. The feminine identity and even motherhood of a woman are only preserved with dedication to a single man, and loyalty to him. Islam, therefore, does not permit polyandry for a woman.

The greatest responsibility for the health of life lies with mothers and wives. Women possess greater resilience and strength than men in facing obstacles, hardships, and illness. They also bear the responsibility of childbirth and procreation. The health of a woman’s life directly contributes to the well-being of men. They are present in all aspects of life. The health of women is the cornerstone of the health of any family. Women, whether in their role as mothers or wives, are involved in every phase of life, from birth to death.

The well-being of society, and of both men and women, is linked to the effort and struggle a woman puts into her home for her husband or child. The social health of a community — especially in terms of modesty — is tied to the woman’s role within the home. A woman must present herself as beautiful and well-groomed for her husband, employing all feminine charms and graces to attract him. This ensures that one of her subtle charms hits its mark, bringing her husband under the spell of her love and vitality, rather than behaving like a devout ascetic or a domestic servant. Otherwise, society will transform into a battleground between the sexes, and the community will become a field of lust and the frustration of unmet emotional needs.

The preservation of masculinity and femininity relies on “modesty”. Modesty has two sensitive centres: the mind and the heart. For the mind, knowledge and awareness are necessary, and for the heart, love is essential. If these two centres fall into excess or deficiency — if the mind becomes ignorant of itself, or the heart falls into either emotional dryness or excess — the “sensitivity to gender” disorder emerges, and the balance and health of an individual, which is freedom of action, self-control, and virtue, is compromised. Male regression and female seclusion, the neglect of modest boundaries, and excessive covering or hiding of parts of the body that should not be hidden according to religious law can all contribute to this issue of excessive sensitivity to gender, leading to extreme behaviour in interactions with the opposite sex.

To achieve balance and freedom of expression, potential must be expanded, perspectives raised, and unnecessary prohibitions reduced, so that society reaches a point where all actions are based on “knowledge” and “will”. To reach this maturity, non-scientific, arbitrary restrictions and social pretensions should be removed, allowing the “natural freedom” of society to emerge.

In order to preserve gender identity, it is crucial not to overlook the fact that when a woman has a husband and sees his qualities — intellectual, spiritual, moral, and physical power — she will not be attracted to any other man and will remain devoted to him. Such a woman, even if she sees thousands of other men, will not consider them men. She will not regard them as significant, as her husband is the only man for her. However, if a woman’s husband is ill-tempered, dirty, and weak, she cannot find peace in him.

Purity, sincerity, affection, good manners, cleanliness, knowledge, power, and masculinity are what make a woman fall in love with her husband and remain indifferent to other men. A man who takes care of his bodily hygiene, dresses neatly, combs his hair, wears perfume, and appears like a groom in front of his bride will become her one and only. A woman who finds satisfaction in her husband will be free from the allure of other lives and men. Love and affection will remain stable between them, and each will become independent from others.

If a man pays attention to his wife’s needs, acts intelligently, satisfies her desires, and works to fulfil her wishes, she will not feel the need to look elsewhere. She will consider her husband her beloved, and will see him as the provider for her desires, completely focused on him. In contrast, if a woman is satisfied with a man who shows her affection and loyalty, she will not desire anything else from him.

However, for both a woman to remain a woman, and for a man to remain a man, they must both hold their true gender identity. There are many men who exhibit feminine qualities, and many women who exhibit masculine traits. It is rare to find a man or a woman who is entirely masculine or entirely feminine in every respect, yet for a stable marriage, both must maintain their true gender characteristics. If either deviates from their true gender identity, the relationship may suffer, as the woman may not fulfill her role as a feminine partner, and the man may long for the woman to express femininity, leaving both in an unbalanced state.

Among the qualities that maintain a woman’s femininity are joy and vitality. A woman who becomes depressed and weary is no longer truly a woman. A woman who is a woman strives to maintain her liveliness and cheerfulness. This is why women are generally reluctant to age, while men often take pride in growing older. When a woman maintains her vitality and energy, she takes care of her appearance and enjoys the adornments that make her feel beautiful.

If we pay attention to the characteristics and features of men and women, we can observe that the traits of femininity and masculinity are not entirely fixed in one gender. A woman who maintains her femininity knows her role, keeping the family together and ensuring the home remains well-kept and full of affection and charm.

The role of a woman is to be the nurturer of the family. She should manage the home with love, affection, and wisdom.

One of the important issues in child-rearing that deserves attention is the matter of beauty and physical fitness. Facial beauty reflects the purity of the soul. Parents can have beautiful children if their home is filled with happiness, joy, and liveliness. Parents who lack joy and cheerfulness at home cannot have beautiful children. However, beauty is not about color or height, but rather about proportion and fitness, regardless of height or complexion. One of the best sports for parents and children is bodybuilding, which specifically focuses on the development and shaping of the human body. Among common sports, bodybuilding, if devoid of side effects and negative influences, is one of the best and healthiest. In this discipline, trainers use various sports techniques, methods, and tools to help their students develop strong, coordinated, and aesthetically pleasing bodies. The beauty of the body is important because it impacts the soul and spirit, as the body is a manifestation of the spirit. The body and the soul are intrinsically connected and affect each other; just as a pure soul and a sad heart alter a person’s facial appearance, the body, which is subject to decay, loses all its power and beauty, while the soul remains eternal with all its enduring thoughts, feelings, and actions.

When a baby is born, the first milk it consumes from the mother is called colostrum. The colostrum is highly nutritious, energizing, and strengthens the immune system, providing protection against diseases and fostering affection. Colostrum is one of the most impactful types of milk for the infant; it is so potent that God commanded the mother of Prophet Moses, Lady Yokabad, to breastfeed him before casting him into the river. This milk, which is the first the child receives at birth, is very nourishing and creates a strong bond of affection between mother and child. On the Day of Judgment, it is said that the mother and child will recognize each other through this milk. Of course, for breast milk to be the best, the mother must be healthy and virtuous, not ill, weak, or ill-tempered. The importance of colostrum goes beyond nurturing the emotional bond; it also boosts the child’s immune system, acts as a vaccine against illnesses, and promotes overall health. Mothers should make sure to feed their children this milk and should prioritize frequent breastfeeding during the early stages. Today, scientists explain that a dark substance in a newborn’s intestines, known as meconium, is expelled through colostrum shortly after birth, and this process helps beneficial bacteria to grow in the intestines. This is why colostrum is referred to as “the first vaccine.”

After feeding and proper rest, the next important concern for parents is the child’s upbringing. In child-rearing, it is essential to consider the child’s nature and guide them according to their natural inclinations. The child should be allowed some degree of freedom to enjoy the pleasures of childhood and to discover their true nature. The methods of discovering one’s truth and potential will be addressed in the psychology of attraction and success. However, one of the most important aspects of child-rearing is that it must be unconscious; in other words, the child should not be aware that they are being educated. Therefore, child-rearing is not about direct instructions to do good or avoid bad, nor about giving moral lessons as they are commonly taught. Instead, it involves subtly instilling virtues in the child, in ways that they do not consciously notice, while still maintaining a sense of freedom in their actions. Over time, positive traits will be solidified, or negative ones will be removed. If a child is directly told to be good and shown the path to goodness, they may rebel and choose the opposite. Thus, parenting must be indirect, hidden beneath the appearance of freedom. For example, if a child wants to fight or express their feelings, they should not be reprimanded directly but guided with kindness, humility, self-control, and love. The child must be allowed to defend themselves and not be weak or fragile, as this would prevent their emotional and sensory faculties from developing properly. Therefore, their combative spirit should not be suppressed, but their authority must not lead to cruelty or wrongdoing. In this way, children should be taught both strength and kindness, honesty, and righteousness.

However, this sense of authority and compassion must be transmitted indirectly, through the behavior of the parents, particularly the mother, not through direct reprimands. For example, if a glass is broken or a piece of paper torn, the mother should not directly scold the child, as this can harm the child’s psyche. Such actions, as a result of emotional frustration, can lead to deep-seated psychological issues that later manifest in adulthood. This is why a child must be raised in an environment where the freedom to explore is balanced with appropriate guidance, and where emotional conflicts are handled with wisdom and care.

A child’s upbringing should always be based on freedom of action and unconscious guidance. Parents should respect their child and allow them the freedom to express their opinions. If a child does not feel free to express themselves, they will resort to secrecy and duplicity. Even the great Prophet Abraham, when commanded by God to sacrifice his son, Isaac, sought his son’s opinion, saying, “O my son, indeed I have seen in a dream that I must sacrifice you, so what do you think?” (Quran 37:102). This is a powerful example of respect and humility, as Abraham, even in his old age, engages with his son in a manner that does not impose his own will but seeks his son’s perspective. This is the ideal way to interact with a child – respecting their autonomy and not imposing one’s own desires, even when they are right. The process of nurturing should encourage the child to express their thoughts, with the belief that freedom and guidance will work together to form a wise, balanced individual.

To help a child find their path to spiritual growth and self-realization, they must be encouraged to observe nature and appreciate its phenomena. If a parent wishes to guide their child towards understanding God, they should teach them to see and appreciate all aspects of nature, from the sky to the earth, and from animals to plants. The child’s mind should be filled with a deep, loving understanding of nature, not a mechanical or forced one, but one that resonates with passion and admiration. This is the first step in helping a child find God in the natural world.

In child-rearing, it is important to use tools that encourage both mental and emotional development, such as toys, dolls, and other educational tools. These help activate the child’s imagination and cognitive faculties, which are essential for mental growth. It is also important to encourage children to engage with technology, such as computers, so their minds remain active and engaged, avoiding sluggishness and stagnation.

By using imaginative and visual tools like toys and books, a child’s understanding and cognitive abilities can be nurtured. Children understand images much better than text, which is why visual aids are important for developing their comprehension. However, this should not be taken to an extreme, as excessive memorization can lead to a closed mind and hinder creativity. This is especially relevant when it comes to memorizing the Quran, which should be understood as a book of guidance, not just for rote learning. Understanding the Quran and applying its teachings is what truly benefits a child, and this understanding should be promoted in educational and spiritual contexts.

Ultimately, children should be taught to understand and reflect on the Quran, as this will help them develop spiritually and mentally. When children are encouraged to engage with the world around them in a meaningful and thoughtful way, they will be well-equipped for a life of wisdom and spiritual depth.

The necessity or otherwise of disciplining students during their education has been subject to extremes over time. In the past, in schools and traditional educational institutions, students were punished with wet cherry sticks or were subjected to flogging and physical punishment. Nowadays, even the mildest form of discipline is rarely applied to students, and at times, they even engage in conflicts with their teachers, let alone the possibility of the teacher administering discipline. The result of the past situation was a general aversion to education, and the consequence of the current situation is the pursuit of knowledge without proper discipline, with the goal of securing one’s future livelihood. Neither the extreme practices of the past nor the permissiveness of the present is fundamentally correct. It is neither necessary to apply corporal punishment and harsh discipline in education, nor is it appropriate to completely prohibit any form of physical discipline, as for education and upbringing, the teacher, in addition to all ethical and motivational methods, must also have practical means to ensure the effectiveness of their efforts.

Therefore, a teacher can, if necessary, administer a reasonable form of discipline, even physical discipline, as long as it is suitable and necessary. Of course, this must be done in a rational and controlled manner, not out of anger or violence. In this regard, the consent of the student’s guardian is not required, because sending a child to school or other educational institutions implicitly gives consent. Moreover, entrusting the education and upbringing of the child to the educational authorities implies the consent and permission of the guardian, which indicates their acceptance of the appropriate educational methods employed by these institutions.

A guardian cannot send their child to school and dictate how they should be treated, because the responsibility for education and the rules governing it fall within the domain of the educational institution, not the guardian. It should be noted that the type of corporal punishment and its application should all be regulated by law in order to be effective in a pedagogical sense, as physical punishment outside of this framework is not only ineffective but may also be considered a violation. Furthermore, if the teacher’s actions lead to legal repercussions, they would be held accountable.

Punishment and correction for children, whether discerning (momi’ez) or not, until the age of puberty, are based on two general stages in a child’s development: one before the age of discernment, which should primarily focus on educational methods, emphasizing visual and symbolic means to steer children away from bad behaviour and encourage good habits, applying minimal and symbolic forms of physical or non-physical punishment when necessary.

The second stage is after the child has attained discernment, up to the age of puberty, where discipline can take on a more serious form, but still should not be based on coercion or violence. In all cases, moral guidelines and spiritual incentives should dominate the disciplinary actions, and physical punishment should never be used as a form of aggression, especially when it involves threats or intimidation, as this would greatly undermine its effectiveness.

The Psychology of Success and Attraction

If you hold a glass full of water for a long period, although the weight of the glass does not change, the prolonged effort of holding it will gradually cause pain and strain on your hand. Negative thoughts and resentments have a similar effect in life: if they are constantly held in the mind and heart, they begin to weigh down on the individual, diminishing their ability or motivation to perform positive actions. Moreover, carrying negative emotions attracts more negativity, burdening the individual further.

If there are people in your life who treat you poorly or with indifference, it is important to let go of any resentment, not only for mental and emotional lightness but also to attract positive forces. Holding on to negative experiences turns your inner self into a reservoir of bad energy, drawing negativity to you.

If someone holds resentment or ill will against others and constantly repeats this in their mind without letting go, they add to their inner darkness and become a magnet for negativity. They are drawn to more bad experiences and find it difficult to achieve true happiness. The key to a lighter, more fulfilling life is to release resentment and negative thoughts before sleep, ensuring a pure and open heart for attracting positive energy and success.

The law of attraction states that what you think about and focus on is drawn into your life. If someone constantly focuses on their problems, they will keep attracting more of those negative situations. Positive thinking, on the other hand, not only attracts good things but also leads to a more successful, satisfying life. The principle behind the law of attraction is that similar energies attract one another—whether negative or positive.

The strongest layer of similarity is empathy. Empathy encompasses the external layer, as well as the synchronization and alignment in the mind and thoughts. This synchronization and similarity cause the individual to adopt the virtues and values of the group that resemble themselves; just as, according to the law of attraction, their unique vibration and frequency will be transferred to similar entities. This influence aligns the individual’s desires and aspirations with those of others, making them susceptible to the internal influences of their like-minded counterparts—counterparts that possess the power of shared vibration. This vibration is akin to intertwining mirrors, amplifying the reflective power according to its extent and capacity. Human thoughts are a re-distribution of internal movements and frequencies influenced by the vibrations of similar beings, absorbing their forces.

The philosophy, in its analyses, acknowledges the law of attraction, which states that similar things attract one another, as accurate—provided the aspect of similarity is correctly observed. This similarity transforms our thoughts and also influences our thinking and mind. Noble and spiritual thoughts attract goodness, while polluted or malevolent thoughts bond with individuals who have dirty and wicked hearts. According to the principle of the shared nature of the system of existence, when an individual’s mind comes into contact with the universal mind, with a specific similarity, and maintains a steady, repetitive, and ongoing focus, it receives energy from that similarity. Consequently, it reflects thoughts aligned with that energy, which may be good and virtuous or evil and wicked.

The Quran points to this truth, stating that harming one individual is like harming everyone: “Whoever kills a soul without just cause or corruption in the land, it is as if he has killed all of mankind; and whoever saves a soul, it is as if he has saved all of mankind.” (Quran 5:32). Similarly, in the etiquette of supplication, it is said that one cannot pray with a heart that harbors animosity towards another believer because this enmity will harm the believers they pray for. A prayer made with a heart full of animosity or ill-will, and even the slightest sin, affects the entirety of existence, just as a pebble thrown in water causes a ripple, though the effects might not be visible to the eye. It is the intellect that reports such occurrences. Similarly, even the smallest good or evil deed affects all phenomena, as narrated by the Prophet: “Whoever introduces a good practice will have its reward, and the reward of those who follow it, without diminishing their rewards in the least.”

In any case, philosophy, scriptural texts, scientific research, and practical behavior all affirm the law of attraction. This law emphasizes the importance of controlling our behavioral, verbal, and attitudinal similarities, along with our empathy, love, and thoughts, as well as managing our spiritual and divine beliefs powerfully.

Thus, as we have discussed, all phenomena have hearts, and these hearts share similarities or differences in terms of harmony and discord. All phenomena in existence are connected with each other, and none exists independently or separately. Hence, the aspects of similarity must be carefully managed.

Now, let us present a third principle regarding the management of similarities: every heart is woven with certain natural inclinations and attributes that may be either conscious or subconscious. These pre-existing inclinations are called “aptitudes”. Aptitudes are the tendencies that create specific attractions in phenomena, though they do not necessarily have a complete causality. However, if the individual makes an effort to remove the obstacles to awakening these inner attributes, these aptitudes can manifest.

Therefore, the law of attraction motivates subconscious desires and tendencies within individuals, leading them to be attracted to certain people or things. These desires, if maintained and focused upon from within, and not forced externally, may act as gateways to connect with similar phenomena, opening channels for the inner energies of similar beings. The sign of pre-existing aptitudes is that the individual feels as though they are walking a natural path towards them, one which aligns with their inner nature. Achieving them brings satisfaction and peace, without any struggle or internal conflict. Such aptitudes are called “aptitudes of proximity”.

For example, Imam Sadiq (A.S.) says: “A believer is not created for lying, nor for treachery.” This shows that the believer’s nature is not inclined towards deceit and betrayal. Similarly, concepts like guardianship (Wilayah) and Shiism are divine gifts—aptitudes of proximity and bestowed graces—not things acquired by effort. Someone who lacks these aptitudes of proximity can, through the law of attraction, create a similarity between themselves and those who possess such divine qualities and virtues, manifesting these qualities within themselves. This is the miracle of the law of similarity.

Therefore, based on the law of attraction, qualities and energies from others reach individuals through two main channels: one is through aptitudes of proximity, similar traits, and divine affinities that do not require effort for their emergence, although they must be purified from worldly contaminants like grudges, resentments, and sins, which may obscure them. When these impurities are cleansed, the path opens for activating the attraction and nourishment from the energies of like-minded beings.

Imam Sadiq (A.S.) highlights this difference: “The character is a gift granted by Allah, and it is of two types: some are innate, while others are acquired with intention.” The former refers to traits naturally embedded within a person, while the latter is developed through conscious effort. In this context, those who reach their spiritual goals through effort and patience are spiritually superior to those who are naturally inclined toward divine proximity.

Thus, the law of attraction manifests itself when an individual recognizes their true inner desires and dreams, elevating their aspirations and objectives to a higher level. Through this understanding, they can refine their goals, eliminate distractions, and focus on achieving their highest aspiration. By aligning themselves with their innermost desires, they can better tune into the vibrational energy of the universe and work toward their highest potential.

In conclusion, all actions and behavior, whether what we see, hear, consume, or whom we associate with, contribute to either purifying or polluting our inner nature. Therefore, one must carefully choose what they expose themselves to, who they interact with, and the energies they allow into their lives, as these elements influence their overall spiritual and emotional well-being.

The concept of “softness” or “gentleness” in relation to the natural system of reward and punishment in the world can be discussed as a fundamental law of nature. Gentleness, as a principle, is both a profound lesson and an empirical phenomenon of nature, suggesting that for those who possess the capacity to show gentleness, nature itself will demonstrate that such gentleness will be reciprocated. This is the essence of the Law of Attraction, which posits that similar phenomena are drawn to one another. People with positive energy are naturally attracted to one another and exchange energy, while individuals steeped in negativity, distress, anger, resentment, and sorrow contribute negative energy to the collective energy field of the world. The intelligent, collective system of nature reacts to both types of vibrations and sends back similar energies. Therefore, it is crucial that a person continuously emits energy, thoughts, and feelings in harmony with their desires, since only that which aligns with their energetic frequency will be drawn to them.

As we discussed, gentleness fosters internal flexibility, making the soul more refined and preventing its inherent power from being transformed into tyranny or oppression. A person who demonstrates gentleness, affection, and kindness—whether by petting a stone, feeding a grain of rice to an ant, watering a flower, or offering food to friends and family—develops a pure, flourishing, clear, and light inner self. Possessing power, whether in the form of material or spiritual resources, without inner gentleness, leads to oppression and injustice. Therefore, to soften the inner self, gentleness must be practiced with all beings, treating them with affection and kindness. The saints, who possess an inner sanctity illuminated by divine light, embody gentleness in their relationships with others. Imam Ali, who had no equal in the battlefield, showed tender care for orphans and widows, exemplified through acts such as kneading dough for them or giving rides to orphaned children, all while not using his great power against enemies. The lives of the divinely guided figures are full of examples of humility, kindness, and compassion toward others, and what we have witnessed is but a small fragment of their true nature.

However, only someone who has attained the state of “love” is capable of this level of gentleness. A lover, in the true sense, can endure the hardships and afflictions of the Divine with grace, and extend affection to all creatures—whether it is a rock, a flower, or a human being. Such a person recognizes the sanctity of their shoes, for instance, treating them with respect when putting them on or taking them off. This degree of reverence for all things signifies a highly refined state of inner power. The saints who are capable of this level of love and care for all beings are also capable of showing tenderness toward even the most seemingly insignificant phenomena, recognizing that everything is an expression of God’s will.

In general, any matter connected to the realm of the divine and metaphysical is grounded in three pillars: prayer, need (the capacity for charity and selflessness), and gentleness. A person who practices prayer must, in turn, meet the needs of others. Acts such as feeding a helpless animal, tending to the needs of ants, or cleaning a public space cultivate one’s inner power. The true practice of gentleness transcends charity or prayer—it lies in the ability to gently touch, respect, and acknowledge all things as sacred.

Thus, the act of showing tenderness or “gentleness” toward all phenomena—whether inanimate objects like chairs, or living creatures—serves as an expression of profound respect. This does not simply mean a passive acknowledgment but involves treating each thing with mindfulness and care. For example, sitting on a chair without regard is disrespectful, but one who practices gentleness would first acknowledge the chair and ask for permission, symbolically showing gratitude before sitting.

The ability to perform gentleness with all things—whether through a simple gesture like adjusting a piece of furniture or providing for someone in need—demonstrates an elevated level of character. This heightened awareness and recognition of the sacredness in all beings leads to personal growth and greater connection with the universe. To truly embody the principle of gentleness, one must continuously refine their inner state, thus attracting positive energy in accordance with the Law of Attraction. It is the cultivation of this gentle approach to life that aligns one’s frequency with the higher energies of existence, fostering an environment for personal and collective flourishing.

In this light, we can see that true spiritual power is not about wielding force, but about the ability to maintain gentleness and respect for all beings and phenomena, continuously attuning one’s thoughts and actions to the Divine. Those who fail to practice gentleness may find themselves disconnected from the higher energies and unable to access the true potential of their inner power.

In conclusion, this Law of Attraction—rooted in principles of gentleness, love, and respect—serves as a guide for transforming both inner and outer worlds. The ability to “buy the tenderness” of all things, to respect and cherish them as expressions of the Divine, leads not only to spiritual power but also to alignment with the greater flow of universal energy. Through this refined practice, individuals can manifest their true desires and intentions, drawing them into their reality as they resonate with the positive frequencies of the universe.

The most important part of the body in psychology, which is infallible, is the eyes. By closely observing the eyes, many of the person’s characteristics can be revealed. The eyes possess remarkable abilities, and many are unaware of the full potential of the eye, let alone the eyes of the inner self.

Psychology of Weakness of the Soul

One of the most fundamental and destructive disorders is the weakness of the soul. Due to the significance of this topic, we have a separate written work on the weakness of the soul, where we examine its various dimensions. Only a small portion of it is presented here.

A person with a weak and fragile character lacks the power of thought and action. They are only in pursuit of comfort and happiness, hiding behind comfort, and they cannot tolerate even the slightest pressure or difficulty. They avoid life’s hardships and refuse to take responsibility. Such a person only seeks the shade for themselves and leaves the sharp rays of the sun for others; in other words, the power of sacrifice, patience, love, and respect for others in a person with a weak soul is dead.

A weak person often initiates conflict and quarrels, but the strong ones end them. If an enemy is strong, they do not display animosity; enmity arises from a lack of patience, tolerance, and strength, as it is felt internally in the weak soul.

A person who suffers from psychological and spiritual weakness accepts humiliation and degradation from others. In contrast, someone with a strong character and a firm soul does not accept degradation.

Additionally, a person caught in the weakness of the soul is often sorrowful, accustomed to emotional distress, much of which is based on illusions and beliefs. They nurture such sorrows, making themselves appear sad and upset. Someone who becomes easily upset or distressed suffers from weakness of the soul. Such a person has not cultivated patience or tolerance within themselves. The weakness of the soul manifests itself in various abnormalities. It prevents a person from having the ability to endure, be patient, and forgive.

People who suffer from weakness of the soul often experience jealousy towards strong and capable individuals. Envy and jealousy arise in someone who has no power, yet sees it in others. As a result, they begin to harbor resentment and cannot rest until they harm the person with power. Therefore, it can be said that jealousy manifests in those who are weak and lack power.

Weak individuals should be treated with caution, as jealousy is always found among such people. Jealousy is also always related to virtues and qualities, not ordinary matters. Therefore, if someone who possesses excellence wants to avoid jealousy, they should avoid associating with the weak.

Men experience more weakness of the soul than women. Oppression breaks men down more quickly. When men face oppression and hardship, they lose their endurance faster than women. Women, based on their emotional nature, have higher patience, endurance, and tolerance.

Individuals with weak souls are dominated by fear and often experience imaginary fears. This is a psychological principle that whatever a person fears will eventually come to them. If someone fears poverty, they will eventually encounter it. Similarly, if someone fears betrayal by their spouse, they will face it. People suffering from weakness of the soul and vulnerability are also quick to despair and self-defeat, yet they can easily become arrogant, as their souls are weak. With the acquisition of the slightest power, they lose themselves and become narcissistic.

Lying, speaking ill of others, and making accusations against rivals are all behaviors that arise from those who possess weak characters. Hypocrisy and shirk are also traits of the weak, who wander in these vices. A strong person cannot commit any of these sins, which are the root of many other wrongdoings. A strong character cannot lie, even if they intend to. They cannot backbite or slander, as it would damage their integrity and strong sense of self, preventing them from engaging in lowly and base actions.

A person afflicted by the weakness of the soul tends to be secretive. They make excuses frequently and lie often. Furthermore, they swear a lot, and the distinction between faith and disbelief does not play a role for the weak in this regard.

