The Refinement of Literature and the Science of Derivation

The Refinement of Literature and the Science of Derivation

(May his soul rest in peace)
Ayatollah Mohammadreza Nekounam

Author: Nekounam, Mohammadreza, b. 1948
Title: The Refinement of Literature and the Science of Derivation
Published by: Sobhe Farda, Tehran, 2014
Pages: 420
ISBN: 978-600-397-066-3
Dewey Classification: 153/297
National Bibliography Number: 5231936

Foreword

Literature encompasses fourteen distinct branches of knowledge: lexicology, the science of derivation, morphology, syntax, orthography and punctuation (editing), composition (writing), recitation, phonetics, semantics, rhetoric, figures of speech, poetry and rhyme, proverbial studies, and the history of literature.

Among these, the science of derivation ranks second, following lexicology. The focus of this field, as will be discussed, is the word rather than the term. Lexicology is concerned with the meaning of individual words, excluding their syntactical role or the deeper, intended meanings conveyed by the speaker. It typically reports the meanings commonly used in everyday speech, which are, of course, influenced by regional linguistic preferences.

The science of derivation, however, explores the root and structure of words, tracing the family of related words, to elucidate their subtle semantic nuances. This discipline aims to apply the general meaning provided by the lexicologist to each individual word within a family of words, thus uncovering the original meaning and the essence of the word.

A word carries a meaning that has been defined thoughtfully, with the relationship between sound and meaning carefully calibrated to allow for philosophical reflection and intellectual scrutiny.

The science of derivation tracks all derivatives of a word, as well as words that share similar meanings. This includes words where the order of the root letters and vowel markings remain intact, as well as those where changes have occurred during derivation (e.g., consonants or vowels transforming into closely related sounds).

Unlike morphology, which primarily focuses on the form and structure of words, the science of derivation delves into the underlying meaning and origin of words, drawing the individual into the realm of deeper semantic understanding. Morphology deals with the outward features of words, while derivation uncovers the root causes, reasoning, and the foundational meaning behind linguistic expressions. Therefore, morphology relies on derivation to substantiate its theoretical framework, just as derivation requires morphology to reach its root forms and recognize the core elements of words.

Morphology addresses the formal aspects of language, while derivation is concerned with the substance, material, and essence of meaning. Morphology is foundational to many branches of linguistic study, including lexicology and derivation, and involves rigorous analysis of word forms and structures, which must be internalized and mastered for effective application.

No field of literary science, including derivation, can be properly applied without expertise in morphology.

Morphology serves as a critical prerequisite for the study of derivation, much like hardware for software. Since morphology is concerned with the form of words, it aids derivation by facilitating the understanding of word forms and their properties. With this knowledge, one can then appreciate the finer nuances of word meaning, such as exaggeration, transitivity, continuity, and gradation.

Derivation not only uncovers the distinct characteristics and attributes of words, but also the subtle differences between related terms. Morphology, in contrast, provides the means for understanding these differences by focusing on form and structure.

The science of derivation involves uncovering the roots and meanings of words and tracing their linguistic development. It is a cultural exploration of how language evolves and grows. As noted in its linguistic definition, derivation is about creating diversity and expanding upon existing linguistic structures.

The Importance of the Science of Derivation

A lack of focus on the science of derivation in educational curricula leads to an overemphasis on superficial word forms and neglect of deeper meanings. Just as logic, in its formal form, often ignores material reasoning, many literary disciplines remain focused on word structure and formalism, sidelining the essential content and underlying concepts.

In Islamic literature, a great deal of attention has been devoted to form and structure, but little has been done to explore the deeper meanings and semantic foundations. For example, the lengthy literary work Al-Mutawwal may contain much in the way of meaning, rhetoric, and style, but it does not transcend superficiality, much like the study of morphology and syntax.

This same issue manifests in logic, where formal logic is prioritized, while material and content-based reasoning is largely ignored. As a result, many Islamic sciences, due to their focus on form rather than substance, have lost sight of the deeper, essential truths. The dominance of authoritarian and hierarchical structures has stunted the intellectual growth of numerous Islamic societies, preventing them from offering original scholarly perspectives or contributing to a progressive civilization. As a result, Islamic thought has been led astray, its rich cultural and philosophical traditions overshadowed by narrow political and dogmatic interests.

The challenge facing the Islamic world today is one of disconnect: from its roots, from meaning, and from deeper insights into reality. If Islamic culture had been nurtured from its origins, it would have had the intellectual and cultural strength to challenge the dominant powers and make significant contributions to human progress and technological advancement.

Literature and culture are the bedrock upon which a society’s intellectual and scientific foundations are built. The science of derivation is foundational to the exploration of all academic fields, including religious studies and philosophy, and plays a central role in forming new ideas, theories, and terminologies.

The science of derivation is crucial for understanding the root meanings of words, especially in religious and Islamic sciences. Correct interpretation and legal rulings in Islamic jurisprudence depend on the mastery of this science, making it indispensable for anyone involved in religious scholarship and theological study.

In summary, the science of derivation is fundamental not only to the study of language but also to the understanding of the world. Without this knowledge, intellectual pursuits across various disciplines—whether in philosophy, law, or religion—become shallow, superficial, and disconnected from reality.

In recent years, some academics have made individual efforts in the preservation of the Persian language and culture. However, even those who are regarded as masters of Persian literature have fallen into an incorrect approach in their linguistic studies, veering away from the meticulous scholarly examination of words and their meanings. Linguistics, due to a lack of mastery over the realm of meaning and the indulgence in literary imprecision, has led all sciences—especially philosophy—into darkness and confusion. This has caused philosophy to be detached from its proper methodology and to deviate from its correct path, resulting in a more obscure and misguided form of knowledge. Thus, despite more efforts to advance human sciences, these efforts have further distanced these sciences from the truth, making them even more misguided.

Literature and language require a logical framework for accurate comprehension, which is necessary for their proper development. Only through precision, free from ambiguity, can literature and language maintain their correct course and find their foundational principles. Otherwise, they will produce impure and unrefined forms of knowledge that fail to align with logical and scientific principles. Such deviations, when applied to philosophy, mysticism, jurisprudence, and other fields, can be highly detrimental.

Therefore, teaching language and literature should be conducted with utmost precision, and by the most experienced scholars, before any other field of study. Language and literature education forms the foundational prerequisite for all disciplines, particularly in the humanities and Islamic studies. The first few semesters of these fields should focus more on linguistics and literature, with updated and revised curricular materials.

The Language and Linguistics of Revelation

Language has several meanings. One of its meanings is that it serves as a tool for expression and speech. Language can also refer to statements that hold true or false semantic propositions, as the Holy Qur’an states: “And We made for them a tongue of truth” (Qur’an, 19:50).

It is important to note that words are designated for the soul of meaning. This truth is not found in the material world but belongs to the realm of non-material existence, and, like the phrase “Zayd is a lion,” it is an intellectual truth, not a metaphor or a literal claim. However, since courage as an attribute is perceived in the lion, even if a human is braver than a lion, the lion is still associated with bravery.

In another example, one can refer to the expression “the moon of Banu Hashim,” which conveys the idea of someone who possesses the completeness of virtues and beauty greater than the moon in the sky, even though the moon is a material, earthly object. However, ordinary minds often associate the moon’s beauty with silvery radiance and refer to this perception. Here too, “the tongue of truth” (لسان صدق) has a particular, distinctive meaning. Truthful people have a special way of speaking that has transformed them into a language of truth.

“لسان” (pronounced Lisan) is a specific language or literature shared and understood among a group of people, signifying the set of sounds and words used for communication. It is represented by the physical organ in the mouth and, more importantly, by the letters of any specific language, including non-verbal expressions such as body language. In essence, “لسان” symbolizes the flowering, manifestation, and development of thought and culture within a society. Its plural form is “ألسنة” (Al-sinnah), signifying the diversity of distinct cultures.

By “specific dialect,” one refers to the serious utterances that are understood and accepted by a particular group, which is also called “culture.” It embodies the essence, character, and core of that nation or group.

A spokesperson for a group is referred to as the “لسان القوم” (Lisan al-Qaum), since they articulate the group’s true intentions and represent their language. “لسان العقل” refers to the language of human reason, while “لسان القوم” is their spokesperson.

“لسان البحر” refers to the seabed, because the sea’s stability depends on it, and its presence forms the foundation and balance of the water. Similarly, “لسان النار” refers to the flame of fire, symbolizing its sharpness, as the blaze is the manifestation and essence of fire.

“معقود اللسان” refers to someone whose tongue is bound or restricted, meaning they are unable to express themselves clearly or easily. Their speech is hindered, making their words hard to understand. In contrast, “طلاقة اللسان” refers to someone who speaks fluently and easily, conveying the most meaning with the fewest words.

Ragheb in his “Mufradat” defines “لسان” as a speech organ and its power, citing the verse (Qur’an, 20:27): “And loosen the knot of my tongue,” meaning to grant me the ability to speak, since the knot in this context is not physical but rather a metaphor for the power of speech itself.

Ragheb also states that language is the tool through which communication occurs and is fundamental to understanding. In the Qur’an (Qur’an, 14:4), the language of the people is used to explain matters to them, emphasizing the importance of language in communication and understanding.

The Qur’an also mentions the diversity of languages and dialects as signs of divine creation, exemplified in the verse (Qur’an, 30:22): “And among His signs is the creation of the heavens and the earth and the variation of your languages and your colors.” Here, “languages” refers to different languages and dialects, and “colors” refers to human diversity in terms of race and ethnicity.

Dialect refers to the mode of pronunciation and the manner of speaking that is influenced by environmental factors and culture. It is not just a linguistic characteristic but also an expression of the social and cultural environment in which a person is raised. Dialects vary regionally and are shaped by the geography, environment, and even the lifestyle of the people.

The term “لهجة” (lahja) in Arabic, which has not been widely discussed in the Qur’an, signifies style or manner of speech. However, the Qur’an emphasizes “لسان” as culture and language rather than dialects, as it seeks to establish a universal culture based on shared humanity, not to address the variations in dialects or local speech habits.

In summary, “لسان” (Lisan) in the Qur’anic context is more than just speech—it is a reflection of culture, thought, and collective identity. Language is seen as the means by which cultures express their essence, and “لسان” in the Qur’an often refers to the broader cultural framework that informs a society’s worldview and ethical stance.

A prominent example of complexity can be found in the ghazals. In composing his ghazals, the poet introduces an apparent meaning, yet this is not his intended purpose. Instead, he speaks in his own idiomatic language, where the true meaning lies not in the superficial interpretation of the words, but in the subtleties of the specific expressions and contextual clues. Thus, a second language is bestowed upon him—a language that requires one not only to understand the primary meaning and the initial language, but also to recognise the nuances of the second language. Only then can one become a ghazal-scholar.

In a ghazal, the poet’s will goes beyond the apparent words he employs. For this reason, one cannot hold it accountable in the way a law might be enforced. The language of the ghazal is not definitive and certain. Indeed, those who are reactionary, slow-witted, rigid, and backward, thinking in a manner akin to a legal document, might indeed attempt to bring a ghazal to trial.

The poet of a ghazal expresses something but intends a different meaning. The ghazal is polyphonic and carries multiple dimensions, and this very aspect opens the door to denying a specific meaning, thus providing an escape route for the poet. This is why the ghazal is an inappropriate medium for expressing beliefs. The language of belief, within an ordinary, calm, and risk-free context, must be clear, explicit, and devoid of ambiguity, deceit, or dissimulation. It must not convey an apparent meaning while intending something else.

The complexity inherent in the ghazal is evident. The poet, who is an adept metaphorist, possesses the ability to utter one word and intend a different meaning.

The term “language” in its literal sense represents clarity and explicitness and serves as a tool for “speech.” Just as language is the blossom of a culture, speech is the root and the essence of the matter. In this regard, the essence of “speech” lies in its transparency and explicitness. Clarity and transparency are also qualities associated with language.

In logic, the discipline calls for precision and the use of the clearest terms in defining, identifying the genus, the species, and all other factors essential to a definition. A definition must be free of ambiguity and imprecision, and its clarity must be reflected in the choice of words that most accurately convey the intended meaning. A definition must avoid the intricacies of “ambiguity” and “subtlety” and should possess clarity of language. The language of religion and beliefs is thus “speech,” not subtlety.

Religion does not have propositions akin to the ghazal, which lacks clarity. The language of religion, akin to a legal document, must be direct and transparent, with each word carefully chosen for its specific meaning. The language of the Qur’ān embodies eloquence and clarity, employing words with utmost precision and a well-structured, wise design.

Therefore, understanding religion is not possible without comprehending this wise and eloquent language, which, despite its eloquence, uses specific rhetorical devices. Hypocrisy has no place in the language of religion or the Qur’ān.

A statistical examination of the words derived from the root “l-s-n” (language) and “l-ḥ-n” (subtlety) in the Qur’ān reveals that alongside every fifteen explicit and “linguistic” propositions, only one instance of subtlety can be found, where a complex or unclear expression might be used to conceal meaning, with a divine purpose for doing so. This complexity is not a result of hypocrisy, which is rooted in weakness and selfishness, but instead seeks to protect religious values.

The Qur’ān does not speak of distortion through “ambiguity” or “subtlety,” but it does mention “subtlety” in Surah Al-Ahzab, referring to the Prophet Muhammad (PBUH). It should be noted that the meaning of “emālah” found in “l-way” (bending) is also present in “l-ḥan,” both signifying the act of diverting or twisting.

In the context of this verse, “subtlety” refers to a form of deceit or duality, which represents a distortion of clarity and a divergence from the “linguistic” language of religion. Clarity of expression is a virtue, while ambiguity or evasiveness represents a deviation from the truth. A true believer is clear and transparent, not someone whose allegiance or intentions are unclear or obscured.

The term “l-ḥan” implies a departure from the ordinary, whether in eloquent recitation or in intentional error. Thus, “l-ḥan” encompasses both positive and negative connotations, as it suggests a deviation from the usual or the standard. This deviation, which can manifest in both a positive (e.g., an extraordinary, harmonious tone) or a negative (e.g., a misleading tone) manner, is an essential characteristic of “l-ḥan.”

In the Qur’ān, the verse mentioning “subtlety” reveals the use of this “subtlety” to recognise deceit or hidden motivations. The believers, by divine will, are granted the ability to discern the hidden qualities of others, including detecting hypocrisy and deceit through both visual and auditory cues.

Thus, “l-ḥan,” despite its occasional ambiguities, refers to a characteristic of speech that deviates from the ordinary, making it a complex and multifaceted phenomenon. The Qur’ān’s approach to “l-ḥan” represents an advanced understanding of the complexities of language, expression, and the human psyche.

The field of jurisprudence (Fiqh) is not merely about understanding the literal meaning of words, expressions, memorising the Qur’an, and narrations; it is about understanding the specific intent and approach of the legislator, as well as grasping the implications, tone, purpose, and goals behind the laws and statements. The most crucial aim for a scholar of religion is to comprehend the intended meaning of the legislator (Shari’) and to understand and grasp the true purpose of the divine lawgiver. This goal is unattainable without mastery of language, especially the science of etymology (derivation of words).

Throughout history, very few scholars have achieved success in jurisprudence (Fiqh) through a systematic and scientific approach, particularly those who have been able to effectively address contemporary scientific challenges while adhering to authentic religious propositions. Jurisprudence involves understanding the complexities of the words of the legislator, a legislator whose words are clear yet require a unique system for interpretation and must be understood in light of their semantic framework. A jurist has the ability to comprehend the content through understanding its literal meanings and does not replace the intended meaning of the legislator with the surface meanings. A jurist understands the language of religion and does not fall into the trap of rigid literalism or superficial interpretations.

The “tongue” (Lisan) is the carrier of the meaning of a culture and represents the sharp intellect of a people, as well as their way of life. In the verse of the Qur’an (And We did not send any messenger except with the language of his people, to make things clear to them), the phrase “language of his people” refers to their culture. The culture and civilization of nations, as well as their way of life, contain shortcomings, and the role of the prophets was to address these deficiencies.

The nature and rationality of humans are reflected in their culture, and it is not the case that all their thoughts are inherently corrupt. Prophets did not bring an independent language or culture, nor did they seek to brainwash people or impose dominance over them; they were not “founders” in a technical sense. Rather, they were sent to remedy the shortcomings of society, elevate them, and perfect them. Their messages were advisory and descriptive.

The term “Lisan” (tongue) is used to refer to the means of expression of a culture, its literature, and its ideas. In this context, “Lisan” has a specific meaning, referring to beneficial literature and information that contributes to progress. Lies, falsehoods, and trivial or untrue statements are not considered part of the “Lisan.”

The “Lisan” of a people represents the essence of their thoughts, beliefs, and traditions, which are articulated in language. It is not simply about speaking or making statements. For example, people who possess bravery, intelligence, pride, or arrogance will express their characteristics through their language, whether in speech, writing, or body language; this is considered their “Lisan.”

The “Lisan” needs content and a solid intellectual, philosophical, and behavioral foundation. For example, when the Qur’an says: (The Bedouins are the worst in disbelief and hypocrisy), it refers to the language and culture of the Bedouins, not urban elites, despite the term “Bedouin” referring to rural dwellers.

The “Lisan” is a lasting trait of a people, encapsulating their collective thoughts and practices. The “Lisan” of a nation can be heroic, wise, or even cowardly and simple-minded. It is the culture that becomes deeply ingrained in society and is passed down as part of their identity.

The Qur’an often attributes various characteristics to the “Lisan” and uses it to describe different cultural and ideological positions. For example, in the verse: (Cursed were those who disbelieved from the children of Israel by the tongue of David and Jesus, son of Mary), the curse is tied to the culture and beliefs of David.

It should be noted that the forces of falsehood and disbelief also have their own cultural and linguistic structure, as indicated by the Qur’anic reference: (The language of those who make blasphemous remarks about it is foreign, while this is a clear Arabic tongue).

The Qur’an presents the Muslim culture and the culture of the Prophet Muhammad (PBUH) as one that is clear, simple, and free from hardship, as stated in the verse: (We have certainly made the Qur’an easy in your tongue so that you may give good tidings to the righteous and warn a people given to dispute).

Unfortunately, many Muslims have drifted away from this culture and have embraced a harsh and difficult way of life. Some, particularly the scholarly elites and their leaders, have not purified themselves with Islam but have concealed their true nature beneath an Islamic exterior, using it to maintain their worldly desires, leading to hypocrisy, deceit, and falsehood. This kind of “Muslim” is far more dangerous than an overtly non-believer because they confuse outward displays of Islam with the underlying corruption of their hearts. It is necessary for individuals to educate themselves in the language of Islam and its culture, maintain a true belief, and uphold the Islamic rulings to genuinely be “Muslims” and speak in the Prophet’s tongue.

Literature and Culture as the Foundation of Civilization:

Literature stems from “adab,” which refers to the outward manifestations of one’s conduct and actions. “Adab” is about appearances, external behavior, and the public interactions of people. It is practical and observable. In contrast, ethics represent the inner characteristics of a people, such as courage, generosity, or stinginess, and these reflect a people’s internal virtues, even if they are not outwardly manifested. Ethics form the foundation of “adab.” When ethical traits are manifested in actions, they are transformed into “adab.”

Culture, known in Arabic as “Al-Thaqafah,” refers to the civil and communal presence within a society, driven by a deep and expansive cultural identity. Culture is inherently social, and anything that becomes deeply rooted within a people’s societal fabric can be termed culture. For example, the common vocabulary and phrases used by people can become part of a shared culture. The scientific language of scholars may also become part of that culture, contributing to the overall intellectual culture of society.

The greatness of a society is closely tied to its scientific language and culture. This language articulates precise intellectual and legal concepts, going beyond everyday colloquial language. Greatness is also defined by the prominent scholars and intellectuals who drive the development and progress of society. However, if a society’s intellectual elite become subservient to the weak and ignoble, the society will inevitably face decline, corruption, and collapse. Such a society, despite possessing vast wealth and resources, will be degraded and fail to achieve any significant place among nations, as it lacks the strong pillars of culture, language, and science.

We have previously stated that the greatness of a society is determined by the language of its elite, its scientific language, and the overall culture that governs it. Such a society must have intellectuals and innovators who are supported and work together as a collective, rather than isolated or driven by selfish motivations.

We propose the establishment of a comprehensive scientific center that provides up-to-date, unbiased information regarding the intellectual outputs of various scholarly centers, with a focus on genuine scholarly exchange without political or religious bias. This collective and open-minded approach to scientific collaboration will facilitate the growth of culture and the attainment of Islamic civilization.

A society that lacks culture, intellectual freedom, and scientific development is doomed to stagnation, with its potential wasted by ineffective governance. Without the active participation of scholars, scientists, and intellectuals, such a society will collapse under the weight of ignorance and corruption.

Thus, the advancement or decline of a society depends on three critical factors: the “scientific language of the elite,” the “presence of geniuses,” and the “social culture.” Only when all these factors come together can a society truly grow.

The Arabs have become the puppets of the power struggles, and they, with the pull of a string, easily swap presidents and sheikhs. This orchestrated power shift, driven by colonial agendas, is vastly different from a genuine national awakening. This phenomenon is rooted in the dependent, imported culture and the lack of a national infrastructure in the Arab and Sheikhdom societies.

The Arabs have drifted away from the rich culture of Islam, as well as from the intellectual, divine, prophetic, and Alawite traditions. They do not have a social or cultural life rooted in Islamic principles. They have rejected the Alawite culture and do not recognise the prophetic heritage. What they have is the distortions of the unjust caliphs and the legal rulings of Umar. The culture prevailing among their rulers is the violent, Daesh-like ideology with Salafi views, where independence, greatness, and compassion are absent. The Alawite culture nurtures individuals like Malik al-Ashtar, who is mocked by the masses as they throw bones at him, trying to humiliate him in public. However, they do not realise that he was the commander of Imam Ali’s army, and Malik, despite their insults, prays for them and asks God to protect them from the consequences of insulting a divine ally.

The Alawite culture is one of magnanimity, humility, peaceful coexistence, and support for the weak. The bravest and most noble leaders of this school are the humblest individuals for their people. They want to elevate their community, and the most humane of commanders was Imam Ali, who himself embodied this philosophy.

This is the Alawite culture of mercy, which fosters social bonds through collaborative, loving interactions based on loyalty. The Shi’a of Ali exhibit the highest degree of compatibility, even with their adversaries. This is the Alawite culture, exemplified by the peaceful endurance of the social suffering inflicted by the brutal Khawarij and the jurists of Nahrawan—those who were notorious for their ignorance, which ignited the flames of war among themselves.

The Alawite society represents an advanced and modern cultural society that illuminated the darkness of the oppressive caliphates for a short period, marking the boundaries between right and wrong, especially for the times of the occultation. This is the Alawite culture; a culture of cooperation, peaceful living, and the Shi’a of Ja’far. As Imam Sadiq (peace be upon him) said: “A Shi’a is one who, if he has two garments and his neighbour is in need, gives one of them away.”

The Alawite culture is not merely about evoking transient, emotional affection or feelings for the tragedy of Imam Hussein. It is not about showing tears but trembling in the face of truth, retreating in fear, and failing to act in support of justice. If that is the case, then we must repeat the words of Imam Sadiq (peace be upon him), “Where is brotherhood?” And in our terms: Where is the culture of Alawite Shi’ism?

If the noble thought of this culture is not dominant in a country, then we neither have the true Islamic culture of the Ahl al-Bayt (peace be upon them) nor the necessary infrastructure to build an Islamic civilisation. Instead, what we have is mere slogans, forms, and superficial appearances that mislead the people from achieving the true culture of the Ahl al-Bayt. Despite all the rhetoric and actions, what is practiced does not represent the Shi’a identity but is entangled in many adornments, especially the violence injected into it. This results in the anti-culture of Shi’a, supported emotionally by the Shi’a masses and accompanied by opportunistic scholars who gather around deceitful powers. Eventually, this becomes the same Arab culture of today, even though this allegiance to authority is not without divine attention, as the Imam of the Age (may God hasten his reappearance) will expose the false claims and their eventual disgrace will leave a lasting mark.

