The Chain of Equality and the System of Oppression

Ayatollah Nekounam's books

Identification

Main Entry: Nokonam, Mohammad Reza (1327-)
Title and Author: The Chain of Equality and the System of Oppression / Mohammad Reza Nokonam.
Publication Details: Islamshahr: Sobh Farda Publications, 2012.
Physical Description: 87 pages.
ISBN: 978-600-6435-89-3
Cataloging Status: FIPA
Subjects: Justice
Equality
Library of Congress Classification: JC578/N8Z9 2012
Dewey Decimal Classification: 320/011
National Bibliographic Number: 2998478

There are those who, due to the least amount of debt, are unable to perform prayers or lose their food, and when they return home, they take out their frustrations on their spouses and children.

If one delves into the growing field of psychoanalysis, they might realise that anger can be alleviated by stimulating lust. A reduced amount of lust can overshadow anger. Anger is like petrol, which explodes as soon as it touches fire. Lust, on the other hand, is a heavy substance with moisture; no matter how much it is ignited, it does not catch fire. In psychoanalysis, it is essential to explore which kinds of lust can be neutralised by anger, and which types of it remain unaffected by anger. The details of this discussion are beyond the scope of this brief work, which values conciseness and brevity.

Chain 1: The Perfect Human

The perfect human enjoys solitude, perceiving it as “being with God.” Such a person, having attained perfection, never feels lonely and recognizes solitude in the absence of others. The heart of the perfect human is attuned to God and is wholly preoccupied with divine discourse, poetry, love, and spiritual states. This condition is not accessible to everyone, and anyone who embodies it is considered a perfect human.

Chain 2: The Lovers of Imam Ali

Those who are counted among the passionate lovers must acknowledge that in the realm of love, the destruction of the lover is deemed permissible. At times, the beloved may possess other passions and obsessions.

Chain 3: Divine Empowerment

The teacher repeatedly submerged my head underwater until I became an adept swimmer. I wish the teacher would submerge my head once more, but it appears he has recognized my ability and intends to leave me to seek others. The teacher’s role is to immerse the disciples. He has learned the art of bloodletting from the truth—the same truth that sanctions the destruction of lovers. I wish the teacher would immerse me again and not release me, so that I may die in my current state and be reborn elsewhere. This is how my heart was shaped; with each death of my heart, I sensed a new growth within it.

Chain 4: Familiarity with the Hidden Realm

Spirit, life, nature, Satan, the stone of Satan, will, fate, divine predestination, the unseen, disbelief, faith, knowledge, willpower, divine wisdom, the divine essence, the throne, the footstool, the tablet, divine decree, angels, the unseen creations of existence, Gabriel and Michael, magic, jinn, the revelation of the Quran, the gradual descent of the Quran, the teaching of truth, erasure, confirmation, salvation, damnation, servitude, worship, miracles, prophecy, the teaching of divine names, death, resurrection, hell, heaven, and many other topics are all manifestations of inner reality. Through repetition and perseverance, the believer draws closer to the truths of the divine names and attributes, until, through this process, clarity and purity of heart are attained and the believer begins to witness these truths, becoming acquainted with the unseen realms. This familiarity ultimately leads to the absolute presence and proximity to that domain.

Chain 5: The Inner Essence as a Criterion for Truth and Falsehood

The dignity of the righteous lies in the inner reality of their actions. The external form is not the standard of greatness and truth, even though it may often be accompanied by a title or a narrative.

Chain 6: The Futility of Falsehood

Falsehood may be abundant in certain times and environments, and its outward appearance may instill fear and anxiety. However, in terms of quality, perfection, and honesty, it is insignificant, empty, and devoid of vitality. The righteous progress in purity and sincerity, walking alongside truth and divinity, to the extent that they can compress the entire façade of falsehood into the palm of their hand, separating its impurities and drying up its essence. They easily laugh at falsehood, remaining indifferent to its existence.

Chain 7: The Self-Proclaimed Justice Seekers

Many, especially during election seasons, speak of truth and justice, loudly proclaiming integrity and sincerity. They claim to safeguard justice, fight falsehood, uphold truthfulness, and oppose those who exploit public resources. They advocate for a world of purity, for peace, and against evil. It is true that humanity, in its original nature, desires justice and freedom and regards impurity and evil as adversaries. However, not all who proclaim justice truly act with sincerity. Justice-seeking is a sacred cause, but its true seekers and those who comprehend its full meaning are rare. The majority are marginalized, misunderstood, and oppressed by those who merely claim to seek justice. Many who shout for justice know nothing of it, recognizing only their own interests. Understanding the deeper meaning of justice and realizing it in practice is beyond the grasp of these false claimants. Those who walk the path of perfection are somewhat aligned with justice, albeit to a limited degree. While there have been true seekers of justice, many more have sought only their own benefit under its guise, causing significant harm.

