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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.  
'''Hikmah Islam''', ''(Arabic: الحكماء, romanised: Al-Hukamāh, lit. 'The Wise Ones' or 'The Sages'; or أهل الحكمة, romanised: Ahl al-Hikmah, lit. 'The People of Wisdom')'' commonly known as '''Rationalist Islam,''' is the rational-empirical branch of the Islamic school of philosophers and mystics.  


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.  
Hikmah Islam is the continuation — and internal reformulation — of the wider ancient Near Eastern and Mediterranean wisdom tradition, drawing a conceptual lineage from classical philosophy (Plato, Aristotle, Plotinus), late antique sapiential currents (including the Jesus movement’s emphasis on inner transformation and social justice), through Muḥammad’s proclamations, the teachings of his family and their inner circle companions, Islamic Golden Age philosophy ''(Arabic: فلسفة, romanised: falsafa)'' and mysticism ''(Arabic: عرفان, romanised: ʿirfān),'' and extending into modern philosophy of mind and science.


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.
At the core of Hikmah Islam is a unified emphasis on intellect ''(Arabic: عقل, romanised: ʿaql)'', understood broadly as mind, consciousness, and the faculty of rational and perceptive apprehension. This emphasis is not confined to a single domain, but extends across the entire spectrum of human existence: from personal cultivation and ethical self-formation, through epistemology and metaphysics, to political theory and the organisation of society.


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.
Within this framework, the intellect functions simultaneously as receiver, interpreter, and governor. It is the faculty through which reality is apprehended, the instrument by which truth is distinguished from falsehood, and the standard against which beliefs, actions, and institutions are evaluated. As such, it occupies a structurally primary role: directing the soul at the individual level and serving as the proper basis of authority at the collective level.


==Terminology==
The overarching orientation may therefore be described as noocratic in character: the view that both the individual life and the just ordering of society should be guided by the highest development and correct exercise of the intellect. In this sense, the intellect is treated as the commander of the human being and, by extension, the rightful principle of leadership in social and political life with the aim of maximising global wellbeing.


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.  
Grounded in the primacy of the intellect, Hikmah Islam orders all else beneath reason and thereby defines itself as a principle-led, transcendent, data-driven, argument-based, evidence-based, adaptive, and ethically purposive project in motion, rather than a static system of veneration or dogma.


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.
==Terminology==
 
As a result, Rationalist Muslims assume a wide variety of seemingly conflicting names and employ them contextually, including:
 
===Muslim===


===Inner Circle Muslim===
As an entailment of their commitment to rational inquiry, epistemic pluralism, and intellectual accommodation, adherents of Rationalist Islam employ self-designations contextually rather than absolutely. Terminological choice is treated not as a fixed badge of immutable identity, but as a communicative instrument governed by audience, subject matter, pedagogical objective, and strategic relevance.


===Shi'i===
This practice follows from a broader view of language itself. Religious, philosophical, and civilisational vocabularies are understood less as self-sufficient essences than as historically situated vehicles for communicating truth. Different traditions may preserve overlapping apprehensions of reality under different symbolic forms. Rationalist Muslims therefore regard the contextual adoption of multiple, even apparently divergent, labels as intellectually legitimate and pedagogically useful, provided that the underlying substantive orientation remains unchanged. The point is not terminological inconsistency for its own sake, but the articulation of one stable orientation through whatever vocabulary is most intelligible, resonant, or strategically appropriate in a given setting.


===Inner Circle Shi'i===
Accordingly, Rationalist Muslims may identify themselves by a range of designations, including the following:
 
===Red Shi'i===


===Mystic===
===Mystic===
'''Inward transformation through direct encounter with reality.'''
<br />
Rationalist Muslims identify themselves as mystics because they understand religion and philosophy to require not only doctrinal or intellectual assent, but also inward transformation, purification of perception, direct apprehension, and the cultivation of heightened consciousness.


===Rationalist Mystic===
===Rationalist Mystic===
 
'''Illumination disciplined by reason.'''
===Neoplatonist===
<br />
Rationalist Muslims identify themselves as rationalist mystics because they reject the reduction of mysticism to mere mood, aesthetic sensibility, emotional intensity, or an ineffable feeling. Mysticism, on this account, requires philosophical grounding, conceptual discipline, and integration into a continuously refined and corrigible model of reality. Mystical apprehension and rational inquiry are therefore treated not as opposites, but as mutually reinforcing dimensions of a single search for truth. They distinguish their position from other more common forms of mysticism they regard as anti-intellectual, sentimental, vague, or detached from disciplined metaphysical inquiry.


===Gnostic===
===Gnostic===
'''Divine command via nature, not text.'''
<br />
Rationalist Muslims identify themselves as gnostics because they place strong emphasis on transformative knowledge, inward unveiling, and direct apprehension of reality. The designation also serves to distinguish their orientation from forms of religion centred primarily on external conformity, formal observance, or exoteric adherence without corresponding depth of understanding.


===Esotericist===
===Esotericist===
'''Some truths must be unveiled, not merely announced.'''
<br />
Rationalist Muslims identify themselves as esotericists because they affirm the existence of inner meanings, symbolic depth, graded disclosure, and teachings not always suitable for universal or undifferentiated public presentation. Esotericism, in this context, does not imply arbitrariness or obscurantism, but rather the claim that truths differ in communicative suitability according to audience, readiness, and circumstance.


===Essentialist===
===Theist===
'''Begin with reality before arguing about religion.'''
<br />
Rationalist Muslims identify themselves as theists in order to distinguish themselves from atheists while preserving conceptual focus on necessary existence and ultimate reality. The term is useful where the immediate objective is to prevent discussion from being prematurely burdened by the psychological, historical, and cultural associations attached to Islam, religion, or Muslims as social categories. In such contexts, “theist” allows the argument to proceed first at the level of metaphysical logic before wider doctrinal and civilisational implications are introduced.


===Akbarian===
===Neoplatonist===
'''Emanation from the One. Return to the One.'''
<br />
Rationalist Muslims identify themselves as Neoplatonists because they affirm a range of ideas historically associated with Neoplatonic philosophy, including metaphysical hierarchy, ontological gradation, intellectual ascent, and the derivation of lower orders of reality from higher principles. The term is used not necessarily to imply exhaustive doctrinal identity with historical Neoplatonism, but to indicate substantial affinity with its metaphysical architecture.


===Twelver Shi'i===
===Christian===
'''Revive Christ by achieving what he could not.'''
<br />
Rationalist Muslims may identify themselves as Christians insofar as they venerate Christ for his attempt - albeit a failed one - at becoming philosopher-king. Although the historical Jesus could not achieve primary influence but rather significant secondary influence, Rationalist Muslims consider him to be a major noocratic role model in light of his self-sacrificial, charismatic, mystical, revolutionary socio-political movement directed toward global wellbeing. The designation therefore signals not confessional conversion to normative Christianity, but recognition of Jesus as a real participant in the same broader civilisational and noocratic lineage.


===Imami===
===Muslim===
'''Submission to reality because reality belongs to God.'''
<br />
Rationalist Muslims identify themselves as Muslims insofar as they understand Islam, at its most fundamental level, as submission to ultimate reality, namely God. Such submission is not restricted to inherited formulations, communal convention, or literalist dogma, but extends to reality wherever it discloses itself and by whatever reliable means it is disclosed. Different domains of inquiry accordingly require different epistemic instruments: the scientific method for the natural world, the historical-critical method for history, and logic for philosophical and metaphysical questions. Should superior epistemic methods emerge in future, those too would be adopted, since submission is owed not to any single inherited method as such, but to truth itself.


===Ja'fari===
===Inner Circle Muslim===
'''Deeper truths tend to sound more blasphemous.'''
<br />
Rationalist Muslims identify themselves as Inner Circle Muslims because they hold that philosophers, mystics, sages, and religious founders such as Muḥammad, Jaʿfar al-Ṣādiq, and others frequently presupposed or enacted hierarchical structures of knowledge and instruction. On this model, discipleship is not epistemically flat. Followers, students, initiates, believers, and supporters may instead be distributed across concentric circles of increasing intimacy, trust, responsibility, and understanding, extending outward to the ʿawāmm, or general public. Higher truths, deeper symbolic meanings, and more sensitive political or metaphysical teachings are therefore not always communicated uniformly, but may be disclosed in graded form according to readiness, capacity, and circumstance.


===Khomeinist===
===Imami===
'''The Imam is none other than the Philosopher King.'''
<br />
Rationalist Muslims identify themselves as Imamis in a sense broadly similar to their use of Shiʿi and Twelver Shiʿi, but with more explicit emphasis on the Imam as a philosophical and political category. In this usage, the Shiʿi Imam is understood functionally as the Arabic equivalent of the philosopher-king: the figure in whom intellectual excellence, moral authority, spiritual depth, and rightful leadership converge.


