The Journey of Love (Volume Two)

The Journey of Love (Volume Two)
(His Eminence Ayatollah Mohammad Reza Nekounam – May his soul rest in peace)

Author: Ayatollah Mohammad Reza Nekounam
Publisher: Sobh Farda Publications, Islamshahr, 1397 (2018)
Language: Persian
Subject: Nekounam, Mohammad Reza – Diaries | Islamic Scholars – Iran – Memoirs
ISBN: 978-600-397-083-0 (Series) | 978-600-397-084-7 (Volume)

Chapter Eleven: The Language of Jurisprudence

Every science and discipline has its own language, which must be understood in order to comprehend the subject properly. The language of each science, moreover, resides with its true master. I was about sixteen years old when I studied Lammah (a classic Islamic jurisprudence text) under a dear teacher who was of Azerbaijani-Turkish descent. He wanted me to learn Turkish to better understand his language. I told him that I would understand Lammah even if he spoke it in his native Turkish. In reality, I had immersed myself in an environment where Turkish was the dominant language, and he was trying to align himself with that atmosphere so I could make better use of his lessons. I apply the same reasoning to Islamic jurisprudence. Jurisprudence must have a clear understanding of its subjects in order to adapt to modern issues and avoid becoming entangled in its preliminary principles. Furthermore, it should not simply refer to tradition or rely on superficial assumptions. For instance, there are still people who do not understand what a large city is or where prayers in Tehran should be considered broken or valid. According to some criteria, if the population of Tehran were to reach twenty million, then the prayers of several million people would be broken, as they would be considered travellers.

To modernise Islamic jurisprudence, I have developed a specific system of Ijtihad (independent legal reasoning) which I refer to as “Jurisprudence with Wisdom”. I have elaborated on its methodology in my book Qanun (The Law), and have also designed new topics and categories for Islamic jurisprudence, as well as proposing a new arrangement for the historical progression of jurisprudential texts. This system aims to re-order the sequence of books in Islamic jurisprudence, which historically has not had a scientific and systematic layout. Additionally, I have eliminated the concept of excessive caution in fatwas and provided clear and unambiguous verdicts. Just as I believe transparency is essential for managing the economy and national resources to prevent corruption, I also advocate for clarity in the presentation of religious knowledge, avoiding ambiguity, unnecessary precautions, and conservatism. I have devoted the most time and research to jurisprudence and its topics, spending more time on this field than on any other. I consider one of my distinctive features to be my research in jurisprudence and my forty years of teaching it. Since the age of nineteen, I have seen myself as an independent scholar and jurist, and since then, I have focused most of my efforts on jurisprudence. However, the environment of superficial thinkers and traditionalists has not accepted my research and has even sought to suppress it. The few books I have published, particularly Tahrir al-Tahrir (The Refinement of Jurisprudence), Haqiqah al-Shari’ah (The Truth of the Law), and works on issues such as music, gambling, and the like, which were even approved for publication, have been collected and destroyed, with copies removed from homes and shops.

The Understanding of Music and Its Jurisprudence

I have many creative skills, one of which is my expertise in music and music therapy, which unfortunately has not found an outlet for expression. When I was around twelve or thirteen years old, I was a devout child. My spiritual mentor advised me to learn music. I was directed to attend Mr. Akbar Golpayegani’s music classes. Sometimes I arrived before class and waited by his door. One day, he saw me and harshly reprimanded me, questioning why I, as a religious person, showed such obsession with these matters. Occasionally, I entered his house, where his wife would offer me tea. Sometimes I drank a cup, sometimes I did not. His wife would urge me to drink so as not to waste it, and sometimes I would end up drinking both cups. His house was a gathering place for his family, including his mother, father, sister, and his wife. We used to study there, and the environment was very pleasant. The teacher once asked me to intercede for him on the Day of Judgment, because he would drink a very small amount of wine to improve his singing. Our music teacher charged sixty tomans for each class, which was quite a significant sum back then, as money was scarce and life was not as abundant as it is today. He had two wives, one of whom lived in the Shemiran region, and the other lived near our home in the Nefrabad neighborhood. Young men and women, who were rather free-spirited, often visited his house. The girls did not cover their heads and wore mini-skirts. May God rest his soul! Despite their occupations as dancers and musicians, they were kind-hearted and well-mannered. One day, the teacher apologized to me for their attire, as he felt it was disrespectful to me as a religious person. At that time, Haideh and Mahasti were his private students. Among female singers, Delkash, Marzieh, and, more recently, Googoosh were famous.

I had a bicycle, and I would ride from Shahr-e Ray to Tehran. I also took lessons from another teacher, who was a literary scholar, and his fee was also sixty tomans. I spent the inheritance I received from my father in this way.

In my youth, at the guidance of my spiritual teacher, I spent about two years working in the qanats (underground water channels). There, I did tasks that my teacher had instructed me to do. The water in the qanat never stagnated and was always fresh, requiring only a touch to start flowing.

At that time, I also visited a church. This didn’t hold much significance for me; I was focused on my own pursuits. My spiritual teacher wanted me to learn about the Bible and understand Christian beliefs. Due to the influence of one of the prominent figures in my community, I attended the church to study the Bible and learn about Christian doctrines. My position back then was much better than it is today. I can now teach and interpret sacred books such as the Torah, the Gospel, and the Quran. I am also able to present comparative studies of these sacred texts in a documented manner. The church I attended was the Raphael Church located near the Golbandak crossroads. My spiritual teacher wanted me to learn these religions. There, old copies of the Torah, Psalms, and Gospels were preserved, and touching them would turn the pages to dust.

Reflections on Faith and Spirituality

The Christian teacher I had was morally virtuous—pure, courteous, and kind. As the saying goes, he was perfect in every way. I was a mere teenager at the time, and though I became very attached to him, I also wondered about the contradiction of my faith. I am a Muslim, and he is following a false path, or so I thought. This internal conflict troubled me deeply. I would pray to God, asking for clarity, reaffirming that I was following the truth. But how could I claim that this Christian teacher was on a false path when he seemed so righteous? After comparing him to many good Muslims I had met, I began to realize that his goodness surpassed theirs. This was nothing short of divine grace, and I could only thank God for this insight. When God intends to shower someone with His mercy, He does so in a way that transcends all earthly notions.

I arrived. I told him, “You are the sovereign of your own realm.” Listen to the tapes of the homes and present their contents as your own when speaking to others. It was as if a miracle had occurred. The people’s perception had changed, and they began to believe that this young man was more knowledgeable and spiritually stronger than his father. The dervish had been a spiritual guide for around forty or fifty years, yet people now regarded his son, who had only recently become a spiritual guide, as more powerful and knowledgeable than his father. The son of the dervish felt ashamed that he did not mention my name. I told him, “It is forbidden for you to speak my name.” I also thought to myself that at least the people in that area do not speak against the faith, and whatever they say aligns with religious principles, even if they do not know the true owner of the words. The true owner of these words, whoever they may be, is less important than the fact that the message of truth and righteousness is being spread. It doesn’t matter whether I am present or not.

In summary, the people in that area accepted the son of the dervish as their spiritual guide. Typically, when a ruler is replaced, older individuals tend not to accept the new ruler, considering themselves to be of a higher rank. However, this problem was solved in the case of the son of the dervish by the tapes of the homes. Everyone accepted him and acknowledged that he was more knowledgeable and stronger than his father, engaging in spiritual discussions. The tapes of the homes proved to be very useful to the people in that region. Occasionally, individuals who had listened to the tapes achieved better results than those who attended formal classes. Many such examples exist.

How can this phenomenon be analyzed? Clerics are often deeply involved in discussions and words, but they follow them less. On the other hand, those further removed from formal teachings, such as those who listen to the tapes, are more eager for knowledge and understanding. It seems that the nature of these individuals remains, in a sense, untouched, and as a result, their outcomes are better.

In any case, a student of theology must be well-versed in the religions, nations, and sects based on the principle of accurate subject knowledge. After that, they must engage in critique and examination, not with one-sided biases. I also went to the dervish monasteries for the purpose of testing their beliefs and the spiritual powers they claimed to possess. Among Christian clergy, I encountered many great, polite, and dignified individuals, but the same epistemic deficiencies found among the dervishes were present among them as well. Religions fail due to the flawed knowledge and false teachings of their leaders.

I also knew another person who taught us gambling and similar games. He would ask me to intercede for him on the Day of Judgment, asking for my intercession because he had committed sins such as theft and gambling. These events took place during a time when we lived in a neighbourhood populated by the “tough guys” of Shahr-e-Rey. They were my protectors, and they were happy and proud that I was the muezzin of the mosque. Occasionally, I would prepare bread and kebab for the head of the tough guys in the area. He would eat the kebab while I watched. He had great respect for me and would say, “I don’t eat alone.” He was a very respectful person, and this was a unique experience in my life. I hope that on the Day of Judgment, all of them will be granted intercession. Their inner purity was abundant. Despite their impious actions, they had immense faith in God and the truth.

I was still a child and had not yet started school, but I already knew music theory. I had a notebook in which I wrote down what I knew about music. Since I was young, I sometimes wrote some words incorrectly, such as writing “Owj” with an “Ayn” instead of an “Alif.” Later, I compiled a guidebook on the theory of Iranian music. The editor of this guidebook objected to me for writing the word “Owj” incorrectly.

In 1986, I published a book titled The Maqamat of Iranian Music. I also have a seven-volume book called The Jurisprudence of Music and Singing. Upon the publication of this book, some individuals objected, asking, “Why has you, a scholar, written a book on teaching the maqamat of music?” I have been teaching music for forty years. I believe that seminary students and religious scholars should be familiar with sciences such as music, mathematics, and chess. These subjects bring order to the mind. Someone who knows music will have a much more precise and disciplined mind. In contrast, a person who cannot recognise musical notes will have a disordered and unstructured personality. Music, chess, and mathematics provide rhythm and order to the human mind, keeping the individual active, productive, and engaged. This characteristic is especially important for religious scholars who aim to have logical and philosophical thinking. These sciences provide structure, organisation, and precision to their thinking.

Sometimes, I turn on the radio for my canaries to listen to. Occasionally, the radio plays songs by so-called “Los Angeles singers,” which suggests that the station does not have a skilled composer. They play music without lyrics. The national television and radio network surely has many monitors, but it seems that the people monitoring the music do not know the rules or laws of music. I have discussed these topics extensively in my seven-volume book The Jurisprudence of Music and Singing. This book is the result of two years of study on the jurisprudence of music, where I analyse and categorise different kinds of music and offer clear rules for them. Forty years ago, I taught seminary students about music so they could understand the permissibility or impermissibility of music. Unfortunately, the authorities today are afraid of an independent scholar in the seminary who has the ability to analyse these topics. They believe that such a scholar must be removed. Why should the seminaries not be capable of handling music and singing, even though they are meant to provide expert guidance in every aspect of life? These authorities have rejected my work and even tried to prevent its publication.

One of my most significant works is my seven-volume research Jurisprudence of Music and Singing. I am familiar with the musical modes and maqamat of Iranian music, and I studied music with the renowned master Golpa for eight years. I also spent two years teaching advanced jurisprudence on music and singing at the Qom seminary. In this book, I argue that the enemies of spirituality and religion want to subvert religion through music. We must use music in a religious and ethical manner, in a way that will make it appealing to the masses, and transform it into something beautiful and virtuous. I have taught music at the Qom seminary even before the revolution. A seminary student who does not know music cannot truly understand the jurisprudence of music. I consider subject knowledge to be one of the cornerstones of Islamic jurisprudence.

Today, this book is classified as a forbidden book. Critics argue that I have discussed musical modes such as Shushtari and Abu-Ata in the book. These critics are people who know nothing about these modes. If experts in Iranian music came to me, I would explain the topic and the ruling on music in such a way that they would accept it, especially if I classified a certain type of music as permissible or impermissible. One day, I was in the presence of the great scholar Allameh Qumshai, and Mr. Khansari (Ismail Adib Khansari), one of the foremost musicians and vocalists of Iran, entered the room. Allameh Qumshai said, “Today, I want to praise his music,” and Mr. Khansari expressed his admiration for me. If they were to ask me to give classes on this topic, I would happily teach seminary students, as we only serve them. In my youth, I taught a small book on Iranian musical modes to the seminary students. Despite its brevity, no one could learn from it without an instructor. We used to teach it to the most capable students in jurisprudence or philosophy, but with the publication of this book, its reception has been negative. They question why a scholar would write a book about the maqamat of music.

People often shut down discussions on issues without proper understanding and raise objections where none should exist; they categorize things as gambling that are not truly gambling. We acknowledge that gambling is prohibited, but we must first define what gambling actually is. Many games and forms of entertainment, where there is winning or losing, do not fall under the definition of gambling, and such activities are free from any jurisprudential objections. Yet, we have become so distracted by secondary and peripheral matters that we overlook the more fundamental and significant issues. We have shifted focus away from the real problems and instead place undue emphasis on matters that hold little importance, often misidentifying them as forbidden. The term “gambling” is derived from “qamar,” meaning the moon. In our book on gambling, we explain why it is called “qamar.” Gamblers pronounce it as “qumar,” while scholars pronounce it as “qimar.” The issue of gambling is a very detailed matter, and the primary issues, such as the banking system’s role in gambling, are not even discussed. As the poet says, “The house is in ruins from the foundation, but the master is fixated on the design of the porch.” The “bond” in the poet’s words refers to a legal concept, not to the waistband of a pair of trousers. In short, we have lost the rhyme. The performance of scholars should be such that, whether in the Hereafter, in the Barzakh (the intermediary realm), or even fifty or a hundred years from now, when their characters are scrutinised, examined, and analysed, it should be said that such a scholar was not naive; at least they should be judged in a way that reflects their intelligence and understanding of issues, acknowledging their wisdom, though recognising that they were influenced by the circumstances of their time. Again, I emphasize that we have ignored the crucial and significant issues and have instead focused on secondary and peripheral matters. It seems as if in Iran, the only problems we face are gambling, music, and singing, whereas these are not the country’s main problems and, in fact, many of the alleged forbidden instances of these issues do not hold up under scrutiny. In essence, they are not considered gambling or haram music. Of course, the prohibition of gambling, like that of alcohol consumption, is indisputable; however, the exact definition and boundaries of gambling have not been properly examined. In contrast, there are some fatwas that are unsupported by evidence, such as one which forbids merely looking at musical instruments. This fatwa is born out of an imagined and mistaken belief. Such fatwas are not practically applicable and only serve to make the rulings look absurd to the general public. These are the kinds of rulings that some jurists claim to be Islamic, and some even use the title of “jurist” for themselves, claiming it as a privilege and dismissing anyone who challenges them as unqualified, accusing them of interfering in the domain of scholars, because they lack the knowledge or ability to engage in serious debate. Galileo, the scientist, proposed a theory about the motion of the Earth. His theory contradicted the doctrine of the Church, whose authorities held power, and as a result, the clergy opposed him. However, Galileo’s theory was a correct scientific discovery. Similarly, we say that the scholars and jurists in seminaries should not remain passive but should pursue research and adopt new methods, not assuming that the past scholars and jurists were infallible, and that their work was beyond error.

What harm is there in progressive jurisprudence and ijtihad if it follows a systematic method? In our book on gambling, we use Qur’anic verses and hadiths to explain the subject. We have spent two and a half years discussing gambling and music in advanced jurisprudence, but they won’t even allow us to publish these works. Everything we have written has been scrutinised and every book we’ve produced has been confiscated, because despite our research being rooted in systematic and innovative scholarship, such innovation from an independent scholar, unconnected to the powers that be, is considered a crime. Meanwhile, other professors teach about gambling or music in a few short sessions, as they have little to elaborate on and lack the capacity to delve deeper into these subjects. Discussing and investigating these matters for two years is no easy task, but we have thoroughly examined them and clarified them, leaving no ambiguity regarding these issues.

Sacred Mastery and Religious Ijtihad

For a time, I was with one of the students of Ayatollah Sheikh Abd al-Karim Haeri (the founder of the seminary). I asked him whether, in the years he had spent with him, he had observed any spiritual or inner claims made by him. He replied that he had never seen such claims from him, though he was a devout man who performed the midnight prayer regularly but never made any such claims. He was a jurist of high calibre who was also very cautious in his conduct. It is said that when he wanted to buy meat for his family, he would purchase it from unknown butchers to avoid being treated with special consideration, so that they wouldn’t give him the best cuts, as these were typically reserved for others. This level of personal integrity was remarkable. Unfortunately, in today’s world, we see individuals who claim to be scholars and advocate for justice, yet they deceive the people. They aim to deceive the public with their shallow rhetoric while they themselves are entangled in materialistic pursuits. In order to be a true jurist, it is crucial to have the ability to maintain moral integrity and possess the divine quality of sacredness—not just the power to perform miracles or display extraordinary abilities.

The Saintly Scholars of the Seminary

May God have mercy on the late Mr. Satoudeh. For many years, he taught the book Makasib (The Treatise on Transactions), for over forty years. He was a holy and good scholar, and I had the privilege of spending time with him and visiting his house. One day, he asked me, “Aren’t you going to leave philosophy behind?” I replied, “You have spent your life teaching Makasib, which only discusses buying and selling, and now you expect me to abandon philosophy, which discusses the nature of existence and the universe?” He had an issue with those who were rigid and overly dogmatic in their practices and often spoke ill of them. I told him, “You are one of the most righteous people I know, so why speak ill of the righteous?” He responded, “I know myself to be honest, but they are hypocrites and deceitful.” He was an exemplary scholar and teacher who taught without charging for his lessons, yet he had hundreds of students because he was such a skilled instructor.

In my view, the most righteous and pure scholar I encountered was Ayatollah Morteza Haeri. He was even more remarkable than his father, who was a teacher of the late Imam Khomeini. After the revolution, when some scholars had disagreements with one another, everyone went to the home of Ayatollah Morteza Haeri because they did not find a place of greater purity and sanctity elsewhere. He was a man of exceptional grace.

After him, Ayatollah Seyed Ahmad Khonsari and then Mr. Satoudeh are among the scholars I regard as truly saintly. The late Ayatollah Seyed Ahmad Khonsari was one of the most distinguished figures in Shia scholarship of this era. He was a humble man who spent his entire life dedicated to learning and teaching, yet his contribution was not adequately recognised. Despite his long years of service, even after his passing, there are no commemorative photographs or tributes to him. It is as if his legacy is being erased, and his grave is covered with carpet, unnoticed by most. When I approach his grave, I feel a sense of sanctity that no other grave nearby seems to possess.

