The Knowledge of Life

The Knowledge of Life

Ayatollah Mohammadreza Nekounam

Bibliographic Details:

Author: Nekounam, Mohammadreza, b. 1327
Title: The Knowledge of Life / Mohammadreza Nekounam
Publisher: Sobh-e Farda, Tehran, 1399
Physical Description: 357 pages
ISBN: 978-600-397-600-3
National Bibliography Number: 5233279
Dewey Decimal Classification: 62/1fa 8
Congress Classification: 1399 9b93K/8362PIR

First Edition, 1399
Circulation: 1000 copies
Price: _______ IRR
Distributor: Qom, Amin Boulevard, 24th Alley, Branch 1, Left Side, No. 76
Distributor Contact: 025-32 90 78 15
Preface:

The Knowledge of Life is a narrative of the journey of human life, recounting events that may arise during an individual’s quest for their ultimate perfection, depending on their background. This knowledge aims to provide a rational and comprehensive analysis of these events.

This book presents a philosophy and a framework for a healthy life based on sound epistemological, philosophical, psychological, anthropological, sociological, and empirical principles. It is the product of pure effort and aims to provide a discourse for those seeking to follow a logical path in life. The distinctive feature of this work lies in its holistic approach to life, considering all aspects of human existence to form the “knowledge of life,” while avoiding bias and partisanship.

The Holistic Approach in the Knowledge of Life

A holistic approach means a thorough understanding of the subject. The Knowledge of Life advises its practitioners to familiarize themselves with life-related topics, particularly new and emerging ones. Specialisation in this field comes from understanding the subject itself. The key lies not in solving problems, but in understanding their context. If one understands the context or the framing of an issue, the solution naturally follows. As logic states, “affirmation follows from perception”—for only when the perception (or understanding of the subject) is complete can accurate affirmation be made. This is why many foundational theories and beliefs from some scholars lack scientific validity, as they pursue conclusions without fully understanding the subject.

Understanding the subject requires mastery in psychology and sociology. A person must comprehend the complexities of human psychology, recognizing the presence of evils in the world and the locations where they exist. This understanding should be as vivid as a medical student learning to identify mental illnesses without being affected by them. Just as a doctor uses protective gloves and sterilizes their hands to avoid infection, a specialist in life knowledge must be equipped with safeguards to remain untainted by negativity.

The Knowledge of Life must be able to identify and diagnose mental and emotional disorders without becoming infected by them. A medical professional can diagnose diseases without becoming ill, and similarly, someone mastering the Knowledge of Life should be able to identify ethical, social, and psychological issues in others without being harmed by them.

It is true that the individual—the subject of the Knowledge of Life—is inextricably linked to their essence and all its qualities and psychological states. However, empirical science has yet to fully comprehend the scope, dimensions, and hidden aspects of human nature. Humans constantly seek answers to questions about their core essence, wondering what sustains them, what defines their inner being, and what secrets lie hidden within them.

Despite all the advancements in empirical sciences, humanity still regards itself as an “unknown entity.” Although the study of the brain and human psychology has made progress, it has not yet fully demystified the human experience. This lack of clarity results in conflicting and often misguided interpretations of life and human existence. The failure to fully understand humanity leads to distorted ideas about how one should live, and those who try to offer “scientific” solutions to human life are often disconnected from the true nature of human existence.

One of the most profound mistakes in understanding human life is reducing humans to a single characteristic, such as “rational animal,” “political animal,” or “instinctive being.” Such reductionist views obscure the unity of human nature and fail to address the complexity of human life. The Knowledge of Life cannot afford to fall into these traps; it must integrate all aspects of life to form a coherent and unified understanding.

Human Needs and Life’s Organization

The Knowledge of Life seeks to identify and address the varied needs of human beings. Humans are multidimensional beings with a multitude of needs, and the knowledge of life should guide the satisfaction of these needs within the framework of ethical and rational principles.

This knowledge recognizes the diverse needs of individuals and groups, understanding that everyone is on their unique path in life, free from any coercion or force. It emphasizes the importance of individual autonomy while maintaining the notion that each person’s journey should be guided by understanding, cooperation, and mutual respect.

In its development, the Knowledge of Life considers the need for an organized system—based on vast computer databases—that facilitates progress. This system is crucial for advancing life’s wisdom, as it enables the circulation of new models and ideas, much like the constant updating of merchandise in the market to keep up with trends.

Life, in its truest form, operates in a dynamic and evolving manner, much like a market that continually refreshes itself. The Knowledge of Life must be innovative, scientific, and responsive to change. It requires continuous interaction and feedback, so it does not become stagnant or irrelevant.

The Knowledge of Life thrives when its structure is organized and networked, with the input and collaboration of specialists in all its aspects. Without such a structure, this knowledge risks becoming isolated and outdated. Just as the latest scientific breakthroughs and findings are shared across networks, life knowledge too must be communicated effectively, and it must continue to evolve by staying in tune with global intellectual currents.

This comprehensive, holistic approach is what the Knowledge of Life aspires to—offering not just isolated insights, but a unified framework for living wisely and effectively.

The Knowledge of Life and Servitude

The knowledge of life is a crucial subject that investigates the human experience, including the lifespan, its stages, and events. It teaches individuals that each moment of life should either be spent in contemplation, wisdom, piety, or in worship, servitude, spiritual practice, and service to society. What endures is the “wisdom of life” and “servitude,” which inherently includes the benefit of others and society. Life is the only phenomenon whose value is realized when its significance is understood. For instance, if one calculates how many times they breathe in five minutes, five months, five years, or fifty years, or how often their eyelids blink in the same time, how many times the lover meets the beloved, and how frequently the pulse beats, how thoughts and attention shift in the mind, how the hand moves, how the blood circulates, and how the temperament fluctuates—one realizes that life is not as short as it seems, and that its value becomes clear. However, humans often waste it easily. The knowledge of life provides the individual with the ability to control and direct it, making life sweet and desirable. Despite all its difficulties, hardships, and bitterness, life is sweet and lovable. Few people, aside from divine saints, would be willing to give up even a moment of their life, as their hearts are bound to the Divine Truth.

Without the knowledge of life, many material and spiritual blessings are wasted and destroyed. Often, this is done in an attempt to gain the favor of someone else. Many individuals destroy themselves and fail to achieve their desires because they lack the knowledge of life. This becomes evident when there is no way back, and a person breaks under the pressure of circumstances. In contrast, those with the knowledge of life and the ability to control life’s events are able to refine their essential being through life’s twists and turns, even though those who are weak or ignorant of this knowledge may be shattered and lose themselves.

The knowledge of life imparts management skills, strategy, and policy to the individual. Politics, in this sense, is the proper approach to each issue, and this proper handling is derived from “religion” because religion provides the healthy way of living. The systematic nature of religion is its greatest strength, so much so that it could be said that even nature itself follows a set of divine, systematic laws that all phenomena must obey. If we were to describe the most important feature of religion, it would be this “systematic nature.” The knowledge of life also aims to organize the life of each individual according to their talents, preferences, and past experiences. Given this, the knowledge of life is based on religion and shares its meaning, reflecting the same profound and insightful approach as sound policy.

Key Stages of Life

As previously mentioned, the knowledge of life aims to recognize the key turning points and significant moments in each person’s life—whether days of sorrow, hardship, or joy. For divine saints, however, all sorrows and joys are considered gifts from the Divine, and they remain unaffected by either; for them, joy and sorrow are equal. These important moments in life are, in essence, fixed, determined, and similar in nature, though they are often unpredictable for most people. It is as if destiny plays a game with humans, gradually revealing the experiences meant for them. Even though the system of destiny is all-knowing, humans are not always unaware of what is to happen; their inner being often senses it, even if their conscious thoughts, memory, and intellect do not recognize it. With an inner prompt, they may become aware of it in advance.

Teaching how to live is necessary for everyone, so that each individual knows how to handle the particular challenges of every stage of life. These teachings must be widespread in society. Unfortunately, due to the lack of proper education and guidance, particularly in how men and women should interact, many disorders have emerged in society. If these disorders were eliminated, the value of a wife’s submission to her husband and her empathy would be understood. This is when a man realizes that he should not base his actions on force, oppression, or violence, but rather, with love and truth, can make his wife his true companion, harmonizing with her completely.

The acquisition of the knowledge of life takes precedence over any action. This science must be present before any practical endeavour in every situation; otherwise, actions will cancel each other out and lead to no result. A person who understands life’s challenges and harms is not afraid of difficulties and is capable of managing or overcoming them. A person must have such knowledge that they can reflect on themselves as they are, neither in self-deprecation nor excessive self-esteem.

The knowledge of life aims to collect individual, fragmented thoughts and ideas into a coherent and logical system, avoiding fragmented confrontations that could lead to losing part of the understanding. In such a system, all of its components are interconnected. This knowledge is not limited to the present; it also contemplates the future, planning for it. It sets the framework for new patterns in all related fields and predicts the future based on heavenly verses from the Qur’an and the Shia tradition.

This knowledge not only provides the right framework for living but also identifies obstacles and dangers along the way. It prepares individuals with a map for facing and confronting all types of threats. The knowledge of life provides the best approach for each situation. The strategy behind it is to educate the individual from within, based on their purity of thought. One universal truth is that inner purification and beautification are more effective than starting from the outside. The inner reform is like the explosion of a cannonball, while external reform is like striking a ball with a bat, and the harder it is struck, the higher it bounces.

Stages of Life

The knowledge of life teaches that just as the strength and energy of human beings vary, the vitality of individuals differs as well. Life can be luminous or fiery, sweet or bitter, or devoid of taste. Just as individuals have varying traits, temperaments, and characteristics, their lives also differ. In fact, life is diverse and brings forth various characteristics and temperaments. It is through this diversity that the divine names and attributes manifest, each with different forms and qualities. Someone who embodies “misguidance” is different from one who embodies “subtlety,” just as those who manifest “dominance” and “power” differ from those who manifest “affection” and “mercy.” These differences can be recognized, and the appearance and features of individuals can often reveal much about their inner essence. In this way, the external manifestations are a reflection of the inner self. Every wise person, when encountering something or someone, should recognize these external signs as indicators of the underlying truth, and prepare themselves accordingly.

Anyone who lacks the knowledge of life unintentionally inflicts the greatest harm upon their spouse, children, close ones, and society. This knowledge and awareness are the key to preventing such unconscious wrongdoings. The knowledge of life has many levels: “And above every person of knowledge, there is one who is more knowledgeable.” It is not that anyone with knowledge has reached its depth; this knowledge has no end, and one must constantly update their understanding. This book represents an attempt to explore this field with both practical and theoretical reasoning, based on evidence from both experience and logic.

Value of Mundane Life

The knowledge of life teaches that one should not underestimate or undervalue earthly existence, i.e., the world. The knowledge of life considers discernment and wisdom in life as essential, whether in governing a nation or managing a household. Life requires good judgment, and the proper management of worldly matters, as well as a healthy and sweet life, cannot exist without sufficient means. Poverty and misfortune are not sources of pride; just as poverty leads to misery, wealth that fosters arrogance and pride also brings despair. Today, both impoverished and wealthy societies have people who suffer from the lack of discernment and proper wisdom. The world is not worthless, and a single moment of life here holds the reward of thousands of years in the afterlife. This illustrates the greater value of the world compared to the afterlife, as the world is the place of action and free choice, whereas the afterlife is the realm of reward or punishment. We shape an eternity with our earthly lives, and these brief years are of immeasurable value.

This book freely and scientifically recounts the truths of human life, asserting that scientific and systematic free-thinking nurtures ideas, striving, and growth. The book presents facts that sometimes contradict the scientific consensus of certain formalists. If the space for free thought to publish such works, which are presented scientifically and systematically, is not safeguarded, and if the intellectual environment of society falls under the monopoly of specific ideologies, leading to intellectual tyranny, it will result in stagnation, the weakening of culture, and, worst of all, the prevention of the enlightened from discovering truths and the deprivation of a healthy and meaningful life.

Truth cannot be expressed in authoritarian environments or spaces dominated by hypocrisy, asceticism, deceit, monasticism, secrecy, and concealment. However, by avoiding these factors, one can elucidate the beauties of worldly life, showcasing its subtle joys that lead to both spiritual and physical well-being, vitality, and inner peace.

Since existence is inherently dynamic, politics, governance, philosophy, the science of life, and justice are also involved in this movement. Existence is a mechanism, and from this perspective, a philosopher cannot remain indifferent to politics or the philosophy of life and its governance. A philosopher who does not care about the philosophy and science of life is an idealist spinning tales for themselves. A philosopher is someone who, in their thoughts, lays out the design of existence, the universe, and how one should live within it. Since they cannot see existence as fragmented or in parts, and they believe in a unified system for all existence, they cannot disregard society, its people, and their lives, nor can they avoid reflecting on their problems or the reform of social structures. Philosophy, when it makes existence its subject and ascends to the higher levels of existence, considers the world and human life as its primary text. A philosopher who seeks their eternal happiness will find it in worldly health and works toward the improvement of this world, developing designs and theories for worldly and earthly life. The philosopher sees the afterlife as built from this world. Just as the world can be a farm for the afterlife, it can also become a dump. No one can have an afterlife without passing through this world and acquiring the health needed here. Philosophy, then, is the application of a worldview based on the understanding of existence. All of society’s problems stem from the lack of philosophers, and the science of life is an area that must be engineered by intellectual philosophers. A philosopher of life is someone who thinks about both the worldly well-being and the eternal happiness of human beings, who holds the social codes, and who understands religion as a philosophy of life. A philosopher must have eyes and ears wider than anyone else in the world, coordinating all people and sciences, and they cannot be foreign or alienated from society, the world, or the afterlife. Such a philosopher is the one who can write the science of life. A philosopher of life is one whose pain is the pain of society, the pain of people, and the pain of religion and culture, and whose books are shaped by the needs and aspirations of society and human life.

It is the duty of the philosopher and mystic to discuss the science of life and its management and governance, because life and existence are meaningful only in their specific manner of being. There is no part of existence where life does not exist.

A philosopher aiming to design and engineer the science of life and maintain health in the realm of nature and the material world, while becoming, in religious terms, a just person, must also understand anthropology and psychology. This knowledge will help them avoid wrongdoing toward others and protect themselves from the harm caused by exploitative individuals. They must know how to treat themselves, their spouses, children, and others in society. How not to be ruthless to them, how to understand relationships, plan their life, and predict the future correctly, whether positive or negative. Someone who knows the science of life will never reach a point in life where they complain or lament about anything. They will not be upset with people or God, will have no stress, tension, or anxiety. These things occur for someone who struggles with reasoning and understanding the science of life. Those who understand the science of life possess the necessary intellect to navigate it, and this intellect leads to health, chastity, sufficiency, and dignity, protecting individuals from excess, neglect, deficiency, or excessiveness in life. The science of life, through its teachings, brings chastity, sufficiency, spiritual health, and legitimate wealth and healthy offspring, guiding individuals along a balanced path that prevents excessive desires or causing harm to oneself or others in the pursuit of wealth.

Effective Sciences for Improving Life

Among the sciences that improve life are the “Science of the Divine Names” and the “Science of Remembrance.” These sciences elaborate on the attributes and blessings of the Divine Names, which are the pinnacle of knowledge for the enlightened. This truth has an index that, when realized, alleviates many of the psychological and spiritual shortcomings of human beings in today’s world. How could a pill or injection solve problems, yet the Names and Attributes—representing the essence of the Divine—fail to have an impact? Of course, this should not be confused with the many superstitions of old charlatans and fortune-tellers, who are often deceivers far removed from the true path of knowledge. It is the duty of every Muslim to eliminate such deceit from society, as the authorities do in dealing with them.

One should not think that in this book we are inviting anyone to mystical asceticism. Rather, we are merely presenting the science of life, as it is, with its inputs and outputs. Mystical asceticism is not a universal path, and if undertaken under the guidance of a revered and spiritual teacher, it can be so intense and rigorous that it wears down the individual and leaves an indelible mark on their soul, the effects of which will endure throughout their life. Such paths often present challenges in every corner, giving the seeker little opportunity to regain their balance. They seem as though they are a shipwrecked vessel in a storm-tossed sea, trying only to complete its journey, trusting in the Divine without considering the nature of the effort. The intensity of the struggles and the ultimate crisis may absorb the soul so deeply that we would never recommend such a path to anyone, especially in today’s complex world with so many distractions. Our advice for finding a teacher is solely for the sake of worldly health, which is, of course, the foundation of eternal happiness. Without such guidance, a person gains neither true satisfaction in this world nor a joyful afterlife.

The Science of Life is based on many fields of knowledge, and its pathway allows practical and beneficial concepts from human and religious sciences to be easily taught and absorbed, contributing to the growth of society in both religious and human sciences. This process also promotes free thought and ultimately contributes to the security and progress of societies.

In engineering the science of life, one cannot blindly trust all the assertions of experimental specialists, particularly doctors. Despite their broad expertise, experimental sciences are primarily focused on the care and maintenance of the body, and they do so in an empirical and clinical way, not necessarily from a wise or philosophical perspective. For instance, in the past, physicians were also philosophers who, when listening to a patient speak about their issues, had been trained to observe closely and listen intently, almost as if they had become the patient themselves. Through this careful attention, they could diagnose most ailments without the need for modern, complicated medical tests. They practiced a system of philosophical medicine, a discipline now largely neglected and isolated from modern science. Contemporary experimental sciences are not equipped to rediscover this wisdom, as it was a gift of individuals who dedicated themselves to knowledge and spiritual purification.

The science of life shapes one’s lifestyle, guiding it in a meaningful direction. It offers the most valuable approach in tandem with the advancements in experimental sciences in the country, ensuring that the humanities keep pace; otherwise, the equation is disrupted, and a society that lacks appropriate answers to its religious questions may inadvertently shift toward secularism. Such a society resembles a car that becomes increasingly advanced in speed and power but eventually loses its brakes, leading to inevitable destruction.

Today, experimental science and technology are advancing rapidly, and it seems almost impossible to rule out any future possibility. However, what is increasingly rare is purity, honesty, integrity, spiritual purity, and, in one word, the correct science of life. Modern experimental science, neglecting the science of life, has become an instrument for the crisis of spirituality, and ignorance, which is weak and hollow, cannot be blamed for this. This is how the end times are described—a period full of oppression and injustice, where the awaited savior will transform a world steeped in cruelty into one of justice and fairness. What is noteworthy is that, in both of these worlds, science is what determines whether they will be full of injustice or full of justice, and ignorance has no place in either.

Religion and Modernity

The science of life draws both its form and its content from Islam, and it ensures that the necessary congruence between the two is maintained. The form of life should be just as Islamic as its content, for if the law only changes the content without addressing the form, it transforms from a system of religion to a set of beliefs and philosophies, no longer a guide for how to live. The concept of religion as a way of life is reflected in the vast body of jurisprudence that speaks to both form and method.

The science of life teaches that modernity is not disconnected from religiosity, and that it is possible to combine purity, love, and affection with faith and awareness. Engineering the science of life is an intellectual, cultural, and research-based endeavor, which is at the forefront of societal needs.

The science of life tells us that as human intellect and wisdom increase, the need for religion and law grows as well. Individuals like Ibn Sina, who were geniuses in their time, or those with wealth and power, are especially in need of for guidance, as even greater complexity increases the potential for deviation from the right path. Thus, there is an urgent need to create the scientific and intellectual mechanisms needed to maintain human well-being and happiness. The Knowledge of Life: A True and Dynamic Science

The knowledge of life is among the true and philosophical sciences, rather than being a superficial one. There are significant differences between knowledge, the form of knowledge, and also between true knowledge and superficial knowledge in various respects. True knowledge is life-giving, while superficial knowledge weighs down the soul and imprisons the spirit within the constraints of the material world. Conventional knowledge is merely a form of knowledge and does not play a role in the will, internal disposition, or the spiritual structure of a person. A Quranic exegist, a scholar of jurisprudence, or a philosopher, if bound by the forms of these sciences, does not experience any genuine transformation through the superficial sciences. Such knowledge, in the hands of such individuals, becomes a tool or an instrument of immense value, useful for the inner qualities of individuals, but it does not bring about any inner transformation.

An interpreter of the Quran, a jurist, or a philosopher, when engrossed in the form of these sciences, will maintain the same behaviour and ethics they would have had if they did not possess such knowledge. That is, their characteristics, dispositions, and hidden temperaments would remain unchanged, and the superficial sciences cannot alter them. Knowledge in its superficial form cannot bring about internal change, nor can it bring about transformation in one’s behaviour or the essence of their character.

Individuals facing personal, social, familial, and psychological issues should never expect that superficial and external sciences will heal them or save them from these deficiencies. Such sciences can only enhance the effectiveness of their cognitive faculties and prepare them for utilising their abilities, but they do not bring about healing or true resolution. People who pursue external knowledge, after years of study and acquisition, often find that their problems remain unchanged. They realise that the issues, deficiencies, and inner struggles persist, and the superficial sciences, if reduced to mere academic exercises, are subject to the same dilemma. The benefits that superficial sciences may offer others do not apply to their holders, as those who are already predisposed to them can benefit far more than the holders themselves. These superficial sciences, in reality, belong to the realm of ‘profession’ and ‘craft,’ rather than being truly scientific. They are simply tools and instruments used to achieve certain results, and thus, their role is confined to bringing material benefits rather than fostering any spiritual growth, enlightenment, or transformation.

True knowledge brings power and lays the foundation for the virtue of justice. Justice has two pillars: one is the awareness and understanding of what justice is, and the other is the ability to implement it. A person who understands justice but lacks the power to apply it is not truly just. The term “just Imam” in Shia culture is a lofty expression, encompassing all individuals, even those responsible for managing a household, such as the father. A father can only be considered just if he possesses the knowledge of life and the capability to manage it properly. The science of life is a living science, and it is inseparable from power. Knowledge that does not result in power is nothing more than illusion. Knowledge must bring with it the ability to manage and direct one’s life in a way that enhances one’s well-being. True knowledge is not just information but involves understanding the structure and nature of existence.

The science of life, in its essence, seeks to ensure the well-being of both this world and the hereafter. If someone is deprived of well-being in this world, they will certainly not experience happiness in the hereafter. As the Quran states, “And he who was blind in this world will be blind in the hereafter” (Quran 17:72). For one to attain eternal happiness, one must first achieve well-being in this world, and this is only possible through true knowledge and the power it brings. The science of life, therefore, aims to achieve a natural movement towards divine perfection, which in turn guarantees both temporal and spiritual well-being.

Life is a science that requires dynamic engagement and should not be confined to theoretical knowledge alone. The science of life must be continually evolving because each person’s life journey is unique and context-specific. No two people are the same, and each phenomenon exists in a distinct position. The principle of “no repetition in divine manifestation” (La Takarar fi al-Tajalli) underscores this idea, as it shows that each person has a different life path, and their experiences cannot be replicated. The Quran and the teachings of the infallible Imams are eternal and transcendent, offering guidance that remains relevant to every individual, regardless of time or place. These teachings contain the blueprint for every individual’s life and provide the framework for personal development.

The teacher-centered approach to the science of life is essential. After the formulation of surrounding frameworks, one needs an experienced and skilled teacher to guide them in producing true philosophical and life knowledge. Reading books alone will not teach life; it is through the guidance of a skilled teacher that life’s true meaning can be understood and applied. Without a competent teacher, one may fail to recognise life’s true priorities and engage in futile, time-wasting activities.

Life, as understood through the lens of a teacher-centered methodology, requires practical application and experience, not just theoretical study. The science of life demands experience to truly grasp it. The wisdom derived from this experience is what allows individuals to live in a more purposeful and meaningful way. It is not sufficient to read books or engage in theoretical debates to understand life. The key lies in finding the right teacher and learning from them through both theory and practice.

Science and Knowledge in Life

The more you learn, the more ignorance you realize is present within you, unless the knowledge becomes part of your action.

For success in life, the element of “devotion” holds significant importance. If someone cannot feel devotion towards their mentor in life, they will still miss success. In the educational system, if someone does not believe in a book or a teacher, no matter how much time they spend under their guidance, they will not benefit, even though they may acquire some information. Knowledge acquired without devotion merely settles in memory and becomes information that is recited like news. It is not truly science because the individual will not have the power to generate or produce it from within themselves. A person without devotion may remember what they hear, but it will not flow from them. Whatever they read and acquire, they store in memory without gaining anything meaningful from it. But when someone has devotion, they will pursue everything they understand, and nothing can hinder them. They will develop a firm will to penetrate any obstacle. Devotion not only brings willpower but also trust, and it creates an inner inclination to rely on and stay connected with the one they revere, leading them toward success and their natural journey. For without the natural affinity between two phenomena, they will not develop a sense of devotion toward each other.

In discussing acceleration in the natural progression of phenomena, we will explain the significance of devotion towards those who hold authority.

At this point, it should be noted that knowledge or books must be learned from a mentor who has a deep love and affection for that particular knowledge or book, so that they can communicate its contents with passion and love.

However, reading any knowledge or understanding the philosophy behind it may not take much time, but practicing it with mentor-based learning and devotion towards the teacher brings health and success. This book also serves as a guide to ensure that one does not lose their way. Such recognitions will guide the soul toward the correct and healthy worldly path, as well as the path to spiritual happiness in the Hereafter. The esteemed reader will now possess the most important principles and rules of life’s knowledge, including the comprehensive and novel approach of mentor-based devotion.

The Science of Life

Life Science is an independent, essential, and fundamental body of knowledge. From the very beginning, the skills and practices related to the science of life should be taught to children.

Life encompasses various aspects, including the physical body, psychological structure, natural temperaments, ethics, manners, desires and impulses, needs, nutrition, recreation, play, rest, sleep, travel, health, safety from diseases, security, beauty, strength, work, shopping, art, driving, mechanics, mathematics, forgiveness, revenge, success, worship, communication with God, pilgrimage, political participation, social interactions, marriage, love, child-rearing, and many other aspects. All of these are reliant on the science of life, and their meaningfulness depends on this knowledge.

The Human Subject of Life Science

The subject of the science of life is “humanity,” specifically in terms of its existence. Humans have two dimensions: one material and one spiritual. Life science must address both dimensions and ensure the well-being of the body, soul, and spirit. It must offer ways to understand these aspects and provide methods for navigating them.

In the logical definition of humans as “rational animals,” the material dimension of humanity is emphasized. Here, the term “animal” is used as the genus, identifying humans as rational beings within the animal kingdom. To understand humanity, it is essential to recognize both the animal nature of humans and their rational abilities. The human’s animal nature involves their senses, mental faculties, and needs, while their rationality—represented by speech and intellect—sets them apart from other animals. While animals communicate within their own groups, humans can communicate both within and outside their groups, allowing them to convey their desires and intentions to non-human beings.

The science of life teaches humans how to understand and follow their natural paths, focusing on their individual and collective well-being. It offers the tools to guide them in achieving a healthy life by aligning their actions with their inherent nature.

Anthropology in the Science of Life

Humanity is a phenomenon that represents the true spiritual union between the soul and the body. The knowledge of the soul is not attained through academic studies or books, but through practical training under the guidance of a teacher. Many philosophical and academic discussions about the soul divert scholars from its true, experiential understanding, focusing instead on theoretical concepts. Although scientific knowledge of the soul is necessary, it is not sufficient on its own. True knowledge of the soul comes through experiential understanding, facilitated by a teacher, and is connected to the purity of the soul and its path toward divine truth.

A Healthy Life; A Free and Loving Life

Every individual has a distinct nature, and living in accordance with this nature constitutes a healthy life and proper upbringing. Following the natural path not only leads to health but also manifests love. The universe is in constant motion along its natural course, and thus, the universe is a domain of love; everything in it is inherently in love, following its nature. In the realm of love, no one is commanded, and everyone is engaged in their own affairs with love. Whoever acts out of love, acts freely and naturally.

Education, too, must align with the natural path and revolve around love, not coercion, threats, or bribery into an unnatural direction. If a teacher is knowledgeable and strong enough to understand each individual’s nature, there is no need for shouting, physical punishment, or violence. Education should be a battlefield of love and compassion, guided by the path of servitude and the natural way, not one of blows and force. If someone attempts to drag God’s servants to paradise with chains, they are not guiding them; rather, they are wronging them and distancing them from their own nature.

In education, one must recognise each person’s nature and guide them back to it. All phenomena in the universe move according to love and their own nature, except for humans, who are hunted by the tyrants and egotists of the world. These individuals steal the natural freedom of others, depriving them of their health and bringing about the greatest hell—the distorted and sick life created by the theft of freedom. When the tyrants of humanity disrupt the harmony of lives, not even free scientists or true saints can assist in the education of humankind, except by sacrificing themselves, in the hope that mankind, kept in ignorance and negligence, might receive a shock and awaken.

In education, the foundation must be freedom, so that everyone can be and become their true self.

Life in the Present

Blessings describe a life that is presently enjoyed and understood. A person enjoys blessings if they are able to focus on their current state, without worrying about past regrets or future anxieties.

A blessing is the sense of peace derived from living a healthy, joyful life. In contrast, “misery” signifies intense hardship, narrowness, distress, inadequacy, restlessness, and agitation. Modern humanity is engulfed in misery. Despite the abundance of resources and technologies, the peace and contentment that should be inherent in life are absent. The virtual worlds on the internet, on personal pages and satellite networks, make this evident. In the lives they portray, everything exists except for tranquility and the enjoyment of life.

Those who live for tomorrow or dwell on the past are negligent of the present moment, missing out on the peace and joy that come from living fully in the now.

Only when an individual reaches certainty and satisfaction does true peace and comfort in life become achievable. Certainty in one’s beliefs and contentment with living in the present moment bring about peace and ease.

A Life of Faith

A healthy life is characterised by the absence of anxiety, stress, and any form of tension. Calmness and freedom from anxiety are intrinsic to knowledge, faith, and attachment to the truth. One who is at peace and content with life possesses knowledge of the truth and is firmly committed to it. On this basis, a blessed life can only be attained through faith. True blessings come only with faith, while material blessings are more general and accessible to everyone.

Faith is affirmation, the affirmation of knowledge, and knowledge is the perfection of the theoretical faculties and their actualisation. Righteous deeds then stem from the practical faculties, perfected in action, bringing about an elevated and transcendent existence for the individual. True knowledge is that which nourishes the soul and leads one from potential to actualisation, leading them to true understanding and, ultimately, to mutual counsel towards truth, patience, and satisfaction in all aspects of life under the guidance of a rightful leader. It is this leadership that shapes the eternal path of humanity, providing nourishment for the community. Human wisdom and knowledge are not left behind in this world but are carried into eternity, becoming a fundamental part of the human soul.

Natural Phenomena and Healthy Living

As stated, all phenomena possess life. Nature and the physical world also exhibit life, and it is important to note that the life of natural phenomena is healthy. Nature has an inherent vitality, and the way of life in nature is healthy. There is no disorder or imbalance in the lives of animals; each one follows its own natural path, living a vibrant and flourishing existence. When disease or corruption affects these natural beings, it is a result of human interference, which disrupts the natural balance.

Natural phenomena, including animals in the wild, live according to the “law of the jungle,” in harmony and health, unless interfered with by humans. These creatures are examples from whom humans can learn about healthy living. Observing the lives of natural phenomena can assist humans in discovering the standards for a healthy life.

The essence of a healthy life is the establishment of maximum harmony and fitting connections. The further humanity moves from the Earth, the better it can maintain this balance and harmony. For example, the order among planets, stars, comets, galaxies, and other celestial bodies illustrates this concept, as they interact in a perfect manner.

However, living a healthy life is not solely about utilising worldly resources. We often associate health with the physical realm, while happiness is relegated to the afterlife. Although worldly pleasures come with inherent discomfort, we can strive to achieve the maximum degree of health within nature’s balance.

