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| ===5. Tendency for self-sacrifice=== | | ===5. Tendency for self-sacrifice=== |
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| ==The Rational Entailments== | | == The Rational Entailments == |
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| From the cognitive and conative dispositions follows a series of entailments that together constitute the framework of Rationalist Islam. They are not adopted as beliefs, asserted as doctrines, or accepted by tradition, but are said to follow by necessity from the structure of reason itself. | | From the cognitive and conative dispositions follows a series of entailments that together constitute the framework of Rationalist Islam. They are not adopted as beliefs, asserted as doctrines, or accepted by tradition, but are said to follow by necessity from the structure of reason itself. |
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| ===1) Metaphysical rationalism=== | | ===1) Metaphysical rationalism=== |
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| | ===2) Foundationalism=== |
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| ===2) Primacy of existence=== | | ===3) Epistemic parsimony=== |
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| Reason first encounters that something is. Existence is therefore metaphysically prior to the conceptual profiles (essences) by which we sort and compare things. Essences mark the ways existence can be instantiated; they do not outrank existence itself. This primacy blocks nihilism (that nothing ultimately is) and prevents treating essences as free-floating items that would themselves demand an unexplained ontological status.
| | ===4) Ontological parsimony=== |
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| | ===5) Primacy of [[Consciousness]]=== |
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| “Existence” is not a genus with species under it. It is the act of being by which anything is actual rather than merely possible. Because things exist in many ways and to different degrees, the unity of existence is analogical (or graded) rather than univocal. This explains how diverse realities can still be comparable as “more or less actual” without collapsing them into sameness.
| | ===6) Analytic idealism=== |
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| ===3) Necessary existence=== | | ===7) Oneness of consciousness=== |
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| Given (i) the Principle of Sufficient Reason (no brute facts), (ii) the contingency of many things (they could have failed to be), and (iii) the rejection of vicious circularity and infinite regress in explanation, reason requires at least one reality that exists by itself—not by participation or derivation. This reality’s non-existence is impossible; its existence is necessary. This terminates explanatory dependence without remainder.
| | Monism • Nondualism |
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| ===4) Necessary simplicity=== | | ===8) Ontological priority=== |
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| To terminate explanation non-arbitrarily, the Necessary Existent cannot be composed of parts, properties, or principles that would themselves require a further ground. Composition implies dependence. Therefore, the foundation is simple: its essence is not really distinct from its existence; what it is does not stand apart from that it is.
| | ===9) Gradation of consciousness=== |
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| ===5) Absolute necessary simplicity===
| | Gradation of existence • Gradation of reality • Tashkīk al-wujūd |
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| Simplicity is comprehensive: no composition of form/matter, essence/existence, act/potency, universal/particular, subject/accident. Any real internal plurality would reinstate explanatory demands and forfeit ultimacy. Absolute simplicity ensures the foundation is explanatorily final.
| | ===10) Meta Consciousness=== |
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| ===6) Oneness of being===
| | Ahura Mazda • Allāh • Aten • Baha • Brahman • Dao • 'Ēl • Father • God • God the Father • Necessary Existent • Necessary Existentiator • Necessary Reality • Pure Consciousness • Shangdi • Tao • The Divine • The One • Unconditioned Reality • Vishnu • Waheguru • Wājib al-Wujūd • Yahweh |
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| From absolute simplicity follows unqualified unity. There cannot be two necessary beings: any differentiating feature would either be ungrounded (violating PSR) or would introduce composition (violating simplicity). Unity is not an optional attribute; it is entailed by necessary existence under PSR.
| | ===11) Necessary simplicity=== |
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| The unity at the source does not deny plurality below. There is one existence diversely received in finite modes. Multiplicity reflects limits in receivers, not a plurality in the source. This avoids both monistic collapse (erasing real difference) and dualistic rupture (splitting being).
| | Al-Basāṭah al-ilāhiyyah • Divine simplicity • Monotheism • Oneness • Oneness of Allah • Oneness of God • Tawhīd |
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| ===7) The rule of one=== | | ===12) Absolute necessary simplicity=== |
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| At the summit, being and oneness are convertible: the more actual a thing, the more internally one it is (less division, less unrealised potency). This rule explains why derived realities exhibit fragmentation and limitation while the foundation does not.
| | ===13) Conscientiation ex conscientia=== |
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| ===8) [[Eternal Creation]]===
| | Badā'a • Creatio ex deo • Origination |
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| ===9) Gradation of Reality=== | | ===14) Necessitarianism=== |
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| Finite things differ by degree of actuality and perfection. “More being” means more power, intelligibility, and independence; “less being” means more limitation and dependence. A graded ontology reconciles unity at the source with diversity in the effects and provides an objective scale for value and excellence.
| | ʿAdl • Divine justice |
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| Being presents modes and orders: necessary/contingent; possible/actual/necessary; intelligible/mental/physical; formal/energetic/informational. Recognising these dimensions prevents category mistakes (e.g., treating mental time as if it were foundational becoming) and sets the stage for precise accounts of time, mind, and matter.
| | ===15) Eternalism / [[Eternal Creation]]=== |
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| ===10) Compatibilism=== | | ===16) Rule of one=== |
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| Illusion of Libertarian Free Will (and Rational Agency)
| | ===17) First conscientiate=== |
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| Libertarian “could-have-done-otherwise” at the moment of action, ungrounded by reasons, is incoherent under PSR. Yet rational agency remains: we act from reasons that express our form, character, and understanding. This reasons-responsive (compatibilist) agency preserves responsibility while avoiding metaphysical indeterminacy that would reintroduce brute facts.
| | First creation • First intellect • First light • Image of God • Imago dei • Mashīyya • Nūr Muhammadiyya • Ontologically first dependent existent • Pen • Perfect creation • Qalam • Universal intellect |
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| ===11) B-theory of time=== | | ===18) Intermediary conscientiates=== |
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| The dependence structure described above favours time as an order of states rather than an ontological “flow” in the foundation. On the B-theory, events are tenselessly ordered (earlier-than/later-than). Change is real as difference across the order, not as a metaphysical becoming at the ultimate level. This preserves causality and explanation while avoiding reifying “passage” as a primitive.
| | Angels • Immaterial existents • Malāʾika |
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| ===12) [[Consciousness]]=== | | ===19) Observable universe=== |
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| | Cosmos • Dunyā • Material dimension • Material realm • Material world • Multiverse • Natural World • Olam HaZeh • Physical world • Sensible dimension • Sensible realm • Sensible world • Universe |
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| Consciousness is the indubitable datum: all inquiry is conducted within it. Within a graded ontology, consciousness is not an inert by-product but an intensity of actuality through which being is self-revealing in finite centres. Denying consciousness to make room for a purely extrinsic materialism undermines the very conditions of knowing.
| | ===20) B-theory of time=== |
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| ===13) Analytic Idealism===
| | Tenseless theory of time |
| (Meta-Consciousness, Dissociation, Reassociation)====
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| Unity and gradation motivate a model in which a meta-conscious field grounds many finite streams. Individual minds are dissociations—bounded, rule-governed perspectives within the field. Exceptional states (deep sleep, near-death, mystical union) exemplify reassociation, i.e., loosening or widening of the bounds. This is not a licence for speculation; it is a way to render mind-world relations intelligible under the prior ontology.
| | ===21) Compatibilism=== |
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| ===14) Perdurantism===
| | Divine Decree • Divine Predestination • Illusion of Libertarian Free Will • Predestination • Qadar • Soft determinism |
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| If finite minds are dissociations within a wider field, there is no a priori reason to assert that the onset of one’s conscious stream coincides with biological birth. “Prelife” names the rational openness—consistent with the priors—to pre-embodied conditions of perspective without committing to any particular folklore.
| | ===22) Perdurantism=== |
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| By the same token, the cessation of bodily function need not entail annihilation of perspective. “Afterlife” denotes reassociation of the informational/intentional structure that constituted a person’s perspective with a wider scope. This is a metaphysical possibility that naturally follows from the mind-model; its specific contours require evidential inquiry.
| | ===23) Physical empiricism=== |
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| Given the B-series, the felt flow of time is a feature of consciousness—our way of accessing successive states—rather than a fundamental becoming. This clarifies memory, anticipation, and temporal phenomenology without elevating them to ontological primitives.
| | Empirical method • Scientific method |
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| ===15) Physical empiricism=== | | ===24) [[Mindfulness]]=== |
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| Natural World / Material Dimension
| | Dhikr • God consciousness • Meditation • Salāh • Taqwā |
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| The material order is a stable, mathematically tractable layer within graded being. Its regularities are intelligible and publicly checkable; they instantiate the very demand of PSR in the contingent domain. Treating it as illusory in the pejorative sense would make empirical knowledge impossible; treating it as ultimate would contradict the explanatory ascent already established.
| | ===25) Self-cultivation=== |
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| Scientific Method
| | ===26) Superiority of intellect=== |
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| Because contingent facts can only be discriminated by observation, test, and replication, science is reason’s mandated method for the natural world: model, predict, measure, attempt to falsify, update. This is not an optional cultural choice; it is the epistemic application of PSR and contingency to nature. Where controlled experiment is impossible (e.g., cosmology), methodological surrogates (consilience, retrodiction, robustness checks) carry the same rational aim.
| | ===27) Rational self-governance=== |
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| ====16) [[Maximisation of Personal & Global Wellbeing (Constrained)]]==== | | ===28) Mysticism=== |
| Ethics and Value
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| Human Wellbeing Metrics
| | 'Ibādah • Islām • Servitude • Submission • Worship |
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| If value is not to be brute, it must answer to intelligible reasons. The minimal cross-cultural denominator is sentient wellbeing: gradients of suffering and flourishing, plus the capabilities that realise rational goods (knowledge, friendship, beauty, virtue). Metrics must be public, evidence-based, and revisable.
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| Reason universalises: like cases deserve like consideration. Moral concern extends to all sentient beings, with degrees of obligation modulated by relational ties, reciprocity, and social roles. Species membership alone is not a rationally basic boundary.
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| Given universal concern and PSR, ethics aims at maximising net wellbeing over appropriate horizons, constrained by justice, rights, trust, and long-run stability. Deontic rules function as structural safeguards that, justified by experience and game-theoretic insight, protect aggregate flourishing from short-sighted optimising.
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| ====17) Gradation of Intellect====
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| Pedagogy, Society, and Rule
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| As being is graded, intellectual capacities vary across attention, abstraction, integration, and moral prudence. This variance is descriptive, not pejorative, and it predicts differential receptivity to demonstration, dialectic, and rhetoric.
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| Inevitability of Intellectual Hierarchy
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| Because capacities and responsibilities differ, functions stratify in any complex society: research, judgment, instruction, execution. Properly construed, hierarchy is ordered service to the common good, not domination.