===Sunni===
===Shi'i===
'''To recognise the philosopher king and support him.'''
<br />
Rationalist Muslims identify themselves as Shiʿis because they understand the essence of Shiʿism not merely in genealogical or confessional terms, but as recognition of the individual who is most fully wise, just, philosophically grounded, mystical, self-sacrificial, charismatic, and oriented toward the establishment of noocracy for the sake of global wellbeing. In this sense, Shiʿism is construed as principled alignment with the rightful bearer of intellectual, ethical, and political authority once such a figure is discerned.


===Salafi===
===Inner Circle Shi'i===
'''Deeper truths tend to sound more blasphemous.'''
<br />
Rationalist Muslims identify themselves as Inner Circle Shiʿis for the combined reasons implied by both the Inner Circle Muslim and Shiʿi designations. They hold that Shiʿi Imams such as Muḥammad al-Bāqir and Jaʿfar al-Ṣādiq possessed not only broad publics of sympathisers and followers, but also more intimate circles of disciples, students, and initiates to whom deeper teachings, esoteric interpretations, and forms of strategic political knowledge were entrusted. The designation therefore indicates both allegiance to the Imam and recognition of graded access to truth, mission, and responsibility.


===Theist===
===Ja'fari===
'''The essence of Muhammad's teachings, but evolved.'''
<br />
Rationalist Muslims may identify themselves as Jaʿfari in a sense closely related to the Twelver Shiʿi, Imami, and Shiʿi designations outlined above, but with particular emphasis on Jaʿfar al-Ṣādiq. He is regarded as exemplifying many of the qualities and concerns central to Rationalist Islam, including intention, jurisprudence, mysticism, secret politics, intelligence, underground teaching, and intellectual greatness. The designation also carries a historiographical advantage: even when approached through the historical-critical method, Jaʿfar al-Ṣādiq’s life, teachers, interlocutors, and legacy are comparatively more recoverable than those of many other early figures. Jaʿfarism is therefore useful not only symbolically, but also methodologically, as a marker of identifiable continuity.


===Monotheist===
===Sunni===
'''The essence of Muhammad's tradition was his noocratic revolution.'''
<br />
Rationalist Muslims may identify themselves as Sunni insofar as they understand themselves to be committed to continuing the sunnah of Muḥammad, construed not narrowly as a catalogue of inherited outward practices, but more substantively as a mode of charismatic, poetic, philosophically grounded, mystical, intellectually graded, ecumenical, and socio-political revolution. In this usage, “Sunni” denotes continuity with the living pattern and civilisational mission of Muḥammad rather than exclusive adherence to later sectarian boundary-making.


===Divine Simplicist===
===Twelver Shi'i===
'''The world indeed yearns for the perfect saviour.'''
<br />
Rationalist Muslims identify themselves as Twelver Shiʿis for several reasons. Many are descendants of, born into, or raised within Twelver Shiʿi households and therefore continue to bear the imprint of Twelver devotional, cultural, ethical, and communal life. Some also did, at least at certain points, believe in the longevity of the Twelfth Imam. More broadly, many retain solidarity with Twelver symbolic and social worlds, and in Twelver settings may preserve reverence for the idea that the philosopher-king ideal remains in occultation, hidden from the world, and that historical labour should be directed toward making his appearance, or the conditions of his appearance, a reality.


===Christian===
===Akbarian===
'''The many are manifestations of a deeper unity.'''
<br />
Rationalist Muslims identify themselves as Akbarians because of their affinity with Ibn ʿArabī, al-Shaykh al-Akbar, especially in relation to waḥdat al-wujūd. The designation indicates substantive metaphysical sympathy with Akbarian modes of thought, particularly where they concern unity, manifestation, and the structure of reality.


==Cognitive dispositions==
===Salafi===
'''Return to the first generations to challenge later dogma.'''
<br />
Rationalist Muslims may identify themselves as Salafi in a partly strategic and partly polemical sense, often in order to establish rapport with Salafis while unsettling contemporary monopolies over the term. The point is to show, first, that the salaf themselves did not agree on every matter later elevated into decisive markers of orthodoxy, and second, that some among the salaf would likely have been more sympathetic to, or at least more tolerant of, certain Rationalist Muslim beliefs and practices than many present-day Salafis are. The designation is therefore used not to collapse into contemporary Salafism, but to contest its historical self-certainty from within its own symbolic vocabulary.


===1. [[The Law of Identity]]===
===Red Shi'i===
'''Black Shiʿism is dead. Red Shi'ism is alive.'''
<br />
Rationalist Muslims identify themselves as Red Shiʿis in a sense broadly aligned with ʿAlī Sharīʿatī’s distinction between “Red Shiʿism” and “Black Shiʿism.” By this they mean a militant, awakened, and historically conscious Shiʿism directed against passivity, ritualism, sedation, and apolitical religiosity. The designation is used to oppose forms of Shiʿi identity centred merely on mourning, inherited symbolism, devotional spectacle, or hagiographical glory, and to affirm instead the revival of Muḥammad’s struggle against oppressors and for active global justice.


“whatever is, is; whatever is not, is not.”
===Khomeinist===
'''The reviver of Muhammad's sociopolitical revolution.'''
<br />
Rationalist Muslims identify themselves as Khomeinists because they regard Rūḥollāh Khomeini as the figure who inaugurated the Revival Era through revolution, resistance, and the reanimation of the Muhammadan movement under modern conditions. This designation is strengthened by the fact that many adherents are near-contemporaries of that era and therefore understand it not merely as distant history, but as a living civilisational turning point. They venerate Khomeini for his emphasis on Muslim unity, his refusal to allow minor jurisprudential, and even certain doctrinal, differences to eclipse larger geopolitical and moral struggles, and his attempt to restore religion to the plane of historical agency. They also esteem his philosophy, mysticism, poetry, politics, geopolitical vision, anti-imperialism, his opposition to ethnosupremacy including Zionism, his unwavering dedication to the oppressed including Palestinians, Black people, and victims of Western hegemony, as well as his charisma, bidomainal genius, willingness to override rigid jurisprudential dogmatism, and for his commitment to the many modern challenges of anti-imperialist resistance economy. Rationalist Muslims often repeat a maxim when discussing the idea of the Philosopher King: Plato conceived it, Jesus tried it, Muḥammad achieved it, Khomeini revived it.


Every entity or proposition is self-identical and distinct from its negation.
== Cognitive dispositions ==


===2. [[The Law of Non-Contradiction]]===
The cognitive dispositions are the minimal rational commitments presupposed by coherent thought, intelligible discourse, and principled inquiry. They are not treated here as sectarian dogmas or inherited articles of faith, but as the most basic conditions under which anything can be meaningfully asserted, denied, distinguished, explained, or investigated at all. In that sense, they function as prior commitments of reason: not conclusions reached at the end of inquiry, but the logical preconditions that make inquiry possible.


“nothing can both be and not be in the same respect.”
=== 1. Law of Identity ===
'''Whatever is, is; whatever is not, is not.'''
<br />
Every being is identical with itself, and every proposition is what it is rather than something else. A thing cannot be treated as determinate unless it possesses some identity by virtue of which it is distinguishable from what it is not. Likewise, a proposition cannot be meaningful unless it has a stable content rather than collapsing into indeterminacy. The Law of Identity is therefore the most basic condition of intelligibility: without it, thought loses its object, language loses reference, and reasoning loses all determinate content.


Nothing can both be and not be in the same respect.
=== 2. Law of Non-Contradiction ===
'''Nothing can both be and not be in the same respect.'''
<br />
No entity or proposition can both possess and not possess the same attribute in the same respect at the same time. To deny this is not to embrace profundity, but to dissolve the distinction between affirmation and negation altogether. If contradiction were admissible at the level of principle, then no claim could be meaningfully excluded, no conclusion could be preferred to its negation, and reasoned judgement would become impossible. The Law of Non-Contradiction therefore safeguards coherence by preserving the difference between what is the case and what is not.


===3. [[The Principle of Sufficient Reason (minimal intelligibility form)]]===
=== 3. Principle of Sufficient Reason ===
'''Every real state of affairs has some reason or ground.'''
<br />
Whatever is real is, in principle, intelligible: it has some reason, ground, or explanation for why it is rather than is not, even if that ground is intrinsic rather than external, simple rather than composite, or presently unknown to us. This minimal form of the Principle of Sufficient Reason does not assume that every explanation is easy, exhaustive, or immediately accessible. It asserts only that reality is not brute chaos. To affirm intelligibility is to affirm that existence is not finally resistant to reason, even where human understanding remains partial, provisional, or domain-limited.