The Systematic Management of Nature

The universe operates according to a system. This system, rooted in mercy, wisdom, and justice, gives nature its mechanics, making the process of creation automatic and driven by natural laws. A healthy life is formed by discovering and aligning with these systems. Any deviation into fantasy, illusion, or reliance on luck is unproductive. Even incentives and threats in education have a limited effect if they are based on natural systems and should not be expected to result in more than their designed impact.

The proper management of nature and its systems prevents people from resorting to idealistic thinking or theoretical models. Instead, real and concrete decisions should be based on physical realities and the established laws of the world.

The Context of Human Life

Human life is situated within the confines of the physical world, specifically on Earth and within the surrounding environment. This environment, referred to as the “ecosystem,” includes the Earth’s atmosphere and the celestial bodies that surround it.

Earth is for humanity, and humanity considers it their domain, using its resources to fulfil needs. As industries grow, humans are able to exploit the Earth’s resources in increasingly varied ways. However, as individuals within a society, this notion of individual ownership can lead to conflicts. People, seeing the Earth and its resources as their own, often perceive others as obstacles to their freedom and comfort. Thus, the principle of “ownership” comes into play, preventing conflicts and securing the rights of individuals.

Furthermore, man embodies rationality, will, and management, while woman represents emotion and sentiment. Two-thirds of the wealth of the earth, in terms of ownership, is governed by thought and reason, while one-third is entrusted to emotion and feeling. However, in terms of consumption, two-thirds of it is in the hands of emotion and feeling, while one-third is managed by reason. It is self-evident that the power of reason is more capable than emotion and feeling in managing wealth, whereas emotion and feeling require the power of reason when it comes to spending wealth. This division is both just and reasonable, providing a fair method for dividing the world’s wealth between the forces of reason and emotion, balancing both forces, which together form a healthy life, in both management and consumption.

Ownership, apart from work and inheritance, also has a social support mechanism in the form of taxes. Some individuals in society earn more than they need, while others, due to problems and limitations, become in need. To establish balance within society, prevent the concentration of wealth in one place and poverty in another, which would lead to corruption, and to ensure the security of society and the protection of vulnerable groups, Islamic taxes such as Khums and Zakat, as well as state taxes to cover the expenses of city administration and public welfare, have been established, according to the laws that must be implemented.

Modern man, at the beginning of the industrial era, turned away from the spiritual matters due to the intoxication of the pride felt by industrialists. He neglected divine commandments and moral issues, pursued industrial growth, and used science as a tool to dominate nature and fulfill his worldly, egotistical desires. He began to show indifference to nature, waging war against the natural environment and establishing a new world made of steel, iron, and industrial machines. Today, nuclear waste, microbial waste, greenhouse gases, and non-biodegradable materials like plastics have caused many problems for the earth. The protective ozone layer has been damaged, and those in power, in pursuit of their own interests, continue to add to environmental degradation and pollution, with concerns mostly voiced by free and aware individuals.

To restore the environment, first, minds and thoughts must be purified and brought back to the era of religion, ethics, and spirituality. However, this return must be free from all accretions, leading to a return to a pure religion, devoid of dogmatism and eclecticism, and a scientific life—yet not a science that serves colonialism or produces theories to fill the coffers of economic cartels while concealing the truth. If the mind is polluted with accretions, all aspects of human life, including the environment, will become polluted. Correcting thought, addressing the need for spirituality, and ensuring security, especially national security to end wars and the destruction they cause, as well as declaring war-mongering a crime, are some of the steps that can lead to environmental health. In this context, governments can dedicate military spending to desertification efforts, control urbanization and consumerism, and seriously address environmental crises without being at odds with industry. Industry is necessary, but its path must be scientific, so that industry serves to harness nature rather than destroy it.

The Nature of Perfection and its Realization in Human Beings

Perfection in non-volitional phenomena is coercive and inherent to each one, according to the inherent nature of its creation. It follows a natural course, being content and immersed in it, seeing nothing but its own form. These phenomena experience neither deficiencies nor additions; their external manifestation and essence are identical to their true nature. However, the perfection of human beings, which is voluntary and intentional, is confronted with the challenge of recognition and definition. The diversity of philosophies and schools of thought stems from this very issue, which plays a fundamental role in shaping the way people live.

We assert that the perfection of a human being lies in the genuine attainment of the Truth and in embodying all the active and essential attributes of the Divine, which is achieved through the descent and ascent of divine manifestations and through a proximity to the Divine. The annihilation and subsistence of the essence bring one into union with the Divine, beyond the limitations of material existence.

Perfection, therefore, consists of various degrees, culminating in the highest level: the “Absolute Perfection,” which is beyond the concept of absoluteness and belongs exclusively to the Divine. The Divine is that essence to which nothing else is comparable; beyond being the entirety of existence, all perfections belong to it. All phenomena are manifestations of its perfections and the grace of its existence.

The attainment of voluntary perfection and coercive perfection can only be achieved by renouncing material pleasures, overcoming internal impurities, and resisting the temptations of the self and Satanic desires. The extent to which one succeeds in this renunciation determines the extent of their progress along the path, and the only key to success in this journey is renunciation: renouncing all personal desires and everything that is not the Divine. The further one distances themselves from what is not the Divine, the closer they draw to the Truth. “Renunciation” and the reduction of one’s worldly inclinations, though the hardest and most challenging task, is the only path leading to perfection. The progress of anyone in this pursuit depends on their degree of renunciation. Otherwise, they will only achieve a partial degree of perfection.

The criterion for recognising the perfection and proximity of any phenomenon is the comparison of its attributes with those of the Divine. If an attribute appears in a phenomenon that also exists in the Divine, it indicates a degree of proximity. Conversely, if an attribute appears in it that does not exist in the Divine, that phenomenon suffers a relative decline. Any attribute that originates from the Divine and from absolute existence, appearing in finite and conditioned phenomena, constitutes perfection and good for those phenomena; otherwise, it denotes imperfection and evil.

Absolute perfection belongs exclusively to the Divine, so no phenomenon can be entirely good or entirely pure. Similarly, since absolute evil has no capacity for manifestation, no phenomenon can be entirely rejected or given an entirely negative judgment. Therefore, trust in any phenomenon must be based on its degree of perfection, and one cannot place absolute trust in something that is neither entirely good nor free from evil. Relationships should be structured according to the degree of perfection of the phenomena involved, and based on this, necessary precautions for safeguarding information and secrecy must be respected, provided they do not contradict inner purity. The principles of professional expertise, operational secrecy, and mistrust govern all of life. These principles must be diligently observed in all interactions, whether with friends, acquaintances, family, or others, while maintaining complete management in appropriately positioning others and ensuring their natural alignment.

Nevertheless, neither is it correct to view phenomena through the lens of complete negativity nor to indulge in extreme personal adulation and affection. One should neither see only the “half-full” nor the “half-empty” glass; both aspects should be considered simultaneously. Among all phenomena, however, the fourteen infallible figures (the Imams) stand as the first manifestations of the Divine. With the gift of infallibility, they embody goodness for the righteous and loss for the wrongdoers and oppressors. This, too, is the Divine’s wisdom, as it ultimately brings about good, even if it might outwardly appear as harm, for their perfection and inherent nature necessitate it. Their will and choice lead them to act in accordance with this wisdom.

A human being desires to attain perfections that lie within their potential, and achieving these perfections requires right volition and the opposition of desires that stem from the self. In the course of their life, they must either choose to renounce desires and follow the path of truth, turning away from every form of ugliness, deviation, and untruth, or they must choose the path of selfish desires, passions, and Satanic temptations, or, lastly, they may mix elements of truth and falsehood in their pursuit.

One who chooses the path of falsehood is not a seeker of perfection; they suppress their conscience and ignore it entirely, undisturbed by the absence of commitment to duty. Such a person is capable of denying all truth and perfection, being unconcerned with the afterlife, and fearing no worldly consequences for themselves or their descendants. They may even accept the ruin and deprivation of their own souls in this world, as well as the punishment in the afterlife, and endure hellish torment more easily than renounce their stubbornness and submit to the truth. Those who cannot be so indifferent must either fully submit to the truth or act in pursuit of personal gain, following their desires for their own benefit, disregarding anything that may harm them. Although such individuals may appear outwardly pious, their hearts remain impure, dominated by self-interest rather than a genuine search for truth.

The nature and actions of every phenomenon are shaped by the degree of perfection it possesses, and its goodness or evil is assessed accordingly.

Pursuit of Compatibility and Marriage Dynamics

In marital life, the compatibility of two individuals requires certain conditions, both necessary and circumstantial. It is generally preferable for the man to have a higher level of knowledge, age, and financial resources than the woman. However, the circumstantial nature of these factors means there can be exceptions, such as a woman with considerable financial independence being compatible with a man of lesser financial standing. In general, it is advisable for the age difference between partners to be over five years. This age difference helps both partners better understand each other’s emotional needs, as male sexual maturity tends to occur a few years later than female sexual maturity. If a woman is at the peak of her sexual development but the man has not yet reached the same stage, he may fail to understand her emotions, resulting in an emotional disconnect between them.

When evaluating compatibility, it is essential to focus on intrinsic, natural qualities, rather than incidental or superficial attributes. Differences in these natural qualities should not be seen as a barrier to unity.

One significant method of understanding a person’s potential and inner qualities is by observing their emotional states, particularly their moments of sadness. Sadness is a psychological state that arises under specific conditions. Through the sadness experienced by individuals, we can infer various aspects of their character and inclinations, such as whether they are more focused on worldly matters or the hereafter, and whether they seek knowledge and self-fulfillment. The sadness of those attached to the world stems from the deprivation of transient pleasures, while those devoted to the hereafter feel sadness over sin and being distanced from the blessings of paradise. Individuals deeply connected to the divine experience a sorrow rooted in their yearning for closeness with the Creator. Similarly, those who have a strong connection to the legacy of figures like Fatima Zahra (the daughter of the Prophet Muhammad) often express sadness related to the tragedies and struggles faced by her family, which reflects their purity and spiritual orientation.

It is important to note that some forms of sadness are not inherent to the individual but are influenced by ancestral or shared societal experiences. A person may feel sadness linked to the suffering of others, especially when they share a deep emotional connection with those individuals.

Compatibility in the Context of Spiritual and Material Realities

As we examine compatibility, we must consider the broader framework of the system of divine decree and predestination. For example, aspects such as lineage, beauty, courage, and intellectual potential tend to cluster in certain families, with minimal deficiencies. Conversely, families marked by immoral, reckless, or cruel behavior often show a different pattern of inheritance. Life, death, and even economic fortunes are part of this preordained system. Some individuals, despite making minimal effort, may find financial abundance, while others, no matter how hard they work, may struggle with poverty. If such individuals understand the limits of their circumstances, they may avoid wasting time and energy pursuing unattainable goals.

Wastefulness, or extravagance, is one of the critical issues in maintaining the health of both society and the family. Wastefulness, as an act of overspending, often arises from a lack of awareness of one’s intrinsic qualities and pre-existing conditions. It also causes gradual harm to the individual and those around them. Modern malnutrition, for example, results from ignorance of natural processes, as nature does not provide more than what is necessary for each individual. Excessive wealth, particularly windfall gains, often leads to the loss of natural rights, such as the rightful property of others or the religious obligations of charity.

The accumulation of wealth in certain families, when analyzed through a communal lens, may appear to be clean and pure on the surface. However, upon closer inspection, one may uncover injustices, abuses, murders, and poverty that have resulted from this accumulation, suggesting that such wealth carries heavy consequences. Those benefiting from such wealth may not be aware of the karmic burdens they are accumulating, and often, the consequences manifest in various forms of suffering.

The excessive accumulation of wealth, whether through exploitation or sheer greed, brings numerous societal and individual misfortunes. Those who do not recognize their limits and indulge in excessive accumulation may cause more harm than good. In contrast, those who act in alignment with their natural inclinations and recognize the importance of moderation—whether in wealth, knowledge, or ambition—tend to lead healthier, more fulfilling lives.

The Impact of Excess and the Role of Moderation

Excessive accumulation, whether it concerns material wealth, knowledge, or power, inevitably disrupts natural balance and creates dissonance within both individuals and societies. In modern times, rapid advancements in technology and the expansion of knowledge have led to an overabundance of information, much of which is unnecessary for individual or societal well-being. This information overload contributes to various social disorders, emotional distress, and psychological disruptions. While the growth of knowledge has been heralded as a sign of development, it has simultaneously diminished the quality of life for many individuals, as they struggle to maintain their mental and emotional health amidst the overwhelming flood of information.

The modern obsession with accumulating knowledge, particularly within specialized fields, has resulted in an imbalance. While education and expertise were once reserved for a select few, today’s society encourages everyone to pursue knowledge, often with little regard for whether it aligns with their inherent nature. This has led to an overproduction of graduates, many of whom find themselves unemployed or underemployed, disillusioned by the gap between their expectations and reality.

True knowledge, in contrast, is not an accumulation of information, but an understanding of one’s natural inclinations and capacities. Specialized knowledge should only be pursued by those whose abilities and natural tendencies align with that field of study. Without this alignment, the pursuit of knowledge can become a futile and ultimately harmful endeavor.

The Role of Natural Tendencies in Defining Human Excellence

Every individual has a unique potential and a natural path toward excellence. This potential, often linked to innate talents or inclinations, should be cultivated through efforts that align with one’s intrinsic abilities. The true distinguishing feature of human beings, their excellence, lies in their intellectual and emotional faculties, which set them apart from other beings such as animals or angels. It is through reasoning and emotional depth that humans differentiate themselves from other entities, creating the foundation for their humanity.

A person who lacks reason or emotion, or who fails to act with intentionality and empathy, cannot truly be considered human, even if they appear to be so in a physical sense. The intellect and heart are the defining characteristics of humanity, and without them, one is merely an animal in human form. If life becomes solely focused on physical or material desires, with no spiritual or intellectual pursuits, an individual loses their true human essence, leading to emotional distress and existential confusion.

To maintain the essence of humanity, one must preserve spiritual purity, internal clarity, and the ethical principle of moderation, which is essential to achieving balance and true health in life. When these principles are disregarded, the individual faces spiritual loss and becomes vulnerable to various forms of physical and emotional instability.

The Density of Life and the Importance of a Healthy Life

Among the factors that have contributed to the density of life are excessive engagement with many superficial programs in mass media, population growth, materialism, discussions on inconsequential issues, preoccupation with worldly adornments and fabricated pleasures, unhealthy and misguided entertainment, deceptive sports, and useless, non-functional arts. Moreover, there is the overwhelming abundance of misleading data on the internet. All of these serve as glaring examples of the distractions that cause people to lose sight of their real problems, leading them to avoid confronting their true emotional struggles.

True well-being in life requires freedom from this materialistic overload. A respectable and simple job that provides financial stability within the bounds of modesty, free from poverty and excessive indulgence in a single aspect of life, alongside having a spouse with average but balanced qualities who can serve as a source of emotional support and affection, guarantees a healthy life. The comfort and ease of the world come not from striving to accumulate wealth or power, but from a life lived in harmony with its natural course.

Human beings have lost their way in understanding a healthy life. They have constructed unhealthy systems under the illusion that comfort and peace come from accumulating wealth or power. In reality, human beings must strive to develop the science of living, acquiring the necessary skills, and creating a healthy and joyful lifestyle, rather than aspiring to positions of power, wealth, and fame.

Work for Life

In the human realm, one must work, move, and make an effort. However, work must be defined according to each individual’s natural system. In nature, no phenomenon is inactive. Laziness in natural beings equates to death. Anyone who does not work, who does not strive or fight against their weaknesses, is doomed to decay. In the world, everyone must carry their own burden. Anyone who shifts their burden onto others, believing it to be cleverness, is deceiving themselves. Such a person will ultimately be rejected by the natural systems, as the burden may align with one individual’s nature but be incompatible with another’s. This cunningness inevitably leads to conflicts and wasted opportunities.

A person who is idle and avoids responsibility harms not only themselves but others as well when they interact with them.

The measure of a person’s sustenance is their work, as work provides the natural system with nourishment. The Qur’an recommends eating in proportion to one’s labor, saying: “Eat and drink in accordance with what you have earned” (Quran 56:64). This implies that each person should consume based on the nature of their work. If their work does not align with their own nature, the sustenance they acquire does not nourish their being. Their hunger remains unfulfilled, and their soul remains unsatisfied. Even in a world of abundant resources, a purely consumerist attitude will bring discomfort, and wealth will not bring the peace and satisfaction it promises.

A life that follows its natural course is “blissful.” The comfort of life is only possible when one’s awareness and understanding are aligned with it. While non-human entities enjoy health and vitality, they lack the ability to perceive this bliss, as the awareness of it is a human attribute.

Patience and Adaptability

Key characteristics of a healthy life include tranquility, resilience, and adaptability. Life remains unharmed when a person can maintain patience and adapt to hardships and adversities. If a person loses the ability to be patient with difficulties or becomes easily angered and aggressive, they not only lack health but also wisdom and foresight. They will fall prey to the schemes of those who wish them harm. Patience in the face of adversity can even be observed in plants and animals, which strive to remain within their natural cycles and avoid unnecessary conflict unless absolutely necessary.

For instance, ants are notably patient creatures, and certain plants possess defensive mechanisms like radiation for self-preservation. Humans, by contrast, often react to threats with aggression, which can disrupt their inner balance. The patience and resilience of those who have faced difficult circumstances often surpass that of others, and their strength and authority are greater as a result. Those who have led sheltered lives, however, may become fragile and weak.

Adaptability is crucial in human life, as indicated by the Islamic principle of “taqiya,” which advises adjusting one’s behavior in the face of hostility. Allah, in His wisdom, tolerates the actions of many of His servants even when He is not pleased with them. He may choose to overlook or forgive their actions. His magnanimity and adaptability are reflected in the way He deals with His creation. Similarly, adaptability in nature ensures survival. Those beings that fail to adapt to their environment are more likely to perish.

Adaptability in human life becomes especially important as society becomes more interconnected. No individual can manage everything alone, and the need for cooperation and mutual assistance grows. The more people can adapt and cooperate with others, the more robust and prosperous human civilization becomes.

The Role of Forgiveness and Compassion

Adaptability is also linked to forgiveness. The ability to forgive and not hold grudges is an essential component of a peaceful life. One must not be easily upset by the actions of others, nor should they cling to past grievances. Holding on to anger, hatred, or resentment disturbs one’s inner peace and prevents spiritual and personal growth. In the same vein, when someone harms us, it is vital to release these negative emotions and move forward with compassion, as this is the way of the spiritually mature.

Forgiveness, then, is not merely an act of kindness towards others but also an essential step in healing oneself. The most profound example of this in Islam is seen in the teachings of Prophet Muhammad (PBUH), who demonstrated immense forgiveness, even towards those who wronged him severely. Forgiving others is part of the natural human process of adaptation and maintaining harmony with the world.

Conclusion: A Life of Love, Compassion, and Tranquility

Ultimately, a life of harmony, peace, and adaptability requires one to cultivate love and compassion for all beings. Those who have mastered the art of love—who are free of selfishness, greed, and pride—can live a life of true peace. Such individuals can find joy in both hardship and prosperity, without becoming overly attached to either outcome. This ability to maintain equilibrium, to be neither overly sorrowful in adversity nor excessively joyful in success, is key to living a life of serenity and balance.

The most significant environment for practicing adaptability is the home. If one cannot establish harmony within the family and with their spouse, health and well-being will inevitably be compromised. A healthy life comes from an inner space of love and selflessness, where one is not only open to others but also capable of offering unconditional love and forgiveness.

In life, one should strive to have an expansive, loving heart, free from the constraints of anger, hatred, or jealousy, and to always view the world through the lens of compassion and understanding.

On the Nature of Love, Loyalty, and Struggle

A person who loves is filled with loyalty and steadfastness. Even if an individual reaches the status of the Divine Essence, while they are drawn towards the Holy Realm, they do not abandon anyone, nor do they leave behind casualties or wounds. Instead, the lover brings everyone along in the passionate journey they undertake. Because God is the ultimate lover, He holds all His servants in His heart. Even the Prophet Muhammad (PBUH) and Imam Ali (AS) would not wish for the waywardness of people like Abu Lahab and Ibn Muljam, and they showed such patience, desire, and persistence in guiding them that God says: “Perhaps you will destroy yourself with grief because they do not believe” (Quran 26:3). That is, you are troubling yourself because they do not embrace faith, and you are close to destroying yourself!

Lack of loyalty and the pursuit of individualism led to the fate of Prophet Jonah (AS), who was swallowed by the fish. If someone walks alone, maintaining only their own purpose, even if they are like Prophet Jonah, they may end up in the belly of the fish—if fortunate; otherwise, it is uncertain where they might end up. The phenomena of existence are managed collectively, and everyone plays a part in this. Everyone must show love and compassion towards one another, and each person serves as both shepherd and flock. It is not only the shepherd who cares for the herd, but the herd also looks after the shepherd! Without the herd, the shepherd has no value.

Jesus (AS) had Prophet Jonah’s punishment in mind when he refrained from cursing the disobedient, saying, “O Lord, You know them; they are Your servants. Do with them as You will. I will not curse them.” Turning away from God’s servants and cursing them leads to the fate of the fish’s belly: “If You punish them, they are Your servants; if You forgive them, You are the Almighty, the Wise” (Quran 14:48). Even Prophet Noah (AS), though the people he was guiding were disbelievers and did not accept faith, cursed them and lost his own son.

A natural and healthy life is one that expands. Whenever there is contraction, rigidity, and hardship, life loses its health. Expansion, ease, and simplicity are the intrinsic characteristics of a healthy life. Anything that causes difficulty and constriction in life is incompatible with human nature and renders life sick, incomplete, and flawed. A society will experience ease and wellbeing if it utilizes all natural resources, such as seas, deserts, mountains, and caves, for the benefit of the current generation without causing hardship for the next generation in utilizing underground resources and blessings, thus ensuring abundance for the present.

As we mentioned, compatibility derives strength from love. Someone who reaches love gains great psychological power, and their willpower becomes very sharp and effective. If such an individual undergoes training, the purity of their heart, achieved through love, allows them to gain insight into higher worlds and knowledge of the unseen. News of the unseen comes to fruition because the world of abstraction has dominion over the world of the senses, and the sacred world is causal to the physical world. If one can purify their soul and connect with those who reside in the sacred realm—who have insight into this world—they may be able to discern the non-material features of the physical world. The soul must be purified to connect with the sacred realm. What matters is that the soul does not become tainted by any unclean influence. Only someone whose love is chaste, pure, and free from desire and who possesses patience and adaptability can achieve this.

Adaptability here means knowing when to attract and when to repel. The key is to understand when one should refrain from harm and when they must endure the bitter taste of a slap. The understanding of such choices requires knowledge and awareness to ensure that no phenomenon’s rights are violated and that the natural flow of justice is maintained.

Suffering and the Generation of Knowledge

The limitations of life and material poverty, if health is maintained, empower the individual. The sound of water is beautiful, especially when it can carve through rocks. Living under harsh conditions increases one’s endurance and makes them superior to ordinary people in their persistence. If God wishes to deceive someone, He grants them a life of luxury, leading them to seek comfort. However, if one faces deprivation with resilience, this lack will bring inner blessings. The more extensive the deprivation, the more it purifies the soul, clearing the path for spiritual proximity to God.

Furthermore, the nature of the material world is that it constantly produces one problem after another. The affluent, comfort-seeking individuals are not exempt from problems either. For believers, the material world presents even more challenges. If a believer flees from problems and seeks refuge in the mountains, God sends something to trouble them, ensuring they remain in difficulty, away from peace and comfort.

Moreover, if suffering, selflessness, patience, and adaptability are accompanied by pain, this pain leads to another necessary attribute: “creative thinking” and the generation of knowledge. Therefore, patience, adaptability, and selflessness create the necessary conditions for the production of knowledge. The process of shedding one’s human limitations and moving towards truth may involve pain, but it is a type of pain that leads to the victory of truth. One who suffers does so because they realize they lack the full truth and are deprived of it. The only cause of suffering is the recognition of this lack of truth.

One of the reasons for neglecting the experience of pain and suffering is avoiding association with those who are in pain. If someone does not experience pain themselves and does not live alongside those who are suffering, they will not feel pain. Forgetting the sufferings of others leads to the neglect of life, just as forgetting the remembrance of God leads to falling into wrongdoings.

Societal suffering involves recognizing and addressing collective pain through the revival of responsibility and accountability, not through imposing poverty or restricting social progress. A society must first recognize its immediate needs—those tangible needs whose absence causes real pain—and then seek to understand and address deeper issues, such as the lack of spiritual knowledge or the concealment of internal truths. To guide individuals toward recognizing deeper layers of truth, they must be accustomed to asking questions and seeking answers, creating a dynamic and engaging atmosphere for scientific inquiry.

Social Inquiry and the Collective Search for Knowledge

Social inquiry involves collective skepticism and the effort to find enduring knowledge. To succeed in this, a society must focus on details and accurate subject identification using inductive reasoning. Human understanding of generalities stems from sensory perceptions, imagination, and abstraction, and the process of gaining collective insights begins with these individual experiences. For example, a child first learns through recognizing specific instances, and the best way to teach a child is through their familiar perceptions, using visuals and detailed representations.

Social inquiry needs an environment that is safe, calm, and free from congestion, within a broad, networked social context. Even the most creative ideas flourish when they are developed in a space that fosters communal deliberation and thought-sharing. Knowledge production thrives through analysis, critique, and collective reflection.

If a society has the power to critique openly, and if the space for critique is vibrant, safe, and free, it can generate and distribute knowledge in a healthy way. Criticism creates a cooperative intellectual environment and ensures that each term and concept finds its proper place. Criticism strengthens those with resolve and reveals their greatness. Only those who are internally small and feel insignificant are harmed by criticism, while those who are great never feel diminished by it.

In any collective work, it is essential to carefully select the necessary personnel. These individuals form transient, specialized working groups that are replaced over time as needed. Alongside them, there should be consistent figures who are always present, providing stability and continuity.

To retain individuals and maintain collaboration, the material and spiritual benefits they receive must be considered. This helps establish an enduring, self-sustaining system. In any collective system, it is essential to avoid any unlawful actions, whether they be against religious teachings, laws, or social norms, as these actions undermine the integrity of the system. Moreover, it is important to be vigilant and recognize the presence of individuals with ulterior motives, ensuring that their influence does not harm the system.

The Health of the Generations and the Science of Human Reproduction

The seed is one of the most fundamental factors in the health of life. God takes pride in creating Adam from clay in the form of a perfect human being who did not experience the stages of infancy or childhood. However, His children are created from semen, which involves the struggles of pregnancy and infancy. God takes pride in not having created all humans directly from clay but from semen, which is a unique substance. Those created from semen possess bonds of affection and love with their parents, siblings, and relatives. Had all humans been created suddenly from clay, there would be no affection or love. The worth of human existence lies in the affection that grows within the family unit, which, through reason, becomes strong and virtuous.

Apparent Rank of Existence

To define the true meaning of the science of life, we must first understand the goal and purpose of life, as the definition of science is based on the recognition of its subject and its ultimate aim. Previously, we discussed the ultimate goal as the natural and endless process of life. Here, we complete this thought by noting that to comprehend the correct meaning of life, one must focus on both the efficient and final causes, paying particular attention to the necessary statement that “existence is exclusively for the Divine (حق‌تعالى).” The Divine (حق‌تعالى) is existence itself, while created beings are the manifestation and appearance of existence, which we refer to as “phenomena” in our writings. “Existence” pertains only to God (حق‌تعالى), while “manifestation” pertains to phenomena. If we were to express this proposition logically, it would be as follows: The proposition with the predicate “existence” is exclusive to God (حق‌تعالى). This proposition is free from any causal, restrictive, or even absolute considerations, and is realized without any qualification. Thus, it is stated: “Allah is existent” – God is existent, and existence is God, who exists by His very essence. No other existential statements hold true, except for the appearance and manifestation of existence.

The statement “Allah is existent” means that the reign of God permeates all of existence, leaving no space for anything else. It is God who exists, and existence is that which is God. There is no second or other in this regard. The essence of perfection and true perfection are God’s alone, and it is His names and attributes that determine it. The ultimate truth of existence is inseparable from its beginning and end, its outward manifestation and its inner core. Consequently, God is the only true existence; all other phenomena are mere manifestations of existence and not nonexistent.

The acknowledgment of God and the exclusivity of existence to Him is self-evident, requiring no proof or demonstration. Understanding the full scope of this self-evidence is sufficient for acceptance. In other words, acknowledging the existence of God is tied to fully understanding all aspects of the subject. Thought and knowledge can either be self-evident or theoretical, deriving from self-evident truths, and the acknowledgment of God is not theoretical. The problem of all atheists and those who struggle with faith, certainty, or belief in God lies in their lack of a correct understanding of God. The disagreement stems from the lack of proper understanding, not from the truth of His existence. God is self-evident because He precedes all phenomena. The perception of God is equal to encountering Him, and the language of the heart and the innate nature of humans express this. The reason why God is considered self-evident is that His truth precedes all phenomena. The Qur’an does not argue for the proof of God’s existence; instead, it provides rational proofs for His attributes, which help clarify the correct understanding of God, not to prove His existence. A correct understanding of God and His attributes is sufficient for accepting Him. In Shari’a (Islamic law), the purpose of worship and seeking knowledge is to guide the soul towards a correct understanding of God, leading to closeness to Him. True mysticism seeks to reach God through the understanding of His essence and the recognition of His attributes. Thus, just as logic is the precursor to philosophy, philosophy is the precursor to mysticism and a necessary foundation for it. Mysticism can be theoretical or practical: theoretical mysticism is knowledge, while practical mysticism involves actualizing the divine knowledge. Without theoretical mysticism, practical mysticism is impossible; likewise, without achieving the outcomes of action, theoretical mysticism holds no real substance and remains an empty claim. Just as philosophy and mysticism are like two wings for flight, knowledge and action are the two wings for reaching God.

The use of the key concepts of “existence,” “manifestation,” and “beloved” is essential in understanding the essence of life and giving purpose to existence. These concepts form the foundation of life. “Existence” is independent and self-sufficient, while “manifestation” signifies complete dependency and connection. One who makes this truth the foundation of their life and understands it as the essence of their being has removed all forms of rebellion, fear, and anxiety, and finds the true meaning of peace and security in life.

Manifestation has two faces: a divine and a created (servant) face. In terms of its complete connection to God, manifestation represents the divine aspect, and in terms of its lack of independence and total dependence, it represents the servant aspect. The more a servant diminishes their dependency and eliminates any desires, the more their divine aspect flourishes and becomes manifest. If one reaches pure and selfless love, free from any desires, and entirely detaches from worldly attachments and God’s grace, their servant aspect is entirely removed, and their divine face is revealed. This is similar to a glass bottle where the more water it contains, the more air is expelled from it. The more one reduces their human or created aspect, the clearer their divine essence becomes.

It is important to note that for ordinary individuals, certain desires are permissible, while others should be rejected. For example, the relationship between husband and wife is based on certain desires, and the art of loving one’s spouse cannot be achieved without recognising the central role of desire.

In any case, focusing on the aspect of manifestation, while neglecting it, can define one’s nature and can lead to two extremes: the virtuous ones and the wicked. Those who direct their human desires in a selfish and erroneous way are the most complex and wicked individuals. They place great importance on their passions and become enslaved by them. These individuals move far away from true commitment and loyalty, unreservedly following the path of their desires. Psychologically, it can be said that these individuals, after some time, lose their feelings of guilt, confusion, and hesitation. They may become accustomed to committing all kinds of wrongdoings without feeling remorse or concern for their conscience, the afterlife, or spiritual perfection. Eventually, they may deny perfection altogether, reject the truth, and sever themselves from all forms of righteousness, ending up as enemies of perfection and never experiencing salvation or success.