Conclusion of the Section:

The Philosophy of Neo-Existentialism

Chapter Twelve: The Philosophy of Neo-Existentialism

Modern philosophical thought is fundamentally at odds with the principles and rules of scientific knowledge and is not defensible. We have disrupted the structure and issues of philosophical knowledge and introduced a new design. We have torn down the foundation and structure of this knowledge, much like a crumbling building, and given it a new shape. We consider this philosophical system to be truly philosophical thought, unlike Avicenna’s philosophy, which, for almost eight centuries, presented false ideas under the name of philosophy, with very few correct propositions. Similarly, the philosophy of Mulla Sadra, which has held dominance for centuries, contains numerous false propositions. Based on this newly founded philosophical system, the Sadrian school and the Neo-Sadrians are fundamentally critiqued and questioned. Terms such as essence, possibility, non-existence, and creation are purely conceptual. Our current academic community is not particularly prosperous or organized, and it seems to expect the strength of knowledge from foreign sources. This is the essence of scientific helplessness. Nowadays, our textbooks and educational materials are largely based on this philosophy, whose foundations are not intellectually precise and are therefore rejected. When we have developed a solid, principled, and modern philosophy known as “Neo-Existentialism,” it should not be the basis for textbooks in society. If a specific book is not taught, people quickly protest, claiming that the professor is speaking on their own behalf and offering personal opinions. However, if a professor offers a theory based on their own understanding, provided that they adhere to scientific methodology and a systematic framework of deduction and ijtihad (independent reasoning), they should not be criticized or opposed. Anyone who produces knowledge speaks and presents opinions on their own behalf. We have spent years correcting the content of many textbooks, which has been a necessary and urgent task. One of the key reasons for the progress and development of foreign scholars in various fields is that when a scientist puts forward a theory, they have the opportunity to quickly publish it and allow others to become aware of it and benefit from it. Unfortunately, the cultural environment in our country is different. We are not even allowed to have a basic, non-professional online platform to publish our views. The websites that published our ideas have been blocked or filtered. With this situation, we are forced to put our ideas into bags and store them away, as these thoughts and theories, which are beneficial for science, religion, and the health of thought and life, do not reach the people. These are truths that God has freely provided for us and made available to our people and society. However, one thing must not be overlooked: this thinking is supported by the love of the people. For example, when I was in Tonekabon, someone said, “I would love to have an image of you on a mug,” and these examples, which are numerous, are very dear and valuable to me. In the past, someone gave me a mug as a gift, with my image printed on it. When water was poured into the mug, its colour would change, and if the water was cold with ice cubes, the colour would revert. These are examples of affections that some people had for me, and they are valuable to me. When I was detained in 1993, some of these same people offered their modest savings to support the publication of this academic school of thought and its advancement. Some even sold their rings, earrings, and other gold jewellery to fund the spread of this thought. This idea, in addition to its intellectual and spiritual strength, is backed by the people’s love and devotion. A thought that carries the love of the people with it cannot decline or stagnate. Like water, it finds its way slowly and gently, without conflict, and cannot be halted, even though the thinker may be trapped in tight and impregnable bonds. This very situation also helps the advancement of this thought by creating an environment for defining boundaries, confronting positions, and clarifying it. It also aids in exposing some of the opportunistic movements that appear to be correct and revealing that they are not based on true religion and correct science. The problem lies with certain religious individuals and non-religious thinkers, not with religion itself, and everything originates from these individuals’ flawed understanding of Islam, not from Islam itself. In any case, the closure of websites, the gathering of books, and the imprisonment of thinkers are all signs of the backwardness and resistance of these superficial, appearance-driven groups, which, in our terminology, are “Nehruvani,” whose actions show that they either do not understand or refuse to accept the basic concepts of religion and truth. The scientific and cultural works of these groups lack intellectual precision and, therefore, are of little use. The textbooks based on their ideas are filled with outdated and baseless propositions. I believe that those raised on these ideas are like the children of the “demon” figure in mythology, whose light gradually fades and disappears. These people know that their erroneous scientific ideas no longer hold any value in the academic community, but they are unwilling to take responsibility for this and continue to try to prop up a crumbling structure in the name of a scientific institution. The “demon” figures used to hold lanterns in the darkness, searching for truth. If scientific life cannot take advantage of the industry’s techniques, it remains in the state of the “demon” and the scholars trained in it will not only fail to see progress for themselves, but will also realise that their acquired knowledge has no more use. They will discover that their intellectual institution is like a hollow, rotting wall, and their knowledge has reached the point of expiry. This disaster becomes even more dangerous if it extends into religious and spiritual matters and gains traction. We must candidly admit that, unfortunately, religious sciences, if viewed impartially and without propaganda, are far behind in discovering new scientific methods and staying up to date. On the other hand, those who have no belief in religion and even oppose spirituality and the pursuit of divinity are active in this realm, targeting industry and technology first. Of course, Iranians are intelligent and even careful about the water used for cooking rice, so much so that they do not waste it. Drinking this water can lead to obesity. Had our society been more advanced and modern in its past, our present state of life would surely be different. But the important question is: who is responsible for this backwardness, particularly in the fields of human sciences and Islamic studies? Everyone shirks responsibility, blaming others, and in the end, it remains unclear who the real culprit is. We only know that the person responsible has passed away, and our question remains unanswered. Yet, we remain without answers, and once again, we are left empty-handed. Had our predecessors not failed, we would not be forced to read outdated, incorrect propositions today, and we would be progressing instead. Especially us, the Iranians, who have the potential for intellectual and scientific growth, yet there are those who prevent proper knowledge from reaching our people. The hidden layers of this long-standing issue are only now becoming clear. The same people who once caused the exile of thinkers such as Shoarani, Ilahi, and Qazvini are responsible for these events. Muslims, especially Shi’ites, and especially Iranians, are free and independent people, and whenever truth is revealed to them, they will defend it. Iranians have a long history of intellect and scholarship, dating back over 1,400 years since they embraced Islam. They come from a civilisation and written history spanning thousands of years. Iranians were great figures in the past, and greatness is timeless; they will always be great, unless someone attempts to humiliate them through oppression. If this happens, even if they cannot resist, they may suffer from psychological turmoil and either blame themselves or others. Persistent humiliation and criticism weaken the mind, making it ineffective. When the mind weakens, important and valuable matters are forgotten, just as a person who is hungry, ill, or has lost their money, forgets many things. Imagine someone suffering from such problems; no matter how much you talk to them, their mind is preoccupied with their financial loss. One must be mentally and spiritually prepared, like a powerful steed, ready to face the mountainous path of life, with all its twists and difficulties. Even when faced with lack or hardship in any aspect of life, they should not weaken, nor should they fall behind in their journey. Unfortunately, due to the poor performance and negligence of some officials, many intellectual resources and talents have been wasted. We must not ignore the ugly phenomenon of the destruction and loss of intellectual elites. As soon as someone gains even the slightest popularity,—

On the Nature of Genius and Philosophy

If a person is to become a lion of the forest, they must first be burnt and turned to water, so they do not become powerful prematurely and transform into the lion of the jungle. It seems that bulldozers are being placed behind the minds of thinkers to destroy them and lead them to ruin. If humans are connected to their existential phase and provided with the grounds for growth and flourishing, within them, you would find innovation, creativity, and greatness. Especially among the dear and noble Iranians. Unfortunately, we are heedless of our people and inattentive to them. Around thirty-five years have passed since the victory of the revolution, and various factions, both black and white, have come and gone. Sometimes, their actions and stances have caused problems and entanglements for the people, yet significant progress, innovation, and growth have been observed in the country. No one has been the helper of the innovators and creators; they have not been aided. Only a little ground and facilities have been made available to them, and as they say, their hands have been freed in the field of empirical sciences. However, in the fields of Islamic and human sciences, thinkers and those who possess the power to generate knowledge are still in quarantine, and if they pick up the pen to write truths derived from their findings for their people, out of love for them, they are met with arrest and imprisonment. Sometimes, the excessive goodness and kindness of some individuals make them so naïve and forgetful that they neither analyse the issues nor remember them; they quickly forget and disregard them. In any case, in the realm of Islamic and human sciences, the grounds and facilities are usually provided for ordinary people to carry out the tasks of a few, as though the work and activity of independent thinkers and intellectuals is terrifying and might lead them to places of no return—places entirely different from the self-constructed “distant lands” especially in the field of religious studies. Regardless, the Iranian nation is a great, noble, and virtuous one, and it will find its proper path.

True Philosophy

The late Mr. Shoarani believed that Asfar by Mulla Sadra is nothing more than two volumes, with the other volumes merely containing the opinions and theories of others. In fact, Mulla Sadra’s claim to fame as “Sadra” is restricted to these two volumes of his original theories. However, I still consider this opinion to be an exaggeration regarding the Asfar material. The situation of philosophy after Mulla Sadra has worsened, and now, as it has reached the Neo-Sadrians, although Sadra’s philosophy has been nominally revived, it has lost its scientific system. This is the state of written philosophy. However, true philosophy is the story of the inner world of the human being.

During the war, at the Hosseiniyeh of Arak, I was teaching the Mantiq al-Mulak by Haji Sabzevari. This class was very crowded, and the entire space of the Hosseiniyeh was filled with seminarians and philosophy enthusiasts. During the air raids on cities, at the hour of my lecture, an attack was launched on Qom. With a deafening sound, the windows and doors of the Hosseiniyeh shattered. Everyone rushed out, and not a single person stayed behind. I remained sitting on the pulpit, waiting for the attendees to return. After a few minutes, the seminarians gathered again, and as nothing would make me stop the lesson, I continued the philosophical class in this manner. I asked them, philosophically, “Why did you run? Don’t you want to become philosophers? A bomb will either hit this place or not. If it hits, your escape will not save you because the speed of the bomb is far greater than your movement. If it doesn’t hit, then anyone who runs away has an intellectual problem because running away makes no sense.” This was why I did not move from my place. Moreover, all of you ran away, and not a single one of you wondered, ‘What is the professor doing? Perhaps he needs assistance.’ You all abandoned me and left without a thought for me. I have never behaved this way with any of my professors. I revered my teachers and was ready to sacrifice for them. I loved them. If you don’t have character, you will not learn anything from philosophy. Philosophy is not a club of words; it is a tumult of the soul. Philosophy is preparation for the battle of the grave. Philosophy is belief in the unseen and the afterlife. Philosophy is the purity of the soul. Philosophy is the clarity of the inner self. Philosophy is not the written works of Sadra. Philosophy is the purgatory of this world. The purification of purgatory is achieved through philosophy in this world. Philosophy is empirical experience and true life without deceit or trickery.

Understanding the Teacher

When I was young and had not yet donned the clerical robe, I met a student who told me, “I cannot understand philosophy.” I said, “The fact that you cannot understand philosophy shows that your teacher does not understand it.” The science of philosophy is comprehensible and understandable. Together, we went to Tehran University and attended the philosophy class of his professor. The professor moved his hands in a particular manner, striking poses, but he did not understand the content of philosophy and had only a superficial grasp of it. I told the student that his professor did not understand the subject and was just pretending. You do not have the courage to point out your professor’s mistake, so you attribute the problem to yourself, saying, “I cannot understand philosophy.” You are simply trying to adjust and cope with this problem in this way. Therefore, you regard the teacher as a scholar. The student did not agree with my view and continued to insist on his own. I said, “I will prove my point to you.” At that time, I had long hair, styled in a particular manner. We went to the university together, and in the class, the professor began teaching from a handout. I told the student, “This man’s mind is empty of philosophy; he is merely reading words and playing with them.” He was like newsreaders who do not memorize the news but read it from a script. I told the student, “This professor does not know anything about the material, and he is just reading it parrot-like.” The student still disagreed and said, “How is it possible for a professor to not know the subject he is teaching?” I said, “I will prove my point to you. Let me teach you this lesson, and let’s see if you understand it or still have difficulty with it.” I explained the content, and the student easily understood. I told him, “All of philosophy is this easy, and the professor does not understand it.” Afterward, the student began to attend my lessons, and I would critique the Communist ideas for him.

Philosophical Genius

Avicenna was one of the geniuses of his time. Genius is a form of knowledge that arises through the power of the mind and the purity of the soul. It is the ability of a person to make accurate predictions based on a single premise. For example, it is said that Avicenna once sat on a path when a young woman walked by. As she passed, he noticed that her gait had changed. When she passed again, he immediately concluded, “This woman is no longer a virgin.” This kind of genius allows one to infer deep truths from subtle details. It is not divine knowledge, but it is an extraordinary level of insight.

After the beloved ones, it is the geniuses who can effortlessly grasp both spiritual realms and material knowledge. In other words, the beloved ones possess all the truths of the universe, while the geniuses uncover them with a mere nudge, seeing them earlier than others.

A genius comprehends what an ordinary person will only grasp years later. Their ability to foresee distant truths is innate and immediate, though their understanding does not encompass the vastness of the beloved. The genius does not struggle to attain truths; rather, they arrive with a mere moment of reflection. In contrast, an ordinary person, after years of effort, may only arrive at what the genius has understood almost instantly.

The difference between the abilities of geniuses and ordinary people in understanding is akin to the difference in people’s sense of smell. Some can detect a scent from afar, while others, even if something is placed right under their nose, will not perceive it.

Genius, when accompanied by a divine faculty, leads to a limited form of knowledge about the unseen. Above this is wilayah, a divine gift granted to the closest ones, relying on the power of revelation and inspiration.

Geniuses follow a unique path and are particularly favoured by God, though not in the same way as the beloved ones. Their knowledge does not flow as directly from divine love, but through their remarkable ability to predict and analyse. Therefore, the path of geniuses is distinct and differs from that of ordinary people.

Genius differs from mere high intelligence. One may be a genius without possessing exceptional intelligence, or one might be shrewd, perceptive, and talented but not a genius.

Geniuses have an extraordinary ability to retain information quickly. They can gather thoughts in their minds at an incredibly fast rate, their senses not scattered. This ability enables them to make accurate guesses at high speed, without needing to pay attention to the details that others would struggle with. The speed of their mind’s analysis and synthesis of information is practically instantaneous.

The Nature of Geniuses and Intellectuals

Geniuses possess an extraordinary ability to deduce outcomes without the need for exhaustive analysis of all the prerequisites. They are capable of finding the most direct solutions to problems, often intuitively. Geniuses are selected based on specific criteria and unique tests, rather than academic credentials or grades, as they are not confined by memorisation or mere knowledge. Certificates and grades can only reflect the scope of one’s knowledge, not the true intellectual stature of an individual. A genius is, in essence, a self-generating source of knowledge, innovation, and creativity; for theoretical development, they do not rely on their memory or external sources of information.

In geniuses, emotions such as anger and lust often interact with each other. In times of great anxiety, their desires are stimulated, and likewise, their anger triggers lust, creating a complex interplay between the two. It is important not to confuse these individuals with those suffering from psychiatric disorders such as sadism. Geniuses, when disturbed, often begin to eat incessantly, never feeling satiated. Their presence should be valued. Geniuses have the ability to transition from deep sadness to joy and vice versa, or to switch between laughter and tears in an instant.

Because geniuses are highly perceptive of the peculiarities in the behaviour, speech, and actions of others, they often find amusement or astonishment in such things. Thus, they tend to have cheerful and smiling faces. However, they also perceive the darker sides of human actions and can foresee the consequences of these, which may manifest in their anger. Geniuses are exceptionally sensitive and capable of experiencing deep love. They are particularly attuned to beauty, often perceiving it more acutely than others, especially when it comes to women, seeing qualities that others might overlook.

A brilliant mind, a genius, is more perceptive than a collective intellect. While it is typically true that a single individual cannot think as broadly as a group of people, a genius possesses a superior intellectual capacity that can rival that of many. This extraordinary power of thought often leads to a certain immunity, reducing the likelihood of mistakes. The measure of this immunity is the ability to think, which can sometimes be collective but often resides solely in the genius.

In backward, authoritarian societies, geniuses face great hardships when they display their exceptional abilities. Governments, powers, and rivals in the realm of knowledge, who are insignificant in comparison, continually try to suppress them. In such societies, if geniuses choose to live like ordinary individuals and refrain from criticizing others, they may avoid social struggles and deprivation. Many geniuses are eliminated by weaker individuals due to their lack of expertise in concealment. However, most geniuses, owing to their strength and confidence, welcome the social challenges they face and are undaunted by adversity. When threatened, they do not flee but challenge those in power, not allowing themselves to be ensnared by fear or illusion.

Geniuses are resilient. They possess an endless capacity for forgiveness, self-sacrifice, and creation. They burn and build; they die and give life, yet remain undeterred. Laziness, complacency, hedonism, and opportunism are foreign to them. These are the individuals who, like wise madmen, sacrifice themselves so that others may live in comfort and safety. The labour and toil are theirs, but others take the credit for their work. According to the justice embedded in the natural order, every genius has a specific weakness that they must guard against. If this vulnerability is exploited by others, it could result in their downfall. Geniuses often have an overconfidence in themselves, leading them to become reckless and abandon prudence.

Because geniuses are unwavering in their beliefs and ideas, they cannot align themselves with every prevailing thought or ideology. They are free of hypocrisy and falsehood. If they are not in isolation and choose to express their thoughts, they should expect to face turmoil and many setbacks. If they are not prepared for such outcomes, they may experience failure, unless they use their intuition to devise a well-calculated strategy for the dissemination of their ideas. In this case, they must defend their views with a nuanced approach that does not bring harm to them, while still maintaining their reputation for perseverance and resilience. However, if they make a miscalculation in this regard, their intellectual prowess and spirit of independence and freedom may lead them to a significant defeat, leaving them incapacitated and mired in numerous challenging and exhausting problems.

One of the other great geniuses of Iran was the late Ayatollah Sha’rani. I had the privilege of studying under him for a while. Ayatollah Sha’rani was a meticulous philosopher, a true Aristotelian in every sense, and if figures like Aristotle, Plato, or Socrates were alive today, they would have sought his guidance. However, due to the dominance of the mafia of wealth and power, our society does not recognise such figures and faces only those weak and subservient to this system. Ayatollah Sha’rani would assign me the task of learning bibliographical research. Whenever he recommended a book, I made it my duty to find it and bring it to him. Typically, I would name professors who were somewhat recognised in the academic community, but in truth, I have had professors far superior to some of our renowned figures like Ibn Sina or Ayatollah Sha’rani himself. I have had more than ninety exceptional mentors, whose names I have included in my book The Presence of the Present and the Absent, though I did not mention their names, as some of them were greater than our famous scholars and could not be accepted by society.

In fact, several women were my teachers, among them Golīn Khānom, who was my first mentor in mysticism. I saw her as a prophet when I was three years old, and she too understood the essence of my being, though neither of us had any formal education. Among women, there are saints who have attained divine knowledge. Procreation is the domain of women, and God has not placed this gift in men, as He intended to give this blessing solely to them, as they are the rightful nurturers and trainers of life.