Chain 8: Transparent Leadership

It would be highly desirable if a surveillance camera were installed in the life of the leader of a society, broadcasting their daily life directly to the people. Even better would be if the leader issued all their commands through this camera, addressing the people directly: “I am here for you; I eat no better food than you, and I live no more comfortably than you. You must follow my instructions to remove those who impede your progress.” Such conduct would be a noble example.

Chain 9: The Control of the Generations of Government Officials

The rule of justice and truth can only prevail on earth when the policy of racial purification is continuously and rigorously implemented among governmental and administrative officials based on the principles of justice and truth, without any mercy or leniency.

It must be understood that after every revolution and reform, parasites that appear to be righteous infiltrate revolutionary forces and reform advocates, and these individuals are referred to as “hypocrites.” To expel such parasites, the purification of government officials must continue in each era to eliminate these infiltrators within the government. The corruption of some of these individuals stems from the corruption of past generations. The reform of governmental officials may require up to seven generations of purification to ensure that justice and truth become prevalent and concealed across all corners of governance. In all revolutions, it has been the case that the failure of justice and the failure of justice to prevail results from impatience and the lack of perseverance in the process of reforming and purging governmental officials from corrupt forces. Unfortunately, these hypocrites have exploited the weakness and mercy of the rightful ones and hindered subsequent reforms.

The mercy of the righteous often causes the foundation of reform to be forgotten or lost; however, when a strong adherent of truth appears, they must be able to demand justice for the oppressed from the oppressors and, through their reformative efforts, set everything unjust and wrong in its place. This process, after cleansing seven generations, will succeed, allowing all the oppressed to find their rights, and also to instill in them the culture that they should not take more than their rightful share from others. Of course, if a powerful truth-seeker is accompanied by divine power, they can accomplish this in a short period and, by creating a profound transformation in the global system, place all intellects in their rightful positions.

It must be understood that this race-based reform for truth-seeking will occur during the appearance of Imam al-Zamana (may Allah hasten his reappearance). The esoteric news that forewarns widespread massacres is to purify the human race and for the descent of truth upon the earth. Based on these prophecies, nearly seventy percent of humanity will perish in wars or due to natural disasters, so that a superior, scientific, and righteous people may appear on the earth. The idea of seventy percent of humanity perishing does not even come to the mind of any reformer, and this is the cause of the failure of the truth-seekers in the current societies.

Chain 10: A Firm and Consecutive Approach to Corrupt Officials

One of the conditions for creating and enforcing justice in a country is having honest officials in governmental positions. These truth-seeking and justice-oriented individuals are the ones who can fairly and justly distribute the rights of the people. In the process of implementing justice, the growth of opposition and their intensified activities, particularly the launch of negative propaganda through slander and accusations, will be evident. However, in enforcing justice, one must be firm and confront corruption, replacing it with justice. In this path, the fight against corrupt officials must be the primary policy of the government and leadership of society. Oppression and injustice naturally exist in every generation, for the generation that holds power today has grown up in families deeply entrenched in corruption. Such officials easily serve in the government of disbelief and maintain their religious appearance in Islamic governments, infiltrating the state apparatus. A reformist approach to such officials must be implemented with great authority and steadfastness over successive generations to minimize the problem.

This reform is based on knowledge and truth, and it is not necessary for blood to be spilled, except in specific cases where jurisprudence has outlined the exceptions.

Chain 11: Justice in Dealing with Political Theorists

People in this world seek truths. If groups and parties fail to present these truths, they will eventually decline and perish, for the people will not wait for their parties to provide for them. In Iran, both leftist and right-wing groups strive to provide the intellectual, cultural, and financial sustenance for the people according to their own agendas! In reality, however, these groups are concerned with advancing their own doctrines and goals, not providing the truths that the people are searching for. If they fail to deliver these truths to the people, they will be forgotten by them. Our society is confronted with a lack of comprehensive theorists, those who are well-versed in both the times and the circumstances, who see all matters beyond their own interests and possess comprehensive knowledge. Politics has prevented scholars with the capacity to theorize from thriving in our society. Many of our politicians are among the least educated and the most unaware. They do not even understand their surroundings and are incapable of grasping the pains of society.

The wealthy have no respect for scholars, and the scholars have no wealth. Those who ride the wave of politics are not knowledgeable, and scholars and scientists have no way into politics. If one of them attempts to join the turbulent world of politics, the first thing that happens to this political scholar is the launching of a flood of accusations, rumors, and labels against him, to scatter people from his side. Therefore, if a scholar wishes to engage in social and political activity, they must be sufficiently alert and, through sociology, enter the path of reform in such a way that all other claimants in society have presented their plans and no one has any arguments against them.