The virtuous individuals are those who are pure-hearted, free from hypocrisy, deceit, and imperfection. They tread the path of true virtue, rushing toward the true Beloved, and though their number is small, each of them is more valuable than thousands, and some are even like entire nations. The true essence of humanity shines through them, and their faces reflect divine perfection, revealing the nature of God’s sovereignty.

The virtuous and the wicked are few in number, whereas the average people are many. The average person is often inconsistent, wavering between good and bad. They are often caught between self-purification and indulgence in their desires. Their weak faith, willpower, and understanding make them unstable and led by their passions. They fluctuate between moments of virtue and moments of vice. These individuals are in the most dangerous and uncertain position. They are always conflicted by moral dilemmas, suffering from guilt and regret, torn between the desire for pleasure and the fear of punishment. They may not have the strong will to resist their passions, and their state of indecision leads to frequent turmoil. Many of these people may die in this state, either joining the ranks of the hostile or gravitating toward the path of virtue.

A person must first distance themselves from this wavering group and strive to eliminate their flaws and indecision. They should align themselves with the righteous, those who seek the divine and the truth, so that, through continuous effort and vigilance, they can join the ranks of the true seekers and attain everlasting happiness and closeness to God.

Focusing on the aspect of manifestation also has numerous psychological benefits. “Trust in God” is an example, as it replaces the common psychological concept of “self-confidence.” While self-confidence aims to strengthen a person’s wavering spirit by promoting self-belief through repetition and soothing the nervous system, trust in God, rooted in the awareness of divine manifestation, prevents spiritual weakness and anxiety, especially feelings of inadequacy and fragility. This principle can be used in psychotherapy.

To promote spirituality, what is most important is the cultivation of the spirit of “forgiveness” and “self-sacrifice” among the clergy. “Forgiveness” has two main branches: one is “asceticism” and detachment from worldly desires, and the other is “understanding” and the avoidance of sowing discord. “Forgiveness” only has these two branches; there is no meaning in forgiving religion or purpose. All ethical and social needs are fulfilled through this one principle and its two branches, and the clergy system is purified and reformed by it. Otherwise, the clergy system becomes like a fragmented and disjointed army, vulnerable to attack and prone to parallelism or mutual antagonism, leading to a depletion of its intellectual forces.

The law of “forgiveness” not only provides the foundation for the complete organization of the clergy but also fosters unity, kindness, and affection among the Shia community. In this way, the clergy, through their unity, solidarity, and harmony, can fulfill their duty of fighting oppression against all tyrants and oppressors according to their power and influence, ultimately delivering the troubled human vessel into the hands of the rightful owner of the banner, God willing.

The law of forgiveness, with its two branches of asceticism and understanding, is based on psychological principles. This can be explained as follows: human life has three stages—childhood, adolescence, and old age. Childhood is a time of imagination, childish thoughts, entertainment, and play. In this stage, the child does not contemplate the problems of life; on the contrary, the child constantly creates problems. If a child is unable to create problems for their parents and society, they are psychologically deficient and sick, requiring treatment.

In childhood, “play” is of great importance. The child’s play, especially those they engage in up until the age of five, can reveal their future personality, occupation, intelligence, and capabilities. When the child engages in play, they rely on their imagination, and their excitement leads them to constantly produce “work” in the form of play. They possess an imaginative power in thought and a passion in their being that simply seeks enjoyment and a sense of satisfaction in their actions. The activity that emerges in such a stage is called “play.” Of course, enjoyment is different from lust, because enjoyment stems from desire, while lust is something distinct from desire.

When a child stacks bricks, they create a thirty-story tower in their mind, which they then manifest physically. This pattern continues into their adulthood. A child who constantly thinks about harming their friend or killing an animal will likely grow up to become a butcher, eagerly slaughtering dozens of sheep daily and eating half a kilogram of kebab every day. Such individuals are immersed in imagination and the excitement it generates, ultimately becoming the agents of those actions, exclaiming, “The one who is ordered is excused.”

Play is an essential part of a child’s existence, and those who force their child to remain still and prevent them from engaging in movement make a grave mistake, stifling and neutralizing their potential. Of course, play should not turn into mischief, which creates disturbances for others in the household.

Play is inherent to childhood, and a child who does not play is sick and in need of treatment. Without it, they will face moral problems, especially violence and arrogance, when they reach adulthood.

Play belongs to the child, and even the Prophets played as children, as this is part of their childhood’s natural goodness. For example, it is narrated that “Imam Sadiq (AS), quoting his forefathers, says: The Prophet (PBUH) once spent a night at the house of Fatimah (SA) with Imam Hasan and Imam Husayn (AS) with him. The Prophet (PBUH) told them, ‘Get up and wrestle with each other.’ They got up to wrestle, and while Fatimah (SA) went out to do something, upon returning, she heard the Prophet (PBUH) saying, ‘Well done, Hasan; be harsh on Husayn and throw him on the ground.’ Fatimah (SA) asked, ‘Father, how can you praise Hasan? Are you encouraging the elder to be harsh with the younger?’ The Prophet (PBUH) replied, ‘My daughter, are you not pleased to hear me say, “Hasan, be harsh on Husayn and throw him to the ground,” and my friend Jibril says, “Husayn, be harsh on Hasan and throw him to the ground?”‘”

Among the current problems faced by the people of the world is the small size of residential homes and the overcrowding in confined spaces, which leads to psychological issues for individuals. They see only high walls around them, walls that symbolize confinement, leaving a negative psychological impact. Play and joy are necessary for both children and adults, in proportion to their needs, and especially for going outside and enjoying nature. A life without it becomes dull and weary, losing its health. Playing and enjoying oneself in open fields, deserts, gardens, and pastures is a reasonable and necessary aspect of modern life.

Children bring sweetness to life, bringing energy, hope, and warmth to the family. The pain of childlessness and despair at not having children is deeply distressing. Such individuals lose their resilience in the face of life’s problems, becoming cold, tired, and weak. A person without children burns with the pain of it, melting away like a candle and flowing in the river of oblivion. That is why in the upbringing of a child, one must first appreciate their presence, value having children, and express gratitude by raising them properly.

A child needs restriction and training. They must be commanded from the earliest stages to become obedient, for this is necessary for them to gain control over themselves. A parent who continually pampers their child is allowing the child to command them. Children must be trained, not burdened with obligations. The notion that children are like kings until the age of six means not to demand from them but to encourage their training. The child’s identity is shaped between the ages of five and ten in such a way that it becomes difficult to change afterward. Training should gently command the child’s soul, gradually making their tasks more challenging. Training the soul is not an overwhelming task; it is something gradual, requiring patience and change. The soul must be trained in such a way that it does not rebel, and it is essential to begin from a gentle starting point. Training and disciplining the soul is like taming a wild horse, requiring care and attention, ensuring that excessive pressure is avoided, and never becoming extreme.

Adolescence is a time of passionate enthusiasm, love, pleasure, and desire. The young person is less concerned with power and politics because their emotional energies leave little room for such thoughts. They focus mainly on satisfying their physical and psychological needs. The young person reduces the world to pleasure and love, finding nothing else in it. Their feelings constantly overwhelm them.

The third stage, that of maturity and experience, sees the decline of youthful vitality and emotional issues, while the desires for leadership, ambition, and superiority grow within the individual. If they have not suppressed worldly desires during youth, greed, and hunger will continue to rise.

The middle-aged and elderly lose the enthusiasm and heat of youth, and their thoughts settle down. They no longer crave excessive sleep, food, or the distractions that occupied them in their youth. As they grow older, they find that their passions subside, and they begin to seek fulfillment in other areas, pursuing activities that align with their current temperament. In this stage, an individual naturally begins to focus more on seeking status and longevity, desiring leadership and control, succumbing to self-centeredness.

These three stages are the natural psychological course of human life, but with proper training or unique giftedness, an individual may deviate from this natural flow. A child might focus on thought, a young person might contemplate eternity, and an elderly person might remain free from the natural desires of their age, adhering to their divine duties.

For forgiveness, one must have asceticism. Asceticism must accompany the clergy from youth and continue throughout life. Asceticism means detachment from the world, luxury, and adornments, and living modestly within the limits of sufficiency and decency. The lives of the clergy should not be intertwined with the world, material appearances, or excessive displays of wealth. They should live simply, in a manner that allows them to meet their needs modestly. Even if they inherit wealth or receive money from public funds, it should not lead to excess. A clergy member who builds a luxurious world for themselves using lawful wealth is not fit to guard the celestial mission and can no longer be considered a true clergyman. The clergy member is someone who is capable of producing religious knowledge and leadership. A worldly individual cannot generate such knowledge and should not bear the responsibility of leading any group, as they cannot feel the suffering of the oppressed and will not be seen as a legitimate spiritual leader.

The clergy must be free of material desires. They should test themselves before seeking a life in the clergy. If they desire worldly luxuries, comfort, and ease, they should not seek this path, as it will lead to the destruction of their spiritual mission. Leadership of the clergy and society requires unity. Without this unity, the problems of society, families, and individuals cannot be solved. A single leader of the clergy and society, with consensus among the people, will create harmony and provide solutions for a better future. Without unity of leadership, the problems and harms to society cannot be addressed.

Mutual Understanding: A Philosophical and Sociocultural Reflection

“Mutual understanding” (tafāhum) derives from the root fahm (understanding). However, fahm is not of the same category as conceptualisation (taṣawwur), assent (taṣdīq), or knowledge (ʿilm), though it does constitute a form of mental apprehension. It represents a type of perceptive inference within the mind that arises from the reflection of an external phenomenon—whether verbal or non-verbal. Understanding is not limited to language and can relate to non-verbal subjects. While it belongs to the realm of mental categories and constitutes a kind of inner disclosure, it is not knowledge or cognition per se but rather a precondition for and a path toward them.

Human beings differ in their capacities for understanding, which are shaped by heredity, education, upbringing, and environmental context. Understanding is intrinsically linked to one’s background, society, history, religion, and individual faculties. It is always relational and requires an “other.” When the pursuit of understanding is genuine, it contributes to the perfection of the individual. However, when it is superficial, it degenerates into dispute, pretence, hostility, and conflict.

Mutual understanding involves exchange and reciprocity—it is a two-way unveiling. It is the apprehension of the other, and as such, it possesses essential features without which it cannot be realised. It may occur at the individual or collective level and serves to resolve issues. One who possesses mutual understanding—whether with oneself or others—is in essence a society unto themselves. Societies emerge through mutual understanding; where there is no harmony, shared thought, or common understanding, no true society can exist. A collection of individuals lacking mutual understanding does not form a society, but rather constitutes isolated, authoritarian individuals.

Tolerance, forbearance, and the capacity to understand others depend upon intellectual maturity and the faculty of reason. Only through mutual understanding can individuals form a cohesive society. Such understanding fosters not only spiritual but also material growth within that society. At its highest level, mutual understanding may even transcend the human domain, encompassing the non-human world. The Qur’anic example of the Prophet David (Dāwūd), who was in harmony with the mountains, birds, and nature in the praise of the Divine, reflects a profound mutual understanding—a spiritual and sympathetic unity between human and nature.

Obstacles to mutual understanding include rigidness, irrational fanaticism, and the dominance of passion over intellect. Understanding belongs to the realm of consciousness (shuʿūr), not passion (shūr). It is consciousness that leads to mutual understanding—though it may carry passion along with it. If a society becomes dominated by emotion without the foundation of reason, it becomes highly volatile, susceptible to upheaval from the slightest provocation. Life in such a society resembles residing within a petrol station—constantly at risk of explosion from a single spark. While passion, in its proper place, can lead to sacrifice, bravery, and moral courage, when it dominates reason it may also result in self-destruction, corruption, and harm.

Passion without a strong epistemological and rational underpinning should not be promoted. Those who exploit such emotion for personal or political gain will eventually suffer from the consequences of the very unrest they provoke. Their goals are not aligned with the well-being of religion or society but are rather driven by selfish ambitions. Were they to act with prudent, farsighted statesmanship, they would avoid such destructive tactics, as even they may become consumed by the unrest they instigate. A society’s passion and intellect must be held in equilibrium. Without such balance, mutual understanding and tolerance cannot be achieved.

Subtlety, precision, diligence, sacrifice, compassion, and true benevolence emerge in the light of conscious understanding. Only after mutual understanding is attained can the groundwork for civilisation be laid. Civilisation arises from love, collective effort, and tireless endeavour by individuals who share understanding and adhere to a common set of beliefs and values. When shared knowledge, ideals, and aspirations acquire a social dimension, civilisation begins to take shape. If such knowledge is religious in nature, it paves the way for religious civilisation, wherein religiosity and civilisation move in tandem—civilisation thus deriving its course from religious commitment.

While divergence of thought, debate, and critique foster intellectual development—and indeed, the advancement of religious scholarship and ijtihād is indebted to such scholarly rigour—this value remains only so long as disagreement remains confined to the intellectual domain and does not manifest in practice. Precision in thought and debate should aim at the refinement of principles and the enrichment of meaning. However, when such differences become operational and seep into the management of society, disorder and dysfunction arise. If practical disagreements are accompanied by ill intent, short-sightedness, rigidity, and antagonism, no intellectual or rational foundation remains to promote growth.

Blind, baseless fanaticism in the realm of action renders individuals deaf and blind, leading to coercion, compulsion, and the gratification of egotistic desires.

The need for self-restraint among the clergy spans both youth and old age. In youth, one is inclined toward materialism, while in maturity and old age, the love of power and leadership tends to prevail. The youthful are often entangled in material deviations, whereas the elderly may become power-hungry. It is often the case that yesterday’s compassionate companions and classmates turn into adversaries once they ascend to positions of authority—estranged by the very roles they now occupy.

In old age, although youthful impulses decline in quantity, they may intensify in quality, becoming more refined and excessive in an effort to compensate for their diminished frequency. Moreover, opportunists may begin to orbit such individuals in pursuit of worldly gain, ensnaring them through flattery and manipulation. These individuals may superficially align with those of spiritual stature to appropriate their prestige and turn it into worldly capital. However, their pursuit of virtue is not for the sake of transcendence but as a means to secure material advantage. All other engagements, however minor, are subordinate to this aim. Opportunism defines their character, and through exploitation of circumstances, they often create wide spheres of influence for personal benefit.

Most of their relationships are superficial and performative, lacking genuine intimacy or mutual comprehension. They appear far more than they are and reveal a cunning duplicity with ease. Their actions are devoid of sincerity and truth, afflicted by showmanship and commercial behaviour, ever seeking self-serving opportunities.

As previously stated, the ultimate aim of authority in practical wisdom is to attain justice and realise the just self. Despite all the difficulties along the path, actual justice remains a forced attribute that may swiftly disappear, representing the culmination of the school and the ultimate perfection of the human form. Therefore, it is necessary for a person to pursue something that will not easily and abruptly vanish. This can only be achieved through mysticism rather than reason, through spiritual discipline rather than argument, and by the path of love and affection rather than justice. The difference between reason and mysticism can be illustrated by the example of seeing water and fire and passing between them. Hence, one must transcend the forced attribute of justice and reach its natural attribute, which is the pure path—namely, love for oneself and for God, not for the objects of existence; for all things originate from Him. Should a person come to love objects, they will no longer require justice, since their horizon of vision will transcend justice itself, and this discovery is in itself a form of relative infallibility.

Thus, knowledge and reason ultimately lead to justice, but mysticism and gnosis produce love. In light of this explanation, the meaning of the ‘Straight Path’ becomes more precise and subtle: love for anything constitutes the Straight Path, while hatred towards objects leads to deviation. Consequently, ‘love’ and ‘hatred’ are two fundamental principles governing both this world and the hereafter.

Love manifests in three degrees: love for God, love for oneself, and love for others. According to this, love for all creatures is obligatory, including the misguided, in such a manner that one should resemble a compassionate father who loves his errant children and does not relinquish his paternal care, behaving towards them with affection, though without facilitating their further misguidance. The perfection of love occurs when hatred departs from one’s being to the extent that one even loves one’s own faults and never perceives evil, recognising existence wholly as the face of divine beauty and majesty.

Love of the Lord—which is the true form of love—initially arises through contemplation of divine blessings, and its continuation results in yearning and passionate love for the Truth. This stage is that of novices; the superior path is to be present before the divine presence and witness His beauty and majesty.

One must remain in the state of witnessing to become a true lover of the Beloved. This path is only accessible through traversing the stages of knowledge and mysticism—namely, yearning, love, and affection for the Truth. Its beginning is ‘asceticism’ and renunciation of the world and all it contains, and the subsequent stage is reaching servitude to the Truth, remaining steadfast in worship—not out of desire for Paradise or fear of Hell, as these are merely preliminary stages on the path to complete union with the Truth.

In worship, two essential conditions must be met: without the first, worship cannot occur; without the second, it lacks substance.

The first condition is that the command must come from the sacred Lawgiver; the second is that worship must be in harmony and alignment with one’s individual and social life. Accordingly, communal prayers, Friday prayers, pilgrimage, and fasting are acts of worship only when they reside deeply within the believer’s heart and permeate society—not merely in the secluded alcove of a monastery. For such prayers become mere singing, such pilgrimage a parade, and fasting a hunger strike, whereas worship signifies standing against sin and evil.

Love for oneself and others functions similarly, as every being is inherently a lover of itself and its perfections, albeit sometimes mistaken in recognising its own perfection and in attaining its Beloved. To rectify such error, one must seek refuge in a truth immune to error, namely the Holy Qur’an and the Infallible Imams. Hence, the true essence of religion and the rightful Imam constitutes the criterion for discerning all good and evil, rather than the speech of others; for the latter is fallible. This defines true love in the school of the Holy Qur’an and the pure Prophet’s progeny.

Regarding the degrees of human inner perfections and powers, psychologically, humans possess three phases and three types of motivational engines: the ‘nafs’ (self), whose perfections and faculties were previously discussed and which do not extend beyond the lessons of reason and philosophy; the ‘heart’; and the ‘spirit’, which are the subjects of mysticism.

The nafs perceives sensory objects as well as illusions and imaginations, activated during the embryonic stage, representing the lowest and most primitive human movement. At this level, the person is chiefly concerned with sensual desires and even finds pleasure in lawful matters and worship. The humanity of this group is limited to their nafs, and they suffice with food, sleep, knowledge, and work. Their learning is for the enjoyment of the nafs and to secure employment and livelihood, culminating in sensual pleasure with its diversities. Naturally, the nafs itself has degrees; some benefit from low-level pleasures, while others possess greater nafsic power, accessible to all. Even if such individuals study Islamic sciences, their learning does not transcend the nafs. Their circle of affection extends little beyond home, spouse, children, and friends, and their foresight is limited to worldly desires or, for those more greedy, to heavenly blessings. They possess only memory and information, lacking true knowledge and the ability to infer, understand, and analyse. They remain imitators, gleaners, and beggars in knowledge, relying on the tables of others. Their knowledge is not true comprehension but mere memorisation. If they grow in a nafsic environment, their perception may devolve into ‘mischief’, and their intellect becomes shackled and constrained by their nafs’s limitations.

Whoever is confined within the nafs without perception or vision, it matters little where or what they do, provided it is lawful, legitimate, and suited to their ability and taste. Nevertheless, the ordinary nafs is greedy, restless, and ill, and one must seek remedy for its maladies. The nafs’s movement is the primary capital of the human being, and if not confined within its content and used as a tool, it can activate the second motivational engine, the ‘heart’, accelerating the path to perfection. The heart attains scientific knowledge; it transcends the memories of the nafs, and in this state, pleasure dwells in the heart. One who possesses the heart experiences peaks and troughs, undergoes transformation, and may rise or fall. Their sleep and wakefulness are not for nafsic pleasures and differ fundamentally from ordinary humans. Their perception and knowledge are unlike those of common people—they become another kind of human capable of contemplating and understanding all things. Such a person attains a sacred faculty and enters the club of comprehension, knowledge, inference, and ijtihad. At this level, the individual is discerning and ‘self’ in essence, not imitating anyone, as God does not replicate in His creation; all phenomena are unique jewels. Ijtihad in this realm is the foremost means to achieve perfection.

To reach perfection, emulate the Truth, and receive the sacred faculty from God Almighty, the nafs must be pure, free of malice, hatred, and enmity. Such a person must be content with all and harbour resentment only against God’s hostile enemies. One can be content with others only if they have no claims on them, nor others on them. One should ask God to compensate for any unknown or unfulfilled claims others have on them. Likewise, the mind must be cleansed of impurities, doubts, ambiguities, misconceptions, sediments, and popular thoughts; otherwise, efforts will be fruitless and futile, like arranging furniture in a dusty, filthy house that contaminates even clean items. The mind, thought, culture, and social traditions must be purified, discarding all adornments, so that what remains in mind and heart is rational, coherent, clear, sound, and certain; otherwise, the person will never soar or transcend. The heart’s engine, capable of producing thought and reason, must flourish. All humans possess temperament, nafs, mind, thoughts, and beliefs, but intellect and heart are faculties that do not awaken easily. A person ascends only when the heart and reasoning power are awakened. One may be seventy years old but without a reasoning heart. Mind and imaginative power differ from intellect. Upon reaching intellect, one contemplates spirituality, perfections, virtues, and celestial lordship, resolving mental doubts about these matters. Hence, mind relates to earthly affairs and intellect to heavenly matters. When the intellect’s engine starts, initially doubt envelops the person, but the heart’s movement prevents stagnation in dangerous doubt, leading them through stages of knowledge to certainty, removing intellectual ambiguities. A society with intellectual growth first encounters widespread scepticism, challenging even religion, and religious authorities must guide and respond to these doubts. When the heart attains certainty, it turns away from worldly possessions and nafsic temperament towards its Lord with satisfaction and joy, not compulsion or dominance, granting the person a respectful return. Therefore, the nafs progresses towards perfection only when satisfied and content with its occupation and even devoted to it; the degree of influence and completion corresponds to the degree of interest, otherwise it bears no fruit. One who is peaceful and content becomes a servant. With polluted temperament, nafs, and dark mind, one cannot become a servant or behold God. One must move with inner purity; when the nafs vibrates at the high frequency of awakened intellect and heart, and the heart attains perfection, sacred faculty and inner purity arise. Then, one can be a person of gnosis, equipped with the prerequisites for ijtihad and produce religious knowledge. Religious knowledge is that which may be attributed to God. One without the sacred faculty lacks permission to enter the realm of divine lordship, and must follow a jurist endowed with the sacred faculty in all aspects of life, not merely in what is written in treatises, for a fruitful life. Such a jurist can reveal the spiritual state (‘ilm al-hal’) of anyone and guide them accordingly. One who lacks such reference becomes involved in affairs and chooses occupations incompatible with their nafs, distancing themselves from their special perfection and causing painful liminality.

One endowed with the sacred faculty attains true insight and inner purity, perceiving all phenomena as manifestations of the Truth. Such a person finds a tranquil nafs and attains reunion with the Lord. Consequently, worldly effects vanish from their heart, and only the divine visage remains imprinted. The justice of the jurist is meaningful in this context, for the justice of a scholar means possessing inner purity, with a heart kind, clear, and eloquent to all. When someone kisses their hand, they do not welcome it; otherwise, the sacred faculty has not been bestowed, and the person remains trapped in nafsic illusions.

One with the sacred faculty can, by producing religious knowledge, assume the role of people’s reference and guide them; without it, and with attention confined to acquired knowledge, ijtihad does not manifest. Its claimant is merely afflicted by delusion and illusion, and neither their religious understanding nor their rulings are legitimate. Religious interpretations by one without the conditions for ijtihad are merely religious techniques available to any intellectually capable person, even if they reject the Truth and are unbelievers.

Above the heart’s station lies the station of the spirit, exclusive to the possessors of wilayah (divine guardianship). The spirit’s engine ignites with vision. Those at the spirit’s station are those who have, by divine permission and will, succeeded in the race of the mundane world and reached the ultimate final stage. They possess vision, with eyes opened more than others, granted by divine will. The nafs’s owner enjoys sensual pleasures; the heart’s owner possesses knowledge, perception, and sacred faculty; the spirit’s owner possesses gnosis, vision, and guardianship.

Perfection of the human nafs

All phenomena possess an eternal journey, and the nafs is no exception. The path to all stations and perfections is open to the nafs, and its eternal journey never ceases. The nafs attains perfection through thought and will. The perfection of thought and its strength come through theoretical wisdom; the perfection and endurance of will through practical wisdom. Wisdom is the nafs’s initial stage of perfection; thereafter, witnessing and gnosis perfect the spirit.

The stages of thought comprise: primal doubt, amazed doubt, imagination, illusion, conjecture, certainty, knowledge, belief, certainty, and acknowledgment—the ultimate goal of reasoning and argument.

These stages, in common philosophy, range from material thought, habit, and act to the derived. Initially, humans possess the capacity to comprehend axioms and subsequently acquire and organise theories, ultimately discovering actual truths through reasoning to reach the derived stage, which is the goal of reasoning. After reasoning comes witnessing, which consists of the stages: secret, hidden, and most hidden.

The derived station corresponds to attaining rational thought and the narrative of true correspondence, whereby the unity of the nafs with this truth forms the station of secret (‘sirr’). At this stage, the nafs becomes the actual external reality and the concrete fulfilment of the argument. At the fourth station, through reasoning and thought, the nafs recognises actual identities, yet cannot find its own reality through argument. This station arises spontaneously. When existential unity and correspondence of the nafs are attained, and the nafs itself becomes the reality of correspondence, there is no further attainment in thought beyond the derived and earlier stages; all identity belongs to the station of secret. The station of secret marks the beginning of the mystical station, encompassing the absolute and ultimate stage of thought. When the nafs reaches this station, it has actualised all stages of thought.

In terms of action, the nafs proceeds from simple habit and physical movement to the acquisition of skill, duty, and finally virtue. Upon attaining virtue, the nafs enters the station of ‘hidden’ (‘khafi’), which signifies the action and reality of the heart in action and practice. The subsequent and final stage, ‘most hidden’ (‘akhfa’), represents the deepest state of the nafs and the heart’s and spirit’s unity. This is the station of the purified nafs, where no desire, urge, or outward inclination remains. At this stage, the nafs is truly free and liberated, manifesting pure and absolute truth.

The spirit’s perfection entails witnessing and gnosis, which are beyond nafs and heart faculties. The spirit embraces the ultimate union with God, the perfect station of love and knowledge.

The stage inferred from demonstration (burhān) is continuous but limited; beyond it, one must proceed through gnosis and intuitive vision (ma‘rifah and shuhūd) in order to complete acquisition and attainment both in rational philosophy and practical wisdom—i.e., intellect and will. The total completion of thought and intuition can be delineated into seven stations, namely: ṭab‘ (nature), nafs (self), qalb (heart), rūḥ (spirit), sirr (secret), khafī (hidden), and akhfā (most hidden). Ṭab‘ is attributed to movement; nafs to particularity and choice; qalb to the totality of will, creativity, and comprehensive knowledge; sirr to the inward journey; and khafī and akhfā pertain to unity and oneness. From ṭab‘ to rūḥ lies the realm of demonstration, whereas from sirr to akhfā belongs to gnosis.

The domain from sirr to akhfā is not comparable to that from ṭab‘ to rūḥ, which is the seat of demonstration; the former is vastly more expansive and profound. When the Qur’an states, “We have given you but little knowledge” (al-‘ilm), it pertains to this level—it does not say “we have given you little gnosis or ma‘rifah.” Knowledge is limited in comparison to gnosis and intuition. The difference between “So know that there is no deity but God” (fa‘lam annahu lā ilāha illā Allāh) and “God has witnessed that there is no deity but Him” (shahida Allāhu annahu lā ilāha illā huwa) is considerable and transcendent. The former commands knowledge and implies duality and otherness; the latter is testimony and unity—where the witness and the witnessed become one. There, the knower and the known remain distinct, but here, the witness is the essence of witnessing, with God as the direct object.

The terms sirr, khafī, and akhfā, or tajhīm (obscuration), mahw (annihilation), and maḥq (obliteration), are specific to the vocabulary of the mystic and beyond the reach of the philosopher. Demonstration has no relation to sirr or these terms, and the ultimate station for the wise remains that which is inferred; they do not proceed beyond it.

Sometimes, the degrees of the spiritual journey are divided into ‘ilm al-yaqīn (knowledge of certainty), ‘ayn al-yaqīn (vision of certainty), and ḥaqq al-yaqīn (truth of certainty). The first corresponds to demonstration, which is no more than ‘ilm al-yaqīn—the intellect and general spirit. ‘Ayn al-yaqīn and ḥaqq al-yaqīn refer to the stations of sirr, khafī, and akhfā, equating to tajhīm, mahw, and maḥq. The first of these (ayn al-yaqīn) is ‘fanā’ fī al-baqā’ (annihilation in subsistence), and the second (ḥaqq al-yaqīn) is baqā’ bi-lā fanā’ (subsistence without annihilation).

At times, the stages of human perfection are expressed as four spiritual journeys: “From creation to the Truth,” “From the Truth within the Truth,” “From the Truth in the Truth by the Truth,” and “From the Truth to creation by the Truth.”

The first journey involves severing the self and proceeding towards the Truth. The second is the embodiment of divine ethics and the actualisation of the Names of God within the seeker’s soul, which constitutes the essence of existence. These two journeys correspond to the ascent of the nafs within the soul’s innermost self. The third journey is travelling in the Truth towards the Truth, negating particularity in favour of unity and oneness, the defined and undefined nature of the Divine Essence. The fourth journey is the descent and station of aiding creation, where the mystic’s hand is the hand of the Truth, and the mystic’s breath is the breath of the Truth. Through the mystic, creation reaches the Truth, and the Truth appoints the mystic as the means of its grace. The mystic becomes the helper of the Truth and the compassionate guardian of creation. This highest rank belongs primarily to the Prophets and Imams, yet it is accessible in a derivative form to the spiritual elite. The mystic, having transcended self, reached the Truth, acquired divine ethics, and actualised realities, becomes the beloved of humanity and the world. Without this station of assistance and compassion, any claimant—whether jurist or mystic, in school or monastery—cannot be truly loving towards creation. Occasionally, one encounters such love in a seeker of the Truth, who is a man of the path and the secret friend, constantly aiding others without attachment to any abode, possessing a heart that is beloved.

Our belief is that the seeker has three abodes on the spiritual path, all revolving around a single principle: renunciation of desire from three perspectives—desire for others, desire for self, and desire for the Truth. If the heart can expel desire from self, complete attainment is achieved. The first abode is renunciation of desire from others, meaning the heart cleanses itself from attachment to others and does not seek benefit or profit from them. The second is renunciation of desire from self, whereby the heart detaches from its own ego and treats itself as it treats others. The third and highest is renunciation of desire from the Truth itself: the heart gives itself entirely to the Truth, treating the Truth as it would its own soul and acting towards the Truth as it acts to others. The heart should not cling to possessing the Truth but love God so profoundly that even if, hypothetically, God were a poor beggar, the heart would behave towards Him as it would when God is in power and abundance. Of course, renunciation does not mean severance from others, self, or the Truth; rather, it means complete union with all creation without any taint of otherness. Through negation of desire, complete union is achieved, and the lover’s love reflects the love of the Truth, manifesting as pure affection without selfish craving, visiting existence in its essence, not through particularity or otherness, offering the heart to the Beloved and finding the Beloved.