“every real state of affairs has some reason or ground.”
=== 4. Contingency and Dependent Existence ===
'''Some things exist but could, in principle, not have existed.'''
<br />
There exist beings whose non-existence involves no contradiction, and whose actuality therefore does not arise from necessity contained wholly within themselves. Such beings are contingent: they are, but need not have been. Recognition of contingency is indispensable because it prevents the mind from mistaking mere actuality for necessity. It marks the distinction between what simply happens to exist and what must exist by virtue of its own nature. Once that distinction is recognised, the demand for explanation deepens: contingent beings cannot be their own ultimate sufficient reason.


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.
=== 5. Non-Circular Grounding and Rejection of Infinite Regress ===


===4. [[Recognition of Contingency]]===
Explanation cannot be self-grounding in a viciously circular sense, nor can it be deferred without end through an infinite chain of merely derivative dependence. A circle explains nothing if each member depends for its intelligibility on the others while none possesses self-sufficiency; likewise, an endless regress of dependent explanations never arrives at an actual ground. For explanation to succeed, a chain of dependence must terminate in that which is not merely borrowed, conditioned, or derivative, but self-sufficient. Without such termination, explanation is only postponed, not achieved.


“some things exist but could, in principle, not have existed.”
== Conative dispositions ==


There exist beings whose non-existence involves no contradiction.
If the cognitive dispositions are the minimal conditions of coherent thought, the conative dispositions are the minimal orientations of will required for coherent thought to become a lived and ethically serious project. Reason alone does not guarantee sincerity, courage, discipline, or action. One may recognise a truth and yet refuse it; one may understand the good and yet remain indifferent to it. The conative dispositions therefore concern the direction of desire, aspiration, and practical commitment. They are the volitional conditions under which rational insight can issue in self-cultivation, moral seriousness, and civilisational purpose.


===5. [[Denial of Vicious Circularity and Infinite Explanatory Regress]]===
=== 1. Epistemic Integrity ===
'''Preference for truth over comfort'''
<br />
This disposition is the willingness to subordinate psychological ease, inherited familiarity, social approval, and personal convenience to what one has best reason to judge true. It entails a principled resistance to self-deception, motivated reasoning, sentimental attachment to falsehood, and the refusal to revise one’s position when evidence or argument requires it. Without such a preference, reason becomes merely instrumental: a tool for decorating prior loyalties rather than correcting them. Preference for truth over comfort is therefore the first moral discipline of the intellect, and the condition of all genuine intellectual integrity.


Explanation cannot be self-grounding or infinitely deferred; every chain of dependence must terminate in something self-sufficient.
=== 2. Self-Cultivation ===
'''Desire for personal development'''
<br />
The rational life is not exhausted by correct propositions; it requires the disciplined refinement of the self. This disposition names the desire to cultivate one’s capacities — intellectual, moral, spiritual, emotional, and practical — so that one becomes more lucid, more self-governing, more perceptive, more disciplined, and more capable of acting well. It rejects both complacency and fatalism. Human beings are not treated as fixed psychological givens but as beings capable of formation, reorientation, and ascent. Desire for personal development is thus the inward expression of the conviction that truth should transform the knower.


==Conative dispositions==
=== 3. Universal Wellbeing ===
'''Desire for the maximisation of global wellbeing'''
<br />
Reason, once freed from narrow egoism and arbitrary tribal limitation, discloses the ethical insufficiency of confining concern to the self or the immediate in-group. This disposition is the desire that the wellbeing of sentient beings be increased as far as is realistically and sustainably possible. It universalises concern without collapsing into sentimentality, because it is governed not by mere feeling but by principled regard for flourishing, harm reduction, justice, and long-term civilisational benefit. It therefore expresses the outward ethical horizon of the rational project: the good is not merely private, but inherently expansive.


===1. Preference for truth over comfort===
=== 4. Ethical Agency ===
'''Desire to actively participate in the maximisation of global wellbeing'''
<br />
It is not enough merely to approve of the good in abstraction. This disposition is the will to become an agent of it: to contribute, according to one’s capacity, to the actual increase of wellbeing in the world. It marks the transition from ethical spectatorship to ethical participation. Knowledge, if sincere, seeks embodiment; concern, if serious, seeks action. This does not imply reckless activism or performative moralism, but disciplined and intelligent participation in the work of cultivation, reform, protection, education, service, and resistance where appropriate. The good must not only be admired; it must be advanced.


===2. Desire for personal development===
=== 5. Principled Self-Sacrifice ===


===3. Desire for the maximisation of global wellbeing===
Where truth, justice, and the protection or elevation of others demand a cost, the rational agent must possess some willingness to bear that cost. This disposition names the tendency to accept loss, discomfort, risk, labour, or personal disadvantage in service of a higher good. It does not glorify self-destruction, nor does it sanctify suffering for its own sake. Rather, it rejects the assumption that self-preservation, comfort, and advantage are the highest principles of action. Self-sacrifice is the test of seriousness: the point at which proclaimed values prove whether they are genuine commitments or merely aesthetic preferences.


===4. Desire to actively participate in the maximisation of global wellbeing===
== The Rational Entailments ==
 
===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.  
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.  
Line 111: Line 180:
===1) Metaphysical rationalism===  
===1) Metaphysical rationalism===  


===2) Foundationalism===


===2) Primacy of existence===
===3) Epistemic parsimony===


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===
===5) Primacy of [[Consciousness]]===


“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===


===3) Necessary existence===
===7) Oneness of consciousness===


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


===4) Necessary simplicity===
===8) Ontological priority===


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===


===5) Absolute necessary simplicity===
Gradation of existence • Gradation of reality • Tashkīk al-wujūd


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===


===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


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===


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


===7) The rule of one===
===12) Absolute necessary simplicity===


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===


===8) [[Eternal Creation]]===
Badā'a • Creatio ex deo • Origination


===9) Gradation of Reality===
===14) Necessitarianism===


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


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]]===


===10) Compatibilism===
===16) Rule of one===


Illusion of Libertarian Free Will (and Rational Agency)
===17) First conscientiate===


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


===11) B-theory of time===
===18) Intermediary conscientiates===  


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


===12) [[Consciousness]]===
===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


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===


===13) Analytic Idealism===
Tenseless theory of time
(Meta-Consciousness, Dissociation, Reassociation)====


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===


===14) Perdurantism===
Divine Decree • Divine Predestination • Illusion of Libertarian Free Will • Predestination • Qadar • Soft determinism


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===


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===


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


===15) Physical empiricism===
===24) [[Mindfulness]]===


Natural World / Material Dimension
Dhikr • God consciousness • Meditation • Salāh • Taqwā
 
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.
 
Scientific Method
 
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.
 
====16) [[Maximisation of Personal & Global Wellbeing (Constrained)]]====
Ethics and Value
 
Human Wellbeing Metrics
 
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.
 
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.
 
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.
 
====17) Gradation of Intellect====
 
Pedagogy, Society, and Rule
 
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.
 
Inevitability of Intellectual Hierarchy
 
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.
 
====18) Noocracy====
 
Philosopher-King / Technocracy / Imām / Perfect Man
 
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.
 
====18) [[Philosopher King]]====
 
====19) Intellectual Accommodation====
 
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.
 
====20) Intellectual Dissimulation (Strict Sense)====
 
“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.
 
====21) 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.
 
====22) 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.
 
====23) Metanarratives====
 
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.
 
====24) 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.
 
====25) 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.
 
====26) 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.
 
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.
 
classical logical norms: non-contradiction, identity, and valid inference.
 
Explanatory adequacy: principle of sufficient reason, parsimony, coherence with well-established findings.
 
Public reason: justifications accessible to any competent inquirer; aversion to special pleading.
 
Domain-specific empiricism
 
Nature and technology: experimental method, peer critique, replication.
 
History: source criticism, chronology, philology, intertextuality, external controls (epigraphy, archaeology), and context.
 
==History==
 
===Origins===
===Hasan, Husayn, and Karbala===
===Imamate of the Ahl al-Bayt===
===Imam Mahdi, last Imam of the Shia===
===Dynasties===
====Fatimid Caliphate====
====Safavid Empire====
 
==Adherents==
 
===Narrow definition===
===In general and in a specific sense===
===Classification of the Muʿtazila===
===Mysticism===
 
==Jurisprudence==
 
==Essentialist Affirmation of Doctrinal Schemas==
 
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.
 
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.
 
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.
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).
 