Culture is truly Islamic only when it embodies harmony and compassion in its identity, and this reality must manifest itself in the structure and the outer appearance of society. Such a culture is realised only through the identification and support of geniuses, the promotion of scientific language, and its transformation into an enduring social institution. This institution must be genuine and substantial, not something carried out in a superficial, external, or rhetorical manner.

Indeed, the compatibility and granting of freedoms in a civil society—or as we call it, a “loyal” society—comes with principles, rules, and laws, which we have discussed in our book “The New Foundations of Rights,” where we explain the difference between freedom and liberation or lawlessness.

A loyal, modern, and civilised society is one where liberating laws exist and are respected by everyone, from the lowliest to the most prominent. In such an environment, harmony, cooperation, and interaction with laws derived from a pure, unadulterated Shari’a, centred on general loyalty and affectionate, benevolent love, can be realised. On this basis, all groups and tendencies can coexist peacefully and reach mutual respect and dignity, based on the principles of general loyalty and the loving convergence of Shi’a with one another, as well as fairness and the toleration of Shi’a towards followers of other faiths. If this is not realised, what will replace it will be traditional dictatorship, oppression, coercion, and monopolism, creating a degenerate culture of despotism, passive acceptance, hypocrisy, and sycophancy.

A society achieves peaceful coexistence and convergence when its relations are based on genuine sincerity—whether it is real truthfulness or true sincerity. Real truthfulness manifests itself as “justice” and “fairness,” while true sincerity appears as “love” and “loyalty.” A society should be governed based on fairness and real truthfulness in relation to non-Shi’a followers, and this is derived from faith and truth. However, the matter of loyal societies is based on true sincerity, love, and affection, which we refer to as “loyalty.” Hence, a free or true society is either monotheistic and religious or real and civil. If it is not, it is a degenerate and oppressive society, governed by lies and deception. In such a society, there can be no talk of freedom or love, and it is a place of nothing but lust, deceit, hypocrisy, and empty appearances devoid of any truth. Such a society will isolate the divine saints and diminish religion, leading to the decline and degradation of its language, literature, identity, and culture.

On the other hand, colonialism is well aware that the exploitation of a nation can be achieved by infiltrating its culture and literature. To subjugate a culture, its language is distorted, demeaned, and corrupted. The example of this is the Arab conquest during the reign of the unjust caliphs, when the Arabic language was imposed on Persian, and the Arabs displayed arrogance over the Persians, even through language and literature, under the pretext of the language of Islam and the Holy Qur’an. This is in contrast to a language like Pashto, which has never sought to assert dominance over Persian but rather holds a humble stance towards it and acknowledges its debt to the ancient Persian culture.

While Arabic is the language of our religion, the tastes of the Arabs and their unjust caliphs are distinct from the culture of the Qur’an and Islam. They have persistently sought to penetrate and damage the Persian language, aiming to lay the groundwork for the supremacy and arrogance of the Arabs over the non-Arabs, using religion as a pretext. In contrast, the Arabic language has flourished thanks to its association with the divine revelation and the scriptures, which elevated it to a higher level. However, the unjust caliphs and their supporters abused this linguistic advantage for political purposes, exploiting it to assert their superiority over other nations and cultures, particularly Persian, by systematically degrading it.

After the victory of the Islamic Revolution, the academic discourse shifted from Arabic to Persian. However, this transition caused some confusion, especially among those who were not well-versed in Arabic, the official language of religion, and lacked proficiency in Persian as their mother tongue. These individuals often mixed up the principles of Arabic grammar with those of Persian, creating a blend that is not reflective of Persian’s unique literary and cultural rules. Persian, with its rich vocabulary, diverse styles, and deep roots in the scientific, literary, and cultural heritage, must not be diminished or contaminated by external influences.

For instance, Persian has its own distinct grammatical structures, such as compound and infinitive verbs, which Arabic does not have. The way diminutives are formed in Persian also differs from Arabic. The two languages have fundamental differences, and it is essential to preserve the unique grammatical rules of each. Mixing the two can lead to linguistic corruption and the erosion of both languages’ identities.

A person who does not master the grammar of Persian cannot adequately express their thoughts and will resort to using imperious, commanding language instead of analytical discourse. Such language lacks the capacity for meaningful dialogue or respectful communication.

A scientific language should be one that is not subjugated by another language and should avoid unnecessary borrowing. For example, Persian has compound verbs and unique linguistic features that make it distinct from Arabic. Similarly, its approach to creating diminutive forms is different from Arabic.

The fundamental differences between Arabic and Persian must be recognised and preserved to avoid linguistic contamination. Mastery of one language does not negate the necessity of understanding another. It is crucial to maintain the integrity of Persian as a language with its own scientific and cultural rules, which should not be overshadowed by Arabic. When Persian is forced to conform to Arabic structures, it leads to cultural and linguistic decline. This decline was witnessed during the Arabic conquest, where Persian was forced into submission and modified to fit the requirements of Arabic language structures.

The language is deeply tied to

Jurisprudence, philosophy, mysticism, and any other field require specialized linguistic knowledge, so that experts in each field, who have mastered the understanding of meanings, can present their ideas with the most precise terminology and specialized language, ensuring the accurate transmission of meaning. Without this, their data—whether in philosophy or elsewhere—will be nothing more than imprecise, incomplete, faulty, outside the established scientific standards, and devoid of method.

Every science requires linguistic rigor, free from ornamentation or vulgarity. When linguistic studies are given due attention and each field of knowledge finds its own logical framework for understanding, Islamic and human sciences acquire a formal language of their own, allowing them to be recognized as legitimate sciences by global scholars and institutions. This recognition would ensure their intellectual ideas are well-founded, with a logical structure and a scientific methodology. Thus, these sciences would reach a point where the world would be willing to invest in their advancement and seek out the brightest minds within them.

Unfortunately, our human sciences, including Islamic studies, are largely imported. Our philosophy is neither scientific nor indigenous, our mysticism—rooted in Sunni traditions—is not self-sustaining, and our other human sciences suffer from similar deficiencies. This is the unfortunate destiny of sciences that are disconnected from a meaning-driven linguistic and literary tradition. Often, colonialism and imperialism have played a role in diverting these fields, exacerbating their distortions and introducing alien influences. By “distortions,” we refer to innovations, misinterpretations, and the influence of personal bias in learning and knowledge.

Recognizing these distortions requires modern and scientific linguistics as the foundational prerequisite for all other fields. The study of etymology (the science of word origins) is an essential discipline in this regard.

The development and progress of a language depend on the civilization and race of the people who speak it. Languages generally evolve alongside the development of civilizations and scientific advancement, and they continue to grow as long as the civilization remains vibrant and progressive. Therefore, the development of a language depends on the intellectual and cultural progress of its speakers. It is the individuals and scholars within a society who either propel the language forward or allow it to stagnate. Consequently, one cannot expect all the words needed for the development of a language to have already been prepared in the historical context of Arabic. Rather, scholars and intellectuals of each era create the necessary terms and concepts, just as modern institutions like academies or language boards are tasked with this responsibility.

However, true intellectuals and scholars always make culture and civilization their primary concern, rather than focusing solely on language academies, which should be considered as part of the larger scholarly community. This process of language development should not be dictated by authoritarian figures or foreign invaders, who seek to impose their language and culture on others. In such cases, the language itself will suffer, and borrowed or imitative terms will replace those formed through scholarly reasoning and indigenous wisdom. preserve the richness of Persian as a language with its own integrity, ensuring its continuity as a tool for scientific, literary, and cultural expression. One of the prime examples of service to culture and language is the Qur’an, which has enriched both the Arabic and Persian languages. However, the unjust caliphs used the language of this divine book as an excuse to implement their deceitful and imperialistic policies, dealing severe blows to the Persian language. Some of those knowledgeable about the Persian language, instead of harbouring resentment towards the political strategies of the caliphs or their Judaic-influenced tactics, mistakenly direct their animosity towards the Arabic language. They fail to distinguish between the divine revelation of the Qur’an and the arrogant and hostile Arab elites. For instance, they replace the Qur’anic term “Salam” (peace), which carries a specific and profound meaning, with “Dorud” (greetings), despite the latter failing to convey the same significance. This error arises from the inability to distinguish between Arab imperialism and the scholarly, wise culture of the Qur’anic Arabic language, which offers a wealth of knowledge to other cultures.

On the other hand, reactionary formalists, whose Arab-centric biases have led them to disregard the Persian language, frequently and deliberately use Arabic terms in their works. Even their limited Persian writings are often weak and foreign to the Persian tongue. They sometimes even apply Arabic grammatical rules to Persian, leading to the imposition of an Arab-centric imperialism in their speech and writing, which has subtly permeated Persian language and culture. If such formalists come to power, Persian will suffer considerable harm. However, these individuals lack the depth of understanding to realise that every ethnic group holds their native language dear, and thus, it is imperative to cherish one’s own tongue.

These formalists, especially up until the fourth and fifth centuries, served the cultural agenda of the caliphal Islamic regime. Most of the works of Sunni scholars and key scientific sources were written in Arabic by Persian-speaking scholars. This Persian devotion to the Arabic language turned Arabic into the official language of Islamic scholarly civilisation, especially during its peak in the fourth and fifth centuries, deliberately sidelining the Persian language.

By the fourth and fifth centuries, Arabic became the official language of science because scholars, whose mother tongue was often Persian, resorted to writing in Arabic. The dominance and imperialism of the Arabic language reached such a point that writing scientific texts in Persian was seen as beneath the dignity of scholars and was considered to undermine their intellectual standing. This is similar to how, during the time of the monarchy, some people did not view wearing a tie as part of their personal dignity and considered it only suitable for a particular class of educated, administrative individuals. The arrogance surrounding the Arabic language became so entrenched that even the terms and vocabulary borrowed by Arabic from ancient Persian civilisation were either fully Arabised or Arabised to a large extent. In this atmosphere of cultural self-effacement among Persian-speaking scholars, there was little effort to enrich Persian literature and ensure the transmission of its vocabulary to future generations. The imperialist attitude towards the Arabic language left no room for the survival of Persian.

This mentality persists today, especially among some of the more formalist elements—particularly certain Friday prayer leaders—who present their sermons replete with Arabic words. A close examination of the statements made by some religious authorities also reveals this issue, as evidenced by a statement issued regarding the renovation and gilding of the dome of the shrine of Hazrat Masoumeh, which was broadcast by the media.

The dominance of this mindset has led society to become detached from the rich sources of Persian literature, such as the Shahnameh, Bustan and Golestan by Saadi, and the Masnavi of Rumi. These works of wisdom, regardless of the language they are translated into, are considered masterpieces of intellect and refinement, and they lead the intellectual and spiritual spheres of other languages and cultures. People also develop a loving and affectionate attitude towards these texts. Additionally, we should acknowledge the Canon of medicine, written in Persian, which is one of the most important ancient works on medical and traditional medicine, and has been translated into many languages.

We must revitalise the Persian language and its literature by writing strong literary texts entirely in Persian so that the precise words that Persian sages have assigned to specific meanings can be revived, making it a language familiar to the scientific community. The seminaries must also uphold this responsibility and, considering that Qom is in a Persian-speaking country, present their scholarly works in standard Persian so that their writings can attract the attention of academic centres. One of the factors contributing to the weakness of academic institutions after the victory of the Islamic Revolution was the failure of scholars to pay attention to standard Persian and the frequent use of Arabic terms. Although the content of these works is drawn from the Qur’anic verses and Hadith, the manner of presentation is crucial for engaging the audience. For the general public, the form of the presentation takes precedence over the content. If the standards of presentation are not adhered to, the content will be neglected and disregarded.

Today, mastery of the Persian language is necessary for religious scholars, and with the expansion of mass media and the growing number of Persian-speaking audiences, it has become the official language of scholarship.

Arabic of the Qur’an

Arabic has an ancient history and is one of the oldest languages. It is an ancient language that, due to its modern and dynamic literature, adopted the name “Arabic” for itself, while other languages were named “Ajami” (non-Arabic). Arab scholars, with their profound understanding, regarded their language as capable of conveying meaning clearly, while viewing other languages as incapable of transmitting meaning, hence calling them “Ajami,” meaning mute or unclear. The terms “Arab” and “Ajami” are used in this context as generic terms. The term “Ajami” and its derivatives appear four times in the Qur’an, while “Arab” appears about 22 times.

The word “Arab” means clear, open, and articulate, whereas “Ajami” means obscure. According to the lexicon of Raghib, “Arab” refers to the descendants of Ishmael, and “A’arab” is its plural form, referring originally to the inhabitants of the desert. The term “A’arab” can also mean those who are articulate, and the concept of I’raab (pronunciation or declension) in grammar, where the endings of words change to indicate their function in a sentence, is used to clarify the meaning of words. Thus, the term “Arabic” is associated with clarity and eloquence, which has made it a language suitable for scientific discourse.

The barbarism of the Arabs, in their view, was a form of civilization and progress, for they approached barbarism with thought and philosophy and were not primitive. Their literature was so powerful and precise that it became the standard language for conveying heavenly and spiritual concepts. Their barbarism manifested in their practice of going naked, clapping and whistling, circumambulating around the Kaaba, and worshiping idols and the Kaaba itself. The Prophet Muhammad (PBUH) turned such people towards the qibla and directed them to perform prayer, thus transforming their savage civilization into a religious civilization. In other words, today’s Western world has a civilization akin to that of the Arabs during the early days of Islam. One example of their civilization was the adornment and display of women, as the Quran says:

“And do not display yourselves as [was] the display of the former times of ignorance.” (Quran 33:33)

The word “Arab” is synonymous with “eloquence and fluency,” and a speech is considered eloquent if it conveys meaning with clarity, ease, and completeness, so that the listener does not struggle to understand it. Instead, it should guide them smoothly, embedding the intended message into their mind and attracting them with strong logic. It is a speech without deviation, corruption, or anomaly—pure and true.

The Arabic language possesses the technique to convey meaning precisely, and its words were carefully and wisely formulated. Arabs, who were primarily nomads or migrants with no urban civilization, transmitted their culture orally and through memory. These were memories shaped by a life in the desert, where they were not people of knowledge or literacy, and many meanings and truths were either omitted or neglected. In their use of words, they were careless, either deliberately or due to ignorance, and did not always consider the meticulousness required in the creation of words. The wisdom that had shaped the words in their creation was lost when these words were used, so much so that even the Arabs themselves could only recognize the usage of these words and not their original meanings.

The nomadic nature of the Arabs, the lack of educational resources, and the subsequent Islamic conquests and exposure to other nations led to a period of translation and borrowing. This influx of foreign vocabulary caused the once flourishing advanced Arab culture to decline. The use of words based on hearsay and convention took precedence, making the creation of words a purely conventional act devoid of real meaning. Words, rather than representing the essence or the truth, became more reflective of social norms, superficial appearances, and the literary and intellectual culture shaped by Persian and Roman influences.

The dominance of this conventional understanding of words led to a deadlock in comprehending the content and substance of those words. “Hearsay” and “conventional” usage meant that the path to understanding the true essence of meaning was blocked. Words lost their intrinsic content, becoming mere symbols or shells whose true meanings had been obscured. Linguistic studies were reduced to mere reports of word usages, reflecting the opinions of desert dwellers, rather than the careful, wise thought that had originally been applied by the Arab linguists and scholars.

As a result, the study of language became dominated by this conventional approach, leading to the loss of the intellectual and rational philosophy that had initially characterized Arabic word formation. The meaning of words was no longer rooted in the original wisdom of their creation, but instead was diluted and distorted by superficial usage. This led to the rise of “synonymy” as an erroneous trend within the understanding of meaning, where multiple words were seen as interchangeable, even though each word originally conveyed a single, specific truth.

In modern times, the dominance of superficial understanding of language has resulted in a disconnection from the deeper meanings and truths that were once central to Arabic and Islamic thought. Scholars, influenced by this trend, have written books on literature and Quranic exegesis that are shaped by external, shallow interpretations, rather than the profound, truth-based understanding that was originally intended.

The decline of the Arabic language and the degradation of its original meanings have led to a broader intellectual and cultural decay in the Islamic world. This erosion of meaning is deeply tied to the historical political shifts, particularly the usurpation of true religious authority following the Saqifah incident. The caliphs who rose to power were often unqualified scholars and rulers, whose narrow, tyrannical views distorted the understanding of religion and science, and this had a long-lasting impact on the intellectual development of the Muslim world.

Thus, the root cause of the intellectual stagnation in the Islamic world today is not a lack of divine content in Islam, but rather the illegitimate governance and political manipulation that hijacked true religious authority. The rulers and scholars who rose to power after the Prophet’s death lacked a true connection to the divine, and their narrow understanding of religion was imposed on the people, leading to a distortion of the original message of Islam.

This disconnection between the legitimate heirs of divine knowledge (the Ahl al-Bayt) and the ruling powers has been the primary cause of the intellectual and moral decline in the Muslim world. The true teachings of Islam, rooted in deep understanding and spiritual insight, have been overshadowed by superficial interpretations and politically motivated agendas.

The decline of the Arabic language, once a symbol of profound meaning and understanding, has paralleled the erosion of true Islamic knowledge. The Qur’an itself, in its original form, had raised the Arabic language to its pinnacle, but over time, as political forces distorted the meaning of words, the language became degraded. The scholarly tradition, which had once thrived, was replaced by a focus on surface-level interpretations, disconnected from the profound wisdom that had once been embedded in the Arabic language and its vocabulary.

Thus, the solution to the intellectual and spiritual crises facing the Muslim world today lies in reclaiming the true, profound understanding of language and meaning that was once a hallmark of Arab-Islamic civilization. Only by returning to the deep, authentic interpretations of the Qur’an and the teachings of the Ahl al-Bayt can we hope to restore the true spirit of Islam and its intellectual and cultural richness. The restoration of this knowledge requires a return to the true linguistic and spiritual heritage of the Arabic language, which was once the vehicle for the transmission of divine knowledge.

Unfortunately, the tyrannical rulers and their oppressive regimes have prevented scholars from working freely and from proving the global and universal scope of the Arabic language of the Holy Qur’an. To achieve this, intellectual security, economic independence, and the stability of resources are required, and these goals can only be realised under a healthy, non-autocratic government. The deviation of governments, the prevalence of ignorant, unqualified, rigid, and closed-minded individuals, and in one word, the inadequacy and contempt of the rulers, has always been the root cause of all issues and problems. This major obstacle has consistently blocked the path to true science and the efforts of genuine scholars, rendering their sincere endeavors fruitless. Therefore, the path to knowledge has become both prolonged and diverted.

Today, the most misguided sciences can be seen in the field of the humanities. When knowledge goes astray, no matter how much effort is invested or how much capital is allocated to it, it only adds to its confusion and takes it further from the truth. Who has the power to resist the tyranny of criminal, autocratic rulers, armed with various weapons and malicious tools, who are not afraid of committing any crime?

True religious scholars have never had the freedom, independence, capital, or security to explain the language of science and the social progress of religion. In the absence of these essentials, the language of knowledge has become a colonial and imposed one, shaped by the owners of industry, economy, and politics. Even in scientific data, they distort and tailor it based on their own interests for the masses to consume.

This problem persists even after the victory of the Islamic Revolution. The founder of the revolution was not allowed to present the culture he had received through divine revelation, and the interpretation that he had begun with Surah Al-Fatiha was halted right at the “Bismillah” (In the name of God). If the revolution is to achieve a Qur’anic culture, it needs to understand the special language of the Holy Qur’an and recognise its jurisprudential and intellectual culture. Anyone who does not understand this language and cultural identity cannot align their political actions, management decisions, and leadership with the principles of this culture, even if they breathe in the space of the Islamic Republic and hold a position of responsibility.

The language of the Islamic Revolution requires a divine instructor, and it is through their inspiration that the greatness of the revolution and the nation following this culture is realised. Unfortunately, due to the unfamiliarity of some of those in power and the influential political layers with the language of the Holy Qur’an, efforts are made to forget this language and replace it with a governmental or, more accurately, militaristic language. This deliberate replacement reduces the Qur’anic jurisprudence and its wisdom-oriented approach to mere superficial jurisprudence, promoting it and deliberately placing Qur’anic knowledge on a shelf of oblivion, burying it under a heavy layer of theological moralism.

The cultural language of the Holy Qur’an, with its vastness in knowledge, science, and love, can indeed become an international language. However, the language that seeks to replace it lacks the necessary tools for justice and spirituality to engage with the inner divinity and the truth-seeking nature of human beings. Such a language conveys truth in a superficial, flawed, and decontextualised manner, mingled with violence and force.

The spiritual and intellectual culture of the Holy Qur’an and the Shiite system of governance, deeply rooted in love for the divine way of Ali (peace be upon him), has the potential to emerge so powerfully and effectively that it can influence the political literature of the world and the religious cultures of many nations. This would foster the spread of this language and literature and emphasise its ideology as the dominant culture in Islamic scholarly centres and the Islamic Ummah. This global expansion and inclusivity are indebted to the richness of the wise jurisprudence and the vast knowledge of the Holy Qur’an.

The language of the revolution, aligned with the Qur’anic culture, is expansive and inclusive; however, the language of those who seek to replace it is narrow and restricted. It has established a system that seeks to replace the merciful and wisdom-based Islam with a superficial one, and those loyal to this new system aim to preserve this artificial and fraudulent order rather than safeguard the love-centric, revolutionary Islamic system. They make efforts to promote it, albeit in a strained and ineffective manner.

A language that is superficial and closed off, limits a society and stifles its growth, making truth elusive and devoid of connection to the people. Such a language becomes unrecognisable to others and does not evoke any genuine engagement because it lacks the elements needed to address humanity’s true needs. A language rooted in superficiality becomes divisive and alienating, replacing freedom with oppression and ignorance with arrogance.

This superficial, narrow-minded language alienates true and informed revolutionaries who remain devoted to the original principles of the Islamic Revolution. Even though these revolutionaries may be pushed into isolation by the pressures of the superficialists, they still hold within themselves the power to reinvigorate the revolutionary spirit with the Qur’anic culture. This language, despite minimal promotion, has the potential to create the most profound and transformative impacts, energising and inspiring love and knowledge, relying not on weapons but on the divine support of the Almighty, and attracting the sincere affection of the people.

However, the language that seeks to replace it, without a true identity, will continue to grow weaker in terms of its social base, having invested heavily in propaganda and armament, failing to win the hearts of the people. The true minds and hearts of the people will never be swayed except by the divine and truthful essence of the Islamic Revolution.

This unfortunate outcome affects the followers and inheritors of the revolution, caused by a superficial approach that is trapped in empty words, divorced from the essence of the world, freezing their intellects, narrowing their hearts, and closing their perspectives. This weakness and affliction spread across all areas they touch, turning into a systematic epidemic.

The superficialist mindset hinders the progress of scientific knowledge, economic development, urban civilisation, art, literature, psychological well-being, and spiritual happiness, causing weakness and bankruptcy in every field. The dominance of this restrictive view leads to the destruction of meaningful jurisprudence and governance, replacing unity with division and undermining freedom, replacing it with the oppression and exploitation of arrogance.

If, God forbid, such retrogressive, narrow-minded individuals take hold of power, the end result will be a global boycott, public rejection, and widespread disgust. A restrictive and narrow language has no voice; it becomes dumb, and as a result, dialogue and discourse become unintelligible. Anything that is restricted and forbidden loses its ability to communicate and develop, and its potential is stifled. Culture, without a broad and open language, becomes mute, stagnant, and detrimental to the talents of its people.

A nation whose language does not expand will never achieve greatness, nor will it surpass other cultures through rightful merit. Today, as human progress has led to a shift from military conflict to cultural and civilisational warfare, techniques, industries, money, sports, art, music, and cinema are used to analyse and transform cultures, standardising them. If imperialism has cast its shadow over countries like Iraq, Syria, Afghanistan, and Pakistan, it does so under the guise of a military agenda, executing long-term cultural programmes to undermine the people’s religious beliefs and impose secularism and Western values upon them. These nations, although Muslim in name, would live with values shaped by a Western or Americanised Islam.

Nonetheless, the language that can invite the people of Iran and the world to the pure culture of Shi’ism is the very language of jurisprudence, spirituality, and divine love — that is, the exclusive language of the Qur’an, not the language of those in power who seek to replace it with their restrictive, superficial ideology.