One day, I was walking with a genius like Ayatollah Sha’rani, and I said to him, “Haj-Agha, today you are the equivalent of the late Haji (Sabzevari).” Ayatollah Sha’rani was a global philosopher, proficient in languages such as French, English, and several others, and had profound knowledge of astronomy and many other fields. I consider myself a disciple of someone like Socrates or Aristotle, and in his eyes, the late Haji Sabzevari was revered. He said, “Yes, now that figures like Haji are no longer with us, we must speak.” He held Haji Sabzevari in such high regard. Haji Sabzevari was another of Iran’s intellectual giants. However, some clerics brand such individuals as impure or accuse them of heresy.

Ayatollah Sha’rani was an ocean of knowledge. He was an astronomer, philosopher, logician, musician, expert in mathematics, and fluent in several foreign languages. One day, while sitting together, he was eating bread, cheese, and grapes. I remarked, “Why should a man of such intellect be so insignificant in this land?” I asked, “Why do you not take action and speak out so that people will recognise your greatness?” He replied, “If I were to speak, I would only speak the truth, and truth finds no buyers. To make it palatable, one must mix it with impiety; otherwise, pure words do not gain traction.” He further stated, “I do not wish to deal in impurity and syncretism. I would rather live with bread and cheese. This is the law of nature. Gold and silver do not stand firm unless they are mixed. They must undergo transformation to become stable.”

The forces of falsehood, however, do not let these figures of truth remain undisturbed and drive them away from the public eye.

Ibn Sina, one of the greatest intellectuals of Iran, claimed that there is no one like him in the world. He was accused of drinking wine, yet he states:

“In the world, there is one like me, and he is a non-believer; therefore, in all of existence, there was no Muslim.”

Ibn Sina contends that if anyone truly understands religion, it is he, for others, lacking his intellectual capacity, cannot truly comprehend it. Such a mind, of course, remains engaged in the discussion of bodily resurrection. May God have mercy on the late Ayatollah Ilahi, who used to say that Ibn Sina’s claim of not understanding is far more profound than the claims of philosophers who assert they understand how eternity can coexist with materiality.

In any case, Ibn Sina was accused of being a wine-drinker. Ibn Sina, a genius, had to feed his mind and refrain from consuming food heavy on the stomach, so that his intellect could function at its peak. This is why he used various kinds of nectars and beverages that he himself prepared, which others misinterpreted as wine. One of the close disciples of Ayatollah Haeri, a highly respected cleric, once accused Ibn Sina of drinking wine. I was present at this occasion and responded, “Yes, Ibn Sina must have consumed wine; otherwise, he could not have written works such as The Canon and The Book of Healing.”

Many may criticize the great scholars of Iran as being too involved in court affairs, suggesting they were at the service of the rulers. However, great minds like Ibn Sina and Khajeh Nasir al-Din Tusi, though associated with the courts of their time, used their presence to guide the rulers, rather than serving their political interests. They went to the courts

of their time, used their presence to guide the rulers, rather than serving their political interests. They went to the courts not to gain power, but to instruct those in positions of authority, shaping the course of history. Divine Sovereignty and the Saints

The divine saints and holy figures do not have sovereignty or rule in this world, and even someone like the Commander of the Faithful (Ali ibn Abi Talib) was subjected to trials and tribulations, as he himself says: “Time has placed me in a position where it is said that both I and Muawiya are equal.” In such circumstances, what can true scholars, noble individuals, and intellectuals expect from the material world?

The Perils of Book-Centricity in Scholarly Discourse

I have been teaching advanced philosophy for many years with the aim of encouraging a few wise and learned individuals to study and critically examine these topics. If presented correctly, these subjects could transform the understanding of divine science and theology. So far, these teachings have not been met with objection in the seminary, and thank God, no criticism has been directed at me. This is because the discussions are complex, and people fail to see the underlying system in the material. However, when I, for instance, speak on the topic of alteration (in the religious texts), I face immediate objections, often accompanied by sharp words and even the metaphorical ‘sword’ of criticism. This happens because, in their view, this issue is well-known and understood. In the beginning, I discussed matters that received no objections, but this was because, as I said earlier, the material is modern, scientific, and up-to-date. Unfortunately, within the seminary system, methodical and logical modernity has no room to grow, and the seminary is plagued by a book-centric culture. If I announce that I wish to teach a subject, they immediately ask which book I will use, so they can advertise it or allocate space and a classroom for me. I am then forced to choose a book, just so I can present my own views. However, the question of the book still remains. If I say that I simply wish to teach from my own insights, they label me as an ordinary person, and I am left without support. In fact, I must apologise and seek permission to present my own ideas. When I was teaching advanced philosophy, the news spread through academic circles that I was critical of Avicenna’s philosophy and pointing out flaws in Mulla Sadra’s philosophy and that of the School of Illumination. Some asked, “Who is this person who criticizes Avicenna’s philosophy, which is rational and unchanging throughout all ages?” Others suggested that I should be hidden or obscured. One of my students, who had exaggerated about me in front of elderly dervishes with significant social standing, was killed in one of the provinces, which was home to the dervishes. They requested that I lead the funeral prayer for him. At the airport, a large crowd had gathered to greet us. The dervishes were expecting someone with the authority of Noah, Shu’ayb, or Idris, but I, as a very young and ordinary seminary student, disembarked the plane in the simplest of ways, carrying a small travel bag. These distinguished dervishes were astonished that the person they had heard of was an ordinary individual. Nonetheless, I led the funeral prayer and introduced the teachings of mystics like Bayazid Bastami and Mansur al-Hallaj, guiding them with these figures. Praise be to God, I presented my unique insights outside the seminary, where the discussions are more modern, and more forward-thinking than the typical academic debates within the seminary.

The Challenges of Teaching and Criticism

There are days when, in the middle of my teaching in the seminary, I feel exhausted. I ask myself, “Oh God! Is there any benefit in raising these points? What good will it do? It only causes fatigue and distress for the students.” Sometimes, I refrain from saying certain things or alter my approach. The result is that many of the lessons taught in the seminaries are open to critique, yet the environment is not conducive to offering such critiques. As seen, these discussions often face censorship and suppression, hindered by narrow-minded and often politically motivated figures. However, the message I wish to convey is that we must change the prevailing culture in the seminaries. Some students argue that reading the books prescribed in the seminary brings no practical results. They simply read them without gaining any substantial benefit. They question what the benefit or significance of these lessons is. Therefore, we must initially reform our system of thought and approach. However, this cannot be achieved merely by changing the curriculum. I have repeatedly stated that books in the seminary should not be the sole focus. If a teacher chooses to teach without a book, no one will attend their class, and they will not be trusted. Students insist that the teacher must have a prescribed book; they will follow this rule and teach from it, but the result remains that the culture in the seminaries is fundamentally flawed.

Efforts to Correct the Mystical Culture

We have made considerable efforts to correct the mystic culture. However, it is necessary for someone to provide the resources for publishing these books. We have books like Misbah, Fusus al-Hikam, and Maqamat al-Sa’irin, each of which has twenty or thirty volumes of commentary. To be honest, I own around eight hundred volumes of such works. Sometimes, I am mocked for this, but I do not mind and ignore the ridicule. At one point, I announced my intention to publish one hundred titles of books, which was met with mockery. People said, “A hundred books are no different from a hundred tomatoes or cucumbers.” Yet, I went on to publish those one hundred books, and they no longer mock me, though they continue to ignore me. Now, I am aiming to publish three hundred and fifty more, but once again, they do not take my goal seriously. They claim that the cost to publish three hundred books would be at least two billion tomans, which they believe I cannot afford. Jokingly, I tell them I will steal the candle from the shrine of Hazrat Masumeh and use it to fund the publication. I emphasize that this is not a matter they should interfere with. They continue to argue that such a thing is impossible. For example, I was told that printing eighty-five books would cost around twenty-three million tomans, though some publishers do engage in price gouging. In some cases, the cost for printing twenty books has reached one hundred seventy million tomans. May God deprive them of His mercy. The distribution and sale of these books generate income, which funds the printing of future volumes. My books have sold very well in provincial areas. Praise be to God! The scholarly books are full of mistakes, requiring correction and editing, and we have undertaken that task. We have edited and revised all our scholarly works. These are books in the fields of jurisprudence, principles, philosophy, and mysticism. I have spent my entire life doing this. For over forty years, I have been correcting and publishing religious texts, ranging from fifteen volumes to thirty-volume series. But the issue remains: who is benefiting from these books? Who will review and edit them? My capacity in this matter is limited.

The Challenge of Systemic Barriers

Even if I had the required abilities, there are still significant obstacles, including constant interference and objections from those in power and the narrow-minded. These issues make it difficult to bring my works to the public and the interested individuals. Others have taken my intention to publish three hundred and fifty books seriously, but obstacles persist. These books need to be corrected and edited, which we have done. We have thoroughly reviewed, critiqued, and revised books such as Fusus, Misbah, Maqamat, and Maqasid al-Sa’irin, with a full course on these books extending to one hundred volumes. In the seminaries, only these four books on mysticism are taught, which limits the scope of the mystical knowledge presented. Thus, the mysticism taught is often that of the “lovers,” and unfortunately, the deeper mystical traditions of the “beloved” are not present. The fundamental mysticism within Islam is that of the “beloved,” and this distinction between Shia and Sunni is crucial in understanding the differences. Therefore, we have corrected and published these mystical texts to represent the true mysticism of Shia Islam. Each of these volumes spans twenty to thirty books, mostly involving critique and analysis, with little direct commentary. May God grant us success in this endeavor.

The process of correction is recorded on tapes, where we read and revise the material. Sometimes, we discover that portions of the discussion were not recorded, necessitating a re-reading of the material from the beginning. These kinds of issues can be exhausting and wearisome. Reading and correcting each line of text is a time-consuming and challenging task, which at times feels like a miracle.

The Need for Comprehensive Research and Methodology

Unfortunately, a deep-rooted problem has existed in the seminary’s approach to Islamic knowledge since the beginning of the period of occultation. This issue pertains to the methodology of scholars in the era of occultation, who failed to address the unknowns and uncertainties of their knowledge in a precise and systematic manner. Their research tended to be individualistic, isolated, and, in some cases, superficial. Since comprehensive and wisdom-driven research was not conducted, the true meaning of religious propositions was not fully clarified, leading to misinterpretation, distortion, and confusion. Scholars left their incomplete and insufficient research as a legacy for the next generations, but unfortunately, no one continued their work. Even when they did, this was often fragmented and disorganized. It should also be noted that oppressive rulers and imperial powers were significant obstacles, depriving scholars of intellectual freedom and mental security. Scholars did not possess social power and were always in a state of weakness. Even in their limited research, they were forced into concealment and equivocation, even with their closest students and companions. Furthermore, poverty was a constant companion of the intellectuals within the seminary, and the necessary resources for research were rarely available to them. However, the one strength these scholars possessed was their intelligence, sharp reasoning, and ability to think deeply, often in light of divine grace or the power of spiritual guidance.

In My Youth: A Lesson at the Mosque

In my youth, I once entered the Great Mosque of Qom. I observed the students engaged in academic debates. I paid attention to the discussion between two of them and listened to their words. They were debating principles. One of the students mistakenly pronounced the word “majaz” as “mujaz”. The other student corrected him, saying that “mujaz” means “permissible” while “majaz” refers to “metaphor” in contrast to reality. The first student did not accept the correction. The second student provided further clarification on the matter. In response, the first student said, “Your statement is also an opinion,” meaning he was unwilling to admit his mistake. This is also a problem in the field of religious studies, where some individuals, with this kind of attitude, gain social influence. So far, there have been two major issues with the concept of “ijtihad” (independent scholarly reasoning): first, some scholars do not take the trouble to engage in deep and comprehensive research, nor do they fully understand the subject or the criteria for issuing rulings, in order to grasp the truth. Secondly, some influential and experienced individuals, even after more than thirty hours of scholarly discussion, and after receiving numerous examples of jurisprudence, principles, and wisdom from the perspective of Islamic thought, refuse to accept the truth, justifying their position by saying that it is merely an opinion. Even when clear examples of the founder’s views are presented, they create doubts regarding the application of those views, as if every student, with their claim, could challenge the established teachings.

The Lack of a University Foundation

There is a distinction between knowledge and awareness on one hand, and power and capability on the other. We have knowledge and awareness regarding many issues, but we lack the power to implement this knowledge. For example, we may wish to change society and shape it according to our desires, but we do not have the ability to do so. I had designed a type of engineering for society and was highly confident in its success. I wished to establish a university that would accept students over four years and provide education. In this university, I would teach a modern, practical, and applicable version of Islam that could be implemented in society. Just like a computer, a clock, or a mobile phone, which is usable by everyone, from a non-believer to a believer, Islam too can be modern and up-to-date. However, ignorance and the inability to carry out correct ijtihad distort its true form. I wanted to teach this engineering of Islam in my university. Unfortunately, this plan could not be realized. They said that establishing such an institution required constructing large buildings, hiring professors, and accepting students, which would incur billion-toman costs. In short, they said it was not feasible. I eventually abandoned the idea.

Chapter Thirteen: Philosophical Literature

Studying Literature in the Presence of an Expert

I faced many challenges attending the classes of the late Muhammad Taqi Adib Nishaburi (d. 1355 AH), where I studied literature. Before the revolution, attending his class cost me 200 tomans a month, which was a substantial amount. To attend the class, I would travel from Tehran to Mashhad. The weather was often very hot. The late Adib was like a prophet of literature. He did not have a good financial situation. He had an old fan that made a clicking noise, and he also had a wooden hand fan which he used to cool himself when he felt hot. I, like an eager student, would ask him countless questions. He too was a lover of knowledge. A vibrant atmosphere would fill the classroom. May his soul rest in peace. What kind of person was he? Who was he? What did he speak about? He wept as he spoke of love. I studied books like Maqamat al-Hariri and Mu’allaqat al-Sab’a under his guidance, but when he spoke of love, these books seemed insignificant. May Allah have mercy on the late Adib Nishaburi! He was the master of literature in the country. I believe that no one comparable to him in the realm of literature and authority emerged. I recall his words when addressing Imam Reza (A.S.), saying, “You are the stranger among strangers, and I am the literati of the literati.” Everyone recognized him for his greatness and nobility. He taught and received fees for his teaching. I often advised him not to charge poor students, but he did not accept my suggestion. For each course, he would charge fifteen rials per student. Sometimes, there would be one hundred students in the class, which meant he would earn a significant amount. He would say that he had no other means of making a living. He refused to be dependent on certain influential figures who always had followers behind them. He preferred to teach and receive his rightful payment rather than work for others. I would give him 200 tomans each month, which was the fee for an entire course with more than 100 students. In truth, I spent all I had, my savings, to attend his classes. I traveled to Mashhad from Tehran, which was a long distance, to attend his classes. The cost of attending his classes—200 tomans a month—could have been used to purchase a very good house. My mother would often ask, “Mohammad, what are you doing with all this money? Where is it going?” I would say, “Don’t worry, it is all well spent, and I don’t spend a single rial on myself.” When I went to Mashhad, I would sleep in the gardens of Torqabeh to save money for myself. However, I would give the 200 tomans with a clear conscience to the late Adib so that he could teach me Mu’allaqat and Maqamat. In addition to these books, during the quiet hours of those nights, I would complete a recitation of the Qur’an in 11 hours and 20 minutes so that my enjoyment from these technical books would not take hold of my soul. I say these books are technical because reading them is a tool, but true knowledge does not require tools. It is on the basis of such professors that I now consider myself an authority in philosophical literature. One other individual who worked on etymology was the late Mr. Bahbahani. He was a learned and distinguished scholar. Before the revolution, I traveled to Ahvaz with twenty students. The school there did not accept students from Qom. The late Mr. Bahbahani was teaching advanced principles (Usul) at the time. He read a phrase from a company without critiquing it, and I objected to the statement. He had hearing difficulties, so another person repeated my words to him. I told him, “He is alive; let me speak to him directly.” Then I said, “It is not good for students from Qom to come here for preaching and be accused by the school principal of stealing dishes and glasses. This is shameful.” I offered to house these students in people’s homes, but he assured me that if any of the rooms were locked, I could break the locks. He allowed me full access to accommodate the students. The school’s principal was later dismissed for his actions, and I remember one of the teachers saying, “Why are you Qom students so arrogant?” He then asked me, “What does the verse, ‘Qul al-Ruh min Amri Rabbi’ mean?” I explained it to him.

“I extended my hand into the darkness towards him. The spirit of knowledge is not something that can be perceived in the light; otherwise, these seminarians would all suffer a stroke from the terror of the spirit. I told him to come, and let us go into the darkness. He moved to a dark corner, and I instructed two of the seminarians to sit beside him, so that he would not faint from fear, and the situation would not turn into a fiasco.

In any case, today, thank God, seminarians are blessed with the comforts that were not available in the past. They are unaware of the hardships and difficulties of previous times. The late Adib Nishabouri used to teach the works of Suyuti. Even if the seminarians requested lessons on introductory materials, he would teach them. To Adib, the books used in the seminary held little difference. Introductory texts, Kifaya, Matal, Lama, and the like, did not have much variation. It seemed that, to him, all books were essentially the same, much like the proverbial “Baba Karam”. At the time, I was engaged in studying Maqamat Hariri, a challenging book. We would read the Maqamat with our teacher, and continue the rest of the book on our own. The late Adib would say, “I have not yet fully taught the Maqamat, but the seminarians would study two or three volumes with me. God rest his soul! He would ask, ‘Who has studied two or three volumes of the Maqamat?’ But we do so.” Unfortunately, the superficial critics and those who obstructed the conditions of life for such great scholars made his life difficult. The late Adib was truly an unparalleled figure. Sadly, in this country, the persecution of intellectuals is widespread. A genius like Adib, who was regarded as the monarch of literature, was reduced to poverty. Because he had been directly hurt by the superficial critics, he spoke more mildly of Mohammad Reza Shah in comparison to them.

When Mohammad Reza Shah visited Mashhad to pay respects to Imam Reza, a group of distinguished scholars met with him at the shrine. Among them was the late Adib. It was not the case that there were only forty prominent scholars in the country, and he was one of them. No, he was much more distinguished than that, and he was regarded as the sovereign of scholars. In the world of clergy, it is rare for all to hold one person in such esteem, and, generally speaking, relationships among prominent scholars are not particularly friendly. However, the late Adib was respected by all, even by the superficial critics who were opposed to him. Others, like their own eyes, held him dear. The late Adib, along with other well-known scholars of the time, met Mohammad Reza Shah at the shrine of Imam Reza. The Pahlavi family was lavishly generous with the clergy. This was deeply disheartening and troubling.