The weak person is also harsh. Strong, capable people are not harsh, but weak, ineffective individuals, or those who lack a sense of self, resort to harshness to compensate for their weakness and the fear that arises from it. They display their inner emptiness through violent behavior. For example, from a psychological perspective, violent individuals tend to yell when speaking, and the louder and more frequent their yelling, the more severe their violence and savagery. The human body system is such that when exposed to high-frequency sounds, it causes psychological disturbance. An intelligent, strong, and dignified person speaks softly and calmly, while a weak person loses control of their intellect and understanding and resorts to yelling.

If someone in a state of weakness and incapacity is continuously belittled and oppressed by another, they will develop psychological disorders. Constant humiliation weakens the brain, rendering it ineffective and unable to focus on important matters. This neglect of intellectual and psychological strength leads to the harmful phenomenon of elite-killing, in which individuals lose their drive and fail to engage with the circumstances of the time.

A person suffering from weakness of the soul is often incompatible with others and frequently falls out with people, as they cannot assume a positive role and lack the ability to adapt or change.

The person with a weak soul only follows the path of imitation in learning. If they have a strong memory, they become competent at explaining but remain unable to critique others effectively. If the individual’s imitative knowledge is incorrect, it signifies the destruction of the soul from within. This weak soul does not possess the depth needed to reach the true essence of human understanding; rather, it stagnates and becomes inert. A person who relies on imitation without genuine understanding is dead, not realizing that their soul is spiritually inert.

Therefore, imitation, overeating, and excessive distractions are all harmful to the soul and thought. A weak character cannot produce healthy children. As mentioned earlier, the first responsibility of parents in having a healthy child is to strengthen their own character, purify their beliefs, and trust in correct principles.

To strengthen the soul and avoid self-defeat, one must first cultivate the ability to think and produce knowledge. This requires solitude, time alone, and engagement with the dark hours of the night.

Some fears can be eliminated by creating new fears. Just as some psychological disorders can be treated by creating stress or anxiety, such stress can help a patient remember things or forget others, improving their mental state. This requires skill in understanding the stages of the soul and its damage, a field not covered by Western psychology.

In the face of adversity and hardship, faith and exercise are what provide a person with calmness and management skills, keeping them away from fear, anxiety, and weakness. Faith enables one to confront difficulties with confidence, trusting in the infinite power of God and remaining brave without despair, sorrow, or weakness. A person who lives wisely with faith in God will not be afraid. Trusting in God prevents illusions, weakness, and fear from influencing a person’s mind. In psychology, the goal is to strengthen the wavering character and spirit of individuals, fostering stability by enhancing self-confidence through self-suggestion and medication. However, the proper treatment for emotional and psychological disorders and the eradication of weakness requires trust in God and faith in the truth.

Psychology of Hypocrisy and Influence

We define “hypocrisy” as a deceitful, deceptive outward movement and a constant, concealed retreat between an artificially created exterior and a weak inner self. This retreat aims to influence individuals or systems and create a sense of alliance for the sake of benefiting from the situation’s inherent advantages, stemming from inadequacies rooted in weakness, fear, and inferiority, or due to a denial and rejection of the truth based on self-glorification and authoritarian self-belief.

In this definition, hypocrisy, secrecy, self-glorification, weakness of the soul, inferiority, fear, and oppression are intertwined. These are interdependent, meaning that lying leads to hypocrisy, and hypocrisy fosters lies. Both oppression and arrogance breed hypocrisy, and hypocrisy reinforces oppression and arrogance.

The phrase “a deceitful, deceptive outward movement” refers to the instability, restlessness, and anxiety of the hypocrite. The movement of hypocrisy is a flight from the inner self, leaving the hypocrite suspended and uncertain, resulting in a loss of identity and continuous corruption.

Hypocrites do not have a consistent belief or identity; they change continuously and adapt to whatever serves their self-interest. They are, in essence, operational sophists. Their actions are indifferent to the destiny of society, often destructive.

One must avoid it from afar, as it quickly corrupts those who approach it.

The distinction between the believer and the hypocrite lies in the believer’s transparency. The hypocrite conceals their true self and resorts to deception and trickery, trapped in a conflict between two opposing forces: their outward appearance and their inward reality. This leads to continuous mental turmoil and psychological strain. The hypocrite seeks comfort and, at the slightest inconvenience, shows an inability to endure, becoming quickly dissatisfied and upset.

In times of the rule of hypocrisy, outward cooperation with the government and the influence of its apparatus strengthens the forces of hypocrisy, and any covert opposition does not pose a significant threat to such a regime. Open resistance may only deal superficial blows. The persistence of religious hypocrisy can withstand these blows and maintain its survival, overpowering its opponents in the worst possible way. The jurisprudence rooted in wisdom, aimed at combating an organized hypocritical government, argues that one must preserve their own strong spirit and avoid giving any impression of weakness. It is essential not to outwardly cooperate with such a regime and refrain from participating in any of its assemblies or gatherings in a manner that makes the avoidance of such associations clear to all. Additionally, except in cases where self-preservation demands it, one should avoid assisting them. In situations of necessity, one must clearly demonstrate that such cooperation is forced and driven by the need to mitigate the tyranny of the hypocritical rulers, and is motivated by a principle of taqiya (dissimulation).

In the face of the overwhelming and dominant presence of religious hypocrisy, public opposition should not be direct. Instead, efforts should focus on building a cohesive and supportive movement centered around academic and cultural activities, while distancing oneself from hypocrisy and injustice. One’s disapproval should be visible through action rather than open confrontation, maintaining taqiya alongside the hope of victory and persistence.

Based on the definition of hypocrisy we provided, it differs from pretentiousness. A hypocrite aims to display an image of virtue without fear or self-consciousness, whereas the hypocrite’s goal is to feign cooperation, whether in virtuous or non-virtuous situations, driven by feelings of weakness and fear.

The phrase “for the sake of sharing in the benefits of a given position” addresses the root of hypocrisy, which lies in attributing a phenomenon’s influence to its inherent qualities.

Furthermore, hypocrisy should not be confused with taqiya (dissimulation). In taqiya, the individual is not psychologically or morally deficient, but resorts to concealment due to external pressures from their environment.

The difference between hypocrisy and lying lies in the fact that hypocrisy involves a duality between one’s outward appearance and inner truth, while lying involves a discrepancy between the content of one’s speech (the message) and its external truth (the actual reality). Moreover, lying can be a tactic used for short-term purposes, whereas hypocrisy is strategic and long-term, aimed at compensating for psychological deficiencies or eliminating dominant positions. However, a hypocrite often lies, and lying and hypocrisy are inextricably linked. The continual dishonesty of the hypocrite eventually exposes their true nature, leading to their downfall.

We believe that there is no such thing as a “fictional” composition, and that all compositions are real; however, real compositions are not limited to material compositions alone, and mental compositions are also a type of them. What differentiates compositions from each other is the intensity and weakness of the bond between the components and the degree of permeability between the components in the composition. With this philosophical perspective in mind, it should be said that society is not a fictional entity but rather something that arises from the composition of individuals. In our modern philosophy, we have explained that everything that is claimed to be “fictional” is, in fact, “real.”

Society is a real unit. A real unit is not an example of ten “ones” added together, where individual consideration is involved, but rather a “ten-ness” that possesses the essence of composition, unity, and collective truth arising from the union of people. However, unity, as we have said, varies in intensity and weakness. For example, unity in divine names is intense, but the intensity of unity in society diminishes. All compositions in the world are real, and their degrees vary according to the unity they possess. For instance, the components of the human body, together with the soul, form the unity of human existence, and the “human” as a totality of these components is also real, so much so that the pain of one part of the body can affect other parts. However, unity in society is not as intense, unless its essence of unity is a metaphysical and spiritual one. Society has real unity, just like an army, where its victory and success, due to the unity between the commander and the forces under his command, are attributed to the commander. This is why if an individual separates themselves from society, both they lose their own truth, and society is harmed. As stated in a narration: “When a scholar dies, a gap is created in Islam that nothing will fill until the Day of Judgment.”

When an individual separates from society, they cease to be an individual in the true sense and become lost and misguided because an individual finds their position within society. However, this separation applies to societies whose composition is low; otherwise, in a divine society, the closer an individual is to God, the less likely they are to separate from the community. Eventually, it reaches a point where an individual cannot even have the will to separate; because a force stronger than compulsion and free will—namely, a loving pull—unites them. In such a case, no division or separation between them can ever occur. A society becomes vulnerable to division when its unity and composition are weak.

Society is formed by people who share a “coherent essence.” This essence can be related to the climate, soil, environment, science, culture, or any other factor that creates different classes and groups. Even a family can be considered a society. Each profession—if the professionals in that field are aligned with each other—can form a society: a working-class society, a teachers’ society, a rural or urban society.

Society is never a contractual or fictional matter; it is, in fact, a real one. Society is shaped by the unity of people under specific and real conditions.

It should be noted that all phenomena in existence are composed, and determination cannot occur without composition. God is also composed of names and attributes, but the type of compositions and unity He has is different. Moreover, no composition is fictional. In fact, “fictional” is a concept that has no meaning.

In this definition, we have included the condition: “the intermingling of individuals with a coherent essence.” This condition excludes mere aggregation—where there is no unity involved—from being considered a society. Society is only a society when there is some unity between its members, whether the number of individuals is small or large. This unity pertains to a shared belief or mindset; otherwise, simply being together and in close proximity does not constitute a society, but rather an aggregation. Therefore, in a subtle and precise sense, even a “cohesive individual who manages their affairs under their own will and direction” could be called a “society,” but countless individuals who lack a common intellectual connection and coordination cannot be termed a society. Thus, it is said that an individual can be a society, while a group of individuals may not constitute a society.

With this explanation, it becomes clear that geographic boundaries are not necessary for the existence of a society. It is possible for individuals scattered across the world to live in a true society. We call this true society a “religious society.” Therefore, a society becomes a true entity when it possesses intellectual unity, even though general unity—whether ethnic or traditional—can also form a type of society, and its various titles do not contradict its intellectual or religious unity.

We have discussed the true unity between society and the individual. In contrast to this view, there are three other perspectives that are worth mentioning, as they will allow the reader to critically engage with the theory of the true composition of the individual and society.

The first view is that: the composition of society from individuals is a fictional one, and in reality, no such composition takes place. Individuals are like sheep in a flock, gathered together. According to this view, humans never truly merge or compose as a whole in society; therefore, society has no inherent, objective, and real existence but rather a fictional and abstract one.

The problem with this view is that it assumes that in order for society to be real, individuals must detach themselves from their individuality, whereas individuals, while making up society and possessing collective traits, have those collective traits as their own individuality. The unity of purpose and goal gives them collective characteristics, without losing their individual personalities.

The second theory maintains that society is a real composition, but unlike natural compositions, it is an artificial one, similar to a mechanical system where each part functions independently yet collectively forms a whole.

To critique this view: the subject of society is human, and humanity does not operate in an industrial or automatic manner. Rather, humans live within and with society through thought, aligning themselves with its collective goal and ideology. In contrast, in artificial composition, the consciousness of the individual, society, and its collective components is not considered, and the system is coercive, like the machine assembly process, not driven by shared thought and culture (though here, we mean a shared thought and culture that does not lead to coercion).

The definition of society must include conditions that, beyond comprising individuals and encompassing all small and large, regional, and international societies, prevent the entry of others who are not part of the society.

“Society is a living reality that arises from the communal life of individuals who are of a similar nature and share common needs, interests, and goals (particularly desire). Their goal is to achieve collective power and secure each other’s rights—especially the right to life—and to fulfill their needs for a better survival. This process is carried out in accordance with accepted laws. These laws are adhered to consciously, respecting rights, defending them, and developing and diversifying them.”

To summarize this definition, we could say: Society is the outcome of collective, systematic authority arising from the conscious and accepted relationships of individuals with similar needs and desires (especially the need to fulfill desires) in order to address their mutual goals.

Martyr Motahari says: “This composition is itself a unique, natural combination, which has no exact counterpart or equivalent. This combination — as its components affect one another and bring about changes in each other, thus acquiring a new identity — is natural and objective. However, since the whole and the composite do not exist as a real unit, it differs from other natural combinations. In other natural compositions, the combination is true because the components genuinely influence each other, and the identity of the individuals transforms, making the composite a real unit; in other words, a single identity exists, and the plurality of the components turns into the unity of the whole.”

In this passage, the critique lies in Martyr Motahari’s view that “the identity of the individuals changes.” While it is true that society influences individuals and vice versa, and that there is a shared unity and dignity among all individuals within a society, this unity is not so intense that individuals lose their initial identity. Rather, their individual characteristics remain intact. He considers society as a true composite, similar to a natural composition. It is accurate that what is combined in society are souls, thoughts, desires, emotions, and will — ultimately a cultural composition; however, it is incorrect to compare this to material elements. Likewise, the statement, “after the interaction, breaking, and crushing of material components, they acquire a new form,” is inaccurate. In natural combinations, the components lose their form, and a new phenomenon emerges. However, in society, while individuals are influenced by collective factors, their individual identity does not dissolve into the collective identity. The collective identity forms something new and different, but the individual identity remains intact. Hence, while we also regard the combination of society from individuals as a true composition, it is not material; instead, it should be understood as a cultural composition. The distinction between cultural and material compositions lies in the fact that in a cultural composition, the individual identity is preserved, though slightly altered. This composition occurs in partial degrees, not to the extent of causing the complete dissolution of the components.

Therefore, while the composition of society is both true and natural, it is not material; it is a non-material, true composition — cultural and spiritual. That is, the final form of the composition exists without the dissolution of the individual components, which remains hidden in Motahari’s view.

There is a fourth perspective on the relationship between individuals and society, particularly favored by Marxists, which asserts that society is a true composite, but its composition is superior to natural compositions. In natural compositions, components, prior to their combination, have their own identities and effects. Through mutual interaction, they bring forth a new phenomenon. However, in this view, human beings, prior to their social existence, have no human identity and are like empty vessels with only the potential to accept the collective spirit.

We disagree with this viewpoint, which essentially denies the individual’s identity. We believe that even an individual living alone can reach a level of development where they themselves embody a society, as in the case of the Qur’anic reference to Prophet Ibrahim, who is described as a “nation”: “Indeed, Ibrahim was a nation, obedient to God, inclining toward the truth” (Quran 16:120).

Based on the above, we argue that an individual can embody a society without losing their identity within it, and without undergoing a complete dissolution of their individual being. This is similar to how individuals who live alone can influence the public culture of their society with their ideas and thoughts. Participation in society does not negate the individual’s autonomy or thinking. For instance, in Iranian society, religious minorities maintain their religious independence while simultaneously sharing the broader Iranian cultural identity. This shows that when defining society, we should focus on true composition, which is cultural in nature, without causing the dissolution of the individual and their thoughts. Therefore, neither can we attribute primacy solely to the individual nor to society. Rather, we must consider both in tandem, though the dominance of one over the other may vary in different individuals and societies. An individual may accept only a small portion of their society’s culture, while another may fully submit to its values. In general, the more organized a society is and the more it honours citizenship, the greater the acceptance of its social values, with fewer individuals resisting them.

We should not regard the composition of society as a unique or unparalleled type, but rather acknowledge that it differs in strength and weakness according to the variety of societies and their intermingling. The composition in primitive societies is loose, whereas in modern societies, many aspects of individuals’ lives are interconnected. The individual, like society, shares this composite nature, where each person has a degree of acceptance and submission to the values of their society. In this way, every individual embodies a version of the social composition within themselves. Just as each individual operationalises only a portion of their own beliefs in society, they also adopt only a portion of societal beliefs, without losing themselves within it. Even conflicting ideas can coexist in time or arise from differing sources, reflected in the individual’s thoughts and actions. Thus, the composition of the individual within society is a non-dissolving cultural composition that, while sharing commonality and unity, retains individual characteristics. One of the best sources for understanding society is human nature and self-knowledge. Each person is, in a sense, a society in themselves, and the fluctuations within society can be observed within the individual’s own nature.

Philosophical sociology is important in that it prepares the ground for understanding the fixed aspects of society by identifying its variable traits. By utilizing surveys, measurements of individuals, and scale assessments, it becomes possible to test the likelihood of changes, determine their potential occurrence, and pinpoint both the starting and ending points of such changes. This is because the philosophical perspective recognizes the common traits among humans, as well as their specific distinctions and characteristics.

Since anthropological reasoning identifies the common human institution shared by all people, and understands their needs and desires, it allows for the study of social phenomena by examining individual changes. From this observation, it is possible to predict societal changes and extract a true proposition that, according to logic, possesses universal applicability. This is specific to shared human traits and the common human institution, rather than those that arise from upbringing or environmental influences.

Furthermore, the philosophical approach to sociology does not consider the science to be either Islamic or non-Islamic; science is simply science, and the label “Islamic” or “non-Islamic” is a matter of perspective and origin.

The philosophical approach to sociology does not focus on individual actions and behaviors in society, which could be more appropriately termed “behavioral sociology.” Instead, it delves into the institution of society, linked with the understanding of the human institution, which is the root of these actions and behaviors. These roots can be religious, philosophical, customary, traditional, or ordinary, and can systematically predict societal decisions. The philosophical sociologist generates propositions based on these roots and according to established standards and rules, while empirical and one-dimensional sociologists focus on studying society based on causal characteristics. The difference between a philosophical sociologist and one-dimensional sociologists can be likened to the difference between an architect or structural engineer who designs buildings with precision and attention to every detail, and a laborer who constructs walls in a simplistic, unrefined manner.

A sociologist who is philosophically informed and values rational thinking can theorize philosophical sociology, transform it into science, and then, once mastering this engineering and gaining knowledge of philosophical sociology, apply it with specific tools in society, turning it into a “craft.”

The engineering of philosophical sociology offers standards for the science of sociology and clears the way to understanding societal realities.

While it is true that a “philosophical approach” is involved in sociology, this should not be confused with what is described in “the philosophy of sociology” as second-order knowledge. Sociology is a first-order knowledge, and its subject matter directly concerns society in the external world. In contrast, the subject matter of the “philosophy of sociology” deals with the relationships between the propositions of sociology’s mental constructs and primary knowledge. The method of first-order knowledge follows the approach of the science in how it engages with the external world, while the second-order method involves logical analysis and historical investigation in relation to the issues within the science itself.

Philosophy, in its reasonable sense, aims to make the phenomena of the world comprehensible in a general way and to organize them into an ordered structure. The philosophy of sociology seeks to make sociology comprehensible, to identify its subject matter, articulate the shared characteristics among its issues, uncover the relationships between them, and establish an orderly framework for sociological data, making it reasonable in accordance with an appropriate method. Knowing the correct method and methodology of each science leads to progress in that science, elevates the way it is judged, and provides more precise criteria for assessing and analyzing its subject matter in greater detail.

In this book, we adopt a philosophical approach to society, specifically focusing on the society of the clergy. We aim to investigate the origin and emergence of this society and describe the traits that stem from its identity. Unlike some Western sociologists, we will not take a one-sided, superficial view of society; rather, we will construct society’s identity proposition by proposition. Through this, the fundamental difference between this book and similar works, particularly Western sociologists’ writings, becomes clear. Western sociology, in line with its society, is the product of an urgency—an urgency resulting from the Industrial Revolution, the institutionalization of urbanization, generational divides, and the emergence of leisure time as a social issue, all tailored to the practical needs of those societies. However, in philosophical sociology, human beings—or more precisely, “people” or a specific group of people with a certain function—are studied based on their shared traits and needs, not individually. The philosophical approach first identifies the shared human traits and needs, and then addresses the changing needs and the consequences of the surrounding environment’s changes. To understand any society and its characteristics, fundamental and foundational discussions are necessary, and the roots of knowledge must be pursued to understand the structure of society—a process that follows a natural and logical understanding.

The inclusion of the “philosophical method” in our definition of sociology is not an attempt to conflate the sciences or disregard their specialized boundaries. Every science has its own method and methodology. However, philosophy holds a unique position among the sciences as the “mother of all sciences.” It sets out general guidelines that every science must adhere to, or else it risks making errors within its specific methods. Philosophy intervenes in the engineering of scientific methods. Anyone unaware of it will make epistemological and cognitive mistakes. Philosophy defines the subject, boundaries, and methods of each science, which is why all sciences need philosophy—albeit in the form of the philosophy of their respective sciences. The subject and investigative approach of each science are discussed within that science itself. Philosophy guides the sociologist, directs their thinking, and warns them against mistaken paths, so they may find the proper method of understanding society.

In proving whether society exists externally or not, and in uncovering the causes of phenomena, philosophers bear the responsibility, and sociologists rely on them for such scientific inquiries. The sociologist also derives their scientific investigation methods from philosophers. In our philosophical discussions, we have provided a precise definition of philosophy and have outlined our criticisms and distinctions from the prevailing philosophy, which should be addressed in those discussions. One of our criticisms of mainstream philosophy is its excessive idealism and detachment from phenomena, events, occurrences, joys, and suffering present in society, which can be subject to comprehensive understanding and should not be considered merely a matter of minor issues not worthy of philosophical inquiry.

The primary role of rational sciences in sociology is to lay out a roadmap for understanding society, just as logic structures thinking for philosophers. In sociology, philosophy directly shapes the sociologist’s understanding of society and their analysis of relationships, which is what we refer to as the methodology of science. Philosophy provides the general concepts of sociology, while it does not delve into the specific details of society—uncovering those characteristics is the responsibility of the sociologist. However, when doing so, the sociologist must adhere to certain boundaries defined by philosophy, which we refer to as the “philosophical approach.” The difference between philosophy and science lies in the general nature of philosophical discussions as opposed to the specific focus of scientific inquiry, unlike revelation, which can address both general and specific topics.

Criticism of Historical Definitions

We have stated that the interpretation and analysis of the characteristics of past societies fall within the domain of sociology; however, this does not mean that human society is more concerned with the dead than the living. As time progresses, relationships become more complex, evolving, and nuanced. The life of society intensifies and strengthens over time. The difference between sociology and history lies in this point: sociology is concerned with the living, and when it studies the dead, it does so because these individuals were once alive, and their life impacts persist. Sociology deals with living phenomena that establish relationships, are born, grow, and can decline, with death eventually claiming them. In contrast, the study of past societies, once alive but now “dead,” is historical rather than sociological.

This explanation clarifies a major criticism of certain definitions of sociology, particularly those that consider society’s generality and its historical transformation. Sociology does not engage with historical transformations that have ended and are now “dead.” The dead belong to history, while society, both alive itself and concerned with living human phenomena, is the subject of sociology. Such definitions confuse “history of society” with “historical society.” However, history can serve as a tool for understanding society, particularly when tracing the roots of a society under study, such as in this definition:

“Sociology is the science of the general laws of social phenomena, which are the result of historical actions and complex social realities that are generalized and formed into a system of laws.”

This definition is flawed in its understanding of the subject matter of sociology and its definition of society. Sociology deals with human groups and matters related to them, not simply with social phenomena through the lens of human relationships. The neglect of human beings—particularly living human beings—reflects the industrialization of society, which treats humans as tools within the industrial system, when in fact humans are the managers of society, shaping its identity. Society’s life and identity depend on the life and identity of its people.

Criticism of Relationship-Based and Institutional Definitions

Some definitions of sociology focus on the internal relationships between human groups and the reality of the social interactions among individuals, stating:

“Sociology is the study of human behavior and the way individuals interact with one another.”

This view emphasizes social psychology and defines sociology as the study of social relationships, placing the individual above society. However, the role of individuals in societies is diverse and subject to relativity, which we have already explained.

In sociological definitions, some conflate one aspect of the sociologist’s role—understanding and analyzing the quality and objectives of human gatherings, how societies grow and progress, and their customs and practices—with the definition of sociology itself. This definition, like the one that states, “Sociology studies the social interactions of individuals,” places the human subject at the center but fails to recognize the interrelation between individuals and society, treating them as separate rather than as a real, meaningful combination.

These definitions tend to focus on the reciprocal relationships between individuals,

Understanding the Components of Identity in Every Society

Identifying the components of identity in any society is crucial for understanding that society and evaluating its state of health or illness.

It should be noted that identity has two meanings: one philosophical, which is different from essence, and another meaning that we refer to here, which pertains to the inner commonalities that arise from the subconscious.

Essence, in the view of those who believe in it, is subordinate to existence and is a product of multiplicity. The factor that unites phenomena is “existence,” which varies in intensity and weakness. The differences in essences arise from causes, and this brings about the discussion of substances and accidents. However, we entirely reject the concept of essence and assert that the truth is existence, not its essence. Therefore, existence does not have a subordinate entity called essence, and the concepts of substance and accident, as well as the five universals, lose their foundation. Differences arise in the manifestation of existence and its level, without implying equality in “existence.” In creation, each phenomenon is a pearl. Identity is derived from this fact, meaning that identity pertains to the existence and the level of its manifestation and determination; it is not inherent to the essence. Essence is confined to the original existence, which is solely that of the Divine, and manifestation is its effect. Action does not create existence or essence but only action itself. Therefore, identity, being based on existence, is uniquely true for God, and phenomena, lacking identity, are subject to change and transformation. Immutability, based on the acceptance of essence, leads to a revolution of essence, not in the sense that one phenomenon can transform into another, although this can occur if the necessary conditions are met.

God also possesses existential movement and creation, and nothing is static or without manifestation in His will; meaning that each moment holds its own significance. On this basis, identity does not equate to a “sameness” of existence, and if someone insists on using the term essence, it must be returned to identity, meaning existence and special determination, not sameness or fixity. In this sense, the essence of all phenomena is their “being,” and the ontology is based on existence, which has an independent essence and does not suffer injustice, and its levels of manifestation (which lack essence and independence and have boundless choice).

Hence, phenomena are created freely, and human beings cannot be prevented from achieving any of their desires—whether good or evil—and they possess the freedom to master all phenomena and transcend both the material and spiritual worlds. Society, likewise, does not possess fixity and sameness but is continually changing and evolving, and it cannot be considered as a fixed and permanent entity with a stable identity. As with all phenomena, it constantly transforms, and this fact has led humanity to the capacity for estimation, though it has not yet developed the capacity for rigorous investigation.