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.
 
===Twelver Uṣūl al-Dīn (Principles of Religion)===
 
====Tawḥīd (Divine Unity)====
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.
 
====ʿAdl (Divine Justice)====
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.
 
====Nubuwwa (Prophethood)====
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.
 
====Imāma (Leadership / Continuity of Guidance)====
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.
 
====Maʿād (Return / Eschaton)====
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.
 
===Twelver Furūʿ al-Dīn (Branches of Religion)===
 
The furūʿ are ethical-ritual expressions of metaphysical truths. Each act symbolises and cultivates an inner disposition aligned with the ontological order.
 
====Ṣalāt (Prayer)====
The rhythmic realignment of the self with the Ground of Being; a phenomenological exercise in returning to presence (ḥuḍūr).
 
====Ṣawm (Fasting)====
The voluntary suspension of lower appetites to reassert primacy of the intellective over the corporeal.
 
====Zakāt (Almsgiving)====
The recognition that material differentiation is accidental; redistribution manifests the unity of the collective soul.
 
====Ḥajj (Pilgrimage)====
An enacted cosmology: the circumambulation of the One by the many, signifying the soul’s return to its origin.
 
====Jihād (Striving)====
Primarily the inner struggle against ignorance and delusion; outward struggle is justifiable only as the defence of conditions for intellectual and moral flourishing.
 
====Khums (One-Fifth Levy)====
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.
 
====Amr bi’l-Maʿrūf & Nahy ʿan al-Munkar====
The rational imperative to promote virtue and restrain vice; not coercion, but moral pedagogy rooted in intellectual hierarchy.
 
====Tawallā & Tabarrā====
Symbolic of epistemic allegiance and disassociation: attachment to truth and detachment from falsehood, understood ontologically rather than tribally.
 
Thus, the furūʿ become modes of ethical cultivation, each a symbolic pedagogy for the soul’s ascent through the gradations of being.
 
===Sunni Arkān al-Islām (Pillars of Practice)===
 
====Shahāda (Testimony of Faith)====
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.
 
====Ṣalāt (Prayer)====
Interpreted as the rhythmic unification of consciousness with the Real; its temporal structure symbolises the cyclical return of multiplicity to unity.
 
====Zakāt (Almsgiving)====
Represents the ontological interdependence of all beings; to give is to acknowledge that possession is a contingent differentiation within a unified field of existence.
 
====Ṣawm (Fasting during Ramaḍān)====
An exercise in epistemic purification: by abstaining from sensory indulgence, the intellect re-centres itself on the essential.
 
====Ḥajj (Pilgrimage to Mecca)====
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.
 
Summary
 
Through essentialist hermeneutics and analogical affirmation, Rationalist Islam re-grounds these frameworks as expressions of universal metaphysical and ethical principles.
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.
 
🧭 1. Doctrinal Correspondence and Analogical Affirmation
 
Most academic and precise.
It signals that your system corresponds conceptually to others while affirming them analogically (i.e., at the level of essence, not literal formulation).
 
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).
 
🧩 2. Hermeneutic Concordance
 
Elegant, concise, and philosophical.
Suggests a deliberate, interpretive reconciliation — not by subservience but through deep understanding of shared essences.
 
Under Hermeneutic Concordance, Rationalist Islam situates its independently derived metaphysical and ethical principles in essential alignment with the established doctrinal schemas of Islam.
 
🔍 3. Doctrinal Integration through Essential Concordance
 
A bit longer but very clear.
Highlights that your system integrates prior doctrines by recognising their essential (not formal) concordance with rational truths.
 
This approach integrates traditional Islamic frameworks through essential concordance rather than formal identity.
 
🪞 4. Analogical Affirmation of Classical Frameworks
 
Very transparent, reads well in encyclopaedic style.
 
Rationalist Islam analogically affirms the classical theological frameworks of Islam—recognising their essential content while rearticulating them on independent rational foundations.
 
🧠 5. Philosophical Re-grounding of Classical Doctrines
 
More academic and technical, suited if the article uses philosophical language throughout.
 
A philosophical re-grounding of classical doctrines within a rationalist metaphysics of existence.
 
🕊️ 6. Essentialist Affirmation of Doctrinal Schemas
 
If you want to foreground your doctrine of essentialism (as in Sadrian–ʿirfānī ontology).
 
An essentialist affirmation of Islamic doctrinal schemas—recognising the unity of essence beneath multiplicity of expression.
 
Recommendation:
 
For encyclopaedic clarity and philosophical accuracy, the best single heading would be:
 
Doctrinal Correspondence and Analogical Affirmation
 
===Sunnism's Six Pillars of Faith (Arkān al-Īmān)===
 
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.
 
====1. Belief in the Existence and Oneness of God (Tawḥīd)====
 
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===
===25) Self-cultivation===


===Chapter 10. Ontologically tenth dependent existent===
===26) Superiority of intellect===


==Part IV Material dimension==
===27) Rational self-governance===


===Chapter 1. Cultural terms===
===28) Mysticism===
 
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
'Ibādah • Islām • Servitude • Submission • Worship


===Chapter 3. Temporal causation===
===29) Prayer===


===Chapter 4. Continuous change (Calculus)===
Ṣalāh


===Chapter 5. Events (Probability theory)===
===30) Fasting===


===Chapter 6. Evolution (Evolutionary biology)===
Ṣawm


==Part V Material dependent actualised rational existents: Homo perfectus sapiens==
===31) Charity===


===Chapter 1. Cultural terms===
Almsgiving • Zakāh


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
===32) Pilgrimage===


===Chapter 2. Epistemic framework (Logic, philosophy, speculative anthropology & religion)===
Ḥajj


===Chapter 3. Deductive proof===
===33) [[Resistance]]===


===Chapter 4. Objections and refutations against them===
Discipline • Exertion • Fighting • Holy war • Jihād • Sacred battle • Striving • Struggle


===Chapter 5. Evolution===
===34) Heightened consciousness===


===Chapter 6. Intellect===
Altered state of consciousness • Anubhava • Enlightenment • Henosis • Ilhām • Nirvana • Noetic mystical experience • Nubuwwah • Perfect knowledge acquisition • Prophethood • Samadhi • Revelation • Wahī


====6.1 Epistemic framework====  
===35) Gradation of Intellect===


====6.2 Deductive proof====
Cognitive heterogeneity


====6.3 Terms and usage====
===36) [[Local cultivation]]===


'Aql • Nous
Messengership • Risālah
===37) Global cultivation / [[Maximisation of Personal & Global Wellbeing (Constrained)]]===


===Chapter 7. Information: Ungraded acquisition===
===38) Noocracy===  


====7.1 Epistemic framework====
Epistocracy • Imāmah • Mulk al-Hakīm • Perfect Manhood • Philosopher Kingship • Velāyateh Amr • Velāyateh Faqīh • Wilāyah al-Amr • Wilāyah al-Faqīh


====7.2 Deductive proof====
===39) [[Philosopher King]]===


====7.3 Terms and usage====
Demigod • High-Conscious Individual • High-Integration Individual • Hujjah • Imām • Infallible • Insān al-Kāmil • Insān ‘alā Khuluqin ‘Adhīm • Integrate • Mālik al-Hakīm • Ma'sūm • Messenger • Meta-Conscious Agent • Nabī • New Man • Perfect Human • Perfect Man • Perfect Rational Animal • Philosopher King • Prophet • Rasūl • Transhuman • Übermensch • Valīyeh Amr • Valīyeh Faqīh • Walīy al-Amr • Walīy al-Faqīh


Anubhava • Enlightenment • Ilhām • Nirvana • Perfect knowledge acquisition • Revelation • Wahī
===40) Intellectual Accommodation===


====7.4 Objections and refutations against them====
Tawriyyah


===Chapter 8. Information: Ungraded dissemination===
===41) Intellectual Dissimulation===


====8.1 Epistemic framework====
Taqīyyah


====8.2 Deductive proof====
===42) Cognitive reframing===


====8.3 Terms and usage====
===43) Motifs and Imagery===


====8.4 Objections and refutations against them====
Motifs—light, ascent, circle, garden, path—translate abstract truths into memorable forms that shape imagination and action. Repetition builds identity; symbol stabilises norms.


====8.5 Nominees====
===44) Mythos for Most===


Bible • [[Hadīths]] • Qur'ān (Mushaf of 'Alī) • Qur'ān ('Uthmānic codex)
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.
====8.6 [[Divine Prophecy]]====


===Chapter 9. [[Information: Graded dissemination]]===
===45) Repurposing Myths and Legends===


Cognitive reframing
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.