I used to talk to the late Adib about the Shah and the Pahlavi family, how they were bad and their actions harmed the people. At that time, I was among the revolutionary intellectuals, filled with the fervor of the revolution. Yet, I loved the late Adib dearly, and was fascinated by him, even though I did not agree with some of his actions. He would reply, “I have never seen anything inhumane from the Shah.” I would say, “Of course, the Shah would never drink wine or commit murder in front of your eyes by the shrine of Imam Reza. These vile acts are carried out elsewhere, where you do not see them.” Unfortunately, the learned men, the superficial critics, and the troublemakers caused the late Adib great distress. He had suffered so much from these matters that he sought refuge in the wolves and was deeply anxious because of these scholars. He was so heartbroken that he could not reconcile with them. He once told me, “Someone who has now attained religious authority, and who is one of my students, intends to financially assist me and pay my fees. However, he has asked me to come to his home, and I see this as a disrespect to my dignity.” He said, “The Shah meets me at the shrine of Imam Reza, yet this person wants me to come to his house. This sort of behaviour, which only superficial critics are capable of, is deeply painful and distressing.” I have witnessed many such incidents where intellectuals and revered scholars were treated disrespectfully by their peers. The late Adib never considered himself the heir of the Prophets. He simply said, “I teach, and I receive a fee for my teaching, for I am poor and in need.” And such a practice, though not particularly commendable, was understandable, as it was a means of survival. Such a person would not claim to be the inheritor of divine knowledge or put up signs in his seminary proclaiming divine authority. His teaching was a means of livelihood.

At that time, some teachers and scholars followed this approach, taking fees for their teaching, arguing that since the late Adib did so, there was no harm in it. In those days, the country’s economy was in a dire state, and wealth was scarce. For example, one toman was a large sum of money for a seminarian. But my wealth had come from inheritance and was freely available, so I had no hesitation in using it. In those days, two hundred toman was considered a huge amount of money, and attending a class was costly for us. But we were committed to the pursuit of knowledge, even if it meant suffering. As I mentioned, we would travel to Mashhad to attend the late Adib’s classes, and we had no place to sleep. At night, we would rest in the surrounding gardens and forests because we could not afford the cost of a hotel. The late Adib was truly precious. Scholars, in general, had to sit on the ground for hours, studying and researching. Because of this, they were immobile, did not walk much, and did not engage in physical activity, which made them weary and prone to weight gain. The late Adib, too, had become physically worn, and his clothes were tight on his body. At that time, scholars considered wearing undergarments to be forbidden, as they saw it as a sign of femininity. Yet, the late Adib had an open mind and did not fall into these superficial traps. He had an old fan at home that made a loud noise as it spun. The weather was very hot, and he would use a hand fan to cool himself down.

In summary, his living conditions were truly disheartening. On the Day of Judgment, who will answer for the hardships and suffering of such scholars? The Prophet Muhammad (PBUH) said, “No prophet was harmed more than I was.” I believe that such scholars suffered the same way the Prophets did, enduring persecution from their peers simply for being free-thinking, independent, and intellectually gifted. Who will repay these crimes against scholars? May God have mercy on the late Adib. Despite the heat, he spoke passionately and taught tirelessly. Truly, he challenged even the great literary figures. In the field of literature, he was like a swift and soaring stallion, flying high in the skies of knowledge and learning, even though his body was frail and grounded. May God grant him His mercy. When he felt the heat, he would ask me, “Don’t you feel the heat?” He would say, “I am surprised that you, who understand these difficult literary topics, don’t feel the heat?” I would think to myself, “I’ve travelled all the way from Tehran to attend this class, having spent two hundred toman. If the heat were my main concern, I would have stayed at home and used our fan there.” I had endured so many hardships to be present in this class that the heat was no longer an issue for me. Sometimes he would ask me about the heat and say, “I am surprised, you are a clever and insightful person, and you understand these topics well. Why don’t you feel the heat?” I would think to myself, “At night, I sleep in the forests and fields where the heat is unbearable. The temperature in this room is actually more bearable, and I am grateful to be sitting on a carpet.”

At the time, I was asked by a seminarian to teach him Rasa’il and to engage in discussions with him. I agreed to his request, and when we began, he said that he had learned the Rasa’il differently, with a different approach to studying. I did not find his method of learning the Rasa’il particularly beneficial, so he asked me to teach him in my own way. He invited me to his rented room, and after that, my living situation improved. He asked me where I had learned the Rasa’il, and I explained that I had not studied it in the seminaries of Qom or Mashhad. My teaching, however, was not considered a form of barter in exchange for accommodation. I was simply staying in that room without paying any rent.

For a long time before this, I had been sleeping in parks with ants, cockroaches, and occasionally snakes. The ants were so sweet and lovable. The snakes were such gentle creatures, truly sweet, kind, purposeful, orderly, and harmless. A snake that does not move is harmless, my father always said, and the danger lies in a snake that moves, for that indicates it is venomous. He would say that venomous humans are more dangerous than venomous snakes. Those who are constantly active and moving are like venomous snakes and more dangerous than others.

Now

Furthermore, if a scholar or seminarian requires money and takes payment for their teaching, there is no fault or reproach in this, but they must distinguish themselves from the prophets and the saints. On the other hand, if someone continuously talks about God and the Prophet, claims to be the heir of the prophets, the guardian and custodian of religion, labels others as misguided or deviant, and at the same time pursues material gains and is involved in commerce, we certainly cannot approve of such a person. It is evident that we would criticise their actions and reject their deeds. And if they become entangled in widespread and systemic injustice, and the system they are part of has acquired power, then the injustice of such a system, which seeks to preserve its corrupt state by malicious means, and renders the efforts of all freedom-loving and righteous individuals impotent, can only be eradicated through the sacrifice of a saintly individual, with divine energy and assistance. It is through this that the people will gain the ability to recognise hypocrisy, deceit, and systemic corruption and the capacity to liberate themselves from it.

Reviving and Reconstructing the Science of Etymology

One of the significant tasks we have undertaken in the seminary is the revival of the forgotten science of ishtiqaq (etymology), highlighting the importance of literature within the system of jurisprudential reasoning and ijtihad. It is said that Aristotle considered literacy as a form of literature, and due to his focus on the fundamentals, he became so great that Imam Ja’far al-Sadiq (AS), with all his grandeur, mentions Aristotle.

The science of ishtiqaq is essential for understanding the material and content of terms used in all sciences, as well as for the original formation of terms in academies or the creation of necessary terminologies for theorists. In Islamic and religious sciences, correct ijtihad is based on possessing this knowledge, and the success of a sound religion is dependent upon expertise in this science. Therefore, it must be stated that the science of ishtiqaq is one of the foundational sciences for all fields, especially for jurisprudence and exegesis.

One of the serious issues with the seminaries is that they have removed the deeper meanings and essence of knowledge. Ishtiqaq is a science related to meaning, which has been entirely forgotten in the seminaries. The most recent influential works in the seminary, such as the Tafseer al-Mizan, are devoid of this science. Seminaries have focused only on sciences related to the outward appearance, such as morphology and syntax, and have completely neglected sciences concerning the inner meaning and essence, including ishtiqaq. We have revived this knowledge.

One night, when I was preparing for the discussion on ishtiqaq the next day, I was tired and did not study the topic, falling asleep. In my dream, I saw the discussion of text and margin. This subject is difficult and cannot be easily analysed. I might have forgotten the details, so I quickly made notes on it. I studied and analysed the material.

Chapter Fourteen:

Mystical Knowledge of the Beloved

Correcting Mystical Texts

Some of the texts of seminary books are very difficult and heavy. Misbah al-Ins is the most difficult book in mysticism, perhaps even in the entire scholarly world. If one becomes overly immersed in studying this book, as the saying goes, “a hump on top of a hump” arises. Furthermore, many of the book’s expressions, in addition to their difficulty, are erroneous.

What needs to be pursued in Shiite mysticism is the mysticism of infallibility, which is the same mysticism that we have followed in the explanation and correction of the Maqamat, Tamhid, Fusus, and Misbah under the name of “Mystical Knowledge of the Beloved”. We have invested all our effort and energy into this. The discussions related to the explanation and correction of the Fusus have amounted to a thousand one hundred and sixty sessions. A thousand of these sessions contain critiques of Ibn Arabi himself. The remainder pertains to the text of the book. If God wills, and the new Fusus that we have written is explained, its text corrected and edited, its material classified and transformed into an academic text, and its ideas rooted, systematic, and founded on principles, we will restore the present-day mysticism to its rightful place in the world. This will make it so that those seeking the truth will find these texts sufficient for both their theoretical and practical attainments. Other mystical books will also be explained and corrected in the same manner, such as the Maqamat al-Sairin.

My teaching style in Qom from the beginning has been the same. Of course, some of the discussions were not recorded and have been lost, but their reward is with God. I do not feel regret for the lost material, as teaching these subjects requires divine guidance. The good and wisdom was that only this much of the material was recorded and preserved. Yet, even this remaining material has, as it is often said, been left neglected on the ground, not utilised, and even been left to stagnation. The lost material remains in the air. Back then, one could speak with more freedom and passionately. When a person taught at that time, it was as if all the angels were brides dancing in celebration. The seminaries today have lost those lessons, and in fact, they have lost everything, including spirituality and inwardness, due to the dominance of superficial perspectives. What remains is just this: our mystical discussions have revived the mysticism of Amir al-Mu’minin (AS), that is, the mysticism of infallibility and guardianship that empowered Karbala. These discussions will bring together the truth-seekers and will create an intellectual movement. A truth that is today spoken in secret and underground will one day be declared openly to the world. With this mysticism, there is no longer a need to sit at the table of mysticism with others, especially those from the Sunni tradition, and grapple with their books. Previously, in the field of mysticism, there were shortcomings, and we had to follow them, but if the mysticism we have established becomes a scientific and rational body of knowledge, we will no longer need to refer to the mystical books of the Sunnis, and we will become independent.

Of course, how and by whom this will be implemented is beyond our capacity and ability. The mystical teachings that are currently popular trace back ultimately to Sheikh Qunawi and his teacher Ibn Arabi. Qunawi was a capable and powerful student who recognised the irrelevant discussions of his teacher and articulated a better form of mysticism. In his mysticism, Qunawi did not present many of Ibn Arabi’s theories. In fact, Qunawi’s mysticism is a rational and conventional one, though still with some flaws. The current level of mysticism is moderate and beloved. It is the mysticism presented by Sheikh Qunawi and Ibn Arabi. The mysticism we claim is the mysticism of infallibility. We continue to research and pursue this mysticism and aim to identify all its scientific dimensions and rectify its flaws, if God permits. The mysticism of infallibility is a form of mysticism that has been conveyed through the blessed lips of the Infallibles (AS), and it is rational and logical. It accompanies intellect and reason and encompasses the unseen realm as well. If this mysticism is institutionalised in the Shiite school of thought, it will have two results: first, it will render the conventional mystical books unnecessary, and second, it will attract the attention of truth-seekers and mysticism scholars, those pursuing inwardness and spiritual depth.

Whoever works on this will be blessed by God and receive divine assistance. The realisation of this plan is crucial and necessary. Otherwise, many difficulties will arise in the field of mystical knowledge.

The book Misbah also contains scientific truths that we have gradually revealed over time. However, these truths also have flaws that require further research and correction. Our goal is to explain and clarify the angles of this knowledge of the beloved and guardianship. When the book Misbah is mentioned, in many minds, a figure of an epic hero comes to mind, one full of strength and grandeur. It is true that the discussions in this book are very difficult, but many of its propositions are incorrect. The discussions in this book, as explained by us and with the commentary we have provided, are now much easier to understand. The difficulty of the book’s content cannot be denied. Old seminarians did not even dare to take the Misbah in their hands. In the past, people were confined to their homes, tested, and only then would they begin to read Misbah. It was unthinkable for someone to claim to understand the book. In those times, in the seminaries, it seemed as if reading the Misbah required a covert and secretive approach. The doors were closed, and anyone wishing to enter had to get permission. But we have introduced a new approach. We said, forget these old notions and behaviours. Everyone is free to benefit from the class discussions. There is no need for permission, and there are no special rules. If the book’s discussions are not understood, it is because of the incorrectness of the expressions, not because of the intelligence or comprehension of the seeker. We have explained, elaborated, analysed, and critiqued every proposition in this heavy book. It is expected that the commentary on this book will span more than fifteen volumes, and with the addition of other mystical books, the total will reach one hundred volumes.

The Loss of Some Lessons

Some of our lessons were not recorded or preserved due to financial difficulties. Unfortunately, for a period, we lacked the necessary audio recording equipment. Later, one of the students brought a recorder for recording the lessons, but the quality was poor. This individual, who could not afford to buy a cassette, would record the lessons, transcribe them, and then record the subsequent lessons over the same cassette. As a result, the original content was often lost. This person has since passed away. May God have mercy on him, as some of our lessons, such as the explanation of al-Manzuma, remain as his legacy. I have been teaching for nearly fifty years, which has been an ocean of new knowledge and learning. In addition to teaching the textbooks, I used to critically examine and review them, rather than simply reading the text. My critiques of books such as Sharh al-Lam’a were so extensive that we could only read half a line of this book in one session. In other words, if a student studied Sharh al-Lam’a with me for some time, the effects of ijtihad would undoubtedly manifest in him. I remember a student who had come from abroad to join the seminary. He was exceptionally intelligent and studied Lam’a with me. As I mentioned, we would read only one or two lines of the book per session. He had a great deal of wealth and received money from all the maraji’ to help the poor. He was from India and was a genius. After the Revolution, he became an important and prominent figure. He informed me that they were planning to appoint him as the ambassador of Iran. He had an allegiance to one of the scholars other than Imam Khomeini. I told him that if he could not be loyal to Imam Khomeini, it would be unlawful for him to take up the position of ambassador, as he was following his allegiance to another person. In this case, such an appointment would not be suitable for him, and he would not be capable of following Imam Khomeini’s instructions. Consequently, his position would be unlawful, and he would become a foreign agent. Eventually, he rejected the ambassadorship and left Iran. Later, he died in a plane crash. Every year, he would collect a large sum of money, mostly from the maraji’ and embassies, to help the poor in India. The maraji’ trusted him because he was fluent in several foreign languages, and his studies, particularly those in Lam’a, had made him a strong theorist, admired by those who knew him. He would say that the money he collected was in fact the share of the poor, and he would explain to some of the senior scholars a controversial issue from Ibn Quba regarding the impossibility of relying on mere conjecture in religious matters. They were astonished by his knowledge and insight, but he never mentioned my lessons in his discussions. He would invite Indian and Iranian merchants to his chamber, and he was a kind and noble person. He would say, “Haj Agha! I have guests and do not wish for them to see you. I will bring the food to your chamber.” Whenever he had disagreements with other students, he would prepare a large carton of bananas and distribute them among the students. In short, he was a very gentle and kind-hearted individual, and his way of resolving conflicts was unique—whenever there was a disagreement, he would offer twenty toman to anyone who opened the car door for him. At the time, the stipend for students studying in advanced classes was only five toman, yet he would give twenty toman in charity. He was truly a noble person and an excellent student.

My teaching method was such that the students did not need to analyse or reorganize the phrases themselves. Unfortunately, at that time, we did not have the foresight to record the lessons. Later, the students attempted to gather funds to purchase cassette tapes to record and preserve the lessons. The tapes that are available now are the result of the students’ savings, with each of them putting aside one hundred toman of their stipend every month for this purpose. These tapes were preserved with great effort by the students, and they too are participants in this effort, as the preparation and distribution of these materials were also carried out by them, sometimes facing threats and pressures. These lessons, and the discussions around them, have been fraught with difficulty, as the authorities no longer even permit the organisation of classes, and only time will tell how this situation unfolds. God forbid that He would will something that nothing could stop; and if He does not will something, no effort by all of mankind could change that.

In any case, I have been teaching in the Qom seminary for more than forty years, and this work has been as easy as drinking water for me. Out of all the lessons, only about half of them were recorded, and the rest have been lost. Some of the cassettes are now old and have deteriorated. For years, some enthusiasts have asked me to repeat these lessons, but I am no longer capable of repeating them, as it would feel artificial and forced, and I cannot manage such work. In contrast, a natural and spontaneous effort feels much more attainable, even if it were to involve moving mountains. For example, I have been driving for fifty years, yet I cannot reverse well. Despite being a professional driver, I prefer to turn around and continue my route, as reversing is difficult for me. Similarly, I have never been one to look back or to repeat work, as my personality and character do not align with such actions. Sometimes, certain cassettes become faulty, which deeply disturbs me. I would rather suspend the lessons for five days than repeat one line of the lesson again. If a part of the discussion is lost, I have no desire to repeat or explain it again; it feels as though I am regressing. If the carpets in this house were to burn, I would not be upset, but the loss of the cassettes deeply troubles me. In any case, I am human, and I have my weaknesses. This sensitivity of mine regarding these matters is one of my flaws.

In Iran, such flaws often lead others to catch people off guard and cause harm. However, the ill-wishers and adversaries have lost the right approach. Some believe that the gathering of thirty or forty truckloads of books reflects my sensitivity, but this is not the case. I have witnessed thirty years before and thirty years after the Revolution, and I have abundant experience in these matters. I do not have a sensitivity to these issues because the foundation of these books and works is well-established, and I have been a neutral observer of these processes. Indeed, I have other works that will come to fruition when the time is right. One must raise their patience threshold and await: “And wait, indeed we are waiting” (Quran, 32:30).

The Khanqah of Kerman

May God have mercy on Mr. Mohammad Kermani! He was a brilliant young man with exceptional intelligence. When he joined our sessions, he was a dervish. His uncle and father-in-law were also spiritual guides. His entire family belonged to the dervish tradition. He grew tired of the repetitive dervish-like speeches. At that time, there were about thirty to forty students from Kerman attending our classes. Some of these students served him and would visit various seminary areas and introduce him to different clerics. Eventually, he said, “I want to know who is teaching in the shrine.” I was not known by name or reputation, so the students did not bring him to my class. When he met me and attended the lesson, he stayed, finding my discussions fascinating and surprising. We recorded our discussions, and he organized the tapes from these lessons. He was the one who initiated transcribing the tapes. At that time, I was indifferent about the tapes, but he multiplied and distributed them. After he passed away, one of his relatives told me that Mohammad often spoke about me, even in conversations with strangers. Whenever he spoke, one of his sentences would refer to me. His family had memorised my thoughts and opinions. This was because he constantly quoted my words, almost as if they had attended my lessons. He was a dynamic person, always on the move, and did not store knowledge within him but shared it. People with such characteristics are rare. Unfortunately, he was killed. Before his death, he had requested that I perform the funeral prayer for him. I travelled to Kerman to fulfil his wish. His family had organised a mourning ceremony at the khanqah, but his wife told me that Mohammad had clarified before his death that he was not a dervish. Nonetheless, the ceremony was held there. I said it was fine; holding a mourning ceremony in a khanqah is not problematic. A khanqah is, after all, similar to a husseiniyya, a place for gatherings. We do not have issues with healthy dervishes.