Identity: The Similarity of Hearts

Identity can be understood as the inherent “heart” of every phenomenon. Phenomena, through their hearts, share a resemblance. The similarity in their heart’s inclinations causes certain phenomena to align, correspond, and unite. Society arises from the similarity and harmony of hearts, with individuals sharing mutual affinity; conversely, some individuals may harbor antipathy in their hearts, which can make even two believers incompatible, preventing them from coexisting harmoniously. Such individuals will never form a cohesive society. Likewise, if society is estranged from its leaders, it falls into disarray. This inherent structure within humans, shaping desires, preferences, and dislikes, forms the essence of society. In defining society, we refer to this truth as “the similarity of human beings.” Of course, ignorance, poverty, and despotism, along with knowledge, financial stability, and freedom, significantly influence the growth of these inclinations; however, their differences can only be estimated, not rigorously measured. Science has yet to reach the point where it can quantify these differences and similarities, relying only on approximations to understand individuals and their societal identity.

Thus, rulers and those in power can intervene in “identity,” but not in its essence—only in its necessary aspects. For example, belief in God and religiosity is an inherent part of human and societal identity, yet rulers have historically manipulated this trait, claiming divine representation or divinity itself to justify their despotism. In contrast, divine prophets have sought to inject teachings based on the true nature of humanity, attempting to return people to their original nature and safeguard their divine essence from distortion.

Despotism and Hypocrisy

Unfortunately, the reign of despotic kings has become an entrenched part of our society, to the extent that many in positions of power use it as a normal way of operating. The widespread nature of this behavior has led some noble individuals to adopt despotism as well. Furthermore, wherever despotism is prevalent, it gives birth to the malevolent offspring of “hypocrisy.” Despotic environments foster hypocrisy, a reality that is inevitable and without exception.

While our people are inherently religious—respecting their natural inclination towards the Divine and seeking connection with the spiritual and divine—they cannot be expected to disregard the environment they have lived in for over two millennia under despotism. Despotism inevitably leads to hypocrisy and coldness, just as religion offers the principle of “taqiya” (dissimulation) in such oppressive environments. Though taqiya differs in essence from hypocrisy, both are mechanisms to protect individuals from the harm of despotism.

The historical process of Iranian society has recorded characteristics that define it, one of the most prominent being the worship of God. This religiousness has shaped the entire structure of Iranian society, influencing ethics, behaviors, customs, and traditions. Alongside this worship of God, there has always been a group of religious leaders. When these leaders were from the ranks of divine prophets, they led society towards its true nature. However, when deceptive figures took charge of religious affairs, they led the people astray, fostering practices like idol worship and fire worship. Particularly in times when maintaining a fire was a difficult task, religious leaders would exploit the people’s simplicity, steering them toward false beliefs.

When religious leaders were aligned with the monarchy, they introduced superstitions and distortions, affecting the people. Yet, the wisdom of the Iranian people allowed them to accept the essential truths of religion while resisting false beliefs. This helped preserve the core tenets of religion, even amidst external pressures. However, the despotic reigns of monarchs continually impeded the flourishing of true Iranian nature, despite the people’s natural inclination towards religious truth.

Psychology also asserts that in environments of despotism, duality and hypocrisy—essentially “playing both sides”—become inseparable elements, because hypocrisy is a direct consequence of despotism. Despotism thrives in societies steeped in ignorance, where academic institutions fail to produce true knowledge and enlightenment. This ignorance gives rise to despotism, and the resulting environment of suppression naturally leads to the emergence of hypocrisy and the spread of deceitful figures.

The Iranian Identity

When a sociologist examines a society like Iran, they discover a deep-rooted religiosity, which has been evident in its social behaviors throughout history, both before and after the advent of Islam. This original religiousness, emerging from the very nature of the Iranian people, has been particularly intense. The authenticity of Iranian religiousness has shaped their faith as a blessed and noble gift, deeply intertwined with their love for the family of the Prophet and their allegiance to them. While Islam initially entered Iran through the influence of the Sunni caliphs, the people were always inclined towards the Ahl al-Bayt (the family of the Prophet), opposing the Sunni rulers whenever possible. This allegiance grew stronger during the Safavid period when Shiism became the dominant faith among Iranians, bringing them closer to their original divine nature. Yet, the legacy of monarchy and despotism continued to impose itself on Iranian identity until the fall of the monarchy. Even then, the culture of despotism, rooted in the history of the Shahs, has not fully disappeared from Iranian society, and eradicating it requires long-term political reform.

The spirit of allegiance to authority has always been rooted in the hearts of Iranians, and apostasy from religion will never emerge within them. Conversely, if anyone opposes their religion or uses it as a tool for worldly gain, attempting to turn the sacred and spiritual essence of Iranians into a mere pawn for political maneuvering, they will be despised by the nation and will not meet a favorable end. The sin of such a deceiver is so severe and overwhelming that they will be disgraced and consigned to the inferno alongside the enemies of rightful authority. Of course, the policies of kings, despotism, violence, and the cultural onslaught of the West may lead to certain fractures within society, but these fractures are predominantly found within the oppressed classes (according to the concept of allegiance to authority). If the inner essence of these individuals is examined, there will be no apostasy from religion in their depths. They may change from one religion to another, even one that is spiritual in nature, but they will not abandon religion altogether or become irreligious.

The true identity of the Iranians is their devotion to religion; however, this true identity has always been under attack. The despotic kings, in their rule, would theorize their authoritarianism under the guise of priests, Magi, and religious leaders aligned with the false Caliphs, rendering despotism an inherent part of their identity for over two thousand five hundred years.

The greatest harm in despotic societies — those that have grown accustomed to and view despotism as essential — is the deep-rooted hypocrisy. A society is healthy only when it eradicates the root of hypocrisy (despotism). The hallmark of a despotic society is hypocrisy, and when such a society cannot combat it, it descends into decadence. Power shifts easily in such societies because individuals in these societies have an extraordinary ability to align themselves with those in power. They are accustomed to obeying the most powerful and disobeying those who are weak. In such societies, power transitions smoothly between the “evil state” (closed society) and the “virtuous state” (open society). The central point for the growth of any society lies in removing despotism and hypocrisy, and the religious community can only aid the Shi’ites if it creates a free society, devoid of hypocrisy, for Shi’ites and others. When despotism and hypocrisy are eradicated, it clears the path for the unleashing of talent, scientific advancement, and poverty alleviation. A society rife with hypocrisy moves away from scholarly critique, where every action of the authorities and the despotism’s agents is deemed right and worthy. Hypocrisy is based on the notion that whatever the seat of power does is to be praised. A society deprived of critique and the ability to engage in debate no longer fosters the growth and blossoming of its talents. In order to completely eradicate despotism, the religious community must first identify all the branches and forms of despotism and directly engage in the fight against its manifestations through scholarly efforts.

The additions arising from despotism:

One branch of despotism involves obligatory or forbidden additions that are not part of religion but have infiltrated it. This is the first duty in combating despotism, a task that only the religious community can undertake, as no other academic institution can support the religious community in this regard. This function belongs to the religious community. Only this institution can speak definitively about the removal of such additions, as its scholars possess the necessary scientific capacity, ijtihad, as well as commitment and justice, complemented by the sacred virtue that grants them the power to eliminate these additions.

For example, one of the religious statements with an authoritarian nature is encapsulated in the following verse of poetry:

“God takes the ship where He pleases, If the captain suffers the ship’s burden.”

God has created humans free and autonomous, but they must struggle and strive to fulfill their desires. God has not bound them nor set a red line. Humans have no fixed limit in both good and evil; they are boundless. As long as they are alive, they have the capacity for change, and no one can limit them unless they cease to strive. If society becomes corrupted by hypocrisy or a lack of scholarly insight, it will praise such expressions, and endless celebrations will be held in their honor.

Despotism: The Root of All Problems:

The root of all societal problems lies in despotism, which breeds thousands of large and small issues, the worst of which are hypocrisy, deceit, and insincerity. As previously mentioned and emphasized for its importance, if the centers of despotism within society are eradicated, the society will regain its spiritual blessings, purity, and virtues. Hearts will be cleansed, and people will shower one another with kindness, love, and grace. On the contrary, if despotism persists, hearts will be broken, cold, bitter, and easily irritated. The emotional distance between people, the feeling of being apart, is nothing more than a wall of bitterness and malice, erected by the hands of despotism. If this wall falls, a refreshing breeze of love, kindness, purity, and light will fill the society, removing barriers and reviving hearts with vitality.

Sociological Fallacies in Defining Community Identity:

In discussions of societal identity, it is common for some to confuse attributes belonging to the subject of identity with the identity itself. For example, while it is true that Iranians have historically been a religious people, this does not mean that their identity is based solely on the Zoroastrian religion or Sunni Islam. Rather, the identity of the Iranian people is rooted in their natural inclination toward religious belief and devotion to God. It is the “Wilayat” (divine guardianship) that shapes their true identity, not the rule of the oppressive Caliphs. Throughout history, even when Iranians were under the rule of Sunni Caliphs, they maintained a deep devotion to the Ahl al-Bayt (the family of the Prophet) and rebelled against rulers who followed Sunni doctrines.

The Iranian identity is rooted in religious devotion, but this is not defined by the external forces that have ruled over them, such as kings or Western powers. Despite these rulers imposing their systems, the true Iranian identity remains steadfast in its allegiance to the religious doctrine of Wilayat.

Sociological Studies and Analysis:

Books like “Sociology of Religious Scholars” offer insights into the sociological dynamics of the Shi’a clergy, which is one of the most influential and impactful communities in shaping Iran’s political landscape. We have examined this community’s role through the lens of sociological experience and analysis, recognizing the evolution of leadership in Iranian society from ancient priestly figures to modern religious leaders. Through these historical perspectives, we aim to understand how various groups have shaped the political, social, and religious identity of Iran over time, with a particular focus on the impact of the Islamic Revolution of 1979.

Chapter Eleven: Knowledge of Life

Introduction

The “Knowledge of Life” describes a healthy lifestyle based on a holistic approach, considering all aspects of life and dimensions of humanity while avoiding a one-sided perspective.

The subject of this knowledge is “human,” who, alongside their own self—what constitutes their humanity—exists as one of an infinite number of phenomena. Unidimensional viewpoints render the unity of personality and collective human life logically unsolvable, even though such views, by addressing one dimension, are not far removed from the realm of reality.

The Knowledge of Life requires comprehensive planning and convergence from specialists in all its relevant dimensions, or at least demands that all aspects be considered in each discussion to make the prevailing research landscape methodical. Many scholars, even in analyzing intellectual matters, consider human beings and phenomena in isolation; yet, the universe itself is a shared system. To explain the Knowledge of Life, it is crucial not only to take a holistic approach in understanding humanity but also to see humanity in relation to other phenomena and to the Divine, in a shared and interconnected manner, not in isolation.

This knowledge requires a rigorous logical framework to evaluate its propositions. By logic, we mean meaningful, well-founded, and rational criteria that are accepted as valid and guide human beings in their ascent to and approach toward their natural and voluntary perfection. This also unveils the innate purity of human beings, which, during their descent into the material world, becomes obscured by layers of egoism, selfishness, and forgetfulness of their true human essence.

Following the compilation of a comprehensive, holistic text on life, the Knowledge of Life requires a skilled and experienced teacher capable of producing such knowledge. This book does not teach life through reading and studying alone; instead, life must be learned from an expert. Neglecting the search for a suitable teacher—whose attributes we will elaborate on—results only in frustration and disillusionment with life and its knowledge. A person with an experienced teacher can identify the necessities and priorities of their life, rank them according to their importance, and avoid wasting time and effort on non-essential matters. They can also remove unhealthy tendencies such as shyness, laziness, lack of attention to others’ dignity, untrustworthiness, broken promises, weak willpower, disorderliness, irritability, confusion, unrealistic thinking, and baseless expectations. Ultimately, they can shape a persona that is knowledgeable, sincere, poised, and resolute.

To understand the meaning of a healthy life, it is necessary to refer to models of those who have led successful, healthy lives. By studying the manner of their success and the reasons behind it, one discovers how they reached the ultimate levels of faith and spiritual positions. With this insight, the true meaning of human life and its health can be understood—a health achieved through attaining absolute perfection.

In the era of occultation, these models are the beloved of the Divine, who assist humanity. They prune the fertile tree of human virtues from illusions and unfounded beliefs, guiding individuals toward the cultivation of pure qualities, intellectual reasoning, scientific knowledge, and an understanding of the nature of phenomena in the realm of thought. They then lead the seeker to deeper spiritual knowledge, enabling them to see the Divine Essence with strengthened willpower through practical engagement.

The Knowledge of Life is fundamentally teacher-oriented, requiring a structured framework and practical applications. Pure theorizing alone is insufficient. It is the teacher who can make this knowledge applicable and operational for the interested learner. The Knowledge of Life demands experiential work and cannot be confined solely to theoretical or intellectual matters. Without the proper practical application, which resides in the teacher’s experience—not in books—there is no incentive to cultivate the necessary motivation for acquiring this knowledge. The results of this knowledge are not immediately apparent, and thus, life becomes a process of weaving threads, where one may end up creating something worthless unless guided by an experienced teacher. The unity provided by the teacher ensures that the mind does not become chaotic, fostering orderly thinking, consistent practices, and a clear cultural framework, while preventing it from becoming distracted by conflicting mental inputs. This unity enables creative and productive thinking.

Devotion plays a critical role in success in life. If a person cannot feel devotion to someone, they are likely to fail in achieving success. Information acquired without devotion merely remains in memory, becoming knowledge that is recited, rather than genuine understanding, which can be internalized and developed. Without devotion, one may remember things but cannot apply them from their heart. However, if devotion is present, whatever is understood is pursued with perseverance, undeterred by any obstacles, resulting in a solid will and determination. Devotion creates trust and an intrinsic desire to rely on someone, thus directing the individual toward success and their natural path. Without the appropriate connection between two beings, devotion and interest will not arise.

The Knowledge of Life is not based merely on memorizing information, as it requires confirmation. The mere conceptualization of life’s knowledge holds preliminary value and serves as a tool for further validation. While confirmation depends on prior conceptualization and cannot occur without it, mere conceptualization, without firm confirmation, is not knowledge. Merely imagining the knowledge of life restricts it to reading and memorizing, while true confirmation brings it into the realm of practice and power. The application of life skills comes from direct engagement and guidance by a teacher, ultimately enabling decision-making, analysis, and management skills. Over time, this process leads the individual to a point where they no longer need a teacher to manage their life. Life revolves around the teacher, not the book. It is crucial to recognize from whom the knowledge of life is learned. Unlike books, a teacher has a presence, a way of speaking, and an intellectual and emotional influence that can reshape the student’s character. A teacher can transform a student through their breath and words, but a book cannot perform such a miraculous transformation. To learn the Knowledge of Life, one must seek the right teacher, avoiding superficial trust, because the impact a teacher has on life is profound. If the teacher is weak and lacks the expertise to analyze issues, they may confuse true and false propositions, creating a dangerous mix that harms the spirit and leads to a life filled with coldness and lack of energy.

The Knowledge of Life is teacher-centric, and it should be managed by someone who can guide the student through all aspects of life, drawing on the experience of a teacher with spiritual insight, or at least a person with an exalted character. This leadership, especially in spiritual matters, plays a fundamental role in the health of all individuals in a society. True leadership requires a correct understanding of religion and the ability to produce religious knowledge in its particular sense. Leadership refers not only to political governance but to intellectual guidance, directing society toward individual and collective perfection. Leadership is not about military might or ruling with force but about intellectual capacity and having a structured plan to guide every phenomenon toward its natural and ideal state.

The Knowledge of Life is concerned with securing a healthy life, and such health is achieved by moving along the natural path toward the Divine Essence. This natural progression unfolds through divine will, destiny, and the choices made by human beings. However, for the beloved of God, this natural progression is fully divine, with no human willpower intervening. The lives of these individuals are fully aligned with divine will. The Knowledge of Life clarifies this path and highlights the obstacles along the way, offering guidance for overcoming them and providing the necessary teachings.

The Knowledge of Life is not merely intellectual or about reading books; it requires cultivating the capacity for reflective thinking and practical living under the guidance of a skilled mentor. Simply reading any book without deep thought leads to intellectual stagnation. To gain the knowledge of life, one must engage in deep reflection, particularly during moments of solitude, which helps bring theoretical knowledge into practical, tangible form.

Family management, which is fundamental to the health of society, starts with the mother. If a mother lacks the necessary knowledge and does not follow proper principles of psychological upbringing and marital relations, the knowledge of life remains confined to books or academic lists. Women play a crucial role in two areas: motherhood, which bears the heavy responsibility of child-rearing, and wifehood, which supports the husband in maintaining societal well-being. These roles enable the man to thrive intellectually, manage effectively, and contribute to society. This role can be fulfilled by correctly imitating spiritual leadership and understanding the social realities around them.

The Science of Life: A Fundamental Knowledge

The Science of Life is an independent, foundational, and crucial discipline. From the early stages of life, it is essential to teach the skills and practices associated with it.

Life encompasses various dimensions, from the physical body and mental structure to natural dispositions, ethics, habits, desires, needs, nutrition, entertainment, rest, travel, health, and safety against diseases, security, beauty, power, work, shopping, art, driving, mechanics, mathematics, charity, revenge, success, worship, political participation, social visits, marriage, love, and parenting. All of these areas are interconnected with the Science of Life.

Humanity: The Subject of the Science of Life

The subject of the Science of Life is “humanity,” specifically in terms of life. Humans possess both a physical and a spiritual aspect, and the Science of Life must address both dimensions to ensure their physical, psychological, and spiritual well-being. It must identify the paths to understanding these aspects and provide guidance on how to follow them.

The definition of humanity, according to logic, introduces humans as rational animals. In this context, the animal aspect refers to the physical and psychological faculties and the basic needs inherent in humans. These faculties are crucial for growth and development, as they enable humans to make choices and control their natural instincts.

The rational aspect of humans refers to speech and reasoning. While animals communicate within their own species, humans can communicate with other species and express their thoughts and desires.

The Science of Life, in guiding humanity, must also focus on strengthening these aspects of life, developing both the mental and emotional components to reach their fullest potential. This requires addressing both the natural and spiritual worlds, offering a comprehensive understanding of what it means to live a healthy and fulfilling life. Love: The Beginning of Life

The life of God is intrinsic, and the life of phenomena is characterised by the fundamental attribute of “love.” God is Beauty, possessing absolute richness. Since He embodies both love and abundance, He does not conceal Himself. He creates because He is beautiful and wishes to display the power of His beauty. He has no need for self-adulation, nor does He seek to bestow or give. He is complete and rich, and He creates because He loves. Like a spring that gushes forth water, He has a continuous and dynamic impulse to create, granting life to the phenomena with His love. Life begins with love, and all living beings are creations of the Beautiful Creator, who grants beauty to life. Life itself is the love of the Creator, and creation is the result of one love: God’s love for Himself. Love is the total richness and preservation of what exists. God’s love expresses and manifests all goodness and virtue. He is inherently loving and creates and gives life in His essence. Life is the love of the Divine, and all created things are the manifestation of a beautiful and loving truth, which is complete and independent of any need or dependency. Love preserves what is, and this longing seeks what is not yet. The essence of divine sovereignty is the manifestation and expression of love, and His actions and interventions are motivated by love. Life must, therefore, be understood through love.

Goodness, Beauty, and the Grace of Life

All phenomena possess an optimal and perfect order, and every life is both individually and collectively characterised by goodness and beauty. Phenomena are beautiful and good both in themselves and as a collective whole. Every particle of each phenomenon has the quality of being optimal, beautiful, and good, even that which is termed evil. In the divine arrangement of creation, there is no disorder, and whatever is considered in it reveals no flaw or imperfection. The human eye, even without discerning anything specific, returns humble and fatigued when confronted with such divine order.

In the system of creation, everything is perfect in itself, independent of comparison or relative judgement. A toilet is as perfect and beautiful as a bedroom, kitchen, or living room; the differences emerge when these are compared based on the preferences and potentials of different phenomena. Everything, in the form it possesses, is good, and if the heart of every particle is examined, it would be content with its own existence and find satisfaction and fulfilment in it. Everything is perfect according to its own nature, without needing to be compared to anything else.

Healthy Life: The Natural Process of Phenomena

Every phenomenon has its form of worship and reverence, which reflects its correctness, health, and vitality, expelling any defect from itself and, consequently, from the domain of the Divine. Worship in this context signifies a reflection of the natural system and the absence of any defect or corruption in the phenomena. The natural, healthy movement of a phenomenon is its worship. This movement is free from excess and deficiency.

The worship of phenomena is the natural course of their existence. Worship, which involves humility and submission, exists within all phenomena. This humility is necessary for the smooth and gentle movement of each phenomenon. Every phenomenon, from the smallest particle to the largest, is conscious and praises the Divine. The verse in the Qur’an (17:44) emphasizes that all creatures, from the heavens to the earth, are in a state of worship. Every phenomenon, whether at the micro or macro level, is a servant of the Divine, fulfilling its natural role. A person is only a true worshipper if they can maintain the natural rhythm of their life and align themselves with this divine order.

All phenomena are interconnected and share in the divine act of worship, moving in harmony with the system established by the Creator. If a phenomenon moves naturally, it remains within its domain, guarding its own space. Such a being harms no other, and their love and kindness are not based on personal whims but are rooted in the divine order. This natural love is free from the desire for praise or reward.

Humans possess two true faces: the “Divine aspect,” which is the path of ascension, and the “servant aspect,” which represents the path of descent. These two faces are interrelated, with each advancing through its corresponding journey. The more one progresses in the servant role, the more the Divine aspect becomes manifest and perfected. Conversely, if one loses touch with their servant nature, the Divine aspect fades. Therefore, the more the servant self dissolves, the more the Divine self emerges, manifesting in greater beauty and completeness.

A Healthy Life: A Free and Loving Life

Every person has their own nature, and living in accordance with this natural state constitutes a healthy life and proper education. Following one’s natural course ensures both the health of life and the expression of love. The universe itself follows its natural order, and thus, the universe is an expression of love, and everything moves toward its own nature. No one in this world is forced to act against their natural state. In the world of love, no one is compelled, and everyone acts according to love. Education should also proceed in alignment with the natural order and centred on love, not through coercion, threats, or the pursuit of unnatural goals.

A teacher, if truly knowledgeable and strong, should understand the natural path of each individual and guide them accordingly. There is no need for shouting or harshness if one understands the natural course of their student. Education is a battlefield of love and affection, not one of force and discipline. Those who attempt to drag others into heaven by chains are not guiding them but committing an injustice by depriving them of their natural freedom and the health of their lives. In education, the aim must be to recognise the unique nature of each person and guide them to fulfil it.

Unfortunately, humans often suppress the natural freedom of others, preventing them from pursuing their inherent path. Such actions create an unnatural life, filled with strife and suffering. When this natural balance is disturbed, it becomes incredibly difficult for even the wisest or most spiritually enlightened individuals to help, except by sacrificing themselves in the hope of awakening those who remain trapped in ignorance and distraction.

A Blessed Life: A Life in the Present

Blessing is the description of a life that is fulfilling, experienced in the present moment, and free from anxiety about the past or future. It is only through living fully in the present moment that one can truly experience the grace and blessings of life.

A blessed life is marked by peace, contentment, and an absence of stress. It is only those who possess faith, understanding, and a deep connection with truth who can find peace in their lives. Blessing, true in its essence, comes with faith. True blessing is not a worldly possession but an inner state that can only be attained through genuine belief.

In contrast, the world is filled with anxiety, as many are preoccupied with worries about the future or regrets about the past. Such concerns rob them of the peace that comes from living in the present moment. It is only by reaching a level of certainty and contentment that one can find lasting peace.

A Healthy Life: The Natural Phenomena

We have discussed that all phenomena possess life. Nature itself has life, and its life is healthy and natural. If there is disorder or disease among natural phenomena, it is the result of human interference, disrupting the natural balance. Animals in the wild, for instance, live healthy and joyful lives, as long as humans do not disrupt their natural order.

The life of natural phenomena can serve as a model for humans seeking a healthy life. Observing the life of these creatures can guide humanity toward understanding the natural standards of health and balance.

The Systematic Nature of Life

God’s work is based on a system, a harmony that governs the universe. This system is grounded in mercy, wisdom, and justice, giving nature a mechanical order, ensuring that the work of creation is automatic, subject to the laws of physics.

A healthy life is created through the discovery of these natural systems and living in accordance with them. Dreams, fantasies, and reliance on luck or chance will not lead to a fulfilling life. Even motivation and encouragement, when based on these systems, have a limited effect, and one should not expect more than that. A positive or negative outlook on life, or the words spoken by others, will influence one’s energy and spirit, but these too are not ultimate causes of success or failure.

Life must be approached with an understanding of the natural systems in place, for only then can decisions about life be made with wisdom and clarity. The realisation of these systems can help lead to a life well-lived, rather than relying on idealistic or false notions.

The Foundation of Life

Human life is situated in the world, within the natural realm, where every person’s actions, choices, and beliefs shape their experience. The world is the canvas for human identity, revealing the eternal and absolute nature of the individual. Though life is short in the grand scheme, it serves as a reflection of the eternal, and one must focus not only on the transient but on the infinite nature of existence.

The world is a series of moments, none of which remain the same. Time passes quickly, and each moment, though fleeting, leaves a lasting impact on the soul, shaping one’s eternal journey. How one faces life’s challenges ultimately determines their eternal outcome, whether in joy or suffering.

Ultimately, it is not the transient experiences that matter but the decisions and actions taken in those moments, as they shape the eternal nature of the soul.

Ownership and the Concept of Individual and Societal Rights

Another fundamental principle is that of ownership, which allows individuals to manage possessions acquired either through their own labour or inheritance, within the framework of divine laws. Accordingly, human ownership is substantiated in two ways: through work and inheritance. Ownership through work necessitates active effort, whereas inheritance does not require labour or activity, as upon the death of the owner, their property is transferred to their heirs in accordance with religious guidelines.

The principle of ownership complements the principle of exclusivity since the latter prevents interference from others, while the former authorises the owner to dispose of their property as long as such actions do not contravene religious laws or social welfare. It also nullifies any class-based societal structures. Under the ownership principle, an individual cannot dispose of their property in ways that harm Islam or the Muslim community, nor can they squander it irresponsibly, such as hoarding gold or silver, or rendering currency obsolete by storing it away.

Ownership enables individuals to pursue their economic desires and secures personal freedom within the bounds of religious tenets. Thus, any restriction on an individual’s control over their property or work also diminishes their freedom, undermines their personal autonomy, and, if ownership is completely revoked, takes away one of the most fundamental characteristics of life itself.

An individual’s full control over their property and their freedom to engage in lawful actions may be jeopardised by others’ interference. Consequently, to safeguard ownership, the principle of guarantee has been established. This mandates that anyone who gains access to another’s property must return it to its rightful owner, and if the property is lost, they are liable to compensate for its equivalent value.