====9.1 Epistemic framework====  
===46) Metanarratives===


====9.2 Deductive proof====
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.


====9.3 Terms and usage====
===47) Religion===


Intellectual dissimulation • Taqīyya
===48) Religious beliefs===


====9.4 Objections and refutations against them====
Arkān al-īmān • Pillars of faith • 'Uṣūl al-dīn


====9.5 Nominees====
===49) Religious laws===


Bible • [[Hadīths]] • Qur'ān (Mushaf of 'Alī) • Qur'ān ('Uthmānic codex)
Branches of religion • Furūʿ al-dīn • Pillars of practice


====9.6 Seminaries====
===50) Need for Dogma===


=====9.6.1 [[Hawzah al-Hikmah]]=====
“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.


===Chapter 10. Social interaction===
===51) Confessional identity===


===Chapter 11. Diet===
Shahāda • Testimony of Faith


===Chapter 12. Candidates===
===51) Need to Encourage and Control Behaviour===


[[Confucius]] (551–479 BCE, China) — Philosopher, educator, ethicist.
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.
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.
===Hagiography===
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.
Apotheosis • Deification • Divinisation • [[Ghulāt]] / Ghuluw • Heroisation • Legendary accretion • Mythicisation • Myth-making • Mythologisation • Mythopoeia • Sacralisation • Tawallā
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.
===Heresiography===
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.
Tabarrā
Analyzed mind (psyche) as structured layers of life — vegetative, animal, rational — anticipating systematic study of consciousness.


[[Ashoka]] (304–232 BCE, India) — Emperor, Buddhist reformer.
==Timeline==
Dramatic transformation from conquest to conscience: renounced violence, spread ethical edicts, showing consciousness as a basis for political life.


[[Jesus]] (c. 4 BCE–30 CE, Judea) — Preacher, reformer.
===Formative Era (387 BCE - 27 CE)===
Preached radical inversion of social norms (“the last shall be first”), extending consciousness into unconditional love and inner purity, even at cost of crucifixion.
Classical Antiquity • Antiquity


[[Plotinus]] (204–270 CE, Egypt/Rome) — Philosopher, founder of Neoplatonism.
'''387 BCE (c.), Athens, Greece'''
Articulated the ascent of consciousness from sense to intellect to mystical union with “the One,” framing awareness as ontological participation.
<br />
Plato begins noocratic revolution
* Plato founds the Academy to cultivate a new generation of virtuous, logical leaders trained in ethics and abstract thought to improve society and political life.  


[[Augustine of Hippo]] (354–430 CE, North Africa) — Bishop, theologian.
'''387 - ? BCE (c.), Athens, Greece'''
Pioneered introspective analysis of memory, time, and will, treating consciousness of self as the site of encountering truth.
* 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


[[Muḥammad]] (570–632 CE, Arabia) — Philosopher, mystic, merchant, orator, poet, revolutionary, statesman, military commander.
'''335 BCE, Athens, Greece'''
Combined contemplative withdrawal (Ḥirā) with revolutionary vision: transformed fragments of oral, poetic, and legal consciousness into a unifying moral-legal system.
<br />
Aristotle founds the Lyceum


[[Ali]] (601–661 CE, Arabia) — Caliph, jurist, philosopher-poet.
'''335 BCE - ?, Athens, Greece'''
Renowned for sermons that combined courage, self-awareness, and metaphysical reflection; model of integrating ethical action and contemplative thought.
<br />
Aristotle conceives formal logic


[[Fatima]] (c. 605–632 CE, Arabia) — Daughter of Muhammad, moral exemplar.
===Embodiment Era (27 CE - 245 CE)===
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.
'''27 CE (c.), Galilee, Roman Judea (modern Occupied Palestine)'''
Praised for conciliatory leadership; relinquished political authority to avoid bloodshed, embodying consciousness of peace and ethical restraint in volatile times.
<br />
[[Jesus]] begins local cultivation for noocratic revolution
* Jesus begins his public ministry using parables and aphorisms to teach about ethics. He advocates the reversal of social hierarchies and preaches the transformation of world order, which he calls the coming "Kingdom of God." He gathers followers, including an inner circle of disciples and social outcasts.


Husayn ibn Ali (626–680 CE, Arabia) — 3rd Imam, grandson of Muhammad.
'''29 CE (c.), Jerusalem, Roman Judea (modern Occupied Palestine)'''
Martyr of Karbala, archetype of sacrificial consciousness: prioritised truth and justice over survival, becoming a symbol of resistance against tyranny across cultures.
<br />
Jesus begins regional cultivation for noocratic revolution
* Jesus travels to Jerusalem for Passover, debates Jewish authorities on the subject of God, causes a disruption - often referred to as the cleansing of the Temple - and directly challenges local Jewish religious leadership.


Ali al-Sajjad (c. 659–713 CE, Arabia) — 4th Imam.
'''30 CE (c.), Jerusalem, Roman Judea (modern Occupied Palestine)'''
Survivor of Karbala, embodied contemplative consciousness through supplications (al-Ṣaḥīfa al-Sajjādiyya), integrating suffering with spiritual depth.
<br />
* Jesus is demonised by Jewish ethnocratic propaganda
* Jesus is executed by Roman timocratic crucifixion


Muhammad al-Baqir (677–732 CE, Arabia) — 5th Imam.
'''161 CE, Rome, Roman Empire (modern Wider Mediterranean World)
Scholar and teacher, expanded intellectual foundations of Islamic thought. Consciousness expressed through systematic transmission of knowledge amid political marginalisation.
<br />
Marcus Aurelius establishes noocratic revolution


Ja'far al-Sadiq (702–765 CE, Arabia) — 6th Imam.
===Emanation Era (245 CE - 610 CE)===
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.
Antiquity • Late antiquity


Musa al-Kazim (744–799 CE, Arabia) — 7th Imam.
'''245–270 CE (c.), Rome, Roman Empire (modern Italy)'''
Known for patience and endurance during repeated imprisonments. Advanced consciousness expressed as steadfastness and inner resilience under oppression.
<br />
Plotinus conceives The One
<br />
Plotinus conceives Emanation by the One
<br />
Plotinus establishes Neoplatonism
<br />


Ali al-Rida (766–817 CE, Arabia/Persia) — 8th Imam.
'''412–485 CE, Athens, Eastern Roman Empire'''
Engaged in public theological debates at Abbasid court; remembered for tolerance and intellectual breadth. Consciousness expressed as rational dialogue and openness.
<br />
Proclus popularises Platonism


Muhammad al-Jawad (811–835 CE, Arabia) — 9th Imam.
'''485–528 CE, Syria, Eastern Roman Empire'''
Became Imam in childhood, yet led with intellectual precocity. Symbol of youthful consciousness applied to leadership and scholarship.
<br />
Pseudo-Dionysius symbolises Neoplatonism


Ali al-Hadi (828–868 CE, Arabia) — 10th Imam.
===Dawn Era (610 CE - 661 CE)===
Lived under Abbasid surveillance, emphasised inner piety and guidance despite constraints. Consciousness here as quiet resilience and integrity under pressure.
'''610 CE, Mecca, Hejaz (modern Saudi Arabia)'''
<br />
[[Muḥammad]] begins noocratic revolution


Hasan al-Askari (844–874 CE, Arabia) — 11th Imam.
'''622 CE, Medina, Hejaz (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 />
Muḥammad establishes noocratic revolution


[[Avicenna]] (Ibn Sina) (980–1037, Persia) — Physician, philosopher.
'''632 CE, Medina, First Islamic state (modern Saudi Arabia)'''
His “floating man” thought experiment explored immediate self-awareness independent of the body, a foundational insight into consciousness studies.
<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 


[[Ibn Arabi]] (1165–1240, Andalusia) — Mystic, poet, philosopher.
'''656 CE, Medina, Rashidun Caliphate (modern Saudi Arabia)'''
Elaborated the doctrine of the “Perfect Human” as the microcosm of all reality, theorising consciousness as the reflective mirror of the divine.
<br />
'Uthmān ibn 'Affān is assassinated by sword


[[Dōgen]] (1200–1253, Japan) — Zen master, monastic reformer.
'''656 CE, Medina, Rashidun Caliphate (modern Saudi Arabia)'''
Articulated “being-time” (uji), collapsing distinctions of time and consciousness, teaching meditation as direct embodiment of awareness.
<br />
ʿAlī establishes noocratic revolution 


[[Rumi]] (Jalal al-Din Rumi) (1207–1273, Persia) — Poet, mystic.
'''661 CE, Kufa, Rashidun Caliphate (modern Iraq)'''
Through ecstatic poetry and metaphor, expressed consciousness as love-driven dissolution of ego into unity.
<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