They had specific meanings, with the same particular stories and sayings such as “so-and-so’s shoes automatically pair up,” or “this one has inner vision,” and so on. Eventually, they became entangled in two deviating issues: hypocrisy and deceit, and at times even espionage. The common people followed both the outwardly pious and those of inner knowledge, and there was no need for espionage games. They refrained from following deviant movements like Freemasonry. However, some individuals fell into hypocrisy and deceit, driven by the desires of the people and their goal of gaining their approval. They were, of course, specialists in this. I spent considerable time investigating and understanding these issues with a particular perspective. God has bestowed many blessings upon humankind, and 124,000 prophets have been sent to impart wisdom and knowledge to mankind. People were endowed with the gift of education, and there was no need for them to follow deviant movements such as Freemasonry. Politicians, too, used the people for their own purposes and were aligned with them. The dervishes were not those who preached from pulpits, minbars, or mosques. Even if some had a significant following, their impact was not substantial. Other circumstances arose, and some dervishes and scholars of outward piety began to lean in different directions. Government officials and the wealthy provoked them, mingling with them. For example, in the case of a dervish who had around two thousand followers, the inclination towards Masonic beliefs became apparent. Those who refrained from practices such as espionage were not acting out of piety, but instead, they were supported materially by someone and had worldly possessions. Others who resorted to espionage were not necessarily evil by nature, but they lacked worldly possessions. In my opinion, fairness is the highest form of religion and piety, and it is better to be just when judging. The actions of dervishes are not an indicator of their goodness or badness; rather, it is their foundation that defines their worth. This foundation and their point of reliance have determined the dervishes’ approach, and over time, their situation worsened, resulting in no positive outcomes. Of course, the story of the justified outcome of this situation also holds. Sometimes, a sincere dervish, one less inclined to hypocrisy and deceit, could be seen among these groups. What I am sharing here is what I have witnessed with my own eyes; I am not merely passing on hearsay. In any case, none of these two groups—whether of outward piety or inner knowledge—were truly healthy or spiritually attained, with only a few exceptions, and they faced structural problems in both belief and practice. For this reason, I constantly speak of “nearness to the Beloved.” A true mystic is one whose inner light has shone since childhood and has embarked on the path of spiritual journey. Other groups, in their childhood, neither knew of the dervishes nor the clergy, and the time they spent practicing these paths was no more than a few years. I emphasize that I am sharing my experiences and learnings in this regard. These groups, as the saying goes, had not yet become grapes, but had turned into raisins while lacking sufficient education and experience. They had a pure and clear soul, but they had not yet developed any resilience. For this reason, they were willing to accept any word or opinion, and there was no distinction for them between outward or inward teachers. Later, some of these individuals might have entered school or studied under a teacher and used this knowledge for their own purposes. When I was young, though I was knowledgeable, my Persian was weak. At that time, I was studying music and taking notes. My niece read my notes and asked about the word “ouj” (climax) which I had written with the letter ‘Ayn. I explained to her that at that time, I was full of meaning but lacked knowledge of the word and its proper spelling. The word was, in fact, “ouj” but I had written it incorrectly. This person, who had a master’s degree, thought she had come across an unfamiliar word in music. Meanwhile, some people had trouble understanding meaning and knowledge since their fathers were traders and not engaged in such matters. When we lived in Tehran, I used to flit from one place to another like a sparrow. After migrating to Qom, I still visited different places. I realized that the city of Qom was a sort of film studio, filled with intellectual, mystical, and Sufi games. A few days ago, I met with a seminarian who had spent about ten years studying esoteric sciences, and his plight moved me. He claimed to have studied with top-tier teachers, yet their trickery was apparent. The state of third- and fourth-tier teachers was even more revealing. The seminarian was distraught, saying, “I spent ten years studying with various masters, and it yielded no results.” I asked him, “Did you know anything about the knowledge of these teachers?” He replied that everyone believed in these teachers, which made their deception even clearer, and they were the ones who had caused his misery. He said he had a client he was trying to summon. I asked him, “Did you ask your client whether any money spent in this path would be returned?” He answered that his client was not someone to be summoned in person. I told him that this was baseless talk. Besides wasting his own wealth, he had borrowed money from his relatives. He took the money as a partnership and kept a percentage for himself, using the rest to pay for his teachers. I advised the seminarian to stop torturing himself with these practices and to be sure that concepts like triangles and multiplication signs are pure lies and serve no purpose. We seminarians sustain ourselves through the stipend of the seminary. Therefore, we must first be connected to Imam Sadiq (AS), even before Amir al-Mu’minin (AS), because our religion and law are our profession, and we earn our bread and salt through this path. Initially, we must prioritize the law, and if we wish to pursue other work or goals, it does not mean we should abandon the law. Moreover, we should refrain from pursuing useless and baseless sciences, as this will only waste our time and leave us as miserable as that seminarian. What I have discussed earlier represents the fate of Islamic sects.

In any case, the number of people with a pure inner nature, akin to children, is small. Great people are also different in their inner talents. One might be as strong as iron, and with a slight nudge, the spark of guidance might ignite within him; another, even with gunpowder and a match, might remain unaffected. Where can we find someone with an iron-like inner resolve? Those who usually come to us when their childhood is over—though they are not merchants or traders—have the mentality of a cleric. Merchants and clerics have the same effect on each other, just as eating apricots and honey together is said to be dangerous. To understand and select people, two conditions are required: one, they must be children in the sense that they have not forgotten their inner child; two, they must possess a specific enzyme. If these two conditions are not met, the work will lead to complications. Clerics, if they are truly clerics (in my specific sense), will be preoccupied with external matters and, due to their numerous engagements, will not have the chance to perform even two units of prayer with peace of mind—let alone become adept in spiritual practices or inner knowledge. In today’s world, there is a multiplicity of things—multiplicity in clerics, pulpits, and revolutionaries. However, good seminarians are smart, gathering these various roles. They study, preach, and are revolutionary too. Some gain knowledge in mysticism and the unseen sciences and become capable, but unfortunately, they turn these abilities into a means of making money. I knew a woman who would do divination and offer “consultations.” People would transfer money to her account. Her husband worked as her secretary, and they made a good income. One day she came to visit me, and I noticed she had little to offer. She asked me to teach her. I told her I would charge 20 million Tomans to correct her mistakes. I added that such earnings are wretched and that these teachings are not for making money. I also told her not to think she had great knowledge; although she had potential, her work was incomplete and flawed. People are not foolish, and unless something meaningful is offered, they do not pursue it. If a mystic turns to making money, he becomes waste and trash, and mysticism does not take on the form of commerce. Unfortunately, we are witnessing such issues today. Nowadays, people even make money using their connection with God. When making money through God becomes common, making money through other means also becomes widespread. Today, we see many such instances. In this era, there is a need for a miracle, for someone to take action to reform these matters and issues. Clerical practices and pulpits in the seminary should be reformed and their flaws corrected. Superfluous branches and embellishments should be cleared away, and the seminaries should return to their former, sacred state. Though this may seem like a miracle or beyond a miracle, it is not impossible, and it is feasible. If someone makes money through mysticism, it is a double problem, and their issues increase.

False Claims by Some Mysticism Pretenders

Our society is plagued by a serious issue known as deviant mysticism. There are many people who present superstitions and worthless ideas as mysticism to naïve individuals. Once, a pretender of mysticism was brought to me so I could test him. He was about thirty years old. Naïve seminarians, weak in thought, accompanied him. He claimed to have seen and traversed 18,000 worlds, among other similar absurdities. During our meeting, I had tea with him and whispered in his ear, asking him to come to my house the following day alone. The poor man agreed. I told him, “The claim of seeing 18,000 worlds is your gift! But tell me your real problem, and I will certainly help you.” He explained that his wife had left their home, and he had been beaten in an unknown place. He shared the hardships and misfortunes he had encountered. I comforted him and gave him emotional support, promising him help. However, I told him to leave his baseless claims behind and stop presenting such superstitions as mysticism to the people. I explained that naïve people would be harmed mentally by such ideas. He himself was distressed by his actions and would end up suffering the consequences. I told him that such actions and words are not commendable, so don’t torment yourself with them! The pretender later made a tape recording and gave it to me as a gift. At that time, small tape recorders were used to record conversations, but the quality was poor, and the sound would crackle. However, this was done free of charge. I agreed to let him use his tape recorder, which had better quality. I asked the seminarians to help him resolve his issues, but not to follow his example. Some, unfortunately, refused to heed my advice and believed he was indeed knowledgeable and knew 18,000 worlds, thinking that I was opposing him for other reasons. One of his followers took him to a remote region for preaching. He had asked the people of that area to name their cows and sheep after him so that their milk would increase, and the herd would become blessed. He claimed that being the owner of a herd was good, and that all the prophets had been herders. Some people accepted his words and named their animals after him, but one person disagreed. The pretender threatened to turn him into stone. That person knew me and had a close friendship with us. He said, “When I met this pretender, I immediately understood his nature.” I was amazed by his insight and understanding of people. He said, “People are so naïve, and this pretender is nothing but a scoundrel.” In the end, he managed to take away all their wealth, leaving them with nothing. I told him, “He took the 18,000 worlds with him and, as they say, vanished.” Mysticism, jurisprudence, and any science, if they lack proper foundations and principles, allow anyone to claim anything, and often in a deceptive way. I even knew one such mysticism pretender who was a liar and a charlatan. He constantly threatened others, claiming he could turn them into stone. He was so delusional that once, he even threatened me. I told him, “I’ll imprison you in a toilet, and if you manage to escape, then turn me into stone!” He seemed to think of me as a simpleton. He might have hit me with a stone, but he could not turn me into stone. Mysticism and miracles have many rules. Numerous baseless ideas are propagated in this field, and many unqualified individuals talk about it. Some expressions in mystical books are incorrect and wear out the human intellect. Some of these phrases are pure nonsense and lies.

Delusions of Deception

There are individuals who claim to possess knowledge of the unseen, who assert that they have divine gifts and are recipients of divine revelations. One such individual, with almost seven hundred disciples, managed to convince many, including some residing in European countries. This individual was a fraudulent claimant, a woman who resembled a wolf in her deceitful nature. Through trickery and theatrics, she managed to lead countless people astray. I asked her why she engaged in such actions, deceiving innocent people. She faltered and, when I presented evidence to show her how pitiable her situation was, she could only cry. The real issue, however, was her followers—those who, without understanding, had placed complete faith in her. No matter how much one tried to reason with them, they would justify their beliefs and persist in their unwavering faith. A woman with little knowledge had managed to deceive hundreds of educated individuals. She herself knew well that she had no connection to the unseen, yet her unaware followers could not be convinced otherwise. She was simply a fraudulent claimant and deceiver.

The Deceptive Illusions

Often, the practices and teachings of such individuals become mixed with illusions and false beliefs. If someone asserts that a particular recitation has no effect, or that the mystical practices they follow are flawed, then either the mystical teacher is not truly a spiritual guide, or the disciple is not genuinely on the path. In mystical practice, the repetition of certain prayers (dhikr) and their effects can be a guiding force for a true seeker. Sometimes, secret gatherings are formed to teach mysticism. A teacher gathers a small group and, behind closed doors, mystical knowledge is imparted. From the beginning, I opposed such clandestine gatherings, as I believed them to be contrary to true mysticism. Many of these mystics know little about real spirituality or prayer; instead, they keep their teachings in the dark to avoid exposure and to prevent their fraudulent activities from being revealed. It is better to speak clearly and openly about what one knows. In essence, any work conducted in darkness will yield no meaningful results, as it suggests incompetence and lack of knowledge. I present my teachings in the light of day, as we should not be afraid of making our knowledge public unless we are engaging in something unlawful, such as drug trafficking or espionage.

During my youth, when I first arrived in Qom, I tried to learn about the scientific, cultural, and mystical activities in the city. I visited various places and explored every nook and cranny. One day, I entered a gathering and noticed that the teacher had little understanding of the “Fusus al-Hikam” (The Bezels of Wisdom). I pointed out some of his errors. At the time, I was a teenager, dressed in civilian clothes. He asked me not to attend his class but to join them after the class was over. They were having a gathering, and tea and hookah were served. The teacher said that my objections disrupted the class. I spent hours in the library studying the materials to prepare for the lessons, sometimes succeeding, sometimes resorting to books by Sheikh al-Ahmad or consulting other scholars. I realized that, in addition to this group, there was another individual who was spreading similar mystical teachings, and the people in the group would ask him questions. I told them that I wasn’t interested in hookah, but I enjoyed the tea, which was of excellent quality and tasted good. After meeting with their teacher, I realised they were teaching the same flawed mystical teachings and that true spirituality was not present in their gatherings. They would lock the door and teach mysticism in secret because they did not have the courage to express their ideas openly.

Mysticism is a difficult subject, and many of its practitioners, although often unqualified and ignorant, are full of pretensions. When I started teaching philosophy and mysticism at the religious seminary, I declared that it was best for teachers of mysticism to hold open classes, avoiding secrecy. There is nothing that needs to be concealed, unless one is engaged in illicit activities. It is better for everyone to state what they know openly and to address any criticisms in public. Today, I still oppose hidden mystical gatherings and advise against participating in them. Do not ask mystical teachers for private prayers or seek mysticism in secret. Everything that is conveyed in these dark corners, I openly discuss in the light of day.

Around fifty years ago, I drew a line around all forms of self-centredness and egotism. If someone is destined to become famous for their virtues but, in doing so, harms their soul, that fame is not beneficial. If prayer, worship, and mysticism are based on self-interest, what good can they bring? One must be cautious not to fall into the trap of desires and ego. Even prayer can become a tool for the ego. Compare this type of mysticism with the kind taught in secret, which is vastly different. Unfortunately, seekers of mysticism often join these secret gatherings and end up like self-righteous, arrogant figures who narrow their vision. In reality, the goal should be to open the eyes and see with inner insight. It is better for one to first evaluate oneself, for this test is a valuable one. The test has an entirely practical dimension, without offering theoretical answers. The period of testing could last six months or a year. I personally undergo such tests many times, to the point where I sometimes feel exhausted.

Recently, I encountered an individual who claimed to be God. Can God walk on Earth? This person spoke of how he had once been Ali ibn Abi Talib, then the eighth Imam, and later King Cyrus, before finally claiming to be the Imam Mahdi. He even claimed ownership of the Jamkaran Mosque. He was an engineer, married, with children, and appeared to be a mature and well-rounded person, around forty years old. He had requested to meet me and explained his situation. At first, I did not oppose him but instead acknowledged his self-perceived spiritual accomplishments. He was reluctant to speak freely but eventually revealed all his thoughts. This man, who claimed to be the Imam Mahdi, even brought me a gift. He then complained that people had doubts about his claims, asking why, if he were the Imam Mahdi, he did not speak Arabic or perform extraordinary acts. I reassured him, explaining that there is no need for someone to be entirely perfect in their manifestations or appearances. This calmed him somewhat, and he started to question whether he might be ill. I confirmed that he was not sick but that his teacher had been ignorant and lacked proper knowledge.

I neither grew angry nor harsh with him. He feared that by revealing his claims, I would be upset or scold him. However, I simply acknowledged his delusion. I said, “I am also God, the true God, not the false God that Pharaoh claimed to be.” Upon hearing this, he started laughing. He asked, “Has my statement been wrong, then?” I replied, “God forbid that I would mock you. You are not the subject of mockery.” After some reflection, he seemed to realise that he might have a mental issue. He was an engineer who had become deranged due to crude mystical teachings, falling into delusions of grandeur. His teacher had led him astray, and he had attached these titles to himself.

In mystical practice and recitation, if the teacher is unskilled and unqualified, they can lead their disciples into confusion and ruin, as happened with this engineer. In truth, if the seeker is not ready or spiritually prepared, they may fall into pretension. One such individual, who had claimed to reach the divine essence, realised over time that his claims were empty and that he could not even grasp the truth of his own being. This individual had also sought guidance from a so-called spiritual teacher, who, in turn, had led him further astray.

Sometimes, mystical teachers instruct their disciples to recite a certain prayer thousands of times. This can result in the loss of reason and the development of arrogance. Many of those with spiritual inclinations quickly fall into excessive pride, and their claims become so inflated that they refuse to listen to anyone else’s advice. These individuals interpret everything others say to fit their own self-image, and it is important to let them follow their course until they encounter the reality of their delusion and come to their senses.

One such individual, who claimed to own the Jamkaran Mosque, was detained there, but a kind-hearted person noticed his plight and helped him escape. He later recounted his encounter with the police, who had attempted to arrest him, but were persuaded to release him by a bystander who deemed him a madman. Despite his delusions, he insisted on being the Imam Mahdi. I did not ridicule him but instead allowed him to express himself fully, as I believed that no one should mock another for their spiritual confusion. The source of such phenomena is the unqualified teachers in the field of mystical knowledge. Mysticism and spiritual wisdom are true knowledge, and if we want to rise in this realm, we must first ensure that our grounding is sound and complete. Without proper grounding, the seeker is bound to fail, losing both reason and direction.

In spiritual practice and mysticism, one must first have a complete and sound material foundation. If the foundation is flawed, one should not embark on the mystical journey. True happiness in the hereafter is a result of a healthy and grounded life in this world. As it is said in the Quran: “And whoever is blind in this [world] will be blind in the Hereafter and more astray in way” (Quran 17:72). If a person is a believer in this life, they will remain a believer in the afterlife.

If one pours knowledge and wisdom into a vessel that cannot contain it, the result will not be positive. Many false claimants in mysticism suffer from such misguided approaches, and unfortunately, the miracle we are faced with is that no one listens to our warnings. One of the scholars once came to me and shared a dream in which he had seen himself drinking an entire pot of pickles. I merely observed him without intervening. I told him that he had become ensnared by a delusion, and I could not do anything to help him. Such individuals are abundant—those who quickly make false claims and become so entrenched in their delusions that they refuse to accept any advice. Their arrogance blinds them to the truth, and they become fixated on their own misguided interpretations.

Religion and spirituality have fallen into the hands of those who are ignorant and unqualified. These individuals have caused much harm, distorting the true understanding of religion and spirituality. The layers of society reflect this unfortunate truth. True spiritual practices—prayer and reflection—should illuminate the soul and bring clarity to the heart, rather than being reduced to mere mechanical recitations. Such practices should be repeated continually, without regard for time or place, as they bring light to the heart.