Furthermore, the principle of no harm (la darar) renders any rule or action that results in harm—whether financial or physical—to others unimplementable.

Certain phenomena are deemed to be subject to ownership if their benefits are significant and lawful. For instance, if an insect holds no value, it is not subject to ownership or trade, nor can gambling tools, musical instruments, or items without lawful benefit be owned. Public goods such as mosques or public roads, which serve the community at large, are not subject to private ownership or sale.

Ownership can be acquired in various ways, but some methods are not approved by divine law as they lead to societal disorder, such as gambling, usury, and bribery, all of which are considered corrupt practices detrimental to the community. On the other hand, transactions like buying, renting, gifting, and making agreements that benefit society are permissible, provided they adhere to certain conditions.

The second form of ownership is inheritance. The concept of inheritance in nature is a universal principle inherent in creation, contributing to the preservation of generations and fostering love for one’s kind. Through inheritance, each generation inherits the essential qualities of its predecessors. In this way, humans inherit some of the morals, traits, and physical characteristics of their ancestors, resulting in a deep familial connection, particularly with their children, who are seen as their successors.

Thus, it is natural for individuals to consider their acquired possessions—through effort or inheritance—as belonging not only to them but also to their children and close relatives. Respect for this innate sense of connection is the basis of inheritance laws, which transfer property to heirs after death, making family members the rightful claimants. The first category of heirs is known as “blood relatives” and the spouse is considered a “causal heir.” The deceased’s estate is distributed according to inheritance laws, where, for example, a murderer or non-believer is disqualified from inheriting, and a wife’s share is typically half of the husband’s.

While the man inherits a larger share, he also has a responsibility to provide for the family, including the wife, with his inheritance being used to cover the wife’s expenses. This creates a balance between the man’s managerial role and the woman’s emotional and consumer-oriented role, ensuring an equitable division of wealth. While two-thirds of the general wealth belongs to the man, half of that is spent on the woman, and the one-third that the woman directly owns is under her control.

Men are associated with reason, will, and management, while women are associated with emotion and affection. Two-thirds of the earth’s wealth in terms of ownership lies in the hands of men, representing logical administration, while one-third is entrusted to women, representing emotion and affection. From the perspective of consumption, however, two-thirds of wealth is consumed through emotion and affection, while one-third is controlled through reason. This equitable division ensures that the management of wealth reflects rationality and the consumption aligns with emotional and compassionate tendencies.

In addition to work and inheritance, ownership is also supported by social protections, often realised through taxation. Since some individuals in society possess wealth in excess of their needs, while others face limitations and hardships, taxes such as khums (a form of Islamic charity) and zakat (almsgiving), alongside governmental taxes to fund public services, aim to prevent the concentration of wealth in certain areas and the impoverishment of others. This system helps ensure societal balance and the security of vulnerable groups.

In the modern era, at the dawn of the industrial age, the pride and arrogance of industrial owners led to the neglect of spiritual matters. Over time, this shift in focus facilitated the exploitation of nature and the environment in the name of industrial growth. Today, the environmental consequences of industrialisation, such as nuclear waste, greenhouse gases, and plastic pollution, have caused significant harm. The depletion of the ozone layer is just one example of the damage inflicted by those driven by power and greed. Environmental concerns are now raised by the concerned, free-thinking individuals who advocate for the protection of the planet. To restore the environment, we must first cleanse minds and thoughts, returning to an era of religion, ethics, and spirituality, yet without the accretions of rigid dogma. The scientific approach should not serve colonial agendas or economic cartels; instead, it must return to the service of nature and humanity.

The Nature of Being and the Pursuit of Perfection

Just as the transfer of property to others follows a particular path and has its own rules—such that no transfer can occur without adhering to one of the legal contracts or formal declarations (aqd and iqā‘āt) in accordance with Islamic law—similarly, movement in the physical realm must follow its defined path. This path must adhere to specific standards and operate within a defined framework. The straight path of truth and the governance of the fourteen infallible ones is the special trajectory of guidance, and its spiritual structure is inherent to it. Just as misguidance also has its specific definition and is a qualitative matter, not a quantitative one, falsehood too is systemic, with an external structure but lacking the description of justice, filled instead with oppression. Furthermore, the false path is barren, infertile, and without an end.

A key implication of the notion of an aimless or unfocused path in natural phenomena is that every human is commanded to adopt the right course—what could be called a “duty,” or more precisely, a “love in the present.” It is not about the end, which is entrusted to God, as it pertains to the future and divine planning. God carries out His work through love, orchestrating destinies, measurements, and calculations. The path’s rightful owner is always with it and will never abandon it in any situation, though it is possible that heedlessness may blind one from perceiving this blessing. Nonetheless, God ensures the care of His servant in the best way, even if the servant loses the ability to see or perceive it. God aligns Himself with humanity in all outward and inward appearances, without diminishing any of His own sanctity. The servant’s task is to find this path and cling to it. The goal is the path itself, the very path where the Owner of the way is present; it is simultaneously both the path and the destination in relation to the servant, and each moment of it is a reunion with the divine. Thus, the present should be cherished, rather than what has passed or what is to come, since there is no such thing as a final word in the unfolding of existence.

Natural and Volitional Perfection of Phenomena

All phenomena expend their energy towards the fuel of desire and the pursuit of relative or absolute perfection. The progression of every phenomenon, without exception, is toward perfection. Perfection is either natural (inborn) and instinctive or forced, acquired, and volitional. Hence, phenomena are classified accordingly. Volitional perfection refers to phenomena capable of altering their thoughts and actions, a characteristic exclusive to humans and jinn. In the case of natural perfection, concepts such as good and bad, or value judgments, do not apply, as there is no comparative framework for assessing them.

Perfection for involuntary phenomena is imposed; each phenomenon possesses it naturally, according to its creation, and moves toward it, finding joy and contentment in that pursuit. No deficiency occurs in their striving, just as no excess or addition is granted to them. Their manifestation is their truth, and their identity and consciousness are the very expression of that manifestation. On the other hand, human perfection, both volitional and imposed, faces challenges of recognition and determination, a matter that has generated various philosophies and schools of thought, which play a fundamental role in shaping one’s life.

We have stated that human perfection lies in attaining the ultimate truth and in the tangible cultivation of all the current and essential attributes of the Divine, achieved through the descent and ascent of divine manifestations and through the real proximity to God. Annihilation and eternal preservation unite the individual with God, free from earthly attributes. Perfection, based on this foundation, has expansive and hierarchical stages, the highest of which is “absolute perfection”—an attribute that transcends even the concept of absoluteness itself and is confined solely to God.

The Pursuit of Perfection

The attainment of volitional and forced perfection is possible only through the renunciation of material pleasures, worldly distractions, and satanic desires. The extent to which one succeeds in this renunciation will determine their progress along the path. The key to success in this journey is “renunciation.” Renouncing all worldly desires, including those of the ego, is the only path to perfection, and the progress one makes in this journey is proportional to the degree of renunciation they undertake. Otherwise, only a partial attainment of perfection can be expected.

The criterion for recognising the perfection and closeness of any phenomenon is the comparison of its qualities with those of God. If a quality exists in a phenomenon that also exists in God, then that phenomenon possesses a degree of proximity to God. Conversely, if a quality is present in the phenomenon that does not exist in God, then that phenomenon is in decline to the same extent. Any quality originating from God and appearing in finite phenomena represents goodness and perfection, while any quality that does not is a defect or evil. The character of any phenomenon is measured by the degree of perfection it possesses, and its good and evil are judged accordingly.

Absolute perfection is solely the domain of God; hence, no phenomenon is purely good or entirely devoid of fault. Likewise, since pure evil cannot manifest, no phenomenon is wholly condemned. One must not place complete trust in any phenomenon, as no phenomenon is purely good. Trust should be based on the degree of perfection a phenomenon has, and relationships must be structured in accordance with that perfection. As such, it is permissible to take necessary precautions in safeguarding information or maintaining secrecy, provided it does not conflict with the purity of one’s inner self.

In all aspects of life, the principle of “expert-centred design,” safeguarding operations, and maintaining specific secret codes and rules of distrust should be applied in full measure. These principles must be observed with utmost care, regardless of whether the individual is a friend, family member, or anyone else.

The Nature of Evil and Trust

One cannot disregard the possibility of harm in any phenomenon due to its inherent goodness, nor can one forget the potential for good in the face of a mistake or the evil actions of others. Neither extreme negativity nor excessive personal adoration is acceptable. One must view the whole picture—the positive and negative aspects—simultaneously. Among all phenomena, the Fourteen Infallible Ones represent the first manifestation of the Divine, and their purity, granted by God, is a source of goodness for the righteous but a source of ruin for the wrongdoers. As God orchestrates this according to His divine wisdom, even this apparent “evil” cannot be deemed as such, for it is the inherent perfection of their role.

The Role of the Human in the Pursuit of Perfection

A person is drawn towards the perfection they perceive within themselves and cannot attain this without striving against their base desires. In life, one either chooses the path of truth through free will, overcoming the self and pursuing divine guidance, or follows the path of desire, falsehood, and wickedness, or a mixture of the two. Those who choose the false path are not motivated by a true desire for perfection, instead suppressing their conscience and remaining indifferent to their duties. Such individuals, who refuse to acknowledge the truth, may even accept the torment of this world and the next, as their pursuit of worldly gain and denial of divine truth leads them into destruction.

Conclusion: The Path to True Fulfilment

Ultimately, true fulfilment lies in realising that the phenomenon one seeks is not external, but rather an inherent part of oneself. All things in existence are drawn toward their Divine Source, yet they will only find true peace and completion in their return to the Absolute. Every journey is ultimately a return to the Creator, where the duality of existence disappears, and the soul realises its oneness with the Divine. Through renunciation and a pure heart, one may walk this path toward perfection, transcending the illusions of the world and realising the truth that resides within.

Understanding the Essence of Phenomena and the Knowledge of Measurement

Anyone who understands the natural course of phenomena gains access to the “mystery of destiny” and the knowledge of measuring phenomena. Those who possess this knowledge no longer need to rely on the opinions of others, nor do they have objections. The beauty and ugliness of phenomena become justified in their eyes. Knowledge of measurement empowers individuals to recognise the wisdom and the reasons behind the actions of the Divine in every phenomenon. Such individuals perceive the world as follows:

“The world is like the lines and marks on a face,
Where everything in its place is good.”

Goodness and beauty lie in the natural course of every phenomenon. However, a human being, due to the power of choice and freedom of will, may abandon their natural course and move in an unnatural or forced direction—either by their own choice or due to the influence of others.

The world of nature allows for the transfer of sustenance, and the provisions for some of God’s servants are in the hands of others. The options of zakat, khums, and certain charitable acts ensure that the sustenance of some reaches those in need. If this sustenance remains with its intended holders, it leads to corruption in that area. This is similar to someone who donates blood, ensuring their own health, or an individual who does not consume all the food available at the table but watches out for their digestive health and offers it to someone weaker who is deprived of it. This act wins their affection and prevents the emergence of feelings of inferiority, thus enhancing social security.

The state can also act in a similar fashion: as poverty spreads, the wealth of capitalists can be taken and directed to the needy so that the public right of all members of society is fulfilled. It must be noted that the concept of sustenance does not imply real ownership. Only the Almighty is the true owner of all phenomena and everything within them. Ownership of anything, in reality, belongs to God alone. He is the self-sufficient owner, and no being has true, independent ownership; everything is the possession of God, and claims to true ownership are illusions.

Chastity, Sufficiency, and the Disease of Accumulation

Technology, knowledge, and the acquisition of information all come with a degree of accumulation. The proliferation of media and new communication technologies has permeated all aspects of human life, from health to illness, from birth to death. The rapid growth of information has surpassed all branches of empirical sciences, logic, philosophy, law, art, crafts, and skills. The study of knowledge can no longer be restricted to the realms of religion and bodily health. The branches of knowledge have become so numerous that they now demand a separate, independent field of study. The way knowledge is acquired has also shifted from individual to collective and network-based. This rapid accumulation of knowledge, though considered an indicator of societal development, has also contributed to the decline of lives and the loss of health among those who seek to expand their knowledge and gather up-to-date information. Information overload is one of the social harms of today. Many social disorders, unrest, and anxiety stem from the accumulation of information. Science and technology have not brought comfort and peace to humanity, but rather have stolen it and introduced various forms of disorder and disruption.

Today, wealth and power, based on knowledge and information, maintain their own resilience. The desire for income and wealth has driven many to pursue knowledge, just as the pursuit of qualifications has brought power under its control. Achieving knowledge and scientific expertise is the goal of many, as employment has become necessary for a comfortable life. However, the demand for knowledge has become disproportionate to the available opportunities, resulting in high rates of unemployment among highly qualified individuals. This issue persists regardless of whether the nations are Western or Eastern. All graduates, during their limited lifespan, have prioritised knowledge and spent their best years seeking it to avoid lower-tier occupations. Yet, the prevailing knowledge is not the root of life’s health or happiness. The truth must be sought elsewhere.

Each individual has a natural course that, if followed, ensures the health of their life. Based on this, one’s pursuit of specialisation and employment should also align with their natural tendencies. Knowledge, regardless of its type, does not necessarily benefit everyone. Knowledge is only useful when it is in harmony with an individual’s nature and talent. Otherwise, it will harm their well-being. In past eras, the pursuit of knowledge was reserved for the select few, and it was said that not everyone should approach knowledge. Only those who are capable, intelligent, and wise should seek knowledge, especially knowledge that aligns with their natural disposition. Individuals with limited intellectual capacity or potential should not waste their time pursuing complex academic fields they cannot fully comprehend.

The Role of Knowledge in Human Flourishing

Every person has a unique and inherent capacity for growth, a potential in which they can excel and outpace others. Each phenomenon should follow its natural course, striving towards its own perfect state. The excellence of humans, their intellectual and spiritual essence, lies in their capacity for reasoning and understanding. Therefore, humans must pursue this distinguishing trait. Human reason and emotional understanding distinguish them from animals and angels and form their essential nature. These qualities—the intellect and the heart—are what define humanity. Those who lack intellect and emotion do not truly embody human nature, despite their physical appearance.

While humans share some basic physical characteristics with animals—such as sleep, nourishment, and desire—these are not exclusive to humanity. Animals often possess these traits in more extreme forms. Human distinction arises not from these physical traits, but from their intellectual and emotional capacities. Anyone who lacks the ability to think or feel is not truly human, even if they appear human in form. An individual whose mind and heart are detached from reason and emotion does not embody the true essence of humanity. If one’s life is reduced to mere animal instincts without the pursuit of the spiritual and intellectual, they forfeit their human identity, experiencing frustration and mental unrest that leads to extremes.

If the two principles of spiritualism and maintaining inner purity—along with the need for chastity and sufficiency—are adhered to, life will follow its healthy course. Otherwise, a deficiency in either of these aspects will lead to eternal loss. The maintenance of health is reliant upon intellect, knowledge, willpower, freedom, emotional resilience, and connection with others. It is through these qualities that one can secure their health and successfully navigate both natural and supernatural phenomena. However, contemporary humanity faces threats to physical health and mental security, with alarming global statistics to back this concern.

The Dangers of Accumulation in Knowledge and Wealth

The accumulation of power—whether political or economic—results in the loss of freedom and security. From a sociological perspective, two groups never experience peace unless they shift towards the opposite end: the poor, who suffer constant violation of their rights, and the politicians, who live under constant threat, with no peace of mind. These groups must strive towards financial security or political stability to regain a semblance of peace.

Accumulative phenomena, whether in politics, fame, or wealth, can lead to a loss of well-being. Examples include professional athletes who, due to the accumulation of physical power, may experience health complications, or celebrities whose fame brings anxiety and personal disturbances. Wealthy individuals often experience stress about their assets, while extreme beauty—especially in women—can jeopardise their security. Some who gain knowledge, work, wealth, or power may still find themselves dissatisfied with life, as knowledge alone has not ensured their health or happiness. The accumulation of knowledge, while essential, can have negative consequences on one’s mental and emotional well-being if it is not balanced.

The Nature of Work in Human Life

In earthly life, one must work, move, and strive, but work must be aligned with each individual’s natural system. Work, in its essence, is a movement or effort that complements the natural course of life. In nature, there is no phenomenon without activity; inactivity is equivalent to death. Those who fail to work or put in the necessary effort are doomed to decline. Everyone must carry their own burden; to shift one’s burden onto others is an act of folly. In nature’s intelligent system, such individuals will eventually be expelled, as their natural system does not align with that of others.

Work is inherently tied to sustenance. The Quran advises that eating and drinking should correspond with the work one performs: “Eat and drink in accordance with what you have done.” Each person should consume according to the work they do, ensuring that their sustenance nourishes both body and soul. If one does not work in harmony with their natural disposition, their sustenance will not benefit them fully, and they will remain unfulfilled.

If a person possesses such adaptability that not only does their heart become free of all bitterness and hostility, opening up to the extent that it becomes expansive and receptive, but they even manage to be unable to hate those who may gather to harm or destroy them, this person is truly exceptional. Even if the beggars of the world were to sit at their table, they would not withdraw in anger, and if the poor came to their door, they would greet them joyfully, welcoming them without any disdain. Such a person has a heart as vast as the ocean, a soul that is pure, divine, and celestial.

Blessed is the one whose heart becomes so expansive that it can host the Divine. For God Himself looks at the capacity of the human heart. Blessed is the one whose heart can accommodate the Divine, for it is in such a heart that God resides. A heart that has been torn apart with love, not fearing any pain or fragmentation, is the one where God finds a home. Such a heart does not collapse with the smallest affliction; it does not recoil with distress, yet it remains full of love and peace.

A person whose heart is free from all bitterness and grudge and is instead filled with love for everyone—even those who have wronged them—possesses the true power of self-control. It is through a pure and soft heart, nurtured with love and patience, that prayers, supplications, and learning bear fruit.

To be adaptable with others requires not only generosity, a lack of selfishness, and the absence of greed but also the ability to forgive, overlook the mistakes of others, and not take offense. A heart that can be forgiving, even to those who have wronged it, has attained the highest level of spiritual maturity.

A life that is naturally harmonious is one where there is an open heart not only towards oneself but also towards others. One who has love in their heart will have a life full of joy, energy, and a sense of balance. It is essential to cultivate such expansiveness and joy, even amidst trials, for in that expansive state lies health and vitality.

In a society, the flourishing of such a harmonious spirit will ensure that humanity’s needs are met—material, emotional, and spiritual. It is through deepening our understanding of these needs that we can begin to truly support one another, creating a community of compassion and understanding.

True harmony derives its strength from love. The one who reaches the depths of love develops profound spiritual resilience and an indomitable will. This individual can access higher spiritual realms and can be aware of the hidden mysteries of the world, provided their heart remains pure.

For compatibility to exist in a person’s life, they must learn to navigate both the attractions and repulsions of life with discernment. Understanding where to stand firm and where to show flexibility is key to maintaining spiritual and mental health. This ability is grounded in the knowledge of what is truly important—seeking the divine path of truth and allowing that path to guide one’s actions.

The hardships of life, especially material deprivation, can lead to greater strength, provided one can embrace those difficulties with a healthy mindset. Such challenges, though difficult, offer valuable spiritual lessons that propel an individual closer to their true purpose.

In the same way, the ability to create knowledge—true intellectual and spiritual insight—can emerge from facing adversity. Just as water flows over rocks, life’s struggles can shape and sharpen a person’s inner wisdom, allowing them to reach higher levels of understanding.

True wisdom and spiritual depth arise from embracing pain, not avoiding it. It is through suffering that an individual gains a clearer understanding of their own shortcomings and the challenges facing society at large. Ignoring the pain of others or remaining detached from communal suffering leads to spiritual blindness. Only by acknowledging and responding to the pain of others can we truly understand the nature of human suffering and find healing.

Finally, the ability to produce knowledge—through both social and intellectual inquiry—requires a society that encourages questioning, reflection, and critical thought. In such an environment, ideas can be freely discussed and refined, allowing the collective wisdom to grow. A society that fosters critical thinking, where knowledge is shared and tested in dialogue, is a healthy and vibrant community capable of evolving and progressing.

One of the greatest of the jinn in their enmity with God and harm to humankind is Iblis (Satan). Iblis is the one who, knowingly and consciously, stood in opposition to the truth. For this reason, it is said: “La’anat Allah alayh” (God’s curse be upon him). An ordinary person, who lacks the strength to face Iblis directly, should not curse Satan in such a way, i.e., by saying, “Curse be upon Satan”. Instead, they should invoke God’s curse upon him. Those who trivialise the world, desire, sin, rebellion, and Satan do not truly understand them. Anyone who belittles the enemy will certainly be defeated.

One of the significant factors affecting the health of life is the “breath”. Sometimes, the jinn accomplish their work by blowing air into humans. Some individuals fall into trouble as a result of this blow from the jinn. However, those jinn who engage in such acts are held accountable, and if they do not have a reasonable justification for their actions, a verdict of execution is passed upon them. Therefore, humans should not fear the jinn because their world is governed by strict laws. Yes, if someone harms them, they may retaliate. This danger is greater for those who seek to enter the domain of the jinn. Otherwise, even if thousands of jinn are present in one place, a person should not fear them. Fear of them reflects ignorance. The jinn are bound by divine majesty and, as a result, none of them transgress their domain. Any act of disobedience, disorder, or harm to people leads to their immediate destruction. There is no difference in this regard between believing and non-believing jinn. This matter can be likened to a honeybee: it is very difficult to provoke a honeybee to sting because it knows that by doing so, it loses its life. The jinn are similar in that they do not act lawlessly because they know that disobedience will bring severe punishment. However, in some cases, a jinn may violate human honour. This violation may be either tangible or intangible and may occur in a dream or in wakefulness.

If Satan wishes to possess someone, because he has an ideal body, he can possess the entire body of a person in an instant. If a person is possessed by a particular jinn, and the jinn blows air into them, the jinn may leave behind the ominous effects of corruption and immorality.

The Manifestation of Life and Religious Existence

To define life knowledge accurately, we must first understand its ultimate goal. The definition of knowledge is based on understanding the subject and its ultimate purpose. We previously discussed the ultimate goal as the natural and infinite process of life. Here, we elaborate that to understand the true meaning of life, both the cause of action and the final cause must be considered. It is essential to acknowledge the statement that “Existence is exclusively in God” and that God Himself is existence. The creations are manifestations of this existence, which we refer to as “phenomena” in our writings. “Existence” refers only to God, and “manifestation” refers to phenomena. To express this logically: the proposition with the predicate of existence is exclusively attributed to God. This proposition is beyond any conditional, restrictive, or even absolute context and is universally true; it is said: “Allah is existent” — God is the existent, and existence is God, with no second or alternative existence. The truth of perfection and ultimate perfection belongs to Him alone. He is both the first truth of existence and the ultimate reality that is without beginning or end. Based on this, God alone is existent, and all phenomena are simply manifestations of existence, not nonexistence.

Acknowledging the existence of God is an obvious truth that does not require proof or argument. The acceptance of an obvious truth is based on considering all its aspects. Knowledge and thought are either self-evident or based on self-evident truths. The denial of God’s existence stems from a lack of a correct understanding of Him, and differences arise from this misunderstanding. God is obvious because He precedes all phenomena. The perception of God equates to finding Him, and the language of the heart and the natural disposition of man testifies to this. When we say God is obvious, we mean His existence is self-evident, and there is no need for further conceptual clarity, just as the statement “Two multiplied by two equals four” is self-evident, although the concept of multiplication itself is not.

The Qur’an does not need to prove the essence of God; it speaks about His attributes to clarify our understanding, not to prove His existence. The correct understanding of God and His attributes is sufficient for accepting Him. In the Shari’ah, worship, knowledge, and spiritual practices are prescribed to lead the soul to understand the true nature of God, draw closer to Him, and ultimately attain the truth.

True mysticism seeks the realization of God’s essence, understanding His attributes, and encountering Him. Hence, just as logic is the precursor to philosophy, philosophy is the logic of mysticism and one of its foundations. Mysticism can be either theoretical or practical. Theoretical mysticism is knowledge, while practical mysticism is the experiential realization of divine truths. Without theoretical mysticism, practical mysticism is not possible, just as without actual results, theoretical mysticism remains a mere claim. Just as philosophy and mysticism are two wings for flight, knowledge and action are the two wings for reaching the Divine.

The use of keywords like “existence”, “manifestation”, and “beloveds” is crucial in understanding the essence of life and its ultimate purpose. Existence is independent and self-sufficient, while manifestation and appearance imply dependence and connection. Whoever considers this truth the foundation of their life and makes it the essence of their soul removes all rebellion, fear, and anxiety from their being and understands the meaning of peace and security in life.

Manifestation has two faces: one divine and one created. According to the perfect connection it has with God, manifestation reveals the divine and true aspect, while, due to its lack of independence, it reveals the created and servant aspect. The more a servant reduces their dependence and cuts off desire, the more their divine aspect becomes apparent. If they reach a state of pure love for God, free from all worldly desires, the created aspect entirely disappears, and the divine aspect takes over.

It must be noted that, for ordinary people, some desires must be permitted and others rejected. For example, the relationship between husband and wife is based on certain desires, and the skill of love between them cannot be without attention to these desires.

In any case, attention to the manifestation and neglecting it, in logical terms, constitutes the essence and the final phase of human existence and determines the quality of people’s character, dividing them into the righteous and the wicked. Those who focus on a self-centered, false creation will be among the most complex and worst individuals. They give excessive importance to their worldly desires, enslaving themselves to them. Such individuals avoid true commitment and loyalty, pursuing their desires unreservedly. In psychology, these individuals gradually lose their sense of guilt and remorse, committing the most severe wrongs without any hesitation. They might eventually deny perfection, reject truth, and follow the path of denial and falsehood, never seeing happiness or salvation.

On the other hand, the righteous ones, the true believers, and the saints, are those who are free from hypocrisy, falsehood, and imperfections. Their path is followed by the most virtuous, and they hasten towards their true beloved, God. This is a high, narrow, and steep path that only the saints, free from worldly desires and guided by divine grace, can travel, ultimately attaining the proximity of God.

While the number of those who follow this path is few, each one of them is more significant than thousands. In their presence, the true nature of humanity is revealed, and their appearance embodies divine perfection, bringing forth the lordship of God in the visible world.