The significance of Persepolis lies in its embodiment of the high human virtues and the clear heritage of our ancestors, which necessitate its preservation. In none of the plans for this governmental structure does tyranny exist, even though dignity, grandeur, majesty, and wisdom are reflected in the Iranian leaders depicted on these stones. It is this elevated culture and human excellence, along with nobility, chastity, and the growth of scientific and political knowledge, that has made us submissive to the culture of the Immaculate Imams. This submission is not out of weakness or passivity, but rather out of knowledge, scholarly ability, acceptance of divine grace, and the wisdom of servitude to God.

Many Arabs, due to their Satanic arrogance, ignorance, and lack of awareness, did not accept this Quranic and Wilayati culture. They were not a scholarly people, nor were they advanced in industry and technique. Although the Arabs excelled in eloquence and rhetoric and were masters of poetry, they did not have a philosophical or scientific culture that could elevate the Quranic culture. Instead, it was the Quran itself that fostered their growth and advancement. Yet neither the Arabs nor the Persians, despite possessing vast energy resources and the largest share of the world’s oil, play a prominent role in global scientific centers as part of a national movement.

Iranians possess numerous talents, some of which are being actively pursued on an individual basis. However, they, too, do not elevate their spiritual essence and human life due to the neglect of Quranic culture. They have become mechanical and industrialized, reducing their lives to the state of the decomposing grey cells in their brains, neglecting their true inner nature, which grants them eternal life after death. They depart from this world empty-handed or with ineffective baggage, only to be born in the afterlife as souls of underdeveloped, immature, and insignificant children in need of knowledge and thirsty for spirituality, although they may have superior worldly intelligence compared to those in the afterlife who possess greater spiritual enlightenment.

The Quranic scientific culture remains neglected, and the greatness of this comprehensive book, which encapsulates all the knowledge of the final revelation, is unknown to scientific centers. These centers still do not understand the profound meanings of the words used in this divine book, let alone base a great scientific civilization upon it, receiving the highest content from it and becoming intoxicated with its pure knowledge. This scientific and divine foundation is not racial; it does not make one race superior or arrogant. However, as the Quran states:

“The Bedouins are the most stubborn in disbelief and hypocrisy, and the most likely not to know the limits of what Allah has revealed to His Messenger.” (Quran 49:14)

If God had not been kind to the Arabs and had not chosen the Arabic language for His revelation, the arrogance that some Arabs exhibit would have prevented most of them from accepting faith. As is mentioned in a narration:

“Had the Quran been revealed in the language of non-Arabs, the Arabs would not have believed in it. But it was revealed in Arabic, and the non-Arabs believed in it. This is the virtue of the non-Arabs.”

Just as the soil of Qom has a unique characteristic that attracts both the most loyal followers and the most antagonistic individuals, so too does the Arabic race. Despite their potential for greatness, the Arabs did not initially possess the cultural, industrial, or intellectual capabilities that could lead to scientific advancements on a global scale. This did not happen until the Quran elevated their intellectual and spiritual faculties. The development of civilization requires spiritual growth alongside industrial and scientific progress, and in the case of the Arabs, it was the Quranic teachings that provided them with this spiritual and intellectual elevation.

In conclusion, we must recognize that neither race, culture, nor language should be evaluated in isolation, but rather according to the values, knowledge, and actions they contribute to human progress and understanding. The greatness of the Quran and its linguistic purity, with its profound, unchangeable meanings, is a gift to humanity that transcends national, linguistic, and cultural boundaries.

The Role of Language and Interpretation in Religious Understanding

These groups, through superficiality and sectarianism, mutilate the essence of religion. They perceive spiritual knowledge, mystical truths, and rational thoughts of religion as deviations from the faith simply because the dry intellect of such individuals cannot access the deeper meaning. With this fallacious reductive thinking, they create some of the most harmful distortions in religion and prevent any intellectual from presenting divine teachings to the public and society. As a result, when these areas are devoid of religious research, the door is opened for the enemies of religion, eclecticists, modernists, and secular scientism to take hold. These are the ones who neither understand the religious language of science nor seek to produce religious knowledge based purely on empirical laboratory data, detached from the divine realm. Naturally, they too open a Pandora’s box of religious distortions. Amid this confusion, the truth of religion and its systematic jurisprudence is lost.

The Necessity of Teaching the Special Language of the Holy Qur’an

The Arabic language of the Holy Qur’an, which is the language of revelation, is our religious language, and there must be a proper and up-to-date policy and strategy for learning and promoting it. This principle is one of the most fundamental doctrinal beliefs that can instill complete devotion, both in individuals and society, provided that it is prioritised by those in power and influence. This cannot be overlooked or taken lightly. The authorities must regard it as the manifesto and creed of Shi’ism, in the hope of alleviating the marginalisation of the Holy Qur’an.

The promotion of Qur’anic translations into people’s mother tongues cannot replace the language of religion and the Arabic of the Qur’an, which is the language of ultimate revelation and the highest science and culture. It is essential that the responsible institutions and influential authorities incorporate this fundamental principle into their broader management strategies. The promotion of Qur’anic translations or the misguided policy of promoting memorisation of the Qur’an should not overshadow the need for teaching the special language of the Qur’an. Sustainable development of Qur’anic culture requires focus on the original language of the Qur’an, and this is one of the core elements of the Islamic manifesto. Every Muslim must regard the value of the Qur’anic language as highly as their mother tongue, so that they feel a strong motivation, a firm resolve, and a determined action to learn it, such that the general interest in the original language of the Qur’an exceeds that of its translations.

It is important to note that learning the language of the Qur’an is different from learning everyday Arabic, as it has its own system and specific style. We refer to some of these aspects, including the necessity of being in tune with the Qur’an and a gifted, divinely-bestowed excellence. Ultimately, one cannot be a devout believer in God and the teachings of the Qur’an without understanding the language of the Qur’an.

Learning the language of the Qur’an is as important for each Muslim as their mother tongue. The relationship between these two languages is like that between purification and prayer: neither is superior to the other, yet both are equally obligatory in the path of worship. The language of religion has no substitute; anyone who loses it loses their religious identity, without any true alternative in religion or divine culture. However, losing one’s mother tongue, though it leads to the loss of national identity and self-definition, may be replaced by another language, which could be either better or worse than the previous one.

The Qur’an seeks for its own language to be learned, which is why it does not mention translation in its text. This indicates that the Qur’an is untranslatable. To truly enter into the realm of the final revelation, one must learn the Qur’an’s language. As much as the memorisation of the Qur’an is not its main concern, neither is translation, which is not part of its essential value.

Certain words hold sanctity, such as “Ayatollah” and “Hujjat al-Islam,” while others do not. Some words have a sanctity and value that are temporal, depending on the context and actions of an individual or group, which can even tarnish such words. Since words are intended for the spirit of meaning, “Rajm” means throwing or casting. Rajm, in the context of stoning, serves to degrade and diminish. Historically, stones were thrown, and the act of stoning implies contempt and the loss of dignity. For this reason, the devil is called “Rajim” in the Qur’an: “He said: ‘Get out from here, for indeed you are accursed.'” (Qur’an, 15:34). The command for expulsion is distinct from throwing out. God wished to expel the devil but did not want to be associated with the act of stoning, so He commanded the devil to leave.

In the Qur’anic verses, it is typically the small and despicable individuals who engage in the violent act of stoning, such as when the people of Shu’ayb said: “O Shu’ayb, we do not understand much of what you say, and we certainly see you among us as weak, and if it were not for your people, we would have stoned you.” (Qur’an, 11:91). Thus, translation is the process of extracting meaning from a text, similar to how meat is minced: the meaning is merely transformed and flows, but the truth of it is lost. Since no one has the capacity to perfectly carry out this transformation, the meaning is reduced and made smaller. Therefore, translation is viewed as akin to “Rajm,” signifying trivialisation, imprecision, and a distortion of the original meaning.

The Qur’an does not concern itself with translation; it seeks recitation. Recitation, not mere reading, requires knowledge of the language of revelation. The Qur’an states: “So recite what is easy from the Qur’an.” (Qur’an, 73:20).

The Qur’an has an external existence and contains divine truths that can only be accessed through association, friendship, and intimate connection with its language. Human scientific books can be understood through mere study and research, but understanding the language of the Qur’an requires personal connection and a pure soul. One of the most important principles in understanding the language of the Qur’an is that one must recite it with understanding and repeatedly engage with it to gain proficiency in its language.

This principle becomes clear when we realise that the word “Qur’an” itself derives from the root of “reading gradually with understanding,” rather than from meanings of accumulation or action. The root “Qara’a” means to read gradually and with understanding, not simply to collect or act. Recitation is always accompanied by understanding; it is not just reading. Therefore, recitation of the Qur’an is essential for developing an intimate connection with it and understanding its meanings.

To truly understand the Qur’an, one must read it with an emotional connection and a pure heart, as well as engage with its rhythm and musicality. The Qur’anic language has a rhythmic and musical structure, with every verse possessing a tonal quality that can be taught, even without engaging with the Arabic language itself. This musicality has a profound impact on the soul when listened to. The Qur’an says: “And when the Qur’an is recited, listen to it and pay attention that you may receive mercy.” (Qur’an, 7:204).

The sound and musical language of the Qur’an can be taught without requiring full comprehension of the meaning, though it paves the way for better understanding. The rhythm of the Qur’an’s verses has both a linguistic and spiritual purpose. The Qur’anic language, in both its meaning and musicality, is purposeful, comprehensive, and systematic.

Educational systems should align with this truth rather than relying on the current system, which is based on a flawed understanding of meaning alone. Learning should be grounded in sound and rhythm, not in abstract, disconnected meaning, which cannot be fully represented for a child. The language of the Qur’an should be respected both in its meaning and recitation, just as much as a mother tongue, as it satisfies the needs of the soul and answers the spiritual needs of individuals, enhancing both their hearts and minds.

For instance, the Holy Quran mentions “interpretation” only in a single verse, which implies that the Quran possesses only one exclusive interpretive method that must be discovered. It does not contain multiple interpretive approaches to discuss, nor does it require the mind to invent an interpretive method on its own. The Quran states:

(“And they do not bring you any example except that We bring you the truth and the best interpretation” [70]).

We have discussed this noble verse in the first volume of “Tafseer Hudha,” and we will not revisit those discussions here.

Some words in the Quran are used frequently, while others are rarely used, restricted to certain contexts, or altogether absent. This reflects God’s approach to the word and the subject. In derivation, we focus on all the qualities and characteristics of a word and gain the essence of its meaning—encompassing its entire scope, far from reductionism. For example, the word “understanding” (“fahm”) appears only in one verse, and even there, it is attributed solely to God’s action: (“We gave understanding to Solomon” [71]).

The root of “fahm” and “fahm” (blackness) are closely related in meaning due to the proximity of their phonetic origin. “Fahm” signifies understanding, whereas “fahm” (derived from “fahm”) denotes a forced or coerced understanding, distinct from “fiqh” or “speech,” which relates to thought and operational applications. The Quran says: (“Nor does he speak from [his own] desire. It is but a revelation revealed” [72]). Speech and understanding, when aligned with divine revelation, transcend academic understandings, embodying wise action. “Fiqh” is a function of the heart: (“And they have sealed their hearts, so they do not understand” [73]).

Thus, understanding religion requires a heart enlightened by divine grace:

(“And the believers should not all go forth together. But why should not a group from every division of them go forth, that they may obtain understanding in the religion and warn their people when they return to them, that they might be cautious” [74]).

If the heart is not illuminated, its jurisprudence will only lead to destruction and disgrace, revealing neglect of God and indifference to corruption, for pretentious jurisprudence is not the true divine jurisprudence.

Whenever meaning requires practical conduct and spiritual purity, the Quran curtails intellectual debates and eloquent discourse, summing up with: (“And they ask you about the soul. Say, ‘The soul is of the affair of my Lord, and of knowledge, you have been given only a little” [75]). The soul cannot be understood through experimental laboratories or discussions, but its domain can be perceived through spiritual movement and heart discipline. The same applies to the search for God, which cannot be undertaken by mere philosophical thinking, which is a brief, worldly movement. God must be found through the heart:

(“And Allah warns you of Himself” [76]).

Thinking about God results only in confusion. God must be sought through the heart, and reason is effective only concerning the phenomena of existence and creation:

(“And they reflect upon the creation of the heavens and the earth” [77]).

Moreover, reflection itself results from sincere effort; someone who consumes unlawful sustenance or whose hands are stained with the theft of people’s wealth has no grounds for reflection. In the same noble verse, remembrance precedes reflection, and the reflection of a person who engages in remembrance leads to fruitful and true understanding:

(“Those who remember Allah standing, sitting, and lying on their sides and reflect upon the creation of the heavens and the earth, saying, ‘Our Lord, You did not create this in vain; exalted are You. Then protect us from the punishment of the Fire”).

At any rate, nothing is more known than the essence of God to serve as an intermediary for introducing Him or organizing the system of thought regarding this domain.

Similarly, the word “meaning,” which is related to a word or a relative relationship, is never mentioned in the Quran. This suggests that the Quran does not concern itself with matters connected to academic, school-based, or acquired knowledge. Therefore, engaging with purely mental, non-operational data and matters of memorization—although memorizing the Quran itself—is not encouraged by the Quran.

The Quran aims to draw individuals into practical experience and external elevation, not into the realm of idle play with purely academic words or mental matters that have no tangible outcome or consequence. This could be the reasoning behind the Quran’s aversion to the terminology commonly used by scholars, even though all of its terms can be linguistically translated into any knowledge area; we have presented examples of such terminology in the book “Knowledge of Istikhara.”

At any rate, neglecting the prerequisites for understanding the literary nature of the Quranic language leads to disruption in religious understanding. Religious language has yet to acquire the ability to establish its principles and rules so that its comprehension, mindful of linguistic roots, wise placement of words, and sensitivity to semantic proximity, can be realized through the sacred faculty. Thus, it remains confined within the conventional, common language. Consequently, the derived inferences—especially for ordinary scholars with a superficial approach—become shallow, trivial, and scientifically void, even if named as jurisprudence, philosophy, or mysticism.

This confinement prevents religious and Quranic sciences from advancing, keeping them trapped within outdated traditional data. Such an environment is dominated by scholars who are strict followers of tradition, repeating and affirming past data in their research process—an approach that is simplistic and naive. Otherwise, any attempt at structural change is perceived as irregular. This issue affects not only theological fields but also universities, which repeat and confirm findings from the last two centuries of Western thought without sufficient analysis, often trivializing the philosophical insights of Western thinkers by interpreting them superficially. This blight has rendered the humanities in universities and Islamic sciences in seminaries into ashes and decay, leaving only a feeble, diseased foundation.

The reality is that ordinary people, who are distant from this flawed knowledge, tend to live healthier lives than the educated individuals who have filled their minds with erroneous and misguided data from these sciences, holding incorrect perceptions. This error in culture is more rooted in our own failure in linguistics than the influence of colonialism or the malicious animosity of adversaries, particularly in universities. This problem leads to numerous political and social issues, with superficial individuals who are alien to the specialized language of religion and its subtleties assuming control over institutions, organizations, ministries, governments, or systems. They seek to write laws based on their simplistic understanding of religion, while those who are unfamiliar with the divine faculty and bound to the outdated tradition of shallow ijtihad insist on politicizing and administering religious matters based on this limited perspective. This results in policies and measures that only make sense within their narrow, superficial, and static understanding of religion.

Failure to understand the language of religion and its foundational assumptions, particularly the sacred faculty, undermines the validity of derived propositions. For this reason, the academic world cannot engage with or transact with these propositions. These theological propositions, which are religious adornments, block the path to correct scientific production and delay the progress of research in seminaries and scientific institutions by several decades. This extended process makes the production of knowledge sluggish, burdensome, costly, and distant. All these damages stem from ignorance of the basics of the scientific language of religion, imposed by the dominance of ordinary individuals who lack divine light and the sacred faculty of divine grace in these sciences.

In the academic world, one must speak the language of science and cannot advance knowledge without using the established scientific language. To promote knowledge, one needs a brilliant thinker capable of mastering the scientific language and producing knowledge illuminated by the divine light of the sacred faculty. Such an individual can become the driving force behind human sciences, rejuvenating them with the strength of intellect and the power of divine illumination.

For knowledge to be communicated, the established scientific language must be recognized, and discourse must be based on it to attract scholars and engage them meaningfully. Mastery of the scientific language is like the currency of a country—it governs the market of supply and demand. This individual should never be financially dependent on a government or powers that be, as this would lead to the misuse of knowledge for their benefit. Sacred scholars and academic institutions must always be in service to their people and maintain the integrity of their knowledge and language.

If academic institutions equip themselves with the scientific language of religion and uphold sacred scholars’ contributions, they can become leading centers for the production of knowledge globally. To achieve this, they must develop linguistics and, more importantly, embrace literary knowledge and derivation. The flourishing tree of knowledge in literature and derivation will bring forth the language of science, enabling the transfer of information, just as engineers and doctors use specialized language to communicate effectively.

Naturally, if there is no movement or vitality in a knowledge area, its river will turn into a stagnant swamp. The value of a society and its culture lies in its scientific and specialized language, the influence and development of which is crucial for global recognition. Language and culture must evolve, staying relevant and progressive. This advancement requires continual effort and must be pursued with determination. The scientific language, in addition to its solid foundation in the common language, must engage other cultures with its specialized vocabulary—acknowledging brilliant scholars or divine saints who master these sciences, calling all seekers of knowledge, even from other nations, to its domain.

The power of religious language emerges from the minds of its outstanding scholars and those connected to the sacred faculty who have mastered the specialized and scientific language of religion and revelation. These are the true authorities over the realm of language and the culture of divine science. Without such individuals, a culture’s progress stagnates and it becomes imprisoned in the past.

The greatness of literature and language lies in the presence and influence of geniuses, while their diminishment and degradation stem from either the alienation of geniuses or their submission to the limited culture of tyrannical and self-serving rulers. This is precisely why, in the battle of colonial civilizations, the geniuses of other nations are subject to attacks, both intellectual and physical. For instance, the Persian genius Avicenna or Hafez is accused of being a wine drinker, even though these scholars were nurtured by the teachings of the Prophet Muhammad, with the miracle of the Holy Qur’an, which transformed their scientific language into a superior culture. However, invading civilizations attack figures like Avicenna in their efforts to combat Islamic culture, accusing these nurturers of Islam of heresy. In his defense, Avicenna himself wrote:

“Kufr like mine was neither casual nor easy;
Stronger than my faith, there was no faith.”
In the world, I alone was a kafir,
and in all the world, there was no Muslim like me.”

The greatness of the masses lies in their geniuses. In the face of geniuses, individuals in a society are insignificant. When a genius aligns with them, they acquire value and credibility, thus becoming a nation and community. If the geniuses of a nation remain untainted and unyielding, they will bestow upon society knowledge, growth, freedom, and power.

Thus far, we have discussed the harms of distancing from the unique language of the Holy Qur’an; these harms stem from ignorance of the essential prerequisites for understanding this language, particularly the result of a society’s and academic centers’ exclusion from the guidance and mentorship of sanctified geniuses in shaping the destiny of science.

Unfortunately, the culture of distancing from the language of the Holy Qur’an and its logic of comprehension has led a section of Muslims to adopt the erroneous belief that the language of the Qur’an is reserved solely for its specific audience. Consequently, understanding this language is considered inaccessible to others. This erroneous belief emerged because these claimants, who were unaware of the linguistic features of the Qur’an, attempted to explain and interpret its verses using contemporary Arabic, whereas the language of the Qur’an is one of love, the heart, devotion, and closeness. The Qur’an is the book of friendship and intimacy, and only those whom it deems worthy of companionship can understand it. The Qur’an grants every individual a measure of proximity, embodying the system of: “None shall touch it except the purified” (Qur’an, 56:79). With mere academic study, devoid of purity of soul and spiritual health, one cannot unlock the infinite contents of the Holy Qur’an.

Hence, it is a grave mistake to compare the Holy Qur’an with books resulting from human effort and to prescribe the same educational methods for the Qur’an. This is why the Qur’an, both in its specialized and intimate content, is unique to its specific audience, “those to whom it was addressed”, yet it has been made accessible and beneficial for everyone: “And We have certainly made the Qur’an easy to remember; but is there anyone who will take heed?” (Qur’an, 54:40).

It is possible for someone to recite the Qur’an with multiple readings and the most beautiful voice without attaining any closeness to this divine book, or even worse, such an individual could become further alienated from the divine realm and experience greater loss, as the Qur’an states: “And it does not increase the wrongdoers except in loss” (Qur’an, 35:39). On the other hand, another person may lack literacy but derive profound spiritual benefit and guidance simply from gazing upon the written words of the Qur’an.

The preliminary knowledge of the Qur’an, its literature, and sciences, also requires spiritual proximity, intimacy, and acquiring a divine disposition, as we have discussed in detail.

Training disciples in the exegesis of the Qur’an, divination (Istikhara), interpretation, the discernment of the Qur’anic truth, and other Qur’anic sciences is contingent upon the purity of the soul; otherwise, it results in “And it does not increase the wrongdoers except in loss”. Thus, one cannot generalize the specific teachings of the Qur’an to everyone. The phrase “those to whom it was addressed” refers to this necessity.

Academic institutions have long been facing a crisis in Qur’anic linguistics, yet they have neglected it. This crisis has led to an ignorance of the profound and spiritual knowledge of the Qur’an, distancing the informed society from its lofty truths. Especially since the powers-that-be and superficialists have promoted pseudo-scientific knowledge, which superficially adorns the Qur’anic verses, leading the informed society toward a stagnant swamp, which is now apparent. This has caused some sectors of society to become alienated and others to wage a battle against it. If the community were to familiarise itself with the exclusive language of the Qur’an and embrace this divine book, religion and its teachings would expand in a scientific manner, and ignorant clergy would no longer promote superstitions and distortions as religion to an informed populace. In this case, people would engage directly with the scientific content of religion—a connection that, in addition to being scientific, would be infused with spiritual and emotional weight, fostering a deep devotion to religion, its teachings, and ultimately to God. This is how a “general guardianship of religion” is established.

Regrettably, the marginalisation imposed on the Qur’an from the outset due to the coup at Saqifah led to the disregard of the language of religion, replacing it with the Arabic of the caliphs. This caused Muslims to lose their scholarly connection with the language of the Qur’an, preventing their growth and progress, and leading them to regress to the point where some now believe that Muslims need an external authority to manage their society. However, every Muslim should possess a form of scientific excellence that grants them the virtue and superiority necessary for guiding society through the divine gift of a pure soul, which can produce knowledge and invigorate faith. From this vantage point, the society can be elevated, rather than confused with blind obedience and rigid, dogmatic, and brainwashed devotion.

Therefore, religious guardianship is the passionate guidance of an informed, pioneering people in science, methodically, through divine light or a sanctified virtue. The difference between a leader in religious guardianship and other people lies in this very domain: the leader, through divine guidance and the purity of their soul, gains the capacity to guide the people in matters of religion. Thus, if the divine light is absent from the leader, they lack legitimacy for religious guardianship, and all their actions and statements are devoid of religious truth, being nothing more than self-serving and personal. Such leadership is not the guardianship of a jurist, but rather a despotic and modern systemic dictatorship. The Qur’an never speaks for such a person who usurps the title of guardianship, and naturally, their rule will distance society from the language of the Qur’an, leading it into error and corruption. Just as the unjust caliphs bore the name of Islam but, due to their ignorance of its scientific content, promoted superficial aspects of religion for their own survival, promoting appearances rather than meanings. This policy of focusing on outward forms, while ignoring content and essence, flourished in the institutions affiliated with the caliphal rulers, guiding society toward religious slogans devoid of substance and spirituality. Someone who does not understand the scientific language of the Qur’an cannot guide society in the exclusive language of the Qur’an:

“Whoever is misguided by their guide, how can they lead others to paradise?”

The Qur’an—being the book of all knowledge and the book of divine understanding—does not value translation or numerous interpretive methods. Instead, it calls on Muslims to learn its language. Just as a mother tongue is taught from childhood, so too should the language of religion (the specific language of the Qur’an, not the colloquial Arabic) be taught to children from early childhood—through phonetics and a spiritual connection with the Qur’an—rather than through translation, interpretation, or abstract meanings. Later, the focus should shift to teaching pronunciation, followed by the teaching of words and writing.