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| ====18) Noocracy====
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| Philosopher-King / Technocracy / Imām / Perfect Man
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| The ideal governor unites wisdom (ends) and techne (means), is accountable to demonstrable truth, and orders institutions to the common good. Historical forms vary (council, imamate, constitutional technocracy), but the rational principle is stable: competence guided by virtue under intelligible law.
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| ====18) [[Philosopher King]]====
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| ====19) Intellectual Accommodation====
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| Teaching must fit the receiver’s form. The same truth can (and should) be delivered as proof for the few, argument for the many, and symbol for beginners. This is responsible communication, not dilution.
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| ====20) Intellectual Dissimulation (Strict Sense)====
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| “Dissimulation” here means strategic reserve: withholding advanced material where foreseeable misinterpretation would harm. It is stewardship of truth under PSR (avoid predictable epistemic damage), not licence for deceit.
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| ====21) Need to Encourage and Control Behaviour====
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| Where demonstration alone will not move median behaviour, law, institutions, incentives, and norms are rational instruments to align action with the good. This is an application of PSR to collective life: effects follow causes; therefore, design the causes.
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| ====22) Need for Dogma====
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| “Dogma” means publicly fixed minima of right belief and practice that coordinate a civilisation. It protects the many from costly error while leaving upper tiers open to demonstration and qualified debate. Dogma is not a substitute for truth; it is a civic guardrail toward it.
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| ====23) Metanarratives====
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| Human agents reason within stories. A metanarrative integrates metaphysics, ethics, and destiny into an intelligible arc that motivates virtue and sacrifice. Without a shared narrative, social coordination and long-range projects degrade.
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| ====24) Mythos for Most====
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| Symbol and story teach where proof cannot yet reach. Properly used, mythos is not falsehood but imaginal pedagogy—true content rendered in forms accessible to typical abstraction bandwidths. It is accommodation at scale.
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| ====25) Motifs and Imagery====
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| Motifs—light, ascent, circle, garden, path—translate abstract truths into memorable forms that shape imagination and action. Repetition builds identity; symbol stabilises norms.
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| ====26) Repurposing Myths and Legends====
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| Existing cultural materials can be redeemed: stripped of false metaphysics, rekeyed to the Necessary Existent and rational ethics, and redeployed for formation. Continuity with correction preserves social capital while elevating understanding.
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| Rationalist Muslims argue the sequence above is not a miscellany. It is a chain: from the Five Priors to necessary existence; from necessity to simplicity and unity; from unity to graded multiplicity; from there to time, mind, world, method; then to value, pedagogy, and governance. Each conclusion answers a demand issued by the commitments at the start, leaving no step as a brute assertion. In this sense, Rationalist Islam is not a set of optional beliefs but a worked-out map of what reason itself necessitates about being, knowing, living, and ordering a common life.
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| classical logical norms: non-contradiction, identity, and valid inference.
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| Explanatory adequacy: principle of sufficient reason, parsimony, coherence with well-established findings.
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| Public reason: justifications accessible to any competent inquirer; aversion to special pleading.
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| Domain-specific empiricism
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| Nature and technology: experimental method, peer critique, replication.
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| History: source criticism, chronology, philology, intertextuality, external controls (epigraphy, archaeology), and context.
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| ==History==
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| ===Origins===
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| ===Hasan, Husayn, and Karbala===
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| ===Imamate of the Ahl al-Bayt===
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| ===Imam Mahdi, last Imam of the Shia===
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| ===Dynasties===
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| ====Fatimid Caliphate====
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| ====Safavid Empire====
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| ==Adherents==
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| ===Narrow definition===
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| ===In general and in a specific sense===
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| ===Classification of the Muʿtazila===
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| ===Mysticism===
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| ==Jurisprudence==
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| ==Essentialist Affirmation of Doctrinal Schemas==
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| While Rationalist Islam constructs its metaphysical and ethical framework independently on rational and evidentiary grounds, it recognises within the major Islamic doctrinal formulations—Sunni arkān al-īmān and arkān al-islām, Shi‘i uṣūl al-dīn and furūʿ al-dīn—essential correspondences to its own rationally derived principles.
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| Owing to its doctrines of intellectual accommodation, semantic polyvalence, and essentialist hermeneutics, Rationalist Islam affirms these traditional formulations analogically: not by uncritical adoption of their forms, but by recognising within them the same underlying truths apprehended in different linguistic, cultural, and historical idioms.
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| Rationalist Islam constructs its metaphysical and ethical system independently through reason, ontology, and empirical coherence, yet it acknowledges deep structural resonances with the traditional doctrinal frameworks of Islam.
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| These correspondences are not nominal but analogical—arising from the recognition that truths apprehended through revelation and those derived by reason share a common referent in reality (al-ḥaqīqah al-wāḥidah).
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| Accordingly, Rationalist Islam affirms the uṣūl al-dīn (principles of religion) and furūʿ al-dīn (branches of religion) articulated within Twelver Shi‘ism, and the arkān al-islām (pillars of practice) formulated within Sunnism, interpreting each in light of its own rational metaphysics, ethics, and epistemology.
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| ===Twelver Uṣūl al-Dīn (Principles of Religion)===
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| ====Tawḥīd (Divine Unity)====
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| God is affirmed as the Necessary Existent (wājib al-wujūd), absolutely simple, uncomposed, and ontologically prior to all multiplicity. Tawḥīd thus signifies the unity of existence itself (waḥdat al-wujūd), not merely the numerical oneness of a deity among others. Multiplicity belongs only to the realm of contingent manifestation.
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| ====ʿAdl (Divine Justice)====
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| Justice, in rationalist metaphysics, is the invariance of the divine order—every existent occupies precisely its necessary degree within the ontological hierarchy. Apparent injustice arises only from partial perspectives. Theodicy is therefore resolved through the principle of necessitarian harmony: all that exists unfolds necessarily from the divine simplicity in the best and only possible way.
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| ====Nubuwwa (Prophethood)====
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| Prophets are higher modes of consciousness through which divine intellect becomes articulated in human history. Their distinction lies not in supernatural interruption but in perfected receptivity to truth. Prophetic communication is the linguistic and cultural crystallisation of universal wisdom within a particular civilisational horizon.
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| ====Imāma (Leadership / Continuity of Guidance)====
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| Imamate signifies the perpetuation of divine guidance through intellectual continuity rather than genealogical descent. The imām is the bearer of ʿaql mustafād—the fully actualised intellect that mediates between transcendent truth and communal life. In rationalist terms, the Imamate represents the principle of intellectual succession: the necessity that wisdom, once disclosed, be continuously embodied in minds capable of sustaining and interpreting it.
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| ====Maʿād (Return / Eschaton)====
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| Eschatology is interpreted ontologically: the Return is the re-integration of individuated consciousness into higher degrees of unity. The “resurrection” is the unveiling of one’s existential reality; paradise and hell denote modes of consciousness corresponding to nearness or alienation from the Source.
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| ===Twelver Furūʿ al-Dīn (Branches of Religion)===
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| The furūʿ are ethical-ritual expressions of metaphysical truths. Each act symbolises and cultivates an inner disposition aligned with the ontological order.
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| ====Ṣalāt (Prayer)====
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| The rhythmic realignment of the self with the Ground of Being; a phenomenological exercise in returning to presence (ḥuḍūr).
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| ====Ṣawm (Fasting)====
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| The voluntary suspension of lower appetites to reassert primacy of the intellective over the corporeal.
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| ====Zakāt (Almsgiving)====
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| The recognition that material differentiation is accidental; redistribution manifests the unity of the collective soul.
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| ====Ḥajj (Pilgrimage)====
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| An enacted cosmology: the circumambulation of the One by the many, signifying the soul’s return to its origin.
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| ====Jihād (Striving)====
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| Primarily the inner struggle against ignorance and delusion; outward struggle is justifiable only as the defence of conditions for intellectual and moral flourishing.
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| ====Khums (One-Fifth Levy)==== | | ===29) Prayer=== |
| The rational expression of distributive justice: a mechanism for the cyclical purification of surplus wealth, preventing the concentration of material power that distorts moral and intellectual equilibrium. In its essence, khums signifies the return of excess to the collective whole from which all sustenance arises.
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| ====Amr bi’l-Maʿrūf & Nahy ʿan al-Munkar====
| | Ṣalāh |
| The rational imperative to promote virtue and restrain vice; not coercion, but moral pedagogy rooted in intellectual hierarchy.
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| ====Tawallā & Tabarrā==== | | ===30) Fasting=== |
| Symbolic of epistemic allegiance and disassociation: attachment to truth and detachment from falsehood, understood ontologically rather than tribally.
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| Thus, the furūʿ become modes of ethical cultivation, each a symbolic pedagogy for the soul’s ascent through the gradations of being.
| | Ṣawm |
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| ===Sunni Arkān al-Islām (Pillars of Practice)=== | | ===31) Charity=== |
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| ====Shahāda (Testimony of Faith)====
| | Almsgiving • Zakāh |
| The declaration lā ilāha illā Allāh, Muḥammad rasūl Allāh signifies not mere confessional identity but ontological recognition: “No reality exists but the Real, and the human intellect (exemplified in Muḥammad) is its messenger.” The Shahāda thus encapsulates the metaphysical and epistemic unity of existence and intellect.
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| ====Ṣalāt (Prayer)==== | | ===32) Pilgrimage=== |
| Interpreted as the rhythmic unification of consciousness with the Real; its temporal structure symbolises the cyclical return of multiplicity to unity.
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| ====Zakāt (Almsgiving)====
| | Ḥajj |
| Represents the ontological interdependence of all beings; to give is to acknowledge that possession is a contingent differentiation within a unified field of existence.
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| ====Ṣawm (Fasting during Ramaḍān)==== | | ===33) [[Resistance]]=== |
| An exercise in epistemic purification: by abstaining from sensory indulgence, the intellect re-centres itself on the essential.
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| ====Ḥajj (Pilgrimage to Mecca)====
| | Discipline • Exertion • Fighting • Holy war • Jihād • Sacred battle • Striving • Struggle |
| The paradigmatic enactment of the soul’s journey from dispersion to unity: Mecca as the ontological axis (quṭb), the Kaʿba as symbol of divine simplicity, and circumambulation as the orbit of contingent being around the Necessary Existent.
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| Summary
| | ===34) Heightened consciousness=== |
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| Through essentialist hermeneutics and analogical affirmation, Rationalist Islam re-grounds these frameworks as expressions of universal metaphysical and ethical principles.
| | Altered state of consciousness • Anubhava • Enlightenment • Henosis • Ilhām • Nirvana • Noetic mystical experience • Nubuwwah • Perfect knowledge acquisition • Prophethood • Samadhi • Revelation • Wahī |
| Each doctrine and practice, when read beyond its literal form, articulates a facet of the same reality: the necessity, unity, and gradation of existence and the ascent of consciousness toward its source.