The righteous and the wicked are few, while the majority are in-between, characterized by compromise, inconsistency, and lack of spiritual depth. These individuals are not steadfast in their pursuit of perfection and are often swayed by their desires and worldly distractions. They vacillate between purity and corruption, failing to firmly adhere to the path of virtue. Their inner turmoil and lack of willpower make them the most vulnerable to misguidance. Such individuals may eventually be consumed by their passions, and their journey often ends in spiritual confusion.

A person must first distance themselves from this indecisive and shallow group, then purify themselves from vice and immorality, and join those who seek the truth, eventually achieving the eternal happiness and realization of God.

The Logic of Wilayat (Divine Authority)

Some attribute all perfections to divine bestowal without any personal acquisition. These individuals, by divine grace, have their entire human aspect diminished, and the full presence of God manifests within them. They are called the “beloveds”.

The beloveds are of two categories: those who are infallible and those who are not. The perfection of infallibility is free from any material or corporeal aspects. The servant’s aspect and the created dimension play no role in this, as any involvement of created attributes would imply a form of independent existence, which would be a clear form of polytheism. The foundation of infallibility, having no material or corporeal addition, does not depend on any created aspects but is entirely from the divine grace of God.

This selection and election by God is the sole cause of their perfection, and human effort plays no role in it. Divine grace alone provides this position of excellence for them. Just as God has not withheld any goodness from anyone in

His universe, He has bestowed this excellence upon His chosen ones as a result of His unique will.

The Stages of Human Life and the Spiritual Path

Youth is a period characterised by excitement, passion, love, pleasure, emotion, and desire. The young individual is less inclined to think about leadership or politics, as their emotional faculties take precedence over such concerns. They are primarily focused on satisfying their needs and suppressing their sexual and psychological impulses. For the young, the world is encapsulated in pleasure and love; beyond this, they find no interest or value. Emotions constantly surround them and never leave them.

The third phase, that of experience and maturity, involves the gradual decline of youthful energy and psychological matters associated with it. In contrast, desires for leadership, ambition, and a sense of grandeur awaken within the individual. If the individual has not restrained their material desires during youth, greed and craving increase as they grow older.

As one reaches middle age and old age, the fervour and intensity of youthful desires diminish. They no longer have the same need for sleep, food, or the concerns that characterised their youth. During old age, a person no longer experiences the same powerful urges; their emotional faculties subside. It is during this stage that they may unconsciously begin to seek fulfilment in other aspects of life, looking for new desires to awaken within them. At this point, there is often a strong yearning for power, leadership, and the preservation of life. The individual becomes more self-centred and less concerned with the material world, reaching a stage where they indulge in narcissism, and their passions become increasingly apparent, with the person being governed by their own desires.

These three stages represent the natural and psychological progression of human life. However, with special training or innate predispositions, one may deviate from this typical course: a child may be preoccupied with reflection, a young person may contemplate eternity and speak of stability and truth, and an elderly individual may remain untouched by the natural impulses of old age, acting according to their divine responsibilities.

To achieve spiritual transcendence, one must cultivate asceticism. Asceticism should accompany one from youth and remain throughout life. By asceticism, we mean a life free from the excesses of the material world, its decorations, and its allure. It involves a state of contentment in moderation, maintaining a life of simplicity and self-sufficiency. The life of the spiritual individual should not be mixed with materialism or superficial embellishments. Their lifestyle must resemble that of ordinary people, fulfilling basic needs with modesty and simplicity, even if wealth is inherited or comes from public funds. Simply having lawful wealth does not justify extravagant spending. A spiritual leader or scholar must not live in a way that stirs worldly desires in others, making people yearn for material wealth. A scholar who builds a prosperous life for themselves through lawful earnings cannot be considered a true spiritual leader. The true spiritual leader is someone capable of producing religious knowledge and guiding others. A materialistic individual lacks the ability to produce such knowledge and cannot bear the mantle of leadership, for they would neither understand the struggles of the underprivileged nor be perceived as a true representative of the divine teachings. An Imam cannot be well-fed while their followers are hungry; spiritual leadership requires an individual who can endure hardship alongside their community.

A person dedicated to spiritual life must first test themselves: do they yearn for material wealth or comfort? If they do, they should not seek the spiritual path, for they would lose their reward and risk tarnishing the dignity of their faith. A scholar who desires wealth, or lives in pursuit of material success, cannot be a true spiritual leader, as their aim would be worldly rather than divine.

For married life, it is equally important to choose a partner who shares the same spiritual values. A spiritual leader cannot have a partner who is driven by material desires, as they would distract them from their path and lead them into the same worldly traps. A person who desires wealth cannot be trusted with the role of spiritual leadership, as their attachment to the world undermines the very essence of their mission. Such individuals are often driven by selfishness, seeking personal gain at the expense of their spiritual duties.

The persistence of worldly desires among false spiritual leaders stems from their attraction to material wealth, and it is from this weakness that many of their flaws arise. If a scholar does not nurture a love for worldly possessions, they can easily overcome many of their other weaknesses and avoid becoming ensnared by corruption, deceit, or hypocrisy. By remaining detached from material wealth, they also free themselves from being tempted by unlawful gains. True spiritual leaders, though few in number, are characterised by their inner depth, sincerity, and humility.

Moreover, unity and humility among spiritual leaders are crucial for the stability and progress of the spiritual community. Division and conflict among them cause significant harm to the cause they represent and can undermine the entire religious community. History reveals that divisions among religious leaders are often a result of external manipulation, particularly by colonial forces seeking to destabilise spiritual leadership. The only way to overcome such schemes is through understanding, cooperation, and unity.

Understanding—rooted in mutual respect and awareness—is essential for genuine cooperation. When individuals understand each other, they form a unified community. Disunity, when rooted in personal pride or misguided self-interest, results in the breakdown of collective goals. The ideal society is one in which mutual understanding and shared objectives enable individuals to transcend personal ambitions and work towards a common good. Without such unity, societal problems cannot be effectively addressed.

Unity, underpinned by mutual understanding, is the foundation upon which a thriving, just society is built. When understanding exists within a society, it fosters not only spiritual but also material progress. Such understanding can even extend beyond human relationships to encompass the natural world, as exemplified by the harmony between Prophet David and nature. This mutual understanding between humans and the natural world reflects a deeper spiritual connection, where even inanimate objects are attuned to the divine.

The obstacles to such understanding arise from rigid, dogmatic thinking and unchecked emotional reactions. A society ruled by unchecked emotions without rational thought risks descending into chaos, where people are easily manipulated for political or personal gain. However, if society can maintain a balance of emotion and reason, it can form the foundation for real progress and prosperity.

It is important to note that intellectual disagreements, if they remain within the realm of thoughtful discourse, can be beneficial to personal and collective growth. However, when such differences translate into actions driven by petty ambitions or narrow-mindedness, they become destructive. Healthy intellectual debate should aim to refine ideas and improve the quality of thought, not to create division or conflict.

For religious leaders, the need for patience and self-restraint remains a constant throughout their lives. While the passions of youth may fade with age, the desire for power and leadership can intensify. Even individuals who were once close friends may, in positions of power, become estranged and bitter rivals. In old age, the physical urges may diminish, but the need for recognition and authority can take a more refined form, leading some to become susceptible to manipulation by opportunistic individuals seeking to gain from their position.

In sum, the survival and flourishing of spiritual leadership depend on divine guidance and the intercession of the Imams, whose grace protects the integrity of spiritual life. A community without true scholars and spiritual leaders would be like a garden without trees, lacking the nourishment that sustains both spiritual and material well-being. Without genuine knowledge and commitment to truth, society risks being misled by false claimants to spiritual authority, undermining the very foundation of religious life.

Chapter Twelve: Spiritual Remembrance

Introduction

The knowledge of Dhikr (remembrance) is a divine and esoteric science, a spiritual gift that stems from the power and authority of God’s saints (Awliya Allah) and their proximity to Him, as well as from modern psychological sciences.

The knowledge of Dhikr works to cultivate spirituality and purify the soul by addressing the inner structure of the human being. It influences the individual’s inner movement, creating qualities and states within them that smooth the path for their spiritual journey and progression, particularly guiding them toward the divine and supernatural realms, especially the ultimate union with God.

The primary focus of this two-volume work on “The Knowledge of Dhikr” is to explore the sacred dimension of Dhikr, the conditions for its acceptance, and to clarify our unique approach to its completion. It also delves into the Dhikrs recommended in the Sharia for regular recitation and reflection, along with the spiritual and esoteric Dhikrs.

This book offers theoretical instruction on the knowledge of Dhikr, a subject which might take several years of study. However, the practical application of its teachings requires consistent practice under the guidance of an experienced master. Indeed, the practical application of even a single concept from this book may take several years of dedication.

The knowledge of Dhikr is based on numerous principles and rules that have yet to be fully compiled or documented, and this book marks the first attempt to make these concepts accessible. It uncovers aspects of the science of Dhikr that were traditionally passed on orally, some of which have been lost over time. As such, parts of this book provide a fresh perspective, reinvigorating a forgotten tradition that has become distorted with numerous embellishments.

Dhikr is a science that impacts the natural and interconnected reflections in creation. The components of each of its formulas, which this book aims to isolate and distinguish, are not restricted by religious orientations. While the Shia culture holds advanced scientific principles of this knowledge in its texts of narration, the superficial approach of materialistic and image-centered thinkers has rendered these discussions shallow and distorted.

The knowledge of Dhikr grants the practitioner the ability to influence nature, achieve special powers, and alter positions in the face of the ebb and flow of esoteric phenomena, without being constrained by beliefs about the potential of these powers. Dhikr can enable the practitioner to act within nature, move phenomena, or connect their soul to the unseen realm to acquire knowledge, awareness, or insight.

Dhikr can be likened to a helper or a mount that performs much of the work and facilitates the journey. Using Dhikr is akin to using a vehicle such as a car or airplane, where the practitioner easily reaches their goal and destination. Without Dhikr, the practitioner is like a pedestrian who endures all the burdens of the journey alone.

The knowledge of Dhikr equips the practitioner with specific codes and vectors that can unlock the doors to the unseen worlds and connect with the forces and velocities of these realms. Each phenomenon can be unlocked with a specific form of Dhikr, and not every key (Dhikr) can open every lock. Some Dhikrs, such as the greatest Dhikr, function as a master key, capable of unlocking any phenomenon, though it is not simply accessible to everyone; it requires knowledge of the technique and a particular inner journey.

For the first time in this book, we present the science of Dhikr in a systematic way, claiming that we have adhered to its most appropriate propositions. This book carefully distinguishes between various types of Dhikr, identifies the Dhikrs of the beloved and the lovers, and analyzes the specific qualities of each Dhikr with precision, so that individuals may understand the purpose and suitability of their respective Dhikrs.

The Subject of the Science of Dhikr

The subject of the science of Dhikr, a true science, is the attainment of good (seeking goodness) or the removal of evil (calamities), based on supernatural powers, especially the power of God. This field of practice is vast and includes anything that can be subject to God’s power and does not defy the impossible. In other words, the subject of the science of Dhikr is the power of God.

This knowledge teaches the paths to accessing this inner and divine power and the way to request from God. Through Dhikr, the practitioner cultivates an existential expansion that allows them to influence nature, alter the positions of phenomena, or receive knowledge from others. This is a power that nothing can impede, except in the case of an impossibility that lies outside the scope of God’s domain.

Through Dhikr, one can achieve good, blessings, and prevent harm, misfortunes, and evils. Prevention is not confined to any particular method, as any phenomenon can be used to remove harm or open the door to influence a particular event. Hence, one must not disregard any phenomenon, for disregarding it may result in losing the good that God might want to deliver through it.

With the therapeutic knowledge of Dhikr, one can bring into being any possible event, and in this realm, there is no such thing as “impossible” or “unachievable.” Through Dhikr, one can bring calamities upon the enemies of God, withhold blessings from them, remove harm from the friends of God, or bestow blessings upon them.

The Qur’an: The Book of Remembrance

The Qur’an is the most reliable source of Dhikr. The number of Qur’anic verses that are forms of Dhikr, particularly in their combinations, is vast. Thus, it can be said that the Qur’an is the primary source of Dhikr. The infallible Imams are the experts in the science of Dhikr, who have elucidated its subtleties in their prayers, supplications, and various Dhikrs, offering a roadmap for those who seek to delve deeper into this knowledge.

The Ultimate Goal of Dhikr

In addition to providing operational powers through the inner realms, Dhikr also enables knowledge of the unseen. For instance, if someone loses a valuable jewel, they can use Dhikr to find its location and determine whether they can retrieve it. This type of Dhikr is about acquiring knowledge.

Through Dhikr, one can gain knowledge of other individuals’ thoughts, heal physical and spiritual ailments, defeat enemies, control jinn, and even create talismans. Furthermore, the “Therapeutic Dhikr” focuses on the healing of physical and mental diseases, addressing deficiencies by focusing on connecting with the infinite divine power. This connection occurs through a particular method of Dhikr designed to align with the swift movements of the unseen and the divine will.

The knowledge of Dhikr also determines the appropriate Dhikr for various professions. Certain professions require the use of Dhikr to channel divine knowledge. Knowledge, when unbalanced and unrestrained by Dhikr and spirituality, can lead to arrogance and ignorance, much like an untamed wild bull that strikes down the one in possession of it. Without Dhikr and spirituality, knowledge can lead to pride, confusion, and misguidance.

In the science of Dhikr, therapeutic effects and their impact on the mental and spiritual health of individuals are considered. “Therapeutic” in this book does not refer to typical physical or mental diseases treated by medical or psychological professionals, but rather to a much broader meaning encompassing the realm from creation to the divine.

Establishing centers for Dhikr therapy is necessary because some diseases stem from non-material causes and cannot be addressed by conventional medical or psychological methods. These diseases are related to phenomena in the unseen realms and can only be treated through the use of Dhikr.

However, it should be noted that the advances of modern medicine—especially in its industrial applications—should not be disregarded. Traditional medicine, such as that of Avicenna, though invaluable, cannot compare to contemporary medical practices. Modern medicine has made significant strides in managing public health and mental well-being. However, the spiritual sciences have often remained neglected, leading to misconceptions and superstitions in these fields.

To follow the path of a healthy life, one must recognize and fulfill their inner needs, not only attending to physical and material needs. Dhikr, worship, and a connection with the divine are integral to a healthy life.

In conclusion, “Therapeutic Dhikr” is a complex process, not merely verbal utterance. It requires a specific inner state and outer conditions, such as charity and purposeful work. Thus, Dhikr therapy does not encourage idleness or misplaced hopes, but rather calls for targeted effort and a dedicated approach, guided by a master.

The science of therapeutic Dhikr prepares the practitioner to reach a state where they can truly embody the divine qualities of God, rely on them, and seek assistance through them. A successful practitioner is one whose heart is vast, free from narrow-mindedness, fear, greed, or limitation.

Dhikr is the spiritual sustenance of the soul. Just as the body requires food, the soul requires the nourishment of Dhikr. It is through Dhikr that the inner self is purified and prepared for divine guidance. The most important property of Dhikr is that it creates inner purity, which in turn attracts divine assistance and grace.

The Struggle in the Mundane World

The mundane world is a realm of constant struggle, where forces collide and energies contend. Humans face not only the dangers of their inner ego but also external threats such as natural disasters and hostile forces. The world is filled with unobservable forces that can influence both the body and the soul, and it is through Dhikr that one can seek protection against these forces, ensuring peace and strength in the face of life’s challenges.

The house where God’s remembrance is prevalent becomes a magnet for angels, as they are nourished by the remembrance of God. Similarly, jinn can be influenced and directed by Dhikr. Thus, the presence of angels and the protection against harmful forces are among the spiritual benefits of Dhikr.

The term dhikr (ذكر) is the source of remembrance. Dhikr refers to the act of maintaining and results from remembrance. It preserves the inner life of a person and causes their existence to endure. This act of preservation functions similarly to sustenance and provision, as dhikr supports the life of the soul, the health of the self, and the strength of intellectual reasoning. A person who fails to nourish their soul with this necessary spiritual sustenance and does not dedicate adequate time for it loses their ability to maintain themselves. Living without dhikr leads to disturbances caused by heedlessness and forgetfulness, as well as rebellion and sin.

Content and Meaning of Dhikr

Verbal dhikr has an outward layer called “the utterance” (لفظ) and an inward layer known as “content and meaning” (محتوى و معنا). The form of dhikr is distinct from its content; although the utterance reflects the inner focus and is important, for example, if the name of God is not mentioned during the slaughter of an animal, the meat becomes unlawful:

“And [there are] animals upon which the name of God is not mentioned.” (Quran 6:121).

Dhikr is not merely the pronunciation of words; there must be a connection between the form and the meaning. Establishing this connection requires a specific type of intention, through which a particular purpose is sought, and for this to happen, there are numerous conditions. In dhikr, the outcome is always dependent on the quality of the conditions. The absence of one condition, whether it pertains to the utterer of the dhikr, the subject of the dhikr, or the connection between them, can impair its efficacy, even if the missing element seems less important in comparison to others. The verbal utterance in this world has properties and effects; sometimes, through utterance, a man becomes legally related to a woman, or a stranger becomes forbidden to him, or a commodity changes ownership.

The distinction between utterance and meaning becomes challenging in the study of dhikr when it is realised that meaning cannot easily be captured by form. A practitioner who utters dhikr verbally, in a general manner and without intent or reflection, may find the verbal form simple. However, realising the dhikr with intention becomes possible when the practitioner pays attention to its meaning. If dhikr is uttered with the intention of purpose, it gains the power to be answered. A dhikr uttered with intention is no longer general but specific, as the connection between the form and the content is realised. Such a practitioner resembles a skilled archer, who, through arm strength, controlled nerves, and the intellect’s calculation of precise distance and necessary force, successfully hits the target. Likewise, a specific dhikr is one that reaches its target and fulfils its intended purpose.

This skill is not easily acquired and requires the practitioner to adhere to all the general and specific conditions of dhikr in order to succeed in realising its content. For example, one must possess purity, sincerity, and inner clarity. A person who speaks falsely will find that their dhikr also becomes false and leads them astray. Likewise, if someone consumes unlawful (haram) sustenance, their dhikr becomes impure, and if they use such a dhikr, it dissolves like cotton candy in their mouth and disappears unless it hardens their heart or causes it to become spiritually desolate. Dhikr has both strength and vulnerability. It becomes impaired by falsehood, hypocrisy, and some sins, and it is subdued by them. One must first possess truthfulness in speech and purify the self from unlawful sources before uttering dhikr; otherwise, lies and unlawful deeds will neutralise dhikr, rendering it ineffective or even causing a negative reflection.

Dhikr is effective on a pure and cleansed heart, not one tainted by the filth of sin or malice, nor one that harbours deceit, manipulation, or falsehood. A heart must first be purged and transparent to receive dhikr. The initial purging is through lawful sustenance and avoiding unlawful food. As long as even the slightest impurity remains in the body and soul, dhikr will slip away and fail to settle in the heart. Exposure to sins and wrongdoings makes the inner self so slippery that it can no longer accept any virtues, and whatever dhikr is uttered does not settle within, rendering it ineffectual. Hence, lawful sustenance and the removal of spiritual impurities, which undermine willpower and diminish authority and control, are indispensable.

Sinful impurities confine dhikr to its outward form, removing its meaning. If verbal dhikr does not reach the heart or does not support it, it becomes a hollow practice devoid of spiritual vitality.

The Hidden Heartfelt Dhikr

A person who cannot transition from verbal dhikr to heartfelt dhikr is like someone who has remained in the stage of childhood and has not grown. Moving from verbal dhikr to a higher level of heartfelt or hidden dhikr (dhikr khafi) is a difficult task. Heartfelt dhikr occurs within the soul, progressing over time and expanding the person’s internal strength. True dhikr, or spiritual dhikr, is when the practitioner unites with the act of remembrance.

In dhikr, it is crucial for the practitioner to understand at what level of dhikr they currently are. Dhikr can either be a mere mechanical repetition of words or it can be accompanied by mental, intellectual, and spiritual attention. A practitioner engaged in spiritual dhikr is not only aware of the act of remembrance but also unites with it, achieving a state of deep connection.

To progress from verbal dhikr to hidden, heartfelt dhikr, one must approach it gently and progressively. This process is akin to learning a science or preparing the body for exercise, achieved incrementally and through consistent practice that aligns with the individual’s soul or body capacity.

As such, the practitioner must first prepare both body and soul. Likewise, a person unable to forgive others in their heart will struggle to reach the level of spiritual dhikr. The true power of dhikr lies in heartfelt remembrance; verbal dhikr, given the challenges of spiritual practice, has limited effect and cannot fulfil the soul’s ultimate needs. The Quran says:

“O you who have believed, believe.” (Quran 4:136)

This implies that surface-level belief, in its outward form, should be deepened and made true and internal, just as in the case of transitioning from verbal dhikr to heartfelt dhikr.

The ultimate goal of all these forms of dhikr is the continual awareness of the Divine. This awareness can take the form of verbal dhikr, contemplation, or silent reflection, or it can manifest as heartfelt dhikr and inner attention.

Dhikr that occurs at the level of sensory perception, intellect, or with the mind’s capacity is general dhikr, while the specific dhikr that spiritual practices aim to achieve is the heartfelt, hidden dhikr. The aim of dhikr therapy at its highest level is to develop the inner capacities necessary to achieve true heartfelt dhikr, dhikr that has the power to respond and align with the Divine.

The Realisation of Heartfelt Dhikr

The main challenge in dhikr is bringing it into the heart and aligning the soul as a whole with the heart, thereby embedding dhikr deeply within it. Once dhikr reaches the heart, there are no limits to it, unlike specific acts of worship such as fasting or pilgrimage, which have defined limits. Heartfelt dhikr is inherently connected to the life of the heart and continues as long as the heart remains alive, while verbal dhikr is temporary and fragmented. When the tongue engages in conversation, the verbal dhikr is necessarily interrupted. Verbal dhikr is an introductory and overt practice, whereas heartfelt dhikr is hidden and secretive, an expression of spiritual perfection that is uninterrupted and coexists with all other activities, without disturbance. This dhikr is systematically and even automatically generated by the soul (the heart or spirit) without the need for focused effort. It happens unconsciously and continuously, just as walking requires no specific thought with every step.

When dhikr begins to permeate the body and becomes the companion of the practitioner, it influences even their sleep, taking them to the state of uninterrupted dhikr, which is called the condition of being a true “dhikr-bearer.”

To achieve specialised, continuous heartfelt dhikr, one must first practice the basic verbal dhikr, gradually progressing through years of guidance under a skilled teacher. This verbal practice eventually leads to an effortless, transcendent form of dhikr, one that becomes an inseparable part of the soul. A person who has reached the level of heartfelt dhikr even maintains it during states of unconsciousness, such as under anaesthesia, as they are always engaged in hidden dhikr, whether others are aware of it or not.

The most important companion of a person during the agonies of death is heartfelt dhikr, which remains undisturbed even in the face of external challenges. This reality may not be easily understood by those unfamiliar with the depth of spiritual practice.

To consistently remember the Divine in every breath, in all situations, and at all times, one must reach the level of hidden dhikr. This hidden dhikr requires time and intentional effort to embed it into the soul, making it second nature.

The true characteristic of hidden dhikr is that it becomes a constant part of the individual’s inner being, unceasing and unaffected by external distractions. This state is reached only through sustained practice, under the guidance of a wise and experienced teacher, and after years of spiritual discipline and growth.

The Essence of Dhikr

In summary, dhikr is a practice of being aligned with the Divine, transcending all distractions. A person who engages in dhikr first forgets themselves and removes the distractions of the external world from their heart so that the heart becomes a reflection of divine light, and God becomes

Psychological Dhikrs for Those Not Pursuing Spiritual Journeys:

The psychological forms of dhikr are suitable for those who are not engaged in the pursuit of spiritual journeys or seeking union with the Divine. Rather, they aim to be good and faithful servants of God, benefiting from worldly matters while avoiding sins and prohibitions. For instance, someone who repeats the dhikr of istighfar (seeking forgiveness) frequently becomes stronger in avoiding sin and gains some success in this regard, even though uttering psychological dhikrs does not entirely prevent the soul’s worldly distractions.

Dhikrs of Divine Reality (Haqi):

Dhikrs of Divine Reality are those suited for spiritual progress and elevation. In these forms of remembrance, the ego is absent. The phrases of tahlil (saying “there is no god but God”), tahmid (praise), takbir (God is the Greatest), and tasbih (glorification) are devoid of any egoic presence. The foundation of spiritual progress is realized through these types of dhikr. Dhikrs of Divine Reality are for those engaged in the professional practice of spiritual development.

Persistence and Order in Dhikr:

To achieve an effective dhikr, one must persist in specific dhikrs, following the proper sequence and structure. Adhering to the correct order between dhikrs and establishing a correspondence between those of a Divine and psychological nature is crucial. If these are neglected, the dhikr loses its effectiveness. One must balance both Divine and psychological dhikrs in a harmonious manner. If an individual neglects this balance and focuses solely on one, they risk deviating from the right path. For example, a one-sided use of dhikrs of Divine Reality may lead a person to arrogance, delusions of divinity, and self-righteousness, while over-reliance on psychological dhikrs like istighfar might lead to weakness, passivity, and a lack of energy. A dhikr should incorporate both the Divine and psychological aspects to maintain balance and effectiveness.

Dual Nature of Human Being and Corresponding Dhikrs:

Given the dual nature of humanity, it is necessary to engage in two types of dhikrs: those of the Lord (Rabbi) and those of the servant (Abdi). The essence of dhikrs related to the Lord is praise, while the essence of dhikrs related to the servant is seeking forgiveness. The use of Divine dhikrs brings strength, while psychological dhikrs foster humility and meekness, without reducing the person to a state of helplessness. When it comes to dhikr, it is important not to overindulge, but rather to engage with it in a scientific, specialized manner, following its rules, techniques, and intricacies. These hidden dangers and harms in the practice of dhikr necessitate that it be practiced under the direct supervision of a skilled and experienced instructor.

The Sequence and Order of Dhikrs:

We mentioned earlier that dhikrs have an order and sequence. The initial dhikrs are those related to repentance and purification. Salawat (blessings on the Prophet), istighfar, and tasbih are among the preliminary dhikrs used to help one escape from sin in times when one is exposed to sinful environments. If a person fails to restrain themselves and falls into sin, they can use these dhikrs for the process of repentance.

After the initial and preliminary dhikrs, one progresses to the dhikrs of spiritual perfection. The prerequisite for these advanced dhikrs is faith and righteous deeds, which we will refer to as “prayer, need, and yearning.”