The younger the child, the better they learn the language, and their soul becomes Qur’anic. This means that just as they are immunised against future diseases, through their spiritual connection with the Qur’an, they develop a Qur’anic spirit that remains invulnerable to any external influence. As they grow older, they will not be swayed by any school or system, following the path of their heartfelt devotion to the Qur’an, a path that, in childhood, was engraved upon their soul with an assured and enduring love, impervious to any opposition. Similarly, someone who embarks on religious education from adolescence will, if they remain consistent in their pursuit, become an immensely capable and knowledgeable scholar of religion in adulthood—unlike someone who grows within a university system and later turns to religious studies.

Unfortunately, the scholarly culture of the Qur’an and its language has been in neglect for centuries. The oppressive caliphs and rulers either did not understand the language of the Qur’an or did not wish for its content of justice, spirituality, and freedom to reach society. They resorted to distorting its meanings and teachings. Regrettably, the scientific language of human sciences, and even Islamic sciences, is not the scientific language of the Qur’an. Today, people shed tears upon hearing the name of Imam Hussain, but the mere mention of the Qur’an does not invoke such a reaction in some, and sometimes they only swear by its name, although this is not even a valid oath from a jurisprudential perspective.

Academic institutions must redesign their educational vision to align with a scientific, Academic institutions must redesign their educational vision to align with a scientific, spiritual, and social perspective—guided by the Qur’an’s teachings, rather than the language of political Islam or the superficial religious orientation of some scholars. This requires revisiting the original and true scientific depth of the Qur’an that is free from selfish interpretations and biases.

Understanding the Language of the Qur’an

Familiarity with the language of the Qur’an has three aspects: interpretation (Tafsir), exegesis (Ta’wil), and distortion (Tahrif).

In lexical terms, interpretation is defined as: “Al-Fasr is the manifestation of the rational meaning, and Tafsir is the exaggeration in the manifestation.” The form of tafa’ul indicates the requirement of effort and activity. However, the Qur’anic meaning of Tafsir is presented in the following verses:

(And the Messenger said: “O my Lord, indeed my people have taken this Qur’an as abandoned.”)
(And thus, We have made for every prophet an enemy from among the criminals. And sufficient is your Lord as a guide and a helper.)
(And those who disbelieve say: “Why was the Qur’an not revealed to him all at once?” Thus, We have revealed it in parts, that We may strengthen your heart thereby, and We have revealed it to you in gradual stages.)
(And they do not come to you with an example except that We bring you the truth and the best explanation.)
(Qur’an, 25:30-33)

The Qur’an uses the term Tafsir in only this instance. This is evidence that the method of God in interpretation is singular, uniform, and systematic. The term interpretive methodologies does not align with the Qur’anic culture.

These verses begin with the Prophet’s grief over the abandonment of the Qur’an by his people. This means that very few people were truly attentive to the boundless knowledge of the Qur’an, and often it was subject to doubt and criticism from opponents. In response to the Prophet’s sorrow, God reassures him that all prophets have faced such hostility. However, for you, it suffices that I am your guide and helper, and no doubt can obscure the truth of the Qur’an and its final revelation. The subsequent verse addresses one such doubt: why was the Qur’an not revealed in one go, just as the scriptures of past prophets like the Scrolls of Abraham, the Torah of Moses, and the Psalms of David were revealed in a single instance? The next verse answers this doubt: “Thus, We have revealed it in stages to strengthen your heart thereby, and We have revealed it in measured recitation.”

God explains that the Qur’an was revealed in a gradual manner not because it could not have been revealed all at once, but to allow its gradual revelation to settle in the heart of the Prophet and be internalised. This revelation is continuous and uninterrupted. The term tarṭīl refers to a harmonious and consistent revelation, one that is coherent in meaning and style. The gradual nature of the revelation required patience and careful reading, and it is this very process that is emphasised in these verses.

Furthermore, the Qur’an presents this method as the best argument in theological debates. Without engaging in hostile confrontation, it initially acknowledges the opponent’s point of view, aligning with it momentarily, before presenting a clear and measured response.

This reveals a gradual and connected method of revelation, which provides serenity, encourages a slow, deliberate reading, and avoids haste. As the verse continues, “We have revealed it in stages to strengthen your heart thereby”, highlighting the continuous and uninterrupted nature of the revelation.

Additionally, it is important to differentiate between the actualisation of revelation and its segmentation, which occurs due to specific circumstances, questions, or events. The revelation itself is always active, but its delivery depends on particular situations and the themes of the questions it addresses.

The Qur’an further clarifies this point by saying: “And they do not come to you with an example except that We bring you the truth and the best interpretation.” (Qur’an, 25:33).

This verse provides the definition of interpretation as the process of uncovering answers to questions posed by the text. The role of the interpreter is to discover answers to these questions, which may be located alongside the question or in another part of the Qur’an.

The best explanation refers to the idea that every question or doubt must be addressed with an answer that is perfectly aligned with the question. In this sense, the Qur’an presents the best or most accurate interpretation of any given matter. Interpretation, therefore, is about clarifying the apparent meaning of the verses in an ongoing and constant manner. An individual who does not offer new explanations or has no innovative understanding cannot be considered a true interpreter.

The questions and answers within the Qur’anic verses are vast, and there is no question that can arise in the human mind that the Qur’an does not answer. However, discovering the answers requires attention, scholarly ability, and an inner purity, so that through analysis and synthesis, the “language of interpretation” can be revealed. The interpreter seeks to understand the apparent meaning of the verse, working with the text itself, focusing on its surface meaning.

The aforementioned verses present the method of interpreting a verse through the verse itself. In this interpretative method, the interpreter strives to establish an emotional and intimate connection with the verse, analysing it deeply to uncover its intended meaning.

This interpretive method, also called interpreting a verse through its own meaning or interpreting with the language of truth, necessitates a deep, focused engagement with the verse itself. Such a method requires the guidance of a learned master who is capable of connecting with the verse on a profound level, drawing out its insights and teachings, and enabling students to form a connection with the verse as well. The teacher must help the student internalise the meaning of the verse through a deep, transformative process.

In interpretation, one must pause and reflect on every word of the verse, considering each one individually with utmost care, as if every word is unique and imbued with significance. Without the need for referencing other verses, the interpreter should focus on the verse at hand. This method of interpretation involves an intimate understanding of the text, akin to a devoted scholar who is able to access both the apparent and hidden meanings of the Qur’an through deep engagement.

The Need for Deep Knowledge: Interpretation vs. Distortion

Interpretation is concerned with establishing the connection between the literal meaning and the true meaning. In contrast, distortion (Tahrif) seeks to manipulate the language for personal or ideological purposes, often to create a counter-narrative or to achieve selfish aims. The Qur’an warns against such practices, stating: “A group of them hear the words of God, then distort them after they have understood them, and they know what they are doing.” (Qur’an, 4:46).

Distortion involves a deliberate departure from the intended meaning, manipulating the text in such a way that the original meaning is obscured or altered for a particular agenda. This process requires a level of skill, as the person engaging in distortion must be able to alter the apparent meaning of words and phrases in order to lead others astray.

The key difference between interpretation and distortion is that interpretation seeks the truth and coherence of the text, whereas distortion seeks to manipulate and mislead. Those who engage in distortion are experts in the art of sophistry, using linguistic tricks to mislead others, whereas true interpreters are those who seek the deeper, unaltered truth of the text.

Distortion, often associated with superficial understanding, can lead to a misunderstanding of the Qur’an and its teachings. The issue of distortion is also highlighted in the history of the Qur’an, particularly in the context of the early Islamic period, when certain groups sought to manipulate the Qur’anic message for their own ends.

In conclusion, the study of the Qur’an’s language—whether through interpretation or exegesis—requires a deep, methodical approach. Interpretation and exegesis aim to reveal the truth and bring the inner meaning of the Qur’an to light, while distortion seeks to obscure and mislead. Those who engage in these processes must be skilled in understanding the text deeply and honestly, without resorting to manipulative or deceitful practices.

The beloved have been granted abundant knowledge, but their educational system does not merely transform one concept into another. Rather, they possess the ability to transform reality into concept, and even more, they have the power to transform one reality into another. The method of the divine prophets is one of inner authority and nearness to the Divine, and their approach is to transform reality into reality. Whatever reality settles in the essence of a person grants them knowledge and understanding accordingly. In the reality-to-reality approach, the individual sacrifices their being for their beliefs and gains the ability for self-sacrifice and transcendence. This contrasts with the superficial, conceptual-to-conceptual system, where everyone seeks to evade and protect their own interests, and no one pays the price for preserving their faith or beliefs. Instead, they impose heavy costs on the public treasury and religious funds. Of course, if they are also afflicted with spiritual stagnation and psychological disorders, especially an inferiority complex, it becomes even more detrimental.

We have discussed the prerequisites for the transformation from reality to reality in detail in the book The Knowledge of Spiritual Conduct, which applies to all the issues mentioned here as well. We consider a careful study of this book as one of the prerequisites for interpretation.

In any case, the vitality of religion and the soundness of its path are guaranteed by the true and comprehensive guardians of the faith. The Islamic community can access the true sciences of the Qur’an only when they first distinguish the true guardians of the faith, based on clear criteria, from the claimants who lack substance.

The Qur’anic knowledge of guardianship is teacher-centered, and the guardian teacher is the pillar of the religion. The Qur’anic words, purified by the light of the guardianship of the divine teacher, open the tongue and convey their teachings; teachings that can become a source of both knowledge and power, transforming them into an authoritative content—yet one that is connected to the self, impenetrable, and immune to hacking. However, those who possess such knowledge are often subjected to dishonor and character assassination by the superficial sectarians.

In any case, if the connection between academic centers and the ocean of Qur’anic content is not achieved through the recognition of its true language, the rapid growth of natural sciences will spread to the point where the superficial data and informational awareness derived from realities not only mock these teachings but also lead them toward extinction. No power, whether governmental, financial, or based on yellow media and populist methods, can prevent its decline. The root of this problem lies in the fact that this group has made their dry intellect and frozen hearts the imam of the Qur’an, rather than the Qur’an being the imam for them. These individuals suffer from a psychological illness, especially a sensitivity to the superficialities of reality—not religious realities—and a strictness without standards. They perceive their psychological illness as a form of religious devotion and ijtihad, while in fact, their so-called ijtihad is merely a product of their psychological sensitivity. This sensitivity has deviated them from the true path of religion and led them to a faith that is subjective, pathological, and rooted in distortions of the inner self—an understanding of religion that is a corruption of the divine faith. The sectarian preferences of these individuals have caused the greatest damage to religion.

Therefore, a scholar afflicted by such allergies and sensitivities has an unfruitful and illegitimate ijtihad.

If such individuals gain religious authority and influence over the Muslim community, they will remove the vast ocean of Qur’anic knowledge from reach and filter it out, depriving scholars and true guardians of the necessary opportunities for reflection and the production of knowledge. With their sectarianism, bigotry, violence, cruelty, and despotism, they will create an environment of intolerance and strife.

Today, the billion-strong Muslim community suffers from various academic deficiencies due to the dominance of such sectarians, who are incapable of interpreting the language of religion and are distanced from the culture of the Qur’an. They face financial, economic, ethical, and spiritual shortcomings, having been reduced to weakness and isolation by global economic cartels and political powers. Engulfed by the various forms of oppression and tyranny, they have become the ones who claim to solve the human rights problems of the Muslim world.

The dominance of appearance-centered individuals, who are confined to the externalities of reality and deprived of truth, has preoccupied Islamic sciences—whether in jurisprudence, philosophy, or theology—with dry, abstract concepts, detached from the external world, leading to empty rhetoric and pointless talk. Consequently, the world of developed natural science sees them as counterproductive and superstitious, and any interest in them is dismissed as naivety and foolishness. Yet, they possess the endless ocean of the Qur’an’s divine knowledge, and the knowledge of the final revelation.

It is possible to produce knowledge from the Qur’an, encompassing all areas of study. This knowledge has an instructive method, an educative language, and an attainable learning process. However, sectarianism and populism—acting as major obstacles—must be removed, and the divine guardians’ method of interacting with the Qur’an—namely the path of spiritual purity, inner freedom, and devotion to the Qur’an—must be followed in a tangible, practical manner, with a growing love for the true guardians who base their teachings on knowledge and wisdom, rather than blind enthusiasm. In such a society, no one would harm or oppress others, and hearts would be united in kindness because everyone would seek the deeper truths rather than simply pursuing external realities and their own worldly pleasures, which lead to falsehood and conflict.

To access the language of the Qur’an, one must embark on a journey where God Himself becomes the teacher and guide, as He states: (And thus, your Lord will choose you and teach you the interpretation of sayings) [Qur’an 12:6].

God’s grace ensures that Qur’anic knowledge becomes a treasured and divine intellectual resource. The language of the Qur’an is teacher-centered, and its teacher is either God Himself or His divine guardians. As He says: (I will inform you of its interpretation that you could not bear) [Qur’an 12:6].

The Qur’an’s language is one of intimacy, love, purity, spiritual authority, and deep exploration. The numerous sciences in this final revelation cannot be comprehended through the teachings of ordinary human teachers, who are bound to earthly, horizontal perspectives and remain confined to the externalities of reality.

The Qur’an’s language can only be taught in a divine school, under the guidance of the Lord, and not in institutions where the teachers are hardened by rigidity and cruelty, and whose hearts are distant from purity and compassion. As God says: (And fear God, and God will teach you) [Qur’an 2:282]. The “and He will teach you” in this verse indicates that if one seeks God to be their teacher, they must follow the path of purifying the soul, cleansing the heart, and achieving inner purity.

A society must mature to the point where it is ready to be in the presence of the divine teacher, so it can bring the Qur’an out of the captivity of superficial, dry concepts that entrap it in a cycle of shallow interpretation, and benefit from its vast knowledge. To be familiar with the Qur’anic language, one must first purify the soul, ensure halal sustenance, and come from a pure lineage.

Furthermore, to research in Qur’anic sciences, one must possess financial independence and self-sufficiency. Colonial powers targeted economic poverty to prevent the spiritual growth of Muslims. It is natural that a society with empty hands will cease to resist and succumb to despair, particularly when its freedom is taken from it, and the oppressive atmosphere suffocates the free spirit.

Poverty is also a significant factor in ignorance and the distance from the culture and scientific language of the Qur’an. The poor are weak and vulnerable, easily swayed by the powerful. A person without financial resources lacks the energy and warmth to propel themselves forward in life. Such a person cannot even engage in the horizontal motion of life, let alone venture into the depth and infinite expanse of Qur’anic interpretation.

Unfortunately, what has been propagated about the Qur’an thus far consists of superficial interpretations, disconnected from the truth of the Qur’an. This means that the billion-strong Muslim community has been deprived of the true essence of the Qur’an, much like the Qur’an that was held up on the spears during the Battle of Siffin. What they have is merely the “title” of the Qur’an, but its substance and guidance have been hijacked by a tyrannical, worldly system that contradicts the deep teachings of the Qur’an.

To reach the true understanding of the Qur’an, one must transcend the worldly limitations, an endeavor that is possible. Yet, some, who are trapped in the earthly confines of their desires and fail to understand the path of true connection with the Qur’an, consider this pursuit impossible, deeming the teachings of the Qur’an irrelevant. Meanwhile, the spiritual experiences and discoveries of the true guardians of the Qur’an continue to guide those who are open to it, even in this age when no worldly power can close the door to knowledge and understanding.

Those who cannot form a sincere bond with the Qur’an and become intimate with it, will remain lost in the illusions of superficial data produced by sectarians, and will receive only the hollow, deceptive interpretations of the Qur’an—just as the Night of Deception left the people of the past lost and astray.

The true guardians of knowledge, who understand the depths of the Qur’an, call for a shift from shallow interpretations to a return to the Qur’an’s true essence, so that people may benefit from its profound and timeless wisdom.

The Wisdom of Language and the Relationship Between Words and Meaning

The ordinary language used by humans, which serves as a means for conveying meanings, intentions, and facilitating communication, does not differ significantly from the natural, instinctive language of animals. Animals also transfer their thoughts and intentions to one another using their instinctive and natural languages. However, animals possess this natural language but lack the ability to intentionally create and establish it. What distinguishes human speech and language from that of animals is the capacity for creation and conventionality.

The language of the Shia culture, which is an Arabic language, follows the same principle of creation and precise establishment of words. Additionally, the use of words in this culture is rich in scientific content, and due to the presence of taqiya (dissimulation) and ta’wīl (interpretation), it also includes specialized terms discussed in Islamic jurisprudence. We previously mentioned that the establishment of religious terminology plays an essential role in transmitting religious culture to the next generation, and it was not the case that the people of this culture did not create their own terms.

Contrary to the common belief that religion and its propositions speak in a simple and colloquial language to reach the masses, it possesses a complex scientific language that requires detailed linguistic analysis, deconstruction, and examination to be fully understood and to be competitive with other forms of discourse.

We are not claiming that the creator of the words of the Qur’an and the language of revelation is God Almighty, but the creators of Arabic speech for the formation of words engaged in philosophical and precise thinking, and the establishment of words was done with wisdom, carefully aligning the material world with the world of meaning. The creation of words in ancient languages, particularly Arabic and Persian, was done with wisdom and sensitivity, keeping in mind proportionality and appropriateness. Thus, these two languages are considered noble, governed by rules, and rooted in philosophical thought. Through philosophical contemplation and an understanding of the auditory nature of language, one can uncover the principles and rules underlying them, leading to the formation of literary sciences and etymology in light of those principles. Of course, the discovery of these meaningful relationships and their subtleties is very challenging and complex. Words were created with intellectual wisdom and philosophical methodology, in line with the rational practices of scholars, to correspond precisely with the meanings they were meant to convey. The establishment of a word for a meaning is systematic and scientific, with a structure that is both accessible and discoverable.

The nuanced thinking of the learned and wise Arabs in selecting specific forms for words required careful attention and sensitivity. For example, they considered the present tense characteristics when choosing the term “present” (مضارع). Similarly, they selected the appropriate root patterns to present specific meanings. The construction of the Arabic language, which has served as the language of civilisation, was undertaken by great linguists with profound insight, embedding numerous subtleties within it.

Arabic literature has historically incorporated rational semantics, though this is not the case today, as the institutions governing the Arabic language are no longer managed by rational thinkers who understand meaning, and superficiality has taken precedence.

The creators of Arabic words in ancient times understood the essence of meaning and the psychological characteristics of letters, and when assigning words to meanings, they considered the harmony between the letters and the meanings they conveyed. Their deep and scientific literature had a precise system of word creation and usage among the educated and literary elite.

The Arabs regarded their literary figures as sages and masters of speech, holding them in such high esteem as if they were idols. The Qur’an honoured this refined literature and revealed divine truths through it, thus offering a pathway for scholars to explore these truths by engaging with the Arabic language of the Qur’an in all areas of knowledge. This is because divine truths are timeless and exhibit the characteristics of finality.

Thus, both the Arabic language, with its vast and powerful vocabulary, and the Qur’an, which is the final book of God, elevated this language in an extraordinary way. The Qur’an must therefore be seen as employing a distinct and exceptional language, separate from the everyday Arabic language.

Arabic is an ancient language that has maintained its vitality and, with the revelation of the Qur’an, underwent a profound transformation in the realm of words and meaning. Its ancient nature has led to centuries of refinement by brilliant minds, creating the most eloquent words, whose letter combinations were based on psychological insights and esoteric sciences, for the conveyance of meaning. These minds were in tune with the essence of meaning and could discern the divine and metaphysical realities behind the phenomena of the material world.

The ancient nature of the Arabic language means that it has been purified and refined over centuries, gradually developing into a language that could carry the revelation of God’s final message. In contrast, languages like English (with its American variant) or Latin, which lack a rich system of grammatical inflections and require phonetics to be learned, are limited and not as flexible. Arabic, with its 28 letters and independent diacritical marks, is both systematic and flexible, allowing it to convey deeper meanings and be more expressive.

It is important to note that the grammatical cases—nominative, accusative, and genitive—determine the eloquence and clarity of speech. The more frequent the nominative case in a sentence, the more prestigious and refined the discourse becomes. In contrast, a sentence dominated by the genitive case becomes inferior in quality. The finality of the Arabic language’s grammatical system contributes to its richness and clarity in meaning.

The wealth of its phonetic system, along with its diacritical markings, enables the Arabic language to achieve a higher level of eloquence and clarity. This is a result of the language’s ancient roots, having been shaped and refined over centuries by the intellectual labour of brilliant minds who carefully cultivated it.

When Islam emerged, the revelation of the Qur’an elevated the Arabic language, captivating even the most eloquent of Arab speakers. Some adversaries of the Qur’an even mistook the captivating quality of its language for a magical charm, when in fact it was the miraculous nature of the Qur’an’s content and structure that left them in awe. When they heard the Qur’an, their hearts were filled with sweetness, drawing them closer to God and the Prophet Muhammad. They realised that this sweet and melodious speech was not merely an imaginative construct but a divine message, revealing profound spiritual truths.

The Qur’an’s eloquent language is thus the most advanced form of timeless discourse. However, it is the Qur’an and its Arabic that are modern in their significance, not the language spoken by Bedouins or urban Arabs, as commonly portrayed today. The Arabic of the Qur’an, as revealed in its advanced form, transcends the language of common speech or the simplified, everyday usage of the Bedouins. This distinction is essential to understanding the advanced linguistic features of the Qur’anic revelation, which is a sophisticated system of meaning transfer, far beyond the typical usage of language that we encounter in everyday life.

The language of the Qur’an is the language of meaning, and its application to the human experience is far richer and more complex than any common dialect or colloquial usage of Arabic. In the past, this deep and nuanced knowledge was passed down orally, not extensively recorded in books. The subtleties of meaning in the words of the Qur’an were better understood by philosophers, scholars, and those familiar with the metaphysical realms. However, much of this knowledge was lost over time, and the study of the deeper etymology and wisdom of the Arabic language was overshadowed by surface-level linguistic studies.

While the culture of the Bedouins was recorded and became the subject of scholarly interest from the third century onwards, particularly reaching its peak in the fifth century, this focus was primarily on vocabulary and the common usage of words. However, much of the deeper philosophical exploration of language’s true meaning and its connection to metaphysical realities was lost in this process.

In conclusion, the Arabic language is at the heart of Islamic literature, and its most profound and sophisticated form is found in the Qur’an. This language, which was shaped by centuries of intellectual development, is not just a means of communication but a sophisticated tool for conveying profound spiritual truths, and understanding its depth requires more than merely studying its surface-level use.

The definitions of sound found in books do not convey its true meaning; they incorporate material characteristics, which is incorrect. A definition should be comprehensive and exclusive, applying universally across all realms—free from the specific features of its instances—and be applicable to all its examples and subjects.

It has been said that “sound is any sound that comes out of the mouth, without involving the articulation points of letters.” Based on this, sound is not everything that is heard, but hearing a sound is merely its passive description. Human sound is the resonance generated by the vibration of the vocal cords and the throat. The sound is created when air from the lungs moves through and impacts these cords, causing vibrations. When air, which is like a powerful sea wave, exits the lungs and strikes these cords as well as the nasal cavities, “sound” is formed.

As we have noted, according to the common understanding, sound is a voice that does not rely on the articulation points of letters; however, a word is a vocalization that is supported by these articulation points. A word can be meaningful and used purposefully, or meaningless and nonsensical. Thus, meaning is not an integral part of the word itself. The word is only mentioned once in the Quran: “مَا يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ” (There is no utterance of speech except that there is a watcher near it).

In this verse, the term “word” acquires a meaningful weight through the qualifier “of speech” (مِنْ قَوْلٍ), which means the word that is believed in and accepted in terms of its meaning.

When a word is established to convey a specific meaning, it is termed “a word” (کلمه). Therefore, the basic unit of language is the word. A “word” not only carries meaning but is also based on an agreed-upon system and can be classified into three categories: letter, noun, and verb. In a word, the establishment of meaning for communication is central. The difference between a “word” and a “term” is that a “term” also carries the culture of a particular group and reflects the cultural and social values of that group, which is why it can mirror their collective culture.