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| 🧭 1. Doctrinal Correspondence and Analogical Affirmation
| | ===35) Gradation of Intellect=== |
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| Most academic and precise.
| | Cognitive heterogeneity |
| It signals that your system corresponds conceptually to others while affirming them analogically (i.e., at the level of essence, not literal formulation).
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| This section outlines the Rationalist Muslim framework’s doctrinal correspondence and analogical affirmation of the traditional Islamic creedal structures (e.g., Sunni and Shi‘i formulations of faith and practice).
| | ===36) [[Local cultivation]]=== |
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| 🧩 2. Hermeneutic Concordance
| | Messengership • Risālah |
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| | ===37) Global cultivation / [[Maximisation of Personal & Global Wellbeing (Constrained)]]=== |
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| Elegant, concise, and philosophical.
| | ===38) Noocracy=== |
| Suggests a deliberate, interpretive reconciliation — not by subservience but through deep understanding of shared essences.
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| Under Hermeneutic Concordance, Rationalist Islam situates its independently derived metaphysical and ethical principles in essential alignment with the established doctrinal schemas of Islam.
| | Imāmah • Perfect manhood • Philosopher kingship • Technocracy |
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| 🔍 3. Doctrinal Integration through Essential Concordance
| | ===39) [[Philosopher King]]=== |
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| A bit longer but very clear.
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| Highlights that your system integrates prior doctrines by recognising their essential (not formal) concordance with rational truths.
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| This approach integrates traditional Islamic frameworks through essential concordance rather than formal identity.
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| 🪞 4. Analogical Affirmation of Classical Frameworks
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| Very transparent, reads well in encyclopaedic style.
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| Rationalist Islam analogically affirms the classical theological frameworks of Islam—recognising their essential content while rearticulating them on independent rational foundations.
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| 🧠 5. Philosophical Re-grounding of Classical Doctrines
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| More academic and technical, suited if the article uses philosophical language throughout.
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| A philosophical re-grounding of classical doctrines within a rationalist metaphysics of existence.
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| 🕊️ 6. Essentialist Affirmation of Doctrinal Schemas
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| If you want to foreground your doctrine of essentialism (as in Sadrian–ʿirfānī ontology).
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| An essentialist affirmation of Islamic doctrinal schemas—recognising the unity of essence beneath multiplicity of expression.
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| Recommendation:
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| For encyclopaedic clarity and philosophical accuracy, the best single heading would be:
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| Doctrinal Correspondence and Analogical Affirmation
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| ===Sunnism's Six Pillars of Faith (Arkān al-Īmān)===
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| Rationalist Islam affirms the six classical pillars of faith recognised within Sunni orthodoxy, but interprets each through a philosophical-rationalist ontology grounded in the primacy of existence (aṣālat al-wujūd), divine simplicity, and necessitarian metaphysics. These reinterpretations aim not to reject the inherited schema but to explicate its rational entailments in light of contemporary philosophical coherence.
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| ====1. Belief in the Existence and Oneness of God (Tawḥīd)====
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| For Rationalist Muslims, belief in God corresponds to the recognition of the Necessary Existent (wājib al-wujūd), whose being is simple, non-composite, and devoid of parts, potentiality, or contingency. God is not an entity among entities but the absolute ground of all existence — pure actuality (faʿl maḥḍ). The divine unity is ontological, not merely numerical: multiplicity belongs to the contingent realm of emanations, while God is utterly simple and self-identical. This view parallels the doctrines of divine simplicity in Avicenna, Aquinas, and Mulla Ṣadrā, as well as the monism of analytic idealism. God, therefore, is not a being who causes things to exist but Being Itself — the necessary substrate upon which all possible realities depend.
| |
| | |
| ====2. Belief in Angels====
| |
| | |
| Angels (malāʾika) are understood not as anthropomorphic entities but as intelligible forces or modalities of divine action within the order of necessity. In metaphysical terms, they correspond to immaterial intelligences — forms or causal principles mediating between the Necessary and the contingent realms. Their obedience is the metaphysical inevitability of their nature: to exist as pure forms of divine causation is to act according to divine necessity.
| |
| | |
| Their nomenclature — Gabriel (Jibrīl), Michael (Mīkāʾīl), Israfil, and others — denotes culturally contextual personifications of these cosmic functions. “Gabriel,” for instance, signifies the intellective principle through which revelation (noetic illumination) is transmitted to the human mind; “Michael” may represent the principle of sustenance and order in the natural world, and so forth. Hence, angelology is understood symbolically yet ontologically — as the taxonomy of necessary causal intelligences.
| |
| | |
| ====3. Belief in the Divine Scriptures====
| |
| | |
| The “Books of God” (kutub Allāh) are interpreted as moments of revelation — epistemic apprehensions of divine truth by human consciousness. Revelation, in this view, is not linguistic dictation but intellectual illumination: the human mind’s reception of eternal truths refracted through its historical, linguistic, and psychological contingencies. Each scripture — Torah, Psalms, Gospel, and Qur’an — represents a theophany (tajallī) of the same divine logos expressed in the idiom of a particular community and epoch. Universal revelations express perennial metaphysical truths; particular ones address contextual, socio-moral arrangements. Thus, the diversity of scriptures is the necessary pluralisation of the One Truth within time and language.
| |
| | |
| ====4. Belief in the Prophets====
| |
| | |
| Prophethood (nubuwwa) denotes the emergence of consciousnesses capable of receiving and articulating revelatory truths. Prophets are loci of intensified noetic awareness through whom divine wisdom becomes existentially and socially operative.
| |
| | |
| Muhammad is affirmed as the Seal of Prophethood (khātam al-nabiyyīn) with respect to the specific historical-cultural dispensation of late antiquity — i.e., the terminal synthesis of the Abrahamic prophetic cycle within the Arabian milieu. However, the rationalist view recognises the logical possibility of analogous prophetic functions in other spatio-temporal contexts; Mani, the Buddha, or Socrates, for instance, may be regarded as prior or parallel manifestations of the same revelatory continuum. Prophethood thus designates not an exclusive office but a metaphysical function within the evolution of consciousness — each prophet serving as a node through which universal wisdom (ḥikma) becomes historically embodied.
| |
| | |
| ====5. Belief in the Day of Judgment====
| |
| | |
| The Day of Judgment (yawm al-qiyāmah) is interpreted phenomenologically as the moment of ontological reassociation: when individuated consciousnesses, having undergone temporal disassociation from their source, re-integrate into higher, more unified levels of awareness. This eschatological event is continuous and gradational rather than merely episodic or spatial. The traditional dichotomy of paradise and hell symbolises the polar extremes of conscious experience — beatific proximity to the Source versus alienated distance from it. Between these poles lies a continuum of existential states proportional to one’s degree of ontological realisation. Thus, “resurrection” (baʿth) signifies the re-awakening of consciousness to its prior unity, and “judgment” the unveiling (kashf) of the ontological truth already inscribed within each being’s nature.
| |
| | |
| ====6. Belief in Divine Decree (Qadar)====
| |
| | |
| Divine predestination (qadar) is understood through the principle of necessitarianism: all events unfold according to the immutable nexus of causation grounded in divine omniscience. God’s knowledge is not temporal foreknowledge but the eternal self-knowledge of Being — every event, possibility, and contingency already contained within the necessary structure of existence. Human freedom, within this view, is not libertarian but compatibilist: freedom is the self-expression of necessity at the human level, as articulated by Spinoza and echoed by Sadra’s doctrine of substantial motion (ḥaraka jawhariyya). To affirm qadar is to recognise that reality could not have been otherwise — its totality is the rational unfolding of divine simplicity through graded manifestation.