Dhikrs for Special Divine Attention:

Some dhikrs are performed to attract God’s special attention. These dhikrs may resonate deeply in the heart, bringing the person into a state of light and connection with the Divine, ensuring they do not forget God even in their sleep. The habit of engaging with dhikrs that attract Divine attention makes the remembrance an inseparable part of the person, so much so that it remains with them until death and beyond.

Dhikrs for Specific Purposes:

Certain dhikrs are recited to achieve specific benefits or to repel harm. For instance, some dhikrs are recited in the hope of gaining wealth, securing a home, finding a suitable spouse, or healing from an illness, or even for long life with health and dignity. The person performing such dhikrs seeks the material benefits associated with these recitations rather than the remembrance of God itself. They desire a God who can alleviate their pain.

The Disruption of the Dhikr by Devilish Forces:

Dhikr is effective only when it is maintained on its specific frequency, and this frequency must remain undisturbed as it progresses toward its destination. The frequency of each dhikr, and its unique characteristics, are maintained by adhering to the prescribed qualities of the dhikr. However, devilish forces and those with malevolent souls and mental powers can affect this frequency, introducing disruptions and preventing the dhikr from achieving its intended goal. Therefore, it is essential that the practitioner ensures their dhikr is safeguarded from such disturbances, even when performing it in solitude and under ideal conditions.

The evil forces, including the jinn, are incredibly wicked. If they find an opportunity to interfere, they will do so, disrupting the dhikr by blowing foul air into it. However, if the practitioner is free of any spiritual impurities, they are protected by angels accompanying them.

Conditions for a Rejected Dhikr:

The effectiveness of dhikr depends on a clear and stable spiritual and physical foundation. The practitioner must purify their soul from any form of polytheism, hypocrisy, or impure thoughts. The body and environment should also be purified, with nourishment coming from halal sources and a state of physical cleanliness maintained through regular ablution or ritual washing.

On Achieving an Accepted Remembrance

To achieve an accepted and effective remembrance, one must attain seclusion in truth. This requires the power of withdrawal (انسراف), enabling the mind to disengage from the compulsory distractions of city life, mechanical living, and industrial noise, such that the external disturbances do not call the soul to them.

The power of withdrawal means the ability to ignore one’s surroundings and control the play of the mind, especially the temptations and imaginary data. When someone is engaged in prayer, if their focus is on the prayer they are performing, or if an individual is involved in a mental or intellectual task and uses all their effort to find an answer to a question or to solve a problem, they cannot notice the activities of those around them or even hear their voices. This state is known as withdrawal. The ability to withdraw is a prerequisite for spiritual concentration (استجماع).

The pivotal essence of withdrawal and concentration, and its origin, lies in unity in love and affection. Anyone who seeks after multiple things and, one day, attaches their heart to someone or something and cannot focus their love, will not be able to detach themselves from everything. If someone loves even two people, they have a divided heart, because a heart can only accept one love at a time. Similarly, if the mind wanders and is unsettled, it lacks the power of withdrawal and concentration. Such a heart and mind require solitude, darkness, and distance from external light to attain focus.

The Significance of the Night Sky in Remembrance

To have an effective and potent remembrance, the practitioner must be able to recognise the world of meaning and the unseen. Then, to create a connection between their inner self and the divine realm, they must make use of specific words of remembrance. Those who wish to enhance their ability for spiritual concentration need to sit in a secluded, dark place. The most effective place to strengthen one’s internal power and connect to the divine is under the night sky. A remembrance uttered beneath a ceiling has little influence, unlike one that is recited beneath the open sky, with its gaze fixed upon the stars.

The Forty-Day Remembrance

A person who maintains forty days of remembrance will echo wisdom in their words and actions. Such a person diligently remembers the sacred words in all their states, allowing the remembrance to permeate their natural self, turning it into an intentional and heartfelt practice.

Assistance in Remembrance

The one who imparts the remembrance (the spiritual guide) must have the capability to ensure that the practitioner is following the practice correctly, helping to eliminate any shortcomings in their remembrance. This guidance must be supported by the spiritual strength of the teacher, for without this spiritual assistance, the prescribed remembrance lacks potency, much like a self-prescribed remedy lacking proper authorization. A true teacher must possess spiritual authority and power in order to breathe life into the prescribed practice, much like a jurist who possesses the ability to act with divine authority.

Those who possess spiritual authority can empower a remembrance and offer it their support. A remembrance can be accepted if it is endorsed by a saintly individual with spiritual authority, ensuring its success. The teacher’s spiritual backing can significantly shorten the practitioner’s journey, reducing its burden and enhancing its effectiveness. Without the right intention and the appropriate spiritual presence, mere claims will yield no benefit.

Specialised Remembrance Methods

There are two primary categories of practitioners in the field of spiritual remembrance: the first group comprises followers who imitate their teacher’s practice and do not possess a unique style of remembrance. They rely on the knowledge passed down from their teacher and do not innovate or create their own methods.

The second group consists of distinguished teachers who have the ability to innovate and create spiritual methods. They possess a unique style of remembrance, which they impart to their students. Just as there are few individuals in any discipline who stand out as pioneers, these individuals introduce a distinctive approach to their field. These masters pass on knowledge in a way that is exclusive to them, and only after years of close apprenticeship can one truly understand their methods.

For effective remembrance, a teacher is essential. Teachers who are experienced and possess independent spiritual insights will have their own approach to remembrance. Some use contemplation and mindfulness, others start with “SubhanAllah,” while some focus on “Astaghfirullah.”

To achieve proximity to the divine, it is vital to know the proper order of remembrances and to recite them in the right sequence.

Our Exclusive Method of Remembrance

The method we have been using for over fifty years, which is both a gift and a grace, begins with the recitation of Salawat (blessings on the Prophet), followed by remembrance of divine qualities (such as praising Allah) for those who love, and starting with Bismillah (In the name of Allah) for those who are beloved to the divine.

Among the essential and constant remembrances are three phrases: “Allahumma Salli Ala Muhammad wa Ala Muhammad” (O Allah, send blessings upon Muhammad and his family), “Bismillah Ar-Rahman Ar-Rahim” (In the name of Allah, the Most Gracious, the Most Merciful), and “La Ilaha Illa Allah” (There is no god but Allah). These are vital and permanent forms of remembrance, which appear frequently in supplications, particularly in the prayers of the Sahifa Sajjadiya (a famous Islamic prayer book).

One must recite all three of these remembrances, not just one, and the timing and environment should be considered to determine their appropriate repetition. For instance, if someone is plagued by an overactive mind, they should focus more on the remembrance of “La Ilaha Illa Allah,” but if their heart is burdened by worldly desires, they should focus on Salawat. If one is about to embark on an important task, they should begin with the powerful phrase “Bismillah.”

With these three phrases—provided the heart is in tune—one can reach a state of love. A person who has love in their heart is capable of transcending all phenomena, even those associated with evil, as they possess an internal strength that makes them immune to worldly burdens.

After these three primary remembrances, the essential ones include seeking forgiveness (Istighfar), the four forms of praise (Tasbihat Arba’a), the general praise (SubhanAllah), and the remembrance of Huwqala. Additionally, the Yonisiah prayer and the invocation “Ya Hayyu Ya Qayyum” (O Ever-Living, O Sustainer) are considered some of the best remembrances.

The Conditions of Prayer, Financial Sacrifice, and Compassionate Affection

In our method of remembrance, the three key elements—“prayer” (Salat), “need” (Niyaz), and “affection” (Naz)—form the foundation for an accepted remembrance. Drawing closer to the divine and gaining His favour can be achieved through these practices.

For a remembrance to be accepted, it must be done with an intention to please Allah, especially in moments of prayer, need, and affection. A person who seeks to please Allah will find that their remembrance brings them closer to Him, because these acts will soften Allah’s heart towards them.

As we have discussed in the chapter on true psychology, after performing acts of worship and spiritual discipline, it is the “need” that tames the soul. By addressing the needs of others, one can bring about spiritual healing. Ignoring the needs of others is considered a form of idolatry, as it prevents the soul from achieving purity.

Spiritual Practices for Self-Development

To advance spiritually and progress on the path of divine closeness, one needs to engage in sustained and structured spiritual practices. Without them, the soul cannot endure the trials and challenges of the path. The key to advancement is the remembrance of Allah, which acts as the fuel for spiritual growth.

The practitioner must go beyond mere verbal remembrance and reach the stage of inner remembrance. Continuous, heartfelt remembrance is the nourishment of the soul, and without it, one cannot succeed on the spiritual path.

Everyone finds God and has an understanding of Him, feeling their need for Him. This very sense of need gradually leads them forward, seeking ways to know and comprehend the Divine.

In this context, the knowledge of “the Most Beautiful Names” (Asma’ al-Husna) is important because it provides a specific and comprehensive means of recognizing God. God bestows this knowledge upon His chosen ones according to their level of manifestation and capacity, guiding them towards that realm of connection; it is a knowledge taught by God Himself, given to humans who possess a collective rank. This distinction between them and the angels is made clear in the verse: “And He taught Adam the names, all of them.” (Quran 2:31).

However, the question we encounter here is the essence and nature of these Names, their relationship with the Divine Essence, and the way to recognize and attain them. Briefly, it can be stated that the Divine Names are objective realities. The term “Name” here refers to the denoted meaning and essence, while the title acts as a conceptual marker for that reality, which is what is truly offered: “Then He displayed them to the angels” (Quran 2:31). The attributes of the Divine are referred to as “Names” because they signify the essence of God. Therefore, anything that signifies God is considered His Name. The essence and reality of each Name, through love, familiarity, nearness, and knowledge, and by maintaining the appropriate balance in the invocation of these Names, can be attained.

The Divine Names are realities filled with love, connecting with a faithful companion, and it is possible, whether in waking or in a dream, to visit this companion and speak with Him as a trusted friend, who listens and converses with them.

The knowledge of the “Most Beautiful Names” is a bestowed and divine science given to the special friends of God, and it can be taught in a scholarly and educational way.

This profound and complex knowledge serves as an introduction to very important divine sciences such as the science of Wilayah (Divine Guardianship), Tafsir (exegesis), Istikhara (divine guidance), occult sciences, magic, miracles, interpretation, and the like. Mastery of the knowledge of the Most Beautiful Names opens the door to Wilayah as a divine gift, without which this difficult science cannot be solidified.

In the science of the Most Beautiful Names, we discuss both the meaning of each Name (which remains one of the unresolved challenges in this field and still lacks adequate research) and the method of closeness and the path of connecting with these Names. We also address their effects, particularly their therapeutic and medicinal properties, which are of great importance. Improper or misuse of these Names can be dangerous and harmful. Indeed, when a tyrant engages with the Divine Names, it brings ruin to them, and these Names, like the Quran, are an example of the verse: “And We send down in the Quran that which is healing and mercy for the believers, but it increases the wrongdoers in nothing but loss” (Quran 17:82). For example, someone who calls upon God by the Name “The Subduer” and asks for His wrath upon another, while themselves being a tyrant, attracts this same Name upon themselves and suffers the consequences of their own wrongdoings.

The Divine Names have healing properties in the material world and hold keys to the unseen in the divine realms. Every knowledge is governed by a specific name. Entering into various fields of knowledge without considering the governing Names makes learning difficult and prolonged, and it is not accompanied by success and guidance. Furthermore, regular invocation of these Names and familiarity with them can lead one to receive support from beings, such as jinn, who can assist in carrying out appropriate tasks.

To achieve the aforementioned objectives, we have endeavored to collect the Divine Names first from the Quran, the most important source of understanding the knowledge of the Most Beautiful Names, and also from Hadiths through an inductive approach. We have then gathered them from other major religious texts, such as the Torah, Gospel, and both the Old and New Testaments, and have philosophically reasoned about them. This allows us to understand the arrangement and classification of the Divine Names, from the highest to the lowest, alongside their specific effects and unique functions. In this process, we first explain the simple Names of God and then the compound ones. Among the verses that indicate the arrangement of Divine Names is the last three verses of Surah Al-Hashr:

“He is Allah, besides whom there is no deity; the Knower of the unseen and the witnessed. He is the Most Merciful, the Most Merciful. He is Allah, besides whom there is no deity; the King, the Sacred, the Peace, the Believer, the Guardian, the Almighty, the Compeller, the Proud. Glory be to Allah above what they associate with Him. He is Allah, the Creator, the Originator, the Fashioner; to Him belong the Most Beautiful Names.” (Quran 59:22-24).

This translation follows an academic British style, preserving the formal tone and intricate

The names of God are both of beauty and majesty. The beautiful names contain majesty within themselves, and the majestic names contain beauty within them. Thus, all divine names are complementary and operate together, with all being beautifully harmonious. For instance, “Latif” is the beauty of God, but this beauty can also astonish and transform into majesty, overwhelming someone with its grandeur. Since the dominance and manifestation of names are observed within the realm of divine names, the inner realities of these names do not necessarily make them complete in and of themselves.

For beginners and intermediates on the spiritual path, names with a specific dominion are recommended as forms of remembrance (dhikr). A skilled guide would never recommend the name “Allah”—which signifies the essence of God—for a beginner, as it represents a comprehensive and total reality. Rather, the guide would direct the individual to the more restricted, dominative names.

Using a name “with the condition of ‘no’” or fragmented names, leads to polytheism and disintegration. The use of a name “without condition” yields the full potential of that name. “Al-Jabbar,” in the dominion of names, remains the same “Jabbar,” as does “Ar-Rahman,” which remains the same “Rahman” when used without restriction. By utilizing this approach, one avoids becoming contaminated by the attributes of the names or overwhelmed by the exhausting weight of annihilation.

Understanding the dominion of names requires familiarity with the specific meanings, characteristics, and particular effects of each name, as well as their order and relationships. Names such as “Hu,” “Allah,” “Hayy,” “Qayyum,” “Rahman,” “Alim,” “Qadir,” “Murid,” “Sami‘,” and “Basir” govern other divine names and exert authority over them. These names are referred to as the “Imams of Names.”

Moreover, names that appear only once in the Qur’an have a predominating influence over other names, unless their rare usage indicates a weakness in their dominion. Frequently used names in the Qur’an possess a powerful and prevailing dominion, and this rule holds universally. Subordinate names will never deviate from their influence.

The dominion of names possesses both order and sequence, and each name’s establishment is governed by the authority of another. A name can only have its effect by following the order of its governing name. Divine names are actual realities, and their words must align with their true arrangement, according to the order of the “Imams of Names.” When names are arranged unnaturally, the effects of these names cannot be realized. Therefore, one must seek to align them with their natural order to receive their effects.

It is true that every phenomenon has the potential to embody all things, but the prevailing potential of these appearances differs according to the dominion of names. The dominance of potential follows the environment and degree of proximity, which is conditional. The dominant potential in a phenomenon signifies the predominance of the name’s dominion. For example, the flower’s beauty and the thorn’s pain are due to the respective dominions of their names. Nevertheless, both share an inherent beauty and vibrancy, not dissimilar from one another, as no phenomenon is truly alien, and all reflect the presence of God in one form or another.

The name “Rabb” (Lord) is one of the most frequently mentioned names in the Qur’an, appearing 970 times. This repeated usage continuously reminds the believer that God is their Lord, ensuring that they never feel alone, abandoned, weak, or hopeless, nor fall into sorrow, instability, or despair.

The Qur’an frequently refers to the name of the Lord, “Rabb,” to encourage the believer to consistently rely on their Lord in the journey of their earthly existence. It directs the individual to connect with the Lord and find eternal life in this connection.

Recognizing one’s own “Rabb” is pivotal in the spiritual journey. The name “Rabb” harmonises with the soul and temperament of an individual, guiding them toward their divine purpose.

To identify one’s personal “Rabb” and understand the corresponding names, one might consult a skilled guide or spend time meditating on these names, noting which ones resonate most deeply with the heart. Someone whose inner nature aligns with the majestic names, such as “Jabbar,” may find success in military or law enforcement careers, while someone attuned to the name “Latif” may find comfort in the beauty of compassion.

A name of the Lord can align with the name of the object it governs in the physical world, or there may be a divergence due to cultural or intellectual differences. The name “Rabb” is closely tied to the essence of things in their physical manifestation, and it governs their divine expression.

Divine names, like the verses of the Qur’an, are a means to engage with God. As one interacts with the Qur’an, the recitation of its words generates a spiritual connection, so too does the remembrance (dhikr) of God’s names. The etiquette of remembrance, outlined in the “Science of Dhikr,” offers guidelines for proper engagement.

In using the names of God, one can approach them with a declarative or instrumental purpose. Remembrance with a declarative intent is universally permissible, as it does not require permission. However, remembrance with an instrumental or transformative intent requires specific permission. When using a name instrumentally, it is essential to understand its proper connection with the individual’s own “Rabb” to achieve alignment with divine guidance.

The simplest method of understanding each name is through the manifestation of its representative signs in the world. Observing the appearances of the names allows one to discern the deeper meanings of each name. The manifestations of divine names are multiple, and they appear in different forms, each representing a specific aspect of God’s nature.

Through this connection, one can trace the “names” back to their origins. For example, while the Imams of the Ahl al-Bayt are the manifestations of the names of God, they are not merely symbols of His names but the living embodiments of His divine reality.

Ultimately, the Qur’an, with its numerous divine names, provides insight into God’s essence and governance over the universe. Through studying these names, the believer can attain a deeper understanding of the nature of God and the divine order that governs all creation.

The names of God are not merely linguistic constructs; they are actualities that govern the realities of the world. Understanding the structure and effects of these names requires careful study, both of their meanings and their arrangement within the sacred text. This process brings the seeker closer to the divine reality.

The Names of God in Islamic Theology

The following are some of the most significant and beautiful divine names, derived from the Holy Qur’an and Islamic tradition. It is worth noting that these names are considered to be among the key attributes of God. The study and memorization of these names, along with a deeper understanding of their meanings, can lead to a profound spiritual connection with the Divine.

Names Starting with the Arabic Letters:

• Raheem, Rahem, Arham al-Rahimeen (The Merciful, the Most Merciful)
• Radd (The One Who Repels)
• Razzaq (The Provider)
• Mursal (The Sender)
• Rafi, Raf’a (The Exalted, The Lifted)
• Ra’i (The Shepherd)
• Rabit (The Connector)
• Muri (The One Who Decrees)
• Murabbi (The Nurturer)
• Mursi (The Anchor)
• Razi (The Satisfied)
• Mutazari (The One Who Is Chosen)
• Marrakib (The Conqueror)
• Murikis (The Establishing)
• Rakeem (The Creator)

Names Starting with the Arabic Letter Z:

• Zari’ (The Planter)
• Muzji (The Bestower)
• Muzallif (The One Who Brings Near)
• Muzakki (The One Who Purifies)
• Zawj (The One Who Pairs)
• Zayid (The Increase)
• Maziq (The Sharpener)
• Muzil (The Eliminator)
• Muzayyin (The Beautifier)

Names Starting with the Arabic Letter S:

• Subhan (Glory Be to God; All Glorious)
• Sadeq (The Truthful)
• Asda’ (The Most Truthful)
• Sabeer (The One Who Supports)
• Sami’ (The Hearing)
• Sail (The One Who Requests)
• Mussabir (The One Who Creates)
• Sakhir (The Releaser)
• Sa’ar (The Deterrer)
• Safir (The Bearer)
• Asi (The Rebellious)

Theological Reflection:

In Islamic theology, the understanding and recognition of God’s names, especially those mentioned in the Qur’an, is central to spiritual practice. These names are not merely linguistic labels; they represent deeper truths about God’s nature and the universe.

The divine names discussed above encompass attributes of mercy, power, creation, knowledge, and more. Each name holds immense significance, and by contemplating these names, believers aim to draw nearer to the Divine, embodying the qualities associated with them.

The Qur’anic verse “There is nothing like Him” emphasizes the transcendence and uniqueness of God, and simultaneously the verse “And He is the All-Hearing, the All-Seeing” affirms that God also embodies certain qualities akin to human traits but in a manner that transcends our understanding.

Final Thought:

The key to understanding and being close to God is not just about knowing these names, but experiencing their truth in a personal way. The integration of these divine qualities into one’s life leads to spiritual transformation. Through proper remembrance (Dhikr), a believer can elevate their spiritual state, achieve closeness to God, and ultimately experience divine presence.

Divine Attributes Manifest in the Servant

The divine attributes manifest in the servant, and the moral transformation of the servant is a reflection of the manifestation of the Truth. This manifestation, in turn, is based on the potentialities and requisites of spiritual closeness and previous conditions, as well as the inherent requirements of creation. While we acknowledge the term laqā in its true sense even in the physical world, its closest metaphorical meaning is spiritual proximity, reaching divine traits, and the manifestation of the Divine Truth in appearance. It is essential to bear in mind that words are conventionally used to express the spirit of meaning. Laqā here refers to the “arrival of one thing to another,” which can occur in various degrees and worlds, and no impossibility is attached to it.

God is a real and external entity, and as such, He is a particular being to whom one may approach. However, it is crucial to distinguish between the real particular that is limitless in its existence and the limited particular which is defined, distinct, and confined to its singularity. God is the true particular, boundless and infinite in His essence, and although He is referred to as “particular” due to His attention to the individual, He is not restricted by this definition.

God is a real particular whose meeting is attainable, yet this meeting can only occur with certainty and sincerity. The effects of the divine names are also inaccessible without certainty. Certainty exists in three stages: ‘Ilm al-yaqīn (Knowledge of Certainty), ‘Ayn al-yaqīn (Eye of Certainty), and Haqīqat al-yaqīn (Truth of Certainty), which have been explained in the book Sirr-e-Sarakh (The Red Journey). The Almighty refers to the people of certainty as follows: “We have made clear the signs for a people who are certain” (Qur’an, 45: 20). Certainty stands in contrast to negligence and can never coexist with ignorance, unlike conceptual knowledge. In this verse, the people of certainty are described as “a people” (qawm), which both suggests the small number of such individuals and also indicates their immense stature, for the path to certainty involves the negation of desire, pure love, self-effacement, and annihilation, which is elaborated in the section ‘Irfān-e-Mahbūbī (The Mysticism of the Beloved).

The Most Great Name of God

All of God’s names are, in their essence, the greatest, due to their direct relationship with the Divine Truth. The conceptual meanings of these names, whether related to the creation or the divine reality, gain significance through their connection to the Divine, even though their conceptual scope may be limited. Some traditions mention the Most Great Name, which consists of seventy-three letters and through which all effects and decrees can be realised. The effect and decree of each name are included within this one name, and it holds a general application without limitation. This name holds a specific effect and can influence the cosmos. For instance, Āsif, one of Solomon’s counselors, knew only one letter of the Most Great Name and had the power to bring Solomon’s throne to him in the blink of an eye. Therefore, the Most Great Name is one of the names of divine power that the Qur’an references in the story of bringing the throne of the Queen of Sheba, as described in Surah An-Naml (27: 38-40).

These verses represent the root of the discussion regarding the Most Great Name and the primary Qur’anic source for it, considering its effect as cosmic rather than intellectual. Two further traditions are presented to highlight the nature of the Most Great Name.

In al-Basā’ir, it is narrated from `Ammār al-Sabātī who says: “I asked Imam Ja’far al-Sadiq, ‘May I be your ransom, I wish for you to tell me the Most Great Name of God.’ He replied, ‘You will never be able to bear it.’ But when I insisted, he said, ‘Stay here!’ Then he stood up and entered the house for a moment. After a brief while, he called me, ‘Enter!’ When I did, he asked, ‘What is it?’ I said, ‘Tell me, may I be your ransom.’ Then he placed his hand on the earth, and I saw the house spinning around me. I was overwhelmed by a great feeling, and I almost perished. He then laughed. I said, ‘May I be your ransom, it is enough for me; I do not wish for this.'”

In another narration from Jabir, quoting Imam Muhammad al-Baqir, it is stated: “The Most Great Name of God consists of seventy-three letters. Only one letter of it was known to Āsif, and by pronouncing that letter, the earth between him and the throne of Bilqīs was split, and he seized the throne. The earth then returned to its original state faster than the blink of an eye. We possess seventy-two of these letters, and one letter is with God alone, hidden in His knowledge of the unseen.” (al-Basā’ir, 46).

This narration asserts that the Most Great Name consists of seventy-three letters, and it is implied that these letters correspond to the Arabic alphabet. When combined with the divine power manifested in the soul of the believer, they bring about external effects. The effect of the soul and the inner self depends on its annihilation within the divine names. Hence, one who lacks the divine rank cannot possess power merely by uttering the words. In each world, the effects of the Most Great Name correspond to its specific manifestation and realm. In the material world, the effects of the Most Great Name are realised through the words in combination with the divine authority present in the soul.

The special nature of the single letter with God implies that its universal effect is exclusive to the Necessary Existence, and even the infallibles have no access to it. This letter is “He” (Huwa), from which “He is” (Huwa) is derived. Therefore, the Most Great Name is not purely linguistic; its essence is not confined to the words alone, but is realized through various states in different realms, from imagination to spiritual purity.

The concept of Istikhara is closely linked to the divine care and attention of God. It refers to seeking good from God, where divine care plays a pivotal role, rather than the process of selection or choice, which is a function of human reason. The distinction between Istikhara and choice lies in this very difference. When a person makes a decision based on their own reason, they exercise their power of selection, which is a function of intellect. However, Istikhara is a plea for goodness and its subject matter lies in the actions of God and His divine care, which is considered a matter of the inner world, rather than intellect and reasoning.

Like any other science, if this knowledge truly resides within a person, it is categorized as a creation and formulation of knowledge. True knowledge never comes from mere reports or reliance on memory. While Istikhara may have a clear conceptual meaning for most people, its true application has not been properly explained. The science of Istikhara is akin to other forms of divine knowledge, requiring the practitioner to possess a sacred intuition as a gift in order to discern its meanings and contents. In spiritual sciences, in addition to the formal knowledge required, it is essential to consult the pure soul and joyful spirit, rather than relying on the writings of others. True scholars, when interpreting dreams or performing Istikhara, do not consult any book except for the book of their own soul, and it is by revisiting this inner book that they gain insight, either for themselves or others.