The term “culture” here refers to the accepted perceptions and interpretations shaped by science, knowledge, common beliefs, traditions, and the way specific groups of people have chosen to live, which influence the usage of terms.

A “word” serves as the selected form for transferring content, content which is referred to as its “meaning,” and this content is structured in the form of a word without being influenced by the human cultures surrounding its use, thereby minimizing the risk of misinterpretation or error. In essence, a “word” only carries the weight of its form and meaning, focusing on the establishment of that meaning, unlike a “term,” which is dependent on contextual usage and is subject to common vernacular, reflecting the context it is used in.

“Meaning” refers to the (truth) being the primary focus and intent; the truth, when made mental, becomes a “concept.”

The term “term” (لغت) is one of the neglected words in the Quran, unlike “word” (کلمه), which is used nearly 75 times. The term “word” is commonly used, but “term” is not. As mentioned, a word is the container for meaning, and the content within it is validated. A word combines both form and meaning, and it is applied to both, unlike a “term,” which can be used in contrast to meaning and can be compared with it. The same principle applies to “language,” which is more restrictive than “word” and inherently carries the meaning of the word. Both “word” and “term” indicate the connection between form and meaning, yet neither form nor meaning has inherent primacy. However, Arabic textbooks have based their studies on “words,” not “terms,” considering “word” to be the primary topic of grammatical studies, just as the Quran has not discussed “terms” but has frequently mentioned “words.”

The “word” in the Quran has also been applied to non-verbal, external phenomena. It is conceivable that, although “term” might serve as a fundamental word for language in common usage, the Quran does not use it. Given this, books that have discussed the “terms of the Quran” (e.g., by Farāʾ, Abū Zayd, Asmāʿī, Haytham ibn ʿAdī, Muḥammad ibn Yaḥyā Qitīʿī, and others who wrote “The Terms of the Quran”) did not follow the Quranic cultural approach; the proper expression is “the words of the Quran.” The Quran is the finest book of “lexicography.” The Quran contains the true meaning of each word, and the meaning of each word should be interpreted with philosophical precision in relation to its use in the Quran, not through a “term” approach.

Arabic, as a language of literature, has established “the word” as its foundational subject. We continue this tradition, speaking of the Arabic language (لسان العرب) instead of just the “Arabic term,” and base the literary discussions in this book on “the word,” respecting the establishment of meaning and the relationship between form and meaning. According to credible historical sources, Amir al-Mu’minīn ʿAlī ibn Abī Ṭālib laid the foundations of the science of grammar based on “speech.”

As mentioned previously, various factors—such as the mixing of Arabs with non-Arab tribes who did not speak classical Arabic fluently—led to deviations in the language, including in its pronunciation. These errors were not confined merely to colloquial usage but extended to even the correct pronunciation of words. Such deviations not only affected everyday speech but also the recitation of the Quran. In some cases, these errors even altered the meaning of certain Quranic verses. For example, Abū al-Aswad al-Duʿalī, when hearing a mispronunciation of the verse (رسوله), corrected it as a grammatical error. He brought the individual before Amir al-Mu’minīn, who, recognizing the mistake was unintentional, pardoned him.

Abū al-Aswad was an individual of strong religious zeal who was easily angered. He held the position of a judge for some time but was later dismissed by Amir al-Mu’minīn for not showing proper respect toward adversaries. To preserve the Arabic language and ensure proper Quranic recitation, Amir al-Mu’minīn instructed him on the principles of grammar and emphasized the path of scholarly interpretation and theoretical work for founding literary sciences. Amir al-Mu’minīn categorized speech into three categories: nouns, verbs, and particles.

As his teachings laid the foundation for the formation of literary sciences in any language, we now examine the complete transmission of these teachings. The historical sources state:

Abū al-Qāsim al-Zajjājī mentions in his Amālī: “Abū Ḥātim al-Sijistānī narrated to us that Yaʿqūb ibn Isḥāq al-Ḥaḍramī narrated to us, that Saʿīd ibn Muslim al-Bāhilī narrated to us from his father, from his grandfather, from Abū al-Aswad al-Duʿalī, who said: ‘I entered upon ʿAlī ibn Abī Ṭālib while he was deeply engrossed in thought. I asked him: ‘What are you thinking about, O Commander of the Believers?’ He replied: ‘I heard improper speech in your land, and I wish to compose a book on the fundamentals of Arabic grammar.’ We responded: ‘If you do this, you will revive us.’ Three days later, I went to him, and he handed me a paper that contained the following: ‘In the name of God, the Merciful, the Compassionate: All speech is either a noun, a verb, or a particle. A noun indicates the name of something, a verb indicates the movement of something, and a particle indicates a meaning that is neither a noun nor a verb.’

He then said to me: ‘Continue in this way and add anything you find.’ Then he said: ‘Know, O Abū al-Aswad, that there are three types of things: the manifest, the implied, and those that are neither manifest nor implied. The scholars differ in their ability to recognize what is neither manifest nor implied.'”

Abū al-Aswad says: “I compiled these things and presented them to him. One example was the particles of negation, where I included ‘إنّ’, ‘أنّ’, ‘ليت’, ‘لعلّ’, and ‘كأنّ’, but omitted ‘لكن’. He asked: ‘Why did you leave this out?’ I replied: ‘I did not think of it as a negating particle.’ He responded: ‘Yes, it is one, so add it to the list.'”

This narration highlights the foundational principles of scholarly reasoning, systematic thinking, and the generation of knowledge in the Shiʿa tradition, particularly in the literary sciences, which were rooted in the study of speech. Scholars in this domain were urged to distance themselves from blind imitation and instead engage in the thoughtful generation of new theories and interpretations.

Amir al-Mu’minīn says: “Things are either manifest, implied, or neither manifest nor implied. The distinction between scholars lies in their ability to discern what is neither manifest nor implied.”

This interpretation emphasizes the importance of innovation and intellectual exploration in uncovering hidden truths that have no clear signs or references. It points to the difference between collecting knowledge and creating it, distinguishing between the mere gathering of information (what is alreadymanifest) and the intellectual engagement required to arrive at new insights.

Alphabetical Letters and Their Importance in Language and Meaning

Language is formed from the alphabet and letters, which constitute the foundation of culture, enabling the transmission of knowledge and fostering its growth and development. The alphabet is based on letters, and letters form words and terms. The root of all words lies in the alphabetical letters. Although letters themselves are not derived from anything, and do not undergo derivation, transformation, or conjugation, when it comes to derivation, one must discuss the semantic weight of each letter and its psychological attributes. These aspects are what convey meaning to the word—an essential concept in literature. The process of deconstructing these letters and understanding the meanings they convey plays a crucial role in grasping the full significance of words. Similarly, the combination of these letters forms words, which are the building blocks of meaning. Additionally, in speech, letters can influence the core meaning and create a tendency or inclination within a word. Thus, it is essential to study them.

Among the most important letters influencing the meaning within a word are the “prepositional” letters. These letters interact with the noun, shifting its meaning toward decline. The number of such letters is numerous, and they are powerful in usage.

In terms of words—which encompass not only verbs but also quasi-verbs—letters resembling verbs are of great concern. Understanding the semantics of these letters and their respective roots plays a significant role in the study of meanings. However, the discussion of letters does not include combinations of initial letters of several words used to abbreviate them, such as “Bismillah,” “Huqalah,” “Tahlil” in Arabic, or “NAJA” in Persian.

We continue our discussion with “Alphabets”. “Ma’jum,” derived from “Ajm” (meaning unreadable), refers to the unreadability of letters. If we interpret this unreadability as lack of meaning, then it would be an inaccurate term. Words formed from meaningless letters cannot carry meaning. Both the analysis of the original components of simple words and their purposeful combinations give them meaning. From a meaningless, aimless, and baseless entity, a meaningful truth cannot emerge; the truth must have purpose and relationship.

Just as elements have different types, from light to heavy, each with its own unique properties, letters too have meaning and specific traits. However, just as the table of elements is still incomplete, human understanding of letters is also rudimentary. Humanity remains unfamiliar with both the unlimited and unquantifiable nature of natural elements and the full potential of letters and numbers. In this regard, letters are “ma’jum” (unreadable). However, this unreadability is not due to a lack of meaning but rather due to human inadequacy in knowledge and understanding. Humanity has not yet reached its full potential in knowledge and creation and the discovery of infinite elements and their combinations. Specifically, the creation of the universe by God is systematic, possessing defined rules aimed at the collective benefit of phenomena, whereas human creation can break these rules for personal gain. For instance, humans may attempt to create beings far more beautiful, charming, capable, or intelligent than today’s humans. In this case, the meaning of the holy verse, “Do you not see that God has made subject to you all that is in the heavens and all that is on the earth, and has bestowed upon you His blessings, both outwardly and inwardly?” (Quran 31:20) becomes apparent.

Linguistics is based on the accurate understanding of letters, and from this perspective, letters hold a more significant position than verbs and nouns. Therefore, they should be the focus of investment.

The first issue in understanding letters is identifying their actual number. Lack of research in this area leads to linguistic stagnation and hinders the necessary foundation for language development. However, one should also not ignore the influence of temperament and taste on language. Persian speakers have 32 letters, Arabic speakers have 28, and Latin speakers have 26. This discrepancy arises from the varying intellectual capacities, tastes, and philosophies of the creators of these languages, not from any divine intervention in the creation of letters and words. Latin speakers, with fewer meanings, have developed a language based on fewer letters, whereas Persian speakers, having more meanings, have a richer language. Arabic, due to its inherent strength, does not accept foreign words unless they are Arabized. The Persian and Arabic languages, designed by brilliant minds with profound knowledge of the secrets of letters and numbers, use not only letters but also diacritical marks. In contrast, the Latin language lacks independent diacritical marks and uses some of its letters to represent movements. This demonstrates the backwardness of its creators.

The Persian language has 24 primary letters and 8 borrowed ones. The letters “P,” “Ch,” “Zh,” and “G” are unique to Persian and do not exist in Arabic. While these letters enrich the Persian language with additional meanings, their pronunciation introduces a certain heaviness, making it less eloquent and clear.

The Persian language, with its additional letters, holds more complex and precise meanings, but some words can become heavy and cumbersome, detracting from its fluency. Conversely, the Arabic language maintains clarity and eloquence in meaning transmission, even with fewer letters. These four letters bring weight to the Persian language, akin to a group carrying a pregnant woman in the late stages of pregnancy. Arabic, however, has the advantage of Arabizing these heavy letters, transforming them into lighter ones.

It is also noteworthy that the core letters, with repeated sounds in pronunciation, are much fewer than the total number used. For instance, “T” and “Ta,” “Th,” “Sin,” and “Sad,” “Ha” and “Ha,” “Zal,” “Zay,” “Dad,” and “Dha,” and even “Ghayn” and “Qaf” all bring subtle nuances to meanings, and these letters differ only in their fine details in meaning transfer. The proximity of letters in words indicates a proximity of meaning, while their distance from each other implies a divergence in meaning.

Furthermore, the psychological attributes of each letter correlate with the psychological attributes of meaning. Just as each body can only accept certain souls, each meaning must correspond with its appropriate letter. This relationship ensures that words, whose creation follows a wise pattern, allow us to understand the nature of the concept they represent by examining the name chosen for it.

Just as purity, a spiritual truth, manifests in the physical world through practices like ablution, tayammum, and ghusl, phenomena in the realm of meaning too have a structured arrangement of letters that give them form—a form governed by rules, not arbitrary, and can be understood through philosophical analysis. Similarly, the Quran, a spiritual and rational truth that continues to unfold, exemplifies how each word is interconnected with the divine realm.

The true significance of letters, as indicated in the Quranic text and their placement in sacred texts, demonstrates that letters are not without meaning. Their combined usage, especially in Arabic, possesses distinct properties and influence on meaning, proving their profound and intricate role in communication and knowledge.

This scholarly inquiry into the significance of letters remains fundamental, whether in understanding the profound meanings in the Quran, the detailed study of linguistics, or the exploration of numerical and letter-based phenomena like those in numerology, astrology, and metaphysical sciences.

The dialect of each individual reflects their perspective, as it is said, “Until a person speaks, their flaws and talents remain hidden.” Speaking with others is one of the ways for a skilled semanticist to understand a person, and the arrangement of letters is one of the most effective means to grasp this meaning.

Furthermore, the letters used in a word have a serious relationship with the content and meaning of that word. For example, in Persian derivation, there is a discussion on why the word “water” (آب) is formed from the two letters “alef” (ا) and “be” (ب), referring to the liquid composed of oxygen and hydrogen. “Alef” is the first letter of the alphabet and its root, and “be” follows after “alef.” Therefore, water is formed from two root letters, and it is a life-sustaining substance in nature, essential for the survival of every living being. In general, any word beginning with “alef” is considered to be a fundamental, root word. These two letters are also soft sounds, while the “be” sound is associated with expansion. Thus, softness is fundamental in the creation of the physical world, and these letters are symbolically connected with water in this regard.

If someone is familiar with the characteristics and effects of letters, they can analyze an individual psychologically simply by observing the letters they use, without needing to ask them any direct questions. To master this psychology, one must understand “phonology.” The inner nature and psychological traits of individuals can be discerned by grasping the principles of this science. The rules of this knowledge are derived from the pronunciation of letters, and its goal is to uncover the intentions and the complexities of the speaker’s inner self.

Additionally, the use of letters contributes to the eloquence of speech. A key consideration in measuring eloquence is paying attention to the speaker’s use of certain verbal habits, such as filler words, and examining the types of letters used, whether they are native to the language or borrowed from others. The shared language elements of Arabic, Persian, and Turkish are dependent on their letters, but some languages lack such shared elements and instead rely on loanwords, adopting terms from one another.

Pure Persian, devoid of loanwords, consists of 24 letters. Eight borrowed letters from Arabic – namely “th”, “ḥ”, “ṣ”, “ẓ”, “ṭ”, “ẓ”, “ʿ”, and “q” – raise this total to 32. The 24 letters of the Persian alphabet are: “alef”, “be”, “pe”, “te”, “je”, “che”, “khe”, “de”, “zhe”, “re”, “ze”, “zhe”, “se”, “she”, “gh”, “fe”, “ke”, “ge”, “le”, “me”, “ne”, “ve”, “he”, and “ye.” To speak fluent Persian, one must use these 24 letters and avoid excessive reliance on the Arabic-derived letters. Arabic contains 28 letters, but lacks the letters “pe”, “che”, “zhe”, and “ge” – thus, using fewer borrowed words with these letters results in more eloquent speech.

It should be noted that there is no difference between the letter “alef” (ا) and “hamzah” (ء), and they should not be considered separate letters simply because “alef” is pronounced with a preceding fatḥah.

The letter cultures of the three languages – Persian, Arabic, and Turkish – are closely related, and these languages have borrowed many words from each other. However, Arabic, having become the official language of Islam, exerted dominance over other languages, particularly Persian, and replaced many original Persian words with Arabic ones. However, many of the Arabic loanwords in Persian were accepted with great understanding and popularity, as they conveyed subtle meanings and served the specific needs and interests of the Persian language. Turkish, too, has strong ties to both Arabic and Persian, though it ranks later in terms of influence.

English, on the other hand, lacks independent vowel marks and its letters are aligned with its phonetic system. Nevertheless, English has achieved dominance over other languages due to its advanced industries and the creation of numerous words for its technological inventions, patents, and discoveries.

We said that words can be divided into three categories: nouns, verbs, and particles. A noun denotes a referent, while a verb expresses the actions and movements of the referent. A particle has a dependent, secondary, or relational meaning and cannot exist independently without a noun or verb. For instance, the noun “container” has an independent meaning, while the particle “in” becomes meaningful only when used in relation to a sentence, where it connects a noun or verb to another concept.

In defining the particle as something “other than a noun or verb,” we have provided a negative definition, which is not informative. It does not offer meaning or insight and leads to a superficial understanding.

The Speech of Each Individual Reflects Their Worldview

It is said, “Until a person speaks, their flaws and virtues remain hidden.” Speaking with others is one of the ways a person’s meaning can be understood by a skilled semiotician, and the arrangement of letters is one of the most effective ways to grasp this meaning.

Moreover, the letters used in a word have a significant relationship with its content and meaning. For instance, in Persian etymology, there is a discussion about why the word “آب” (ab), which refers to the liquid composed of oxygen and hydrogen, is formed using the letters “الف” (Alef) and “باء” (Bāʼ). “آ” is the first letter of the alphabet, representing the root of all letters, and “باء” follows it in the alphabet. Therefore, “آب” (water) consists of two root letters and is also a life-giving substance in nature, vital for all living creatures. Generally, any word that starts with the letter “الف” is considered a fundamental and root word. These two letters, being soft letters, also resonate with the concept of expansion. Thus, softness is fundamental in the creation of the physical world, and these letters align with the essence of water.

If one understands the characteristics and impact of letters, they can interpret a person’s psychology by simply analysing the letters they use, without needing to ask them anything. To master this psychological analysis, one must be familiar with phonology. By mastering this science, one can discern the internal state and psychological characteristics of individuals. The rules of this knowledge are derived from the pronunciation of letters, and its goal is to grasp the intent and deeper complexities of the speaker.

Furthermore, the use of letters also determines the eloquence of speech. One method of evaluating eloquence is to focus on the speaker’s habitual expressions and analyse the types of letters used, determining whether they belong to the core language or are borrowed from other languages. The commonality between the Arabic, Persian, and Turkish languages depends largely on the letters used; however, some languages lack commonality in their letters and borrow words from each other.

The pure Persian language contains 24 letters. Eight letters borrowed from Arabic—namely, “ث ح ص ض ط ظ ع ق”—increase the count to 32. The 24 letters of the Persian language are: “الف ب پ ت ج چ خ د ذ ر ز ژ س ش غ ف ک گ ل م ن و ه ی”. A speaker of eloquent Persian avoids excessive use of these eight borrowed letters (“ث ح ص ض ط ظ ع ق”) in their writings. The Arabic language has 28 letters and does not include the letters “پ چ ژ گ,” which are found in Persian. Therefore, the less one uses borrowed Arabic words containing these letters, the greater the eloquence of their speech.

It should be noted that there is no difference between the letters “الف” and “همزه” (Hamzah), and one cannot consider “الف” as distinct from “همزه” merely because the former is pronounced with a “fatḥa” (a diacritic mark indicating a short “a” sound).

The letter cultures of Persian, Arabic, and Turkish are quite similar, and these three languages have borrowed many words from each other. After Arabic became the official language of Islam, it gained dominance over other languages, particularly Persian, replacing many indigenous Persian words with Arabic terms. The numerous Arabic loanwords in Persian were adopted out of knowledge and admiration, given their precision in conveying meaning and aligning with the needs and interests of the Persian language. Turkish, too, has significant ties to both Persian and Arabic, albeit in a secondary position.

However, the English language lacks independent vowel marks and shares its phonetic features with its written form. Due to its technological advancements, particularly in industry, innovation, and patents, English has come to dominate globally, creating its own terms for industrial developments that have influenced other languages.

Categories of Words: Noun, Verb, and Particle

As we mentioned earlier, a word falls into one of three categories: noun, verb, or particle. A noun refers to the object, and a verb refers to the action or state of the object. A particle has a dependent, auxiliary, or connective meaning and does not convey an independent meaning without a noun or verb. For example, the word ” ظرف” (container) carries an independent meaning, while the particle “فی” (in) conveys a relational meaning when placed in a sentence, establishing an association between the noun and verb.

It must be noted that the definition of a particle as something “other than a noun or verb” is a negative and deficient definition, offering little insight or meaning.

Solid and Derived Words

The first form of meaningful word formation is the solid word. The origin of solid words lies in the deliberate arrangement of letters. A solid word is a foundational term that cannot be decomposed into another word. Hence, the basis of language is the solid word, which cannot be broken down into another word. To uncover the fundamental meaning of a word, one must identify its root; therefore, it is necessary to trace derived words back to their solid root. The meaning of a solid word flows through all its derivatives, and no derived word can escape its original meaning.

The word “مشتق” (derived) originates from the root “شقق,” meaning to split, divide, or unfold. “شقاق” refers to division or rupture, and “شقاوت” means a state of separation or estrangement, often arising from doubt, disbelief, or sin. “اشتقاق,” the process of deriving, is the act of extracting a word from its root.

A derived word is one that has been formed by the modification or extension of a solid root. Derivation, or “اشتقاق,” aims to break down the word into its base meaning by tracing it back to its root. The goal of this process is to return to the original solid word, which cannot be further divided.

In the study of morphology, derivation involves breaking down the structure of words into their components. Conversely, syntax deals with combining words to form meaningful sentences. Derivation focuses on the internal composition of words, while syntax addresses how words are put together to convey meaning.

The distinction between derivation and morphology lies in that morphology focuses on the structure of words, whereas derivation deals with uncovering the root meanings of words. In essence, derivation is the process of extracting a word from its base, seeking the underlying meaning that the word carries.

Philosophical Perspective on Word Formation

The formation of a word follows a philosophical process: verbs, especially the present tense (known as “مضارع”), are the core of language. The present tense refers to actions or states that are ongoing, soft, and fluid, representing the passage of time without harshness. This fluidity and presentness are fundamental to understanding language.

In contrast, past tense verbs and future tense verbs represent completed or anticipated actions, whereas the present tense conveys an ongoing state of being. The present tense thus embodies the continuous and soft flow of time, whereas the past tense represents what has already occurred, and the future tense refers to what is to come.

In the context of language philosophy, the present tense is the most foundational form, from which all other tenses, including past and future, are derived. Understanding the present tense is crucial for comprehending the dynamic nature of time and language.

Conclusion

The study of letters and their combinations reveals profound insights into the structure of language and the psychology of its users. Through the exploration of derivation, solid and derived words, and the philosophical underpinnings of grammatical structures, one gains a deeper appreciation for the intricate relationships between language, thought, and meaning.

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Semantic Approximation

After identifying the linguistic root of a word, the next step is to uncover its original meaning, along with all the subtleties and nuances assigned to it. In this regard, it is important to bear in mind that, as we have mentioned earlier, it is impossible for a single word to be used with two meanings, and similarly, two different words cannot be used to express the same meaning. However, semantic approximation does have common usage.

To fully grasp the nuances of a word’s meaning, it is essential to consider words that are similar or approximate in meaning, both in terms of their phonetic structures (i.e., their spoken forms and homophones) and their written forms, especially with regard to types of wordplay, as well as words with opposite or distant meanings. It is also crucial to examine polysemous words, as neglecting these semantic subtleties can lead to significant misunderstandings, which in turn lead to diverse opinions in various fields of knowledge and divergent fatwas in Islamic jurisprudence. For example, the distinction between “part” and “condition” in the principles of jurisprudence requires philosophical reasoning. A part refers to something intrinsic, like the act of bowing and prostrating in prayer, while a condition is an external factor, like purity, which applies to all aspects of the prayer.

This process requires a thorough understanding of a word’s meaning, considering its multiple facets and branches, as well as its various attributes that the original meaning might take on in other words, or its oppositional meanings. It is clear that some phonemes or letters are not similar and have only one sound and form, leaving no room for similarity.

For example, the word “ism” (name) is phonetically similar to “‘ism” (sin), “‘ism” (deaf), “‘ism” (to protect), and “ism” (a form of protection), as well as the word “baqil” (vegetable), which is similar to “baghal” (side). Similarly, the word “yateem” (orphan) referring to someone who has lost only their father, is different from “latim,” which refers to someone who has lost both parents. In another example, the word “ahl” (people) has a general meaning and does not necessarily refer to kinship or lineage. It encompasses family members, companions, and one’s place of residence. In contrast, “dhurriyyah” (descendants) refers to a specific lineage, without connotations of exclusivity, greatness, or reverence. This is in contrast to “aal” (family), which emphasizes lineage and often implies nobility, greatness, and superiority, with the use of elevated terms indicating that status.

Furthermore, words that are phonologically similar—those which are part of different forms of wordplay—must be noted, such as “aakhar” (another) and “aaqir” (last), or “malik” (king), “mulk” (kingdom), and “malak” (angel), where the distinction lies in vowel sounds, or different forms of alliteration and suffixation, which present differences in phonemes.