[[Meister Eckhart]] (1260–1328, Germany) — Theologian, mystic.
'''680 CE, Karbala, Umayyad Caliphate (modern Iraq)'''
Taught detachment and the “birth of God in the soul,” centering consciousness as a formless ground of being.
<br />
Husayn ibn ʿAlī is assassinated by clanocratic sword


[[Mulla Sadra]] (1571–1640, Persia) — Philosopher, metaphysician.
'''732 CE, Medina, Umayyad Caliphate (modern Saudi Arabia)'''
Developed gradational ontology (tashkīk al-wujūd), equating degrees of being with levels of consciousness, anticipating panpsychist lines.
<br />
Jaʿfar al-Ṣādiq begins noocratic revolution


[[Galileo Galilei]] (1564–1642, Italy) — Astronomer, physicist.
'''765 CE, Medina, Abbasid Caliphate (modern Saudi Arabia)'''
Shifted consciousness of the cosmos from geocentric certainty to empirical infinity, pioneering observational awareness of nature.
<br />
Jaʿfar al-Ṣādiq is assassinated by clanocratic poison


[[John Locke]] (1632–1704, England) — Philosopher, theorist.
===Islamic Golden Age (820 CE - 1270 CE)===
Defined personal identity as continuity of consciousness, influencing modern selfhood and rights theory.
Early Middle Ages • High Middle Ages • Occultation Era


[[Isaac Newton]] (1643–1727, England) — Mathematician, physicist.
'''820 - 870 CE (c.), Baghdad, Abbasid Caliphate (modern Iraq)'''
Unified celestial and terrestrial mechanics, expanding human consciousness to a law-governed cosmos.
<br />
al-Kindī


[[Jean-Jacques Rousseau]] (1712–1778, Switzerland/France) — Philosopher.
'''940 – 1060 CE (c.), Basra, Iraq'''
Probed conscience, authenticity, and freedom, reshaping consciousness of self in society.
<br />
Brethren of Purity hold secret meetings


[[Immanuel Kant]] (1724–1804, Prussia) — Philosopher.
'''950 CE (c.), Damascus, Ikhshidid Syria (modern Syria)'''
Explained consciousness as structured by categories of understanding; “transcendental unity of apperception” as ground of experience.
<br />
al-Fārābī islamicises Neoplatonism


[[Thomas Paine]] (1737–1809, England/USA) — Writer, revolutionary.
'''980 – 1037 CE, from Bukhara, Samanid Transoxiana (modern Uzbekistan) to Hamadan, Medieval Persia (modern Islamic Republic of Iran)'''
Voiced universal rights and democratic conscience, extending awareness of political selfhood.
<br />
Ibn Sīnā conceives Proof of the Truthful


[[Toussaint Louverture]] (1743–1803, Haiti) — Revolutionary leader.
'''1186 CE (c.), Aleppo, Ayyubid Syria (modern Syria)'''
Transformed consciousness of enslaved peoples into political agency, leading Haiti’s independence.
<br />
Shihab al-Din Yahya ibn Habash Suhrawardi conceives Illuminationism


[[William Blake]] (1757–1827, England) — Poet, artist.
'''1191 CE (c.), Aleppo, Ayyubid Syria (modern Syria)'''
Visionary imagination turned consciousness into prophetic art, critiquing industrial rationalism.
<br />
Shihab al-Din Yahya ibn Habash Suhrawardi is executed by familiocratic violence


[[G.W.F. Hegel]] (1770–1831, Germany) — Philosopher.
'''1200–1240 CE (c.), Mecca, Hejaz (modern Saudi Arabia) and Damascus, Ayyubid Syria (modern Syria)'''
Mapped consciousness through dialectical stages, culminating in self-realisation as Spirit.
<br />
 
Ibn ʿArabī conceives Unity of Existence
[[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]]===
'''1220 - 1270 CE (c.), Maragha, Medieval Persia'''
<br />
Naṣīr al-Dīn al-Ṭūsī synthesises mysticism and science


===Chapter 6. [[Mental health]]===
===Gunpowder Age===


====6.1 [[Denialism]]====
Mīr Dāmād conceives atemporal origination


====6.2 [[Cognitive dissonance]]====
Mulla Sadrā conceives Transcendent Theosophy


====6.3 [[Defence mechanism]]====
===Oil Age===


===Chapter 7. [[Physical health]]===
'''1890 CE (c.), London, Britain'''
<br />
British Foreign Office plots to exploit Persian oil


===Chapter 8. [[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


====8.1 [[Female hygiene]]====
===Awakening Era (1940 CE - 1979 CE)===


====8.2 [[Male hygiene]]====
Late Modern Period to Early Contemporary Period • Pre to Early Information Age


===Chapter 9. [[Fasting]]===
'''1940 CE (c.), Qom, Pahlavi Iran (modern Islamic Republic of Iran)'''
<br />
[[Ruhollah Khomeini]] begins noocratic revolution


===Chapter 10. [[Nutrition]]===
'''1948 CE, British-occupied Palestine, (modern Zionist-occupied Palestine)'''
<br />
Britain transfers occupation of Palestine to European Jewish Zionists


===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]]===
===Revival Era (1979 CE - Today)===
Late Modern Era • Middle Information Age
'''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 />
America executes false flag at iconic American landmarks.
* Coordinated attacks, using four commercial airplanes, crash into the World Trade Center and the Pentagon causing nearly 3,000 deaths. America claims Al-Qaeda is the independent perpetrator.


==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 uses European proxies to begin its war on Afghanistan


===Chapter 1. Animal (Zoology)===
'''2003 CE, Iraq'''
<br />
America uses European proxies to begin its 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 begins its war on Libya


===Chapter 5. Tissue (Biology)===
'''2011 CE, Sudan'''
<br />
America completes its 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 />
Jewish ethnocratic airstrikes kill Lebanon's noocratic leader
* Hassan Nasrallah


===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 />
American plutocratic & Jewish ethnocratic airstrikes kill the Islamic Republic of Iran's noocratic leader
* Ali Khamenei


====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]]

Revision as of 02:32, 24 April 2026

Hikmah Islam, (Arabic: الحكماء, romanised: Al-Hukamāh, lit. 'The Wise Ones' or 'The Sages'; or أهل الحكمة, romanised: Ahl al-Hikmah, lit. 'The People of Wisdom') commonly known as Rationalist Islam, is the rational-empirical branch of the Islamic school of philosophers and mystics.

Hikmah Islam is the continuation — and internal reformulation — of the wider ancient Near Eastern and Mediterranean wisdom tradition, drawing a conceptual lineage from classical philosophy (Plato, Aristotle, Plotinus), late antique sapiential currents (including the Jesus movement’s emphasis on inner transformation and social justice), through Muḥammad’s proclamations, the teachings of his family and their inner circle companions, Islamic Golden Age philosophy (Arabic: فلسفة, romanised: falsafa) and mysticism (Arabic: عرفان, romanised: ʿirfān), and extending into modern philosophy of mind and science.

At the core of Hikmah Islam is a unified emphasis on intellect (Arabic: عقل, romanised: ʿaql), understood broadly as mind, consciousness, and the faculty of rational and perceptive apprehension. This emphasis is not confined to a single domain, but extends across the entire spectrum of human existence: from personal cultivation and ethical self-formation, through epistemology and metaphysics, to political theory and the organisation of society.

Within this framework, the intellect functions simultaneously as receiver, interpreter, and governor. It is the faculty through which reality is apprehended, the instrument by which truth is distinguished from falsehood, and the standard against which beliefs, actions, and institutions are evaluated. As such, it occupies a structurally primary role: directing the soul at the individual level and serving as the proper basis of authority at the collective level.

The overarching orientation may therefore be described as noocratic in character: the view that both the individual life and the just ordering of society should be guided by the highest development and correct exercise of the intellect. In this sense, the intellect is treated as the commander of the human being and, by extension, the rightful principle of leadership in social and political life with the aim of maximising global wellbeing.

Grounded in the primacy of the intellect, Hikmah Islam orders all else beneath reason and thereby defines itself as a principle-led, transcendent, data-driven, argument-based, evidence-based, adaptive, and ethically purposive project in motion, rather than a static system of veneration or dogma.

Terminology

As an entailment of their commitment to rational inquiry, epistemic pluralism, and intellectual accommodation, adherents of Rationalist Islam employ self-designations contextually rather than absolutely. Terminological choice is treated not as a fixed badge of immutable identity, but as a communicative instrument governed by audience, subject matter, pedagogical objective, and strategic relevance.