Regarding the cutting off of desire, it is said: wherever a person desires something for himself, that is the point of departure from the mystical path. What distances the seeker from the Truth are desires for worldly gains, virtues, and merits that they believe bring them closer to the Truth. This discourse is not about sin or base or forbidden deeds but about severing desire even for lawful matters or things believed to advance one spiritually. It must be noted that severance of desire and humility do not imply abandoning obligations that have been fulfilled; one must not forsake obligatory duties, lest one fall into sin.

The mystical journey is akin to passing through the fire, burning repeatedly—burning that purifies essence and inner reality, removing rust and destroying whatever obstructs the Truth. The mystic’s journey causes one to bear enmity and zeal against all that distances one from God. While the manifestations and phenomena of existence, as manifestations of the Truth, hold their own unique sweetness, looking at the created world with egotistical or desirous eyes creates difficulties. The proper gaze is towards the manifestations of the Truth and to see them in the face of the Truth. This is the mystical path, which is surpassed by the path of love—where all of the lower and higher realms bow and scatter before the lover, who embraces it all. The apex of this loving journey is exemplified by Imam Husayn on Ashura: as more companions fell and more were lost, his face grew ever more radiant and luminous. Approaching midday, as he sacrificed his companions and children for the sake of God, his visage became illuminated because divine colours of truth were continually shed upon him. The more these castings occurred, the more the essence of Truth was embedded within him, until ultimately it was this very Truth that lay on the plains of Karbala, mutilated, bloodied, and headless. Mysticism and love are to be found in Karbala and its blood and soil. No one can truly possess gnosis and love without yearning to enter the land of mystics and traverse that blood-soaked path, actualising and embodying its realities—that is, shedding all attachments and perfections. Severing desire means that all that exists is His, all perfection belongs to Him, and one abode suffices, with oneself reduced to ruins.

Although philosophers regard the consensus of reason as wisdom and weakness of intuition and the fall into delusion as utmost stagnation, we have stated before that neither the height of perfection and love has an end, nor does the decline of reason have a limit.

The beginning of perfection is the servitude of the servant, and its end is the lordship of the Truth. The intersection of these two is the manifestation of creation and the existence of the Truth, wherein they both reach the unity of identity and the particularity of reality. This is the meaning of the Qur’anic verse, “You see no disparity in the creation of the Merciful” (mā tarā fī khalqi ar-raḥmān min tafāwut). All differences arise on the level of manifestation, yet between the ascent and descent there is no difference. The Truth sees both within, of, and upon itself. This is the meaning of the straight path (ṣirāṭ al-mustaqīm), which is the path of Truth, and all phenomena belong to it. Although each has its own path, all pursue one path—none other than the Truth. This is the meaning of “No escape is possible from Your governance” (lā yumkin al-firār min ḥukūmatika). Man has no choice but submission, whether willingly or under compulsion, and all creation follows the Truth in love, and all creation returns to the Truth in love. Love admits no compulsion; it is a voluntary, shared attraction and effort.

Accordingly, the way is open for all phenomena, and all can pursue their journey easily or with difficulty, discovering the secret of the goal. The path is open to everyone; the problem lies only in the slow progress of the traveller, which is a separate matter. Otherwise, perfection is not limited except by the individual who restricts their own attainment. Man can reach the desired destination and every conceivable station, but the individual is the one who binds their own hands and feet in relation to the attainment of perfection.

It should be noted that it is not the case that whoever comes shall not receive good and perfection, nor that whoever reaches shall not attain; this would be a contradiction of wisdom. Rather, it is that whoever does not proceed does not reach, and whoever does not give, does not receive—these two differ. The secret of the Truth is concealed therein. Confusing the legislative and the existential is inappropriate for the wise traveller.

The Truth says: O servant, request from Me the station of wisdom by entreating My grace, not your worthiness, and say: “O Allah, admit me to every good You have admitted Muhammad and the family of Muhammad to, and remove me from every evil You have removed Muhammad and the family of Muhammad from,” for this admission and removal imply nothing but the pursuit of infallibility and ultimate perfection. How could the Almighty Truth guide a servant to a request without its fulfilment? Hence, whoever does not receive has not gone, not that the Truth has withheld it. Similarly, when He says: “O Allah, I ask You for every good encompassed by Your knowledge, and I seek refuge with You from every evil encompassed by Your knowledge,” with the understanding of the totality of God’s knowledge over all good and evil, nothing remains to be said; servitude’s essence becomes lordship for the servant.

All perfections are the true attributes of man; therefore, they have no first or second degree. On the descending side, one may reach such a low state that the truth of ‘Adam and humanity’ does not apply to him, and he attains such baseness and degradation that he is described as “not but like cattle; nay, they are further astray” (innahum illā kal-an‘ām bal hum aḍallu sabīlā). He experiences extreme dullness, weakness of intuition, and servitude to that which is not the Truth. Such a state makes him no longer a man, not even worthy of the title ‘animal,’ and no longer free, instead enslaved to Satan. This condition is so severe that acceptance of it is impossible for all. Deliverance from such degradation is harder than deliverance from great sins. Acceptance of differences in the essence of man should not cause misguidance; many of the apparent differences observed in humanity are false distinctions and betrayals, especially by agents of colonialism disguised as leaders, which must be distinguished. The Almighty has made no distinction among phenomena, and with respect to all, He is “closer than the jugular vein” (aqrabu ilayhi min ḥabl al-warīd). God’s perpetual proximity is present with all created phenomena. It is the phenomena themselves that have strayed from the Truth; if not, none would have fallen away. The effort and attraction are mutual, and each must respond according to the gift bestowed by the Truth; none speaks to him beyond what he has been given. Thus, the infallible laments his greatness because the Truth questions each according to their given measure. There is no difference in the favour and grant given to creatures; each is himself and unique, with no partner or equal, and all phenomena manifest the oneness of the Truth and are jewels for Him. Each is questioned according to their measure, and beyond what is given, no felicity follows. The first statement is the best, and the second comprises the entire discourse on this matter.

The Path of Human Perfection: From Nature to the Soul

As previously mentioned, the path to human perfection, following nature, begins with the nafs (the self or psyche). For its perfection, the nafs initially dwells in suspicion, conjecture, and doubt; it then acquires the faculty of imagination (khayāl), followed by the blossoming of the power of illusion (tawahhum). After the nafs, human perfection progresses to the heart (qalb), from which knowledge springs forth. The third level of attainment is the rūḥ (spirit), which grants the ability of true cognition and vision. The nafs phase begins during the embryonic stage in the mother’s womb. This nafs phase is common to all humans—believers and non-believers, adults and children alike. The beliefs of the nafs are imaginary or illusory and are formed without proof. The second level of knowledge belongs to the heart and is supported by evidence; it relates to the attributes of phenomena rather than their essence. Spiritual knowledge and vision pertain to the rūḥ, which enables recognition of the essence of phenomena and can also apprehend the essence of existence itself.

The initial phase is preoccupied with imaginary matters and beliefs formed merely by assertion and liking. These sensual pleasures often dominate even acts of worship. Animals also share this phase of imaginary and illusory cognition; some of them perceive things beyond human capacity. The nafs phase represents the animalistic aspect of humans. The animal is a genus in the definition of humans, and understanding the genus is prerequisite to understanding the species. Hence, we first discuss imagination and illusion, which differ among animals, and then follow specific themes that are effective in understanding animals.

We assert that mental phenomena have no form, and knowledge is not categorised as either formal or presentational. None of knowledge, illusion, or other epistemic identities possess form; form is not a mental scientific entity. Rather, knowledge belongs to the realm of the immaterial and is a spiritual manifestation. Imagination (khayāl), illusion (wahm), and reason (‘aql) are the three stages of conception, differing in relation to conscious phenomena. Thus, in distinguishing imagination from illusion, we do not say that imagination forms a part or form, while illusion perceives partial meanings without form, and reason realises a universal meaning without form; though we accept this sequence, the nafs in its epistemic perfection first attains imagination, then illusion, and thereafter reasoning.

The degrees of perfection range from primitive life and consciousness to the life and consciousness of Truth. It is not only humans who possess consciousness; all phenomena, from material to immaterial, possess consciousness, though not all animals share equal consciousness and perception.

Some animals possess imagination, some have stronger imagination, and beyond imagination, some also possess illusion, with significant variations in intensity and weakness among them. The faculty of reasoning and acquisition of universal knowledge is exclusive to humans. Higher and more immaterial phenomena possess broad and general perceptions (efforts) with steadfast wills, differing from humans in will and the constancy of perception. Human constancy in perception, however, is relative and conditional.

Some phenomena have strong imagination, some have strong illusion, and some possess both at varying degrees. Not all humans—two-legged creatures—possess active reason. A minority of humans have the faculty of reasoning in varying degrees and apply intellect, while the majority lack general and fixed reasoning, some remain in the realm of partial meanings and illusion, many remain in the realm of imagination, some have weak imagination, and a few lack even imagination, remaining at the natural stage. To the extent that some use neither illusion nor imagination adequately and fall below animals possessing imagination, with theoretical and practical intellect dormant in them. Most animals possess at least imagination to some degree, yet many of these two-legged phenomena do not actualise even that in thought and action.

Just as a person’s body might grow sideways and become obese without attaining proper height, or grow tall without gaining suitable flesh and bone mass, or possess appropriate length and width but lack strong and firm bone structure and depth, so a person may have suitable bodily dimensions but remain undeveloped or scarcely developed intellectually. Just as the embryo must pass developmental stages to become a clot, lump, bones, and then flesh, and eventually grow into a small, medium, or large human, so too must the seed of thought pass stages to acquire the natural potential for intellectual movement. Thus, a person might be materially and physically mature yet still have the seed of thought undeveloped or lack the potential for intellectual growth at that stage. One should not be deceived by the correctness and robustness of the body, beauty of limbs, eyes, or ears, since the seed of thought requires motion and suitable conditions for growth.

Herein lies the variation in developmental progress of animals towards matter and perception from birth onwards, with gestation periods proportionate to their material growth, as is the case for human growth stages. Likewise, the cognitive development of humans varies accordingly. One may outwardly appear human but remain intellectually an embryo, such that the form of thought is absent. Animals, however, can see and proceed at least to self-recognition. Animals differ in perception: for instance, sheep must be led to slaughter by grass, while a pigeon is aware with minimal movement. Recognising these differences demands precise reflection, dispelling the false belief that among creatures only humans speak while others are silent. Rather, all phenomena have speech corresponding to their level of manifestation; it is not necessary that all speak as humans do. They do not express what they have, but this does not mean they lack anything. The ignorant and arrogant human cannot know what transpires within them. Thus, the people of knowledge are aware of their speech, though human speech differs from that of other phenomena. Some animals require food to be shown to them, others find it themselves, and some need nothing at all, yet all are animals. Many humans are lost at these and lesser stages. It is no coincidence that in the world, stones, soil, idols, cows, and calves become deified, while Moses and Jesus remain unacknowledged prophets among the masses. Any cow or calf might be accepted as a deity, yet Moses and Jesus rejected as prophets, reflecting their dissimilar nature: the latter speak truth and embody it, the former speak only of themselves. Hence, prophets followed people in visible forms and images; otherwise, even the existing religion and faith would not have been known if the Divine had not guided humanity through prophets and facilitated attention through the Qiblah, Ka‘bah, and the Black Stone. Divine knowledge and adherence would otherwise have been found only in a few saints.

The Faculty of Imagination

The power of imagination (quwwat al-khayāl) is the creative faculty of narrative, known in common sciences as “imaginal knowledge” (‘ilm al-sūri). This faculty forms and narrates everything perceived by the nafs—whether immaterial or material—in images. These images may represent the exact form of the object, a similar form, its opposite, or sometimes something entirely different; metaphorically, it can make mountains out of straw and straw out of mountains.

The faculty of thought and reasoning follows imagination. Syllogistic reasoning (qiyās) arises when the middle term and its substitutes are perceived. Imagination guides the transfer of thought. For this transfer, a middle term is needed, and imagination aids in finding it as well as analogies and clear exemplifications. The speed of this faculty is its advantage, allowing us to derive many conclusions, move from one idea to another, and formulate the form of syllogism, thereby enabling decision-making.

Another benefit of imagination is that what we forget can partly be recalled through this faculty. Upon seeing something, the intellect recalls something else that memory has forgotten.

If the nafs is strong enough to aid imagination so that images of objects are vividly and clearly imprinted in the faculty of imagination, and aided by the nafs, no anxiety occurs in these transitions. A vivid, strong, and intense form is impressed upon memory, and the form of thoughts remains in the mind. If this process weakens or fails, the mind forgets some or all of it, abandons one thought, moves to another, and the initial thought is forgotten. Consequently, one must reverse the process, analyse from the established event that was lost back to the prior forgotten matter and recover the lost item, sometimes failing, and at times obtaining it through analysis and interpretation, controlling one’s position to remember it.

The human mind regarding intellectual or spiritual effects, due to the presence of imagination, becomes dispersed and varied: sometimes so vivid and strong that it is never forgotten; sometimes forgetting its characteristics; and at times forgetting everything such that when asked what food one ate, one cannot recall. Spiritual, divine, and sacred effects and intellectual acquisitions behave similarly.

If the strength of imagination accompanies the strength of the nafs, it can both organise the faculty of thought and the capacity to produce knowledge and also penetrate the unseen world and narrate it. The importance of imagination lies in its speed, effort, and activity.

Given the variable strength of the nafs and the sensitive role of imagination, individuals differ in their reception of mental, psychic, and spiritual findings. Hence, one may perceive a truth but fail to retain it—just as one frequently dreams but forgets the dream—or retain it irregularly, or vividly see it as in daylight, even affecting their waking state. For instance, one may dream of crying or screaming, and the nafs may be so strong and authoritative that these states continue upon waking.

The imaginative faculty sometimes narrates perceptual forms—for example, depicting virtues and goodness as beautiful, evil and vice as ugly and repugnant, interpreting light as joy, or honey and dates as love, or love itself as sweetness. It can also narrate temperamental states—for example, representing the dominance of bile with yellow hues and melancholia with black, as colours affect temperament and change it. For instance, colours like red and dark shades affect the nervous system by weakening it and causing anger, while light colours such as white produce vitality and happiness. Seeing red or black colours influences temperament, an effect attributed to imagination’s ability to rapidly transfer from one thing to another.

Scholars and experts, due to their greater familiarity with the intricacies of life and their deeper understanding of its issues—particularly the modes of success and the higher degrees of imagined pleasure they experience—often find themselves at odds with their own nature. They tend to harbour expectations that exceed both the resources available to them and the environment in which they live, resulting in less adaptability and satisfaction. In contrast, ordinary individuals, owing to their lack of awareness of superior pleasures and achievements, live in harmony with their nature.

For this reason, scholars and learned individuals require more knowledge of life than other groups to regulate and restrain their distortions and imaginations, ensuring that the ‘train’ of their life does not derail from the track of their natural disposition. As those with heightened awareness move at an accelerated pace, the slightest inappropriate expectation can cause their swiftly moving ‘vehicle of life’ to veer off course, sometimes causing collateral damage.

The faculty of imagination necessitates control and discipline, which is contingent upon the authority of the self (‘nafs’). Without this, and in the presence of any weakness of the self—regardless of its cause—imagination becomes aimless, indulging in frivolity, wandering, and confusion. Imagination is vulnerable to this critical danger and can be easily diverted by the smallest incident unless it is strong and governed by the self’s will. If the self does not exercise dominion and is afflicted by weakness, imagination becomes restless and erratic.

One consequence of the dominance of imagination is the denial of the realities of phenomena and truth, justifying this denial as mere dream—an illusory world seen with heightened emotion and insight, which upon awakening is recognised as imagination without any real substance. The Sophists are quintessentially dreamers and illusionists who regard the world as nothing but imagination, dream, reflection, and example. Naturally, we do not engage with those who speak of non-existence, since it is impossible to reason with ‘nothingness’; those who claim reality must provide evidence to those of us who assert the existence of manifestation rather than mere illusion or void.

Sophists, placed metaphorically in fire, upon their cries of burning, must be told that there is no fire, no burning, no sound, no one to hear—this fantasy and imagination arises from the weak and lazy whose incapacity even corrupts their imaginative faculty, depriving them of the ability to form sound beliefs, focus, and systematic transmission of knowledge and awareness. Their weakness and laziness prevent them from embracing thought and they retreat into denial, seeking comfort and ease.

Sophists, influenced by the playful manipulations of imagination, believe that phenomena and existence lack a fixed reality; what is called truth varies according to the fluctuating states of human psyche. They consider the individual’s perception the sole measure of all things, leading to the conclusion that whatever one perceives—what one imagines—is deemed valid. Thus, phenomena accessible to perception are not stable, and truth as such is denied. This is meaningful only for those caught in the games and dissipation of imagination and its wanderings, yet even this should not be accepted as a fixed principle; at least once, it must connect with reality, which contradicts their premise.

Moreover, humans are not limited to imagination and illusion; they can control and restrain these faculties, reason, and thereby acquire knowledge of phenomena and their true qualities. Humans possess both an external sensory aspect and an internal, hidden dimension, facing both creation and the Divine. Materialistic and purely creation-focused views lead to loss and deprivation, distancing one from the Divine. Mastery over imagination and illusion, coupled with strength of thought and elevation to the heart and spirit, adorns the individual with rational, truthful, and spiritual virtues, manifesting faith and piety. This dual aspect also reflects in appropriate action, peace, and good conduct, forming a collective unity capable of aiding others and guiding them on the path of truth, patience, perseverance, and steadfastness. This is the spiritual grace and religious fortitude that manifests outwardly.

The faculty of imagination is restrained and preserved in two ways: first, by being under the supervision and control of the self, subject to its strength and capability; second, by assuming a form so beautiful and appealing that it attracts the self intensely, thereby engrossing it and causing neglect of other aspects to the point of accepting and firmly embracing this faculty’s representations and rejecting others. These two forces govern imagination, preventing it from indulging in frivolous distractions and doubt.

The authority of the self can counteract the waywardness of imagination, restraining it from pursuing distractions. If the self gains strength, it maintains focus on its intended object; for instance, a person deeply engaged in an important thought will have their imagination accompany that thought without diversion. Conversely, if the self is weak and imagination is restless, the individual cannot maintain concentration during prayer and will lose mindfulness, requiring remedial guidance. Such errant imagination belongs to the incapable; a strong self, however, makes imagination a valuable ally.

A strong self causes the images of phenomena to imprint vividly and durably on imagination. This intensity of imagery prevents imagination from wandering. For example, a strange and unexpected sensory experience impresses strongly on the imagination, leaving a lasting effect. Similarly, one can vividly recall the taste of a meal eaten years earlier if it brought exceptional pleasure, experiencing the imagined taste with renewed delight. This occurs because when physical faculties have intense perception, they become less sensitive to weaker perceptions—for example, a hand immersed in warm water loses the ability to accurately perceive normal temperatures, or a full stomach dulls the sense of taste.

A priest (kahin) may claim to establish a connection with the unseen (ghayb) by inducing a disturbance in another person’s senses or in his own. If an individual experiences sensory disruption and then asserts knowledge of the unseen, he is considered ‘mad’ (majnoon). Such a mad person, if he perceives a truth, derives satisfaction from his own self’s imaginings rather than from the external senses; lacking comprehensive understanding of the truth, he abruptly expresses his inner visions.

The distinction between the work of mysticism (‘irfan) and priestcraft (‘kahanat’) lies in their method: a priest manipulates another’s senses to cause disruption, thereby producing an apparent connection to the unseen through this disturbance. In contrast, a mystic strengthens another’s soul (nafs) through spiritual training so that the unseen becomes accessible to that person. The priest lacks the power to empower another’s soul, as his own soul is weak; he achieves an apparent connection to the unseen only by weakening the other’s senses. The mystic, however, empowers the disciple’s soul by strengthening it, thereby causing the disciple to become heedless of sensory input.

For this reason, the actions of priests are forbidden (haram), as sensory disruption constitutes harm and damage to the body. The mystic’s work, conversely, is considered good, as it fosters strength. Priestcraft is a satanic method of accessing the unseen. In addition to priestcraft, other satanic means include mirror-gazing, sorcery, séance practices, various forms of conjuring jinn and devils, such as spirit domination (tasheer al-jinn) and ritual incantations (‘aza’im’) which invoke earthly spirits.

Learning these practices, particularly if their preliminaries or actions are false or evidently harmful, is forbidden and invalid; however, this prohibition does not conflict with the possibility of attaining knowledge of the unseen through such means. Acquiring knowledge of the unseen through these methods is often accompanied by limited power to control certain phenomena. The master of these satanic paths is the entity known as Iblis (the Devil). His disciples do not require abundant intellect, purity of soul, or subtlety of thought; rather, their sole conditions for discipleship are strong imagination, intense self, and a cunning, expert teacher. They are effective to the extent that apostasy, polytheism, and abandonment of religion and belief are common, and if the spiritual realm is thoroughly corrupted, control over many affairs is attained by the soul.

Accessing the unseen by disrupting external senses and weakening the imagination—which is rebellious and prevents attention to what is unseen—causes fatigue and weakening of the senses, throwing them into bewilderment. This removes the senses’ and imagination’s natural role as deterrents and obstacles, allowing a person to turn attention elsewhere, similar to the state of sleep, coma, severe illness, high fever, flickering lights, the projection of multiple images in short sequences, or the interplay of water and fire in crystal vessels, all of which disrupt the external senses and increase readiness to turn inward. Sometimes, one concentrates the gaze on a single point until the sense releases itself and readiness to accept an intention arises.

When intelligence agencies wish to extract information from a person, they keep them occupied until exhaustion, beat them, deprive them of sleep, and disrupt their senses to break their will, making them disclose everything. They have been known to place transparent objects such as crystal or glass moving before the eyes to confuse and fatigue the eye by their clarity, sometimes tiring the eye with sunlight to stop involuntary imagination.

To fatigue the senses, other methods include blackening a surface with soot or black velvet combined with shiny, sparkling, wavy, or fluctuating objects, thereby dulling the imagination into a sleep-like state, throwing the senses and imagination into confusion. In this state, trance and detachment of the senses from the external occur.

Some people have difficulty falling asleep, while others fall deeply asleep merely by holding a book. Those easily influenced tend towards confusion, fear, and anxiety, and process mixed stimuli better; they are somewhat slow-witted or dull, like children who are not sharp or sensitive and fall asleep quickly. Conversely, intelligent and strong-spirited children are not easily put to sleep.

Additionally, excessive talking can induce confusion in senses and imagination.

Moreover, if fantasy (wahm) cannot perceive or decide regarding a matter, that is, if it loses reliance (tawakkul), it then trusts such acts that establish a connection to the unseen through symbolic representation and regains the power of decision.

These practices, performed individually according to personal preference, do indeed have reality. Some groups employ specific acts based on experience to induce sensory and imaginative disturbance and attain certain states. For example, historically, when a problem arose, people turned to priests to foretell the future. The priest would run intensely, his tongue hanging out, entering a trance-like state due to exertion, sometimes approaching death. In this state of unconsciousness, he spoke of what appeared in his imagination, while a scribe carefully recorded his words, and others based decisions on these utterances. However, these practices should not be called communication with the unseen, as they are merely symbolic; a distinction exists between actual connection with the unseen and symbolic representation of it.

The Faculty of Fantasy (Quwwat al-Tawahhum)

The faculty of imagination and fantasy constructs the soul’s awareness of meaning, albeit partial and formless, and like imagination, influences both health and illness of life. Human fantasy alters temperament; for instance, one standing on a height is affected by fear (wahm), which causes the foot to slip, as the faculty of fear imposes such terror that the fear of falling is preferred over actual falling and death. A person standing on the ground on two tiles cannot stand on ten tiles on a minaret, as fantasy affects reason, filling the person with fears that impair correct decision-making.

Fantasy is influenced by implanted beliefs and suggestions; when erroneous information is suggested by many, it is taken as true. Fantasy can also induce strength, vitality, health, or illness into the temperament. Changes in fantasy gradually or suddenly alter temperament, making a weak person strong or a strong person weak and ineffective.

Permissible (Halal) Sustenance and Natural and Industrial Food

In the material world (nasut), a person maintains the body—his soul’s vehicle—alive, energetic, and strong through food. The soul is ineffective and cannot attain perfection in nasut without it. Foods have a direct and profound effect on body and soul; thus, one should consume the best nourishment.

Plants and animals obtain their nutritional needs naturally and have no industrial food. Some endure drought or frost by adapting to nature and preserving life. Humans, however, besides natural sources, can obtain food through industry and engineer their nutrition. Unfortunately, modern industrialisation, lacking knowledge of life, has separated humans from nature, producing weak bodies and short lives. Industrial progress has come at the cost of destroying nature within humans, depriving them of proper sleep, rest, wholesome food, and appropriate leisure.

A healthy life is founded on halal sustenance. If the permissibility of food is neglected, the soul becomes ‘wild’ (hari) and indiscriminately polluted by wrongdoing and oppression.

Regarding the permissibility of food, adherence to halal and haram is sufficient; beyond this, no excessive scrupulosity is required. The divine system works internally based on this degree of observance, affecting the individual’s inner being. In social relations, distrust should be set aside, good appearances and conduct maintained, and intrusive investigation avoided, as it violates others’ privacy and brings recompense. Intrusion is both an illness and harmful.

Food must be not only halal and pure (tahir) but also wholesome (tayyib) to promote health and longevity. There is a difference between tayyib and tahir: tayyib refers to wealth or sustenance acquired without hardship or oppression, nor by coercion or shameful means; tahir means permissible and free from any impurity or forbidden element.

Some in contemporary Iranian society, despite being Shi‘a, earn through unlawful means. Obviously, such unlawful wealth cannot be dedicated to Imams or charitable causes and does not become permissible by associating it with sacred matters.

Freshness is a key factor in superior nourishment. Those who lack fresh eating habits and consume leftovers tend to have short lives. Refrigerators and freezers have deprived modern humans of fresh eating. Those who eat leftovers have stale minds and thoughts. Worthy people eat fresh food and have fresh and new minds and ideas. Those accustomed to leftovers are weak and impoverished even when young and hold old, stale ideas, leading to a short life. The interaction between outward and inward, body and soul, is so profound that it can be said the outward is drawn into the inward.

Humans can interact with nature in food preparation, unlike other phenomena. This interaction enables preservation and storage of food under suitable conditions and development of necessary industries. Industry allows humans to derive consumable nourishment from a variety of substances.

The Nights of Life and the Sleep of the Soul

Among the soul’s attributes is its sleep. ‘Sleep’ is a property of the soul and a created state. Every entity with a soul requires sleep. The Almighty does not possess this attribute. Even immaterial phenomena exhibit manifestation, contraction, and expansion.

‘Wakefulness’ is also a property of the soul. When bodily faculties and the soul’s forces turn towards the external senses and dominate the outward, bodily wakefulness occurs in humans, animals, and other sleeping beings. When these faculties, for various reasons, turn away from external senses and disengage, the soul turns inward and sleep is realised. The degree and depth of sleep depend on temperamental and other factors. Temperament is a factor of the soul. The quantity and intensity of sleep can be controlled and voluntarily altered through training, enabling one to distinguish oneself markedly from others. However, complete denial of sleep—as in permanent absolute sleep—is impossible and leads to very negative consequences.

Although the soul is immaterial and a spiritual truth, it accepts material conditions practically, which is why it can be perfected in nasut. The soul’s action is material and requires physical tools, temperament, and bodily forces under its control.

**A significant point is that ‘sleep’ and ‘death’ share one truth and ruling, differing only that sleep is a ‘sending’ (irsal) and death is a ‘withholding’ (imsak). The agents of the Divine can be seen in both. Sleep is the brother of death, and the dominion and sovereignty of the Almighty and His agents are never absent from a person, who never attains independence. Sleep and death are closely related, sharing one basis and existing on a continuum; sleep involves temporary withholding and sending, whereas death involves

complete withholding.

The agent and effective factor in sleep and death is not solely the human being; divine agents and even the Almighty are involved in these processes. This notion carries a particular subtlety, and comprehending the intervention of the powerful unseen hand in sleep and death is not straightforward. However, humans possess the capacity to understand that all material and mundane realms are governed by the management of unseen phenomena, which play a fundamental and essential role in the actualisation of affairs within these realms. At the same time, humans can also assume a distinct role in all their material and spiritual domains.

Sleep brings tranquillity to the human temperament, soothes the nerves, and strengthens the human spirit—especially when one sleeps during appropriate hours of the night, in a calm and silent environment, observing the proper etiquette of sleep. Sleep represents a cessation from daily toil and continuous effort. Nighttime sleep and rest bring serenity. Restful sleep is one of the crucial factors for the vitality of the human soul and psyche.

Natural sleep is not confined exclusively to the night, although the night provides the most significant portion of sleep. For the health of the human soul, waking during the night should be prioritised, with sleep regarded as secondary. This assertion is one of the prominent principles of cognitive psychoanalysis—not experimental psychoanalysis, which seeks inner truths based on material criteria and their effects and, therefore, is prone to numerous deficiencies and errors.

Night waking is for prayer and drawing near to the Divine, whereas spending the night in vain and ruin is not considered true worship. The night bestows abundant blessings upon humans, who may utilise this time to organise their scientific and practical culture, find themselves therein, and transcend it to reach spiritual and unseen realms. Such a regimen for the nights of life is not incompatible with attaining tranquillity, as a portion of the night is sufficient for rest.

This approach, beyond enlivening all grounds for human perfection and spirituality, also ensures bodily and spiritual rest. Minimal sleep can bestow earthly tranquillity while simultaneously laying the foundation for numerous spiritual insights attained in sleep. Thus, one sleeps to gain something through sleep and can, even with limited sleep, cultivate pleasant dreams, discover secrets for navigating the complexities of the spiritual path, and attain rest as a compulsory state. Of course, minimal sleep serves an essential purpose, with spiritual benefit being secondary; overemphasising it is excessive and discordant with the natural human temperament.

The amount of wakefulness under an individual’s control corresponds to their various states; as each person’s temperament differs from others’, it is also changeable. Just as the factors influencing sleep and wakefulness vary, so too does the capacity for each. Although the quantity of sleep can be altered and is affected by will, choice, time, place, food, and other natural and coercive factors—especially if these are subject to training and education—the best practical outcomes can be achieved from sleep, utilising the least time to gain the greatest material and spiritual benefit. However, only those who pursue a lofty and ultimate purpose in life, commensurate with their way of living, adopt such a method.

Sleep is not exclusive to the night; the day also provides opportunity for rest and sleep, a portion of which may be taken as the ‘qailulah’—a midday nap. This nap can be taken before or after noon, often after lunch. In societies where three meals—morning, noon, and night—are customary, it is appropriate for the daytime sleep to follow lunch. In contexts where meals are taken in the morning and evening, a pre-noon nap is preferable. Thus, not only is the night for sleep, nor is the day solely for worldly work and exertion, as is evident from the legislation of worship and other religious ordinances.

Both the natural amount of sleep and its variations differ among individuals and depend on age, time, and location. The sleep of youth differs from that of old age, winter from summer, and cold regions from hot ones. These differences arise from distinct conditions, temperaments, diets, and lifestyles, enabling differentiation between unhealthy and natural sleep.

While sleep is a created and imperfect state, it reflects the perfection of the material nature endowed with the soul. One should benefit from it, yet suffice with the minimal natural amount and not disregard the day’s wakefulness. Humans do not maintain a constant state, and compulsion to a fixed pattern is incompatible with their natural disposition. Since temperament fluctuates with varying conditions, freedom of action is necessary to adapt appropriate sleep quantities to one’s constitution. Moreover, night and day differ; the warm summer air and cold winter conditions produce notable qualitative and quantitative differences in sleep, necessitating adjustment of sleep to environmental, temporal, and temperamental factors.