Chain 12: Waste in Election Propaganda with Money Laundering and Injustice

In every election period, extensive propaganda is seen across the country, and sensitivity towards the money laundering of certain officials in this regard must be observed. Parliamentary candidates spend vast amounts of money on their campaigns, and it must be questioned where this money is coming from and how they plan to repay it. Do they know of any other way to repay the funds they receive, other than through parliamentary income? During their four years of representation, they earn enough from advertising expenses to last for thirty years. Does this process not lead to the fall of the representative from justice, and what stronger reason could there be for the fall of justice in representation? If the people know that those who advertise the most use the most of the people’s wealth and are the farthest from justice, they will not vote for such individuals. For the Guardian Council, this is the best reason to indicate the fall of justice in the representative.

Chain 13: Justice in Slogans and Propaganda

It must be understood that policies without substance do not last more than a few years and resemble someone who has gotten out of a taxi and is searching his pockets for money to pay the driver. The driver does not wait long and, with or without conflict, leaves the individual, and within a few days, the discomfort of the incident fades. Similarly, if religious authorities, who have control over the funds of Imam al-Zamana (may Allah hasten his reappearance), fail to pay the right of the seminarians and use these funds for investments such as building factories, companies, seminaries, schools, baths, and hospitals, and then hold a ceremonial opening with journalists in attendance, writing on the door that it was built for the poor and the deprived, in reality, this is personal propaganda that causes the people to distrust religious leaders, and in some cases, even the faith itself. Such actions will not last long, as seminarians will gradually realize how their dues have been misused, leading to disillusionment and eventually opposition to such actions by the authorities or religious custodians.

This example, applied to seminaries, also runs on a larger scale in society. The Islamic Revolution was launched to save the deprived and downtrodden on a global scale; if this group is only used for propaganda and slogans without addressing their abysmal living conditions, it will backfire and eventually provoke opposition from them. However, it must be understood that if the revolution genuinely wishes to support the poor and oppressed and is sincere in this endeavor, the world’s oppressors will not sit idly by, and many obstacles will be placed in the path of this sacred revolution, causing it to lose many supporters while also attracting many enemies.

Chain 14: Justice in the Implementation of Justice

In order to execute justice, one must possess it. Just as people hear about Ashura, Tasou’a, Arbaeen, and the month of Ramadan and uphold the rituals of these months, they also need joy. Entertainment, healthy recreation, and happiness should be allowed within the boundaries of religious law. Otherwise, people, lacking balance, will fall into weakness or exhaustion.

Chain 16: The Control of the Generations of Government Officials

The rule of justice and truth can only prevail on earth when the policy of consistent and rigorous purification is implemented among governmental and administrative officials, based on the principles of justice and truth, without mercy or leniency.

After every revolution and reform, parasites who appear righteous infiltrate revolutionary and reformist ranks; these are the “hypocrites.” To expel such parasites, the purification of officials must continue in every era to eliminate infiltrators. The corruption of some officials stems from the corruption of past generations. Reforming governmental officials may require up to seven generations of purification to ensure justice and truth become widespread. In all revolutions, the failure of justice results from impatience and lack of perseverance in purging corrupt forces. Hypocrites exploit the mercy of the righteous, hindering reforms.

Often, the mercy of the righteous causes the foundation of reform to be forgotten. However, when a strong adherent of truth appears, they must demand justice for the oppressed and, through reformative efforts, set all matters right. After cleansing seven generations, the oppressed will find their rights, and a culture will be instilled that discourages taking more than one’s share. If a powerful truth-seeker is aided by divine power, this transformation can occur rapidly, placing all intellects in their proper positions.

It is understood that such race-based reform will occur at the advent of Imam al-Zamana (may Allah hasten his reappearance). Esoteric prophecies foretell widespread massacres to purify humanity for the descent of truth. Nearly seventy percent of humanity may perish in wars or disasters so that a superior, righteous people may emerge. The enormity of this does not occur to most reformers, and this is why truth-seekers often fail in current societies.

Chain 17: A Firm and Consecutive Approach to Corrupt Officials

One essential condition for establishing justice in a country is the presence of honest officials. These truth-seeking individuals can fairly distribute rights. In implementing justice, opposition and negative propaganda will intensify. However, one must be firm, confronting corruption and replacing it with justice. The fight against corrupt officials should be the government’s primary policy. Oppression and injustice exist in every generation, as today’s officials often come from families entrenched in corruption. Such officials may serve in secular governments or maintain religious appearances in Islamic ones, infiltrating the state apparatus. Reform must be implemented with authority and perseverance across generations to minimize corruption.