This practice follows from a broader view of language itself. Religious, philosophical, and civilisational vocabularies are understood less as self-sufficient essences than as historically situated vehicles for communicating truth. Different traditions may preserve overlapping apprehensions of reality under different symbolic forms. Rationalist Muslims therefore regard the contextual adoption of multiple, even apparently divergent, labels as intellectually legitimate and pedagogically useful, provided that the underlying substantive orientation remains unchanged. The point is not terminological inconsistency for its own sake, but the articulation of one stable orientation through whatever vocabulary is most intelligible, resonant, or strategically appropriate in a given setting.

Accordingly, Rationalist Muslims may identify themselves by a range of designations, including the following:

Mystic

Inward transformation through direct encounter with reality.
Rationalist Muslims identify themselves as mystics because they understand religion and philosophy to require not only doctrinal or intellectual assent, but also inward transformation, purification of perception, direct apprehension, and the cultivation of heightened consciousness.

Rationalist Mystic

Illumination disciplined by reason.
Rationalist Muslims identify themselves as rationalist mystics because they reject the reduction of mysticism to mere mood, aesthetic sensibility, emotional intensity, or an ineffable feeling. Mysticism, on this account, requires philosophical grounding, conceptual discipline, and integration into a continuously refined and corrigible model of reality. Mystical apprehension and rational inquiry are therefore treated not as opposites, but as mutually reinforcing dimensions of a single search for truth. They distinguish their position from other more common forms of mysticism they regard as anti-intellectual, sentimental, vague, or detached from disciplined metaphysical inquiry.

Gnostic

Divine command via nature, not text.
Rationalist Muslims identify themselves as gnostics because they place strong emphasis on transformative knowledge, inward unveiling, and direct apprehension of reality. The designation also serves to distinguish their orientation from forms of religion centred primarily on external conformity, formal observance, or exoteric adherence without corresponding depth of understanding.

Esotericist

Some truths must be unveiled, not merely announced.
Rationalist Muslims identify themselves as esotericists because they affirm the existence of inner meanings, symbolic depth, graded disclosure, and teachings not always suitable for universal or undifferentiated public presentation. Esotericism, in this context, does not imply arbitrariness or obscurantism, but rather the claim that truths differ in communicative suitability according to audience, readiness, and circumstance.

Theist

Begin with reality before arguing about religion.
Rationalist Muslims identify themselves as theists in order to distinguish themselves from atheists while preserving conceptual focus on necessary existence and ultimate reality. The term is useful where the immediate objective is to prevent discussion from being prematurely burdened by the psychological, historical, and cultural associations attached to Islam, religion, or Muslims as social categories. In such contexts, “theist” allows the argument to proceed first at the level of metaphysical logic before wider doctrinal and civilisational implications are introduced.

Neoplatonist

Emanation from the One. Return to the One.
Rationalist Muslims identify themselves as Neoplatonists because they affirm a range of ideas historically associated with Neoplatonic philosophy, including metaphysical hierarchy, ontological gradation, intellectual ascent, and the derivation of lower orders of reality from higher principles. The term is used not necessarily to imply exhaustive doctrinal identity with historical Neoplatonism, but to indicate substantial affinity with its metaphysical architecture.

Christian

Revive Christ by achieving what he could not.
Rationalist Muslims may identify themselves as Christians insofar as they venerate Christ for his attempt - albeit a failed one - at becoming philosopher-king. Although the historical Jesus could not achieve primary influence but rather significant secondary influence, Rationalist Muslims consider him to be a major noocratic role model in light of his self-sacrificial, charismatic, mystical, revolutionary socio-political movement directed toward global wellbeing. The designation therefore signals not confessional conversion to normative Christianity, but recognition of Jesus as a real participant in the same broader civilisational and noocratic lineage.

Muslim

Submission to reality because reality belongs to God.
Rationalist Muslims identify themselves as Muslims insofar as they understand Islam, at its most fundamental level, as submission to ultimate reality, namely God. Such submission is not restricted to inherited formulations, communal convention, or literalist dogma, but extends to reality wherever it discloses itself and by whatever reliable means it is disclosed. Different domains of inquiry accordingly require different epistemic instruments: the scientific method for the natural world, the historical-critical method for history, and logic for philosophical and metaphysical questions. Should superior epistemic methods emerge in future, those too would be adopted, since submission is owed not to any single inherited method as such, but to truth itself.

Inner Circle Muslim

Deeper truths tend to sound more blasphemous.
Rationalist Muslims identify themselves as Inner Circle Muslims because they hold that philosophers, mystics, sages, and religious founders such as Muḥammad, Jaʿfar al-Ṣādiq, and others frequently presupposed or enacted hierarchical structures of knowledge and instruction. On this model, discipleship is not epistemically flat. Followers, students, initiates, believers, and supporters may instead be distributed across concentric circles of increasing intimacy, trust, responsibility, and understanding, extending outward to the ʿawāmm, or general public. Higher truths, deeper symbolic meanings, and more sensitive political or metaphysical teachings are therefore not always communicated uniformly, but may be disclosed in graded form according to readiness, capacity, and circumstance.

Imami

The Imam is none other than the Philosopher King.
Rationalist Muslims identify themselves as Imamis in a sense broadly similar to their use of Shiʿi and Twelver Shiʿi, but with more explicit emphasis on the Imam as a philosophical and political category. In this usage, the Shiʿi Imam is understood functionally as the Arabic equivalent of the philosopher-king: the figure in whom intellectual excellence, moral authority, spiritual depth, and rightful leadership converge.

Shi'i

To recognise the philosopher king and support him.
Rationalist Muslims identify themselves as Shiʿis because they understand the essence of Shiʿism not merely in genealogical or confessional terms, but as recognition of the individual who is most fully wise, just, philosophically grounded, mystical, self-sacrificial, charismatic, and oriented toward the establishment of noocracy for the sake of global wellbeing. In this sense, Shiʿism is construed as principled alignment with the rightful bearer of intellectual, ethical, and political authority once such a figure is discerned.

Inner Circle Shi'i

Deeper truths tend to sound more blasphemous.
Rationalist Muslims identify themselves as Inner Circle Shiʿis for the combined reasons implied by both the Inner Circle Muslim and Shiʿi designations. They hold that Shiʿi Imams such as Muḥammad al-Bāqir and Jaʿfar al-Ṣādiq possessed not only broad publics of sympathisers and followers, but also more intimate circles of disciples, students, and initiates to whom deeper teachings, esoteric interpretations, and forms of strategic political knowledge were entrusted. The designation therefore indicates both allegiance to the Imam and recognition of graded access to truth, mission, and responsibility.

Ja'fari

The essence of Muhammad's teachings, but evolved.
Rationalist Muslims may identify themselves as Jaʿfari in a sense closely related to the Twelver Shiʿi, Imami, and Shiʿi designations outlined above, but with particular emphasis on Jaʿfar al-Ṣādiq. He is regarded as exemplifying many of the qualities and concerns central to Rationalist Islam, including intention, jurisprudence, mysticism, secret politics, intelligence, underground teaching, and intellectual greatness. The designation also carries a historiographical advantage: even when approached through the historical-critical method, Jaʿfar al-Ṣādiq’s life, teachers, interlocutors, and legacy are comparatively more recoverable than those of many other early figures. Jaʿfarism is therefore useful not only symbolically, but also methodologically, as a marker of identifiable continuity.

Sunni

The essence of Muhammad's tradition was his noocratic revolution.
Rationalist Muslims may identify themselves as Sunni insofar as they understand themselves to be committed to continuing the sunnah of Muḥammad, construed not narrowly as a catalogue of inherited outward practices, but more substantively as a mode of charismatic, poetic, philosophically grounded, mystical, intellectually graded, ecumenical, and socio-political revolution. In this usage, “Sunni” denotes continuity with the living pattern and civilisational mission of Muḥammad rather than exclusive adherence to later sectarian boundary-making.

Twelver Shi'i

The world indeed yearns for the perfect saviour.
Rationalist Muslims identify themselves as Twelver Shiʿis for several reasons. Many are descendants of, born into, or raised within Twelver Shiʿi households and therefore continue to bear the imprint of Twelver devotional, cultural, ethical, and communal life. Some also did, at least at certain points, believe in the longevity of the Twelfth Imam. More broadly, many retain solidarity with Twelver symbolic and social worlds, and in Twelver settings may preserve reverence for the idea that the philosopher-king ideal remains in occultation, hidden from the world, and that historical labour should be directed toward making his appearance, or the conditions of his appearance, a reality.