Abuse of Spiritual Powers

Some individuals who possess spiritual powers may, at times, be corrupt and agents of the devil, and their actions and interventions are based on deception and trickery. I was a teenager when I migrated from Tehran to Qom. I explored the city of Qom and its people, especially those who were renowned for their mysticism or spiritual interventions. I came across some of them who were agents of the devil. I approached them and realised they were involved in many supernatural activities. One day, I entered a Hussainiya, and at the same time, an elderly man who was a scholar and mystic, still alive today and known for his numerous works, exited through the door of that Hussainiya. I asked the locals about this well-known scholar (Mr. Hassanzadeh). They said he was a wealthy person, and they received money from him, which they would repay in return. I felt pity for this elderly man because he was naive and these fraudsters were deceiving him with occult sciences, geomancy, and such practices. One day, I asked him not to visit that house anymore and explained the situation to him. He disagreed with me, speaking in his northern dialect, and said these individuals were masters of spiritual sciences. I realised he was completely confused and did not understand the situation at all. Therefore, I apologised and told him that I was mistaken. One day, they had given him a triangle, and he was publishing and circulating its contents in his books. He was a buyer—someone who would purchase any material offered to him. He would buy occult materials at a price hundreds of times higher than their original value. I advised them, saying that such practices would bring misery and difficulties into their lives. Unfortunately, they were unaware of this fact. Some of them were diviners, capable of performing extraordinary feats, yet their skill level was low, and they were weak in their work. This incident occurred before the revolution. Later, my warnings proved to be true. One of them had his house collapse, and another’s wife was involved in a fire. As the saying goes, the master is on the path, and even if one can deceive someone, God is with them and will compensate in due course, seeking retribution from the deceiver.

Spiritual matters and the acquisition of such powers carry inherent qualities, one of which is the avoidance of their use in worldly and material affairs. Otherwise, these powers take on a satanic nature. A person must define their position regarding these matters, saying for example, “I am a tradesman, and in exchange for this amount of money, I will perform this work on a guaranteed basis.” There was a time when I faced financial difficulties. To compensate for this, I would perform divination and provide foresight for others. Of course, I received money from wealthy individuals, and I would pay the religious dues of that money. I might have spent one-tenth of it. I only did this when I was in serious financial need, a time when I was below the poverty line. However, I believe that if a mosque is dedicated to God, it should not become the shop of a sheikh—its ruins should be destroyed as it is not a place of worship. In such cases, a person should present themselves as a businessman, without engaging in deceit or lying. However, it is a deviation and misguidance for one to enter into divination or business using religious authority. There are those who, other than Satan’s agents, perform such interventions. They know a bit about geomancy and jafar sciences but lack adequate knowledge in this area. I have gained much experience in this field. I have been researching these subjects for fifty years. I have met many individuals in this domain, and scientifically, they are weak and lack sufficient knowledge. These sciences have a divine aspect, but God has not granted these individuals this knowledge, meaning His grace is not upon them. If they engage in interventions outside their permissible scope, their actions are considered unlawful and sinful. The spiritually elite are more prone to these sins because they have the ability to perform significant deeds. The spiritually enlightened avoid such practices, but those who are followers of Satan or his agents engage in such activities, which are burdensome and result in them reaping the consequences of their actions. They encounter severe misfortunes in their lives and, despite their power, become entangled in their own struggles. There are numerous examples of such people. If one investigates and engages with people in this field, they will gain experience and realise that anyone who tries to misuse the name of God will face retribution. I believe that stealing, gambling, and selling alcohol are lesser evils compared to such practices. A thief simply identifies as a thief, and they are neither caught in the snares of the devil nor associate with God. A thief owes a debt to God and mankind, but if religious matters are invoked and someone uses the name of God for deceitful purposes, they will face the consequences of their actions. In my youth, I had the power, motivation, and dreams to perform various mystical tasks; however, the city of Qom was not a suitable place for such activities. Therefore, I confined myself to more external and visible practices, so that a person might remain on Earth and not need to hide beneath it. These issues are the beginnings of mysticism and are considered as the work of bandits of the path. We have thoroughly studied these matters and prepared them for presentation, depending on the will of God.

Sufi Lodge

In my youth, I visited one of the Sufi lodges in Tehran. I had a connection with this lodge for over ten years. The guide of this lodge, Mr. Mufayyi, was an extraordinary mystic.

In my youth, I had the privilege of encountering a pious and accomplished elder, a complete Sufi who was also a strong teacher in mysticism. He had a good character and was a noble person. At that time, I was a seminarian and would occasionally attend his presence. He would ask others to direct their religious questions to me, as he did not get involved in religious matters himself. He would refer his disciples to me for questions on jurisprudence and advise them to ask me about their religious concerns. He would call me “Agha Reza” and state that he did not intervene in religious rulings because he was not a jurist and could not answer such questions on the Day of Judgement. Therefore, he encouraged people to ask me their religious questions. He had no conflict with scholars, even though Sufis generally have issues with scholars and sometimes oppose them. As a cleric, I had a positive influence on him. I had a significant effect on his perception of seminarians and clergy, and I worked hard on this aspect with him. May God have mercy on him and bless his soul! He was one of the great mystics of Tehran and Iran. In summary, he was a kind, beloved, and pure-hearted person, as his name, Mr. Mufayyi, suggests. He was so affectionate that I became emotionally attached to him. This elderly man was so fond of me that he would not begin lunch until he saw me and I sat beside him. He would cook a stew and share it with his family, and I would join him, his two sons, his daughter, and his wife at the table. If I did not go one day, he would call me, expressing his concern and saying, “Agha Reza, where are you? I am worried and waiting for you.”

I remember one time when a wealthy and influential man from Qom came to visit the Sufi elder. He asked Mr. Mufayyi how he should spend the gold coins his daughter had recently received as a gift after her engagement. He said he did not need the money. Mr. Mufayyi advised him to travel to the city of Qom, stand by the door of the Fayziyyah School, and give one coin to each seminarian who exited the school. This decision reflected his pure and noble character. He recognised seminarians as those most in need of assistance. The late Mr. Mufayyi’s grave is located at the Imamzadeh Ibn Babawayh shrine. As I mentioned earlier, although he did not specialise in religious jurisprudence, this deficiency did not prevent him from making wise decisions. His shortcoming was in not being a religious scholar; he was only a Sufi, and this reflected in his state after death. In truth, a man who is not a religious scholar is not truly a man. However, this does not mean he is not alive in his grave; he retains his power, but the Barzakh (intermediate realm) holds a terrifying sovereignty. He had great affection and care for me, once telling me that his children were not worthy and that I should take his place. He was a Sufi master with noble lineage. In response, I said that I was not a Sufi and my path was that of a seminarian, so I needed to focus on my studies. The time I spent with you was due to my personal affection and admiration for you, but I could not remain by your side. This Sufi elder had wished that I would become his son-in-law. At that time, I was no older than eighteen or nineteen. The point is that I had a sense of self-awareness, just as he had, and did not speak recklessly. At that time, the late Saqazadeh would give sermons and was a respected and beloved speaker in Tehran, known for his wise and humble discourse. He had written books such as Sirr al-Mustatar and Occult Sciences. One day, the late Saqazadeh visited the late Mufayyi, and I was present. Mr. Mufayyi praised me in front of Saqazadeh, to which Saqazadeh replied, “Haj Agha, do not praise him, for a seminarian can never become a Sufi.” I fully agreed with this statement, but I also added a caveat. “It is the scholars who cannot become mystics, not seminarians.” This remark about scholars is undoubtedly true—one cannot be a scholar and simultaneously be a mystic unless they are part of groups who wish to claim them as their spiritual father, using their mystical fame to gain leverage, despite lacking any true spiritual insight or divine knowledge.

The second, third, and fourth ones. The doctor initially opposed and did not listen to me, saying that he was responsible. I insisted further. In the end, four insulin injections were administered to my mother. A doctor would not dare take such a risk. If four insulin injections were administered to such patients, the person administering them would be considered a murderer. After the injections, my mother stood up. The doctor said that it was as though an inner voice compelled him to follow my advice, and at that moment, his medical expertise seemed to have failed him. In the end, my mother got up and said she felt hungry. Unfortunately, this kind of interaction between the clergy and the medical field has been lost, and such sciences are no longer taught in the religious seminaries. Seminary students today have less knowledge about physiology, health, and diseases. For us, empirical sciences were among the first areas in which we became familiar with top experts in the country. This was in the style of Aristotle, who referred to these sciences as practical sciences and recommended that they be taught first, and only then should students approach theology. Plato, on the other hand, had a different view, advising that theology should be studied first. I personally agree with Aristotle on this matter in our educational system and believe that religious studies, theology, and life sciences should be taught after empirical and natural sciences. After acquiring these sciences, I turned to philosophy, the healing methods of Avicenna, and the mystical teachings of Mulla Sadra and others.

Dr. Alfi was an extraordinary figure in medicine and had a profound knowledge of Avicenna’s “The Canon.” I would go to the deserts with him, and we would collect medicinal plants together. He had a strong connection with the spiritual realm, and whenever he was uncertain about diagnosing pain or prescribing medicine, he would consult with prayer beads for guidance. For instance, if he was unsure which medicine would be more effective for a patient, he would not prescribe both but would rely on the result of his prayer, which he believed would guide him. Because of his spiritual abilities, he was confident that his prayer would align with God’s will, and he preferred God’s guidance over his own medical expertise. Nowadays, some doctors, if they don’t know which drug will work better on a patient, will prescribe both without considering the side effects of the chemical drugs.

Dr. Alfi always recommended avoiding the use of chemical drugs as much as possible because, at the very least, they would ruin one’s inner purity. He was equipped with a spiritual faculty and understood this energy and communication channel very well. He believed that the superiority of us, compared to the West’s technical knowledge, lay in our spiritual abilities and correct, lawful connection with the spiritual world and divine guidance. He believed that Westerners knew that if they introduced the forbidden into Islamic society, they could strip the Shia of their strength and superiority. This impurity—represented by the chemical drugs and alcohol—was an impurity that made “Allahu Akbar” lose its power and rendered it ineffective. He used to say that the foreigners, especially the English and Russians, who were very cunning, would come with advanced equipment to conquer Islamic lands but would find themselves defeated by barefooted Muslims who had no equipment. They realized that their defeat was not due to a lack of resources or weapons but because of the purity of the Muslims, which allowed otherworldly powers to aid them. To destroy this purity and spiritual strength, they introduced imported drugs in the form of tablets and syrups into Muslim pharmacies, thereby contaminating their spiritual purity. The power of Muslims lies in their spirituality, and the prayer of a devout Muslim is a weapon that defeats enemies. The promotion of the forbidden within the Muslim community is a planned policy, a continuous strategy to eliminate kindness, affection, and compassion and spread hatred, enmity, and hostility. Besides alcohol, Westerners also spread drugs among Muslims. These forbidden things can even harm noble titles, such as causing a noble lineage to turn into enemies of their forebears. This is the destructive power of forbidden food, which can even remove nobility, knowledge, and purity. Just as eating two kilos of sour apples affects a fetus, so does consuming forbidden wealth have such damaging effects. Food is a fundamental aspect of personality, and it can ruin one’s character and disposition. Forbidden food is the biggest obstacle to spiritual attainment, particularly today, when negligence in the calculation of almsgiving (khums) and other religious duties has become widespread. Food, alongside theoretical wisdom, proper use of time, and avoidance of wasting life, are the three fundamental elements of success. Unfortunately, there is little concern today for the impact of forbidden food on the use of public funds. I know someone who, during the time of the Shah’s regime, received five tomans to read the Quran on Friday nights for Reza Shah. Today, this person has become a senator or a minister. The beggar who, for five tomans, read the Quran at the tomb of Reza Shah is now the ruler of the whole of Shahr-e-Rey. This is the triumph of the mafia of force and the impact of forbidden wealth.

Forbidden food only leads to obedience to Satan. Anyone who wants to be freed from the domination of the ego and Satan must first arrange their livelihood properly. Of course, many who are empowered by the mafia of force and wealth have reached a point where they have no food for dinner and are struggling to meet their basic needs. Forbidden wealth is like pouring vinegar into a car’s fuel tank and expecting it to run. A person who is tainted by forbidden wealth, even if they come to the mosque and perform the prayers and fast, will not be able to move forward. When neglect becomes widespread, the focus is no longer on the proper means of earning a livelihood, but only on expanding it. Consuming forbidden wealth leads to sickness, causes children to become ill or disabled, and brings calamity and misfortune into life, manifesting itself as earthquakes and droughts, especially when rulers become corrupted by major forbidden acts and oppression. Just as consuming alcohol leads to drunkenness and drugs to intoxication, consuming forbidden wealth brings about violence and aggression. Forbidden wealth leads to rage, fueling arguments, irritability, tensions, and violent conflicts. A person who consumes forbidden wealth becomes mentally unstable and is plagued by delusions and false imaginations, overwhelmed by chaotic thoughts. These delusions are the result of the demons attacking someone with forbidden income. Forbidden wealth takes away one’s willpower, and such a person can no longer sleep or wake up by their own will. Forbidden food and oppression both bring about rage and violence. Whoever is consumed by rage becomes incompatible with others. How can a person who commits oppression and consumes forbidden wealth escape its harmful effects? Just as continuous consumption of saffron creates pressure on the mind and soul, so does forbidden wealth lead to suffering and pressure on the soul. A person must purify their soul through lawful and pure means of sustenance.

For sustenance to bring inner purity, it must not only be lawful but also pure, meaning it must not have been obtained through excessive effort or exploitation. For example, I now prefer machine-made carpets over handmade ones. Handmade carpets are the result of the suffering of poor people, and using these carpets—whose fibers are soaked in the blood of a poor person—does not lead to purity and comes with its own negative consequences.

Dr. Alfi also taught me psychology. He used to practically teach me parts of psychology at a mental asylum in Aminabad, which also served as our laboratory. This asylum had separate sections. One of them was dedicated to protecting and treating the insane. Some patients, who had complex mental disorders, were chained. Today, they are given pills that numb their souls, and they spend most of their time either asleep or drowsy. Essentially, the external chains that were once used to bind their hands and feet have now been replaced by internal psychological chains that bind their spirits. I witnessed patients in that asylum who had insomnia and suffered from disorders like obsessive-compulsive behavior. If some of these patients were given common pills, it would be a form of injustice to them. The country needs to progress and develop and should give specialists the freedom to show that the treatment of such illnesses is neither the job of doctors nor common psychology. In our “Tolerant Psychology” approach, which is our own exclusive method, we regard the root of such mental disorders as spiritual phenomena. For instance, it is true that jinn, initially under the protection of angels, have no animosity toward anyone and do not cause harm. However, if a spiritually weak person—someone without mystical authority—approaches them, disturbs them, and practices rituals of summoning jinn, the jinn might retaliate, causing the person to lose their mental faculties or their capacity for erection. If such a person has children, they may be born with poor intelligence or become mentally disabled, and not only will their home turn into a place of misfortune, but the consequences will also affect their family and tribe. Experts in this field understand such matters. A person who wishes to control jinn must have the capability to offer something in return to them in order to receive their power and thus establish a lawful relationship with them. Otherwise, they will end up helpless, miserable, and sick. Only someone with strength and mystical authority can form such a bond with jinn and control them.

Some physical and mental illnesses have a jinn origin. Jinn can be found in food, and they even lick bodily sweat. If a jinn feeds on a person’s sweat, that person will fall ill and feel unwell. Those who sweat more will require more frequent baths. Demons can also introduce obsessions, delusions, or lead a person into sinful behavior. Those with mental confusion may be afflicted by demons or jinn. Some physical illnesses, especially digestive disorders, are a clear example of this. Just as neglecting hygiene and allowing viruses

to contaminate food and drink can cause sickness, demons and jinn can induce physical maladies. I had the opportunity to deliver a lecture to a group of surgeons. I told them that, based on the teachings of the Holy Quran, modern surgical practices are invalid. Moreover, I asserted that in five hundred years, operating rooms will no longer require sharp instruments. These brutal surgeries today damage the nerves and psyche of people. Medicine should evolve to a point where diseases are treated without the need for sharp instruments. I also mentioned examples of women who, during a cesarean section, are subjected to surgical incisions. Not only does this harm the woman mentally, but it also affects her child. If the surgeons are of a different gender, then it is necessary to say that the greatest crime in surgical practices is their lack of harmony, particularly in our society, where many women, out of religious teachings or due to their modesty, do not even allow a stranger to see a lock of their hair. Such a woman, without allowing her husband to be present in the operating room, will be made to undress for surgery. After the operation, she is overwhelmed by madness and sadism, and her psyche becomes disturbed. Her behaviour becomes erratic, and she descends into madness. The healthcare system has led her to this condition. On the other hand, surgeons, due to the centuries-old faith embedded in their genes, also suffer from psychological consequences of their work. Surgical practices must distance themselves from both hard and soft forms of violence. Unfortunately, promoting violence has become a political strategy. Politics has injected the worst psychological illness—violence—into society. They claim that every so often, someone must be attacked, with or without reason, to instill fear and ensure that no one dares to speak. For example, we are trapped in various schemes to prevent public figures from gaining prominence. Similarly, fake accusations are made, and one person is targeted to instill fear and make others comply. When scholars are treated this way, how can they expect to thrive, conduct research, or have the energy to contribute to society? In a society that lacks intellectual leadership, or where creative minds are threatened and scared, we see the consequences: no one is satisfied with anyone else, and in one word, love dies. A society can only maintain its vitality, hope, and mental well-being when it can love, at least love itself and its earthly life. Just as one can only achieve divine realms if they have fallen in love. Only those who have a hand in the unseen can hold the pulse of society, who cry for the poor, the weak, the oppressed, the sick, the imprisoned, the debt-ridden, and those in distress, who are away from violence, cruelty, and cold-heartedness.

Politics has also interfered with our lives. But it is better to say the political mafia and hypocrisy, a mafia that does not understand philosophy or psychology and, because it lacks justice, interferes in matters of scholars like me. However, this very interference is enough to discredit their claim to justice. In psychology and medicine, I have my own distinctive approach, based on a compassionate and deeply complex anthropology and psychology. These ideas are based on my personal experience and thought. They cannot be found in European academic institutions or in any other scientific centre. In the past, I used to assess individuals in need and provide them with therapeutic assistance. I ran a private hospital and managed it, but for medical practice, one needs a medical licence, which I did not have. For this reason, I fully suspended my medical work. At one point, I also established a home laboratory, but it was dangerous and led to many complications. I consider myself similar to Galileo in this regard. I have faced numerous restrictions and challenges from ignorant people who possess power, wealth, and arrogance.

I have extensive, precise, and complex psychological experience, and I have personally observed and dealt with many issues. Once, a person who was not inherently bad met with me. He confessed that he harboured hatred and animosity towards the holy Imams. When I remind myself of this, I feel distressed. He sought my help with his issue, although he was scared to speak about it. He said, “I have animosity towards Lady Fatima.” He had previously shared his problem with a mystic, who had labelled him accursed and impure and expelled him from his home. I tested him and realised that he was mentally ill and not an inherently bad person. Such spiritual and psychological tests should be carried out in religious seminaries. Unfortunately, they have been prohibited. By examining and providing psychological and spiritual consultations, many spiritual problems can be alleviated, and psychological issues can be treated with specific prayers and divine names. I have occasionally practised medicine when people insisted or when their plight moved me. However, perhaps this was not correct, as it led to consequences, and I faced criticism. Those critics, however, did not understand the nature of my work.