This reform is based on knowledge and truth; bloodshed is unnecessary except where jurisprudence explicitly allows.

Chain 18: Justice in Dealing with Political Theorists

People seek truth. If groups and parties fail to provide it, they will decline, for the people will not wait for their guidance. In Iran, both left- and right-wing groups claim to provide intellectual, cultural, and financial sustenance, but in reality, they pursue their own agendas. If they do not deliver truth, they will be forgotten. Society lacks comprehensive theorists—those who understand both the times and circumstances, see beyond self-interest, and possess broad knowledge. Politics has prevented such scholars from thriving. Many politicians are among the least educated and most unaware, unable to grasp society’s pains.

The wealthy do not respect scholars, and scholars lack wealth. Political opportunists are not knowledgeable, and scholars have no access to politics. If a scholar enters politics, they are immediately targeted by accusations and rumors to isolate them. Thus, a scholar who wishes to engage in social and political reform must be vigilant, using sociology to enter reform in a way that leaves no room for objection from other claimants.

Chain 19: Waste in Election Propaganda with Money Laundering and Injustice

During elections, extensive propaganda is seen nationwide. There must be sensitivity to the money laundering of certain officials. Parliamentary candidates spend vast sums on campaigns—where does this money come from, and how will it be repaid? Is there any way to repay it other than through parliamentary income? In four years, they earn enough to cover thirty years of expenses. Does this not indicate a fall from justice? If people realize that those who spend most on advertising are the farthest from justice, they will not vote for them. For the Guardian Council, this is a clear sign of a representative’s fall from justice.

Chain 20: Justice in Slogans and Propaganda

Policies without substance last only a few years, like someone searching for taxi fare after getting out. The driver soon leaves, and the discomfort fades. Similarly, if religious authorities misuse funds meant for seminarians for personal investments—factories, schools, hospitals—and then claim it is for the poor, it breeds distrust toward religious leaders and even faith itself. Such actions are short-lived; seminarians will eventually realize their dues have been misused, leading to disillusionment and opposition.

This applies on a larger scale. The Islamic Revolution aimed to save the oppressed globally; if they are used only for propaganda, it will backfire, provoking opposition. If the revolution sincerely supports the poor, global oppressors will resist, creating obstacles and causing the revolution to lose supporters while gaining enemies.

Chain 21: Justice in the Implementation of Justice

To execute justice, one must possess it. Just as people commemorate Ashura, Tasou’a, Arbaeen, and Ramadan, they also need joy. Entertainment, healthy recreation, and happiness should be allowed within religious boundaries. Otherwise, without balance, people will fall into weakness or exhaustion.

Identification

Table of Contents

Preface …………………………………. 9
The Meaning of Justice ……………………………. 13
Perfection; A Unique and Special Attribute of Every Phenomenon ……………………………. 14
The Path of Justice ……………………………. 16
Avoidance of Vices ……………………………. 18
The Necessity of Balance in Achieving Perfection ……………………………. 18
The Completeness of Perfection ……………………………. 18
The Strength and Weakness of the Four Forces ……………………………. 19
The Perfect Human ……………………………. 21
The Imam of the Lovers ……………………………. 22
Divine Empowerment ……………………………. 22
Union with the Hidden Presence ……………………………. 23
Inner Essence; The Criterion of Truth and Falsehood ……………………………. 24
The Disengaged Falsehood ……………………………. 24
Claimants of Justice ……………………………. 24
The Transparent Life of Leadership ……………………………. 30
A Compassionate View ……………………………. 30
Compulsory Justice; Vulnerability from the Eroding Force ……………………………. 31
Poverty Creation Without Pain ……………………………. 32
Accountability from the Capitalists ……………………………. 33
Insecurity and Capital Flight ……………………………. 34
Correct and Comprehensive Design with Strong Execution ……………………………. 35
Justice in Rights and Benefits ……………………………. 35
Negligence in Law Enforcement ……………………………. 36
Justice in the Implementation of Generational Control ……………………………. 37
Generational Control of Operators ……………………………. 39
Authoritative and Successive Engagement with ……………………………. 42
Justice in Dealing with Theorists ……………………………. 43
Wastefulness in Election Propaganda with ……………………………. 44
Justice in Slogans and Advertising ……………………………. 45
Justice in the Creation of Human Beings While Recognizing Their Distinctions ……………………………. 47
Avoidance of Despair in the Path of Justice-Seeking ……………………………. 49
Realization of Justice through Specialization ……………………………. 50
Unemployment and Injustice to Society ……………………………. 52
Justice in Overlooking Certain Vices ……………………………. 54
Justice in Removing Dangerous Elements ……………………………. 55
Justice through Root-Cause Analysis of Crime ……………………………. 58
Justice through Ranking Sins and Crimes ……………………………. 58
Justice in the Execution of Justice ……………………………. 59
Executing Justice with Attention to Differences ……………………………. 59
The Difference in Ruling between Recommended and Obligatory ……………………………. 60
Discrepancy in Rulings ……………………………. 61
The Role of Language in Justice ……………………………. 62
The Elite and the Underprivileged ……………………………. 63
Denial of Social Justice ……………………………. 65
Holistic Attention ……………………………. 65
Two Perspectives in Judging and Focusing on Justice ……………………………. 66
The Justice-Seeking Judge ……………………………. 75
The Justice of Judges in Judging ……………………………. 76
Justice of Lawyers ……………………………. 76
The Just Imitator ……………………………. 77
Lack of Realism in Religious Edicts ……………………………. 77
Fuqaha and Judiciary ……………………………. 77
The Need for Judging ……………………………. 78
The Integrity and Fairness of the Judge ……………………………. 78
The Beginning of Justice from Scholars and Religious Authorities ……………………………. 79
The Custody of a Just Mujtahid ……………………………. 80
Knowledge, Ijtihad, and Imitation ……………………………. 81
Observance of Criteria in Deriving Rulings ……………………………. 82
The Justice of the Mujtahid in Publishing Decrees and Providing Stipends ……………………………. 82
The Justice of Sheikh Ansari (may Allah have mercy on him) ……………………………. 84
The Justice of Allama Hilli (may Allah have mercy on him) ……………………………. 85
Tears and Fatwas ……………………………. 86
The Weakest Period of Jurisprudence ……………………………. 86

