Vocabulary Culture

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