I inquired about the family of this person, and I discovered that his father and grandfather were both coppersmiths, making samovars and lamps using a furnace. They earned their livelihood through fire, and their lineage, therefore, was tainted. As a result, this person harboured resentment towards the divine figures. Sometimes, discord with the holy figures arises from sin, but it may also be caused by illness, and there is a difference between the two. I treated him spiritually through prayer and nutrition, and within a week, he experienced a profound improvement. A year later, he was fully healed. His illness had roots that extended eighty years back, and had we been able to perform a psychological surgery within a year, we would have alleviated his animosity, which was very significant.

If we had been allowed to freely engage in such work, with access to grand hospital facilities, we would have designed and opened multiple therapeutic departments. However, such work is not feasible without resources, and it might even lead to financial liability. Many psychological and spiritual issues do not stem from the badness of individuals. Unfortunately, Muslims and religious scholars have mixed up these two concepts and cannot distinguish between illness and moral failings. When someone does not pray or commits a sin, the root cause should be identified: is it due to their evil nature or a psychological condition? Both can lead to sinful behaviour. Diagnosing and treating these conditions is exceedingly difficult.

Some mystics, after spending ninety years pursuing mysticism, may reprimand such a person for their illness without realising the true nature of the problem. Such a person, in reality, is not a true mystic but rather someone who has memorised and parroted mystical texts. Our ancestors used to say that a spring must be self-flowing, and a well must contain water by itself. If water is poured into a well that is not self-sustaining, it becomes stagnant and contaminated. If a person’s inner self is dry, then external knowledge and mysticism will be of no use. If a person’s soul is dried up, the knowledge they acquire cannot nourish it. In ancient times, medical care was rudimentary and often ineffective. Some children suffered greatly from constipation, leading to hemorrhoids, and their mothers would forcefully treat them, causing immense fear. Children, frightened of illness, refused to eat.

A sick child is not inherently bad; they suffer due to the ignorance of their parents. Even pious children may suffer from such conditions, which are merely signs of illness, not moral failings. If such people are treated harshly, it is as though they are being condemned to death. Sometimes, they are wrongly accused of being the worst of God’s creation, and such accusations may lead them further astray. Illnesses in the mind and soul are not the same as wickedness. The diagnosis and treatment of these conditions are complex and require insight into their underlying causes.

In the realm of medical treatment, it is essential to distinguish between illness and sin. There may be cases where a person’s actions, deemed sinful, are actually compelled by their condition. This requires a nuanced understanding of the situation, a knowledge that goes beyond simplistic judgments. The scholarly and religious community must strive for this deeper understanding, for without it, society risks misjudging people and perpetuating harm.

In conclusion, it is essential to recognise that superficial interpretations of religion and spirituality, often pushed by uninformed individuals, can lead to greater harm. True scholars and practitioners, equipped with deep understanding and compassion, are necessary to address the complex spiritual and psychological challenges that many individuals face.

The Place of Psychology

The educational system, both in schools and in higher education, needs to have psychologists who monitor the mental health and well-being of students. Many behavioral disorders and abnormalities stem from psychological problems and disorders, which can often be identified and addressed with simple monitoring. A teacher, instructor, or professor, no matter how skilled in their subject, cannot perform the duties of a psychologist and lacks the necessary expertise.

One day, I was invited to a high school. The principal there said some of the students were very rowdy and unruly, sometimes being disrespectful. I told the principal, vice-principals, and teachers to all sit down and that no one should accompany me. The high school had about six hundred students. I first cracked a joke with the students, then said, “I can predict the future; I know where you will be twenty years from now.” To one particularly restless student, I made a psychological analysis and said, “You will be in prison,” to another, “You will get a degree and become an important academic personality,” and then without pointing to anyone, I said, “Are you dead?” The students listened attentively, eager to find out where I said each of them would be in twenty years. I was joking, but I also raised a scientific discussion and, based on psychological data, spoke to them about their future. I told one of them, “You really like knives.” Then I asked, “Aren’t you like that?” He visualized it as if I were talking about his personal interests. I then told the principal and teachers to come and sit in the session to observe the dignity and composure of the students who had heard these words delivered in a direct and visual manner.

I have been working and researching in psychology for many years. Over the past forty years, I have written more than thirty volumes on the subject. If these books were published, they would serve as a rich source of psychological issues—not the one-dimensional Western psychology, but my own specialized approach, which aligns with the verses of the Holy Quran and Hadith. In other words, we have created a new style in psychology, which I have termed “Tolerant Psychology.” Our country has not had the necessary development, and just as a farmer plants his own potatoes, tends to them, harvests them, and brings them to the market himself, the situation in scientific research is no different. Researchers and writers must bear all the costs from writing to publishing. Like us, not only do we receive no support, but also we face opposition from reactionary, shallow-minded critics. Academic institutions are not free to support anyone, and sycophancy and obedience from top to bottom prevail. This atmosphere not only fails to appreciate scientific research but sometimes deliberately undermines it to prevent anyone from gaining recognition. The strategy of wave-riders, who have no content, is that no one should rise above them, for doing so would diminish their power to influence the masses, and their false pride would be shattered. Yet, they maintain the illusion that their pride is unbreakable.

Chapter Sixteen: Women’s Studies

Critique of Feminist Views

The books I have written about “women” total twenty volumes. These books critique the views and beliefs of Eastern and Western thinkers regarding women. The collection of these books would serve as a comprehensive information bank about all the characteristics and qualities, both internal and external, of women. There is no issue related to women that has been discussed which is not referenced in these books. This is not because I have covered every minute and unimportant detail, but because I strive for completeness in every task, and I have adhered to this principle in writing these books. The four-volume work Women: The Eternal Victim of History is the first part of this collection. I asked the seminarians to gather all the books written on the topic of women and bring them to me. After some time, I asked them to find any topics that were not covered in those books. They brought many books and studied them, ensuring that no topic had been left out. In this book, we have scientifically explained the issues related to women, critically engaging with both traditional and modern feminist discourses. In my book on women, I extensively examined and critiqued three books by Martyr Motahari on the subject, as well as the book Women in the Mirror of Majesty and Beauty.

My approach to research is that I focus more on the content of the discourse than on the person delivering the discourse. In this book, the views of psychologists on women are discussed. In part of this book, I present my analysis as a psychologist. This part of the book has not yet been published. In two volumes of this book, I also explore the characteristics and qualities of women from the perspective of a Muslim scholar. The content of this book is the result of my own thoughts and writing, and it has not been published elsewhere. I have novel propositions regarding the psychology of women. I claim to have a deep understanding of human psychology to the extent that if a seminar were held with the foremost psychologists in attendance, I would speak to them in a more scientific and insightful manner than they could. Of course, I also draw energy, strength, and inspiration from such gatherings, but they also gain insights into the psychological state of society. Of course, these ideas are only claims and must be proven in practice. I make these statements not to boast, but in a genuine and honest manner to introduce myself. I have conducted research in sociology, psychology, and also in Quranic sciences and law, and I consider the Holy Quran to be my primary area of expertise.

One of my teachers, may God have mercy on him, used to say that he did not need to study the book Al-Mughni to understand it, but he would read other books like Ma’lamat and Lamhah. The outward appearance suggests that some individuals have a special talent for understanding certain sciences. Regarding psychology and sociology, we first need to feel the need for these fields, but unfortunately, such interest is still lacking. Secondly, the importance and distinction of these sciences need to be recognised, and once again, this is not yet the case. Research and investigation in these fields must take a modern, progressive approach that is in line with the social conditions, so it is not accused of being mere discourse. The pioneers in these fields should be recognised, and their knowledge and experience must be utilised. Numerous scholars in the field of sociology have contributed theories, and we briefly discuss some of these theories in the book Sociology of Religious Scholars. My approach is not to disregard the work of other scholars but to make use of their contributions, which I have done in my book on women. Scholars who have worked to advance science and knowledge are our predecessors, and they are not distinguished by their religious or non-religious affiliations. It is clear that they endured much hardship in their pursuit of knowledge to formulate worthy theories.

In the past, I held several seminars on sociology and psychology, which were not particularly successful, as the attendees lacked the necessary education and research skills. Before the revolution, I held similar sessions over three or four months. During those years, scholars—not necessarily religious scholars—attended these sessions. The youngest among them was about fifty years old. One of the participants was a well-known thinker and manager of national issues. Some close associates of Mohammad Reza Shah also attended these sessions. Mr. Pasandideh warned me that if the Shah’s agents identified me and reported my activities, it would be dangerous. I reassured him that there was no danger and that I was mindful of security issues. At the time, I was very young. However, my youth sometimes led some of the intellectuals to doubt me, and they initially refused to attend the sessions. But others worked hard to invite these prominent scholars, sometimes taking months to persuade them. They said, “Are you inviting us to hear a child’s lecture?” Of course, after attending the session, they would calm down and realise that I was indeed a gifted and knowledgeable young scholar. The people who attended these sessions were great, well-known individuals. I, in turn, drew energy from them and spoke at their level. At that time, we also lacked resources. However, a few friends and seminarians, ordinary and simple people, worked and struggled, enduring hardships, and our work eventually reached the success it has now. Generally, work done in private gatherings is more successful and yields better results. For instance, in the early days of the revolution, we lived in the region of Yakhchal Qazi. I was teaching a higher-level course, and I asked seven or eight seminarians to gather and study Kifayah thoroughly, so we could understand the views of the scholars. We would study one line of the book each day for an hour. If anyone arrived late to class, they would have to pay a fine. They studied various commentaries and glosses on Kifayah. They were scholars themselves, teaching higher-level courses. When studying Kifayah, they came across points they had never noticed before, which surprised and amazed them. I recognised their knowledge and wisdom, and I did not spare any effort in studying the book meticulously. We truly read the book in its full meaning. They continued studying it in this manner for a year, and as a result, they had no difficulty studying Usul and did not need to read much additional material. All matters are like this: when we delve deeply into them, the results will be much better.

Experience-Based Approach in Various Sciences

The experience-based approach is of great importance in different fields of science. Since my childhood, I have acquired knowledge through experience and conducted research in it. In research and investigation, one must pay attention to the principle that successful research is based on engineering grounded in experience. That is, the researcher should first test and implement their engineering approach, and if the results are positive, the research can be considered reliable. The experience-based approach has greater applicability in the field of psychology. I have several experiences and memories in this field, which might seem amusing. For instance, I spent long hours in barns or visited various strange places. One might wonder how I managed to undertake so many diverse tasks without running out of time. The answer is that I made efficient use of my time and utilized my free moments for such activities. As a result, today, while we may not be prominent individuals, at least we are ordinary persons. In reality, we are nothing, and that suffices. When self-proclaimed great individuals, who sometimes consider themselves the “lord of the worlds,” encounter me, they remark that I am not special and am completely ordinary. Their opinion is correct. Sometimes I remind myself that I am six meters tall and forty centimeters wide, and if touched, I would crack. Yet, despite my short stature, how do I move forward? I move with God. If I were to separate myself from God and be left alone, my fate would be sealed. In my present sphere, no special person has caught my attention, nor do I believe in anyone. Nevertheless, I do not hold any aspirations to confront others or engage in conflicts. In fact, my standing in this regard is beneath the poverty line, very low indeed. If opponents were to throw stones at me, I would not oppose them; I would simply offer them tea. They would undoubtedly feel exhausted, as I do not possess the strength or energy to oppose others.

There is a concept in my mind through which I analyse scientific matters and discussions. As I mentioned, I have eliminated free time from my schedule to pursue my desired activities. Once, I mentioned to one of the prominent figures that, when calculating the years spent studying in the seminary, only five of those years are actually dedicated to studying, and the rest is spent on clerical duties. After all, as the saying goes, “There is no opinion for one who is not obeyed.” I believe that someone without power cannot have an effective opinion, and someone with power does not need an opinion, as their smallest utterance is accepted by others. Power is superior to knowledge. As the poet says, “It became clear to me in the end that the value of a man is in knowledge, and the value of knowledge is in wealth.” Knowledge without wealth and power is ineffective, and this is a reality.

Women: The Perpetual Victims of History

When the four-volume book Women: The Perpetual Victims of History was published, Mrs. Pourmohammadi, the sister of the Minister of Justice in the Eleventh Government, who at the time was the Minister of the Interior, came to me. She praised the book but expressed concern about the title, arguing that in the Islamic Republic, women are no longer victims. Defending her view with conviction, she disagreed with the title. I told her that, even in our Islamic Republic, women remain victims. I mentioned cases where the wives of criminals are imprisoned, and while their husbands receive luxurious treatment in prison, these women face injustice. The convicted man is given a bed, a glass, a spoon, a towel, food, and even medical care, while his wife suffers. She loses her refuge, and when her daughter goes to school and does not return at noon, she is thrown into chaos and uncertainty. In reality, the punishment of the criminal falls upon the innocent wife. This is not justice, nor is it in line with Islamic teachings. As we have said in jurisprudence, the first law for punishing a criminal with a family should be to ensure the welfare and protection of the family and spouse.

Proposed Solutions: The Creation of a Marriage Database

One of the initiatives I strongly advocate for is the establishment of a well-equipped and advanced marriage database based on psychological data. Nowadays, with the expansion of technology and computers, it is possible to create such databases. The purpose of this database would be to identify suitable partners for men and women and introduce them to one another. One of the significant issues families face today is their inability to find a suitable spouse for their sons or daughters. I argue that it is a responsibility of the Islamic government, or even the leadership institution, to establish an organisation similar to the civil registry, specifically for marriage. Such an organisation would ensure the protection of women and help purify the online space. It would also be a significant step toward addressing the root causes of the high divorce rate, which often stems from unsuitable marriages.

The Misconception Regarding the Dress Code and Hijab

In another part of the discourse, I challenge the concept of hijab as it is often understood in society. I assert that Islam does not mandate hijab, but rather it prescribes modesty. Hijab, as commonly practiced in the form of a headscarf or chador, is not the only or most important form of modesty. This form of dress often prevents women from freely participating in society, performing their duties, or even moving with ease. For modern women, the chador is not practical or conducive to their daily activities, such as driving, carrying their children, or managing their work. Thus, I argue that it is not only unscientific and un-Islamic to impose this form of hijab, but it also represents an undue burden on women.

On the Age of Religious Responsibility for Girls

I do not believe that nine years is the appropriate age of religious responsibility for girls. The signs of religious maturity in girls usually appear around the age of thirteen, depending on the region. Therefore, forcing girls as young as nine to undertake religious obligations such as fasting and praying is premature and may lead to negative psychological outcomes. It is important to approach these matters with sensitivity and to avoid burdening young girls with excessive religious obligations before they are physically and mentally mature.

On the Education of Girls and the Importance of Modesty

In the education of girls, it is crucial that they are directed towards inner modesty, rather than merely focusing on superficial modesty or mere covering. Inner modesty, or the modesty of content, refers to a woman’s dignity, health, and her distance from pollution and corruption. Some forms of covering go beyond modesty and fall within the realm of personality. Of course, religion in no way accepts or condones debauchery or vulgarity, as these destroy human character, honour, and dignity. Even non-religious individuals, who possess human character, reject debauchery, nudity, and vulgarity, considering it distasteful. Debauchery strips a person of character, rendering them ungovernable and beyond guidance, while also causing the spirit of decency to wither, making desire uncontrollable, insatiable, and wild. When the energy of youth is not directed toward modesty, it is channeled into vulgarity. Such vulgarities may involve psychological harm, torture, and deviant stimulation, leading individuals into greater moral disorder and destructive subversive behaviour.

Modesty is not merely about outward appearance or superficial covering; it is about the content and substance, not just stereotypes or appearances. Though it is important to maintain outward modesty, it is only one part of achieving true modesty.

For outward covering, a girl should be taught to cover all parts of her body, except for the palms of her hands and her face, ensuring the covering is suitable and not overly showy. Additionally, there should be no insistence on wearing the chador, as girls today play an active role in society and often need to use their hands, for instance, to drive or hold their children. The chador, in such cases, would hinder these activities by restricting the freedom of the hands.

Furthermore, girls should be educated to be astute and wise, so they do not fall prey to the desires of lustful boys. They should be aware of the dangers of free relationships between boys and girls and understand the realities of society. While it is not inherently problematic for university girls to engage in conversations with boys, exchange books and notes, or even behave in a friendly manner, if they fail to maintain boundaries, their relationships could become reckless and harmful. It is the naive and superficial girl who suffers the consequences, losing her modesty, tarnishing her reputation, and losing her dignity.

Heavy Dowries

For a long time, some have insisted on setting heavy dowries for women. Once, a young man asked me to officiate at their marriage. I asked, “How much have you set as the dowry?” He replied, “Eight hundred coins.” I then asked, “What is your occupation?” He said, “I’m a taxi driver.” I replied, “With your income from driving, can you pay this dowry when it is demanded?” Then I asked him, “Do you know how much eight hundred coins are worth?” He couldn’t calculate it. I told him that when you don’t know the value of the dowry you’ve set and have no clear understanding of it, and you establish such a heavy dowry, your marriage contract is invalid. The dowry, or ‘Sadaq’, in Arabic, is a symbol of the husband’s sincerity. Sincerity is the foundation of love. A person who accepts a heavy dowry for their wife, without the means to pay it, sets something impractical and lacks true sincerity in marriage. Such a marriage contract is, in fact, without dowry and invalid. I consider all marriage contracts with a heavy dowry to be invalid from a jurisprudential perspective. The children of such individuals are not the same as those born from parents with unquestionable purity. This culture is a consequence of the domination of the money mafia over the country’s fate. Furthermore, Iranian feminists fuel this by designing examples that reflect social influence, promoting heavy dowries. On the other hand, I also consider light dowries inappropriate. Setting fourteen coins as a dowry for a girl is a mistaken and overly simplistic cultural approach to this important matter. A woman should neither be overly arrogant nor excessively light and frail. The dowry should have a reasonable standard both in terms of being high or low, and the law should define such a standard in accordance with religious rulings. Setting excessive or unreasonable dowries should be considered a criminal act in order to eliminate this culture of arrogance, which is both anti-women and undermines marriage and chastity.