| |
| | |
| | |
| ===God===
| |
| | |
| ====Unity====
| |
| ====Transcendence====
| |
| ====Names and attributes====
| |
| | |
| ===Angels and other spirits===
| |
| ===Books of God===
| |
| ===Prophets===
| |
| | |
| ====Messages====
| |
| ====Muhammad====
| |
| | |
| ===Eschatology===
| |
| ====In the grave====
| |
| ====Sign of the hour====
| |
| ====Day of resurrection====
| |
| ====The vision of God in the hereafter====
| |
| ====Release of the monotheists from hell and intercession====
| |
| | |
| ===The predestination===
| |
| ====Extent of the predestination====
| |
| ====The Blessed and the Damned====
| |
| | |
| ==View of hadith==
| |
| | |
| ==Views==
| |
| | |
| ===Alī: Muhammad's rightful successor===
| |
| ===Profession of faith (Shahada)===
| |
| ===Infallibility (Ismah)===
| |
| ===Occultation (Ghaybah)===
| |
| ====Hadith tradition====
| |
| ===Holy Relics (Tabarruk)===
| |
| ===Other doctrines===
| |
| ====Doctrine about necessity of acquiring knowledge====
| |
| | |
| ==Practices==
| |
| | |
| ===Holidays===
| |
| ===Holy sites===
| |
| ===Purity===
| |
| | |
| ==Demographics==
| |
| | |
| ==See also==
| |
| | |
| | |
| ==References==
| |
| | |
| ===Notes===
| |
| ===Citations===
| |
| ===Sources===
| |
| | |
| ==Further reading==
| |
| | |
| ==External links==
| |
| | |
| | |
| | |
| ==Part I The Necessary Existent==
| |
| | |
| ===Chapter 1. Cultural terms===
| |
| | |
| Ahura Mazda • Allāh • Aten • Baha • Brahman • 'Ēl • Father • God • God the Father • Shangdi • The One • Unconditioned Reality • Vishnu • Waheguru • Yahweh
| |
| | |
| ===Chapter 2. Epistemic framework===
| |
| | |
| ====1. Epistemology====
| |
| | |
| =====1.1 [[Philosophy]]=====
| |
| | |
| ====2. Logic====
| |
| | |
| ====3. Law of identity====
| |
| | |
| 3.1 [[Law of non-contradiction]]
| |
| | |
| 3.2 [[Law of excluded middle]]
| |
| | |
| ====4. Propositions====
| |
| | |
| ====5. Principle of sufficient reason====
| |
| | |
| ===Chapter 3. Deductive proof===
| |
| | |
| ===Chapter 4. Objections and refutations against them===
| |
| | |
| ===Chapter 5. [[Oneness]]===
| |
| | |
| ====5.1 Cultural terms====
| |
| | |
| Henosis • Monism • Monotheism • Nondualism • Oneness • Samadhi • Tawhīd
| |
| | |
| ====5.2 Epistemic framework====
| |
| | |
| ====5.3 Deductive proof====
| |
| | |
| ====5.4 Objections and refutations against them====
| |
| | |
| ===Chapter 6. Necessary simplicity===
| |
| | |
| ====6.1 Cultural terms====
| |
| | |
| Divine simplicity
| |
| | |
| ====6.2 Epistemic framework====
| |
| | |
| ====6.3 Deductive proof====
| |
| | |
| ==Part II Immaterial dimension==
| |
| | |
| ===Chapter 1. Cultural terms===
| |
| | |
| Intelligible dimension • Intelligible realm • Intelligible world
| |
| | |
| ===Chapter 2. Existential truths (Logic)===
| |
| | |
| ====2.1 Rule of one====
| |
| | |
| ====2.2 Gradation of existence====
| |
| | |
| ===Chapter 3. Numbers (Number theory)===
| |
| | |
| ===Chapter 4. Dimensions (Geometry)===
| |
| | |
| ===Chapter 5. Algebraic structures (Algebra)===
| |
| | |
| ==Part III Immaterial dependent existents==
| |
| | |
| ===Chapter 1. Ontologically first dependent existent===
| |
| | |
| ====1. Cultural terms====
| |
| | |
| First creation • First intellect • First light • Image of God • Imago dei • Mashīyya • Nūr Muhammadiyya • Pen • Perfect creation • Qalam • Universal intellect
| |
| | |
| ====2. Epistemic framework====
| |
| | |
| ====3. Deductive proof====
| |
| | |
| ===Chapter 2. Ontologically second dependent existent===
| |
| | |
| ===Chapter 3. Ontologically third dependent existent===
| |
| | |
| ===Chapter 4. Ontologically fourth dependent existent===
| |
| | |
| ===Chapter 5. Ontologically fifth dependent existent===
| |
| | |
| ===Chapter 6. Ontologically sixth dependent existent===
| |
| | |
| ===Chapter 7. Ontologically seventh dependent existent===
| |
| | |
| ===Chapter 8. Ontologically eighth dependent existent===
| |
| | |
| ===Chapter 9. Ontologically ninth dependent existent===
| |
| | |
| ===Chapter 10. Ontologically tenth dependent existent===
| |
| | |
| ==Part IV Material dimension==
| |
| | |
| ===Chapter 1. Cultural terms===
| |
| | |
| Cosmos • Dunyā • Material realm • Material world • Multiverse • Olam HaZeh • Physical world • Sensible dimension • Sensible realm • Sensible world • Universe
| |
| | |
| ===Chapter 2. Actualising potential===
| |
| | |
| ====Cultural terms====
| |
| | |
| 'Ibādah • Islām • Servitude • Submission • Worship
| |
| | |
| ===Chapter 3. Temporal causation===
| |
| | |
| ===Chapter 4. Continuous change (Calculus)===
| |
| | |
| ===Chapter 5. Events (Probability theory)===
| |
| | |
| ===Chapter 6. Evolution (Evolutionary biology)===
| |
| | |
| ==Part V Material dependent actualised rational existents: Homo perfectus sapiens==
| |
| | |
| ===Chapter 1. Cultural terms===
| |
|
| |
|
| Demigod • High-Conscious Individual • High-Integration Individual • Hujjah • Imām • Infallible • Insān al-Kāmil • Insān ‘alā Khuluqin ‘Adhīm • Integrate • Ma'sūm • Messenger • Meta-Conscious Agent • Nabī • New Man • Perfect human • Perfect rational animal • Philosopher king • Prophet • Rasūl • Transhuman • Übermensch | | Demigod • High-Conscious Individual • High-Integration Individual • Hujjah • Imām • Infallible • Insān al-Kāmil • Insān ‘alā Khuluqin ‘Adhīm • Integrate • Ma'sūm • Messenger • Meta-Conscious Agent • Nabī • New Man • Perfect human • Perfect rational animal • Philosopher king • Prophet • Rasūl • Transhuman • Übermensch |
|
| |
|
| ===Chapter 2. Epistemic framework (Logic, philosophy, speculative anthropology & religion)=== | | ===40) Intellectual Accommodation=== |
|
| |
|
| ===Chapter 3. Deductive proof===
| | Tawriyyah |
|
| |
|
| ===Chapter 4. Objections and refutations against them=== | | ===41) Intellectual Dissimulation=== |
|
| |
|
| ===Chapter 5. Evolution===
| | Taqīyyah |
|
| |
|
| ===Chapter 6. Intellect=== | | ===42) Cognitive reframing=== |
|
| |
|
| ====6.1 Epistemic framework==== | | ===43) Motifs and Imagery=== |
|
| |
|
| ====6.2 Deductive proof====
| | Motifs—light, ascent, circle, garden, path—translate abstract truths into memorable forms that shape imagination and action. Repetition builds identity; symbol stabilises norms. |
|
| |
|
| ====6.3 Terms and usage==== | | ===44) Mythos for Most=== |
|
| |
|
| 'Aql • Nous
| | Symbol and story teach where proof cannot yet reach. Properly used, mythos is not falsehood but imaginal pedagogy—true content rendered in forms accessible to typical abstraction bandwidths. It is accommodation at scale. |
|
| |
|
| ===Chapter 7. Information: Ungraded acquisition=== | | ===45) Repurposing Myths and Legends=== |
|
| |
|
| ====7.1 Epistemic framework====
| | Existing cultural materials can be redeemed: stripped of false metaphysics, rekeyed to the Necessary Existent and rational ethics, and redeployed for formation. Continuity with correction preserves social capital while elevating understanding. |
|
| |
|
| ====7.2 Deductive proof==== | | ===46) Metanarratives=== |
|
| |
|
| ====7.3 Terms and usage====
| | Human agents reason within stories. A metanarrative integrates metaphysics, ethics, and destiny into an intelligible arc that motivates virtue and sacrifice. Without a shared narrative, social coordination and long-range projects degrade. |
|
| |
|
| Anubhava • Enlightenment • Ilhām • Nirvana • Perfect knowledge acquisition • Revelation • Wahī
| | ===47) Religion=== |
|
| |
|
| ====7.4 Objections and refutations against them==== | | ===48) Religious beliefs=== |
|
| |
|
| ===Chapter 8. Information: Ungraded dissemination===
| | Arkān al-īmān • Pillars of faith • 'Uṣūl al-dīn |
|
| |
|
| ====8.1 Epistemic framework==== | | ===49) Religious laws=== |
|
| |
|
| ====8.2 Deductive proof====
| | Branches of religion • Furūʿ al-dīn • Pillars of practice |
|
| |
|
| ====8.3 Terms and usage==== | | ===50) Need for Dogma=== |
|
| |
|
| ====8.4 Objections and refutations against them====
| | “Dogma” means publicly fixed minima of right belief and practice that coordinate a civilisation. It protects the many from costly error while leaving upper tiers open to demonstration and qualified debate. Dogma is not a substitute for truth; it is a civic guardrail toward it. |
|
| |
|
| ====8.5 Nominees==== | | ===51) Confessional identity=== |
|
| |
|
| Bible • [[Hadīths]] • Qur'ān (Mushaf of 'Alī) • Qur'ān ('Uthmānic codex)
| | Shahāda • Testimony of Faith |
| ====8.6 [[Divine Prophecy]]====
| |
|
| |
|
| ===Chapter 9. [[Information: Graded dissemination]]=== | | ===51) Need to Encourage and Control Behaviour=== |
|
| |
|
| Cognitive reframing
| | Where demonstration alone will not move median behaviour, law, institutions, incentives, and norms are rational instruments to align action with the good. This is an application of PSR to collective life: effects follow causes; therefore, design the causes. |
| | |
| ====9.1 Epistemic framework====
| |
| | |
| ====9.2 Deductive proof====
| |
| | |
| ====9.3 Terms and usage====
| |
| | |
| Intellectual dissimulation • Taqīyya
| |
| | |
| ====9.4 Objections and refutations against them====
| |
| | |
| ====9.5 Nominees====
| |
| | |
| Bible • [[Hadīths]] • Qur'ān (Mushaf of 'Alī) • Qur'ān ('Uthmānic codex)
| |
| | |
| ====9.6 Seminaries====
| |
| | |
| =====9.6.1 [[Hawzah al-Hikmah]]=====
| |
|
| |
|
| ===Chapter 10. Social interaction=== | | ===Hagiography=== |
|
| |
|
| ===Chapter 11. Diet===
| | Apotheosis • Deification • Divinisation • [[Ghulāt]] / Ghuluw • Heroisation • Legendary accretion • Mythicisation • Myth-making • Mythologisation • Mythopoeia • Sacralisation • Tawallā |
|
| |
|
| ===Chapter 12. Candidates=== | | ===Heresiography=== |
|
| |
|
| [[Confucius]] (551–479 BCE, China) — Philosopher, educator, ethicist.
| | Tabarrā |
| Advanced consciousness expressed as ethical cultivation and the idea that harmony in the individual extends outward into society, shaping relational and collective awareness.
| |
|
| |
|
| [[Socrates]] (469–399 BCE, Greece) — Philosopher, teacher.
| | ==Timeline== |
| Embodied radical self-examination, dialogical truth-seeking, and the courage to die for principle, making consciousness of virtue the measure of life.
| |
|
| |
|
| [[Plato]] (428–348 BCE, Greece) — Philosopher, writer, founder of the Academy.
| | ===Classical antiquity=== |
| Elevated abstraction and the reality of universals, treating consciousness as participation in the realm of forms, an early theory of mind’s reach beyond perception.
| |
|
| |
|
| [[Zhuangzi]] (369–286 BCE, China) — Philosopher, Taoist sage.
| | Socrates holds dialogues |
| Emphasised fluidity of perspective and dream-consciousness, dissolving rigid distinctions between self and world in a proto-nondual mode.
| |
|
| |
|
| [[Aristotle]] (384–322 BCE, Greece) — Philosopher, scientist.
| | '''399 BCE, Athens, Greece''' |
| Analyzed mind (psyche) as structured layers of life — vegetative, animal, rational — anticipating systematic study of consciousness.
| | <br /> |
| | Socrates is executed by poison |
|
| |
|
| [[Ashoka]] (304–232 BCE, India) — Emperor, Buddhist reformer.
| | '''387 BCE (c.), Athens, Greece''' |
| Dramatic transformation from conquest to conscience: renounced violence, spread ethical edicts, showing consciousness as a basis for political life.
| | <br /> |
| | Plato founds the Academy |
|
| |
|
| [[Jesus]] (c. 4 BCE–30 CE, Judea) — Preacher, reformer.
| | '''387 - ? BCE (c.), Athens, Greece''' |
| Preached radical inversion of social norms (“the last shall be first”), extending consciousness into unconditional love and inner purity, even at cost of crucifixion.