Words that share phonetic similarities require careful attention to their articulation and pronunciation. For instance, “qurb” (closeness) and “ghurb” (distance) need to be distinguished based on their articulation, a subject covered in phonology. Phonological awareness and proper articulation play a critical role in determining the meaning of a word. The study of phonetics, enunciation, and rhythm in language enhances our understanding and appreciation of the intricacies of sound, which, in turn, enriches the beauty of a language. Thus, the language also draws upon the principles of sound and silence in music to elevate itself.

These phonetic distinctions are often represented in written forms using the international phonetic alphabet, which indicates the variations in sounds across different languages.

Attention to similar and distant words requires a comprehensive command of language and a broad vocabulary. It is particularly important to note that synonyms do not exist for every word; each meaning has a specific word assigned to it. It is necessary to identify the subtle differences between words that are claimed to be synonymous. For example, “aal” (family), “dhurriyyah” (descendants), “ahl” (people), and “‘ayal” (household) are not synonymous and have distinct meanings.

The more a scholar is familiar with the words in a language, the better they will be able to convey meaning and establish effective communication by selecting the most precise word. Such mastery leads to a language that is clear, elegant, and impactful, making it easier to critique others and articulate ideas effectively. In today’s academic and knowledge-driven world, where information spreads rapidly through networks, few can challenge such a scholar, whose deep understanding, extensive vocabulary, and eloquent articulation command respect. Their language is persuasive, energizing, and influential, making them a powerful communicator. It is difficult to deceive or mislead someone of this caliber, as their broad knowledge and deep understanding enable them to bring about a cultural and intellectual revolution based on extensive linguistics knowledge.

Conversely, someone who lacks an understanding of the subtleties of language often becomes dogmatic, narrow-minded, and ultimately stagnant. Such a person will mislead any field of study they enter, steering it away from its true course. If they venture into the study of religious matters, they may even tarnish the integrity of faith. This linguistic problem can be mitigated by consulting dictionaries, studying semantics, and consistent practice.

If language did not hold such foundational importance in all fields of knowledge, texts like Nahj al-Balagha or Sahifa Sajjadiyya would not be the pinnacles of eloquence and rhetoric that they are. Similarly, the Quran, as the final revelation, would not have been a miracle of language.

In the scientific world, scholars who master the art of expression and the finesse of language become leaders in their fields. Like the Quran, they use words with precision and purpose, conveying the meanings for which they were intended with wisdom.

We have previously discussed the wisdom behind the formation of words. Recognizing the meanings of the components of words, independent of their use in a sentence, is complex. The meanings of words are often very precise, and sometimes a subtle distinction between two words can reveal their true differences. This complexity is even more pronounced in jurisprudence, where understanding the intentions of the legislator requires knowledge of their perspective, taste, worldview, and the ability to interpret their figurative language, metaphors, and other rhetorical devices. To date, we have not encountered a comprehensive work that organizes and clarifies all these processes with precision.

At this stage, one must become familiar with the vocabulary that is based on derivation. We present part of this in the last chapter of this book. It is crucial to pay attention to the subtle differences between words such as “ilm” (knowledge) and “ma‘rifa” (understanding), “‘aql” (intellect) and “lub” (intellect), “futūna” (intelligence) and “dhakā’” (sharpness), “irada” (will) and “mashī’ah” (will), “ghadab” (anger) and “sakhṭ” (displeasure), “kamaal” (perfection) and “tamaam” (completeness), “fāsil” (difference) and “farq” (separation), “‘illat” (cause) and “sabab” (reason), “ḥusn” (goodness) and “jamāl” (beauty), “‘ām” (general) and “sunnah” (tradition), “siyāsah” (politics) and “tadbīr” (management), “istifhām” (inquiry) and “su’āl” (question), “muddat” (duration) and “zaman” (time), “ākher” (another) and “ākhir” (last), “shar‘” (law) and “nahj” (path), “ghalaṭ” (error) and “khata’” (mistake).

For example, why in public discourse do people avoid the word “ghalaṭ” (error) and prefer “khata’” (mistake) to avoid any perceived disrespect, but in educational contexts, the term “ghalaṭ” is used? Similarly, “shar‘” refers to the beginning of water and is free from impurities, whereas “nahj” refers to a path where water becomes purified, with its final purity being in the “ḥaqīqah” (reality).

Also, consider the different forms and weights of words, such as the patterns “fa‘ūl,” “fa‘āl,” and “maf‘āl,” which all express intensity but in different ways. The form “fa‘ūl” is used for an intensity that is stable, such as “ṣabūr” (patient), “fa‘āl” is used for multiplicity, as in “‘allām” (one who knows much), and “maf‘āl” conveys habitual action, such as “muḥtāj” (habitually needed).

If these distinctions are not carefully considered and words are used without precision, the result is a superficial and rigid approach that will fail to reach the depth and essence of meaning. One of the greatest threats facing scholarly fields is formalism, which prevents access to the true content, inner meaning, and the delicate nuances that link this world to the divine.

Excessive focus on form, while neglecting the substance and meaning of language, isolates academic fields from the growth of society, leaving them stagnant and regressive.

Achieving a deep understanding of meaning requires a linguistic approach that is able to dissect and interpret with precision. Such a linguistic methodology has the power to transform society by using language with eloquence, grace, and subtlety, moving it away from superficiality and rigidity.

A person who does not understand the finer points of language and terminology cannot truly benefit from any field of study. They fall prey to superficial thinking, ambiguity, and It is noteworthy that anyone who lacks ijtihad in the language of religion — as one of the key foundations of producing religious knowledge — cannot reach ijtihad in any of the Islamic sciences, especially jurisprudence. This is because an ijtihad must be based on a sound understanding of the foundations of ijtihad, and the individual must have the ability to investigate them. Someone who is not an expert in one of the foundational areas of ijtihad and has instead resorted to taqlid (imitation) cannot possess legitimate ijtihad, nor is it permissible to follow their rulings.

A very important point must be noted here: the Arabic language used by the caliphs and the Islam they derived from it is an imperialist and supremacist language and culture. For example, they even referred to the Arabian name “Gulf” for the Persian Gulf or attempted to introduce Arabic fish names (such as “Samak” from the seven “sīn” sounds in the Nowruz table of the Persians) and Arabized all the unique words of the Persian language, distorting the Persian alphabet to assert their dominance. However, the true language and culture of Islam — which is the Islam of Wilayat and allegiance to the fourteen infallibles — is a language and culture of knowledge and enlightenment that seeks the growth of others and, to realize this, even sacrificed their own leaders.

The oppressive caliphs and the Arabs, through their violent conquest of Iran, sought to make Iran a colony. The Iranians, with their brilliant scholars and superior industrial skills, felt an inferiority complex from the Arabs, leading them to adopt arrogance and autocracy towards the non-Arabs, even labeling Iranians as “mawālī” (clients). The caliphate Islam was a culture of sword and violence that aimed to demean and erase the Persian language and history. However, the awareness of Iranians led them to recognize the center of religious knowledge, i.e., the Infallible Ones (the Imams), and to oppose the violent and knowledge-deprived Islam of the caliphs by embracing the Shiite Islam of Wilayat.

While we make a distinction between the Wilayat-based Islam and Shiite culture and the Arabic Sunni Islam of the caliphs, it should be noted that the imposed policies of the caliphs and their scholars should not be regarded as representing the true religion. The resistance and struggle of freedom-loving individuals against the imperialism, autocracy, and expansionist and coercive policies of the caliphal Islam and its dictatorship were battles that sacrificed many saintly scholars in the name of safeguarding Islam, pulling the claws of demons over the souls of Muslims, leaving them with deep and infected wounds that require precise and complex surgery.

In the last century, those who became influential over Muslims were either connected to the Tsarist Russians or to the Western powers. The Russians have an autocratic nature, choosing dictatorial forces and granting them power with an emphasis on military and authoritarian systems. Their forces lack intellectual or scientific superiority. On the other hand, the Western powers attempt to dominate the scientific centers, professors, and the culture of Muslims through soft power and industrial and scientific efforts, shaping the academic and ideological systems of Muslims according to their own designs. This difference stems from the fact that in Russia, those who come to power or gain the title of scholars have an authoritarian mentality, whereas in Western countries, power lies in the hands of the scholars, and they are the ones who possess wealth, authority, and politics. In Russia, no philosopher ever ascends to power; instead, the powerful figures are bullies who engage in intellectual discourse. In the Russian sphere of influence, philosophers are neglected, but flatterers, hypocrites, and petty officials rise to prominence. In this sphere, unless true scholars are sacrificed, true religion cannot speak. Therefore, scholars living in this region, if they prioritize worldly life for themselves, will not produce any religious insight because their worldly life will turn them into sycophants and make them dependent on the outcomes of the Russian expansionist policies. The only effective scholar in this region is one who devotes themselves selflessly to God, immerses themselves in the turbulent sea of the Age of Occultation, and is ready to sacrifice themselves for God and His people, making the struggle against superstitions and the cultural jihad against corruptions and injustices their primary goal — not the material gains of this world — so that they may give new life to society through their own blood. True religion lies with such scholars, but the rule of foreign-dependent forces has no connection with true religion or its genuine scholars.

Our religion consists of the fourteen Infallibles (علیهم السلام) and the Holy Quran, who themselves were engaged in a battle with the oppressors and tyrants, sacrificing thirteen of the Infallibles in this struggle. The true religion has never harmed any nation; rather, it has offered its own capital to defend the people and to enlighten them regarding the truth and the pursuit of justice. True religion has never caused harm to the people; rather, it is the caliphal and royal religions that have been in the service of tyrannical dictators, authoritarian rulers, exploiters, and militaristic and cruel regimes. Since the language and culture of religion are scientific, any nation seeking enlightenment will be captivated by it. The Iranians, recognizing the Wilayat culture as a scientific and elevated religion, embraced it and, for the sake of their own freedom, opposed the caliphal and royal Islam of the Umayyads, Abbasids, and Ottomans, preventing their imperialistic influence. Iranians were opposed to dictatorship and those who theorized authoritarianism, but not to the religious culture that embodies grace, love, and the pursuit of true knowledge.

The Wilayat-based religion has never forced any nation to accept it; rather, it has captivated people’s hearts with its scientific, intellectual, and affectionate qualities, drawing them to it voluntarily. It has spread a public culture of leadership based on nobility, kindness, and divine love — a religion that seeks the well-being of the people and their worldly health and eternal happiness. On the other hand, the royal religion has been marked by tyranny, coercion, and manipulation in service of the powerful. It has used politics and propaganda to make itself known but does not believe in the divine connection between prophecy and authority, viewing it as superstition and distortion, with no goal other than seizing power for weak and insignificant figures. Its plan was to isolate reasoned religious knowledge — the language of revelation and its teacher, the Infallibles — and prevent access to it for those seeking truth.

The starting point for understanding and spreading religion is here, and, in the absence of the direct presence of the Imams, anyone who seeks to carry the burden of religious awakening must dedicate themselves selflessly to God and rely solely on divine assistance, not the deceit of the British or the Tsarist Russians. Such an individual will care for linguistics as much as they care for theology because understanding God’s will and purpose is impossible without understanding the language of revelation. Linguistics for theology and any other form of knowledge is akin to purity for prayer — prayer cannot be performed without purity. Linguistics can lead a person to any form of knowledge or excellence, but without it, knowledge of God and other forms of understanding will remain superficial and shallow, and such knowledge can even coexist with dictatorship, oppression, disbelief, and any form of crime.

The criminals of history have mostly been those who, under the guise of superficial and self-proclaimed religious knowledge, have struck the backs of the people. A person without linguistic knowledge and philosophical and intellectual ability views religion as something practiced at the tip of a spear, or in acts of idol worship, like those during the battles of Siffin and Jamal, seeking blessings from the filth of Aisha’s camel. This shallow religion has been the long-standing fate of the Muslim community, a religion without logic, filled with populist rhetoric and seeking to serve the interests of the rulers. It is a religion that leads people into the depths of ignorance, without true understanding or analysis.

As Iqbal poetically puts it, those who embrace religious rituals without understanding are like a corpse without a soul, offering nothing but the foul stench of decay. The true language of religion is the soul of a nation’s life, driving it towards God through knowledge. Someone who does not understand this language, regardless of their scientific titles or achievements, becomes lost in the noise and is left with nothing but empty ritual.

The nation reflects on the path of religion, yet the nation has fallen into the illusion of certainty. I fear that one day a cry will be heard: “O ignorant ones! The way is neither this nor that.”

A superficial, hollow form of Islam, devoid of inner substance, not only lacks compassion and affection but also leads to the harshness of actions done out of habit. Such a person becomes abrasive and detached, to the extent that a worshipper with seventy years of devotion may openly and publicly turn away from faith. In such a context, those closest to the hollow, performative “religion”—those who claim faith based on mere appearance—are often the most worldly, greedy, and arrogant towards their fellow human beings.

In contrast, if society encounters an Islam with depth—an Islam grounded in the principles of truth, divine knowledge, and prophetic wisdom—it captures the human spirit in such a way that it disciplines, refines, and shapes individuals into compassionate, wise, logical, and selfless beings. However, the promotion of such a religion faces a significant obstacle: the outwardly focused individuals who, through their clamor and noise, incite society against the theorists and proponents of true faith. Nevertheless, one should not lose hope, for this responsibility remains on those capable of fulfilling it, regardless of the circumstances.

The superficial interpretation of religion spreads erroneous notions through its media, leading society to accept these shallow and naive understandings of faith. A religion devoid of content has neither meaning nor essence, much like the French word sentimental, which, to the unfamiliar, holds no clear meaning, concept, or reference.

The world and its phenomena are intricately woven into the essence and truth of existence. However, those who have access to this inner reality, and are not trapped by the outward forms imposed by society, include not only angels and jinn but also beloved saints. Due to their proximity to the truth, they have become the standard and measure of what is right. Wherever they go, truth accompanies them. Yet, in a free society, they are able to speak of these truths; otherwise, in the noisy world of the superficial individuals of the era of occultation and the isolation of the friends of divine guardianship, the situation may be different. As the poet once said:

“He, for whom the scaffold was raised high,
Was guilty only of revealing the secrets of the divine.”

In a society where the truth is concealed and the ignorance of the masses dominates, those who speak the language of true religion must bear the burden of solitude and imprisonment or, ultimately, be forced to appear mad, as did the wise but misunderstood philosopher, Bahlool.

In conclusion, our final word is: “Upon you is the Quran.” Through the language of the Holy Quran, by embracing and drawing near to it, one can access the depth of truth, the essence of existence, the identification of the divine and all phenomena, and the healing and transformative wisdom of the revealed message.

misinterpretation.

Vocabulary Culture

Engagement with Vocabulary Culture

Al (Ahl): Loyal supporters and devoted followers. Ahl-‘Imran: In the context of the Qur’an, refers to Christians, not Jews. Muslims should engage with Ahl-‘Imran, meaning Christians (not Christian governments), in their foreign policy to avoid becoming entangled with the Jews and the Children of Israel—who are radical and currently represented by the political form of Zionism.

Dialogue and conversation with Christians are possible, whereas conflict and war—characteristic of the jungle and wild animals—are inappropriate with those who are open to dialogue. If war anywhere in the world is considered a crime, and its cause is penalized, all parties involved can be brought to the negotiation table, as this is what is expected from a human.

Anya (ʿĀniyyah): Refers to a vessel used for eating and drinking. Sometimes, however, it is used figuratively to create linguistic embellishments, such as in the verse: “An Ummah standing, reciting the verses of Allah during the night” [129]. “Container” in a general sense refers to anything that holds something else.

Ayah: A general, true, and irrefutable command, which is also evident and visible; it could be either a blessing or a calamity. It contrasts with Bayyina, which is a document related to content, inner meaning, and secrets, and is not easily accessible.

Ayat al-Kursi: (Allah! There is no deity except Him, the Ever-Living, the Sustainer of existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is before them and what will be after them, and they encompass nothing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding them. And He is the Most High, the Most Great.) [130]. This verse emphasizes the divine power and includes names of God’s essence, such as (Allah), (There is no god but He), (He), (the Living), and (the Sustainer). These are intrinsic divine attributes. Unlike other names, they directly correspond to God’s essence.

Just as the pronoun “He” in the verse “Say, He is Allah, [Who is] One” [131] refers not to a subject but to the divine entity. The words (Al-‘Aliyy) and (Al-‘Azim) used here signify divine attributes—Al-‘Aliyy refers to spiritual elevation, while Al-‘Azim denotes grandeur and external magnificence.

This verse contains three kinds of divine power: intrinsic power (neither drowsiness nor sleep overtakes Him), supplementary power (He owns what is in the heavens and on the earth), and other’s power (Who is it that can intercede with Him except by His permission?).

The phrase “Who is it that can intercede with Him except by His permission?” carries short, intricate notes that are fitting for poetic verses and can bring the reciter closer to the unseen realms. Regular recitation of this verse offers spiritual strength and protection, so much so that it might even reduce physical hunger.

Ibn: A general term for a connection, not necessarily referring to a familial relationship. It is primarily used for males, though in the context of “child,” it signifies a genetic relation between parents and child, regardless of gender.

Ajr: A reward given to any individual, whether human or animal, for their efforts. In the context of ajr, intention and belief in its sacredness are not required. This reward is temporary, similar to small change, with no lasting effect, and even animals receive it. This is more of a worldly transaction.

In Persian, “mazdoor” refers to someone receiving payment for an inappropriate or dishonorable action, while “mazdegir” refers to someone receiving compensation for regular but honorable labor.

Ajr is related to the concepts of Thawab and Sawab. Thawab means a full and complete reward, while Sawab refers to correctness or righteousness. Thawab requires correctness, and to attain completeness, one must seek proximity, health, and happiness. Sawab refers to the reward for acts done sincerely for the sake of God.

Sawab is the reward for an action done with the intent of pleasing God, and it is the spiritual essence that also extends in the form of protection and return, similar to how a coin or bar of gold can yield substantial results.

A woman who washes her husband’s clothes for the sake of God is considered to have performed a more virtuous act than someone donating large sums of money to charity out of human compassion.

Thawb: A return that is protective, encompassing, and beneficial. The concept of Thawab relates to the complete return of an action to its owner, so that the full effect of the act returns to the individual.

This surah, among the encompassing surahs, firmly challenges the staunch followers of previous celestial scriptures and, in general, the deniers. It engages in a detailed discussion and debate about the flaws in the past scriptures, shedding light on them. In this regard, it possesses richness, independence, and dignity.

This surah is not only the largest chapter of the Qur’an, but it also contains the longest and most extended verses. From this perspective, it can be considered the bloom of the Qur’an.

Consistent recitation of Surah Al-Baqarah, when coupled with the preservation of vitality and zest, opens up the inner essence of the soul and leads the individual to the unseen reality of existence. Surah Al-Baqarah, being a Medinan surah, is related to advanced societies—scientific, specialised, and those possessing intellectual power and discourse.

The phrase “Baqr al-hudhud al-ard” (translated as the cow that the hoopoe digs the ground) refers to digging into the earth, which signifies searching for water, either to find it or not. This process of digging into the earth is metaphorical for seeking out deeper truths.

The cow is termed baqarah because among animals, it embodies strength, dignity, composure, power, and most importantly, nobility. Like a champion, it walks gracefully, only consuming clean water and avoiding spoiled food. This is in contrast to a donkey, which behaves erratically and without grace, jumping and making foolish movements, and for this reason, it has not been given horns, so it remains weak and does not harm others. The cow’s eyes, being large, symbolize wisdom and sharp perception. In terms of aesthetics, the donkey’s eyes are considered the most beautiful among animals, with a remarkable dignity in their appearance.

The lion and the eagle, by virtue of their sharp sight, are also called baqir, as their eyes keep a keen watch over all creatures, both large and small, and nothing escapes their gaze.

Among the children of Israel, the cow was chosen for arbitration in a dispute, which is consistent with its sharp, precise vision. The cow holds great respect among Hindus as well, and this reverence is not without philosophical reasoning.

Bulg: The attainment of one’s true self. A person reaches physical maturity when they are capable of reproductive function, signifying an understanding of their physical nature—formed from semen. Mental maturity is achieved when one attains wisdom and reasoning. Spiritual maturity, on the other hand, is the arrival at the soul, which manifests as complete assurance, with bravery, justice, and fortitude being its outcomes.

Bulg shares a close meaning with wusul (attainment), where wusul implies reaching a goal that is foreign to the individual and not inherently theirs, while bulugh implies attaining a goal that belongs to the person and has always been theirs. For instance, to issue a ruling or fulfill a duty, one must reach physical maturity, but the mystic attains wusul, which refers to the process of return to the origin, not simply a return to an initial state. Conversely, physical maturity, or bulugh, refers to the transition from a sperm to the ability to produce sperm.

Exaggeration is derived from the root of this term. The three forms fa’ul, fa’al, and mafal convey the meaning of exaggeration, though each form differs in its specific implication. We discussed these differences under the concept of “semantic proximity” in this book.

The Qur’anic verse that best captures the essence of bulugh is the verse of proclamation (بلاغ): (O Messenger! Proclaim what has been revealed to you from your Lord. And if you do not, then you have not conveyed His message. And Allah will protect you from the people. Indeed, Allah does not guide the disbelieving people) [Qur’an 5:67]. In this verse, the proclamation is introduced in the passive form, indicating the greatness and the potentially perilous nature of the task. The verse’s warning and threat highlight the social challenges in declaring this matter, with the issue of guardianship being alluded to indirectly.

The phrase (فَمَا بَلَّغْتَ رِسَالَتَهُ) refers not to the Prophet’s personal mission but rather to God’s ongoing message, pointing to the issue of Imamate (leadership). Some people, who were still new to Islam, sought to avoid naming Amir al-Mu’minin (the Commander of the Believers), but God insists on it as an obligatory matter. He assures the Prophet that He will protect him from the people: (وَاللَّهُ يَعْصِمُکَ مِنَ النَّاسِ). The term naas refers to the newly converted Muslims surrounding the Prophet, and thus, this verse implies that those who oppose the matter of leadership are disbelievers: (إِنَّ اللَّهَ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ). Here, disbelief refers specifically to opposition to the leadership, or wilayah, in the context of the Qur’an.

Jāl: Reaching an objective or goal.

Jebt: A space or place of refuge that allows for rest and comfort.

Bīʿ: A contract or exchange where something is traded for something else in an obligatory manner. Bīʿ refers to the first action in a transaction, thus, the seller is called bāʾiʿ. A sale, since it involves an exchange of goods, also applies to the buyer as they are involved in the contract.

Jazm: A decisive stance; firm determination.

Jahil: An ignorant or uninformed individual; someone who lacks knowledge or understanding, often applied to those who are unaware of divine truths.

Hikmah (Wisdom): True wisdom, in the Qur’anic sense, is not merely intellectual knowledge, but a gift of insight granted by God. As the Qur’an states, wisdom is given to whomsoever God wills. Therefore, wisdom transcends mere acquired knowledge and is considered a divine bestowment of insight into both the outward and inward realities of existence.

Confusion is a type of insanity that manifests in a person through the touch of Satan.

Touch is a physical action, related to the perception of external senses, and it is not necessary for it to be intense. The touch may be imperceptible to the physical senses and could be a psychological or spiritual matter. Additionally, it requires the presence of strikes, blows, or anger.

Touch entails contact and movement between objects, and it could be as subtle as a breeze that causes no pain and is unnoticed by the person. However, touching has an observable feeling and can induce visible pain. Engaging in usury grants Satan the ability to exert influence through the “touch” of the usurer’s soul. The imperceptible touch of Satan—a form of intrusion—weakens the soul, making it susceptible to his whispers and temptations. It is essential to note that usury leads to confusion; otherwise, sins like murder and theft do not bring about such a result. While usury does not kill, it psychologically disturbs and disorients the individual, and the distortion and malevolence of Satan, transmitted through the touch, ensnare the usurer. The usurer becomes entangled in this distortion, unsure of how to use the wealth earned through usury. Among the earliest distortions in the usurer’s psyche is the tendency toward incest or homosexuality, spending large sums to pursue such desires. At the same time, the pleasures of sleep and food are taken away from the usurer, and their taste and appetite diminish. For example, usurers, despite being wealthy, may suffice with just bread and yogurt. Confusion refers to such mental disarray that diverts the person from their inner self, transforming them into a confused, delusional being who suffers in life without dying.