Istikhara is a system of knowledge with its own unique process of deduction and inference. It is not simply a matter of memorizing the rules and symbols of the science of Istikhara to achieve accurate results. The most precise Istikhara belongs to those whose “book” of the soul is broader, more detailed, and accurate, allowing them to derive divine inspiration from it. Therefore, those seeking knowledge of Istikhara are advised to focus not only on memorizing the principles and rules of Istikhara but to purify and refine their souls, engage deeply with the Qur’an, and grow closer to this divine book. Through this approach, they will gain an understanding of the logic of Istikhara and the jurisprudence of deduction, enabling them to harness its power. Only those who possess a sacred intuition, much like a capable and sincere jurist, will be able to create and issue judgments in accordance with the deduction of Istikhara. Simply relying on the memorization of its principles will not empower one to perform it effectively.

Establishing such knowledge, in the form of a school or institution, would be akin to providing mere preliminary elements, which, although crucial, do not extend beyond foundational knowledge and are not of direct impact. It is indeed of such importance that it can affect one’s ultimate happiness or misery. This is because those unaware of the true nature of Istikhara, who fail to recognize its application, will, through studying this science, become aware of their position within it. Such individuals will not approach the Qur’an carelessly and will avoid causing misfortune for themselves or others by relying on faulty or misguided interpretations.

Istikhara is a form of divine knowledge, part of which can be systematized, but some aspects of it require inner experience and a connection with the Qur’an, shaped by the inner self and spirituality. The Istikhara of the Qur’an, when performed by those qualified to do so, can reveal its miraculous nature in significant matters, rather than in trivial and insignificant personal decisions of individuals who lack the ability to make even the smallest choices and are affected by a weakened or futile will.

It is with great sorrow that we must note the trivial intentions behind many of the requests for Istikhara and the ignorance of those who turn to the Qur’an in this context. There are many books printed on Istikhara with the Qur’an, yet they have no scientific value and are not methodical or systematic. They deviate from the true principles of Istikhara with the Qur’an, thus “polluting” this sacred knowledge, diminishing its credibility, and reducing it to a mere belief, or, to be blunt, a “superstition.”

Another point worth mentioning is that the afflictions and trials one faces in life, when approached correctly and with acceptance of God’s will, can lessen the spiritual and final consequences of suffering. Resorting to Istikhara to avoid worldly trials or to escape the natural course of mundane afflictions only brings about a different kind of burden in the afterlife. From this perspective, it is not appropriate to rely on Istikhara for mere benefit-seeking, except in cases where the decision concerns something of public interest or affects others.

In performing Istikhara, one must derive both the individual meaning of each verse and the composite meaning it forms in its context. We have attempted to teach the most important and commonly used words, referred to as the “terms of Istikhara,” and provide their contextual meanings beneath each verse.

In the book *The Science of Istikhara, we address preliminary discussions, such as the legitimacy and justifiability of performing Istikhara with the Qur’an, as well as the difference between Istikhara and similar practices. We also examine the position of Istikhara from the perspective of the Qur’an, the narrations of the Prophet, and the views of jurists and religious scholars. We then provide the general rules of Istikhara and, for the first time, explain its symbols and terms.

Istikhara can provide the seeker with a professional interpretation, offering insight into hidden aspects of a situation beyond the reach of human intellect. By following this guidance, the seeker can act in the real world, achieving benefits or avoiding harms. It is not simply a mental or psychological effect that relieves confusion and doubt, but a genuine source of divine guidance that many fail to appreciate today, thereby missing out on the truths and benefits embedded in the Qur’an.

Istikhara involves transcending the external appearances of the world that are accessible to human reason and seeking guidance from the unseen and the inner realities of the world, as illuminated by the Qur’an. This realm goes beyond the superficial intellect that has not attained strong intuition or direct spiritual insight.

Istikhara with the Qur’an can be performed in two ways: one with individual verses of the Qur’an and another with whole surahs. The practice of performing Istikhara with verses is more common among the people and religious scholars, but fewer individuals engage in Istikhara with surahs of the Qur’an. Istikhara with surahs is more associated with the practice of divination. The science of divination is a branch of Qur’anic knowledge that enables the foreseeing of actions and provides insight based on the verses and surahs of the Qur’an.

The science of Istikhara provides general awareness of the near future through the outward meanings of the Qur’anic verses. However, it does not precisely outline the causes, conditions, and specific effects of events unless it pertains to those with a deep understanding and spiritual clarity, such as the practitioners of Istikhara or the divine saints who are guided by their inner purity. It is divination that can be more detailed and specific, revealing insights into future events and enabling one to understand the underlying causes and effects in greater depth. This science is thus available to those who are deeply connected to the Qur’an and have gained access to its profound knowledge.

From the 6,236 verses of the Qur’an, 999 are categorized as favorable for Istikhara, 666 as unfavorable, 12 as neutral, 78 as specific to the practitioner, 538 as excellent, 1,123 as very favorable, 1,478 as very unfavorable, 76 as neither good nor bad, and 1,266 as neither favorable nor unfavorable. Overall, 44.70% of the verses are favorable for Istikhara, while 55.30% are unfavorable. However, the verses specific to the practitioner are excluded from this calculation.

Additionally, examining another statistic, 44 surahs (38.59%) of the Qur’an, comprising 2,200 verses, have favorable Istikhara, while 70 surahs (41.62%) with 4,034 verses, have unfavorable Istikhara.

It is important to note that the classification of “good” or “bad” is relative to the actions of the individuals involved, not inherent to the verses themselves. All Qur’anic verses are inherently good and divine, encompassing the heavens and the earth, and it is our human actions and intentions that assign them the attributes of good or bad.

The good or bad nature of Istikhara is relative and varies according to circumstances and individuals. A verse that is favorable in one situation may be unfavorable in another, and vice versa. Interpretations of the verses by those performing Istikhara are subject to variation and relativity.

What has been discussed here is but a glimpse of the countless truths and divine blessings hidden in the Qur’an, which is the ultimate source of all guidance. The knowledge of Istikhara serves as a limited introduction to these deeper truths, illuminating the way for those who are sincerely seeking to engage with the Qur’an, helping them avoid misconceptions and improper conduct.

The Logic of Istikhara with the Qur’an

Istikhara has general and comprehensive principles. There are many such principles, and we will highlight the most important ones.

Proposition: Whenever a verse is introduced with a conditional or a stipulative clause at the beginning, it indicates the necessity of caution, precision, and vigilance in carrying out the action. However, when the condition or stipulation appears towards the end of the verse, it suggests that one should approach the task with determination, effort, and serious commitment, ensuring it is executed firmly.

In every situation where an action is contingent upon something else, one should not rush or act hastily. Instead, it should be undertaken with patience, perseverance, and through charity or generosity, with due care and attention.

It is a common observation that a condition or stipulation linked to an extraordinary matter indicates the presence of a difficulty in the task, which may give rise to legal or procedural challenges depending on the nature of the work.

Proposition: Whenever there is a gap between the prepositional phrase and its associated element, the task in question becomes hazardous. The greater the gap between them, the greater the associated risks. For instance, in the verse: “And she seduced him, to which he responded…” (Quran 12:25), the prepositional phrase “to which he responded” appears far from its corresponding action, “And she seduced him.”

Proposition: Derivational forms, particularly in the verb forms with added weight, suggest an increased complexity of the task. The more letters are added to the verb root, the more difficult the task becomes, and one cannot approach it without patience. This contrasts with simple verb forms, where one can act quickly unless a specific indication suggests otherwise.

Proposition: Some verses speak of expansion and opportunity, while others refer to restriction or closure. It is important to determine whether such expansion or closure is meant for the person seeking divination (Istikhara) or their rival. Based on this distinction, the interpretation of the divination can be made. Words such as “difference”, “saved”, and “sea” refer to expansion, while “drowned” refers to restriction.

Proposition: Demonstrative pronouns such as “that” and “this” function as headings and mark a good beginning for an undertaking. Conjunctions like “when” and “if” also serve as headings, while “didn’t you see” is not a heading but indicates an event from the past with established roots.

Using demonstrative pronouns indicates that the task is of considerable importance. These pronouns also point to proximity and a gathering, signifying complexity. The word “that” carries ambiguity and thus implies uncertainty or hidden aspects of the task. If the reference pertains to evil and misdeeds, the message will be negative and dangerous, but if it refers to goodness and virtues, the message is positive and hopeful.

Proposition: Any verse that uses “no” or “except” implies a serious matter. For example, “There is no god but He” (Quran 3:18). If “no” stands alone, it directs towards abstaining from the matter.

Proposition: In any verse where “no” or “except” is accompanied by words such as “poetry,” “security,” “knowledge,” or “vision,” or when terms like “disliked” or “disbeliever” appear, the task will likely lead to failure and carries a risk of futility and harm.

Proposition: Words such as “yes,” “but,” “if,” “except,” “unless,” “how,” “that,” and similar terms emphasise the intensity of the divination. If the divination is favourable, it confirms its goodness; if unfavourable, it underscores the severity of the bad outcome.

Proposition: The recounting of a story or anecdote suggests that the task will be time-consuming and lead to confusion.

Proposition: Whenever a verse employs terms of exclusivity or a specific noun, caution is required in performing the task, and it should be approached with due diligence as it is not free of danger or harm. However, using sacred names generally signifies positive spiritual guidance.

Proposition: If a verse compares two things, one should assess whether the second element carries a positive or negative meaning and use that as the basis for interpreting the divination.

Proposition: When the divination for the final verse of a surah indicates a negative outcome, it signifies the task’s inherent difficulty and danger.

Proposition: A verse that follows several others, all of which indicate the goodness of a task, but the divination of the latter is negative, points to the bitter nature and unpleasantness of the task. Conversely, if the divination for a verse is good, following a sequence of verses that all indicate negative outcomes, it suggests that the task has a positive and sweet result.

Proposition: Some verses in the Quran are interconnected in meaning, and the divination for each of them can be derived from the preceding verse that bears a meaningful connection. Essentially, it seems as if God repeats the message of the previous verse in the subsequent one. To obtain the divination for such verses, one may also examine the concluding parts of the preceding verse.

Proposition: Some verses, though they contain a very positive message, present a task that is particularly difficult and overwhelming, and the seeker may not be capable of undertaking it. Therefore, it is recommended to advise against proceeding with such a task, as the inherent difficulty may not justify the positive message alone.

Proposition: Some verses refer to actions that the seeker has previously undertaken, which have caused them harm or loss. Such verses suggest that while the seeker may recover from past losses if they continue, beginning the task anew may result in a negative outcome. In such cases, it is necessary to inquire further before proceeding. An example of this is found in the verse:

“Our Lord, we have wronged ourselves. And if You do not forgive us and have mercy on us, we will surely be among the losers.” (Quran 7:23)

Key Terms and Symbols in Divination

Words in the Quran carry specific meanings within each discipline, and divination is no exception. Each word in the Quran holds a unique interpretation that must not be overlooked. The language of divination is symbolic, governed by specific rules, and is not always directly connected to the usual interpretative meaning of the verse. This symbolic language holds multiple layers of meaning, and its deciphering is influenced by the context and the seeker’s intent.

We list some of the most important terms in the science of divination below. For instance, when a verse contains the word “said” or its derivatives, it signifies a conflict or dispute; similarly, when “warning” or “observation” is mentioned, it signifies that the outcome of the task is clear, and the seeker knows exactly what to do. We will outline these symbols as they relate to divination.

It is important to note that the mention of a derivative carries the same meaning across all words sharing the same root. Below, we will list the key terms relevant to divination.

• (Give): All instances of “giving” are very positive, as they represent something that is offered or bestowed without difficulty.
• (Verse): Whenever a verse is mentioned, it suggests that the task is doable and good.
• (Test): A test indicates that the task is not a matter of choice, but a destiny or provision.
• (Follow the Way of Abraham): This implies limited freedom of action and the need to adhere to a system or order, although it brings stability and strength.
• (Seek the Pleasure of Allah): The task is naturally aligned with righteousness and follows the correct course.
• (Guard your Oaths): This task involves effort and hardship but is ultimately beneficial and health-giving.
• (Call upon): This requires dedication and effort on the part of the seeker.
• (When): Refers to past blessings or challenges.
• (Substitute): Indicates a change that occurs through nature and divine intervention, not human choice.
• (Seek Help through Patience and Prayer): This phrase indicates that no matter the situation, the task will ultimately succeed, though it requires patience and effort.

This list is not exhaustive, but it covers the essential terms that are commonly encountered in divination.

Translation:

• (انْفَجَرَتْ مِنْهُ اثْنَتا عَشْرَةَ عَيْنآ): This action results in general public welfare, with the benefit reaching others as well.
• (إِنَّ): This phrase expresses an elevated action, akin to an oath.
• (إِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلاَلٍ مُبِينٍ): There is a transformation in this, having a significant impact on the course and structure of the life of the seeker.
• (إِنَّکَ أَنْتَ): This indicates strong attention and focus on the matter at hand.
• (إِنَّكُمْ إِذآ لَخَاسِرُونَ): It is an adventure that leads to failure.
• (إِنْ كُنْتُمْ صَادِقِينَ): The action is conditional, and should be pursued with caution and care.
• (إِنْ كُنْتُمْ مُؤْمِنِينَ): The action must be carried out in accordance with specific characteristics and conditions, possibly seeking advice or involving a partner, a trustee, or charity. These are worldly factors that may be necessary for the action to proceed smoothly, with obstacles overcome by acts of charity and generosity.
• (إِنَّمَا الاَْيَاتُ عِنْدَ اللَّهِ): The seeker does not seek knowledge from the task itself, and the action is like shooting an arrow in the dark.
• (إِنَّمَا نَحْنُ فِتْنَةٌ): There are demonic temptations, trials, and adventures present in this matter.
• (إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ): This action is quite restrictive, and the chance of its success is slim since the righteous are fewer than the faithful. However, it bears lasting fruits for the deserving.
• (إِنْ هَذَا إِلَّا سِحْرٌ مُبِينٌ): A reproach indicating astonishment and something significant to everyone.
• (إِنَّهُ لاَ يُحِبُّ الْمُعْتَدِينَ): While it is necessary to adopt a policy in carrying out this task, any trickery or deceit will ultimately be harmful to the seeker.
• (إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ): This action, for one who adheres to its conditions, has a positive end. Even though the task itself may not be ideal or appropriate, abandoning it also leads to consequences.
• (إِنْ يَشَأْ يُذْهِبْكُمْ): The task changes unexpectedly, bringing about difficulties for the seeker.
• (اهْبِطُوا): Descent can refer to completing the task or it can indicate a fall. A task that has an end is considered good. However, “descent” sometimes refers to a fall, which is undesirable. This command signals the need for haste in performing the task, though it must be done calmly.
• (إِيَّاکَ): In every verse where God Almighty is directly addressed, it signifies that the task at hand is difficult, even though it might not seem heavy.
• (إِيَّايَ فَارْهَبُونِ): One must be cautious and careful as this task is dangerous and cannot be undertaken with ease by merely giving charity. For example, if traveling, one should proceed with a balanced speed and avoid driving in the rain or at night. If someone is compelled to undertake it, they must identify the charitable aspects of the task and start from a point of comfort, accepting its potential losses.
• (أَتُجَادِلُونَنِي فِي أَسْمَاءٍ سَمَّيْتُمُوهَا أَنْتُمْ وَآبَاؤُكُمْ): The task at hand is purely outward and worldly, without any deeper meaning.
• (أَتَّخِذُ وَلِيّآ): This task has assistance and one must not fear its challenges, instead, continue following through.
• (أَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ): This is a command to complete the task, ensuring it is done for the sake of God and not left unfinished. A task that is not performed for God can become exhausting.
• (أَتُوبُ عَلَيْهِمْ): In this task, deprivation, hardship, loss, and shame are present; however, the setbacks can be compensated for.
• (أَجْر): The task at hand yields worldly results. It pertains to earthly matters and is beneficial for any work contributing to the improvement of the world and serving people. Even if investment in it leads to failure, it is still beneficial. “A reward” refers to short-term, worldly tasks and “thawāb” applies to faithful actions.
• (أَخَاهُمْ): The task contains strength and power.
• (أَخَذَ اللَّهُ مِيثَاقَ): A covenant is taken for tasks where there is a possibility of error or failure, making it likely that the seeker will not succeed.
• (أَخَذَتْكُمُ الصَّاعِقَةُ): The seeker must be aware that although they may dominate their opponent, the situation can suddenly change, and someone much worse will be placed in charge.
• (أَخَذْنَا): The task involves hardship and challenges. There is anxiety and engagement. It is a heavy task.
• (أَرْسَلْنَا فِيكُمْ رَسُولا): The sending of a messenger indicates that the task is of high importance and must be carried out.
• (أَزْوَاجٌ): The necessary preparations for the successful completion of this task without any difficulty are in place.
•  كَأَنَّهُ ظُلَّةٌ (“As if it were a shade”): The phrase is interpreted as implying that the reality of the situation is not as heavy or fearful as it might initially seem. The advice is to proceed with trust and reliance on Allah.
•  كَتَبَ عَلَى نَفْسِهِ الرَّحْمَةَ (“He has prescribed upon Himself mercy”): This is understood to mean that mercy is a guaranteed outcome, something that has been set in motion by divine will, with results that are assured.
•  كَذَّبُوا بِآَيَاتِنَا (“They denied Our signs”): This highlights the consequences of arrogance, deceit, and oppression, portraying them as acts of wrongdoing and pride.
•  كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ (“Every soul will taste death”): A reminder of the inevitability of death and the trials and tribulations that accompany the journey of life.
•  لَا تَتَبَدَّلُوا الْخَبِيثَ بِالطَّيِّبِ (“Do not exchange the good for the bad”): This is an admonition against compromising on what is right and valuable for what is base or harmful.

On the Interpretation of Certain Quranic Verses for Istikhara (Seeking Guidance)

• (يَسْتَهْزِئونَ): This verb implies an insult to one’s reputation and honour.
• (يُشَاقِقِ الرَّسُولَ): This term refers to opposition, conflict, and deceit in the action it describes.
• (يُشْرِكْ): The term “shirk” and its derivatives generally signify multiplicity and divergence in various contexts.
• (يَشْهَدُ): This implies that witnesses are those who are able to confront the actions in question.
• (يَصْنَعُونَ): This verb hints at craftsmanship, particularly involving appearances and hypocrisy.
• (يَعْدِلُونَ): This refers to the restlessness and anxiety characteristic of worldly people.
• (يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ): This phrase depicts dealing with individuals who are stubborn and treacherous, making advice and admonishment ineffective.
• (يَعْقُوبَ): The work in question refers to something of a spiritual nature.
• (يَعْلَمْهُ اللَّهُ): This denotes a very serious matter, one that does not tolerate secrecy or caution and yields no results.
• (يَعْمَهُونَ): This indicates a situation that is locked or futile, with no productive outcome, where any investment leads to waste.
• (يُغَشِّيكُمُ النُّعَاسَ أَمَنَةً مِنْهُ): A state of peacefulness and complete security will be granted.
• (يَقْبَلُ التَّوْبَةَ): This phrase reflects an alignment with the petitioner’s wishes, indicating no hindrance in execution.
• (يُقْرِضُ اللَّهَ): To lend to God implies a deed of goodness and generosity.
• (يَقُصُّ الْحَقَّ): The narration of God’s truth is both heavy and long, signifying that the matter at hand has far-reaching consequences and does not resolve quickly, often extending to heirs.
• (يُكَلِّمُ النَّاسَ فِي الْمَهْدِ): At face value, no child speaks while in the cradle, so it lacks external appearance, yet its inner meaning is spiritual.

Istikhara of Certain Quranic Verses

We will now present the interpretation of some Quranic verses for istikhara (seeking divine guidance), following the principles and rules mentioned earlier. A full explanation of the istikhara of all Quranic verses can be found in our book “The Science of Istikhara.”

Example of Istikhara from the Quran:

“And We said: O Adam, dwell, you and your wife, in Paradise, and eat from it freely wherever you will, but do not approach this tree, lest you be among the wrongdoers. But Satan caused them to slip out of it, and We said, ‘Descend, some of you are enemies to others, and for you on the earth is a place of settlement and provision for a time.'” (Quran, Surah Al-Baqarah, 2:35–36)

As stated, the verses for istikhara do not necessarily correspond directly to the conventional numbering of the Quranic verses. Here, two verses form one istikhara. The first verse must be interpreted in light of the second.

This verse indicates that in the desired action of the petitioner, there is a presence of temptation or fitnah. If the seducers or instigators of trouble can be controlled, then the action may be undertaken.