| | <br /> |
| | Plato conceives Theory of Ideas |
| | <br /> |
| | Plato conceives Theory of Soul |
| | <br /> |
| | Plato conceives Form of the Good |
| | <br /> |
| | Plato conceives Allegory of the Cave |
| | <br /> |
| | Plato conceives The Philosopher King |
| | <br /> |
| | Plato conceives The Noble Lie |
|
| |
|
| [[Plotinus]] (204–270 CE, Egypt/Rome) — Philosopher, founder of Neoplatonism.
| | '''335 BCE, Athens, Greece''' |
| Articulated the ascent of consciousness from sense to intellect to mystical union with “the One,” framing awareness as ontological participation.
| | <br /> |
| | Aristotle founds the Lyceum |
|
| |
|
| [[Augustine of Hippo]] (354–430 CE, North Africa) — Bishop, theologian.
| | '''335 BCE - ?, Athens, Greece''' |
| Pioneered introspective analysis of memory, time, and will, treating consciousness of self as the site of encountering truth.
| | <br /> |
| | Aristotle conceives formal logic |
|
| |
|
| [[Muḥammad]] (570–632 CE, Arabia) — Philosopher, mystic, merchant, orator, poet, revolutionary, statesman, military commander.
| | '''27 CE (c.), Jerusalem, Roman Judea (modern Occupied Palestine)''' |
| Combined contemplative withdrawal (Ḥirā) with revolutionary vision: transformed fragments of oral, poetic, and legal consciousness into a unifying moral-legal system.
| | <br /> |
| | [[Jesus]] begins noocratic revolution |
|
| |
|
| [[Ali]] (601–661 CE, Arabia) — Caliph, jurist, philosopher-poet.
| | '''30 CE (c.), Jerusalem, Roman Judea (modern Occupied Palestine)''' |
| Renowned for sermons that combined courage, self-awareness, and metaphysical reflection; model of integrating ethical action and contemplative thought.
| | <br /> |
| | Jesus is demonised by Jewish ethnocratic propaganda |
| | <br /> |
| | Jesus is executed by Roman timocratic crucifixion |
|
| |
|
| [[Fatima]] (c. 605–632 CE, Arabia) — Daughter of Muhammad, moral exemplar.
| | ===Late antiquity=== |
| Remembered for eloquent sermons, advocacy for justice after her father’s death, and embodiment of moral integrity under political pressure. Represents advanced consciousness as ethical witness and personal sacrifice.
| |
|
| |
|
| Hasan ibn Ali (624–670 CE, Arabia) — 2nd Imam, grandson of Muhammad.
| | '''245–270 CE (c.), Rome, Roman Empire (modern Italy)''' |
| Praised for conciliatory leadership; relinquished political authority to avoid bloodshed, embodying consciousness of peace and ethical restraint in volatile times.
| | <br /> |
| | Plotinus conceives The One |
| | <br /> |
| | Plotinus conceives Emanation by the One |
| | <br /> |
| | Plotinus establishes Neoplatonism |
| | <br /> |
| | Proclus popularises Platonism |
|
| |
|
| Husayn ibn Ali (626–680 CE, Arabia) — 3rd Imam, grandson of Muhammad.
| | Pseudo-Dionysius symbolises Neoplatonism |
| Martyr of Karbala, archetype of sacrificial consciousness: prioritised truth and justice over survival, becoming a symbol of resistance against tyranny across cultures.
| |
|
| |
|
| Ali al-Sajjad (c. 659–713 CE, Arabia) — 4th Imam.
| | '''610 CE, Mecca, Hejaz (modern Saudi Arabia)''' |
| Survivor of Karbala, embodied contemplative consciousness through supplications (al-Ṣaḥīfa al-Sajjādiyya), integrating suffering with spiritual depth.
| | <br /> |
| | [[Muḥammad]] begins noocratic revolution |
|
| |
|
| Muhammad al-Baqir (677–732 CE, Arabia) — 5th Imam.
| | '''622 CE, Medina, Hejaz (modern Saudi Arabia)''' |
| Scholar and teacher, expanded intellectual foundations of Islamic thought. Consciousness expressed through systematic transmission of knowledge amid political marginalisation.
| | <br /> |
| | Muḥammad establishes noocratic revolution |
|
| |
|
| Ja'far al-Sadiq (702–765 CE, Arabia) — 6th Imam.
| | '''632 CE, Medina, First Islamic state (modern Saudi Arabia)''' |
| Renowned teacher of science, theology, and law; many Sunni and Shiʿi scholars trace knowledge to him. Consciousness here as integrative intellect bridging faith and reason.
| | <br /> |
| | Muḥammad dies in suspicious circumstances |
| | <br /> |
| | Abu Bakr restores clanocracy |
| | <br /> |
| | [[Ali]] begins noocratic revolution |
| | <br /> |
| | Fāṭima al-Zahrā dies following suspected clanocratic arson attack |
|
| |
|
| Musa al-Kazim (744–799 CE, Arabia) — 7th Imam.
| | '''656 CE, Medina, Rashidun Caliphate (modern Saudi Arabia)''' |
| Known for patience and endurance during repeated imprisonments. Advanced consciousness expressed as steadfastness and inner resilience under oppression.
| | <br /> |
| | 'Uthmān ibn 'Affān is assassinated by sword |
|
| |
|
| Ali al-Rida (766–817 CE, Arabia/Persia) — 8th Imam.
| | '''656 CE, Medina, Rashidun Caliphate (modern Saudi Arabia)''' |
| Engaged in public theological debates at Abbasid court; remembered for tolerance and intellectual breadth. Consciousness expressed as rational dialogue and openness.
| | <br /> |
| | ʿAlī establishes noocratic revolution |
|
| |
|
| Muhammad al-Jawad (811–835 CE, Arabia) — 9th Imam.
| | '''661 CE, Kufa, Rashidun Caliphate (modern Iraq)''' |
| Became Imam in childhood, yet led with intellectual precocity. Symbol of youthful consciousness applied to leadership and scholarship.
| | <br /> |
| | ʿAlī is assassinated by kratocratic sword |
| | <br /> |
| | Hasan ibn ʿAlī protects noocratic revolution |
| | <br /> |
| | Hasan ibn ʿAlī is assassinated by poison |
| | <br /> |
| | Ḥusayn ibn ʿAlī begins noocratic revolution |
|
| |
|
| Ali al-Hadi (828–868 CE, Arabia) — 10th Imam.
| | '''680 CE, Karbala, Umayyad Caliphate (modern Iraq)''' |
| Lived under Abbasid surveillance, emphasised inner piety and guidance despite constraints. Consciousness here as quiet resilience and integrity under pressure.
| | <br /> |
| | Husayn ibn ʿAlī is assassinated by clanocratic sword |
|
| |
|
| Hasan al-Askari (844–874 CE, Arabia) — 11th Imam.
| | '''732 CE, Medina, Umayyad Caliphate (modern Saudi Arabia)''' |
| Restricted life in military garrison (Samarrāʾ), yet produced a legacy of ethical teachings. Consciousness expressed as leadership through personal example amid political isolation.
| | <br /> |
| | Jaʿfar al-Ṣādiq begins noocratic revolution |
|
| |
|
| [[Avicenna]] (Ibn Sina) (980–1037, Persia) — Physician, philosopher.
| | '''765 CE, Medina, Abbasid Caliphate (modern Saudi Arabia)''' |
| His “floating man” thought experiment explored immediate self-awareness independent of the body, a foundational insight into consciousness studies.
| | <br /> |
| | Jaʿfar al-Ṣādiq is assassinated by clanocratic poison |
|
| |
|
| [[Ibn Arabi]] (1165–1240, Andalusia) — Mystic, poet, philosopher.
| | ===Islamic Golden Age=== |
| Elaborated the doctrine of the “Perfect Human” as the microcosm of all reality, theorising consciousness as the reflective mirror of the divine.
| |
|
| |
|
| [[Dōgen]] (1200–1253, Japan) — Zen master, monastic reformer.
| | '''820 - 870 CE (c.), Baghdad, Abbasid Caliphate (modern Iraq)''' |
| Articulated “being-time” (uji), collapsing distinctions of time and consciousness, teaching meditation as direct embodiment of awareness.
| | <br /> |
| | al-Kindī |
|
| |
|
| [[Rumi]] (Jalal al-Din Rumi) (1207–1273, Persia) — Poet, mystic.
| | '''940 – 1060 CE (c.), Basra, Iraq''' |
| Through ecstatic poetry and metaphor, expressed consciousness as love-driven dissolution of ego into unity.
| | <br /> |
| | Brethren of Purity hold secret meetings |
|
| |
|
| [[Meister Eckhart]] (1260–1328, Germany) — Theologian, mystic.
| | '''950 CE (c.), Damascus, Ikhshidid Syria (modern Syria)''' |
| Taught detachment and the “birth of God in the soul,” centering consciousness as a formless ground of being.
| | <br /> |
| | al-Fārābī islamicises Neoplatonism |
|
| |
|
| [[Mulla Sadra]] (1571–1640, Persia) — Philosopher, metaphysician.
| | '''980 – 1037 CE, from Bukhara, Samanid Transoxiana (modern Uzbekistan) to Hamadan, Medieval Persia (modern Islamic Republic of Iran)''' |
| Developed gradational ontology (tashkīk al-wujūd), equating degrees of being with levels of consciousness, anticipating panpsychist lines.
| | <br /> |
| | Ibn Sīnā conceives Proof of the Truthful |
|
| |
|
| [[Galileo Galilei]] (1564–1642, Italy) — Astronomer, physicist.
| | '''1186 CE (c.), Aleppo, Ayyubid Syria (modern Syria)''' |
| Shifted consciousness of the cosmos from geocentric certainty to empirical infinity, pioneering observational awareness of nature.
| | <br /> |
| | Shihab al-Din Yahya ibn Habash Suhrawardi conceives Illuminationism |
|
| |
|
| [[John Locke]] (1632–1704, England) — Philosopher, theorist.
| | '''1191 CE (c.), Aleppo, Ayyubid Syria (modern Syria)''' |
| Defined personal identity as continuity of consciousness, influencing modern selfhood and rights theory.
| | <br /> |
| | | Shihab al-Din Yahya ibn Habash Suhrawardi is executed by familiocratic violence |
| [[Isaac Newton]] (1643–1727, England) — Mathematician, physicist.
| |
| Unified celestial and terrestrial mechanics, expanding human consciousness to a law-governed cosmos.
| |
| | |
| [[Jean-Jacques Rousseau]] (1712–1778, Switzerland/France) — Philosopher.
| |
| Probed conscience, authenticity, and freedom, reshaping consciousness of self in society.
| |
| | |
| [[Immanuel Kant]] (1724–1804, Prussia) — Philosopher.
| |
| Explained consciousness as structured by categories of understanding; “transcendental unity of apperception” as ground of experience.