As the duration of sleep increases, its depth and heaviness intensify, which is detrimental to humans and causes great inattentiveness. Deep and heavy sleep leads individuals toward emptiness, meaninglessness, loss of identity, and distancing from intellectual and psychological existence, thereby diminishing their spiritual attention. Furthermore, it exhausts and weakens memory.

Excessive, prolonged, and continuous sleep is blameworthy, just as excessive eating is condemned. Conversely, wakefulness without responsibility, lack of alertness, and idleness are equally censured.

Conversely, the shorter the sleep duration, the lighter it becomes, and its positive effects and spiritual benefits increase. Light and brief sleep bring about numerous benefits and spiritual dimensions, unlike heavy sleep. Ideally, sleep should be short and occur in several discontinuous episodes. For instance, if a person requires six hours of sleep within twenty-four hours, it is preferable to distribute this time across two or three intervals rather than in a single session. Even six hours divided into multiple episodes is better than five consecutive hours. Multiple brief sleeps have greater efficacy and value than prolonged, continuous sleep, as they not only provide greater comfort and capacity for human faculties but also avoid the harms of heavy sleep. They polish the soul, refresh the spirit, and do not separate the spiritual faculties from wisdom.

For intelligent and alert individuals, and those not engaged in traditional spiritual practices but who desire a high degree of mental acuity, it is necessary to arrange their sleep in as many short, intermittent periods as possible and to avoid prolonged continuous sleep. Naturally, those on the spiritual path seeking to ease the complexities of spirituality and the unseen should reduce their sleep naturally and moderately, avoiding both excess and deficiency.

It must not be forgotten that sleep is a form of temporary death, and the harms of excessive and prolonged sleep are inevitable; therefore, one should avoid inappropriate and harmful forms of sleep and be content with minimal sleep to benefit from it, rather than suffer harm.

While sleep itself is not condemned, but rather necessary for life in the material world, excessive and unnecessary sleep is blameworthy and dangerous. Prolonged and excessive sleep draws a person into a state akin to death, indifference, and negligence, producing effects similar to intoxication, endangering human faculties, and leading to heedlessness and ruin. Furthermore, sleep prevents one from fulfilling duties, and even upon waking, the individual lacks the necessary alertness to perform human responsibilities properly, is deprived of will and awareness, cannot make correct decisions during crises, and is easily ensnared by lapses. Excessive sleep leads one to sin.

Those who sleep excessively lack alertness and acumen regarding worldly and spiritual matters, become apathetic and indifferent, lose the capacity to endure the burdens of healthy life, and the power for effort and endeavour. They become intoxicated and oblivious, lacking awareness and feeling, growing cold and indifferent.

The night ought to be enlivened by the presence of the Qur’an, remembrance of the Divine, worship, striving for knowledge, inquiry, scholarly pursuits, nightly gatherings, and loving companionship with one’s spouse, which satisfies genuine human desires, brings peace to the soul, and purifies the inner self. The Divine voice and remembrance settle in the heart’s ear, knowledge and understanding polish the mind, satisfying carnal desires nurtures the spirit, fostering its growth, tranquility, and the emergence of latent perfections and spiritual development. Proper satisfaction of desires, to a suitable extent and with wholesome spiritual motives, can open the way to the heart and inner spirit, leading the soul to the Beloved. Pleasant scents also play an important role in creating vitality. Such nocturnal vigilance preserves a person’s health and tolerates no deficiency or deviation.

Nutritional considerations for regulating sleep culture are addressed separately.

How can one who lacks proper regulation in sleep and nutrition, and whose cultural and educational foundations are flawed, expect through study, terminology, and rules to attain high spirituality and luminosity, grasp the unseen, witness luminous dreams, possess glad tidings, or nurture a rational inclination towards such matters?

Sleep possesses stages of perfection, beginning with natural sleep and culminating in voluntary sleep and voluntary death, which is true death and the highest stage of human perfection.

Preface

Although the universe is a wondrous manifestation of the Divine Truth, the return to this Truth is never overlooked by anyone or anything. Contemplating the descending and ascending journeys of humanity and all other creatures and particles of the universe draws the attention of any thinker, and no intellectual can remain indifferent to it. As expressed in the celestial words “Indeed, to Allah we belong, and indeed to Him is our return” (Quran 2:156), attention is drawn to these two meanings.

The principle of resurrection, the return of human beings to the afterlife, or the continuation of the existential journey of man and the world in all realms of existence, is a tangible truth. Beyond the fact that it cannot be denied or forgotten, the overall fate of all people is tied to it, and humanity cannot remain indifferent to it.

The very existence of the world and human beings is an obvious proof of the possibility of life after death. As such, this concept has been familiar, palpable, and widespread among all human beings, regardless of their thoughts, beliefs, or ideologies, since ancient times. Each group, according to its worldview and belief system, has discussed and pursued it in its own way.

One could argue that the psychological motivations and the allure of the effects and characteristics of the principle of resurrection are closely tied to the discussions of the origin and the search for God. These two issues have attracted the attention of thinkers throughout history. Just as the discussions of the origin and resurrection philosophically correlate, they are also perfectly harmonized in their consequences. A person cannot remain indifferent to the origin of existence and its ultimate purpose.

Thus, the concept of resurrection is a universal reality, and as such, it must be acknowledged that interpretations and reasons for resurrection are diverse. It is not the case that all human beings throughout history have had a uniform understanding of it. The reasons for resurrection and the interpretations of its nature cannot follow a singular course of thought, and every school of thought, by necessity, speaks of it in its own language, offering its own explanation. These explanations range from simple, general, and universally comprehensible ideas to more intricate philosophical, religious, and scientific arguments, as well as various subjective and objective interpretations.

It is worth mentioning that not all historical interpretations regarding the principle of resurrection or its characteristics are entirely correct. However, one can still firmly believe in the real existence and tangible truth of resurrection, as the continuous presence of this principle in human thought and belief serves as a clear testimony to its truth.

From this brief context, two key insights can be drawn: First, the idea of resurrection, like the concept of the origin of the world, is one of the most fundamental and profound intellectual topics, not specific to any particular cultural or ideological group. It is rooted in the innate nature of all human beings. Secondly, to correctly understand the principle of resurrection and its characteristics, and to identify the proper reasons for this important matter, a thorough and patient analysis must be conducted, ensuring that the most clear and reasoned explanation is provided.

The Role of the Spirit in Resurrection

Regardless of its nature, the truth of resurrection is pursued by the human soul, and it is the soul that gives continuity to its reality.

The truth of the human soul holds a superior position, and its existential reality has numerous characteristics and effects, the foremost of which is its immateriality, detachment from matter and weight, which defines its nature and ensures the continuation of human life in all realms and throughout the course of existence.

Thus, the other characteristics and effects of the soul are subordinate to the principle of its immateriality. The true essence of humanity and the existential pull of human life and its evolutionary journey are dependent on the soul’s immaterial nature.

Once the immateriality of the soul is established, the most important issue of resurrection—despite its complexity and gravity—is the eternal nature of the afterlife, particularly the eternal suffering of the disbelievers and enemies of truth in hell, and the nature of physical resurrection as depicted in the Quran.

I have addressed the issue of eternal suffering and the unending torment in a separate treatise entitled “The Eternity of Hell and Everlasting Punishment,” in which I analyze and explore various dimensions of this subject. In this work, I aim to demonstrate the concept of physical resurrection in line with the teachings of the Quran, employing a philosophical approach and avoiding any form of allegorical interpretation or justification. I intend to present all its various aspects and critically examine the views and beliefs of others in this regard.

This subject has been one of the most contentious among scholars, including theologians, philosophers, and mystics.

The existence of spiritual resurrection and the ensuing spiritual pleasures or deprivation in the afterlife is accepted as a reasonable and substantiated truth among divine philosophers and mystics. However, there has been considerable debate regarding physical resurrection and the acceptance of bodily resurrection, with numerous varying opinions concerning its interpretation and validation.

Some theologians and literalists consider the afterlife and the soul to be purely material, rejecting spiritual resurrection and the possibility of immaterial pleasure and punishment. This group denies the existence of immaterial entities, perceiving the soul and other immaterial realities as material in nature, attributing the concept of immateriality solely to the Divine Being. For these thinkers, the soul cannot be immaterial, and no created entity can possess the attributes of immateriality or eternity.

Thus, this treatise first discusses the nature of immateriality, the immaterial soul, and the compatibility of immateriality with the contingency of created beings. It aims to provide the theological grounds for accepting spiritual resurrection. In continuation, it establishes physical resurrection, the eternal nature of material pleasures and punishments, and the afterlife as described in the Quran.

It has become evident that the primary challenge for philosophers and mystics lies in the eternity of material existence and the physical resurrection, while for theologians and literalists, the difficulty lies in accepting the immateriality of the soul and spiritual resurrection.

Just as the immateriality of the soul and the spiritual resurrection are neither denied by reason nor by the Quran, they must be addressed and clarified to dispel misconceptions among literalist theologians and others who might reject or neglect these concepts. It must be shown that rejecting the immaterial nature of the soul and spiritual resurrection is unfounded.

Similarly, physical resurrection, as described in the Quran, must be clarified so that the ambiguities, denials, justifications, and allegorical interpretations presented by philosophers and mystics can be dispelled. This will not only resolve the intellectual confusion surrounding the physical resurrection but also shed light on the Quranic teachings in a way that aligns with reason and sound thought.

In this treatise, both spiritual and physical resurrection, as understood by reason, thought, and the language of the Quran and Sharia, will be affirmed. Through this, we aim to present a clearer understanding of these important topics.

Though the primary challenge in this work is the validation and analysis of physical resurrection, the discussion of the immaterial soul and spiritual resurrection will also be briefly addressed to provide a complete foundation for the full discussion.

This study strives to present an accurate portrayal of physical resurrection, one that aligns with the teachings of the Quran and the traditions of the infallible ones, without deviating from reason, sound philosophical arguments, or the clear, unaltered text of the scriptures.

The second group of individuals claim to provide rational proof for the affirmation of bodily resurrection. Some of them, such as Shaykh al-Ishraq, have proposed the theory of the imaginary form, while others have put forward the theory of the subtle existence.

Both Farabi and Shaykh al-Ishraq argue that after the soul separates from the body, it attaches itself to the substance of celestial bodies, air, or smoke, depending on the level of the soul. This attachment does not imply that the human soul governs a new material body; rather, the materials that form the new body of the soul serve only as the subject and cause for the manifestation of the soul’s sensory perceptions. The relationship between the soul and its new body in the afterlife is not akin to the relationship it had with its physical body prior to death.

However, this applies solely to lower souls, as true mystics and sincere believers are not in need of such a body, as the spiritual and afterlife pleasures keep them eternally intoxicated.

Some have proposed the theory of the imaginary form, asserting that the human soul need not be accompanied by any material body, and that having an imaginary form suffices. The imaginary form lies between matter and the abstract, possessing all forms and appearances without the burden of matter or weight. It operates with greater efficacy, much like the forms seen in dreams, where the soul functions independently of the physical body. Similarly, when awake, the soul interacts with its material body, yet in a dream, it operates through its imaginary body, unaffected by the material form.

Those who proposed the theory of the imaginary form essentially argue for a position between objectivity and appearance, positing that the soul’s form, whether associated with this body or another, operates without the necessity of matter, dismissing the role of the physical body.

These theorists argue that the soul’s afterlife body is tied to such imaginary forms, such that both higher and lower souls possess such a body.

In this regard, the theory of Mulla Sadra deserves mention. He approached the issue intellectually and seriously endeavoured to resolve it. He proposed the theory of the invented body, which he considered a manifestation of the soul and referred to it as the “luminous body.”

He posited that the human body, in the light of the soul’s identity and manifestation, is beyond materiality and only the soul’s invention brings it into existence. He maintained that it is the human soul that forms its own body, and that the true nature of humanity is the soul itself, which constantly manifests such a body, without resorting to external materiality or resemblance. He did not consider materiality or weight as possessing identity or substance, nor did he attribute objectivity to it.

This paper critically reviews and assesses all existing views, concluding with a detailed examination of the Qur’anic perspective on the resurrection. In the end, the preferred theory, specific to this article, is presented.

And our final prayer is: Praise be to Allah, Lord of the worlds.

On the concept of “substance” and “spirituality”:

Spirituality refers to a state where an entity exists independently of matter and its material effects, and is not dependent on matter for its existence. Existence is not confined to the material world; there are also immaterial entities that exist in the universe. Consequently, beings in the world can be divided into two categories: material beings and immaterial beings. It is not true that existence is synonymous with matter, as some materialists claim, who argue that existence and matter are equivalent.

Theologians, though they do not equate existence with matter, acknowledge the principle of spirituality and divide existence into two categories: the spiritual (pertaining to the Divine) and the material (pertaining to contingent beings). In their view, all immaterial entities, whether angels, spirits, or souls, are considered as material.

If someone accepts the principle of spirituality, they must provide proof for its restriction to the Divine. There is no necessary correlation between spirituality and the concept of the eternal, nor is there a necessary link between spirituality and the eternal or the Divine existence. The differences in theological discussions usually concern the nature of contingent existence, not the nature of the spiritual or eternal. A contingent being can be both eternal and spiritual, just as a Divine being can be eternal and spiritual.

Therefore, existence is not confined to matter, nor is the concept of eternity exclusive to the Divine, as both material and spiritual beings can possess the attributes of eternity, with the former being dependent on the latter for their existence.

Arguments for the Spiritual Nature of the Soul:

The arguments for the spirituality of the human soul can be divided into two main categories: rational and scriptural arguments. Among scriptural arguments, there are two major schools of thought: one that prioritises logical and rational arguments while interpreting religious texts through reason, and the other that focuses solely on scriptural sources and interprets them within a theological framework. The former group comprises philosophers, and the latter group is made up of theologians.

Though each group presents different arguments, both ultimately affirm the existence of an immaterial reality that transcends the physical realm. Below are some of the rational and scriptural arguments that support this view:

1. The Concept of Universality and Abstraction:
   Human beings can perceive abstract, simple, and universal concepts that cannot be reduced to material forms. The ability to conceptualise these ideas demonstrates that human cognition operates beyond the limitations of matter.
2. The Effects of Spirituality:
   Every material being has effects that cannot be renewed once the material existence is lost, whereas a person’s knowledge, once forgotten, can be recalled without the need for physical reformation, indicating that the soul’s nature is not material.
3. The True Nature of Personality:
   Individuals perceive their essence independently of their material components, demonstrating that the true nature of the self lies in the soul rather than in the material body.
4. The Limitation of Matter:
   Material beings are subject to physical limitations, but the human mind is not constrained by these limitations, suggesting that the soul is not material.
5. Spiritual Attention Beyond the Senses:
   Even when sensory faculties are inactive, such as during sleep, the soul continues its development and attention to spiritual matters, further indicating that the soul is immaterial.

Scriptural Evidence:

• The Divine Command:
  The Qur’an states: “And they ask you about the soul. Say, ‘The soul is of the command of my Lord.'” (17:85). This verse indicates that the soul is a divine command, transcendent of the material world, and beyond human comprehension.
• Creation in Stages:
  The Qur’an outlines the creation of humanity from clay, followed by the development of bodily parts, concluding with the creation of the soul: “Then We created another creation” (23:14). This demonstrates the separation of the material and spiritual components of human existence.

Hadith Evidence:

The Prophet Muhammad (PBUH) said: “He who knows himself, knows his Lord” (Tafsir al-Jalalayn). This highlights the connection between spiritual knowledge and divine understanding, indicating that the soul, as distinct from the body, is the primary locus of divine knowledge.

No living being is destroyed or annihilated. Since our material world and worldly life come to an end with death, and a person no longer remains in the world of matter, having a form of annihilation, its end cannot be equated with the complete non-existence of the world and human beings. The continuation of existence requires a specific form for its endurance, which holds the title of the continuity and length of the life of the world and humanity, referred to as the afterlife and the higher life, where existence ultimately culminates.

If it is argued that the death of a human being is not the same as the death of the world, and that the world can persist even without the existence of human beings, there is no necessary connection between these two phenomena, the response should be: What is certain and beyond doubt is that the death of the human being will occur, and with the death of the human being, the afterlife is established. Without the existence of another world, the existential progression of human life would not be possible. When this world is incapable of bearing such a burden, an afterlife must exist. Furthermore, the claim of a third world in humanity does not hold, as it lacks purpose or wisdom, and without the second assumption, the third does not exist. The third world is essentially the second world, which is the afterlife.

Moreover, it must be said that the transformation and final annihilation of the cosmic world and its material forms is an established religious, scientific, and philosophical matter. Since its end cannot be accompanied by complete non-existence, there must be another world that exists in continuity with this world, where existence progresses, and this world is referred to as the afterlife.

Three. Final and Efficient Causes

The existential movement of a human being, if from matter to matter and from a sperm to dust and death, would be equivalent to non-existence. Beyond this, annihilation cannot be the final cause of the movement and progression of a human or any other being. This is because such non-existence would be equivalent to the absence of a cause, and the absence of a final cause is akin to the absence of an effect. However, the existence of movement, action, the world, and existence are self-evident concepts in human thought. Therefore, the existence of action, the cause of the agent, and the agent itself affirm the final cause. The final cause cannot be realised in this world, which is one of death and annihilation. Only the afterlife, therefore, can sustain the existential progression of beings, especially humans.

These arguments also serve to prove the spiritual resurrection, because the essence of all movements in beings, particularly humans, is their spirit, which is eternal, and the body and material elements are not independent entities. A person is nothing other than the spiritual essence, which accompanies the body.

The Relationship of the Soul with the Principle of Resurrection

With the establishment of the principle of resurrection and the existential nature of humanity in this return, human beings must, by necessity, possess an essence called the soul and spirit. Even some theologians, who regard the resurrection as solely physical, consider the return to be based on the soul of humanity, albeit with the belief that the soul is material. It is the soul of a person that gives him his existence, and it is the soul that continues the existential journey of a human being, whether the soul is material or immaterial.

The movement of humanity and its existential journey from potentiality to actuality is a process led by the soul, which is the true identity and essence of this journey. The soul, which constitutes the true identity of a human being, shapes his essence, nurtures him, and in all states and worlds, serves as the basis for his individuality, whether in terms of intellectual and moral development or in relation to good, shortcomings, beauty, and ugliness.

After the principle of resurrection is established, there is no difficulty in proving the spiritual resurrection, except for the fact that the theologian faces a challenge in understanding the primary attribute of the soul, which is its immateriality, and may wrongly regard it as material. This issue was thoroughly explored and clarified, and once the error in this matter was demonstrated, the reason for the theologian’s insistence on materiality became apparent.

The Fallacy of the Belief in the Separation of the Soul

A fallacious belief is the misconception that the separation of the soul results in either polytheism or an impossible occurrence. However, polytheism and disbelief are solely linked to the belief in multiple gods, the denial of God, or the rejection of other essential aspects of religion. In this regard, none of the aforementioned situations is realised.

Reasons for the Denial of the Afterlife

It is noteworthy that the denial of the afterlife is particularly characteristic of those who, in some way, reject the concept of the divine cause of the universe. The denial of the divine cause necessarily entails the denial of the final cause.

The concept of the afterlife is one of the oldest human thoughts, and the Holy Quran explicitly addresses some of the deniers of the afterlife.

Concerning the reality of this world, the Holy Quran states: “This is the provision of the worldly life, and with Allah is the best return” (Quran 3:14). It also says: “And the worldly life is nothing but the enjoyment of delusion” (Quran 57:20). Similarly, it states: “And the provision of this worldly life compared to the Hereafter is but little” (Quran 87:14).

These verses present the world as a temporary and illusory provision, highlighting its fleeting nature and considering it insignificant in comparison to the afterlife.

The deniers of the afterlife believe that there is no such thing as an afterlife, and that everything exists solely within the limits of this world, which ultimately ends in the annihilation of human beings. The Quran mentions them as follows: “And they say: ‘There is nothing but our worldly life. We die and live, and nothing destroys us but time’” (Quran 45:24).

They assert that only time governs our existence and that no afterlife exists; they believe that we die and are never resurrected, with the reality confined to this worldly existence, and that we ultimately perish. This group, known as the “Dahris” or “Materialists,” holds the view that human beings are completely annihilated with death, and that they do not undergo any form of resurrection.

Such beliefs stem from a lack of proper reflection and intellectual engagement, as the Quran describes them: “They have hearts with which they do not understand, and they have ears with which they do not listen, and they have eyes with which they do not see” (Quran 7:179). While they possess the faculties of heart, ear, and eye, they fail to utilise these senses properly to discern the truth. Though they are endowed with the full range of human faculties, they do not use them for proper understanding, and they behave more like animals, as the Quran states: “They are like cattle, indeed they are even more astray” (Quran 7:179). In Islamic jurisprudence and theology, they are labelled as disbelievers and polytheists, and they are considered impure, alongside substances such as urine, blood, and excrement, not to denigrate them, but to highlight the reality of their state.

Reincarnation

As previously mentioned, the affirmation of the afterlife, along with its eternal nature, is incompatible with the theory of material change and the perishable nature of the body. Some, like the Dahris who reject the afterlife but do not consider annihilation to be the end of human existence, believe in reincarnation. They propose that the human soul, upon death, transitions into another body, thereby denying the afterlife but advocating for the continuation of existence through reincarnation.

One of the primary arguments of reincarnationists is the issue of the return of the deceased and the so-called paradox of the eater and the eaten. Despite its ancient roots, this idea remains prominent.

The Paradox of Returning the Deceased

In response to the paradox of returning the deceased, it must be clarified that this issue does not actually pertain to the concept of bodily resurrection. Furthermore, it must be stated that the return of the deceased is fundamentally impossible in all its particulars, and those who view it as possible have not adequately understood the subject and its details. While they may believe that they are defending the concept of resurrection, they have only exacerbated the problem without resolving any of its difficulties.

The return of the deceased, though considered impossible, does not apply to the concept of physical or spiritual resurrection. In fact, nothing becomes completely extinct, and thus the issue of returning the extinct does not arise. The question of returning the extinct is, in essence, a mistaken one, as nothing truly becomes extinct or ceases to exist. The existence of all things, including humans, continues through divine will, and nothing is truly lost or annihilated.

The Paradox of the Eater and the Eaten

The paradox of the eater and the eaten does not concern those who believe in a purely spiritual resurrection, as the issue at hand involves the physical body and matter. However, belief in a purely spiritual afterlife is an incomplete and insufficient stance that does not align with the Qur’anic understanding of the afterlife.

Those who believe in bodily resurrection, both theologians and Islamic philosophers, recognise this. Many Islamic theologians, who consider the soul to be a very subtle form of matter, respond to this paradox by asserting that the components of the human body can be categorised into primary and secondary parts. God preserves the primary components of the body, which are essential to its identity, while the secondary and extraneous parts are subject to change. This view, however, is not scientifically grounded, as the idea of primary and secondary components lacks clear evidence, especially since it is evident that all parts of the body undergo constant change. Those who consider the soul to be material also cannot escape the idea that the soul too would undergo changes, as no component of the human being remains unchanged.

Moreover, those who argue that God preserves the primary parts of the body without providing specific evidence are not offering a scientifically valid argument. This leaves the issue open to speculation and conjecture.

Philosophical Response

Philosophers, particularly Mulla Sadra, argue that the true essence of a person is the soul, and that matter plays a temporary and transitional role in the process of human development. While humans cannot exist without matter in this world, their essence is not bound to it. The soul, when placed in its proper context, forms a bond with the body and moulds it according to its needs. When the soul’s state changes, the material components of the body also change, but the body does not possess an eternal identity.

The body, in its material form, does not play a significant role in the everlasting existence of the human being. The human essence remains intact through both the soul and the body, with the body adapting to the needs of the soul. Hence, materiality does not have a lasting identity of its own; it merely serves as a temporary vessel.

Refuting the Paradox of Reincarnation

Reincarnation does not pose an obstacle to the acceptance of bodily resurrection and is entirely unrelated to it. Reincarnationists may accept the concept of resurrection, even if they believe in reincarnation, by suggesting that even if the soul is reborn into another body, it will eventually face resurrection after undergoing purification and development.

However, some proponents of reincarnation, who do not perceive an afterlife as separate from reincarnation, are indifferent to the true nature of the afterlife as defined by Islamic law. Even though reincarnation is scientifically untenable, its proponents might argue that if the soul were to reunite with another body, it would retain its original body. Furthermore, the body must be of a compatible nature with the soul, as the soul forms its own body and cannot adapt to a body that was not designed for it.

In addressing reincarnation, two points must be made clear. Firstly, those who initially proposed the concept of reincarnation failed to recognise the true nature of human existence and the ultimate aim of human development. Secondly, secularists and materialists have supported the spread of reincarnation to undermine the concept of an afterlife, as it serves as a way to promote atheism and disinterest in the afterlife.

The concept of duality and pairing in all things is derived from these verses. It can be stated that all material things and phenomena in both this world and the afterlife have corresponding pairs, as Allah says: “This is what they shall taste, boiling water and foul-smelling pus, and other similar ones” (Quran, 56: 93). “Hameem” refers to boiling water, and “ghassaq” refers to extremely foul-smelling pus, while “azwaj” means companions or similar ones. As it is stated: “The fuel is people and stones” (Quran, 66: 6). All of these matters, in a manner akin to the nature of the action of human beings, are presented to the inhabitants of Hell.

The pairs in Hell can refer to the worldly wives who, despite being together with their husbands in Hell, will not experience enjoyment or satisfaction. Contrary to the world, in Hell, the couples will intensify each other’s torment rather than providing peace and comfort. This is highlighted in the verse: “Gather those who wronged and their partners” (Quran, 36: 59). Whereas, regarding the righteous, it is said: “Gardens of Eternity, which they enter, along with those of their parents and spouses who are righteous” (Quran, 13: 23).

The Qualities of Heavenly Women

In the Holy Quran, the women of Paradise are described with the following characteristics:

• “Purified spouses” (Quran, 56: 74): These women are pure, free from impurity in their sanctity, eternal, and never separated from their husbands. There is no divorce, separation, or lack of affection.
• “Lowering their gaze, keeping their eyes on their husbands alone” (Quran, 37: 48): These women only look at their husbands and have no thought of others.
• “They are like precious gems, and pearls” (Quran, 56: 23): These women are as beautiful and precious as rubies and pearls.
• “Companions of equal age” (Quran, 56: 35): The term “Arab” here refers to women who show great love and affection towards their husbands, with their love manifesting in playful interactions, indicating mutual affection.
• “And we made them virgins” (Quran, 56: 36): All the women of Paradise are virgins, exhibiting freshness, vitality, and a unique kind of bloom.
• “And we married them to wide-eyed houris” (Quran, 56: 37): These women are like the houris, divine beings with a pristine, luminous form, mirroring the pure, righteous women from the world who have reached their spiritual heights through truth and purity.

Conclusion of the Verses

From all the various verses discussed, it becomes clear that the magnificence of the heavenly afterlife can be understood and accepted without ambiguity. These features and titles signify the inner purity of the physical and material body, in conjunction with its spiritual essence. Maintaining the unique conditions of each realm, one truth and one reality manifests across both worlds.

It is the sustenance of the afterlife that appears as the form of the afterlife, and it is the pure, righteous woman who embodies the heavenly form. The actions of humanity are shown in the afterlife, without any deficiency, flaw, or loss of their material physicality. The material beings in the world, with their worldly characteristics, transform in the afterlife into beings of their eternal nature, without any alteration in essence or imitation.

Thunderstrikes and Resurrection

“The thunderbolt seized you while you were looking on” (Quran, 7: 98): The thunderbolt refers to the terrifying sound that results from the collision of wind and clouds, leading to fear, fainting, and sometimes death, all of which are implied by the meaning of “thunderstrike.” The term “thunderstrikes” appears several times in the Holy Quran.

“Then We resurrected you after your death” (Quran, 2: 56): Resurrection, in its essence, refers to raising and causing phenomena to come into existence. Although it has various applications, it can be attributed to both God and others, and the act of bringing the dead to life can occur in both the worldly and otherworldly context. It can also refer to awakening from death, unconsciousness, or sleep, as indicated in various verses:

• “And the dead are resurrected by Allah” (Quran, 36: 12).
• “Those who disbelieve think they will not be resurrected. Say: ‘Yes, by my Lord, you will surely be resurrected’” (Quran, 64: 7).

Thus, all these references highlight a single concept: the act of resurrection is consistent, whether it pertains to the physical resurrection of the body or the spiritual awakening of the soul.

The Resurrection of the Dead

Numerous verses address the resurrection and raising of the dead, all of which emphasize the alignment of the afterlife with the life of this world:

• “Who will return us to our graves?” (Quran, 36: 52). This question refers to the disbelief regarding resurrection, but it serves as a clear indication that the afterlife is analogous to worldly life, even though it differs in certain aspects.
• “Indeed, Allah resurrects those who are in the graves” (Quran, 36: 12). This is a clear reference to the fact that resurrection, even in its most basic form, reflects the continuation of life in the afterlife, akin to life in this world.
• “If you are in doubt about the resurrection, then indeed We created you from dust” (Quran, 22: 5). Just as it is difficult to comprehend the creation of humans from dust, so too is it difficult to accept the similarity between life in the afterlife and life in this world. The creation of humans from dust itself serves as evidence of the physical reality of resurrection.
• “They said: ‘When we have become decayed bones, will we be raised as a new creation?’” (Quran, 17: 49). Their doubt pertains to how they will be revived after physical decay, highlighting the connection between human existence in both worlds.

The Essence of Life

In Islamic theology, life is considered a manifestation of the divine attributes. As one of the most profound divine names, “Al-Hayy” (the Ever-Living), life is not merely biological existence but encompasses various forms, including human, animal, and even plant life. It also includes metaphorical forms, such as social, religious, and spiritual life.

• “And Allah sends down water from the sky and revives the earth after its death” (Quran, 30: 48). This analogy is used to describe the resurrection of the earth, a symbol of the resurrection of human beings in the afterlife.

Thus, life in the afterlife, although it differs in its nature from worldly life, remains essentially a continuation of the soul’s journey and existence, perfectly aligned with divine wisdom.

“And We said, ‘Strike him with part of it’ [95].

This verse refers to the revival of a murdered person whose killer was disputed, and each one distanced themselves from the responsibility. It instructs that the deceased be struck with a part of the cow’s body to witness how the divine power manifests and brings life to the dead.

“And We said, ‘Strike the stone with your staff'” [96].

This verse pertains to the Prophet Moses, stating: “When Moses prayed for water for his people, We instructed him, ‘Strike the stone with your staff,’ and twelve springs gushed forth from it.” Here, when Moses struck the stone with his staff, not only water but twelve different springs appeared, each suitable for the needs of the people. It is important to note that this miraculous event occurred when Moses struck the stone, not the ground.

It was not only Moses and his staff that performed this miracle. Rather, it demonstrates that all manifestations of divine power, even the mere act of striking with a cow’s bone, can lead to the manifestation of life, similar to how Moses’ staff, when used in a higher context, caused water to flow. This highlights the continuity of life in all stages of existence.

The truth to be understood from this event is that death and life are universal concepts in all creatures, and just as the earth, though barren, is revived, so too will the dead be resurrected on the Day of Judgment. There is no contradiction or impossibility in this, as the Divine power will manifest in a form that is consistent with the material and spiritual aspects of creation.

As noted in another verse, the people of the Book, even when acknowledging the existence of Hell, accept the certainty of their brief stay in it, saying: “The fire will not touch us except for a few days” [97].

The distinction between mass (touch) and lams (contact) here highlights that mass indicates the certainty of a punishment, even if it is not consciously perceived. It is a sensory experience that may not involve full awareness, while lams implies a deeper sensory experience that typically involves full awareness. The Qur’an states: “If a blow strikes you, it has struck the people in the same manner” [98], showing that even physical pain or hardship is an inevitable reality.