There are those who, due to the least amount of debt, are unable to perform prayers or lose their food, and when they return home, they take out their frustrations on their spouses and children.

Chain “8” The Perfect Human

The perfect human enjoys solitude. They perceive solitude as “being with God.” A person who has reached perfection never sees themselves as lonely and recognises solitude in the negation of others. The heart of the perfect human is attuned to God, and they are entirely preoccupied with divine discourse, poetry, love, and spiritual states. This condition is not within the reach of everyone, and anyone who embodies it is a perfect human.

Chain “9” The Lovers of Imam Ali

Lovers who belong to the group of passionate individuals must realise that the killing of the lover is permissible within the realm of love. At times, the beloved may have another passion and obsession.

Chain “10” Divine Empowerment

The teacher submerged my head underwater so many times that I became an expert swimmer. I wish the teacher would submerge my head again, but it seems that he has seen my swimming potential and intends to leave me to seek others. The teacher’s task is to submerge the heads of the disciples. The teacher has learned bloodletting from the truth; the truth that sanctions the killing of lovers.

I wish the teacher would submerge my head once more and not release me, so that I may die in my current state and be reborn elsewhere. This is how my heart was shaped; every time my heart died, I felt a new growth within it.

Chain “11” Familiarity with the Hidden Realm

Spirit, life, nature, Satan, the stone of Satan, will, fate, divine predestination, the unseen, disbelief, faith, knowledge, willpower, divine wisdom, the divine essence, the throne, the footstool, the tablet, divine decree, angels, the unseen creations of existence, Gabriel and Michael, magic, jinn, the revelation of the Quran, the gradual descent of the Quran, the teaching of truth, erasure, confirmation, salvation, damnation, servitude, worship, miracles, prophecy, the teaching of divine names, death, resurrection, hell, heaven, and many other topics are all manifestations of the inner reality. The believer, through repetition and perseverance, reaches the hidden reality, draws closer to the truths of the divine names and attributes, until, through this repetition, clarity and purity of heart, the believer begins to witness these truths, becoming familiar with the unseen realms. This familiarity then leads them to the absolute presence, and slowly they find themselves in the proximity of that domain.

Chain “12” The Inner Essence; A Criterion for Truth and Falsehood

The dignity of the righteous lies in the inner reality of their actions. The external form is not the standard of greatness and truth, although it may often have a title or a story attached.

Chain “13” The Futility of Falsehood

Falsehood may have a high quantity during certain times and in certain environments, and its outward appearance may instill fear and anxiety. However, in terms of quality, perfection, and honesty, it is insignificant, empty, and without vitality. The righteous move forward in purity and sincerity, walking alongside truth and divinity, to the extent that they can squeeze the entire façade of falsehood into the palm of their hands, separating its impurities, and drying up its heart. They easily laugh at falsehood, indifferent to its existence.