Respect for the Husband

One of my sisters, a seminary student, was giving a lecture. Before the lecture, she called me for advice regarding her style of life and speeches. She was thirty-three years old. Her voice sounded very weak over the phone, so I told her, “I would like to give the phone to my mother, who is now eighty-five, to show you how she speaks more energetically than you do, even though she is an elderly woman.” My mother was married at the age of nine. She was taller than all the women in the neighbourhood, and when I returned from elementary school, I could easily spot her at women’s gatherings because of her tall stature. My mother was vibrant and joyful back then. Our Imams lived with such vitality, clarity, and the light of faith, revitalizing every weary soul. You, however, are afflicted with fatigue and sluggishness, and when you speak with this tone, you make the audience uncomfortable as well. As a woman speaking to other women, you should encourage them to live a lively and joyful life. A high percentage of the societal corruption comes from the fact that women cannot manage to keep their husbands in a happy and lively state, leading both men and women to deviation. A person who works excessively and is overwhelmed with tasks outside the home, lacking energy, needs to reduce their workload and engage in activities such as bathing, wearing perfumes, clothing, exercise, and even joining aerobic or bodybuilding classes to restore their energy. One who has fundamental vitality can succeed in any task, including speaking and lecturing. Until the body is prepared, the soul and spirit cannot flourish. Unfortunately, our media, like television, even misrepresents the roles of women. For instance, the actress who played the role of the Virgin Mary had no physical resemblance to her. The actress should have been tall, strong, and firm, just as the Virgin Mary was. Similarly, Christ should have had a stature capable of standing behind Imam Mahdi (May God hasten his reappearance) and inspiring both the world and humanity. Such portrayals stem from a flawed societal culture. Similarly, speeches should not be arranged based on this erroneous and dominant cultural view of women. My mother is one of the best role models of a successful Muslim woman. I have referred to her as “The Star Without a Label.” My mother passed away at the age of ninety-five. Even up to her final years, she engaged in daily exercise, regularly prayed, read the Quran, and performed other religious duties. She always maintained a lively and positive disposition.

I am the author of more than seventy thousand verses of poetry. Ninety percent of my poems are about God, five percent are focused on the Imams and the concept of guardianship, and the remaining five percent address issues related to oppression, injustice, and social matters. In any case, beyond God, we face no other difficulties. Sometimes, a message may be the same, but it can be expressed with different phrases and titles, which, of course, is not an easy task. I enjoy this work, and the question arises: with this style, what other types of poetry can be written, and how many ghazals can be composed? One day, a literary figure commented on my poetry, saying there is no distinct style in my works, and that I have presented the same message through various expressions, making each poem unique, yet none of them is fundamentally different from the others. The reason for this is simply love—love. Love has an attraction; it draws you in and burns you, causing you to perish in its fire. This is the nature of love. Love is not like business or trade. I realised this only after sixty years. At that time, while I was in love and did not fully understand it, I walked the path of the journey in a passionate, even mad, manner.

Since my childhood, I have been composing poetry. As mentioned, my collected works, titled Kolliyat Diwan-e-Nako, now spans more than seventy thousand verses of mystical, devotional, and social poetry, with over one hundred and fifty volumes in printed editions. I have also written the meter and musical scale for all of my ghazals. When I came to Qom, I taught music, along with prosody and rhyme, to the students there. I wrote the book Teaching the Iranian Musical Scales, which was intended for that time. One of the critics asked, “Is it possible for a religious scholar to teach music?” I replied, “This book was written forty years ago.” The book I now have for the present and for religious scholars is The Jurisprudence of Music and Song, a seven-volume work that presents the philosophy of music, its history in Islam, and its legal aspects.

If God grants me success, I plan to conduct research on The Superiority of the Prophets in which I aim to assess the spiritual and practical performance of all known prophets, grading their spiritual levels, inner purity, actions, management skills, and political strategies. Some of the preliminary work for this has been done, but unfortunately, many obstacles have prevented me from continuing this work. I also have a project entitled The Trial of Poets, in the first phase of which I critically analysed the ghazals of Hafez and, in the next phase, turned my attention to Saadi’s Golestan and Bustan. If time permits and the obstacles are removed by God’s grace, I will also delve into the Mathnawi of Rumi and some parts of the Shahnameh by Ferdowsi. In this work, I aim to assess poets and their poetry, reviewing their lines one by one. I believe this work should be conducted within the Islamic seminaries. I do not support the current poetry events in which poems are read without any critical analysis, simply relying on words and similes. Instead, there should be a friendly, logical, and academic trial of poets, where poets are ranked and their positions are clearly defined, so that it is not the case that someone who fills their poetry with empty words is elevated while those with genuine substance are overlooked. A system akin to a school should be established for poets, so that the disordered state of poetry and poets may be organised. Unfortunately, certain individuals elevate names and titles that are undeserving while keeping many deserving ones away from the true field. This is the practice of opportunism.

Once, someone asked me to introduce a true mystic who could guide him on his spiritual journey. I initially told him that he was not yet ready for such a path and might not accept my suggestion. He insisted, and I said, “In the city of Qom, I know no mystic other than Hazrat Bibi.” He responded, “I know her.” I replied, “You are unaware. If you seek a true mystic, Hazrat Masoumeh (the sister of Imam Ali ibn Musa al-Ridha) is the sovereign of this land. Go to her shrine; you don’t even need to recite the pilgrimage prayers—just stand there in silence, with the utmost respect. She herself will recite the prayer for you, and if she wills, she will guide you to the spiritual path.”

There was a time when I used to read certain prayers and supplications, but unfortunately, I could not connect with them in a way that would resonate deeply with my soul. However, when I read the poems attributed to Imam Ali, they had an immediate and powerful effect on me, and tears would flow from my eyes. I thought to myself, perhaps these poems of Imam Ali were so rich and profound that whenever I read them, they seemed full of meaning and deeply moving. Some of the prayers did not feel as rich or profound in the same way. Those words contained a fountain of knowledge and inner truth, while others felt more superficial. The path and relationship of each person to God is unique, and the way that speech or supplication comes forth from an individual is specific to that person. There is no single formula for expressing the relationship with the Divine, and each person must use their own language, style, and medium to communicate. For me, that medium is my poetry. I have always understood and applied this since my childhood, and I continue to do so in my personal expression of faith.

In my poems, I have expressed my deepest, most personal beliefs—those that have not undergone the process of editing, which would refine them into more scientific, scholarly language. They are pure and raw, written in the language unique to me. Such expressions in prose, however, are often filtered through various processes, including ideological considerations, and they may not always convey the depth of meaning I intend. In contrast, my poetry is the truest reflection of my inner state. These poems are my prayers, my reflections, and my spiritual struggles. I have composed these works in complete freedom, without any concern for how others might interpret them. It is through my poetry that I communicate with God, and that is my true voice.

It has been reported that people at that time were preoccupied with sexual and sensual matters, constantly speaking of their worldly desires rather than of God. The outcome of the romantic story of Layla and Majnun and its symbolism is that we, the men, possess a God of feminine nature. Of course, this is true in the sense that, as a rule, men become true lovers, and true love in them is based on loyalty, but women can also love God. It seems that Majnun, from the depths of history, raises his voice and asks, “Who am I?” Layla is not a symbol; rather, she is a real woman with an external existence. The truth is that God is neither male nor female. God is absolute love. In essence, gender pertains to the realm of the physical world (Nasut). When one ascends to the heavenly realms (Malakut), the essence of love changes and is not the same. On Earth and in the physical realm, you see with your eyes and hear with your ears, but when you ascend to the higher world, you see with your ears and hear with your eyes. In the heavenly realm, the standards and measures are not like those of the physical world. These one-dimensional tools are specific to the earthly realm. The poet, in the story of Layla and Majnun, expresses his own experiences, and once again the question arises: how is Layla’s state interpreted? The poet intends to depict the lover and the beloved. Human society mostly experiences love and tranquility between two opposite genders. For this reason, the poet has made the two opposite genders the symbols of the lover and the beloved. He saw no other alternative to depict this idea, and perhaps no better way has been spoken about this matter. I do not have such themes in the general body of my poetry; I have spoken directly and bluntly. My poems are a battlefield of clarity and the knowledge of God.

In the “Masnavi” of Layla and Majnun, some believe the poet has made Layla a symbol of God and had no other choice. For example, if he had made Majnun a symbol of God, it would have been criticized because Majnun has an ugly and unattractive appearance and cannot symbolize God. However, Layla was not particularly beautiful either. If Layla is the symbol of God, she should possess a beautiful appearance. I wish the poet had chosen a more beautiful woman. In any case, the story takes place in a desert, and perhaps that is why the poet could not find another person. May Allah have mercy on Mr. Elahi! He reads this verse, “If you sit at Majnun’s eyes, you will see no beauty other than in Layla.” In fact, the poet has set the condition for seeing Layla’s beauty, and that condition is madness. One could ask the poet, “Are you accusing me of madness because I wish to see Layla’s beauty?” When it is Majnun who is mad and irrational. Our view is that if you sit at Shimmer’s eyes, you will see no beauty other than in the Lord. Shimmer, too, is a lover of God, and the only issue is that he does not see this love. If he were to see this love in his heart, he would become virtuous and end up in salvation. The result of not seeing this love and distancing oneself from it is becoming disillusioned, averse to others, and causing harm to them, developing a negative attitude toward them. The result of distancing from the love of the Truth is the collapse of one’s humanity and faith. This means that if Shimmer, for example, were to behold God, he would become a pure and faithful person, like Imam Hussein. Therefore, our problem and affliction lie in the fact that we do not see our Lord. If we were to behold God, our work in the realm of love and servitude would be complete, and as the saying goes, our burden would be packed.

There is a divine unity of the Truth in essence and a unity with the names, attributes, beauty, and glory of the Truth. Everything that is existence (independent essence) is God, and no one other than God exists. So who am I? A level of God’s essence with a determination of beauty or majesty, and these dual determinations manifest in faith or disbelief, for example. In reality, whether a person is a believer or an unbeliever, they are a level of God’s essence and manifestation. We can reach out to any particle of these manifestations and say “Allah” as a remembrance. Of course, that particle must not become an idol. If that particle becomes independent, it would be, in reality, disbelief in the Divine. Therefore, when seeing any being, one should chant “Subuhun Quddus!” However, that being must not become our idol, for that would be polytheism. How do these matters become clear and transparent to a human being? These issues have been explained and simplified in my poetry. As I mentioned, I have written poetry that explains such matters as clearly as I can. A person who reads these poems will no longer need any mystical knowledge.

I have also critiqued the ghazals of Mr. Hafez in my poetry—clear, effective, and explicit criticism. In fact, I have welcomed Hafez and his poetry. Hafez of Shiraz was not a mystic but a pious imitator and a scholar. In Hafez’s poetry, many issues in the field of mysticism can be observed. The propagation of such mystic literature and its prolonged stagnation have caused the knowledge and literary works of mysticism to fall to low levels in terms of content.

Literary Criticism of Poetry

One of the most important tasks is the critique of poetry collections. Many poems that have become proverbial and widely accepted by society as self-evident need correction and change. Among them, the greatest influence comes from Rumi’s Masnavi and Hafez. Unfortunately, there is no proper planning or management in this regard. We have an image of the work, but it seems that the time for its realization has not yet come. If skilled individuals and proper resources were available, we would have begun the task of correction. We have repeatedly suggested the creation of a session called “Judgment of the Poets,” where poems would be taken to court for judgment and critique. In this way, we would judge and critique them. This line of poetry is correct, but that one is wrong. In the past, poetry nights, held in darkness to enhance the effect, were an excellent example of this. I was once invited to one of these poetry nights. They dimmed the lights in the venue. I told them that this gathering was indeed a good one, but reading poetry in a session like this, with such lighting, would diminish its impact. They were displeased by this comment. My point is that organizing poetry nights without critique and correction does not yield meaningful results. I transformed that night into a “Judgment of the Poets” and judged some of the renowned poets like Hafez and Saadi, evaluating their poems. There, I stated that holding a poetry session without critique is pointless. A poetry session should not be limited to flattery and applause; the content of the poems should be analyzed and critiqued.

Some poems, in terms of philosophy and mysticism, contain many errors and flaws. One day, I was invited to a poetry night in Isfahan. In that session, I implemented the idea of “Judgment of the Poets.” It was intended to take three nights, but it ended in one. The attendees supported my critiques and said that merely sitting and clapping at poetry night does not lead to anything useful. Poetry can be corrected like students’ dictations, and its correctness or errors can be ranked. For example, one poem might score two, another six, and a twenty is rare. I intended to implement the “Judgment of the Poets” in the seminary and, at least, judge and critique ten major poets from our country. The first result of this work would be that the world would accept the culture, literature, and poets of Iran. This would be a significant step, and all the mystical content in the ghazals of Hafez of Shiraz would be greeted under the title “Pure Criticism.” If this work were to be done with other poets as well, a great transformation would occur in the literary world, and Persian literature would greatly expand with the strength of proper critique. Even with the acceptance of this, one could gain more insight into the mystical content of other poetry collections.

The importance of poetry is immense.

When I was a child, I earned two hundred tomans a month, which was a considerable amount of money at the time. I spent all of it on the very same day I earned it. Had my father been alive, he would have surely reproached me for wasting all my money. I would spend all my wealth, so that not even a single coin would remain. As I said, I would become the embodiment of poverty. Even spending all my money didn’t satisfy me, and whatever I bought with it, I gave away to others, such as a coat, trousers, a bicycle, and a watch. I even bought a burial shroud and gave it to a communist, who, because of this shroud, converted to Shia Islam. I also gave my driving license to someone. Twenty years later, this person came to return the license. I believe that keeping possessions for oneself is foolishness and a misguided burden. May God have mercy on that man! He was like a prophet. He viewed matters as simple as “two plus two equals four.” He also wrote poetry, but no one could truly understand it. Others thought they understood his poems. His poetry was beautiful, with subtle points embedded in it that required deep attention to uncover.

One can extract a poet’s beliefs and convictions from their poetry, but this is not possible with a writer’s prose. A writer “irons” their writings, edits them, and sometimes, in expressing their thoughts, may engage in dissimulation or concealment. Such things do not occur in poetry. Good poetry is a mirror of the poet, revealing all their beliefs, convictions, and both their past and present experiences. One can psychoanalyze a poet through their poetry and get to know them deeply, which is not easily done with prose books. Understanding the meaning of a text requires careful attention to the context and time in which it was written.

Memorizing Poetry

In my childhood, I memorized many poems. Anyone who spoke to me was answered in poetry. I remember being a very small child and wishing to enter one of the main Sufi lodges, but I was not allowed. One had to prove oneself to be worthy of entry. One day, an elder came out of the lodge to perform a pilgrimage. I blocked his path and he asked me many questions, to which I answered with poetry. The elder had a strange and peculiar appearance. His mustache and beard were disheveled and untidy. His mustache and hair reached down to his chest. May God have mercy on them; they were good and noble people. The Sufis I met were mostly good and virtuous individuals. To summarize…

I recited many poems to the elder and said that I wanted to join the order. I expressed all my thoughts through poetry, such as my entry into the order and other related matters. The elder arranged a meeting for the following day. I went to the agreed place in the morning. The elder said it would be a shame for you to stay in the monastery and with me. I know a spiritual guide and will introduce you to him. I was pleased by the fact that the elder sent me to someone higher up, to a Sheikh.

Of course, he also accompanied me, because dervishes lead one to the goal, not just show the way. The next person I met was a dervish with a long mane and impressive appearance. In reality, I was sent from the “elder” to the “Sheikh.” The hierarchy in dervish orders is such that the spiritual guides have elders, and the elders have Sheikhs. The Sheikh admits the candidate into the order and performs specific rites. I pray that no one labels me as a dervish, and I hereby deny it. Wherever I have entered or met people, it has been for observation, social group studies, and an inquiry to examine and critique. It is important to understand the people of the time and their ways.

When I was with that elder, I also, as the saying goes, indulged in flattery, because I had vast knowledge and, in terms of information, I was like an infinite ocean. There were things there that astonished and perplexed me. That elder, with his unique characteristics, was quite an oddity. After completing all the rituals, I entered the order, the seclusion, and similar aspects. I remember when I entered the order, a dervish with a long mane and impressive appearance was seated, teaching us the rites. That very dervish and his peculiar appearance was a separate matter. The atmosphere was dark, and I was about to burst out laughing. I thought to myself, these people who claim to understand the truth seem oblivious to what is going on. Their appearances and rituals were laughable to me, but they didn’t understand this. Why doesn’t the question arise for them, who is this young person coming and going in this place?

I thought to myself that this group only had beards and long hair, and they were not at the level we thought. This group brought me joy and laughter. Once, in this place (meaning one of the rooms in the Fayzieh Seminary), a celebration of Eid al-Zahra was being held. Some mischievous students had invited a rural reciter to this celebration. They turned off the lights, and the rural reciter began to chant, while the students laughed. They asked him to recite another mourning piece. He recited for four to five hours without realizing the students were laughing. He thought his gathering was being well received, while the students were on the verge of fainting from laughter. I had witnessed such gatherings; as I had witnessed such occasions.

In any case, the dervishes didn’t realize my position. They didn’t know that I had no affiliation or belief in them, and had come to observe and gather information. To enter the realm of mysticism, in its dervish form, certain specific actions are required. The mystics, in their wanderer-like state, hold a special ceremony called “entering the order” or “consecration” for those seeking to join. This ceremony has a specific atmosphere. It takes place in a large, dark room, where two attendants stand on the right and left of the individual, walking in a specific manner, unbuttoning their clothes and reciting prayers.

Such dervishes are simple and burdened with their own troubles. When philosophy, logic, and mystical knowledge lose their relevance, dervishism and the wandering life take their place. Dervishism refers to such futile and meaningless rituals and prayers. The enemies of Islam have caused philosophy, logic, and mysticism to lose their significance and have injected foolishness and superstitions into the Muslim community. Knowledge and learning are systematic. Spirituality and inwardness are precious gems and have nothing to do with such superstitious rituals and displays. My goal is to clarify and reform the culture of Shia mysticism.

In any case, I have entered every place and observed every group. That monastery was one of those places. There is no place in this country with any claim that I have not visited. From dangerous and frightening places to dubious and notorious ones, I sometimes went alone, and at other times, I took someone along for protection. Ultimately, I was an idle but aware youth, with long nights and a wandering dervish. I had no particular occupation or life, and my father was no longer alive to look after me. I wandered from one place to another, constantly exploring.

With this spirit of mine and my search for knowledge, I did not believe in their mysticism. I considered those mystics who became famous as simple and modest people who had no access to the truth. Of course, some of them remained in a state of imitation. I recited poetry often. No spiritual guide or dervish knew as many poems as I did. However, after reciting poetry for others, I regretted it and thought to myself that becoming a clown for others is degrading and repulsive. Now, I cannot even recall a single line of poetry. I do not even remember my own poems by heart. The only line I remember is:

“Pour the blood of the heart into the cup of the soul,
For from this beloved, nothing but opposition comes.”

If anyone asks me to recite a poem and forces me, I recite this verse. I rarely read poems by others. From that moment on, I became disgusted with reciting poetry. I thought to myself, why have I become a clown for others? I felt like a parrot imitating others. This might please the audience, but for me, it is humiliating and revolting. All the information and poems I had forgotten were a real and genuine occurrence. Of the hundreds of thousands of poems I once knew, only seven to ten verses remain in my memory, and all the poems I once knew were voluntarily forgotten. Sometimes, I can remember half of a poem and piece it together. Of course, I still remember some of the content of certain poems and sometimes recall the essence of the poem, perhaps a few lines or half a line.

As I said, I entered and mingled with people at every place I went. In the end, I saw clerical life as the purest path to God, and I migrated to the city of Qom. Qom is a religious city, and its people are more devout than others.