• (قُلْنَا): This denotes past events, implying that the action in question has a history and has faced conflict, and the petitioner is seeking to find faults and rectify them.
• (اسْكُنْ أَنْتَ وَزَوْجُکَ): This indicates that the petitioner has a partner involved in the situation.
• (وَكُلا مِنْهَا رَغَدآ حَيْثُ شِئْتُمَا): If the petitioner has faced harm previously in undertaking this action, it is now allowed to proceed, as the loss can be compensated.
• (وَلا تَقْرَبا هذِهِ الشَّجَرَةَ): The action in question carries risks.
• (فَتَكُونا مِنَ الظَّالِمينَ): Only one who has strength and wisdom can undertake this action; otherwise, harm will ensue.
• (فَأَزَلَّهُمَا الشَّيْطانُ): As Satan was the one who caused their expulsion, it shows that a mischief-maker is involved and the petitioner cannot manage it alone, thus requiring either charity or advice or perhaps a wise, powerful person to help them.
• (اهْبِطُوا): The outcome of this action will lead to downfall, loss, and bad reputation. If the petitioner is weak, the action is not advisable, but if they are strong and resolute, it may lead to positive results. In cases of partnerships or investments, documentation should be secured before proceeding, as acting without caution may lead to adverse outcomes.
• The intellect must undergo its natural stages of development in order to properly cultivate its innate potential for intellectual movement. Thus, it is possible for an individual to be physically and materially developed, yet their intellect may still be in its nascent stage or not yet possess the ability for growth in this respect. One should not be deceived by the robustness and beauty of their physical form, nor by the appearance of their eyes and ears; for the intellectual potential of a person requires movement and an appropriate environment for its growth. This is where the developmental stages of animals diverge from that of humans, as their understanding of time—before and after birth—is different. The duration of pregnancy, for example, is proportional to the material development of the species, and likewise, the movements in infancy and autonomy follow this pattern. Just as the natural development in humans does not exhibit discrepancies in the early years of life, so too does human cognitive growth. An individual may appear human, yet their thought or action may still be in an embryonic state, to the extent that even the form of thought may not be present in them. In contrast, animals, to some extent, can see and recognize themselves. Animals exhibit different levels of perception. For instance, a sheep may be led to slaughter through its attachment to grass, while a pigeon may notice a subtle movement and act accordingly. Recognizing these differences requires careful reflection and dispels the false notion that humans are the only beings capable of speech, while others are mute. In fact, all creatures are capable of speech, but the nature and form of their speech correspond to their own existential level and manifestation. They do not speak as humans do, nor does this mean that they lack a form of expression.
• The power of imagination, if combined with the power of the soul, can both organize the faculties of thought and the production of knowledge, and also make forays into the unseen realm, narrating its experiences. The unseen realm, governed by the forces of nature and the rulers of the world, encompasses all phenomena and natural events. The importance of the imagination lies in the swiftness, effort, and exertion it demonstrates. Whatever the soul perceives, whether material or immaterial, is shaped by the imagination into a definite form, often mistakenly remembered as a thing itself. This form may resemble the object, or its opposite, or even something entirely different. In this sense, the imagination can create something from nothing—turning a mountain into a molehill or vice versa.
• The power of thinking and reasoning is dependent on imagination. In logical reasoning, a middle term or its substitute must be understood, and the imagination plays a crucial role in this process. The imagination assists in finding the middle term, as well as in inductive and analogical reasoning, clarifying the connections between thoughts. The speed of the imagination is its distinguishing feature, enabling us to derive numerous conclusions, move from one concept to another, and construct the structure of logical reasoning, thereby facilitating decision-making.
• One of the benefits of the imagination is its ability to recall things we have forgotten. Through this power, a forgotten memory may resurface when we see something related, thus recalling other details once lost.
• If the soul is strong, and the imagination is directed by it, the images of objects are imprinted clearly and firmly in the imagination. The soul’s guidance ensures that there is no confusion in the transfer of images, allowing thoughts to remain vivid and present in the mind. However, if this process weakens or is not formed properly, the mind forgets some or all of the information, leaving thoughts or dreams behind, and the person moves on to new thoughts or dreams, eventually forgetting the previous ones.
• The human mind, in relation to intellectual and spiritual matters, becomes scattered and diverse due to the imagination. Sometimes it is so vivid and strong that it cannot be forgotten, while at other times, the details or even the entire concept may be lost. This is especially true for spiritual matters, divine realities, and mental afflictions. A person, depending on the strength or weakness of their soul and the sensitivity of their imagination, may experience varying degrees of clarity or forgetfulness regarding their mental, emotional, and spiritual experiences.
• A person is not uniform in their approach to mental, emotional, and spiritual revelations, and therefore, at times, they may witness a truth, yet fail to retain it in their memory, just as they may forget their dreams upon waking. Sometimes, however, they may remember a dream with clarity and precision, to the extent that its effects are felt even in waking life. For instance, one might dream of crying or shouting, and the soul’s strength might carry over into waking life, causing the person to exhibit the same emotions.
• Imagination can also portray virtues and qualities as beautiful, while vices may appear ugly, or it can represent qualities like light or sweetness through imagery, such as associating honey or dates with love. The imagination can also depict a person’s physical state, such as the colour yellow to signify an excess of bile or black to indicate an excess of melancholia. These associations affect the individual’s mood and temperament. For example, colours like red or dark hues may weaken the nerves and provoke anger, while lighter colours, such as white, induce joy and vitality. These influences demonstrate the power of the imagination to shape one’s mental and emotional state.
• The imagination requires control and discipline, and its regulation depends on the power of the soul. Without this control, the imagination may wander, becoming distracted and confused. The imagination is vulnerable to external influences, and without the strength of the soul to keep it focused, it will easily be drawn away by any event or distraction. However, if the soul is strong, it can govern the imagination and prevent it from straying.
• A person who is weak or indecisive will find their imagination wandering, but when the soul is steadfast, the imagination becomes an invaluable ally. If the soul is strong, the forms of phenomena are deeply engraved in the imagination. This intensity prevents the imagination from wandering, much like how a strange or unexpected event leaves a lasting impression on the mind, remaining vivid for a long time. For example, the taste of a meal eaten years ago may be recalled vividly, evoking the same pleasure it did at the time.
• The imagination and involuntary thoughts play a significant role in the connection with the unseen realm, but if not controlled, they can become disruptive. Examples of this include the delusions and misperceptions that arise from unfulfilled desires, suspicion, and jealousy. The remedy for these negative tendencies is remembrance, reflection, and contemplation, which are the means to direct the imagination and transform it from harmful illusions into constructive insights.
• The appearance of visions of the unseen may sometimes take the form of strong suspicion, or even an audible voice, which some may interpret as the voice of a jinn or an angel. This phenomenon can be classified as spiritual visions that offer glimpses into the hidden realm.
• Access to the unseen realm requires two factors: the strength of the soul and the imagination. When the soul is strong and capable of focusing fully on both the external and internal aspects of experience, it can perceive the unseen while remaining grounded in the present. This dual focus enables one to experience spiritual visions, whether in dreams or waking life, and this experience can be consistent or transient, depending on the individual’s spiritual development.
• There are three main paths to access the unseen: reason, mysticism, and the demonic. The strength of the soul and imagination plays a central role in all three paths. In the case of reasoning, the individual uses their intellectual faculties to uncover hidden truths. Mysticism allows one to tap into higher spiritual realms through disciplined practice, while the demonic path involves manipulation and deception, often through dark forces. The difference between mysticism and divination is that the former strengthens the soul through spiritual practice, whereas the latter involves the manipulation of the senses to produce illusions.
• The magus or diviner, through inducing a disturbance in the senses, might gain access to the unseen, but this is a perilous and deceptive route. In contrast, the mystic elevates their own soul, strengthening it to access hidden knowledge. The former uses tricks, while the latter cultivates genuine spiritual strength. Divination, sorcery, and necromancy are all considered forbidden practices, as they involve harm to the body and the manipulation of others.
• In conclusion, the path to accessing the unseen and gaining insight into the hidden truths of the universe involves a strong soul, controlled imagination, and disciplined reasoning. Whether through reason, mysticism, or the demonic, the power of the soul and imagination is central to understanding and interacting with the unseen. The path of the mystic is one of spiritual development, while the path of the magus is one of manipulation and deceit. Only through the cultivation of the soul’s strength and the proper use of the imagination can one truly access the deeper realities of existence.
• Accessing the Unseen through Disruption of the External Senses and Weakening of Imagination
• Access to the unseen can be achieved by disrupting the external senses and weakening the imagination, which is inherently rebellious. This state prevents focus on what is not in the line of sight and can result in fatigue, diminishing sensory perception, and inducing a state of bewilderment. As the role of the senses and imagination as barriers and deterrents wanes, the individual gains the ability to direct attention elsewhere, similar to states of sleep, unconsciousness, severe illness, high fever, light-induced trance, or through the rapid depiction of numerous images within small frames. This can also occur when water and fire are combined in crystal vessels, disturbing the senses and increasing the readiness to turn towards the inner world. Sometimes, a person focuses intensely on a point to the extent that their senses relinquish control, making it easier for them to accept a hidden purpose. Information forces, when seeking data from someone, may keep them preoccupied until they become exhausted. They may induce physical pain, cause sleeplessness, and disrupt their senses to break their willpower, compelling them to reveal everything they have in their hearts.
• Some have used transparent objects, like glass or crystals, held before their eyes to mesmerise them with their clarity, making it difficult for them to look away. Sometimes, they are fatigued by exposure to sunlight until they cease their involuntary daydreaming.
• To tire the senses further, one may use objects such as soot or black velvet, or those that shine, sparkle, or have a fluctuating light pattern, darkened to render the imagination sluggish and induce a sleepy state, leading to a bewildered condition. This creates a moment when the senses sever their connection to the external world, producing a trance-like state or a withdrawal from sensory engagement.
• Some people may struggle to fall asleep, while others, simply by holding a book before them, become immersed in sleep. Those who are more susceptible to such effects tend to have a temperament closer to bewilderment, fear, and anxiety, and are more receptive to confused or mixed stimuli. These individuals often display a kind of foolishness or dullness, similar to how some children, who are less sharp or sensitive, easily fall asleep, while those who are intelligent and strong-willed remain alert for longer.
• Excessive speech can also be used as a tool to induce bewilderment in the senses and imagination. Furthermore, if the imagination is unable to perceive something or decide on a matter, leading to a loss of reliance and trust, it may turn to actions that establish contact with the unseen, thereby regaining decision-making power.
• Some individuals perform specific practices based on experience to disrupt their senses and imagination, hoping to encounter the unseen. For instance, in the past, when faced with problems, people sought guidance from soothsayers. The soothsayer would run vigorously, causing their tongue to stick out from exhaustion, and they would often faint from the physical strain, speaking of visions or impressions that emerged during this state. The scribe would carefully document their words, which others would then use to guide their decisions. It is important to note that such events should not be conflated with communication with the unseen, as these are merely symbolic representations and there is a distinction between interaction with the unseen and its symbolic portrayal.
• The Power of Imagination
• The imaginative power, which forms the consciousness of the soul through meanings that are abstract and without form, plays a role in both healing and illness. Human imagination can alter one’s physical state. For example, when someone walks on a height, their imagination can influence them. The very sight of walking at a height causes the imagination to draw them downwards, making them feel a fear of falling, even preferring a fatal fall over the fear of the potential fall itself. A person standing on a flat surface may be able to stand on multiple tiles, but once they ascend to a height, they cannot find the same balance, as their imagination disrupts their rationality, leaving them incapable of proper judgment.
• Imagination is also subject to implanted beliefs and suggestions. If repeatedly exposed to false information, a person may accept these as truths. Moreover, imagination can influence the body’s temperament, either strengthening or weakening it. Through suggestion, a weak person can be made to feel stronger, and a strong person can be made to feel weaker and incapable.
• The Difference between Dream, Vision, and Revelation
• The first stage of accessing the unseen is referred to as a dream, where a person, in a state of mental clarity, perceives higher worlds or is shown truths in their sleep. The weakness of the soul can also be a factor in producing dreams. Dreams have two aspects: one of existence and one of judgment. The existential aspect examines the interpretation of a dream, what realm it pertains to, and the judicial aspect questions whether the dream imposes any obligations.
• Dreams that are fragmented or nonsensical, known as “distorted dreams” (also called adghath al-ahlam), have psychological significance. These kinds of dreams, though they lack a direct interpretation, offer insights into the inner concerns and psychological issues of the dreamer. Psychologists can interpret the intellectual and emotional challenges that lead to such dreams and use them for therapeutic purposes. Such dreams can reveal mental anxieties or even physical health problems. The significance of distorted dreams in psychology is that most people hide their emotional struggles for various reasons or are unaware of them. These problems, however, manifest symbolically in dreams.
• Judicial Perspective on Dreams
• From a judicial standpoint, dreams are not binding, nor do they have religious or legal authority. A dream belongs solely to the dreamer and holds value only for them. Even if a dream is divinely inspired, it does not impose any obligation on others. If a dream leads someone to commit evil or wrongdoing, it is considered a satanic dream and holds no value even for the dreamer. It is also crucial to note that prophetic or predictive dreams are not a sign of personal goodness, as even the worst individuals may have such dreams.
• Dreams are a world where a person, regardless of whether they are virtuous or corrupt, experiences revelations. Like a mountain that may contain veins of gold, society and individuals must reach a level of maturity in which they recognize their duties and decisions in wakefulness, not in dreams. Dreams, no matter how profound, do not carry the same value as the insights gained during wakefulness.
• The Stages of Revelation, Dream, and Vision
• Revelation, dreams, and visions are distinct stages and should not be confused with each other. Revelation is a descending truth communicated to a prophet through divine intermediaries, such as an angel. Revelation is a divine truth that is revealed to a prophet and is not subject to human imagination or mental constructs.
• On the other hand, dreams are an ascending experience, arising from the soul’s state during sleep. A dream, in its essence, is a product of the human mind and imagination. In contrast to revelation, which is purely divine and originates from higher truths, dreams are shaped by the imagination and may be truthful or unfounded.
• Revelation is an ultimate truth, whereas dreams are subjective experiences that can range from meaningful to meaningless. The structure of revelation is descending, while dreams are an ascending phenomenon shaped by the soul. Importantly, the difference between revelation and dreams is so vast that any confusion between them should be avoided.
• The Nature of the Vision
• Vision is the highest level of spiritual perception that can occur during wakefulness. Just as the state of a person’s soul affects their dreams, it also influences their ability to experience true visions during wakefulness. A person with a higher spiritual state will have clearer, more truthful visions, while someone with a lower state may experience muddled or unclear perceptions.
• Symbolic Interpretation of Dreams
• Dreams have a symbolic language, requiring interpretation due to the involvement of the imagination. Dream interpretation is not an arbitrary practice but rather is rooted in an inner understanding of the mind and spirit. Just as mathematics is a practical tool for navigating the material world, the interpretation of dreams is a way to gain insight into the unseen, opening a pathway to higher understanding.
• The science of dream interpretation has yet to be fully structured, and in the book Principles and Rules of Dream Interpretation, we have made the first attempt to organize this field.
• Foundations of Interpretation
• The foundation of dream interpretation is vision. The clearer the vision, the clearer the dream and the better the interpreter’s understanding will be. The ability to interpret dreams is nurtured through spiritual purity and divine insight, where the interpreter must experience many dreams, both pleasant and disturbing, in order to grow in understanding.
• Characteristics of the True Dream Interpreter
• The true dream interpreter is one who possesses spiritual insight and understanding. They are capable of seeing the hidden truths in dreams and interpreting their symbolic meanings accurately. The dream interpreter must have a pure soul, a strong spiritual disposition, and the ability to connect deeply with the unseen world.
• Chapter Sixteen: Body Language
• Introduction
• “Body Language” is one of the most important topics in psychology and a branch of it. This knowledge, in its intricate and specialised form, is a divine gift to the chosen ones of God. Like the sciences of divination, interpretation of dreams, and mystical knowledge, it is a form of esoteric knowledge. This science can be presented in a systematic and logical manner, uncovering its rules and principles.
• Since these specialised forms of knowledge given to the divine guides have not been publicly discussed or systematically established, they have been widely misused by charlatans. The market for this science is so disordered that it is now nearly impossible to publish a well-structured book on the subject for general distribution. The current manuscript is a short treatise intended to ensure that the name of this divine gift is not forgotten.
• In what follows, we discuss the vastness and boundlessness of the human soul—not just its singularity—and argue that understanding the soul is key to understanding all other phenomena. This type of knowledge is attainable only within a healthy educational framework. We also touch upon the interaction between the outer and inner aspects of the human being, emphasising that the inner self manifests outwardly, while the outward form can influence the inner. We explore the connection between the external attributes of the human body and its psychological structure and inner qualities.
• The Difference in Human Souls
• Human beings possess different identities. Their diversity is such that it cannot be fully categorised. Each soul is unique, and when it is said that a person has a singular soul, it is only an oversimplified expression, not a logically defined concept. This becomes more complicated when one considers that every individual possesses an infinite number of souls, each of which changes in each moment. However, despite this multiplicity, one’s unity and oneness remain intact in each form. This adds an infinite layer of complexity to the situation. Nevertheless, from a general perspective, it can be said that human souls are of three types: initial, intermediate, and final. This complexity is a defining feature of the human soul. Moreover, what distinguishes humans from other phenomena is their ability to reach a collective state in the path of perfection, allowing them to become harder than stone and more delicate than flowers. Humans can experience an exceedingly complex cycle in this regard. Without recognising this intricate and mysterious cycle, an individual cannot understand their own deficiencies, faults, and limitations, and thus cannot make progress in the spiritual realm.
• It must be noted that plants, animals, other objects, and even angels possess souls, although their souls differ from that of humans. The variety in their souls is not as extensive as that found in humans. Regardless of whether these souls are limited or vast, it is the human soul that represents the most complete and magnificent creation of God in the universe.
• The “soul,” which is the identity of the individual, is the limited scope of human movement, and it is this aspect that is most commonly used by people once they transcend the realm of nature. The human mind operates within a medium of intellect, while the ultimate power lies in the “spirit.” All humans possess intellect, which is an inherent faculty, but few fully engage it or activate it to its fullest potential. It is intellect and spirit that allow humans to journey through divine realms and engage in spiritual matters. Most humans, including ordinary people, scholars, and even some exceptional individuals, rarely activate this potential. It is only the divine prophets and saints who make full use of their spiritual faculties, reaching higher states of knowledge, including mystical and divine insights.
• In this way, intellect governs the intermediate and mental capacities, while the realm of spirit grants humans access to mystical and divine knowledge, resulting in profound comprehension of higher truths.
• The Impact of the Body on the Soul
• The differences in the soul, intellect, and spirit of humans also influence their physical form. As a healthy intellect resides in a healthy body, outward beauty reflects inner beauty, while bodily imperfections often reflect mental or emotional imbalances. However, this concept is not so simple, as sometimes these general rules are contradicted. A person may possess an outwardly attractive appearance, but have profound inner flaws, while others with less conventional appearances may possess great inner beauty and strength. Such anomalies are only comprehensible to the divine guides, who possess the unique ability to uncover the deeper meanings behind these external manifestations.
• While one cannot strictly claim that the relationship between the inner and outer is always linear, the connection between the soul and the body does indeed exist. People with a higher spiritual perception can perceive this connection more clearly, seeing the outer form as a manifestation of the inner state. However, the complete understanding of this dynamic remains an exclusive domain of the divine guides, who alone possess the ability to assess and categorise these phenomena.
• In this realm, the outer form is always linked to the inner reality, and much of what lies hidden within will eventually surface. The one with deep spiritual insight will see beyond the physical to the essence beneath, much like one who sees through the veil of the unseen.
• The Importance of Self-Knowledge
• It is of utmost importance for an individual to know themselves, to understand their true nature and purpose. This begins with understanding the fundamental question of “who am I?” and comprehending the journey that one is undertaking. To truly know oneself, one must reflect upon their own thoughts, actions, and inner qualities, evaluating their own position within the infinite hierarchy of existence. This is the beginning of true self-awareness and spiritual growth.
• Training Under a Skilled Mentor
• Self-knowledge cannot be attained without guidance from a proficient, experienced, and capable mentor. Spiritual training is arduous, akin to a surgical procedure without anaesthesia, a process that can take years to complete. Just as a skilled surgeon operates with precision, so too must a spiritual seeker undergo challenging training under the guidance of a master, where hardship is an essential part of the journey.
• In one story, a mystic saw a man lying beneath a tree, with a snake entering his mouth. The mystic had no time to explain or warn him, so he struck the man with a stick to wake him up. Reluctantly, the man consumed a certain plant and expelled the snake. The mystic’s harsh action was revealed to be an act of mercy, essential for the man’s survival and spiritual awakening.
• Those seeking mystical gifts must find themselves in the care of spiritual masters, who will provide them with the proper training to reach their divine potential. These masters follow unique methods, and the seeker must adhere to their specific approach, even when it feels difficult or painful. For only through this process can the seeker increase their chances of success.
• Conclusion
• Humans are endowed with a remarkable and infinite potential, and their bodies reflect the depth of their inner state. The connection between body and soul, appearance and essence, is complex, with many hidden layers of meaning that can only be understood by the enlightened. The path to spiritual and intellectual development requires rigorous training, guidance from a wise mentor, and a willingness to endure hardship. Only then can one unlock the full potential of their being, revealing the hidden truths of existence.
• Skin Color
• The color of a person’s skin often holds psychological significance. For example, a person with a pale, white complexion is typically perceived as weak, feeble, and lacking vitality. Such individuals tend to be deceitful or scheming. In contrast, a complexion that is pale with a hint of red indicates balanced emotions and nobility of character. A reddish tone in the skin often suggests cunning or slyness. However, extreme redness or complete paleness is not ideal for skin color; a slight reddish undertone is considered the most desirable.
• The more a person’s skin color leans towards white, the more vulnerable they are perceived to be. Conversely, a darker complexion, especially one leaning towards olive or brown, suggests greater resilience and less susceptibility to harm. People with darker skin tones are often seen as more robust and less easily hurt. The closer the olive tone is to black, the greater the individual’s perceived strength and resistance to challenges.
• In some individuals, the skin tone varies across different parts of their body, and not all areas of their skin are the same color. This is an important aspect of psychological analysis, aiding in precise consultation. To determine a person’s true skin color, one must consider their ancestral origins and the skin tone of their ancestors, which reveals the racial characteristics of their lineage.
• It is also important to consider whether an individual has lived in a place with limited sunlight or not. This is particularly significant for urban dwellers whose families have lived in cities for generations. In such cases, one must trace their ancestors’ history and determine the skin tone of their forebears before they settled in urban areas.
• Body Odor
• Some individuals naturally exude a distinct body odor, which is not caused by the consumption of specific foods, sweat, or conditions such as bad breath from digestive issues. A naturally occurring body odor can indicate the general health of a person. It is said that a healthy mind resides in a healthy body, and this is evident through the absence of unpleasant body odors. Divine figures, for instance, have such healthy bodies that no foul odor emanates from them. Their bodies have exceptionally powerful and active “odor traps” that even control their sweat and breath, preventing any unpleasant smells. This is alluded to in the Qur’an, where the divine mentions the purity of the Ahl al-Bayt (the family of the Prophet).
• Different parts of the body release different levels of odor, and some areas, such as the armpits, are more prone to strong smells, while other areas have minimal or no odor at all. The intensity of these odors is closely linked to bodily health. Stronger odors indicate that the body’s waste-regulating systems (like the lymphatic and circulatory systems) are not functioning properly.
• Veins and Body Lines
• Veins are the best indicators of the health of the heart and any related illnesses. They can be small, large, raised, or sunken. Athletes and individuals suffering from cardiovascular diseases like hypertension typically have large, prominent veins. Raised green veins, in particular, suggest the person’s nervous disposition. It is important to note that certain veins become more prominent due to increased physical activity in specific regions, and such physical traits are crucial in psychological profiling.
• The lines on the body, too, reveal a person’s character. Large and intricate lines suggest a person of greatness, while small, short, and straight lines often indicate an ordinary individual. A series of broken or intertwined lines can suggest complexity in the person’s character. Disconnected lines can reveal inner turmoil or confusion. The interconnection of these lines, especially around the fingers or wrists, may indicate psychological factors or significant life events.
• For example, someone with continuous, unbroken lines may have a higher capacity for tension and resolve, while fragmented lines suggest someone who is impatient and easily fatigued.
• Advanced tools and techniques can be employed to examine the numerous lines on a person’s body, as each line represents an internal characteristic. The structure and arrangement of these lines on the hands are particularly indicative of mental capabilities, as hand movements are intricately tied to brain activity.
• Chakras
• Chakras exist both externally and internally within the body. They may be open, closed, or damaged, and damaged chakras are particularly important for understanding a person’s psychological state. External chakras are located on parts of the body such as the knees, fingers, chest, and neck, while internal chakras are found within organs like the heart, stomach, and intestines.
• A person’s spirit can also be considered to have chakras, and the number of chakras within a person often correlates with the breadth of their mind and soul. More chakras suggest a greater capacity for intellectual and spiritual activity.
• The state of these chakras, whether open or closed, affects the individual’s thoughts and interactions. For instance, the openness of the hand chakra might reveal a person’s mental state. Chakras are especially useful in physiognomy and palmistry and can be helpful in understanding an individual’s overall character.
• Eyes
• In psychological analysis, the eyes are considered one of the most revealing physical traits. A person’s eyes can indicate many internal characteristics. For instance, the ability to curse someone with the “evil eye” is tied to the psychological power contained within a person’s gaze. The strength of the eyes is often underestimated, as many are unaware of the true power of the eyes, both physically and spiritually.
• Eye exercises, which involve moving the eyes in different directions, can improve vision and strengthen the eyes. A person with large, well-proportioned eyes is generally perceived as thoughtful and intelligent. Extremely large eyes, however, may indicate mental issues or a lack of insight. Long, narrow eyes (if proportionate) are associated with goodness, while very long eyes may suggest a lack of intellect or frivolousness. Small eyes often reflect a stingy, narrow-minded individual with limited vision in life. The space between the eyebrows and eyes can also provide clues to a person’s personality, with a wider gap often signaling more difficulty in leadership or decision-making.
• Hair
• The texture, thickness, and color of hair all reveal important psychological traits. Soft, fine hair typically signifies feminine characteristics, while rough, coarse hair is often associated with masculinity. In both men and women, harmonious, well-groomed hair signifies balance and positive traits. The opposite—coarse, unkempt hair—may suggest inner turmoil or instability.
• Facial Features and Forehead
• Facial psychology is of paramount importance in understanding an individual’s psychological characteristics. By analyzing the face, one can gain insight into a person’s overall makeup and mental state. The structure of a person’s face, especially the shape and position of the cheekbones and forehead, can reveal their innermost qualities. This form of study, often associated with “physiognomy” or “face reading,” allows for a deeper understanding of an individual’s nature.
• The forehead, in particular, is a central feature that reflects a person’s mental faculties. A broad forehead suggests great intellect, while a narrow one may indicate a lack of critical thinking. The presence of horizontal or vertical lines on the forehead is associated with emotional states and can indicate levels of stress or wisdom. The cheekbones and lines around the eyes can further reveal inner emotional states and tendencies.
• Love: The Beginning of Life – 224
  Goodness, Beauty, and the Excellence of Life – 224
  Healthy Life: The Natural Process of Phenomena – 225
  A Healthy Life: A Free and Loving Existence – 227
  A Pleasant and Healthy Life: Living in the Present – 228
  A Pleasant Life in the Light of Faith – 228
  The Health of Life as Natural Phenomena – 229
  The Foundation of Life – 231
  The Environment of Life – 236
  The Ultimate Goal of Life – 241
  Natural and Volitional Perfection of Phenomena – 248
  The Goodness of Nature – 254
  Conscious Living and the Purity of the Heart – 254
  Provision and Life’s Needs – 257
  Chastity, Moderation, and the Accumulation of Illness – 259
  Work for Life – 266
  Patience and Adaptability – 267
  Suffering and the Production of Knowledge – 274
  The Health of Generations and the Industry of Human Creation – 277
  The Harmful Aspects of Life – 281
  The Manifestation and Religious Life – 283
  The Logic of Guardianship – 288
• Introduction – 307
  The Topic of the Knowledge of Dhikr – 309
  The Qur’an: The Book of Dhikr – 310
  The Goal of Dhikr – 311
  The Domain of the Competition of the Nasut – 315
  The Harm of Self-Dhikr – 317
  The Semantics of Dhikr – 320
  The Content and Meaning of Dhikr – 321
  Hidden Dhikr of the Heart – 323
  Verbal Dhikr – 328
  Description and Effect of Dhikr – 329
  Dhikr of the Divine and Creation – 331
  The Disturbance of the Devil’s Forces in Dhikr – 334
  Conditions for the Acceptance of Dhikr – 336
  Dhikr: Based on a Special Innate Capacity – 336
  Purity and Health of the Heart – 338
  Halal Remedies – 339
  The Sensitivity to Reciting Dhikr – 340
  The Relationship Between Nutrition and Dhikr – 341
  Conformity with Dhikr – 342
  Repentance: The Entrance to Dhikr – 343
  Dhikr and Beneficial Intentions – 344
  Not Expecting Material Gains from Dhikr – 344
  Dhikr as an Intermediary – 344
  The Capacity for Spiritual Gathering – 345
  Seclusion and Solitude – 346
  The Power of Disengagement – 346
  Honouring the Night Sky – 347
  The Arba‘īn of Dhikr – 347
  The Assistance of Dhikr – 347
  The Special Style of Dhikr – 348
  Ritual Worship, Financial Sacrifice, and Compassionate Affection – 350
  The Spiritual Dhikrs – 351
  The Necessity of Aligning Dhikr with Actions – 352
  The Knowledge of the Nature of the Spiritual Path – 354
  Monotheistic and Guardianship Dhikrs – 356
  Salawat – 356
  The Bismillah – 358
• Introduction – 363
  The Divine Names and Attributes – 366
  The Identity of the Divine Names with the Essence – 367
  The Relationship Between the Name and the Named – 369
  Manifestive and Manifest Divine Names – 371
  The Position of Divine Names and Attributes – 372
  Non-Essential Divine Names – 374
  The Sovereignty of Names – 376
  The Discovery of the Lord’s Name – 379
  The Purpose of Prophetic Reports and Declarations – 380
  Intimacy with Manifestations: A Path to Understanding the Divine Names – 380
  The Qur’anic Names – 383
• The Letter Alif – 386
  The Letter Ba – 387
  The Letter Ta – 387
  The Letter Tha – 387
  The Letter Jim – 388
  The Letter Ha – 388
  The Letter Kha – 389
  The Letter Dal – 389
  The Letter Thal – 389
  The Letter Ra – 389
  The Letter Zay – 390
  The Letter Seen – 390
  The Letter Sheen – 391
  The Letter Sad – 391
  The Letter Dad – 391
  The Letter Ta – 392
  The Letter Dha – 392
  The Letter Ayn – 392
  The Letter Ghain – 393
  The Letter Fa – 393
  The Letter Qaf – 393
  The Letter Kaf – 394
  The Letter Lam – 394
  The Letter Meem – 395
  The Letter Noon – 395
  The Letter Waw – 396
  The Letter Ha – 397
  The Letter Ya – 397
• Closeness and Encounter with the Divine Names – 399
  The Supreme Divine Name – 401
  The Meanings of the Divine Names – 406
• Introduction – 413
  The Logic of Istikhara through the Qur’an – 419
  The Most Important Terms and Symbols of Istikhara – 446
  Istikhara Using Certain Verses of the Qur’an – 489
• Introduction – 499
  The Need for Sleep – 500
  The Imagination and Dream of the Soul – 502
  The Power of Imagination – 503
  The Power of Conjecture – 516
  The Difference Between Dreams, Visions, and Revelation – 517
  The Interpretation of Symbolic Dreams – 521
  The Basis of Interpretation – 521
  The Characteristics of the Dreamer – 523
• Introduction – 527
  The Differences in the Souls of Human Beings – 528
  The Influence of the Body on the Soul – 530
  Understanding the Soul as a Criterion for Understanding Other Phenomena – 533
  Training Under the Guidance of a Competent Mentor – 533
  The Three Major Structures of the Body – 535
  Attention to Special Traits – 537
  Differences Between the Physical Characteristics of Men and Women – 538
  The Body – 538
  Skin Colour – 539
  Body Odour – 540
  The Vessels and Lines of the Body – 541
  Chakras – 543
  The Eyes – 544
  Hair – 545
  Face and Forehead – 545
  Ears and Neck – 547
  The Palms – 550
  The Feet – 550
• End