Chain “14” The Self-Proclaimed Justice Seekers

Many, especially during election seasons, speak of truth and justice, shouting of integrity and sincerity. They speak of safeguarding justice, fighting falsehood, upholding truthfulness with the people, and opposing those who exploit public resources. They argue for a world of purity, for peace, and against evil. It is true that humanity, in its original nature, desires justice and freedom and sees impurity and devilishness as adversaries. However, it is not the case that all those who shout about justice truly act with sincerity in their behaviours.

Justice-seeking is a sacred cause, and its expression is complete and total. Yet, the rightful seekers of it and those who understand its full meaning and implications are rare. Those who are able to comprehend and realise this sacred notion are few, while many are pushed to the margins, misunderstood and oppressed by the very voices claiming justice. Many who shout for justice know nothing of it, for they merely recognise their own interests.

Understanding the deeper thoughts behind justice and carrying out these ideals in practice is not within the grasp of these false claimants. Those who walk the path of perfection, however, are somewhat aligned with this justice, to a limited degree. There have certainly been individuals who truly sought justice, but many more have merely sought their own benefit, under the false pretense of justice, and have caused much harm in the process.

Chain “15” Transparent Leadership

How desirable it would be if a surveillance camera were placed on the life of the leader of a society, broadcasting their daily life directly to the people. What would be even better is if the leader issued all their commands through this camera, addressing the people directly, saying, “I am here for you; I eat no better food than you, and I live no more comfortably than you. You must follow my instructions to get rid of those who impede your progress.” What a noble example this would be.

Chain 25: The Control of the Generations of Government Officials

Chain 26: A Firm and Consecutive Approach to Corrupt Officials

This reform is based on knowledge and truth, and it is not necessary for blood to be spilled, except in specific cases where jurisprudence has outlined the exceptions.

Chain 27: Justice in Dealing with Political Theorists

Chain 28: Waste in Election Propaganda with Money Laundering and Injustice

Chain 29: Justice in Slogans and Propaganda

Chain “38” Justice in the Implementation of Justice

Chain “39” Implementing Justice and Considering the Different Ranks of Servants

The Quranic verses indicate that God’s servants are categorised into three general groups. In implementing justice, it is crucial to recognise in which group each individual belongs, as one cannot view all people in the same light.

Human beings can be divided into three general categories: perfect and noble individuals, average believers, and ordinary people. Their actions also vary according to this natural structure, and each group is suited for different actions. A jurist in the position of issuing a fatwa, or a judge in the position of ruling, must consider the status of their audience when issuing a ruling or fatwa. For instance, performing the night prayer is obligatory for an infallible (Ahl al-Bayt) out of love for worship, but this obligation does not extend to everyone, as the excessive act of worship without love leads to weariness. Thus, the ruling changes with the subject. A jurist must have a precise understanding of human nature to issue proper fatwas. Hence, it must be acknowledged that every subject has a specific ruling, and with a change in the subject, the ruling also changes. The varying addresses in the Quran and the sayings of the Ahl al-Bayt regarding these three levels are numerous, which are further elaborated in other works, particularly in the book “Fiqh of Music and Wealth.”

Chain “40” Differences in Ranks Regarding Recommended and Obligatory Acts

A jurist considers performing recommended acts as merely recommended, while a sage sees them as obligatory. When reading books such as Resaleh, Kafiyah, and Asfar becomes obligatory for someone, it would be inappropriate for them to regard acts like supererogatory prayers or night vigils as optional. For someone who spends much of their life studying these works out of necessity, it would not be correct to view voluntary prayers or supplications as simply recommended. When reading a book that is obligatory for you but not for others, is it fair to regard acts that are universally recommended as optional for you? The infallible is obligated, and so too are the people, but some acts, like the night prayer, are obligatory for one and recommended for another. If the night prayer is not obligatory for the infallible, then what role does their infallibility play? If the supererogatory acts are not obligatory for a scholar, what does knowledge accomplish? A jurist without wisdom and a sage without jurisprudence are both lost. The jurist finds obligation through revelation, the sage through reason, and the mystic through spiritual insight. A jurist understands a matter to be “difficult,” the sage knows it is “possible,” and the mystic sees it as “obligatory.”

Chain “41” Discrepancies in Rulings

One person may deem something obligatory, while another regards it as forbidden; one considers it recommended, while another sees it as disliked; and what neither of them knows is permissible.

Chain “42” The Role of Language in Justice

Every speech and action stems from a judgment and decision-making process, whether it occurs in the judiciary, where judgment is based on societal and public understanding, or in one’s evaluation of themselves, another person, or a situation. Decision-making, will, judgment, ruling, and condemnation exist in all human speech and action, and one will be held accountable for these decisions on the Day of Judgment. Humans must be very careful not to pass incorrect judgments, as they will be asked about all their judgments in the hereafter. Even words such as “It may be,” “Perhaps,” “I think,” and “I believe” are types of judgments, just as telling a close friend, “I think you’re upset with me” constitutes a judgment. Similarly, saying “In my opinion, you eat too much” or “Maybe you’re resting too much” also represents a judgment. If such judgments are made about a third person and are inaccurate or unjust, they are slander; if they are accurate, they are backbiting.