From this, we understand that divine punishment, while real and material, can affect both the physical body and the spiritual soul. The term mass indicates the inevitable experience of such suffering, as opposed to lams, which would imply conscious awareness and an element of relief.

The Appearance of All in the Presence of the Divine

“Wherever you may be, Allah will bring you together” [105].

This verse emphasizes the universal nature of God’s power, indicating that on the Day of Resurrection, everyone will be resurrected with their entire being – body and soul – reunited. The verse reinforces the idea that the resurrection is not a mere spiritual phenomenon but a holistic one, encompassing both the soul and the body. God has the power to bring this about in any circumstance, whether someone is alive or deceased, regardless of their location.

“Wherever you are, death will find you” [108].

This verse addresses the inevitability of death. It assures that no matter where one might be – in a fortress or a high tower – death will find them, emphasizing that death is an essential existential truth, not merely an abstract concept. This reality is defined by the divine power that brings death at its ordained moment. The verse further assures that the resurrection on the Day of Judgment will occur in the same form in which individuals existed in this life, with no diminution or alteration of their essence.

“The punishment will not be lightened for them, nor will they be reprieved” [109].

The verse here underscores that the punishment for disbelievers is permanent and unrelenting. There is no lightening of their torment. This is a material suffering, and while it might be claimed that the soul experiences it, it cannot be said to be purely spiritual, as the punishment is depicted as tangible and real. The use of the term mass further affirms this material reality.

“And they will never escape from the Fire” [110].

This expression indicates that the physical nature of the punishment is irrefutable. “Never escape” connotes a permanent, irreversible state, marking a significant departure from any illusionary escape from suffering.

“And Allah will not speak to them on the Day of Resurrection” [111].

The silence of the Divine on the Day of Judgment highlights the severity of the punishment. God’s speech, which is a manifestation of His will, is absent for those who deserve punishment, signifying a total severance from divine mercy.

“Wretched is the resting place” [112].

The term mihad (resting place) here implies a prepared place of abode, traditionally understood as a physical, material realm. This further emphasizes the tangible and material aspects of the punishment and the reality of the existence that awaits the disbelievers in the afterlife.

“Know that you will meet Him, and give glad tidings to the believers” [113].

The final verse points out that the believers, who live a life of piety and righteousness, will ultimately meet their Lord in the afterlife. The reference to meeting with God on the Day of Resurrection speaks to the reunion of the entire being – body and soul – as it was in life. The notion of meeting is grounded in the material and existential reality of the afterlife, where both body and soul come together once again.

The Story of Uzair (Ezra)

It is appropriate here to refer to three important stories: the story of Uzair, the request of Prophet Ibrahim, and the Companions of the Cave, each of which holds great significance in the context of resurrection and life after death.

The story of Prophet Uzair in Surah Baqarah relates to the themes of life, death, resurrection, and the revival of the dead. In this story, Uzair, upon passing through a ruined town, marvels at the idea of how God could bring it back to life after it had been destroyed. God causes him to die for one hundred years and then brings him back to life. He is asked how long he has been dead, to which he responds that it feels like only a day or part of a day. God then shows him the decayed remains of his donkey, which have come back together, illustrating the power of resurrection.

This remarkable event emphasizes that the resurrection is not an abstract or distant concept but a real, tangible process in which physical and spiritual bodies are revived without losing their essence. It shows that death is not the end, but part of the ongoing divine plan that leads to the ultimate reunion of the individual with the Divine. Through this story, the certainty of God’s power and ability to bring life to what was once dead is made manifest.

The Breath of Ibrahim and Divine Revivification

“Then call them, and they will come to you running” – The act of calling and praying is the breath of Ibrahim, which, although the act of revivification is the prerogative of the Almighty, with Allah being the doer and Prophet Ibrahim being the supplicant, is akin to the process where life, even after being crushed in birds, reveals itself sharply and intensely.

In this narration, similar to the story of Uzair, the writer avoids irrelevant or misleading discussions. There is no need to examine the specific names of the birds, the number of mountains upon which the flesh was placed, the names of those mountains, the location of the shore, or the type of the dead animal. What matters is the manner of revivification and the restoration of life to the dead, through the power of the Divine, as witnessed by Prophet Ibrahim.

Differences between the Two Narratives

Although the two narratives of Ibrahim and Uzair both ultimately convey the same truth and depict the revival of life, there are several distinct differences between them that are worth noting.

In the story of Uzair, the specific name of Uzair is not mentioned, whereas in the story of Ibrahim, his name is explicitly referenced.

In Uzair’s story, there is a 100-year death, of which Uzair was initially unaware. Upon dying and being revived, he becomes aware of it. Conversely, Prophet Ibrahim actively engages in the process of death and revivification of animals.

In Ibrahim’s story, the event involved a single instance of death and revivification, while in Uzair’s story, the process of revival is linked to three distinct stages: the preservation of untouched food and water, Uzair’s death, and the decay of the donkey, which signifies different stages of death and revival. These stages are important and are experienced within a specific time and space, unlike the story of the people of the cave, which may imply a prolonged unconsciousness or sleep rather than death.

Ultimately, what can be derived from the Qur’anic verse concerning the death and revival of animals is the understanding that Allah’s power does not extend to the impossible, and the revival of animals after their death – even after the mixing of their parts, which are indicative of their material essence – clarifies the concept of bodily resurrection. This event, while taking place in the world, can display the physical and spiritual resurrection of the dead without being in any way inconceivable.

The People of the Cave

In Surah Al-Kahf, aside from the many profound truths, there are wonders that are unique to this Surah. The story of Musa and Khidr, the tale of Dhul-Qarnayn, and the story of the People of the Cave are the key narratives in this Surah. The story of the People of the Cave is not only a testament to the divine authority of Allah but also the most vivid demonstration of the complete realization of the resurrection of both body and soul. This Surah, being a Meccan Surah, recounts the tale of the People of the Cave from verses 9 to 26. The context of this passage is linked to a question posed by the Jews to the Prophet Muhammad (PBUH), seeking knowledge about the scriptures of the past. The verse concludes with: “We relate to you their story with truth.”

In a remarkable account, a group of faithful people, disillusioned with society, take refuge in a cave, and sleep for over three hundred years, awakening with the perception that they had slept for a day or part of a day.

“Do you think the People of the Cave and the Inscription were a wonder among Our signs?” (18:9)

Allah (SWT) says to His Messenger: This story is not the only wonder of Our signs. Rather, all of creation, with its many characteristics, can be a source of wonder for the wise.

Though the terms Cave and Inscription refer to one tale, their multiplicity of titles serves a specific purpose that is not the focus here.

“Remember when the young men took refuge in the cave” (18:10).

The title young men signifies their bravery and faith. This story reveals that these individuals faced severe difficulties in their time, leading them to seek refuge from their society and turn to their Lord, saying, “Our Lord, grant us mercy from Yourself and provide for us the right course of action” (18:10). Thus, when they took refuge in the cave, they were enveloped in Allah’s mercy, and their supplications were fully answered. Allah put them into a deep sleep, as if they had died, without them experiencing death in the conventional sense.

The verse says: “We caused them to sleep for many years in the cave” (18:11). This demonstrates that they remained alive, not dead, during their sleep.

Then Allah says: “And We revived them, so that We might show which of the two groups was more precise in calculating the period they remained in their sleep” (18:12).

When they awoke, a question arose among them: “How long have we been asleep?” Some of them thought it was a day or part of a day, while the more enlightened among them said, “Your Lord knows best how long you have slept.” This demonstrates the complete understanding and insight of these young men.

From this series of questions and answers, it becomes clear that the group was not small, and that they engaged in conversation with one another. Allah says: “And thus, We raised them up so they could question one another” (18:19).

The Qur’an also describes how the sun interacted with their cave in a way that was gentle and harmonious, providing them with perfect conditions for their prolonged slumber without causing discomfort.

“…And you would have thought them awake, while they were asleep” (18:18). Their bodies were turned from side to side by the sun, in a manner that would prevent them from being harmed by their physical state. “We caused them to shift from one side to the other” (18:18). Their loyal dog lay at the entrance, guarding them.

The sight of their bodies, though appearing as though they were awake, filled any onlooker with awe and fear. Their appearance was contradictory, and the unusual arrangement of their bodies seemed unnatural to observers. The verse says: “If you had looked at them, you would have turned away from them in flight and been filled with terror” (18:18).

After their awakening, the group wished to send one among them to the city to buy food, testing the current state of the world around them. This event, filled with subtlety, revealed their story to the people. The people learned that Allah’s promise of the Day of Judgment was true, and that the resurrection was a reality.

“Thus, We made their story known, that they may know that Allah’s promise is true, and that the Hour is without doubt” (18:21).

The people gathered around the cave, though the people of the cave themselves did not continue their lives in the world. Their lives came to an end, as Allah says: “They said: ‘Build a structure over them. Their Lord knows best about them.’” (18:21).

Though the tale of the People of the Cave provided enlightenment regarding resurrection, it does not pursue other questions regarding their fate. Allah says: “Their Lord knows best about them.”

The significance of this event can be understood in several key points:

1. Length of Sleep: The story of the People of the Cave highlights the theme of a miraculous sleep lasting for over 300 years, while in the stories of Ibrahim and Uzair, the themes of death and revival are explored. The story of Ibrahim revolves around the death and revival of birds, while the story of Uzair discusses human and animal death and the preservation of food and water.
2. Stage of Revival: In the narrative of Ibrahim and the People of the Cave, the story follows a singular theme, while Uzair’s story involves three stages: the preservation of food, the death of humans, and the revival of animals, creating a unique and thought-provoking scenario that emphasizes the divine will at work in different conditions.
3. Harmony and Protection: The condition of the People of the Cave involved a unique harmony between the cave’s environment, the movement of the sun, and the shifting of their bodies, all contributing to their physical well-being during their deep sleep. This reflects the divine intervention that ensures the preservation of life.

The central idea of these events—whether they relate to death, revival, sleep, or waking—demonstrates the interconnectedness of body and soul, further reinforcing the notion of bodily resurrection.

Further Verses on Bodily Resurrection

Additional verses emphasize the reality of bodily resurrection, closing the door to any misinterpretation or rejection of the concept:

“Our Lord, surely You will gather the people for a Day of which there is no doubt” (3:9).

This verse clearly implies a physical gathering of people, similar to the conditions of this world, while also acknowledging the reality of the afterlife.

Other verses such as “How, when We gather them for a Day that there is no doubt” and “On the Day when faces will be bright and others dark” (3:9) further illustrate the bodily aspects of the resurrection.

These verses, among many others, help establish the physical and material nature of the resurrection, and refute interpretations that attempt to spiritualize or intellectualize it to the exclusion of its tangible, bodily reality.

Conclusion

The narrative of the People of the Cave, along with other stories from the Qur’an, provides a compelling affirmation of both bodily and spiritual resurrection. This makes it clear that resurrection in the afterlife is a physical reality and not simply a metaphorical or spiritual concept.

The Death of Ibrahim and Divine Resurrection

“Then call them, and they will come to you in haste.” The act of calling and supplication is the “breath” of Ibrahim, which although the act of resurrection belongs to Allah alone, and Allah is the Creator while Ibrahim’s role is that of the supplicant and intermediary for resurrection, the essence of life in birds is deeply embedded, manifesting life through rapid movements.

The author of this narration, similar to the story of the Prophet Uzair, does not delve into unnecessary or irrelevant discussions. It is not required to investigate the names of those birds, the number of mountains on which the meat was placed, the names of those mountains, or where the shores of the sea lay, or what kind of animal the dead body was. What is significant is how resurrection and the restoration of life to the dead is manifested by the divine will, as seen by Prophet Ibrahim.

Differences between the Two Stories

The stories of Ibrahim and Uzair, while both ultimately expressing the same truth and both illustrating the concept of resurrection, have certain differences that are noteworthy, and some of these will be pointed out.

In the story of Uzair, the name of Uzair is not mentioned in the relevant verse, while in the story of Ibrahim, his name is explicitly mentioned.

In the story of Uzair, there is the concept of a hundred-year death, though Uzair himself is unaware of his death initially. After he dies and is resurrected, he becomes aware of his death. In contrast, Prophet Ibrahim himself actively engages in the process of causing death and resurrection to the animals.

In Ibrahim’s narrative, there is a single instance of both death and resurrection, whereas the resurrection in Uzair’s story involves three distinct forms: the freshness of water and food, the death of a human without the dissolution of the body, and the disintegration of the animal’s body. All of this happens within a single time and spatial context, giving it great significance. The only common element between these two stories is the resurrection from death, unlike the story of the People of the Cave, where the condition may have been one of unconsciousness or sleep, not death.

Ultimately, from this blessed verse regarding the death and resurrection of animals, we can conclude that Allah’s power does not involve the impossible. The resurrection of these animals after their death and disintegration of their parts, which reflects the material aspect and the preservation of their physical components, also serves as a strong illustration of bodily resurrection. Although this phenomenon occurs in the world and can manifest in varying temporal and spatial conditions, it serves as a clear indication of the resurrection of both body and soul, without anything impossible involved.

The People of the Cave

The surah of Al-Kahf, beyond its many profound truths, presents unique wonders that are characteristic of this chapter.

The stories of Moses and Khidr, Dhul-Qarnayn, and the People of the Cave are among the narratives in this surah. The story of the People of the Cave, in addition to demonstrating Allah’s sovereignty, offers the clearest evidence for the complete realisation of both bodily and spiritual resurrection. This surah is a Makki surah, and from verses 9 to 26, it recounts the story of the People of the Cave. This context also sets the stage for the previous background, wherein the Jews, seeking knowledge from previous holy scriptures, posed a question to the Prophet Muhammad (PBUH). In the end, Allah says, “We relate their story to you in truth” (18:13).

Remarkable! A group of faithful individuals—who had distanced themselves from everyone and everything, losing all hope—take refuge in a cave, where they fall into a deep sleep. They remain in this state for over three hundred years, and when they awaken, they believe they have slept for a single day, or part of it.

“Do you think the People of the Cave and the inscription were among Our signs a wonder?” (18:9)

Allah the Almighty tells His Messenger that it is not only this incident that is among His astonishing signs, but indeed all of creation with its diverse characteristics can be a source of wonder for any discerning mind.

Although the terms “cave” and “inscription” refer to the same event, their use as separate titles has a distinct purpose, which we do not aim to elaborate here.

“When the young men sought refuge in the cave” (18:10)

The term “youth” here indicates their nobility and faith. From this account, we understand that they had fallen into such extreme hardship due to the events of their time that they had no option but to flee from their people and seek refuge in their Lord, just as they said: “Our Lord, grant us mercy from Yourself and provide for us from our affair right guidance” (18:10).

When they turned to Allah in refuge and apparently entered the cave, Allah’s mercy was upon them, and their supplication was completely accepted. Allah caused them to fall into a deep sleep, in which they remained alive and were not affected by death. As He says: “We covered their ears in the cave for a number of years” (18:11), then says: “Then We raised them up again” (18:19), referring to their awakening from their long slumber.

“When We awakened them, it was to see which of the two groups could better calculate how long they had tarried” (18:12)

When they awoke, they were puzzled about how long they had been asleep. Some of them thought it was a single day or part of a day, while others—among the wisest—said: “Your Lord knows best how long you have been asleep.” This shows that they were all aware of the reality of their situation.

From the various questions and answers that followed, it becomes clear that their number was not small, and they conversed among themselves. Allah says: “Thus We made them to question one another” (18:19).

“And you would have seen the sun when it rose, inclining to the right of their cave, and when it set, leaving them on the left, while they lay in the open space” (18:17)

This verse beautifully describes the relationship between the sun and the cave, indicating how it perfectly accommodated them. The sun’s movement was gentle, without causing discomfort, and the cave provided a comfortable space for them, ensuring they remained undisturbed and unharmed by the passage of time.

Their loyal dog, with its outstretched limbs, guarded the entrance to the cave, like a lion safeguarding their lives and their form: “And their dog stretched his forelegs at the entrance” (18:18).

Their state was such that anyone who observed them might have been frightened by their appearance. Their position, as though they were awake yet sleeping, gave the impression of being simultaneously alive and at rest.

If you had looked at them, you would have turned away from them in fright, and filled with terror at the sight of them” (18:18)

After they awoke, they sought to understand their situation, and through this interaction, they helped the people around them understand the reality of life and death, thus providing a clear message about the resurrection.

“Send one of you with this silver coin to the city” (18:19), “And thus did We make their case known that they might know that the promise of Allah is true, and that the Hour, there is no doubt about it” (18:21).

We made this happen so that all people would know that Allah’s promise is true, and that the Hour is certain.

When the people became aware of them, they gathered around the cave. Though the people’s curiosity grew, the young men’s lives came to an end. As it is said: “They said, ‘Build a building over them. Their Lord knows best about them’” (18:21).

The account of the People of the Cave, though it provided a platform for the masses to better understand the reality of resurrection, raises questions that the Qur’an does not address further, as it says: “Your Lord knows best about them.”

The characteristics of this event can be summarised as follows:

a. This account speaks of the sleep of the People of the Cave for three hundred years, whereas in the stories of Ibrahim and Uzair, the themes of death, resurrection, and revivification are involved. Ibrahim’s story involves the resurrection of birds, and Uzair’s recounts the death of a man and an animal and the freshness of water and food.

b. While Ibrahim and the People of the Cave deal with a singular event, the story of Uzair includes three distinct states: the freshness of water and food, the death of a person without decomposition, and the decay of an animal’s body, all occurring in one time and place, which invites reflection on the unique nature of these phenomena.

c. In the story of the People of the Cave, there is a special harmony to the conditions that allowed for such a miraculous event: the position of the cave, the way the sun’s movement aligned with it, and most importantly, the way their bodies were preserved and moved, preventing any deterioration.

Another point of interest is that anything can happen given the proper conditions and possibilities, unless it involves an inherent impossibility. Animals that were disintegrated are revived, people sleep for an extended period without experiencing true death, and seemingly impossible events unfold, all of which clearly manifest Allah’s omnipotence.

The key takeaway from the stories of the People of the Cave and others is that the connection between body and soul is essential. All these events combine both the physical and the spiritual realms, emphasizing the unity and connection between them.

These verses clarify the close relationship between body and soul, leaving no room for allegorical interpretations. They provide a clear and undeniable illustration of both bodily and spiritual resurrection

reinforcing the concept of resurrection in the afterlife as both tangible and real. In the text of Tajreed, after presenting two arguments regarding the necessity of fulfilling promises and the profound wisdom underlying them for the establishment of the concept of the Afterlife, it is stated: “And necessity dictates the confirmation of the bodily aspect of the Prophet’s religion, given its possibility.”

The Merciful Lord has promised rewards for the righteous deeds of the believers. The fulfilment of such promises cannot occur within the scope of duties and actions in this world. It is only achievable in the context of action and in another realm—namely, the Afterlife. In the Afterlife, human beings are resurrected, and without any further duties or responsibilities, they receive the rewards for their good deeds.

In the text of Tajreed, after presenting two reasons for the necessity of fulfilling promises and the profound wisdom behind them to establish the principle of the Afterlife, it is stated: “And necessity dictates the confirmation of the bodily aspect of the Prophet’s religion, given its possibility.”

The Merciful Lord has promised rewards for the good deeds of the believers, and the fulfilment of such promises cannot take place within the scope of duties and actions in this world. It is only achievable in another realm—namely, the Afterlife. In the Afterlife, humans are resurrected and, without any further duties or responsibilities, receive the rewards for their righteous deeds.

Another reason for the necessity of the Afterlife is the divine wisdom in ordaining duties and prohibitions for people. Thus, the rewards and punishments associated with these duties must materialize. If there are discussions about the non-fulfilment of divine threats, there can be no possibility of deviation in the divine promise.

The Afterlife is necessary according to the profound wisdom of God, and the reasons mentioned are sufficient to prove the existence of the Afterlife. However, they do not confirm the bodily resurrection, and a purely spiritual resurrection would suffice to achieve the divine purpose.

Khwaja states that the bodily resurrection is a distinctive feature of the Prophet’s religion, and according to the late Allama—commentator of Tajreed—numerous verses support this notion. Moreover, there is no evidence to suggest that such a resurrection is impossible, and its possibility is acknowledged.

Allama states that bodily resurrection is possible because the term “resurrection” refers to the gathering of scattered parts, and this is inherently feasible. The Almighty God is capable of such a resurrection.

Allama further explains that Khwaja’s statement aims to address the objections posed by philosophers regarding the bodily resurrection. Khwaja argues that the necessary components to be resurrected on the Day of Judgment are the primary parts of the body, which will be reunited with the soul. It is not necessary for the other parts of the body to be resurrected, as the primary parts of the human body remain unchanged throughout a person’s life and do not merge with the body of another. This assertion, while rationally possible, is also emphatically supported by religion, as evidenced by numerous verses and narrations.

Khwaja’s assertion about the possibility of bodily resurrection refers specifically to the possibility of resurrecting the primary components of the human body on the Day of Judgment. However, it was noted earlier that such a resurrection does not align with scientific discussions, as we do not recognize specific “primary” parts of the body in this context. If certain theologians’ claims that the soul is also material are considered, the very essence of the human soul would no longer remain constant, and the entire spiritual and bodily identity of a person would undergo constant change, with no permanence or stability.

The claim of the necessity of religion regarding the existence of the Afterlife or bodily resurrection is valid, but the nature of the resurrection or the type of bodily resurrection remains unclear and should not be assumed to be inherently necessary. In fact, it can be argued that it is impossible for the Afterlife, eternity, or immortality to occur with a mutable material substance, in any form. Consequently, the issue of bodily resurrection becomes a matter of rational debate, leaving no room for its possibility. Therefore, those who, like Sheikh and others, assert that reason has no role in the specifics of resurrection and that only religious texts should be followed, are not engaging in theological speculation but are rather concerned with the issue at a deeper level. In contrast, for a spiritual resurrection, there is no such issue, as both reason and religion are in agreement.

Allama, in his commentary on Khwaja’s statement, does not introduce new ideas but merely elaborates on Khwaja’s words. He states that early philosophers denied bodily resurrection, while religious figures universally affirmed it. The necessity of the bodily resurrection is evident from the divine revelation and is confirmed by numerous verses in the Qur’an. While it is indeed a possible concept, the Prophet’s teachings have further emphasized it, and all believers are required to accept it: “People have disagreed here; the early ones denied bodily resurrection, while the adherents of faith unanimously affirmed it… It is proven by the necessity of the Prophet’s religion, and the Qur’an attests to it in many verses. Though it is a possible reality, the Prophet’s teachings have reinforced it, and every believer must accept it.”

Early Christian theologians, proponents of reincarnation, Al-Ghazali (from the Ash’ari school), Ibn al-Haytham (from the Karamiyya), and some Shiite theologians and Sufis hold the view that the responsibility, the essence of accountability, and the reward and punishment in this world belong solely to the disembodied soul, and that the body has no role in this process. Thus, in the Afterlife, it is only the disembodied soul that receives reward or punishment.

In response to the objections of philosophers, as repeatedly mentioned, Allama states that the primary components of the human body are preserved and cannot be merged with the body of another. Thus, humans will be resurrected on the Day of Judgment with these same primary parts and will be held accountable for their actions.

However, the flaw in this response has already been pointed out: there are no such distinct “primary parts” in the human body, and all material parts of the body undergo constant change and transformation. Furthermore, this claim lacks substantial supporting evidence and requires an appropriate counter-response to the objections raised.

Allama attributes the denial of bodily resurrection to certain groups and individuals, stating that they view resurrection and individual identity as being limited to the disembodied soul. However, such attributions lack historical accuracy and are not entirely precise, and the generalization of these views is vague. Moreover, the reference to early Greek philosophers or other philosophers is not supported by solid historical evidence, and the statement remains unclear and ambiguous.

Allama al-Hilli continues: “The resurrection involves this very manifest body. This is a great principle, and its affirmation is a pillar of the religion. Those who deny it are, by consensus, infidels. Anyone who does not affirm bodily resurrection, or the reward and punishment in the Afterlife, is an infidel by unanimous agreement.”

There is no dispute among the people of various faiths regarding the possibility of bodily resurrection because God, the Almighty, is capable of all things, and there is no doubt that bringing the body into existence again after it has perished is possible. As Allah Almighty says: “Is He not the one who created the heavens and the earth able to create the likes of them? And who revives the bones when they have decayed? Say: He will revive them, He who created them for the first time.” The Qur’an is full of references to resurrection, even though people differ on the nature of resurrection and destruction.

The belief in the physical resurrection, which is the cornerstone of the religion, is only affirmed according to the Imamiya school; because the only way to prove it is through narration, as reason can only indicate its possibility, not its actual occurrence. The reports of its occurrence are from God, and the occurrence of an abomination, such as lying about God, is impossible. This is the meaning behind the statement: “It is only affirmed according to the Imamiya school.”

The belief in a bodily resurrection, with the same physical body, is a fundamental pillar of the sacred religion of Islam, and its denial is tantamount to disbelief. The Qur’an repeatedly refers to this, and its possibility is rationally plausible, while its actual occurrence is a matter of revelation and law.

There is no dispute regarding the denial of the afterlife in general being a form of disbelief, as this is a necessity of the religion. However, the denial of the resurrection in the very same body is a matter of reflection and question, since such an issue is not an absolute certainty of the religion; otherwise, the diverse views and opinions on the matter would not exist.

While the Qur’an clearly addresses the concept of the afterlife, including the physical resurrection and various details of the afterlife, the claim that the nature of the post-resurrection body is easily understood is questionable. Otherwise, thinkers and followers of religious beliefs would not have been so confused and divided on the issue.

Although the physical resurrection is indeed a teaching of the Qur’an and can be considered one of its clear aspects, the exact nature of this resurrection is not immediately obvious, and it is not necessary for one to believe in the specifics of the physical resurrection to believe in the afterlife. Thus, denying or being unable to grasp it does not amount to disbelief, as demonstrated by Ibn Sina, who accepted the general concept of resurrection but left its details to religious texts, not considering it within the scope of human reason.

Therefore, denial of the visible body and ignorance of its nature in the afterlife is not a fundamental aspect of the religion, and its denial does not equate to disbelief. There is no consensus on this, and the affirmation of the afterlife does not contradict the denial of a visible body. The possibility of physical resurrection and God’s power over all that is possible does not necessarily imply the creation of a body from a decayed form, because it is possible that the body has not completely disintegrated and can be reformed without a complete resurrection. According to the Qur’an, the creation of the heavens and the earth or the revival of scattered bones does not necessitate the creation from absolute nothingness, and these phenomena can occur without such a process of annihilation and restoration. While it is true that the belief in a bodily resurrection is specific to the Imamiya, the exact nature of the resurrection is a separate issue. The impossibility of lying by God is undeniable, but this does not necessitate a resurrection of the visible body, and even the great scholar Allama did not specifically discuss the nature of the post-resurrection body.

Thus, the statements in his work, despite their thoroughness and detail, do not provide a rational argument for the necessity of a physical resurrection. They merely outline the correct belief regarding the affirmation of the afterlife.

Fazl al-Qushji’s Statement and Its Critique

“The scholars differ regarding the afterlife; the majority of religious groups agree on the bodily resurrection, while a group of scholars holds that it is a spiritual resurrection, which can be proven through rational arguments. As for the bodily resurrection, there is no room for rational proof either to establish or negate it. However, it must be believed in as described by the prophets because they are truthful. Another group denies both, but the truth is that both the bodily and spiritual resurrection are real: the spiritual one can be proven by both reason and law, while the bodily resurrection cannot be independently proven by reason, though many Qur’anic verses clearly affirm it in a way that does not allow for interpretation. Thus, the bodily resurrection is a necessity of the religion of Muhammad, as it is a possible event announced by the truthful, and it must be believed in. We say it is possible because it involves reassembling the scattered parts, which is a possibility by necessity.”

Fazl al-Qushji’s statement, despite its differences and detailed approach compared to Allama’s, echoes the views of Khwaja and Allama al-Hilli. He considers belief in the bodily resurrection to be a necessity of the religion, and although reason has no way of proving it, its possibility is rationally conceivable. The law has provided multiple verses that confirm its occurrence, and by rational possibility, he refers to the reassembly of the disintegrated body after decay.

As mentioned earlier, objections to the reassembly of scattered body parts leave no ground for rational possibility, and the only argument for it is scriptural narration. Clearly, merely the possibility of an event does not define its essential nature.

Thus, agreeing with the belief in the afterlife and what the prophets have said is correct, and the Qur’an indeed contains verses about the bodily resurrection, to the point that no interpretation is required. While it is correct that the bodily resurrection is a necessity of the religion and that belief in it is obligatory, the claim that the reassembly of scattered parts is a rationally necessary possibility is problematic. Such an event is not a necessity of reason.

Allama Majlisi’s View in Bihar al-Anwar and Critique

Allama Majlisi, in his esteemed book Bihar al-Anwar, provides a note on the resurrection, stating: “Know that the belief in bodily resurrection is accepted by all the religious groups, and it is a necessity of the religion. One who denies it is outside the fold of Islam. The noble verses in this regard are clear and cannot be interpreted. The hadiths are numerous and cannot be rejected or criticized. Most of the atheistic philosophers deny the bodily resurrection, citing the impossibility of resurrecting the deceased, but they provide no argument against it. They argue from self-evidence or weak speculations that are easily refuted by those who have insight and have abandoned the blind following of the atheistic philosophers.”

He continues by quoting from Fakhr al-Razi’s Nihayat al-Uqul: “But we know with certainty from the consensus of the prophets, peace be upon them, from the first to the last, that the bodily resurrection is affirmed, and we must be certain of the existence of this resurrection.”

He also cites from Allama’s commentary: “The Muslims are unanimous on the resurrection of the bodies, in contrast to the philosophers.”

Furthermore, he quotes from Allama Duwani’s commentary on Aqa’id Ansariyya: “The resurrection, meaning the bodily resurrection, is what is understood from the words of the scholars of the law, for it is what must be believed in. One who denies it is considered an unbeliever, according to the consensus of the three major religions and the clear texts of the Qur’an in many places, which do not admit any interpretation.”

Allama Majlisi, in his commentary on the verse: “Does man not see that We created him from a drop of sperm and then he becomes an open disputant, and he strikes for Us an example and forgets his own creation? He says, ‘Who will revive the bones when they have rotted?’ Say, ‘He who created them for the first time will revive them, and He is, of all creation, Knowing.’” (Qur’an 36:77-79) writes: “The commentators say that this verse was revealed in relation to Ubayy ibn Khalaf, who disputed with the Prophet (peace be upon him) and brought to him a decayed bone, crushing it in his hand and saying, ‘O Muhammad, can God bring this back to life after it has decayed?’ The Prophet (peace be upon him) responded: ‘Yes, and He will resurrect you and cast you into Hell.'”

He then states: “This is something that completely eliminates any possibility of interpretation.”

In conclusion, Majlisi argues that the belief in bodily resurrection is a consensus of all religious groups and is a necessity of the religion. Those who deny it are outside the fold of Islam. The Qur’anic verses on this subject are clear and cannot be interpreted, and the hadiths on the matter are numerous and cannot be rejected or questioned.

Critique of Allama Majlisi’s Views

Allama Majlisi’s claim that the belief in bodily resurrection is a consensus of all religious groups and a necessity of the religion is incorrect, as even within Islam, there are varying opinions. Some are unaware of the concept of bodily resurrection, and it cannot be deemed an absolute necessity of the religion, as the clear teachings of the Qur’an and Hadith are open to differing interpretations. If it were truly a necessity of the religion, there would be no disagreement or variation in beliefs.