| |
| | |
| [[Thomas Paine]] (1737–1809, England/USA) — Writer, revolutionary.
| |
| Voiced universal rights and democratic conscience, extending awareness of political selfhood.
| |
| | |
| [[Toussaint Louverture]] (1743–1803, Haiti) — Revolutionary leader.
| |
| Transformed consciousness of enslaved peoples into political agency, leading Haiti’s independence.
| |
| | |
| [[William Blake]] (1757–1827, England) — Poet, artist.
| |
| Visionary imagination turned consciousness into prophetic art, critiquing industrial rationalism.
| |
| | |
| [[G.W.F. Hegel]] (1770–1831, Germany) — Philosopher.
| |
| Mapped consciousness through dialectical stages, culminating in self-realisation as Spirit.
| |
| | |
| [[Charles Darwin]] (1809–1882, England) — Naturalist.
| |
| Altered consciousness of life by introducing evolution, dissolving static hierarchies of species.
| |
| | |
| [[Karl Marx]] (1818–1883, Germany) — Philosopher, revolutionary theorist.
| |
| Exposed class consciousness as historical driver, insisting on praxis linking thought to transformation.
| |
| | |
| [[Friedrich Nietzsche]] (1844–1900, Germany) — Philosopher.
| |
| Pushed consciousness beyond truth-illusions toward life-affirmation, the “Übermensch” as higher integration.
| |
| | |
| [[Nikola Tesla]] (1856–1943, Serbia/US) — Inventor, engineer.
| |
| Harnessed visionary imagination, turning inner visualisation into scientific-technological breakthroughs.
| |
| | |
| [[Marie Curie]] (1867–1934, Poland/France) — Physicist, chemist.
| |
| Expanded human consciousness of matter by revealing radioactivity, with extraordinary intellectual discipline.
| |
| | |
| [[Mahatma Gandhi]] (1869–1948, India) — Lawyer, revolutionary.
| |
| Embodied sacrificial consciousness through satyagraha (truth-force), nonviolent resistance, and willingness to suffer for justice.
| |
| | |
| [[Rosa Luxemburg]] (1871–1919, Poland/Germany) — Revolutionary socialist.
| |
| Integrated intellectual clarity with sacrificial activism, writing profound critiques while dying for her cause.
| |
| | |
| [[Rainer Maria Rilke]] (1875–1926, Austria) — Poet, writer.
| |
| Explored existential states and consciousness of finitude through lyrical intensity.
| |
| | |
| [[Carl Jung]] (1875–1961, Switzerland) — Psychiatrist.
| |
| Developed the unconscious/archetypal model, framing consciousness as individuation toward wholeness.
| |
| | |
| [[Albert Einstein]] (1879–1955, Germany/US) — Physicist.
| |
| Reconceptualised time, space, and relativity, demonstrating imaginative consciousness as scientific method.
| |
| | |
| [[Simone Weil]] (1909–1943, France) — Philosopher, mystic.
| |
| Married mystical attentiveness with radical political conscience, lived sacrificial solidarity with workers and victims.
| |
| | |
| [[Ruhollah Khomeini]] (1902–1989, Iran) — Cleric, revolutionary leader.
| |
| Unified metaphysics, mysticism, and political revolution, embodying sacrificial exile before seizing transformative power.
| |
| | |
| [[David Bohm]] (1917–1992, USA/UK) — Physicist, philosopher.
| |
| Proposed implicate order, dialogue as expansion of shared consciousness, bridging science and holistic awareness.
| |
| | |
| [[Nelson Mandela]] (1918–2013, South Africa) — Revolutionary, president.
| |
| Sacrificially endured 27 years in prison, then embodied reconciliatory consciousness over vengeance.
| |
| | |
| [[James Baldwin]] (1924–1987, USA) — Writer, activist.
| |
| Articulated consciousness of race, identity, and love with radical clarity and eloquence.
| |
| | |
| [[Malcolm X]] (1925–1965, USA) — Minister, activist.
| |
| Transformed his own consciousness through struggle, symbolising liberation through fearless self-reinvention.
| |
| | |
| [[Martin Luther King Jr.]] (1929–1968, USA) — Minister, civil rights leader.
| |
| Preached unitive, sacrificial love and justice, embodying higher ethical consciousness at great personal risk.
| |
| | |
| [[Ali Khamenei]] (1939–present, Iran) — Cleric, revolutionary, head of state.
| |
| Blends political leadership with a philosophical-mystical lineage, navigating survival under immense constraint.
| |
| | |
| [[Vaclav Havel]] (1936–2011, Czechia) — Playwright, dissident, president.
| |
| Coined “living in truth” as a form of political-moral consciousness in oppressive regimes.
| |
| | |
| [[Hassan Nasrallah]] (1960–2024, Lebanon) — Cleric, political-military leader.
| |
| Charismatic orator, blends political struggle with sacrificial posture under constant threat.
| |
| | |
| ===Chapter 13. Reception===
| |
| | |
| ====13.1 Hagiography====
| |
| | |
| =====13.1.1 Other terms=====
| |
| | |
| Apotheosis • Deification • Divinisation • Ghuluw • Heroisation • Legendary accretion • Mythicisation • Myth-making • Mythologisation • Mythopoeia • Sacralisation
| |
| | |
| =====13.1.2 [[Ghulāt]]=====
| |
| | |
| ===Chapter 14. Legends===
| |
| | |
| ʾĀdām (Ādam, Adam)
| |
| | |
| Idrīs (Enoch or Hermes Trismegistus)
| |
| | |
| Nūḥ (Noah)
| |
| | |
| [[Hūd]]
| |
|
| |
| Ṣāliḥ
| |
|
| |
| Ibrāhīm (Abraham)
| |
| | |
| Lūṭ (Lot)
| |
| | |
| Ismā'īl (Ishmael)
| |
| | |
| Isḥāq (Isaac)
| |
| | |
| Ya'qūb (Jacob)
| |
| | |
| Yūsuf (Joseph)
| |
| | |
| Ayyūb (Job)
| |
| | |
| Shu'ayb
| |
|
| |
| Mūsā (Moses)
| |
| | |
| Hārūn (Aaron)
| |
| | |
| Dāūd (David)
| |
| | |
| Sulaymān (Solomon)
| |
| | |
| Ilyās (Elijah)
| |
| | |
| Alyasa' (Elisha)
| |
| | |
| Yūnus (Jonah)
| |
| | |
| Ḏū l-Kifli (Ezekiel, Isaiah, Obadiah or Buddha)
| |
| | |
| Zakariyyā (Zechariah)
| |
| | |
| Yaḥyā (John the Baptist)
| |
| | |
| Muhammad al-Mahdī
| |
| | |
| ==Part VI Material dependent unactualised rational existents: Homo sapiens==
| |
| | |
| ===Chapter 1. Epistemic framework (Anthropology)===
| |
| | |
| ===Chapter 2. Inductive evidence===
| |
| | |
| ===Chapter 3. Terms and usage===
| |
| | |
| Human • Imperfect human • Imperfect rational animal • Insān
| |
| | |
| ===Chapter 4. [[Mindfulness]]===
| |
| | |
| ====4.1 Epistemic framework====
| |
| | |
| ====4.2 Inductive evidence====
| |
| | |
| ====4.3. Terms and usage====
| |
| | |
| Dhikr • God consciousness • Meditation • Salāh • Taqwā
| |
|
| |
|
| ===Chapter 5. [[Self-affirmation]]===
| | '''1200–1240 CE (c.), Mecca, Hejaz (modern Saudi Arabia) and Damascus, Ayyubid Syria (modern Syria)''' |
| | <br /> |
| | Ibn ʿArabī conceives Unity of Existence |
|
| |
|
| ===Chapter 6. [[Mental health]]===
| | '''1220 - 1270 CE (c.), Maragha, Medieval Persia''' |
| | <br /> |
| | Naṣīr al-Dīn al-Ṭūsī synthesises mysticism and science |
|
| |
|
| ====6.1 [[Denialism]]==== | | ===Gunpowder Age=== |
|
| |
|
| ====6.2 [[Cognitive dissonance]]====
| | Mīr Dāmād conceives atemporal origination |
|
| |
|
| ====6.3 [[Defence mechanism]]====
| | Mulla Sadrā conceives Transcendent Theosophy |
|
| |
|
| ===Chapter 7. [[Physical health]]=== | | ===Oil Age=== |
|
| |
|
| ===Chapter 8. [[Hygiene]]===
| | '''1890 CE (c.), London, Britain''' |
| | <br /> |
| | British Foreign Office plots to exploit Persian oil |
|
| |
|
| ====8.1 [[Female hygiene]]====
| | '''1901 CE, Tehran, Qajari Persia (modern Islamic Republic of Iran)''' |
| | <br /> |
| | Mozaffar ad-Din Shah Qajar sells off oil exploitation rights of 75% of Persia to Britain in exchange for personal profit |
|
| |
|
| ====8.2 [[Male hygiene]]====
| | '''1940 CE (c.), Qom, Pahlavi Iran (modern Islamic Republic of Iran)''' |
| | <br /> |
| | [[Ruhollah Khomeini]] begins noocratic revolution |
|
| |
|
| ===Chapter 9. [[Fasting]]===
| | '''1948 CE, British-occupied Palestine, (modern Zionist-occupied Palestine)''' |
| | <br /> |
| | Britain transfers occupation of Palestine to European Jewish Zionists |
|
| |
|
| ===Chapter 10. [[Nutrition]]=== | | ===Information Age=== |
|
| |
|
| ===Chapter 11. [[Personal finance]]===
| | '''1954 CE, Qom, Pahlavi Iran (modern Islamic Republic of Iran)''' |
| | <br /> |
| | Muhammad Husayn Ṭabāṭabāʾī establishes intra-Qur’ānic exegesis |
|
| |
|
| ===Chapter 12. [[Philanthropy]]===
| | '''1971 CE (c.), Tehran, Pahlavi Iran (modern Islamic Republic of Iran)''' |
| | <br /> |
| | Ali Shariati delivers 'Red Shi'ism vs. Black Shi'ism' lectures |
|
| |
|
| ===Chapter 13. [[Homo sapiens reproduction|Reproduction]]===
| | '''1977 CE, Southampton, Britain''' |
| | <br /> |
| | Ali Shariati dies in suspicious circumstances |
|
| |
|
| ===Chapter 14. [[Death]]===
| | '''1977 CE, Tehran, Pahlavi Iran (modern Islamic Republic of Iran)''' |
| | <br /> |
| | Morteza Motahhari co-founds Combatant Clergy Association |
|
| |
|
| ===Chapter 15. [[Burial]]===
| | '''1979 CE, Tehran, Post-Pahlavi Iran (modern Islamic Republic of Iran)''' |
| | <br /> |
| | Ruhollah Khomeini establishes noocratic revolution |
|
| |
|
| ===Chapter 16. [[Inheritance]]===
| | '''1979 CE, Tehran, Islamic Republic of Iran''' |
| | <br /> |
| | Morteza Motahhari is assassinated by Iranian seculocratic gunfire |
|
| |
|
| ===Chapter 17. [[Religion]]===
| | '''1979 CE, Qom, Islamic Republic of Iran''' |
| | <br /> |
| | Ruhollah Khomeini tells representatives of the tribes of Khuzestan and a delegation from Turkmen Sahra, "We Muslims are busy bickering over whether to fold or unfold our arms during prayer, while the enemy is devising ways of cutting them off." |
|
| |
|
| ===Chapter 18. [[Rationalist Islām]]===
| | '''1979 CE (c.), Beqaa, Lebanon''' |
| | <br /> |
| | [[Hassan Nasrallah]] begins noocratic revolution |
|
| |
|
| ===Chapter 19. [[Advocacy]]===
| | '''1982 CE, Tehran, Islamic Republic of Iran''' |
| | <br /> |
| | Ali Khamenei tells 60 Minutes Australia that the worst enemy is America |
|
| |
|
| ==Part VII Material dependent unactualised rational existents: Homo erectus==
| | '''1989 CE, Tehran, Islamic Republic of Iran''' |
| | <br /> |
| | Ruhollah Khomeini dies |
| | <br /> |
| | [[Ali Khamenei]] protects noocratic revolution |
|
| |
|
| ==Part VIII Material dependent unactualised rational existents: Homo habilis==
| | '''2001 CE, New York, America''' |
| | <br /> |
| | Unidentified pilots fly planes into iconic American sites |
|
| |
|
| ==Part IX Material dependent unactualised rational existents: Australopithecus==