Every statement reflects a decision that the speaker makes, and in the judiciary, this is referred to as a “ruling.” However, this ruling is not exclusive to judges; every spoken word, even when uttered by non-judges, is a ruling with consequences. Therefore, one must be very careful to ensure that no injustice is done, and that one’s speech does not misrepresent the truth. Even when discussing inanimate objects like stones in the desert, one must speak truthfully about them. When discussing people, care must be taken not to speak excessively or in a way that flatters them unjustly, nor should one say too little that amounts to injustice. Both of these bring about punishment.

Chain “43” The Upper Class and the Lower Class

Does justice and equality thrive in our society? Some people own several luxury cars, changing their furniture and home décor every year. In contrast, many live in run-down houses, purchasing necessary items second-hand, often on instalments.

The market for second-hand appliances like refrigerators, televisions, vacuum cleaners, and washing machines exists in poorer districts. If these items could easily be used beyond their current state, why don’t the wealthy utilise them? Why are they left for the disadvantaged? This inequity brings divine wrath. In a city where butchers in affluent areas sell bones to their counterparts in poorer areas, and these butchers provide only bones with little meat to the impoverished, how can one speak of justice? In a city where the ruling class resides in upscale neighbourhoods, with government policies benefiting their region, and where city expansion is driven by the wealthy, while the basic amenities in poorer areas deteriorate, how can we speak of justice being realised? Why are more city developments built in the wealthier areas than in the poor districts?

Have the engineers and urban planners considered justice, or is it the favouritism of the rich and their investments that cause the city to grow towards their areas?

Chain “44” Denying Social Justice

It must be understood that in Shiite doctrine, what is deemed legitimate is general guardianship (Wilayat Ammah), not social justice. Marxists also speak of social justice, but the Shiite faith presents something superior. Social justice is a necessary moral and conventional part of religion that must be implemented; however, general guardianship surpasses it. Social justice can remain unrealised in practice, but with general guardianship, social justice is realised. However, the opposite is not true.

Chain “45” A Comprehensive Perspective

When engaging in interactions, judgments, and evaluations, one must be aware of all the positive and negative aspects before making a decision. It is not right to focus only on the negative aspects of a dispute and disregard its positive sides, or to highlight only the positive aspects and ignore the negative.

People’s virtues should be viewed alongside their shortcomings, and a balanced judgment should be made. However, in our society, sometimes people focus so much on portraying an individual or matter in a positive light that it seems no negative traits exist, or they denigrate a person or issue to the point where only faults are visible. Such judgments lead to injustice, flattery, and the degradation of public thought, preventing society from achieving rational growth. Instead, it falls into false attachments of love and hate, filled with rigidity, bias, and narrow-mindedness, thus devaluing the worth of judgment.

Chain “46” Two Perspectives on Judgment and the Centrality of Justice

In judicial matters, there exists a contradiction between the rulings of reason and religious law, which requires significant attention and careful consideration.

In Islamic jurisprudence, specific conditions such as ijtihad (independent juristic reasoning) and justice are required for a judge. Although there is no disagreement among Shiites regarding the justice of the judge, there may be doubts about their ijtihad, and following the ijtihad of a qualified jurist in judicial matters may suffice.

However, the conflict arises from the fact that according to religious texts, a judge should be both a jurist and a person of justice, regardless of whether there are enough qualified judges or not. Meanwhile, reason suggests that if there are sufficient just and qualified judges, they should be employed; otherwise, in the absence of them, judges who are not jurists or who lack full justice should be used based on the available capabilities. This is because the issue is between suspending the judicial process, conditioned by the ijtihad and justice of the judge, and partially implementing the law according to existing circumstances. Thus, if there are no qualified and just judges available or in adequate numbers, the judicial process should not be suspended, as reason dictates that the lesser evil must be avoided, even if it involves the appointment of less qualified judges.

This is not exclusive to Islam. Every nation selects a combination of reason, law, religion, and national identity to govern their country, which is manifested in their constitution. They strive to implement it, and in the absence of the possibility to do so, they govern their society according to the general conditions of their society. They do not permit any leniency in this regard and do not attribute the oppression of particular groups to their religion or beliefs.