His assertion that one who denies bodily resurrection is outside the realm of Islam is a statement made without adequate support and is problematic.

Many philosophers do not deny bodily resurrection; instead, they accept it in some form or reserve their position out of religious obedience. It is incorrect to claim that most philosophers deny it, as this generalization is inaccurate.

While Majlisi affirms the Qur’anic verses on bodily resurrection as clear and non-interpretable, the issue of resurrecting the decayed body is not inherently tied to the affirmation or denial of bodily resurrection. This notion of resurrection does not depend on the creation from absolute nothingness but can occur through other processes, making Majlisi’s understanding incomplete.

In his assertion that the consensus of the prophets on bodily resurrection is definitive, this too is flawed, as the consensus on an issue of rational and theoretical debate is not applicable, and divine revelation itself, as conveyed through the prophets, serves as the absolute proof of its truth.

Finally, his statement that bodily resurrection cannot be reconciled with rational thought should be critically examined, as the philosophers, theologians, and even religious scholars approach this matter from diverse standpoints, all of which may hold validity in the scope of their respective views.

The Commentary of Sharh Sialkoti

In his commentary on the phrase “The philosophers deny both,” Sharh Sialkoti states: “The philosophers who affirm the world of Ideas (Aalam al-Mithal) acknowledge the existence of heaven and hell, and all other matters conveyed by the Shari‘ah, but they discuss them within the realm of the world of Ideas. They do not regard them as tangible realities, as the Muslims do. Most of the philosophers classify them as forms of intellectual pleasures and pains.”

Sialkoti critiques the previous statement by the author of Mawaqif. The philosophers, in their rational approach, do not consider the resurrection of the bodies to be perceivable, which is not inherently incompatible with the belief in bodily resurrection through scriptural proof. This inconsistency might stem from the philosopher’s focus being on naturalistic scholars who deny both the afterlife and the origin (cause) of creation, thus positioning them as naturalistic materialists or proponents of a form of pseudo-philosophy. These individuals, who are disconnected from the fundamental concepts of origin and afterlife, lose their position in existence and cannot truly be considered philosophers.

Bodily resurrection is a complex issue that Islamic philosophy and theology have been deeply engaged with, leading to many misconceptions and doubts. Each philosopher has either alluded to, neglected, or offered their own interpretation of this matter.

Some accept only spiritual resurrection, offering numerous reasons for their stance; others discuss the bodily resurrection in the form of an ideal or conceptual reality, while a third group mentions the predominance of the soul and its manifestations as the source of existence.

In contrast, the theologians and traditionalists assert that nothing exists beyond material creation, including the soul, and they limit both the pleasures and punishments to material realities and a purely material afterlife.

These individuals, who adamantly deny the possibility of spiritual transcendence, consider the human soul to be a subtle form of matter—like rose in a flower or oil in an almond—and view it as a refined physical substance, dismissing its independence from the material world.

However, these philosophers align with the naturalistic deniers of origin, resurrection, and divine unity without fully realizing or intending any negative consequences.

The issue of resurrection should be thoroughly debated, analyzed, and critiqued by all scholars of theology and philosophy to present a clear understanding of the Qur’anic position. It must be shown that spiritual pleasures and pains exist without the presence of matter and that resurrection is not limited to the material form, even though material punishment and reward are also real. The Qur’anic teachings do not allow for a division or categorization in this regard.

Islamic philosophers believe that change and decay are intrinsic to matter, and separating matter from these characteristics is impossible. Therefore, they either deny or gloss over these aspects, with the understanding that the afterlife is eternal and free from decay and destruction. Even if the eternity of hell or the permanence of its torment is questioned, the existence of heaven and stable spiritual states cannot be denied. The author of this text will present arguments in the final section of the book to support this view.

Assuming that the eternity and permanence of the afterlife reflect stability and continuity, it is illogical for changing matter to possess such eternal qualities.

If we accept the eternity of hell and its punishment for the damned, as well as the eternity of bliss for the inhabitants of paradise, which is universally agreed upon, we must understand these realities as occurring in a non-material realm. This way, the possibility of permanence and eternity can be envisaged; otherwise, it is impossible to reconcile the two principles of permanence and change in the material world.

In this context, the views of prominent philosophers and mystics on bodily resurrection will be discussed, to better clarify the different dimensions of this issue.

Avicenna’s Perspective

The late Avicenna (Ibn Sina) in his book Al-Isharat restricts the discussions of torment and pleasure to spiritual and abstract concepts and does not mention bodily resurrection. He does not consider bodily resurrection to be a rational issue and does not believe it can be proven through reason. He merely accepts it as a matter of religious conviction, considering it a belief that he holds on faith.

Avicenna relegates the matter of bodily resurrection to the Islamic Shari‘ah and does not attempt a rational proof for it. As he explicitly mentions in Al-Shifa, he leaves the discussion of this matter to the “truthful narrator” (the Prophet), avoiding any rational argument for it.

One could argue that Avicenna’s belief in bodily resurrection stems from his firm religious conviction. Otherwise, from a purely rational and scientific perspective, this issue would not be accepted. Avicenna, due to the philosophical doubts or arguments he encountered in this regard—though not all-encompassing—would likely have denied bodily resurrection from a scientific standpoint. However, because of his deep philosophical and theological thoughts, he did not see denial as befitting a Muslim philosopher. He closed off the rational path to proving it and relied solely on his religious faith.

In other words, one could say that if not for the clear directives of the Shari‘ah and the explicit statements of the Qur’an about bodily resurrection, Avicenna would likely have rejected the concept. He would have, like many of his philosophical arguments—such as those about the knowledge of particulars or the union of the intellect and the intelligible—denied it and would have reduced the afterlife to purely spiritual matters.

Here, two important points must be considered: First, Avicenna’s approach, despite his immense intellectual and scientific achievements, reflects his deep faith and belief in the Shari‘ah and religion. His willingness to defer to religious authority on matters outside the scope of human reason indicates the strength of his belief and humility in the face of divine revelation.

Second, the limitations of human thought and the shortcomings of human reasoning in understanding the true nature of existence highlight the profound need for religion and divine guidance. This underscores the necessity for each individual, at every stage of intellectual and spiritual growth, to rely on religion, the Qur’an, and the guidance of the infallible spiritual leaders. Any neglect or hesitation in this regard could lead to confusion or even misguidance.

Thus, in a broader sense, it can be said that although Avicenna did not consider rational proof for bodily resurrection, his firm belief in it serves as the best testimony to the reality of bodily resurrection. With the support of divine revelation and a theological intermediary, Avicenna regarded bodily resurrection as a true reality. Without this support, he would not have spoken about it, and would likely have denied its possibility.

Avicenna states in his work:

Chapter on the Resurrection of Human Souls:

“You must know that the resurrection is something affirmed by the Shari‘ah, and there is no way to prove it except through the Shari‘ah and the confirmation of the prophetic news. It pertains to the body at the time of the resurrection, and the joys and sorrows of the body are well known. These need not be elaborated further. The true Shari‘ah, which was brought to us by our chosen Prophet Muhammad, has comprehensively discussed the matters of happiness and misery based on the body.

As for the matters that can be understood by reason and demonstrative logic, the prophetic news has confirmed them, such as the happiness and misery that are fixed for the souls, although our imaginations fall short of fully conceptualizing them now, due to the causes that have been set in place. The divine philosophers desire to achieve this spiritual happiness more than they desire material happiness; indeed, they seem to pay little attention to the material joys, even when they are granted. They do not regard them as significant compared to the spiritual happiness, which is the closest to the First Truth, as we shall describe shortly. So let us understand the nature of this spiritual happiness and its opposing misery, for the bodily aspect is taken for granted by the Shari‘ah.”

In these words, Avicenna divides resurrection into two parts: one is the bodily resurrection, which is affirmed by the Shari‘ah, and is the material resurrection in the afterlife. He says that there is no proof for it except through the Shari‘ah and the confirmation of prophecy. The other is the spiritual resurrection, which, in addition to being confirmed by the Shari‘ah, can also be established through rational proof. In this regard, he says that the divine philosophers do not regard material happiness as comparable to spiritual happiness, which is far superior. He adds that in this context, we focus only on spiritual happiness and misery, as the physical and material happiness has been extensively discussed in the Shari‘ah, leaving no need for further elaboration.

Eighth Pattern of the “Isharat” (Signs)

In the eighth pattern of his book Isharat, Sheikh (Ibn Sina) discusses the concept of happiness and misery. He asserts that intellectual pleasure is more complete than sensory pleasure. In another admonition, he states that pure spiritual misery is more intense than physical misery, and further clarifies that he does not discuss the resurrection or the afterlife here. However, the eternity of happiness and spiritual misery implicitly alludes to the spiritual afterlife. He states: “And intellectual perception, when free from any mixture, reaches the essence without contamination, while sensory perception is entirely mixed. The details of intellectual perception are almost infinite, while sensory perception is limited, even if it includes both the stronger and the weaker perceptions.”

It is clear that the relation of pleasure to the one experiencing it is analogous to the relation of the perceived to the perceiver, and the relation of the grasped to the grasping. Thus, the relationship between intellectual and sensory pleasure is like the comparison between the First Truth (God) and the sensory sweetness, which cannot be equated.

In his eleventh admonition, he states: “The pain of spiritual fire exceeds the pain of bodily fire.” The pain of spiritual fire is greater than the pain of bodily fire, whether it occurs in this world or the hereafter. Sheikh is not addressing the physical fire and its torment in the afterlife here, but rather, he focuses on the discussion of pure happiness and misery without mentioning bodily punishment in the afterlife. However, one can infer the material punishment of the afterlife from this. The Sheikh aims to demonstrate that in the afterlife, spiritual punishment is even more significant than material punishment.

In his commentary on the Isharat, Khwaja (Nasir al-Din Tusi) confines himself to explaining Sheikh’s ideas and does not express his personal opinion on this matter. To understand his viewpoint, one must refer to his independent works.

Theology of Healing

In the seventh chapter of his book Shifa (Healing), Sheikh discusses the afterlife, similar to how he addresses it in his book Najat (Salvation), asserting that belief in the bodily resurrection is based on sacred law and the affirmation of the Prophet’s message, while rationality does not provide a means to prove it. However, he does view the spiritual afterlife as something that can be understood by reason, just as it is confirmed by the sacred law:

“The afterlife, some of it is transmitted through the law, and there is no way to prove it except through the sacred law and the Prophet’s message. This pertains to the body at the resurrection, and the virtues and vices of the body are clear and do not need learning…; while some of it can be grasped by reason and logical demonstration, which has been confirmed by prophecy, and that is the happiness and misery of the soul.”

Based on these statements, it can be concluded that Sheikh does not see the bodily afterlife as something that can be demonstrated by reason or logic, since eternity, permanence, and stability do not align with the transitory and changing nature of material substances. He believes that reason cannot prove this, and thus defers to the sacred law on this matter. Even so, it can be argued that the philosopher, in his intellectual pursuit, does not leave room for blind faith, and wherever reason fails, he suspends judgment, but if evidence is available, he does not hesitate to accept it.

Analysis and Critique of Sheikh’s Views

Sheikh’s statement, “The philosophers’ desire to attain this spiritual happiness is greater than their desire to achieve bodily happiness. It is as if they do not pay attention to the latter; even when they receive it, they do not regard it as significant compared to this happiness, which is the closest to the First Truth,” is correct in that spiritual pleasures are far superior to material pleasures. However, it is not accurate to separate material pleasures from intellectual pleasures. All pains and pleasures, from material to spiritual, are experienced through the soul’s faculties, and material pleasure cannot exist without considering the soul’s immaterial nature. It is not proper to classify pleasures and pains into two completely separate categories, each contained in its own specific realm. It is the soul that, in its immaterial aspect, perceives all pleasures and pains, and what differs between these types of experiences is the object of perception, which in one case is material and in another, immaterial.

Another important point is the difference between the disregard for material pleasures and the neglect of material pains. For people of virtue, avoiding material pleasures is easier than avoiding spiritual and intellectual pleasures, but neglecting material pain is not as easy. Material pains, unlike pleasures, have an inherent existence in the soul, making them harder to bear. For example, when someone has a headache, it is not easy for them to ignore it, and it may even disturb their mental balance and wellbeing. Thus, material pleasures engage the soul’s attention and are part of the soul’s being, while pain, having an absence or lack, can be borne once it manifests. A mystic may disregard material pleasures, but they cannot easily dismiss the reality of material pain, which disrupts their peace and balance.

Punishment and the Material Afterlife

Punishment and suffering in the afterlife are far greater than the material suffering in this world, and one cannot remain indifferent to them. Whether the punishment in Hell is material or spiritual, the spiritual torment has its own unique intensity. Thus, Sheikh’s statement, “Sensory punishment is limited in scope, even when it is intense,” is incorrect. Sensory punishment may not be confined to a few instances and may indeed be infinite. The severity and diversity of it are distinct from its scope, and one should not allow the comparison between spiritual and material suffering to diminish the importance of material suffering.

Therefore, the pain of deprivation and spiritual fire, although more intense than bodily fire, does not imply that material suffering—especially the torment in Hell—can be trivialised. The statements made by Sheikh here are far less significant than those in the prayer of Imam Ali (a.s.), which contains the highest expression of the awareness of both material and spiritual suffering. Imam Ali says, “O Lord, have mercy on the weakness of my body, the delicacy of my skin, and the fragility of my bones… You know of my weakness when faced with the slightest trials of this world and its punishments, and the misfortunes that befall its people.”

Imam Ali does not trivialise the pain and torment of the physical world in comparison to the spiritual torment of the afterlife. He expresses a profound awareness of all forms of suffering, as shown in his prayer: “Grant me, O my God, my Master, and my Sustainer, the patience to endure Your punishment, but how can I endure separation from You? Grant me the patience to bear the heat of Your fire, but how can I bear being distanced from Your grace?” Imam Ali expresses a deep awareness of both material and spiritual suffering, and highlights the importance of both.

The Difference between Heaven and Hell

Another important point that needs attention is the difference in the existential degrees between Heaven and Hell, and the states of the inhabitants of both. The immaterial world is pure and free from the corruption of materiality, whereas material beings are never free from the stain of weight and form. Hell, though it may be spiritual in some sense, does not lack the material aspect. Thus, spiritual suffering in Hell is not limited to just the immaterial; it involves both material and spiritual dimensions. However, the experiences of the inhabitants of Paradise are pure of the material corruption, as their pleasures, both material and spiritual, are not stained by any impurity.

Thus, although in both Heaven and Hell there is a combination of material and spiritual experiences, the existential state of each is different and distinct. In this sense, it is crucial to understand the nature of both spiritual and material experiences, as described in the Qur’an and the Hadith.

The need for matter exists only due to the weakness and insufficiency of the material world, not because it plays any significant role in the true existence and emergence of being. The connection between matter and form is an imperfect link to the whole; its essence is accompanied by the deficiency of matter, and in its completeness, it is free of it.

The individuality and self-expression of anything lie in its particular existence, and the characteristics of individuality are signs of the being and the markers of the individuality of a phenomenon, not the cause of its existence.

The individual characteristics of a human being can be transformed and intensified, allowing anyone to truly grow in their essence.

The stronger the existence and identity of something, the more its manifestations will arise, and the qualities of anything, as derived from its natural causes and its agent and recipient forms, are gradual. These can also appear suddenly or be innovatively created, appearing through the will of the imagination.

Although the imagination of a person is an entity separate from their body, after death and the decay of the body, it will remain with the person, and their perceptions—whether intellectual or sensory—will not separate from them in this world or the afterlife.

The true criterion for all types of human perception is the essence of the soul, which can appear without matter. Additionally, all thoughts, traits, scientific and practical qualities, and the moral good and evil of the human soul have their respective consequences of good or bad, and no perception or action is without effect.

After stating these principles, Sadrā concludes: From what has been mentioned, we can deduce that the resurrection of humans on the Day of Judgment will be with the very same tangible and perceivable individual, in different forms.

The foundation of human existence lies in the soul, and the body is not essential. The resurrection, regardless of the body it is associated with, does not differ because it is the human soul that constitutes their essence. Thus, the very person who has died, leaving behind their physical body, will be resurrected and manifest in the Hereafter, even if the material remains of their earthly body have decayed and perished.

The body in the Hereafter of a believer is radiant, elevated, enduring, and alive, devoid of death, sickness, or old age. Conversely, the body of a disbeliever will be accompanied by unpleasant features, according to their prior state, as described: the disbeliever’s teeth will be like Mount Uhud, and their face will resemble that of a dog, wolf, or pig.

On the Day of Judgment, it is this worldly body that will be resurrected, even though its material essence is no longer the same as earthly matter; for the true essence of a human being is in its form, not in its materiality, and the endurance of one’s existence does not conflict with the transformation of its features.

In the Hereafter, everything a person sees will merely be the qualities and perceptions of their soul. No pre-formed entity is created except by the soul, and whatever the soul perceives, it experiences. Every creature is the product of its previous state, and the stronger the essence of a person, the greater its persistence; likewise, the more challenging the experience, the greater the difficulties faced.

Therefore, it is not appropriate to ask: Where are the Heaven and Hell of a person? Are they in this world, outside of it, or in some other place? The concept of the Hereafter is not a material space, but rather the inner and essential reality of a person in the Hereafter, which appears in a harmonious unity.

A person experiences their presence in the Hereafter through their own perceptions and actions, and the consequences of their actions, whether in Heaven or Hell, will be manifested by their own soul. Some are bound to the comforts of gardens and palaces, others to the pleasures of the eternal Paradise, and yet others to misfortune, deprivation, torment, and fire.

There are various differences between the bodies of this world and those in the Hereafter. The body in the Hereafter possesses life, vitality, and permanence, while in this world, bodies are lifeless, dark, and bear death within them. Some bodies, which possess temporary life, will have no place in the Hereafter, as nothing temporary exists there.

The bodies of this world arise with potential and possess heaviness and mortality, whereas the bodies of the Hereafter are already actualized and active. The bodies in the Hereafter are limitless, while material bodies of this world are limited.

Sadrā analyzes the bodily resurrection in his book Mabdaʾ wa Maʿād as follows: Many philosophers, mystics, and some theologians, such as Ghazālī, Kābī, Ḥalīmī, Rāghib Isfahānī, Qāḍī Abū-Yazīd Dabbūsī, as well as scholars from the Shiʿah tradition like Shaykh al-Mufīd, Abū Jaʿfar, Sayyid Murtadā, and al-Ṭūsī, all believe in both spiritual and bodily resurrection, although there is disagreement regarding the nature of the bodily resurrection in the Hereafter. Some question whether the body in the Hereafter is identical to the body in this world or similar to it. Each group also disagrees on whether all parts of the body will return, or whether the totality of the body as a whole will return.

Many Islamic scholars have stated that the body in the resurrection differs from the worldly body in its individuality.

The truth is that the human body will return in its entirety, not as a mere likeness. Anyone who denies this has denied the Shariah and is considered an unbeliever. Similarly, those who affirm the return of a similar or partial body deny the resurrection.

Resurrection involves the return of the entire soul and the physical body of this world, not a different soul or body, nor any different parts. This belief is the correct understanding of the Hereafter, and anything less is misguidance, rejection of many clear verses, and disbelief.

Some philosophers, who reinterpret the clear verses of the Qurʾān regarding bodily resurrection, claim that the language of the Qurʾān is intended for the common people and uses metaphors, as is common in Arabic, and thus the teachings about bodily resurrection should be interpreted metaphorically. They are misguided. The great Shaykh cannot be considered a denier of bodily resurrection; he has acknowledged both spiritual and bodily resurrection in his writings, although he does not see bodily resurrection as an intellectual proof and leaves it to the Shariah.

Sadrā affirms that bodily resurrection is demonstrable by reasoning. In his Transcendent Theosophy, where he considers the alignment of religious judgments with rational principles, he maintains that bodily resurrection, in accordance with the apparent meanings of the Qurʾān and the Sunnah, is proven without any need for reinterpretation.

Sadrā goes on to say that there is a special relationship between matter and form in the Hereafter. The material aspect of the Hereafter is not entirely like earthly matter; it is an active, pure matter that is free from the qualities of potentiality and heaviness found in earthly matter. This pure matter allows forms to emerge more easily and quickly. However, how to properly define this matter, especially its subtlety, remains a subject for further philosophical and theological inquiry.

Sadrā also addresses the concepts of space and time in the Hereafter. He argues that the Hereafter does not resemble the material world in its spatiality, because the Hereafter is the complete and true world, and there is nothing outside it to be considered as having space. In contrast to this world, space only applies to incomplete and individual parts. Therefore, the notion of space for Heaven and Hell in the Hereafter only pertains to certain relative phenomena, not their entirety.

In conclusion, Sadrā’s teachings on bodily resurrection, while emphasizing alignment with Shariah, nevertheless contain elements that approach interpretation in ways that might deviate from the clear teachings of the religious texts. This results in an interpretation of bodily resurrection that does not entirely conform to the traditional religious understanding but is rather closer to a spiritual interpretation.