The touch of Satan is a type of mental strike with intensity, sometimes causing a person to lose their balance, become delusional, and speak incoherently. Sometimes, it results in a form of self-harm, sadism, or the urge to cause harm to others or experience physical discomfort like itching or blinking.

Shame arises from the internal weakness, decay, and corruption within the soul. Shame refers to a fragmentation from within.

Error refers to a self-aware mistake due to negligence in one of the primary actions, such as “the one who chooses to refuse does not negate the choice.” Error differs from evil and sin, as explained elsewhere.

Speech refers to the act of stepping forward. A speaker (khateeb) is one who steps forward to convey something. The marriage sermon (khutbah) derives its name from this concept of stepping forward, as does the term “slip” (khatwa) in the context of missteps.

Hidden refers to anything concealed, even thoughts that do not occur to the mind. It is something unknown even to the mind itself. The hidden, which one is unaware of, is not called “concealed.” In the Quran, it is stated: “Nothing is hidden from Allah on Earth or in the sky” (3:192), signifying that nothing is concealed from Him.

Eternal refers to immortality. It can also denote prolonged duration, referring to the infinite length of time.

Creation refers to the special creation that underlies each phenomenon and is an intrinsic, inherent quality. The term is closely related to “beginning” (bada’) and “emergence” (zuhur), but in contrast to “beginning,” creation does not involve human choice, unlike in “the sun began” (bada’at ash-shams). Creation involves what is not apparent becoming visible, while “emergence” involves human choice and actions.

Creation is intrinsic and foundational to a person’s essence, just as their character is a manifestation of their creation.

Character is akin to “manners” (adab). External manners are the outward signs of one’s character, which is intrinsic. While external manners can be performed, true character is inherent and cannot be faked. Adab involves maintaining balance and moderation, and it requires wisdom. It is not simply being polite or cheerful but rather giving everything its due according to its nature—whether that is religious duty, or the right of others, including the Divine.

Support (khul) refers to a companion or ally. As mentioned in the Quran, “On the Day when there will be no trade, no friendship, and no intercession” (2:254), highlighting the absence of worldly transactions and companionships.

Fear refers to the apprehension one feels due to a heightened status or position and concerns about future events. This type of fear is measurable, predictable, and actionable. It prompts action, sharpens focus, and develops resilience. Rational individuals experience fear, which leads to caution and planning.

Mad individuals are less prone to fear, while the faithful, guided by divine protection, are not susceptible to fear.

It is important to note that when someone occupies a position they do not deserve, their fear becomes abnormal, leading to harm for both themselves and others. A person who has been belittled from childhood, or one who experiences humiliation, may develop a fearful disposition.

Fear is related to sadness, reverence, and anxiety. Sadness refers to distress over the past. Anxiety, which involves concern for self-preservation, is a form of self-compassion. Reverence is a fear rooted in the awe of the Divine.

Horse (khayl) symbolizes superiority and elevation. A person riding a horse feels above others, which is why it is called “khayl.”

Habit (da’ba) refers to a persistent, ingrained quality or nature.

Height (daraj) signifies ascension or elevation, corresponding to practical wisdom, such as the miracles of Prophet Moses.

Understanding (darak) refers to the simplest, most basic form of conceptual understanding. It contrasts with higher understanding, as denoted by “degree” (daraja), which represents higher levels of perception and learning.

Impurity (danas) refers to internal spiritual contamination, in contrast to external, visible impurities.

Worldliness (dunyo) refers to the proximity of worldly matters compared to the afterlife, as it is the realm of immediate existence and is closer due to its connection to this life.

The Quran describes, “Then he drew near and descended” (53:8), indicating a deep connection to the world, which is seen as the domain of life and spiritual growth.

The world offers opportunities for knowledge, power, beauty, and divine love. It is beautiful in its appearance, just as the most beautiful woman embodies a manifestation of divine love.

Religion (din) refers to the system and methodology that organizes rights and obligations in a structured manner. It entails submission to a system and program, not to a person, but to a method of governance and regulation.

Remembrance (dhikr) denotes attention and focus, not just sensory attention but intellectual and spiritual awareness. It involves consciousness of the Divine and reflects one’s inner state and mindfulness.

Sin (dhanb) refers to the residual consequences of sinful actions, akin to the tail of the wrongdoing. It signifies the continuous chain of consequences from a wrong act, sometimes leading to psychological or spiritual disturbances.

Usury (riba) comes from the root meaning “to increase” or “to swell.” It refers to the process by which wealth grows superficially, inflating assets without true value creation. The Quran warns that usury results in loss and destruction, both spiritually and socially, leading to discord and conflict in the community.

Raa’iyat (Care and Attention): It refers to the kind of care where one might invest one’s assets or even life for the task. “Having care” implies not only working diligently for it but also being willing to sacrifice one’s own blood for it. This term shares a meaning with “Hifz” (preservation). “Hifz” refers to protection against harmful or destructive factors, while “Raa’iyat,” in contrast, implies negligence towards such harm, even though its capacity is higher than “Hifz.”

Rafa’ (Removal): Similar in meaning to “Daf'” (repulsion) and “Man'” (prevention), it arises in the natural structure of the corporeal world. Rafa’ refers to the soft removal of an established thing, with an anticipatory action to prevent its adverse effects.

Daf’ (Repulsion): Refers to the forceful removal of a matter with great intensity, typically accompanied by an encounter or confrontation. The divine system of “Daf'” operates according to the laws of nature, which manifest in changes, transformations, or sometimes rapid changes in natural processes. “Daf'” may also be a sign of divine grace and favour.

Man’ (Prevention): The prevention of something from taking place by power or force, which can either be done gently or forcefully.

Abā (Refusal): Implies a complete and firm rejection, where no pleading or entreaty affects the one performing the action, who must be a rational being capable of judgment.

Ibtimā’ (Refusal/Obstruction): This is a mild rejection, which can be influenced by pleading or can be resisted. Therefore, a refusal, in this sense, refers to someone who can be swayed by affirmation or negation.

Haram (Sacred/Restricted): The concept of restriction, where something is closed off or enclosed, implying a boundary or limit.

Rūḥ al-Qudus (Holy Spirit): Refers to one of the special angels appointed for the support and inspiration of the most elevated servants, such as prophets and the highest-ranking saints. Thus, it is a term for a specific, real angel rather than a general title.

Riyādat (Spiritual Practice): The practice or exercise used to prepare the body for obedience, making it accustomed to tasks that require effort and concentration without thinking too much about them.

Zawj (Spouse): Refers to something that is complementary, fitting, and in harmony. This term applies to both men and women. (A verse from the Qur’an: “Purified spouses for the righteous” includes both pure women for men and pure men for women.) Believers do not live in isolation or celibacy; each person has a partner.

Zuhd (Asceticism): The act of renouncing worldly desires in favour of focusing on a higher cause, so that the self does not diminish or decline. Therefore, zuhd is not synonymous with poverty or total renunciation. It stands in contrast to “raghbah” (strong desire or inclination). Like desire, zuhd is a matter of choice and will, not directly connected to external wealth. Misunderstanding this concept may lead to harmful effects, such as misfortune or fallacy.

Asceticism is not a complete disinterest but a selective detachment from the world. Those who have zuhd should not have a contracted, limited heart, but rather an expansive one. A person with zuhd should be able to see the divine in everything, even in their own actions and heart. As such, the ascetic is someone whose actions are driven by divine will and who does not act on their own behalf but rather reflects divine power.

Zaygh (Deviation): Refers to deviation or misguidance, such as an issue with a car’s steering that takes control away from the driver.

Zīn (Adornment): Something that is surprising, interesting, or remarkable. A person’s mind can be adorned with things that are either pleasing or harmful, and adornment can arise from both external and internal qualities. Beauty, like knowledge, is a secondary quality that is perceived through its effects, rather than in its raw form. Therefore, adornment can be seen either as physical (like makeup) or spiritual (such as kindness, love, and faith).

Sa’āl (Asking/Questioning): To inquire or question. A question posed to someone in a higher position is typically soft and non-demanding, unlike “istifhām” (a request for understanding or clarification), which implies a request or desire for information.

Sabeel (Path/Way): Refers to the natural or correct course of action, which preserves the proper sequence and hierarchy. “Sabeel” can refer to all paths in general, but in the context of religion, it denotes the way of God. Therefore, giving in the way of Allah (fi sabeel Allah) can include helping even a disbeliever.

Sitr (Covering): Refers to a form of covering that may be removed or be vulnerable to damage, unlike “hijab” (a complete, protective covering).

Siḥr (Magic): The act of altering or manipulating something, often involving supernatural elements.

Safaḥah (Foolishness): In contrast to wisdom and patience, this refers to mental incapacity or imbalance, akin to madness or emotional hardness. Foolishness, like cruelty and madness, hinders one’s spiritual development. A foolish person is easily deceived, overly trusting, and swayed by superficial information. The Qur’an uses the term to describe those who act without understanding or clarity.

Sakīnah (Tranquillity): Refers to the inner peace and serenity experienced by the faithful, particularly in times of hardship. It is not the same as passivity, as everything is in motion, but it denotes a calm and balanced state of being, even in the midst of chaos.

Satan (J Shatan): Distortion, inclination, and diversion from the truth; deviation; the system of corrupt jinn.

Satan’s tools include touch, temptation, whispering, and clandestine prodding. Temptation is the clearest of his poisons. “Whispering” refers to a subtle, weak, and secretive attack from behind. “Hez” is a faint sound, indicative of something covert, and “Lamh” refers to a strong, direct, and fierce assault from the front. The latter employs more overt means. Satan is a material entity, and one of his most potent tools is illusion.

Gratitude (J Shukr): Praise and acknowledgment of the Creator’s blessing, requiring satisfaction with actions and the completeness and perfection of those acts. “Shukr” contrasts with “Kufrān” (ingratitude), which is akin to neglect and a failure to properly value something. This is typically exhibited by self-centered, self-important individuals with weak souls, prone to impatience, entitlement, and dissatisfaction.

In linguistic terms, when one says “Shakartul Jamel” (I have thanked the camel), it refers to the camel’s being well-fed. It signifies the perfection of the camel’s nourishment. Similarly, “Shukr” denotes the fullness of one’s nature and health in response to good treatment, both of which are interconnected with spiritual well-being.

Effort and Zeal (J Shamar): The opposite of lethargy and weakness. It denotes being determined and vigorous in motion, work, and energy, prepared and focused on tasks.

Desire (J Shawq): The yearning for something absent, a movement towards something distant that increases the individual’s thirst and desire, urging them to take further action. “Desire” is persistent, like a child’s longing for its mother’s milk. A child who is already weaned yet still yearns for more, experiences “Shawq.”

The distinction between “Shawq” and “Ishq” (love) lies in the fact that love represents the preservation of something that already exists, devoid of doubt or conditionality. Love is spiritual, where the lover’s will dissolves into the will of the beloved. The lover moves towards the beloved as indicated by them, merging with them entirely.

Desire is a force of inward longing, whereas love is a transformation into the essence of the beloved. In love, there is no room for conditionality or uncertainty; it is an absolute surrender to the beloved.

Carnal Desire (Shahwat): A lower form of love. The intense, often irrational longing of the soul for something either suited to the soul’s growth or detrimental to it. “Shahwat” is a fundamental, impulsive yearning, while “Ishtihā” (to yearn) is an emotional state and an active state of craving. It is comparable to fuel and energy for the soul.

For example, a child’s desire for milk, play, and sleep corresponds to a stage of development in which healthy stimulation results in greater growth. This form of desire, when healthy and varied, contributes to growth. However, desire that is monotonous or unvaried can stifle development.

As children grow, their desires shift from physical to intellectual and emotional, reflected in their maturity.

Desire can also have spiritual dimensions, such as yearning for wisdom, knowledge, or divine love. In the context of marriage, desire is the foundation for both physical intimacy and the aspiration for a deep spiritual union that progresses towards parenthood.

In relationships, true satisfaction is derived from harmony, mutual understanding, and alignment of wills. Any form of selfishness or coercion leads to conflict and corruption.

Slope (J Shib): A state of obvious fragility and weakness, as opposed to something solid and unyielding. This is different from “weakness,” which can be latent and internal.

Sharpness (J Sarim): Refers to something keenly honed, such as a sword that is sharpened to perfection. A general term for anything sharp, including a dull sword, is “Saif.”

Patience (J Sabr): A human trait that helps one endure varied situations, be it prosperity, adversity, or hardship, without being swayed or deterred from one’s purpose.

Dyeing (J Sabr): Implies the process of immersion, as with bread soaked in stew, where the essence of the stew is absorbed into the bread. The divine dye, referenced in the Quran, suggests a deep, transformative faith, not just outward conformity.

The Heart (J Sadr): The visible manifestation of the heart’s movement, an outward sign of its inner condition. “Fu’ad” denotes the warmth of the heart, representing the inner life.

Truth (J Sadaq): Refers to honesty, stability, and integrity. Something truthful is real, whole, and substantial. The individual who is truthful is unwavering in their character and actions, resisting any form of falseness or weakness. Truth is the alignment of actions with inner belief and reality, and those who embody it possess the strength to resist collapse.

Certainty (J Sadiq): Refers to individuals whose words align perfectly with their deeds, reflecting genuine belief and the absence of doubt. The highest form of truthfulness is the unity of the lover’s will with the beloved, as in the case of love for the divine, where all actions reflect devotion and surrender.

In this context, “Sadiq” is not just truthful but steadfast and unwavering, showing integrity not only in speech but in actions.

Testimony (J Tasdiq): The process of affirmation and confirmation, requiring effort and a time-space context. It is related to the completion of belief or faith in a way that confirms the reality of a thing, such as the unity of God or the verification of a truth.

Shaytan (Satan): Deviation, inclination, and turning away from the truth; corruption; a system of deviated jinn.

The tools used by Shaytan include “Mass”, “Whisper”, “Lemz”, and “Hamz”. The most apparent manifestation of his influence is “waswasa” (whispers). “Hamz” refers to a subtle, soft, and covert attack from behind. “Ha” is a letter of concealment. “Lemz” represents a strong and direct assault from the front, with “Lam” being a harsh letter. Shaytan is a material entity, and one of his most effective tools is illusion.

Shukr (Gratitude): The praise and thanksgiving of the creator who bestows blessings, requiring satisfaction with what has been granted and the completion of the task, in its entirety and with approval (blessing). It is not complete without the recognition of the gift, often expressed as plumpness and fullness. “Shukr” stands in opposition to “Kufran” (ingratitude), a form of negligence and inadequacy in one’s duties, and is typically found in individuals who are self-satisfied, easily upset, demanding, or dissatisfied.

In the Arabic language, when it is said “Shukirtu al-naqa” it means the camel’s chest has become fat and full. Similarly, “Shukirtu al-dabba” implies that the animal has become fat and plump, reflecting the idea of completeness and fullness.

Shamar (Effort): The opposite of lethargy and weakness. It involves a vigorous and enthusiastic movement, striving, and a focus on accomplishing a task.

Shawq (Desire): The longing for something lost, which leads to an increased thirst and desire, prompting further movement toward it. “Shawq” is a longing that persists over time. A child who does not yet have access to his mother’s milk feels “shauq” for it, while a child who has already drunk it but desires more experiences “Ishtiaq” (longing).

The difference between “Shawq” and “Ishq” (love) is that love involves the preservation of an object and is an internal phenomenon that is free from doubt, condition, or expectation. In love, the lover’s will merges with that of the beloved, to the point where the lover follows the directions and actions of the beloved. The lover thus fully submits to the beloved’s will, experiencing total unity and possession.

Love is a form of revelation. The lover cannot hide their love, making it an inherently truthful emotion. In love, the lover and the beloved are united, and the lover’s soul becomes one with the beloved, even to the extent of transforming material objects into the image of the beloved, such as in the case of the lover’s attachment to God, religion, or nature. Thus, human nature has the potential to love even material things, as the soul of the lover is in essence united with the object of affection.

Shahwat (Desire): A lower form of love. It represents an intense longing for something, either a desirable object that contributes to one’s well-being and growth or a harmful one that leads to spiritual decline.

“Shahwa” is a simple, unrefined term, whereas “Ishtihāʾ” (longing) denotes a deeper, more conscious desire. For instance, the desire of a child for milk or play is a pure form of longing, while adult desires tend to be more complex and may involve higher forms of fulfillment or even corruption. These desires must be balanced to support proper growth, both physically and spiritually. A child’s desire for a specific activity, like playing with a toy, grows into an adult’s desire for intellectual and spiritual satisfaction, such as the pursuit of knowledge.

While desire can manifest in material pursuits, it can also turn into spiritual desire. The noble pursuit of wisdom, family, or even divine connection reflects the higher tiers of desire. In the case of marriage, for example, the immediate sexual desire gives way to a deeper longing for the creation of life, reflected in the desire for children.

It is important to note that these desires must be managed properly. Uncontrolled desire can lead to discord, while love founded on mutual respect and shared growth leads to harmony and contentment.

Shayb (Slope): Fragility and evident weakness, as opposed to something that is strong or solid. The difference from weakness (“Dha’f”) is that fragility may be openly apparent, whereas weakness may remain hidden.

Sabr (Patience): One of the key human virtues. Patience enables an individual to remain steady under varying circumstances—whether in times of ease or hardship—without allowing external conditions to divert them from their goal.

Sibgh (Dye): The process of immersion or saturation, similar to when bread absorbs liquid. It signifies the idea of full and thorough absorption, rather than a mere superficial coating. The “Divine Dye” mentioned in the Qur’an signifies an inner, spiritual transformation that represents faith and a profound understanding of God, rather than merely a surface-level adherence to practices.

Sadr (Chest): Represents the manifestation of the heart’s movement and its internal heat. “Fu’ad” (the inner heart) refers to the internal warmth that is more related to the soul.

Sidq (Truthfulness): The state of being true, unwavering, and consistent. Truth is the essence of everything; something that is true has integrity and authenticity. A person is truthful when their words and actions align, and their actions confirm the truth of their words.

A person who is truthful has the ability to endure; they are not easily swayed. Truthfulness is one of the highest qualities in divine reality, which is why the phrase “Ya Hayyu Ya Qayyum” (O Living, O Sustainer) is so significant, as it reflects both life and sustaining truth. Truth is that which gives everything its stability, and only truth can provide the foundation for real spiritual growth.

A “Siddiq” (a truth-bearer) goes beyond being merely truthful—this is a person whose actions and words manifest a deep and persistent truth. They hold to an unwavering course, with both words and actions thoroughly grounded in truth.

Sadaqah (Charity): This is a form of giving that is rooted in truth and consistency. A charitable act, when it lacks sincerity, ceases to be an act of true charity. True charity stems from a genuine spirit of goodwill and provides both spiritual and emotional benefits to the giver and receiver.

Submission: Submission, when it lacks humility, is characterised by an apparent compliance that comes with ostentation and arrogance. It is an outward act accompanied by impurity and roughness. True submission involves acknowledgment and reverence. “Acknowledgment” refers to a heartfelt obedience that is tame and pure, without defiance. “Reverence” (which comes from the root “taf‘īl”) implies a gradual process of reaching a state of complete humility and submission, characterised by obedience that stems from respect and veneration.

J fī: (Fā’īnnamā hum fī shiqāq)[185]. “Shiqāq” means a division or rupture, and (fī) implies multiplicity. It refers to a great rupture, division, or separation, like a very dry land that cracks and breaks apart.

J qāf: It is one of the luminous letters, opposed to the dark letters. The disjointed letters in the Qur’an are all luminous. “Qāf” symbolises a circular shape, denoting proximity and coming together—i.e., a process of surrounding, like “qurb” (closeness).

J qabl: To accept beforehand. The term “qiblah” symbolises a pioneering movement towards a predetermined goal. The Kaaba represents unity, and the Imam signifies guardianship; both are termed “qiblah” in this regard. “Qubla” (meaning kiss) also refers to the need to bow one’s head to kiss the accepted one.

J qadar: The power to do good and resolve issues in a natural, rightful, and just way, wisely executed; as opposed to force, which is reckless and operates contrary to nature and justice in an unjust manner. Force represents true dominance but, like oppression, lacks substance and is thus transient. Accordingly, power is a result of knowledge and wisdom.

J qad kān: In the Qur’an, whenever this phrase appears, it is followed by a statement that constitutes a scientific and real law, universally applicable.

J qadam: A foot that is firm, stable, and enduring; it is the steadfast support of the soul. It differs from “rijl” (foot), just as “udhn” (ear) differs from “sama‘” (hearing).

J qasd: To aim for something; to unify, cut, tear, and break. This word shares a meaning with determination, resolve, and willpower, bringing it closer to meaning proximity.

A “qaseeda” refers to a poem with an intended structure, where words are brought piece by piece, resulting in a straightforward, understandable composition, unlike a ghazal, which is complex and not as lengthy.

“Economy” refers to maintaining purpose and unifying it into a singular goal. When one wishes to cross an obstacle, they concentrate their energy to unify it and move forward in balance, which is why “economy” implies moderation.

Prayer also requires the intention of closeness to God in order to transform into an act of worship. This intention is a condition for prayer, not a part of it.

Breaking and tearing denote unification and the achievement of stability. A “muqtasid” (moderate person) avoids excessiveness and deprivation, ensuring everything is measured to bring everything to a unified goal.

J azm: Determination and resolve. Someone with determination (mureed) is steadfast in their goal, unwavering and strong. The will is present in someone who has a specific goal (murād). The will requires intrinsic and independent nature, and since the system of phenomena is a collective act, it is referred to as “amr bayn al-amrayn”, meaning no individual phenomenon has full authority over its own will, and phenomena are part of a shared, necessary will.

J mashiyyah (Divine Will): The systemic and dynamic act of God’s governance, based on knowledge, power, wisdom, and will. Divine will is the highest operational attribute of God, even surpassing the will, as it pertains to the very essence of His being.

J qawl: A statement made with belief and conviction. The utterance is tied to belief, not mere acknowledgment. In the Qur’an, when the phrase “qul” appears, it precedes a profound and challenging statement that requires deeper contemplation. Since words are used for the spirit of meaning, “qul” is used when speech must be produced to express deeper meaning.

J kibr: Arrogance. It has a psychological and inner origin and when it manifests in outward actions, it becomes arrogance and superiority. A person with arrogance cannot worship or accept those superior to them. Thus, for worship to be correct and effective, one must rid themselves of arrogance. Arrogance is a form of inner filth, and its outward manifestation is the negation of worship.

J kursī: Refers to the placement and carrying of something over another, denoting power and authority. “Wa-si‘a kursīyuhus-samāwāti wal-ard”[186] signifies that God’s authority encompasses the heavens and the earth. Thus, “kursī” denotes the expansive divine power over the universe. According to Hadith, the “Arsh” is much broader than the kursī and encompasses it, representing the establishment of God’s mercy, transcending the physical realm.

J karam: Generosity. A person who is strict with themselves but gentle and kind towards others.

J kasb: In the Qur’an, it says: (Lahā mā kasabat wa ‘alayhā mā iktasabat)[187]. “Kasb” refers to good, natural, and righteous actions that come easily to one’s nature, while “iktisāb” (acquisition) involves effort, hardship, and exertion, typically implying something done with difficulty but not amounting to sin.

J kufr: Disbelief, which is transient and lacks a system, path, or enduring nature. It is marked by randomness and inconsistency, unlike faith, which grows stronger with time. Disbelief may manifest in a negative form (denial) or a positive form (active rejection of God), whereas faith is always positive.

J taklīf: Obligation. Like a fly that is bothersome, “taklīf” can be either pleasant or burdensome. God imposes duties on human beings based on their natural capacity, not exceeding what they can bear. These duties, described in the Qur’an, are aligned with the normal course of life and circumstances.

J kamāl: Perfection. Something that is complete and lacks deficiencies. It is finalised and established. The Qur’anic verse “Al-yawma akmaltu lakum dinakum” (Today I have perfected for you your religion)[188] illustrates how completeness in religion is an external, societal quality, not just inherent within the religion itself.

J lām: Denoting exclusivity. For example, (Inna lahum jannāt tajrī min tahtiha al-anhār)[189] indicates the “lam” of exclusivity, not ownership, but a particular relationship of benefit and enjoyment.