It should also be noted that it is not the case that if the leadership of a society does not have a legitimate religious position, that society will be doomed. It is, of course, obvious that the clearer and more transparent the position of leadership or the law is, the better it is for gaining the people’s trust, especially if it is based on religious principles. In such a case, leadership governs without adornment, deception, hypocrisy, or the use of force, and the people’s affection and sincerity are directed towards their leader.

Chain 47 – The Justice-Seeking Judge
One of the judges stated: “I killed around one hundred young men in the early days of the revolution because they were either accused of being communists or were actually members of the Tudeh party.”
I asked him: “Did you personally issue the death sentences?” He replied: “Yes.” I asked, “How did you execute them?” He said: “I sentenced groups of ten young men to death, then took them to the cemetery, bound their hands at night, and I personally gave the order for the execution, and the soldiers fired their weapons.”
I said to him: “You are very wicked! You gave the order for execution because of a piece of paper, but why did you go to the cemetery to carry out the execution yourself and watch it? Watching the killing of young men, who their mothers had painstakingly raised under the harshest conditions, is nothing but malevolence and the blindness of understanding.”

Chain 48 – Justice of a Judge in His Rulings
The author of Jawahir views judging as a recommended action, offering evidence for this view, followed by a warning to judges about the hardships they will face in the grave, the afterlife, and Hell. Currently, I do not share this opinion, and I consider judging a duty for judges who are employed within the judicial system. Furthermore, I believe that following legal rulings by imitation (taqlid) is valid. Additionally, I see no objection to entering the judiciary for economic reasons or for earning a livelihood. A judge must be honest with themselves and not deceive themselves into believing that they entered this profession because of the desirability of judgment as a personal trait.

Chain 49 – Justice of Lawyers
If, in a dispute, each lawyer strives to prove the truth, even if the truth is against their client, then the judgment is easier; however, if each lawyer is merely trying to acquit their client, the judgment becomes much more difficult.

Chain 50 – The Just Imitator
For administering the judiciary, an expert jurist is not required; rather, a just imitator (mujtahid) is sufficient for adjudication.

Chain 51 – Lack of Realism in Fatwas
Scholars have extensively debated which jurist is the most learned and superior, in an attempt to resolve disputes, while this discussion lacks external relevance. Yet, they have not addressed how a jurist can handle the vast number of legal cases in a country with seventy million people, or how one could address the needs of a billion-strong nation that converts to Shiaism overnight!

Chain 52 – Jurisprudence and the Judiciary
Religious scholars consider jurisprudence (fiqh) a condition for entering the judiciary, but in practice, this branch has been forced to employ non-jurists, meaning that religious individuals did not enter this field, and it was instead occupied by mediocrities who undermined its proper authority.

Chain 53 – The Need for Judges
The judiciary requires individuals who are calm, composed, and free-spirited, so that they can make decisions independently and not give in to authority. However, such individuals are less often selected, and those who are, are less inclined to this profession.

Chain 54 – Judge’s Integrity and Fairness
The integrity of a judge in their ruling is evident when they view both friends and enemies with equal fairness. For example, if Imam Hussain (a.s.) were to go to court and complain about the oppression of Yazid, while Yazid also presents a complaint against Imam Hussain (a.s.), the judge must behave impartially, hearing both sides equally, with no injustice in hearing the claims of either party. A judge must have a pure heart, which requires a specific form of training.

Chain 55 – The Beginning of Justice with Religious Scholars and Leaders
To achieve personal, social, and ethical justice, as well as spiritual perfection, justice must first be embedded among religious scholars and leaders. It is said that Nasser al-Din Shah once visited Hajji Sabzevari for lunch. They sat across from each other, and Hajji remained silent. After some time, the Shah, to break the silence, asked: “I heard that you, Sheikh Mohammad, have become a dervish?”
Hajji’s son was a learned scholar and used to teach the Manzumeh. The scholar replied: “Today, even the king has become a dervish.” What he meant was that when a scholar is a true dervish, and the king visits his dervish abode and sits at his dervish table, the king also becomes a dervish. Thus, when the king becomes a dervish, not only his children, but the entire population follows suit. It is said that if the scholar of a neighborhood is virtuous, then all of its people will be virtuous; if you notice that people in a region are troubled, it means that either there is no scholar there or that the scholars there are the cause of the problems. We had a great teacher who used to say: “If you enter a city and want to know what kind of scholars it has and whether they are good or not, walk around its streets. If the people respect you when they see you dressed in clerical attire, then the city has good scholars; but if they do not respect you, leave the place quickly, for you will not be able to get along with the scholars there, because it is they who have shaped the people.”

The human intellect, when pure, subjugates all other faculties and makes them devoted to it. The essence and true nature of this intellect is such that it governs everything, to the point that the walls and doors, through their sanctity, praise the divine.

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