| | '''2001 CE, Virginia, America''' |
| | <br /> |
| | Senior military officer tells Wesley Clark that America has plotted to attack Iraq, Syria, Lebanon, Libya, Somalia, Sudan and Islamic Republic of Iran |
|
| |
|
| ==Part X Material dependent non-rational existents==
| | '''2001 CE, Afghanistan''' |
| | <br /> |
| | America and European proxies begin war on Afghanistan |
|
| |
|
| ===Chapter 1. Animal (Zoology)===
| | '''2003 CE, Iraq''' |
| | <br /> |
| | America and European proxies begin war on Iraq |
|
| |
|
| ===Chapter 2. Plant (Botany)===
| | '''2006 CE, Washington D.C., America''' |
| | <br /> |
| | America uses Jewish Zionist proxy Israel to attack Lebanon |
|
| |
|
| ===Chapter 3. Organism (Biology)===
| | '''2007 CE, Somalia''' |
| | <br /> |
| | America begins its bombing war offensive on Somalia |
|
| |
|
| ===Chapter 4. Organ (Biology)===
| | '''2011 CE, Libya''' |
| | <br /> |
| | America starts war on Libya |
|
| |
|
| ===Chapter 5. Tissue (Biology)===
| | '''2011 CE, Sudan''' |
| | <br /> |
| | America completes split of Sudan |
|
| |
|
| ===Chapter 6. Cell (Biology)===
| | '''2015 CE, London, Great Britain''' |
| | <br /> |
| | Britain's Channel 4 broadcasts ex-CIA spy officer's American propaganda unchallenged, including, "The thing was ideal when IS was advancing on Baghdad because Sunnis were killing Shias. That's exactly what we need... our best hope right now is to get the Sunnis and Shias fighting each other and let them bleed each other white." |
|
| |
|
| ===Chapter 7. Organelle (Biology)===
| | '''2024 CE, Dahieh, Lebanon''' |
| | <br /> |
| | Hassan Nasrallah is assassinated by Jewish ethnocratic airstrike |
|
| |
|
| ===Chapter 8. Mineral (Mineralogy)===
| | '''2026 CE, Islamic Republic of Iran''' |
| | <br /> |
| | America and Jewish Zionist proxy Israel begin armed riots in Islamic Republic of Iran |
| | <br /> |
| | America and Jewish Zionist proxy Israel begin war on Islamic Republic of Iran |
|
| |
|
| ===Chapter 9. Molecule (Chemistry)===
| | '''2026 CE, Tehran, Islamic Republic of Iran''' |
| | <br /> |
| | Ali Khamenei is assassinated by American plutocratic & Jewish ethnocratic airstrikes |
|
| |
|
| ====9.1 Homonuclear molecule====
| | '''2026 CE, Chicago, America''' |
| ====9.2 Heteronuclear molecule====
| | <br /> |
| | Leading American political scientist John Mearsheimer says American sanctions from 1971 to 2021 alone murdered 38 million people |
|
| |
|
| ===Chapter 10. Atom (Atomic physics)===
| |
|
| |
|
| ===Chapter 11. Atomic nucleus (Nuclear physics)===
| |
|
| |
|
| ===Chapter 12. Subatomic particle (Quantum mechanics)===
| |
|
| |
|
| ===Chapter 13. Quantum field (Theoretical physics)===
| | [[MobileChevronTest]] |
Rationalist Islam is an epistemic-led, principle-first, and rational-empirical branch of Islam that grounds views, practices, and identity in a set of independently justified and domain-specific rational principles.
Adherents adopt “Islam” and "Muslim" as identities only after critical assessment of historical evidence suggests that Muḥammad substantially aligned with these principles. Rationalist Islam is, therefore, a continuation of the historical Muhammadan movement with the aim of maximising the wellbeing of all sentient inhabitants of the world.
The guiding maxim often associated with Rationalist Islam is “Religion as movement — not monument,” emphasising an ongoing, adaptive, principle-led, evidence-based, ethically purposive project rather than static veneration and dogma.
Proponents describe Rationalist Islam as a continuation — and internal reformulation — of the broader Near Eastern and Mediterranean “wisdom tradition,” drawing a conceptual lineage from classical philosophy (Plato, Aristotle, Plotinus), biblical and late antique sapiential currents (including the Jesus movement’s emphasis on justice and inner transformation), through Muḥammad’s proclamations, early and medieval Islamic philosophy (falsafa) and mysticism (taṣawwuf/ʿirfān), and extending into modern historical-critical and scientific methods.
Terminology
As an entailment of their commitment to intellectual accommodation and rationalist epistemology, adherents identify and describe themselves contextually — modulating terminology and self-designation according to the audience, subject matter, and communicative purpose.
This adaptive self-representation arises from their understanding that linguistic forms are vehicles of understanding rather than static markers of identity. Within this framework, the use of diverse religious labels functions pedagogically: to convey the essence of truth in whichever language resonates most coherently with a given community.
As a result, Rationalist Muslims assume a wide variety of seemingly conflicting names and employ them contextually, including:
Muslim
Inner Circle Muslim
Shi'i
Inner Circle Shi'i
Red Shi'i
Mystic
Rationalist Mystic
Neoplatonist
Gnostic
Esotericist
Essentialist
Akbarian
Twelver Shi'i
Imami
Ja'fari
Khomeinist
Sunni
Salafi
Theist
Monotheist
Divine Simplicist
Christian
Cognitive dispositions
“whatever is, is; whatever is not, is not.”
Every entity or proposition is self-identical and distinct from its negation.
“nothing can both be and not be in the same respect.”
Nothing can both be and not be in the same respect.
“every real state of affairs has some reason or ground.”
Every real state of affairs is intelligible; it has some reason, ground, or explanation for why it is rather than not, even if that reason is intrinsic.
“some things exist but could, in principle, not have existed.”
There exist beings whose non-existence involves no contradiction.
Explanation cannot be self-grounding or infinitely deferred; every chain of dependence must terminate in something self-sufficient.
Conative dispositions
1. Preference for truth over comfort
2. Desire for personal development
3. Desire for the maximisation of global wellbeing
4. Desire to actively participate in the maximisation of global wellbeing
5. Tendency for self-sacrifice
The Rational Entailments
From the cognitive and conative dispositions follows a series of entailments that together constitute the framework of Rationalist Islam. They are not adopted as beliefs, asserted as doctrines, or accepted by tradition, but are said to follow by necessity from the structure of reason itself.
Each entailment represents what any rational intellect must affirm once it accepts the laws of thought and the intelligibility of being: that contingent existence requires grounding, that explanation must terminate in the self-sufficient, and that the pursuit of knowledge within each domain must proceed according to the logic appropriate to that domain. What follows, therefore, are not articles of faith but the logical unfoldings of reason — the positions that reason itself necessitates concerning existence, knowledge, and ethics.
Rationalist Islam proceeds on the principle that no claim is exempt from reason’s jurisdiction. Every position is derived — not asserted — by applying the Five Prior Rational Commitments. What follows is a continuous sequence of conclusions that any rational agent should grant once those priors are accepted.
2) Foundationalism
3) Epistemic parsimony
4) Ontological parsimony
6) Analytic idealism
7) Oneness of consciousness
Monism • Nondualism
8) Ontological priority
9) Gradation of consciousness
Gradation of existence • Gradation of reality • Tashkīk al-wujūd
Ahura Mazda • Allāh • Aten • Baha • Brahman • Dao • 'Ēl • Father • God • God the Father • Necessary Existent • Necessary Existentiator • Necessary Reality • Pure Consciousness • Shangdi • Tao • The Divine • The One • Unconditioned Reality • Vishnu • Waheguru • Wājib al-Wujūd • Yahweh
11) Necessary simplicity
Al-Basāṭah al-ilāhiyyah • Divine simplicity • Monotheism • Oneness • Oneness of Allah • Oneness of God • Tawhīd
12) Absolute necessary simplicity
13) Conscientiation ex conscientia
Badā'a • Creatio ex deo • Origination
14) Necessitarianism
ʿAdl • Divine justice
16) Rule of one
17) First conscientiate
First creation • First intellect • First light • Image of God • Imago dei • Mashīyya • Nūr Muhammadiyya • Ontologically first dependent existent • Pen • Perfect creation • Qalam • Universal intellect
Angels • Immaterial existents • Malāʾika
19) Observable universe
Cosmos • Dunyā • Material dimension • Material realm • Material world • Multiverse • Natural World • Olam HaZeh • Physical world • Sensible dimension • Sensible realm • Sensible world • Universe
20) B-theory of time
Tenseless theory of time
21) Compatibilism
Divine Decree • Divine Predestination • Illusion of Libertarian Free Will • Predestination • Qadar • Soft determinism
22) Perdurantism
23) Physical empiricism
Empirical method • Scientific method
Dhikr • God consciousness • Meditation • Salāh • Taqwā
25) Self-cultivation
26) Superiority of intellect
27) Rational self-governance
28) Mysticism
'Ibādah • Islām • Servitude • Submission • Worship
29) Prayer
Ṣalāh
30) Fasting
Ṣawm
31) Charity
Almsgiving • Zakāh
32) Pilgrimage
Ḥajj
Discipline • Exertion • Fighting • Holy war • Jihād • Sacred battle • Striving • Struggle
34) Heightened consciousness
Altered state of consciousness • Anubhava • Enlightenment • Henosis • Ilhām • Nirvana • Noetic mystical experience • Nubuwwah • Perfect knowledge acquisition • Prophethood • Samadhi • Revelation • Wahī
35) Gradation of Intellect
Cognitive heterogeneity
Messengership • Risālah
38) Noocracy
Imāmah • Perfect manhood • Philosopher kingship • Technocracy
Demigod • High-Conscious Individual • High-Integration Individual • Hujjah • Imām • Infallible • Insān al-Kāmil • Insān ‘alā Khuluqin ‘Adhīm • Integrate • Ma'sūm • Messenger • Meta-Conscious Agent • Nabī • New Man • Perfect human • Perfect rational animal • Philosopher king • Prophet • Rasūl • Transhuman • Übermensch
40) Intellectual Accommodation
Tawriyyah
41) Intellectual Dissimulation
Taqīyyah
42) Cognitive reframing
43) Motifs and Imagery
Motifs—light, ascent, circle, garden, path—translate abstract truths into memorable forms that shape imagination and action. Repetition builds identity; symbol stabilises norms.