J lūb: The innermost, firm, and invulnerable part. The “lubb” (core) refers to a person who has thoroughly comprehended matters and is no longer a mere imitator.

J lahf: Refers to a state of overwhelming excitement or overwhelming covering that leads to error in judgment, much like a blanket that envelops all senses, clouding perception. Persistence in this state leads to difficulty.

J lqat: Confrontation with a system that is inconsistent or incompatible.

J lam: In combination with an interrogative, signifies confirmation, as in: (Alam tara)[191], where it indicates understanding or general awareness.

J lū: The conditional “law” (if) in the Qur’an conveys possibility and restriction, such as in: (Law kāna fīhimā āliha illa Allāh lafāsadatā)[192], demonstrating that certain possibilities exist within the divine framework.

The above translations strive to convey the essence of the original text in an academic and precise style, suitable for British scholarly contexts. Submission: Submission is conformity and compliance without humility, accompanied by pretension and arrogance. It is an external act, characterized by obscurity and roughness. In contrast, “acknowledgement” involves sincere, heart-felt obedience, free from rebellion and impurity. “Reverence” (which is derived from the intensive form) implies that the attainment of this meaning occurs gradually, and it embodies full submission and obedience, demonstrating a practical form of respect and reverence.

J Shiqa: (Fainnămā hum fī shiqqīn) [185]. “Shiqq” means a rift or division, and the preposition “fī” here indicates an intensity of the split, meaning a frequent or significant rift, akin to a dry land that is cracked and fragmented.

J Qāf: It is a luminous letter, as opposed to the dark letters. The disjointed letters in the Qur’an are all luminous. The letter “Qāf” symbolises a circle (circular) and signifies approaching or coming together — akin to closeness.

J Qiblah: This refers to moving forward and accepting. The “qiblah” symbolises a leading direction toward a set goal. The Kaaba represents monotheism, and the Imam represents guardianship, and thus, both are referred to as “qiblah.” The term “qiblah” (meaning kiss) also suggests that one must bow to acknowledge and accept the other.

J Quwwah: It denotes the ability to provide good and alleviate difficulties through natural, right, and just means, in a wise manner. This contrasts with “force,” which entails recklessness and operates against the natural and just order in an unjust way. Force, like oppression, is not a real truth and does not endure; it eventually fades away. Hence, strength arises from knowledge and wisdom.

J Qad Kān: In the Qur’an, this phrase is followed by a statement of a universal scientific or factual principle that is applicable everywhere.

J Qadam: A foot that is stable, firm, and consistent, serving as a solid foundation. It differs from “rijl” in that it signifies a secure standing position, unlike the mere physical foot.

J Qasd: The act of intending, unifying, severing, and breaking. This term implies determination and intention, and it shares a deeper, essential connection with resolve and purpose.

Qasīda (Ode) refers to a type of poetry with intent — a structured and straightforward discourse, unlike the complex ghazal. The simplicity of a qasīda allows it to be longer, unlike a ghazal, which is typically limited to ten or fifteen verses due to its complexity.

“Economy” also refers to the act of maintaining focus, uniting, and consolidating. Just as a person prepares themselves before leaping across an obstacle, consolidating their energy for a balanced and focused leap, “economy” involves moderation in managing energy and directing it towards a singular goal.

J Al-‘Ibadah (Worship): For worship to be sincere and effective, one must distance themselves from pride. Pride is a mental and emotional impurity that distorts worship, making one unable to truly submit in worship. In the same way, humility can be deceptive if inward pride is not addressed.

J Kurbah: Intimate proximity or closeness. “Kurbah” is a form of submission that results in nearness, symbolising closeness to a higher goal or the Divine.

J Kārim: Nobility or generosity. It is a quality where one shows restraint upon themselves but interacts gently with others, embodying graciousness.

J Kufr: Denial or concealment that lacks sustenance or a clear, lasting structure. Unlike faith, which strengthens over time, disbelief does not hold continuity and ultimately fails. Denial of the Divine is part of this state of “kufr,” which can manifest either passively (as disbelief) or actively (as the denial of God’s existence).

J Taklīf (Obligation): A duty or task, which may be pleasant or burdensome. It refers to any responsibility placed upon individuals, whether it is perceived as light or heavy. God assigns tasks according to the capabilities of individuals, ensuring they are aligned with their natural strengths and abilities.

J Kamāl: Perfection or completeness, where something no longer lacks anything. “Kamāl” in the Qur’anic context signifies a state of being without flaw, where completion and fullness are achieved.

J Qalb (Heart): The internal essence of a person’s cognition and emotional state, where intellect and emotion meet. “Qalb” is associated with both mental and emotional clarity.

J Lā: A negation that points towards a non-existent or impossible situation, often used to imply a definitive condition of non-existence or non-occurrence in the Qur’anic rhetoric.

Pure and sincere love involves suffering, longing, and annihilation. What is commonly found in society, however, is affection and inclination, which pursue happiness, pleasure, joy, and indulgence, and can either be chaste and lawful or impure and demonic.

The purity of true love is demonstrated in the sacrifice of one’s life for the beloved. Love entails joy and intoxication, without any sorrow, despair, misery, deprivation, or misfortune; however, these elements may accompany affection and worldly desires.

The finest manifestation of love, the final unparalleled and unique class of it, is in Karbala. A lover, whether thrown into a well or prison, remains steadfast in love. Even if they become a ruler, they are still lovers, and loyalty to the beloved is inseparable from them.

The path of love leads either to the beloved, or one becomes a lover. The lovers approach nearness through the steps of asceticism, tears, supplication, and worship, without having the capacity to bear affliction. The beloveds, however, have nearness bestowed upon them effortlessly, though after receiving this blessing, they are continually subjected to trials, which they embrace and endure with ease.

“J” Series of Terms:

• J wazar: The present form is “yazar,” meaning to leave naturally and with attention, but the root “tark” may imply an unnatural abandonment.
• J ward: A newly arrived flower, which is in a state of continuous change and transformation, swiftly moving from blossom to bud, eventually turning into a fully blooming flower.
• J wass’: Refers to the breadth and extent of one’s possessions or attributes.
• J wasf: Good or bad qualities attributed to a described object or entity, regardless of whether it is true. This term is related to an epithet and differs from it in that an epithet is strictly positive and must be true.
• J wassi: To connect with wisdom and guidance regarding one’s beliefs or actions, as opposed to simply joining two things together without careful thought.
• J wadh’: Lowering or humbling oneself, an act of conscious humility performed without leading to degradation.
• J wafa: Fulfillment of obligations, ensuring that no right is neglected.
• J waqar: To regard something as important, implying respect and maintaining its sanctity.
• J waqud: The kindling of fire, symbolizing the intense heat of hellfire or the passion and destructive nature of certain inner emotions like anger.
• J waqi: Refers to one’s concentrated capacity to control, hold, and preserve oneself, as opposed to “fajr” which indicates deviation from one’s true nature.

On Piety and Morality:

Piety (taqwa) refers to a defensive shield against harmful influences, derived from divine inspiration. It is exemplified in a person who endures imprisonment yet overcomes its trials, breaking free from its constraints and not allowing its consequences to affect them.

The Qur’anic term “taqwa” may, in some instances, carry a threatening tone, reminding that the Almighty is capable of enforcing His will, particularly in situations where divine wrath is imminent, as illustrated in certain verses.

Taqwa is rooted in knowledge, forming the foundation of faith, which is later manifested through righteous actions. “Taqiyyah” derives from this root, signifying the strength to protect oneself through discretion and concealment, especially in situations where one’s divine mission is at odds with societal understanding.

Divine Proximity and Will (Wilayah):

Divine proximity (wilayah) refers to a deep connection with the divine, leading to either divine favor or abandonment. This concept of divine will is separate from mere influence or control, as it involves a conscious, chosen connection with the divine that guides one toward true unity and purity.

Wilayah may be general, where divine mercy and grace encompass all creation, or it may be special, granted to specific individuals who are deemed worthy. Those with special divine favor are endowed with spiritual illumination, guiding them to perform righteous deeds of their own volition.

Wilayah of Deprivation:

There is also a concept of “wilayah of deprivation,” which can affect both humans and jinn. This form of influence leads individuals into temptation, confusion, and sin, akin to the destructive force of addiction, which pulls one deeper into spiritual decay.

The Concept of Oblivion (Ruqood):

Ruqood refers to a state of unconsciousness or a dormant state of being, close to death, but not identical with it. In the Qur’anic narrative, the inhabitants of the Cave (Ashab al-Kahf) experienced ruqood, a state of slumber from which they would eventually awaken, having lost track of time. This state signifies a metaphorical death, where one’s awareness of their surroundings and the passage of time becomes obscure.

Conclusion:

Those who are in the state of ruqood, despite their apparent physical existence, are spiritually asleep, unaware of the divine truths. This deep sleep or unconsciousness reflects a disconnection from the divine and a diminished spiritual life, akin to the deterioration seen in addiction or materialism. The Qur’an highlights the discrepancy between worldly life and the deeper spiritual awareness that comes from awakening to the truth.

 The Harmony of Humanity and Materialism

 Instruction on the Ranks of Iranian Music

 The Voice of Virtue

 Sorrow

 Verses of Jurisprudence and the Quranic Jurisprudence

 Verse by Verse Illumination

 The Ritual of Rational Thought

 The Ritual of Justice

 Clouds and Rain

 Satan’s Deception

 Sacred Ijtihad

 Medical Rulings

 Rulings on Gambling

 Rulings on Gazing at Women

 Contemporary Rulings

 What Do the Akhbari Say?

 What Do the Akhbari and Usuli Say?

 The Heart’s Star

 The Means of Revelation

 Brief Guidance for the Recitation of Quranic Verses and Surahs

 Islam: A Timeless Identity

 Principles and Rules of Religious Propaganda

 What Does the Usuli Say?

 The Fallen Tresses

 The Economy of Religious Institutions and the Stipends of Religious Scholars

 Sound Economy, Diseased Economy

 Jurisprudential Commentaries

 Commentary on Forbidden Transactions

 An Introduction to the Explanation of the Principles of Monotheism

 The Simple Body and its Divisions

 The Nine Jurisprudential Treatises

 The Seven Doctrinal Treatises

 Music and Dance

 The Modern Index of Jurisprudential Verses

 The Modern Index of Shia Jurisprudence

 Jurisprudential Rules

 Models of Religious Thought

 The Sumbooqi Discussions in Usuli Arts

 The Keeper (2 Volumes)

 Wilayah and Government

 Imam Right; Fatima 3, Imam Love; Hussein 9

 Humanity and the World of Life

 The Companion of the Light

 The Islamic Revolution: Challenges and Proposals

 The Islamic Revolution and the Republic of Muslims

 The Cultural Revolution

 The Finger of Charm

 The Study of the Hidden Realities

 The Essential Principles of Religious Scholarship and the Semiotics of Religion

 The Immediacy of Divine Knowledge

 The Spring of the Beginnings

 Pages from the Pathology of the Islamic Revolution

 The Assembly of the Wink

 The Glad Tidings of the Prophet (9)

 The Everlasting Affliction

 The Greatness of Shia Jurisprudence (9 Volumes)

 The Peak of Knowledge

 The Blind Monkey

 The Spring of Supplication

 The Paradise of Shamran

 The Heartless and the Frenzied Soul

 A New Research on the Rulings of Dance

 The Refuge of Annihilation

 Five Legal Articles

 Behavioral Wisdom

 The Cloak of Hypocrisy

 The Prophet of Love; Hussein (7)

 The Messenger of Religion

 The Theology of Purification

 The True Leaders of Islam

 The Analytical History of Music in Islam

 A Perpetual History

 The Pulse of Faith and Heresy

 The Manifestation of Grace

 The Liberation of the Liberation (3 Volumes)

 The Infallibility and Authority of the Quran

 Political Strategies

 The Interpreter of Guidance

 The Misguided Deception

 The Ninth Second:

 Digital and Soft Interaction

 Dream Interpretation

 Exegesis of Small Surahs

 The Exegesis of Guidance (4 Volumes)

 Watching Existence

 The Image of Truth

 The Desire for Union

 The Sole Existence (Pieces)

 The Sword of Fate

 The Magic of Hypocrisy

 The Magic of Enchantment

 The Compendium of Jurisprudence

 The Sociology of Religious Scholars

 The Cup of Intoxication

 Zoology

 The Attraction of the Gaze

 The Sublime Purity

 The Beauty of Manifestation

 The Gentleman of the Particle

 Demonology

 The Battle of Water

 War and Color

 The Noble Men

 The Cavalcade of Imagination

 The Distorted World

 The Framework of Perfection

 The Contemporary Framework of Shia Jurisprudence

 The Why and How of the Islamic Revolution

 The Eye of Hope

 The Outlook of Religious Scholars

 The Gaze of the Eyes

 The Springs of Life

 The Springs of Divine Grace:

 The Fountain of Mercy

 The Fountain of Ruby

 How to Live, How to Die

 The Face of Faces

 The Face of Love

 The Complex Incident

 The Marginal Notes on the Fundamentals and Benefits

 Hajj: Abrahamic or Organizational

 Spiritual Chambers

 The Heat of the Houris

 The Sanctity of the Abode

 The Distortion of the Battle

 The Presence of the Present and the Absence

 The Presence of the Beloved

 The Presence of the Artist

 The Foundational Rights (2 Volumes)

 The Reality of the Sharia in the Jurisprudence of the Rope (2 Volumes)

 The Tale of Love

 The Wisdom of Philosophy

 The Sweetness

 The Wood Carrier

 The Houris of the Mountain

 The Seminary: Challenges and Proposals

 The Bewilderment of Essence

 The Memory: A Role in the Face of the Mind

 The Denial of God and the Principles of Atheism

 Godliness and Human Nature

 The Study of God

 The God I Worship

 The Raucous Old Man

 The Traits of Health and Happiness

 The Western Railway Line

 The Immortality of Hell and Eternal Fire and Punishment

 The Frown of the Eyebrow

 The Five Political Treatises

 The Five Noble Things:

 The Laughter of Nyusha

 The Useless Talking Pig

 Dreams, Night, and Awakening

 The Blood of the Heart (Quatrains)

 The White Blood

 The Tent of Immortality

 The Tent of the Green Manifestation

 A Story of Disorder in Religious Appearance

 The Trap of Stubbornness

 The Skirt of Time

 The Science of Istikhara (5 Volumes)

 The Enlightened Literature and the Science of Derivation

 Knowledge Acquisition and the Practice of Violence

 Sufficient Knowledge

 The Science of Exegesis, the Science of Interpretation

 The Science of Remembrance

 The Science of Spiritual Conduct

 The Science of Seeking Knowledge

 The Circle of Existence

 An Introduction to the Science of Istikhara with the Holy Quran

 An Introduction to the Understanding of the Holy Quran

 An Introduction to the Science of Principles, Hadith, and Criticism

 Social Pain and Problems

 The Pain of Separation

 The Instrument of Tradition (Translation of Al-Mas’kah)

 The Goal of Death

 The Beloved of the Love-Struck

 A Heart Torn asunder

 The Lover of the Drunkards

 The Heart-Cherisher

 The Breath of the Soul

 The World of Jinn and the Deception of Humans

 The World of Colour

 The Government of Solitude

 The Benevolent Government

 The Savior Government

 Two Meeting Places of Love

 The Land without a Sign

 The Land of the Circle

 The Vision of the End

 The Madman’s Diwan (Two-Line Poems)

 The Diwan of Love and Knowledge (4 Volumes)

 The Diwan of the Beloved

 The Diwan of Wilaya

 The Diwan of Vileness

 The Diwan of the Rabid Dog

 The Despised and Shamed

 Secrets and Charm (Masnavi)

 The Road and the Driver

 The Grand Strategies of the Islamic System

 The Countenance

 The Countenance Without a Mark

 The Face of Existence

 The Treatise on Explanation of Religious Rulings (2 Volumes)

 The Dance of the Sky

 The Dance of Autumn

 The Dance of the Sword

 The Dance of Shirin

 The Dance of Divine Grace

 The Psychology of Despotism

 The Psychology of Arrogance

 The Psychology of Fear

 The Psychology of Ambition

 The Psychology of Anger

 The Psychology of Women

 The Psychology of Sadism

 The Psychology of Polytheism

 The Psychology of Nervous Weakness

 The Psychology of Weakness of the Soul

 The Psychology of Greed

 The Psychology of Oppression

 The Psychology of Love

 The Psychology of Reason

 The Psychology of Knowledge

 The Psychology of Willpower

 The Psychology of Heresy

 The Psychology of Genius

 The Psychology of Delusion

 The Psychology of the Wild Soul

 The Narrative of Tolerant Economics

 Spirituality and Leadership

 The Spirit of the World (Quatrains)

 The Method of Interpretation from the Perspective of the Holy Quran

 The Methodology of the Infallible Figures and Revolutionary Movements

 The Radiance of Worldliness and Materialism

 The Flourishing of an Era

 The Bloom of a Flower

 The Shia Leaders in the Age of Occultation

 The Silent Vision

 The Vision of the Dreamer

 The Language of the Body

 The Strum of the Finch (2 Volumes)

 The Strum of the Instrument

 The Purity of Mysticism

 The Tangled Locks

 Woman: The Paradise of Beauty and Education

 The Chain of Equality and the Circle of Tyranny

 Life, Love, or Law

 The Living Appearance

 Woman: The Perpetual Victim of History (4 Volumes)

 Woman and Religious Freedom

 Woman: The Goddess of Love

 Woman and Life

 The Apparent Beauty

 Your Beauty

 Aesthetics

 The Craft of Poetry

 Simple in the Colour of God

 The Goblet of the Houri

 The Foolishness of the Dragon

 The Star Without a Mark

 The Prostration of the Form

 The Mirage of Mysticism or the Scattered Zeal

 The Tall Cypress

 The Song of the Lovers

 The Patriarchal Domination or the Women’s Domain

 The Conduct of Mourning

 The Houris of Paradise

 Suffering and Creation (Odes)

 The Pilgrimage of the Earth

 The Journey of Thought

 The Red Journey (3 Volumes)

 The Journey of Love / Memories (3 Volumes)

 The Figure of the Seeker

 The Horn of the Devil

 The Night of Exile

 The Night of Iran (3 Volumes)

 The Witness of Loneliness

 The Witness of the Madman

 Night, Solitude, and the Flash of Silence

 The Bitter Brew of Sorrow

 The Bitter Brew of Deception

 The New-Born Wolf

 The Wonders of Health

 The Gathered Candle

 The Candle of Life

 The Mockery of Existence

 The Madness of the Lover

 The Rebellion of Disobedience

 The Politics of the City

 The Ecstasy of Being

 The Method of Implementing the Religious Punishments

 The Landlord

 The New Morning

 The Book of Love

 The Religious Scholars’ Summary

 The Purity of Youth

 The Purity of the Heart

 The Purity of the Soul

 The Necessity of Understanding the Realm of Light

 The Treacherous Tyrant

 The Drum of Uproar

 The Tamed Nature

 The Prey of Greed

 The Rebellion of Desire

 The Seeking of Knowledge and the Duty of Work

 The Dawn of Tomorrow

 The Sweetness of Paradise

 The Vessel of Manifestation

 The Pure Manifestation

 The Science of Manifestation

 The Appearance of Miracles

 The Mystic and Perfection

 The Greatest Lover

 The Skillful Lover

 Religious Scholars and Simple Living

 The Mysticism of the Beloved and the Seekers of Love

 Mysticism and Spiritual Ranks

 The Bride of Spring

 The Bride of the Heart

 The Pure Pleasure

 Love and the Trap

 Infallibility: A Divine Gift

 The Fragrance of the End

 The Deceptive Demon

 The Science of Principles and Its Five Scholars

 The True Scholars: The Followers of Prophets

 The Science of Life

 The Myth of Love

 The Worlds of the Glass

• Drowned in Appearance
• The Unique Stranger
• Drowned in Love
• The Best Gazelle
• The Drunk Gazelle
• Female Singers of Elegance
• Coquetry and Trading
• The Hidden, Night, and Vigilance
• The Sedition of Oppression
• Angelology
• The Radiance of Joy
• The Culture of Shari’ah and the Nature of Existence
• The Culture of Mysticism
• The Practical Jurisprudence of Wisdom
• Jurisprudence of Purity, Joy, and Ecstasy
• Jurisprudence of Wealth and Music (7 Volumes)
• Modern Philosophy
• Philosophical Thinking
• Philosophical Thinking (Repeated)
• The Extinction of the Face
• The Host of Fear
• The Eruption of Love
• The Catalogue of the Beauty and Majesty of God
• The List of Male and Female Terms in the Holy Quran
• Sacred Paradise
• The Height of Imagination
• The Sacredness of Love
• The Holy Quran and Economic Foundations
• The Proximity of Exile
• Nearness and Affliction
• Nearness to the Beloved (Two-Line Poems)
• The Tale of the Tresses
• The Gamble of Love
• The Rules of Dream Interpretation
• The Seven Principles of Divine Conduct
• The House of Hope
• The Cup of Khawthar (Quatrains)
• A New Inquiry into Miracles and Wonders
• The Book of God
• The Book of Friendship
• The Book of Nature
• The Book of Law (5 Volumes)
• The Whim of the Coquette
• The Disabled Hyena
• A Hut on the Path
• The Collected Works of Nekoo (30 Volumes)
• Khawthar: The Sacred Lineage of the Divine
• Khawthar: The Point of Existence
• Transitions and Escapes in Society
• The Despicable Boar
• The Whirlpool of Delusion
• The Plundering Wolf
• Anthropology Propositions
• The Selected Explanation of Rulings
• Social Dialogues
• Intimate Conversations
• Discourse on Quranic Knowledge
• The Pomegranate Blossom
• The Face of the Rose
• The Treasure without a Place
• The Jewel of Servitude and the Essence of Ownership
• The Study of Plants
• The Smile of the Beloved
• The Lip of the Nectar
• The Subtlety of Rain
• The Kindness of the Outcome
• The Kindness of Rest
• The Tender Kindness
• The Flame of Poverty
• The Heart’s Delight
• The Stunned Zuleikha
• The Rising Moon
• The Beloved and the Lovers
• The Beloved of Love
• The Keeper of Secrets
• In the Presence of the Essence
• The Ideal City or the Modern Jungle
• The Ranks of Wilayah (Divine Authority)
• Death and Life in Eternity
• The Glad Tidings of Purification
• The Lost in Appearance
• The Lover of the Beloved
• The Intoxicated and the Sober
• The Complexity of the Tresses
• The Physical Resurrection
• Physical Resurrection: A Religious and Philosophical Truth
• The Knowledge of the Beloved and the Path of Love
• Spiritual Nourishment
• The Stations of the Mystics
• The Rewards of Love
• The Begging Fly
• The Unspoken Words
• The Crafty Hypocrite
• The Rites of Hajj
• The Rites of Pilgrimage
• The Logic of Music
• I Am the Sea
• The Covenant
• The Divine Minoo
• The Coquetry of the Beloved
• The Drunken Narcissus
• The Formula of Mysticism
• The Lost Generation
• The Breeze of Mercy
• The System of Domination
• Political Viewpoints
• The Melodies of Mysticism
• The Curse of Anger
• The Psychology of the Soul
• The Trumpet of Strength
• The Trumpet of Love
• The Pure Critique / Reception of the Divan of Khwaja Hafez Shirazi (4 Volumes)
• The Role of the Father
• The Simple Portrait
• The Portrait of Being
• The Gaze of the Painter
• The Gem of Existence
• The Manifestation of the Prophethood
• The Song of the Devout
• The Light and Joy
• Alcoholic Beverages
• The Drunken Unity
• The Return of Perfection
• The Recognition of Wilayah (Divine Authority)
• The Struggles of Imam Ali (7 Volumes)
• The Reckless Virus
• Religious Guidance
• The Thousand Tales of the Coffin
• The Determination of the Hawk
• The Spouses and Efficient Managers
• The Air of the Beloved
• The Echo of the Night
• The Confusion of the Night
• The Might of Love
• The Madness of Love
• The Howl of the Wild
• The Memoirs of Spirituality
• The Loyal Companion
• The All-Present Companion
• The Companion of Companions
• One Body
• Monotheism
• The Science of Monotheism
• The Vision of the One