Critique and Considerations of Sadrā’s Theory

1. Principles and Foundations: Sadrā’s understanding of bodily resurrection relies on many foundational principles. The more premises used in a logical argument, the more likely it is to be subject to critique. Each premise can be challenged, making the entire argument vulnerable.
2. Reinterpretation of Texts: While Sadrā rejects all forms of reinterpretation of the bodily resurrection and associates those who deny it with unbelief, he himself engages in a form of reinterpretation, especially regarding the nature of matter in the Hereafter. This raises questions about the consistency of his approach.
3. Material Aspect of the Hereafter: Sadrā’s discussion of the materiality of the Hereafter and the body’s return without the need for heavy, earthly matter contradicts the clear texts of the Shariah. His explanation of the return of the body as a purely symbolic, non-physical form challenges traditional interpretations of the Qurʾān and Hadith.
4. Apart from the fact that, even assuming materiality for a particular group, the issue remains unresolved, the problem of the impossibility of the existence of worldly matter in the hereafter still persists.
5. Furthermore, based on interpretation, if we consider all the forms of the afterlife as perceptual – as indeed they are – there is no contradiction between the material existence of the afterlife forms and their perceptual nature. Is it not the case that a material form cannot be a perceptual one? And is all knowledge and perception confined to mental forms and composite sciences? Why can’t all material and existent entities in both the worldly and the afterlife realms possess a simple, existential perception and a closer manifestation, offering praise, glorification, and worship of God? Why would this not reach its pinnacle in the afterlife, where they attain higher perceptions under the conditions of the hereafter? This is reflected in the Qur’anic reference to the earth, where it states: “On that Day, it will inform its news, because your Lord has commanded it.” [Qur’an, 99:4]. The earth is made to speak, and it receives revelation, attaining a level of perception where it recites the laws of the afterlife and narrates the story of humankind. This in no way contradicts its materiality or its nature as the earth.
6. In critique of Mulla Sadra’s theory, it can be briefly stated that false mental imaginations and misconceptions entrap an individual so profoundly that they deny even the most evident truths and fall into deprivation.
7. In his Asfar, Mulla Sadra, citing Ibn Arabi, describes the life of bodies as follows: “Know that life in all bodies is of two kinds: an accidental life due to a cause, which is the life we attribute to the spirits, and an afterlife inherent life in all bodies, similar to the life of spirits. However, the life of spirits appears in bodies by the spread of their light within them and the manifestation of their powers. The inherent life of bodies, however, is not like that. For whatever is created as a guide, by its inherent life, it always glorifies its Lord, for it is an intrinsic quality, whether spirits are within it or not…” [Ibn Arabi, Fusus al-Hikam]. He considers all existents, both material and immaterial, to possess inherent existential life, and views their existence as life itself, with spiritual and mental life being its manifestation.
8. The glorification of God through intrinsic life is true for all material entities, even for the fundamental matter and prime matter, which he deems necessary.
9. Although Mulla Sadra often states that the perception and knowledge of beings is proportional to their existence, and that existence is coextensive with perception and knowledge, he denies the perception of matter, while not denying the existence of the corporeal matter.
10. It must be said that, in this regard, he conflates intrinsic and simple perception with complex and acquired perception and analytical knowledge.
11. All entities, by their true existence and in proportion to the extent of their being, have the right to glorify and sanctify God, and the worship of each thing corresponds to its existence, such that even a disbeliever, who denies the truth, does so in terms of acquisition and conception. This denial is based on a false acquisition, but the essence of existence, through its simple and intrinsic glorification, sanctifies and affirms the truth.
12. In critique of Ibn Arabi’s statement, Mulla Sadra writes: “I say: It should be known that revelation and reasoning are witnesses that the body which has intrinsic life is not the body which is material, corrupt, perishable, and changing in essence moment by moment. We have clarified this through definitive proofs, scriptural evidence, and the consensus of great philosophers and sages, that these bodies in this world are all corrupting and perishable at every moment, not enduring even for a moment. How, then, could they have intrinsic life, which is the life of glorification and speech?
13. Rather, the body which has intrinsic life is another afterlife body, having perceptual existence, independent of matter and substance, not needing a spiritual guide to manage it, for it is the essence of life and soul, not requiring another soul…
14. What the Sheikh [Ibn Arabi] has said is not true in its apparent meaning. The verses of the Qur’an, such as “And there is nothing except that it glorifies Him with praise”, indicate that all bodies have life and speech, whether according to their materiality or the soul and angel governing them, not due to the physicality or materiality of the body itself, which is dead and dark by nature, mixed with the annihilation of passing existence.” [Ibn Arabi, Fusus al-Hikam].
15. It must be understood that both revelation and reasoning are clear proofs that the body with intrinsic life is not a material body, for the material body does not endure and cannot possess intrinsic life.
16. The body that possesses intrinsic life is a different kind of body in the afterlife, one with perceptual existence, and is not dependent on matter or substance. It does not require a spiritual guide, for it is the essence of life and soul, and its existence is identical to its perception.
17. Thus, Mulla Sadra’s assertion that the intrinsic life of material bodies is impossible and only applicable to afterlife bodies lacks proof. While he claims that perception is linked to permanence, he fails to account for the fact that existence in its transient state can still possess perception and intrinsic life.
18. One must argue that the problem in Mulla Sadra’s philosophy of knowledge is that he does not regard matter as capable of knowledge, and does not distinguish between simple and composite knowledge. He views matter as something mixed with disorder and non-being, whereas simple knowledge is simply the existence of matter. Matter, as an existent, cannot be regarded as a mixture of being and non-being.
19. Thus, the view that material bodies are entirely composed of non-being and lack intrinsic knowledge or life is fundamentally flawed.
20. Mulla Hadi Sabzevari
21. Some of the late Haji Sabzevari’s poetry on the resurrection (ma’ad) reads as follows:
22. “Whoever has truly selected with the intellect,
    Is a climber on the ascent to the world of intellects.
    Whoever confines resurrection to the spiritual realm,
    Is as one who limits the body in the material realm.
    The one who combines the two has succeeded,
    And the one who advances, having won, has the prize.
23. Then they diverged in their statements,
    Regarding the return of the very body or something similar.
    Each one inquired about each part,
    Of the body, and its features or form.
24. Some even said this latter view has no proof,
    For the people of paradise are naked and unadorned.
    Others validated the material form,
    With celestial bodies or smoke,
    Used for shaping their images,
    From their images and their forms.
25. Some validated reincarnation,
    And adopted a kind of essence for each eternal being.
    Distinguishing them by preserving their parts,
    To return as one, united in essence.
26. The Ishraqi philosopher spoke of an image,
    And the souls remained souls in their words.”
27. In these verses, Haji Sabzevari states: The spiritual resurrection is rationally accepted, and anyone who limits resurrection solely to the spiritual realm is akin to certain Peripatetic philosophers and many Muslims who deny the world of intellects, separations, and even disembodied souls. Both groups fall short in grasping the realities of existence. Accepting both the spiritual and bodily resurrections is the proper understanding and leads to salvation.
28. There is disagreement regarding the bodily resurrection: whether it will be the same body returning or a likeness of it, and whether it will rise as a whole, as in the totality of its parts and attributes, or in some other form. The latter view is generally not supported.
29. Some, like Abu Nasr Farabi and Avicenna, have analyzed bodily resurrection using the concept of celestial bodies or smoke. Others have embraced reincarnation, and some propose the reunion of the body’s scattered parts. The Ishraqi philosophers have spoken of resurrection in terms of an exemplary world.
30. Haji Sabzevari holds the view that the very body of this world will be resurrected, not a likeness of it, in such a way that if someone were to see it, they would say: “This is so-and-so, the same person who existed in this world.”
31. After presenting his views, he asserts that anyone who denies this is denying the shariah.
32. He supports this argument by claiming that the essence and truth of anything is in its form, a view he shares with Mulla Sadra, suggesting that Sabzevari’s thoughts align closely with those of Sadra. Upon examining Mulla Sadra’s beliefs, however, critiques that apply to his views on resurrection can similarly be applied to Sabzevari’s stance.
33. Allameh Tabatabai
    Al-Mizan Tafsir
34. In his book Al-Mizan, Allameh Tabatabai says: “The logical proofs, though strong, do not provide the detailed specifics found in the Qur’an and Sunnah regarding resurrection, due to their lack of intermediate premises necessary for deduction, as mentioned by Avicenna. However, they do address what humans may encounter in terms of intellectual and ideal perfections on the path to happiness or misery after the soul separates from the body, through intellectual and ideal abstraction, which is supported by reasoning.”
35. This statement reflects Avicenna’s view that the details of the resurrection are beyond the capacity of human intellect, which can only grasp generalities, and thus can only express the spiritual resurrection, happiness, misery, and intellectual or ideal abstraction.
36. Elsewhere, he writes: “Belief in the resurrection is one of the fundamental principles upon which religion stands. Its denial leads to the denial of commandments, prohibitions, warnings, prophecy, and guardianship. It is a denial of the divine religion in its entirety.”
37. He emphasizes the foundational importance of resurrection in religion, asserting that it cannot be denied.
38. Regarding the verse: “And if you are surprised, [then] astonishing is their saying, ‘When we are dust, will we indeed be raised in a new creation?'” (Qur’an 36:78), he responds to the objection that the essence of humans perishes upon death, leaving nothing to return in a new form. He states: “The human being is not merely the body composed of various material organs that cease to exist upon the disintegration of the body. Rather, the true essence of a human is the spirit and soul, which preserve the identity of the body, even though the body changes over time. Death occurs when God takes the soul from the body, severing its connection. Resurrection is when God recreates the body and reunites it with the soul for the resurrection, where humans will stand before God for judgment.”
39. In this explanation, Allameh maintains that the human being is not just the material body but rather a spiritual essence. Death occurs when God removes the soul from the body, and the afterlife involves God re-creating the body and reuniting it with the soul.
40. Mulla Sadra and Allameh Tabatabai’s Views
41. In his exegesis, Allameh Tabatabai does not delve into the specifics of bodily resurrection in detail, unlike in Asfar and Maqasid. Though he occasionally comments on general philosophical issues, he refrains from offering detailed philosophical insights into bodily resurrection. He also appears to struggle with fully articulating the resurrection of the body within his system.
42. In Al-Risalah Al-Tawhidiyyah (Theological Epistles), he briefly mentions bodily resurrection in the epistle titled “The Human After Death.” There, he writes: “Resurrection is the return of all things to their original state. This is necessary by default. It is necessary for the human body to reunite with the soul, transforming the worldly state into a final state of perfection and total life. The body, like the soul, will become radiant and enlightened.”
43. This statement suggests that the resurrection of the body is necessary, but it does not provide a conclusive argument that the material body is an essential part of the human essence. Allameh’s view implies that the material body undergoes transformation and reaches its final perfection, becoming light-filled like the soul.
44. While he affirms bodily resurrection, his reasoning does not conclusively establish that the material body is an essential aspect of the human essence, distinct from the soul. His understanding of bodily resurrection is aligned with the notion that the body will be transformed, possibly taking on a spiritual or light-like form.
45. Ibn Arabi in “Al-Futuhat al-Makkiyyah”
46. Ibn Arabi writes about the place of Hell: “Hell is one of the greatest creations of God, and it is God’s prison in the afterlife. It is called Hell because of its deep pit, said to be seventy-five hundred years deep, with extreme heat and cold, containing the greatest degrees of both heat and cold.”
47. This description of Hell as an enormous creation reflects the vastness and severity of its torment. However, the specific details, such as the depth and the extreme heat and cold, are not supported by rigorous scientific or theological evidence and remain speculative.
48. Critique of Ibn Arabi’s Views
49. While Ibn Arabi’s description of Hell as a vast and terrifying place is not unreasonable in the context of Islamic theology, his assertion of precise measurements for its depth and the degrees of heat and cold lacks solid evidence, making these claims speculative. Furthermore, the Quran does not mention coldness as a feature of Hell, which is typically depicted as a place of fire and intense heat.
50. The Intermediate Realm (Barzakh)
51. Ibn Arabi also writes about the intermediate realm (Barzakh): “Know that Barzakh is a dividing realm between two matters, neither being completely material nor purely spiritual. It is like a mirror, where forms appear without being able to accept material or spiritual realities. Souls in Barzakh are bound to their actions until the Day of Resurrection, when they will be resurrected from these forms into the afterlife.”
52. The intermediate realm (Barzakh) is described as a state between material existence and pure spiritual existence. It reflects forms that carry the consequences of human actions in this world, continuing until the Day of Resurrection, where they will be resurrected.
53. The Author’s View on Barzakh
54. Barzakh or the intermediate realm exists as a bridge between the physical and the purely intellectual realms. It is a state where forms appear without being fully material or spiritual. Those who engage in deep spiritual practice can witness these forms while awake, while others see them only in dreams or as part of their journey in the afterlife.
55. The existence of Barzakh is essentially a reflection of the interaction between physical reality and spiritual existence, and it provides the transition between the physical world and the intellectual world.
56. The concept of the intermediary (Barzakh) and the separated imagination can be categorized into two types: the descending separated intermediary and the ascending separated intermediary.
57. The descending separated intermediary refers to the realm of “Al-Dhar” and “Zarrah,” which is also known as the world of “Qalu Bala” (the world before the earthly existence and the physical realm). This realm precedes the world of nature and materiality, providing the prior substance from which human life takes shape. It is the place from which the human soul’s seed is drawn, possessing its pre-material form before descending into the earthly world.
58. The ascending separated intermediary, on the other hand, refers to the realm between death and resurrection. It is a space through which the soul of a deceased person experiences after leaving this worldly life. This realm exists prior to the resurrection, where the soul progresses toward its final state. The soul’s journey here is a process of ascension, continuing until the Day of Resurrection.
59. This intermediary is termed “ascending” because it exists after the completion of the descent into the tangible, material world. Its emergence is by divine will, with human actions and desires influencing its realization. In contrast, before the earthly realm and the end of the descending intermediary, humans are not actively involved in or connected to it; they are entirely under the control of external causes and conditions.
60. In the ascending separated intermediary, the material meanings and concepts of the earthly world take shape, manifesting in the forms of thoughts and actions of the person. The person’s thoughts, both good and bad, take on different forms, affecting the individual’s experience of either reward or punishment. Those who have lived virtuous lives will see their goodness manifest strongly, while the wrongdoers will experience the severity of their misdeeds.
61. This realm carries the soul with a subtle layer of the earthly world and a faint shadow of the conditions of the Resurrection, placing the individual in a state of either torment or bliss. The righteous perceive their virtues and the unrighteous feel the repercussions of their vices, with each individual’s fate being shaped by their actions and thoughts during their earthly life.
62. On Resurrection and the Afterlife
63. Shaykh al-Akbar (Ibn Arabi) writes about the Resurrection: “Know that the reason this day is called the Day of Resurrection is that all the servants of God will rise from their graves to stand before the Lord of the Worlds. The people have differing opinions on the resurrection of bodies, and we will not delve into the views of those who interpret the resurrection and the afterlife in purely intellectual or non-sensory terms. This interpretation contradicts the reality of the matter. The resurrection involves two stages: the resurrection of bodies and the resurrection of souls, which is a spiritual resurrection. The former is physical, while the latter is spiritual.”
64. He further elaborates that both physical and spiritual resurrections are valid, as he affirms the existence of physical resurrection, the scales of judgment, the bridge (Sirat), the fire of Hell, and Paradise. These concepts, though tangible, also serve to demonstrate the immense power of God and are all true and a reflection of His ultimate dominion.
65. Shaykh al-Akbar emphasizes that human beings’ understanding of the natural world is limited, primarily based on the finite lifespan of a person, which he believes is capped at around 120 years. However, he also stresses that this is not an absolute limit, and the possibility exists for human beings to live for thousands of years, or even eternally, in line with divine will.
66. On the Impossibility of the Eternal Nature of the Earth
67. The argument for the eternal nature of the physical world is often based on the continuous and uninterrupted divine grace, but such a view is philosophically and theologically problematic. Divine grace, as an eternal and boundless force, does not necessarily require the perpetuity of the earthly world, as the world of grace is not confined to the material world alone. Therefore, the idea of an eternal physical world is neither necessary nor supported by reason, especially when the focus should be on the eternity of the afterlife rather than the ongoing existence of the physical world.
68. The concept that the natural world is eternal contradicts both scientific understanding and religious doctrine, as the world will eventually transition to another form, and its current system is not eternal. Even though the physical universe might appear vast and timeless, its eventual dissolution is inevitable, and the emergence of a new phase, possibly in the afterlife or in another divine form, is expected.
69. In conclusion, while divine grace is eternal and unbroken, this does not imply the eternal existence of the physical world or the eternal duration of human life on Earth. Rather, what continues eternally is the divine grace and the realm of the afterlife, which remains ever-present, independent of the material world.
70. Critique of the Discourse of Sayyid Haidar Amili
71. Although Sayyid Amili acknowledges the possibility of both spiritual and physical resurrection through the three dimensions of Shari’a, Tariqa, and Haqiqa, he does not make efforts to address the doubts and objections raised against it. The entire discourse surrounding resurrection and divine power hinges on the plausibility of such an event. If the arguments of those who deny the physical resurrection are presented—particularly the idea of gathering the particles of the body—it would become clear that the possibility of resurrection cannot be upheld by divine power unless these objections are properly addressed. Without a response to the doubts of deniers and skeptics, the possibility of resurrection remains unsubstantiated. These doubts should not be dismissed as mere delusions but should be rigorously examined and answered.
72. The View of Hakim Ilahi Qumshaei
73. Hakim Ilahi Qumshaei writes: “It can be said that belief in two resurrections is the opinion of Islam and its adherents, with the exception of a few individuals. My belief is also in both resurrections. Our evidence pertains to this belief, that in the Hereafter and in eternal Paradise, there are physical pleasures such as food, drink, marriage, beautiful sights, and beautiful forms—pleasures that are complete and more intense than those in this world, with the difference that in this world, they are transient, finite, and tainted with pain, whereas in the Hereafter, these pleasures are eternal and purer.” [257]
74. “Ten general arguments for proving the principle of resurrection have been presented, and philosophers have provided numerous arguments—more than forty—to prove the immateriality of the soul.” [258]
75. It should be understood that the immateriality of the soul as discussed by the philosophers refers to the separation from the body, not from matter in a broader sense, which is substance. However, God Almighty is not only separate from the body but also from substance, and in this sense, no being other than God can be considered entirely immaterial.”
76. In response to the objection regarding the eater and the eaten, after quoting the mutakallimun’s views on the essential particles, he says: “Philosophers argue that a person’s identity lies in their form, not in the substance, as the soul forms the essence of the body. The body is always accompanied by the soul and serves as its shadow. What is consumed is not the person’s body but the matter of their body, which is not dependent on the particular substance in either this world or the Hereafter. This answers the Islamic philosophers who believe in two resurrections. However, those who accept only the spiritual resurrection argue that after death, there is no need for a material body, and the individual remains with their sacred soul, which is superior to matter, as Socrates said in his response to his disciples about where and how to bury him: ‘If you find me after my death, bury me wherever you wish. I never saw myself as alive during my lifetime, so how will you find my dead body?'” [259]
77. He further states: “Avicenna considered the physical resurrection and its bodily pleasures and pains to be confirmed by the Sacred Law, while he believed that the spiritual resurrection could be established through reasoning, even though the position of prophethood also confirms it.”
78. This issue has long been discussed by philosophers: what happens to the soul after it separates from the body? Will it take on a bodily form, or will it be spiritual, or will it be in an ideal or intermediary state (Barzakh)?
79. Avicenna does not consider physical resurrection to be rationally provable and believes its confirmation relies solely on the Sacred Law. However, Mulla Sadra considers the physical resurrection to be rationally supported by the Qur’an and proves it using his philosophical principles. He argues that the essence of a thing is its form, not its material substance, and thus the elemental, material body—subject to change and transformation—does not play a role in the physical resurrection. Rather, the soul, accompanied by its essential bodily form, will continue in the eternal realm.” [260]
80. The ten arguments put forth by the esteemed Hakim Ilahi mostly pertain to proving the principle of resurrection and spiritual resurrection and are insufficient to establish the physical resurrection. Though he includes them as part of the discussion, as he states, “Our evidence pertains to both physical and spiritual resurrections.”
81. While this esteemed philosopher presents a complete and thorough view of the resurrection, with a clear, tangible description of the material pleasures such as food, drink, marriage, and other matters, he does not offer a specific argument or explanation for the nature of physical resurrection. He merely aligns with the views of Mulla Sadra, even though his conception of physical resurrection may not align with Sadra’s, and furthermore, the critiques raised against Mulla Sadra’s theory also apply to his own view.
82. Moreover, his statement on the philosophers’ notion of the immateriality of the soul, that it refers to the separation from the body and not from matter in a broader sense, while accurate, overlooks that the philosopher Shihab al-Din Suhrawardi considered the soul and higher-level immaterial beings to be separate not only from the body but also from matter.
83. The fundamental distinction for God Almighty is not the immateriality from matter, but the fact that He is necessary in Himself, something no other being possesses. While God is both necessary and immaterial, it is possible for beings other than God to be immaterial, though they cannot be necessary in the same sense. Although Hakim Ilahi’s view is accurate in that no being other than God is immaterial, Suhrawardi’s view should also be interpreted by considering the dissolution of essence in higher-level souls, or perhaps by rejecting essence altogether and returning to the concept of divine existence as the unity of appearances.
84. Hakim Ilahi Qumshaei adopted Mulla Sadra’s view on physical resurrection. In addressing the eater and the eaten objection, he says: “What is eaten is not the person’s body, but the matter of their body, and the body in either this world or the Hereafter is not dependent on the specific material.” This argument aligns with Mulla Sadra’s view that the human soul does not require the material body to exist.
85. It remains to be seen whether such a notion of physical resurrection aligns with the depiction in the Qur’an. We need to determine whether the Qur’an demands a material body in the Hereafter or not. If we accept that there is no need for material in the Hereafter, and we provide a scientific and philosophical description of physical resurrection without involving matter, does such a material existence hinder the eternal life of the Hereafter? If the existence of matter does not obstruct the resurrection, this aligns with the view of Avicenna, who refrained from delving deeply into the philosophical question and explicitly deferred it to the Sacred Law. If the material body is not necessary for the Hereafter, how does this fit with the material depiction in the Qur’an?
86. Finally, Hakim Ilahi presents some verses of poetry as the opinion of Socrates, as mentioned earlier, without fully addressing the type of citation or its content. It is well-known that this poetry is not from Socrates, and at least its authorship remains unproven. The content of the poetry seems to convey an idea that a Muslim might have transmitted to a disciple, questioning how to handle the body of the deceased—a perspective more in line with Islamic beliefs than with the views of ancient Greeks.
87. At the end, Hakim Ilahi states: “Avicenna does not consider physical resurrection to be rationally provable and believes its confirmation relies solely on the Sacred Law, whereas Mulla Sadra believes in the physical resurrection as rationally supported by the Qur’an, proving it through his own philosophical principles. He asserts that the essence of each thing is its form and that the material, elemental body is irrelevant to the physical resurrection. The soul will continue in the eternal world accompanied by the essence of the body that constitutes the identity of individuals.”
88. The soul in the Hereafter will be accompanied by the material body, as indicated by the Qur’anic verses, or the body of the Hereafter may be a form of luminous or immaterial substance, but in the former case, we encounter the same problem Avicenna faced, and if we consider the body as entirely non-material, this does not align with the Qur’anic depiction. This remains an issue to be explored within the context of Mulla Sadra’s views and the Qur’anic verses. In any case, Hakim Ilahi’s explanations do not fully resolve the issues related to physical resurrection, and two central problems emerge: If the material body in the Hereafter is understood as the physical body, how is its continuity and revival justified? And if it is something other than the material body, does this align with the Qur’an?
89. 2. The Doubt of the Eater and the Eaten
90. The human soul has a complete resurrection and nothing of its spiritual essence is diminished. Since it is a simple and immaterial truth, it is entirely resurrected. If the body and material of the human being also experience a full return, with all the parts of the body reunited during life, so that they accompany the soul in the reward or punishment for good and bad actions, then the doubt of the eater and the eaten arises. However, if it is stated that although the existence of the material body is essential in the afterlife and will be resurrected, the presence of all its atoms is not necessary for the afterlife’s materialisation, but only those parts which accompany the soul, and the body exists for them, then the doubt of the eater and the eaten remains. But if it is asserted that the material of the human body need not be identified, though the necessity of the material type exists, the doubt of the eater and the eaten will not arise. Although it is possible to raise the objection that the material does not correspond with the individual and is not suited to the recompense, we resolve this through the assertion of the soul’s power. The material of the afterlife, which is a type, is suited to the soul’s attachment to that body, and the presence of material in the afterlife serves neither to punish nor reward the body, but is necessary for the general resurrection and the communal gathering of human beings. Otherwise, the material does not possess any inherent qualities that would cause issues due to its reduction or change, thus negating many of the related doubts.
91. Since the soul is a simple and immaterial truth, in the afterlife it possesses a unique personality, and all pleasures, rewards, punishments, and torments are for the soul and the individual spirit. Since the body and material do not have immateriality or simplicity, they do not possess personal identity and their essence requires their materiality. The material does not have its own personal identity and its existence is shaped by the soul and spirit. It is not necessary for all parts of the human body to participate in the enjoyment of pleasures or the suffering of torments, in such a way that every part of the afterlife body would be the same material as the earthly body. The soul requires a body, but the material body is only the instrument of the soul’s activities, providing a space for the soul’s manifestation. It does not play an essential role in the process. The pleasure or torment experienced by the human being is, in fact, mediated by the soul, while the body does not have an independent cognitive role; it is merely an instrument of manifestation and subsidiary cognition, though it has its own perception, as is the case in the world. Without material, human beings lack practical power and accomplishment, and it is the soul that pursues all individual activities, experiences all comforts and discomforts, and all sensory perceptions follow the soul’s cognition. The body, without the perception of the soul, is like the garment of the soul and has no fundamental role.
92. The only difference between this world and the afterlife is the intensity of afterlife perception, even regarding the material of the human body. The entirety of the afterlife is filled with life, perception, and consciousness, and this does not contradict the perception of material being subordinate to the soul.
93. If the essence of a thing is considered its true identity, conditions of weightlessness may apply to it. Just as the true existence or real life does not inherently carry weight, though the material and bodily form of a thing in the mundane world, from a common perspective, comes with weight and heaviness, a closer look reveals that this is not the case. Material does not have weight and heaviness inherently; these properties are not part of its essence. Under special environmental conditions, the weight and lightness of objects can change. One can observe weightlessness in space, where the distance from gravity governs this weightlessness.
94. The idea that material inherently has weight and that all things are subject to natural heaviness is a mistaken thought that has been inherited from ancient natural philosophers. It is now clear that weight and heaviness are not inherent in matter and that gravitational force is what imparts different weights to objects in various locations, under specific conditions. Therefore, one cannot attribute a specific weight to material, except by considering the particular conditions governing its environment.
95. Considering weight and heaviness as inherent properties of objects, as if they are inherent in their nature, is scientifically incorrect. Many ideas about material and physical properties are now known to be mistaken, and there is no need to extend discussion on this topic.
96. The actions of an agent and the effects of the agent can be material, exemplary, or even immaterial, with a type of harmony between the action and its source and its outcomes. It doesn’t matter whether the agent is a human, an angel, a jinn, or even an animal. However, animals cannot produce immaterial effects on a large scale, although some animals may exhibit limited immaterial reflexes or show certain immaterial characteristics, or all animals may show limited, weak immaterial effects, just as they have numerous material traits. One could even argue that plants and objects also have a form of immateriality, which presents its own subtleties.
97. Among the created beings, humans, angels, and jinn have a far-reaching and varied realm of effects, and each possesses a unique capacity according to their existential power. They each display their strength in specific realms and reveal their particular power in their existential domains.
98. Scholars who accept exemplary worlds have no problem with the needs of the intermediate or incomplete beings after the death of the body, but the issue arises for those such as the Peripatetics, who deny the exemplary worlds and their immateriality, as previously critiqued.
99. Both the deniers of the exemplary world and the proponents of it agree on the necessity for those perfected in knowledge to be free from the need for a material or exemplary body. The illuminative and Peripatetic scholars view them as free from the body and connected to the celestial realm. This view, however, is rejected. It should be considered an unfounded belief, as it contradicts the apparent meaning of divine scriptures and traditions concerning the resurrection. A physical resurrection is affirmed for all human beings, regardless of their rank or status, and it is not the case that the perfected ones, including the infallible figures and messengers, would not have a physical resurrection. They all possess physical and exemplary attributes, and this does not detract from their perfection.
100. Moreover, according to the collective perfection required of the complete saints, physical resurrection is an essential component of their collective perfection. Collective perfection is far superior to the immaterial perfection, as the difference between the complete saints and the higher intellects lies in their possession of collective ranks.
101. The collective ranks of the perfected ones and their existential extent necessitate a broad collective reward, and physical resurrection for them is not due to any deficiency in their immaterial nature, but because of their collective rank.
102. In discussing the physical resurrection and the material resurrection of the afterlife, one should not simply accept common philosophical laws as definitive. Scientific laws should also not be regarded as absolute truths, and they must be rigorously examined with evidence in all philosophical and scientific domains. Just as heaviness and material change are inherent properties of the material in the mundane world, we do not accept their essential nature, and we should not consider scientific and experimental laws as fixed principles when dealing with afterlife matter, which may have fundamentally different characteristics from the material in this world.
103. Furthermore, physical resurrection cannot be based on the principle of the conservation of energy and matter, as posited by Lavoisier, or the death of matter and energy, nor should it be based on the concept of entropy, which suggests that matter and energy deteriorate and lose their capacity. These ideas are concerned with the material nature of this world, and they pertain to the unique characteristics of the material in this domain, but they are not inherent truths of matter itself, and in the event of afterlife phenomena, the properties of material in the afterlife could undergo significant transformations.
104. In the discussion of physical resurrection, one should not only focus on the characteristics and effects of the material world. The actions of a human being, whether as substance or accident, and whether these actions materialise into physical forms, representations, or otherwise, and whether the conversion of matter into energy and energy into matter is possible, should not lead to a convoluted or imprecise connection with the material existence in the afterlife. All of these attributes and interpretations of material pertain to the special nature of this world and the conditions that dominate it. In the afterlife, the material will manifest with different characteristics and effects, so much so that its nature will not resemble its earthly form, yet this does not mean that the afterlife material has ceased to exist or undergone any inherent transformation.
105. From these discussions, one should not be misled into thinking that the writer is denying well-established scientific or philosophical principles, or viewing them with doubt. The existence of such doubts about the material world does not invalidate these principles, and the unity of scientific and philosophical laws, which stem from rational cognition, is shaped by the conditions governing each realm’s existence.
106. 4. The Resurrection of the Non-Existent and the Sceptre of Takfir
107. In the discussion of bodily resurrection, many theologians, aside from considering its possibility, regard the resurrection of the non-existent as necessary and essential, seeing it as a genuine condition for the realization of bodily resurrection. So much so that, in his book on beliefs, the late Allama Majlisi considers anyone who denies the resurrection of the non-existent to be an infidel, stating: “Whoever believes that the resurrection of the non-existent is impossible and does not accept its realization is an infidel.” Meanwhile, philosophers and proponents of rationality, including prominent figures such as Khwaja Nasir al-Din Tusi, Allama Hilli—among the most distinguished scholars in Shia tradition—and similarly Mulla Sadra, have considered the resurrection of the non-existent, aside from not being realized, to be impossible. Despite this, they do not see the impossibility of the resurrection of the non-existent as incompatible with bodily resurrection.
108. What we aim to prove here is that no being actually becomes non-existent, so the discussion of the possibility and impossibility of resurrecting the non-existent does not arise. The debates about the possibility and impossibility of resurrecting the non-existent, which philosophers and theologians engage in, are misleading, and, moreover, are irrelevant to bodily resurrection. This is because death and dying do not entail annihilation or non-existence, thus the restoration or return of such an entity in the afterlife is not a resurrection of the non-existent. In fact, nothing dies or ceases to exist through death in such a way that the issue of such a resurrection would arise. Just as in the process of creation, nothing comes into being from nothing, but is merely an outward manifestation of God’s knowledge, so death is not the annihilation or disintegration of existence, but simply the change in its course as it moves from the world of material nature to a different realm, which is the separation of the soul from the physical body. After that, matter follows its natural course, and the soul continues its spiritual path until the Day of Judgment, when the conditions for the existential reunion of the two (soul and body) are made possible, without anything having ceased to exist or anything that was non-existent being revived.
109. Additionally, Mulla Sadra accuses those who deny bodily resurrection of being infidels and disobedient, while he himself introduces the intermediate or imaginary body, and despite rejecting allegorical interpretations, ironically engages in it himself, thereby embracing views that contradict his own stance.
110. Many of the accusations and slanders made have no clear subject or proper criteria, and can all be considered as religious embellishments and sectarian bias. This kind of attitude should be eradicated from the academic community, and one should not resort to such behavior when encountering differing opinions, even if the issue might relate to heresy or apostasy in religious matters. However, it is not the case that every disagreement should be considered heretical, ignoring the severe consequences of the afterlife and the legal consequences of such accusations.
111. Figures such as Avicenna and even Fakhr al-Din al-Razi regard the impossibility of the resurrection of the non-existent as self-evident, whereas many theologians, due to their belief in its connection to bodily resurrection, have considered those who deny it to be infidels, without giving due attention to the main discussion or the specifics of the resurrection, the subject of the resurrection, and its legal implications. How can the resurrection of the non-existent be linked with bodily resurrection when neither death nor dying equals annihilation or non-existence, nor is bodily resurrection the restoration of the non-existent? How can this phenomenon be considered an essential condition for bodily resurrection when rational philosophers and divine scholars deny the resurrection of the non-existent, yet still believe in the afterlife and Judgment Day, and many of them—especially those who have been labelled infidels—also believe in bodily resurrection? How unreasonable is it to label scholars and thinkers as heretics for disagreeing with a theological interpretation, without first having a clear understanding of the topic under discussion and the serious implications of such an accusation of heresy?
112. In Islamic jurisprudence, a kafir (infidel) is one who denies the divinity, the oneness of God, the prophethood, the resurrection, or any other essential aspect of Islam—such denial amounts to the denial of God and the Prophet. As stated by most jurists, the denial must also lead to a rejection of the necessary consequences of such beliefs. How can one hastily declare an individual a kafir for disagreeing on a theoretical issue, which has no direct bearing on religion or the essence of the divine, without considering the theological or doctrinal significance of the matter?
113. Attributing heresy to such individuals is not permissible because the original discussion is theoretical and intellectual, and the intellect itself struggles to reach a definitive conclusion on the issue. It is not self-evident, nor is there a religious necessity regarding the belief in bodily resurrection for all. The interpretation of such an idea from the Qur’an is itself a matter of debate, and one cannot consider the denial of it to equate to the denial of the essentials of Islam or the Qur’an. Although the belief in bodily resurrection is indeed provable and has clear evidence, its clarity is not such that denying it would imply the rejection of the fundamental tenets of religion and the Qur’an.
114. Unfortunately, our history is filled with such wrongful accusations and misattributions, which, when paired with sectarian and religious fanaticism, have been among the greatest factors in undermining intellectual thought, stifling the free expression of ideas, and obstructing human growth and development. This is particularly true when these matters are mixed with religious and sectarian biases, and unfortunately, our contemporary history has witnessed much of this.
115. Great figures such as Martyr I, Martyr II, Martyr III, and thinkers like Sheikh Ishraq have been victims of such social and traditional turmoil.
116. The parts of the human body are not foreign to the person, and it is not necessary for these parts to be identical to or the same as their worldly counterparts. As all the components of a person’s body in the world are necessary for both the realization of the afterlife and for receiving reward and punishment, it is not imperative that they remain identical or unchanged in the afterlife.
117. Although the body’s parts are not disconnected from the individual, they do not need to be pre-existing or ancient; instead, they can be the manifestations of the soul and the spiritual developments of the person, which align with the specific conditions of the afterlife. There is no need for a purely imaginary form or for the parts of the body to be identical to their worldly counterparts.
118. All of the assumptions and theories that have come down to us from the intellectuals in this field are based on incorrect premises, without due attention to the apparent texts and divine revelations. Moreover, the generalization or neglect, or the interpretation or denial of them, can be reconciled with the totality of the divine verses, without any ability to combine or reconcile these perspectives.
119. Perhaps the wisdom of the numerous divine verses on this matter and the further clarification provided is aimed at completing the argument against the extreme and shallow viewpoints, as after the concept of oneness, the most complete discussion in the Qur’an is that of resurrection and the manifestation of bodily resurrection, which demonstrates the Qur’an’s deep focus on this topic.
120. Therefore, in the realm of resurrection and bodily resurrection, one must avoid sectarian or group-based beliefs and focus fully on the Qur’anic evidence for bodily resurrection. One should hold firm belief in it and follow the truthful and divine guidance, free from any personal bias or philosophical objections.
121. In conclusion, after establishing the truth of both spiritual and bodily resurrection and the spiritual nature of the soul, which is essential for the complete realization of the human being in the afterlife and the actualization of the entirety of a person in their ascent, the question arises: what kind of bodily reality does a person possess in the afterlife? With which body and how much of it will they be resurrected and remain?
122. A broad outline of the answer is that the human body in the afterlife is made up of the same material components from this world, either in their entirety, in part, or in a form resembling them. The manifestation of the soul and the transformations of the person will align with the specific conditions of the afterlife, and the material components will be recreated without necessarily needing the identical form or pre-existing parts. Whether the body is composed of the same parts or formed from a different material, whether from the individual, from others, or from non-human creatures, or whether newly created, what is certain is that a person in the afterlife will be resurrected with a body and a true corporeal reality, without this body necessarily having a causative or special effect in the realization of the individual’s identity or in the execution of reward or punishment. Although the body is related to the individual, it is not necessary for it to consist of pre-existing or identical parts; instead, it can be created according to the needs of the soul’s manifestations and the individual’s spiritual development, reflecting the unique conditions of the afterlife.
123. All the theories and views we have received from intellectuals on this subject are based on incorrect assumptions and fail to give proper attention to the apparent texts and divine revelations. Furthermore, any neglect, reinterpretation, or rejection of these views can be reconciled with the entirety of the divine verses without any ability to combine or justify them.
124. Perhaps the abundance of divine wisdom in these verses and their further explanation is intended to complete the argument against these extreme and reductive views, as after the oneness of God, the most comprehensive discussion in the Qur’an pertains to the matter of resurrection and the manifestation of bodily resurrection, which reflects the Qur’an’s deep concern for this issue.
125. Matter and Connection
126. Apart from this, another problem that may occupy philosophical minds is the connection of matter. In the view of many philosophers, matter is a connected entity whose separability is equal to its connection, and its separability follows from its connection. Of course, this characteristic of matter follows another principle, which regards matter—i.e., the external body—as a composite of potential matter and form, considering the body as composed and believing that the external body manifests its characteristics and effects through a necessary combination of these two. However, as has been addressed elsewhere, all these principles are subject to criticism.
127. The connection of the body is a belief and philosophical principle that does not have a rational argument to support it. The argument of separation and connection presented by Shaykh in al-Shifa or the reliance on the tangible form of matter is open to criticism. Moreover, the connection of matter and body is an Aristotelian thought that the Peripatetics and Shaykh, without recognizing the scientific basis for it, have insisted upon, and the reasons for it in the natural philosophy show the superficiality of such an opinion. Plato also opposed this, and in the high thought of Democritus, who regarded matter and body as composed of atoms, this issue is emphasized. Furthermore, today, the conversion of matter into energy is considered a proven fact. While philosophical thinkers like Aristotle and Shaykh once ignored the words of Democritus, modern science has confirmed this theory. Although Democritus used the term “hard particles,” which implied that these small particles were indestructible, this belief is now regarded as incorrect.
128. The inherent nature of the accidents of matter or the connection of matter, or the specific combination of matter and form, as discussed in natural philosophy, does not hold scientific value, and one cannot insist on its certainty.
129. Moreover, when recognizing matter and the body, one cannot only follow the arguments of natural philosophy. Matter and the body have specific scientific and empirical foundations that should be considered from the perspectives of science and philosophy, and one should not pursue only one aspect of it—especially an incomplete one.
130. In light of the above, it can be said that matter, under specific conditions, undergoes motion and stability, and in its motion and stability, it manifests a particular form of infinity. With the emergence of various factors, it can accept reciprocal qualities. Matter, which changes and moves under external factors in this world, may have different effects in the afterlife or the world beyond. Instead of change and motion, it may experience stability and external persistence. Just as matter in this world possesses particular diversities, in the afterlife, it will also manifest its own unique diversities. Matter that exists in one form in this world and in another form in the afterlife, in heaven or hell, may take on a new form in the Barzakh (intermediate world). For example, the people of heaven are described as entirely pure and spotless, while the teeth of the disbeliever are said to resemble mountains. Even a small amount of their energy, which could fit in a handful, can form a sphere the size of the Earth under specific conditions. Compressed and accumulated matter can expand and manifest different characteristics, acquiring various qualities. Sometimes it is human, and at other times, it becomes something else, igniting in hell and providing fuel for the fire of hell. As the Qur’an explicitly states: “Fuel for it is people and stones” (Quran 66:6).
131. From this explanation, it becomes clear that in all these stages, matter exists, but it does not have a single state. Matter, in all its existential stages, takes on various forms with all its qualities, without creating any inherent contradictions or requiring a philosophical or scientific obstacle.
132. It is worth noting that we do not intend to claim in this context that all stages of the afterlife are material, as there may be stages, positions, and realms in the afterlife that are non-material, referred to as “Ridwan” and “Jannat al-Liqa” (the Garden of Meeting with God).
133. What is important here is that the existence of matter in the afterlife does not contradict eternity, permanence, stability, or infinity. It is possible for matter to exist eternally and stably in the afterlife. Just as Mulla Sadra speaks of the “divine body,” it is possible for a body to be eternal and stable. In this regard, we are only attempting to present the possibility and potential of this matter and to suggest that the change of matter is not necessarily proven or essential, and can be subject to scrutiny.
134. It is in light of this point that we can accept bodily resurrection as it is, without interpretation or justification, or denial or neglect, and humans can have a bodily form in all realms of the afterlife without encountering any philosophical issues.