44) Mythos for Most
Symbol and story teach where proof cannot yet reach. Properly used, mythos is not falsehood but imaginal pedagogy—true content rendered in forms accessible to typical abstraction bandwidths. It is accommodation at scale.
45) Repurposing Myths and Legends
Existing cultural materials can be redeemed: stripped of false metaphysics, rekeyed to the Necessary Existent and rational ethics, and redeployed for formation. Continuity with correction preserves social capital while elevating understanding.
Human agents reason within stories. A metanarrative integrates metaphysics, ethics, and destiny into an intelligible arc that motivates virtue and sacrifice. Without a shared narrative, social coordination and long-range projects degrade.
47) Religion
48) Religious beliefs
Arkān al-īmān • Pillars of faith • 'Uṣūl al-dīn
49) Religious laws
Branches of religion • Furūʿ al-dīn • Pillars of practice
50) Need for Dogma
“Dogma” means publicly fixed minima of right belief and practice that coordinate a civilisation. It protects the many from costly error while leaving upper tiers open to demonstration and qualified debate. Dogma is not a substitute for truth; it is a civic guardrail toward it.
51) Confessional identity
Shahāda • Testimony of Faith
51) Need to Encourage and Control Behaviour
Where demonstration alone will not move median behaviour, law, institutions, incentives, and norms are rational instruments to align action with the good. This is an application of PSR to collective life: effects follow causes; therefore, design the causes.
Hagiography
Apotheosis • Deification • Divinisation • Ghulāt / Ghuluw • Heroisation • Legendary accretion • Mythicisation • Myth-making • Mythologisation • Mythopoeia • Sacralisation • Tawallā
Heresiography
Tabarrā
Timeline
Classical antiquity
Socrates holds dialogues
399 BCE, Athens, Greece
Socrates is executed by poison
387 BCE (c.), Athens, Greece
Plato founds the Academy
387 - ? BCE (c.), Athens, Greece
Plato conceives Theory of Ideas
Plato conceives Theory of Soul
Plato conceives Form of the Good
Plato conceives Allegory of the Cave
Plato conceives The Philosopher King
Plato conceives The Noble Lie
335 BCE, Athens, Greece
Aristotle founds the Lyceum
335 BCE - ?, Athens, Greece
Aristotle conceives formal logic
27 CE (c.), Jerusalem, Roman Judea (modern Occupied Palestine)
Jesus begins noocratic revolution
30 CE (c.), Jerusalem, Roman Judea (modern Occupied Palestine)
Jesus is demonised by Jewish ethnocratic propaganda
Jesus is executed by Roman timocratic crucifixion
Late antiquity
245–270 CE (c.), Rome, Roman Empire (modern Italy)
Plotinus conceives The One
Plotinus conceives Emanation by the One
Plotinus establishes Neoplatonism
Proclus popularises Platonism
Pseudo-Dionysius symbolises Neoplatonism
610 CE, Mecca, Hejaz (modern Saudi Arabia)
Muḥammad begins noocratic revolution
622 CE, Medina, Hejaz (modern Saudi Arabia)
Muḥammad establishes noocratic revolution
632 CE, Medina, First Islamic state (modern Saudi Arabia)
Muḥammad dies in suspicious circumstances
Abu Bakr restores clanocracy
Ali begins noocratic revolution
Fāṭima al-Zahrā dies following suspected clanocratic arson attack
656 CE, Medina, Rashidun Caliphate (modern Saudi Arabia)
'Uthmān ibn 'Affān is assassinated by sword
656 CE, Medina, Rashidun Caliphate (modern Saudi Arabia)
ʿAlī establishes noocratic revolution
661 CE, Kufa, Rashidun Caliphate (modern Iraq)
ʿAlī is assassinated by kratocratic sword
Hasan ibn ʿAlī protects noocratic revolution
Hasan ibn ʿAlī is assassinated by poison
Ḥusayn ibn ʿAlī begins noocratic revolution
680 CE, Karbala, Umayyad Caliphate (modern Iraq)
Husayn ibn ʿAlī is assassinated by clanocratic sword
732 CE, Medina, Umayyad Caliphate (modern Saudi Arabia)
Jaʿfar al-Ṣādiq begins noocratic revolution
765 CE, Medina, Abbasid Caliphate (modern Saudi Arabia)
Jaʿfar al-Ṣādiq is assassinated by clanocratic poison
Islamic Golden Age
820 - 870 CE (c.), Baghdad, Abbasid Caliphate (modern Iraq)
al-Kindī
940 – 1060 CE (c.), Basra, Iraq
Brethren of Purity hold secret meetings
950 CE (c.), Damascus, Ikhshidid Syria (modern Syria)
al-Fārābī islamicises Neoplatonism
980 – 1037 CE, from Bukhara, Samanid Transoxiana (modern Uzbekistan) to Hamadan, Medieval Persia (modern Islamic Republic of Iran)
Ibn Sīnā conceives Proof of the Truthful
1186 CE (c.), Aleppo, Ayyubid Syria (modern Syria)
Shihab al-Din Yahya ibn Habash Suhrawardi conceives Illuminationism
1191 CE (c.), Aleppo, Ayyubid Syria (modern Syria)
Shihab al-Din Yahya ibn Habash Suhrawardi is executed by familiocratic violence
1200–1240 CE (c.), Mecca, Hejaz (modern Saudi Arabia) and Damascus, Ayyubid Syria (modern Syria)
Ibn ʿArabī conceives Unity of Existence
1220 - 1270 CE (c.), Maragha, Medieval Persia
Naṣīr al-Dīn al-Ṭūsī synthesises mysticism and science
Gunpowder Age
Mīr Dāmād conceives atemporal origination
Mulla Sadrā conceives Transcendent Theosophy
Oil Age
1890 CE (c.), London, Britain
British Foreign Office plots to exploit Persian oil
1901 CE, Tehran, Qajari Persia (modern Islamic Republic of Iran)
Mozaffar ad-Din Shah Qajar sells off oil exploitation rights of 75% of Persia to Britain in exchange for personal profit
1940 CE (c.), Qom, Pahlavi Iran (modern Islamic Republic of Iran)
Ruhollah Khomeini begins noocratic revolution
1948 CE, British-occupied Palestine, (modern Zionist-occupied Palestine)
Britain transfers occupation of Palestine to European Jewish Zionists
1954 CE, Qom, Pahlavi Iran (modern Islamic Republic of Iran)
Muhammad Husayn Ṭabāṭabāʾī establishes intra-Qur’ānic exegesis
1971 CE (c.), Tehran, Pahlavi Iran (modern Islamic Republic of Iran)
Ali Shariati delivers 'Red Shi'ism vs. Black Shi'ism' lectures
1977 CE, Southampton, Britain
Ali Shariati dies in suspicious circumstances
1977 CE, Tehran, Pahlavi Iran (modern Islamic Republic of Iran)
Morteza Motahhari co-founds Combatant Clergy Association
1979 CE, Tehran, Post-Pahlavi Iran (modern Islamic Republic of Iran)
Ruhollah Khomeini establishes noocratic revolution
1979 CE, Tehran, Islamic Republic of Iran
Morteza Motahhari is assassinated by Iranian seculocratic gunfire
1979 CE, Qom, Islamic Republic of Iran
Ruhollah Khomeini tells representatives of the tribes of Khuzestan and a delegation from Turkmen Sahra, "We Muslims are busy bickering over whether to fold or unfold our arms during prayer, while the enemy is devising ways of cutting them off."
1979 CE (c.), Beqaa, Lebanon
Hassan Nasrallah begins noocratic revolution
1982 CE, Tehran, Islamic Republic of Iran
Ali Khamenei tells 60 Minutes Australia that the worst enemy is America
1989 CE, Tehran, Islamic Republic of Iran
Ruhollah Khomeini dies
Ali Khamenei protects noocratic revolution
2001 CE, New York, America
Unidentified pilots fly planes into iconic American sites
2001 CE, Virginia, America
Senior military officer tells Wesley Clark that America has plotted to attack Iraq, Syria, Lebanon, Libya, Somalia, Sudan and Islamic Republic of Iran
2001 CE, Afghanistan
America and European proxies begin war on Afghanistan
2003 CE, Iraq
America and European proxies begin war on Iraq
2006 CE, Washington D.C., America
America uses Jewish Zionist proxy Israel to attack Lebanon
2007 CE, Somalia
America begins its bombing war offensive on Somalia
2011 CE, Libya
America starts war on Libya
2011 CE, Sudan
America completes split of Sudan
2015 CE, London, Great Britain
Britain's Channel 4 broadcasts ex-CIA spy officer's American propaganda unchallenged, including, "The thing was ideal when IS was advancing on Baghdad because Sunnis were killing Shias. That's exactly what we need... our best hope right now is to get the Sunnis and Shias fighting each other and let them bleed each other white."
2024 CE, Dahieh, Lebanon
Hassan Nasrallah is assassinated by Jewish ethnocratic airstrike
2026 CE, Islamic Republic of Iran
America and Jewish Zionist proxy Israel begin armed riots in Islamic Republic of Iran
America and Jewish Zionist proxy Israel begin war on Islamic Republic of Iran
2026 CE, Tehran, Islamic Republic of Iran
Ali Khamenei is assassinated by American plutocratic & Jewish ethnocratic airstrikes
2026 CE, Chicago, America
Leading American political scientist John Mearsheimer says American sanctions from 1971 to 2021 alone murdered 38 million people
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