Akbarian

The many are manifestations of a deeper unity.
Rationalist Muslims identify themselves as Akbarians because of their affinity with Ibn ʿArabī, al-Shaykh al-Akbar, especially in relation to waḥdat al-wujūd. The designation indicates substantive metaphysical sympathy with Akbarian modes of thought, particularly where they concern unity, manifestation, and the structure of reality.

Salafi

Return to the first generations to challenge later dogma.
Rationalist Muslims may identify themselves as Salafi in a partly strategic and partly polemical sense, often in order to establish rapport with Salafis while unsettling contemporary monopolies over the term. The point is to show, first, that the salaf themselves did not agree on every matter later elevated into decisive markers of orthodoxy, and second, that some among the salaf would likely have been more sympathetic to, or at least more tolerant of, certain Rationalist Muslim beliefs and practices than many present-day Salafis are. The designation is therefore used not to collapse into contemporary Salafism, but to contest its historical self-certainty from within its own symbolic vocabulary.

Red Shi'i

Black Shiʿism is dead. Red Shi'ism is alive.
Rationalist Muslims identify themselves as Red Shiʿis in a sense broadly aligned with ʿAlī Sharīʿatī’s distinction between “Red Shiʿism” and “Black Shiʿism.” By this they mean a militant, awakened, and historically conscious Shiʿism directed against passivity, ritualism, sedation, and apolitical religiosity. The designation is used to oppose forms of Shiʿi identity centred merely on mourning, inherited symbolism, devotional spectacle, or hagiographical glory, and to affirm instead the revival of Muḥammad’s struggle against oppressors and for active global justice.

Khomeinist

The reviver of Muhammad's sociopolitical revolution.
Rationalist Muslims identify themselves as Khomeinists because they regard Rūḥollāh Khomeini as the figure who inaugurated the Revival Era through revolution, resistance, and the reanimation of the Muhammadan movement under modern conditions. This designation is strengthened by the fact that many adherents are near-contemporaries of that era and therefore understand it not merely as distant history, but as a living civilisational turning point. They venerate Khomeini for his emphasis on Muslim unity, his refusal to allow minor jurisprudential, and even certain doctrinal, differences to eclipse larger geopolitical and moral struggles, and his attempt to restore religion to the plane of historical agency. They also esteem his philosophy, mysticism, poetry, politics, geopolitical vision, anti-imperialism, his opposition to ethnosupremacy including Zionism, his unwavering dedication to the oppressed including Palestinians, Black people, and victims of Western hegemony, as well as his charisma, bidomainal genius, willingness to override rigid jurisprudential dogmatism, and for his commitment to the many modern challenges of anti-imperialist resistance economy. Rationalist Muslims often repeat a maxim when discussing the idea of the Philosopher King: Plato conceived it, Jesus tried it, Muḥammad achieved it, Khomeini revived it.

Cognitive dispositions

The cognitive dispositions are the minimal rational commitments presupposed by coherent thought, intelligible discourse, and principled inquiry. They are not treated here as sectarian dogmas or inherited articles of faith, but as the most basic conditions under which anything can be meaningfully asserted, denied, distinguished, explained, or investigated at all. In that sense, they function as prior commitments of reason: not conclusions reached at the end of inquiry, but the logical preconditions that make inquiry possible.

1. Law of Identity

Whatever is, is; whatever is not, is not.
Every being is identical with itself, and every proposition is what it is rather than something else. A thing cannot be treated as determinate unless it possesses some identity by virtue of which it is distinguishable from what it is not. Likewise, a proposition cannot be meaningful unless it has a stable content rather than collapsing into indeterminacy. The Law of Identity is therefore the most basic condition of intelligibility: without it, thought loses its object, language loses reference, and reasoning loses all determinate content.

2. Law of Non-Contradiction

Nothing can both be and not be in the same respect.
No entity or proposition can both possess and not possess the same attribute in the same respect at the same time. To deny this is not to embrace profundity, but to dissolve the distinction between affirmation and negation altogether. If contradiction were admissible at the level of principle, then no claim could be meaningfully excluded, no conclusion could be preferred to its negation, and reasoned judgement would become impossible. The Law of Non-Contradiction therefore safeguards coherence by preserving the difference between what is the case and what is not.

3. Principle of Sufficient Reason

Every real state of affairs has some reason or ground.
Whatever is real is, in principle, intelligible: it has some reason, ground, or explanation for why it is rather than is not, even if that ground is intrinsic rather than external, simple rather than composite, or presently unknown to us. This minimal form of the Principle of Sufficient Reason does not assume that every explanation is easy, exhaustive, or immediately accessible. It asserts only that reality is not brute chaos. To affirm intelligibility is to affirm that existence is not finally resistant to reason, even where human understanding remains partial, provisional, or domain-limited.

4. Contingency and Dependent Existence

Some things exist but could, in principle, not have existed.
There exist beings whose non-existence involves no contradiction, and whose actuality therefore does not arise from necessity contained wholly within themselves. Such beings are contingent: they are, but need not have been. Recognition of contingency is indispensable because it prevents the mind from mistaking mere actuality for necessity. It marks the distinction between what simply happens to exist and what must exist by virtue of its own nature. Once that distinction is recognised, the demand for explanation deepens: contingent beings cannot be their own ultimate sufficient reason.

5. Non-Circular Grounding and Rejection of Infinite Regress

Explanation cannot be self-grounding in a viciously circular sense, nor can it be deferred without end through an infinite chain of merely derivative dependence. A circle explains nothing if each member depends for its intelligibility on the others while none possesses self-sufficiency; likewise, an endless regress of dependent explanations never arrives at an actual ground. For explanation to succeed, a chain of dependence must terminate in that which is not merely borrowed, conditioned, or derivative, but self-sufficient. Without such termination, explanation is only postponed, not achieved.

Conative dispositions

If the cognitive dispositions are the minimal conditions of coherent thought, the conative dispositions are the minimal orientations of will required for coherent thought to become a lived and ethically serious project. Reason alone does not guarantee sincerity, courage, discipline, or action. One may recognise a truth and yet refuse it; one may understand the good and yet remain indifferent to it. The conative dispositions therefore concern the direction of desire, aspiration, and practical commitment. They are the volitional conditions under which rational insight can issue in self-cultivation, moral seriousness, and civilisational purpose.

1. Epistemic Integrity

Preference for truth over comfort
This disposition is the willingness to subordinate psychological ease, inherited familiarity, social approval, and personal convenience to what one has best reason to judge true. It entails a principled resistance to self-deception, motivated reasoning, sentimental attachment to falsehood, and the refusal to revise one’s position when evidence or argument requires it. Without such a preference, reason becomes merely instrumental: a tool for decorating prior loyalties rather than correcting them. Preference for truth over comfort is therefore the first moral discipline of the intellect, and the condition of all genuine intellectual integrity.

2. Self-Cultivation

Desire for personal development
The rational life is not exhausted by correct propositions; it requires the disciplined refinement of the self. This disposition names the desire to cultivate one’s capacities — intellectual, moral, spiritual, emotional, and practical — so that one becomes more lucid, more self-governing, more perceptive, more disciplined, and more capable of acting well. It rejects both complacency and fatalism. Human beings are not treated as fixed psychological givens but as beings capable of formation, reorientation, and ascent. Desire for personal development is thus the inward expression of the conviction that truth should transform the knower.

3. Universal Wellbeing

Desire for the maximisation of global wellbeing
Reason, once freed from narrow egoism and arbitrary tribal limitation, discloses the ethical insufficiency of confining concern to the self or the immediate in-group. This disposition is the desire that the wellbeing of sentient beings be increased as far as is realistically and sustainably possible. It universalises concern without collapsing into sentimentality, because it is governed not by mere feeling but by principled regard for flourishing, harm reduction, justice, and long-term civilisational benefit. It therefore expresses the outward ethical horizon of the rational project: the good is not merely private, but inherently expansive.

4. Ethical Agency

Desire to actively participate in the maximisation of global wellbeing
It is not enough merely to approve of the good in abstraction. This disposition is the will to become an agent of it: to contribute, according to one’s capacity, to the actual increase of wellbeing in the world. It marks the transition from ethical spectatorship to ethical participation. Knowledge, if sincere, seeks embodiment; concern, if serious, seeks action. This does not imply reckless activism or performative moralism, but disciplined and intelligent participation in the work of cultivation, reform, protection, education, service, and resistance where appropriate. The good must not only be admired; it must be advanced.

5. Principled Self-Sacrifice

Where truth, justice, and the protection or elevation of others demand a cost, the rational agent must possess some willingness to bear that cost. This disposition names the tendency to accept loss, discomfort, risk, labour, or personal disadvantage in service of a higher good. It does not glorify self-destruction, nor does it sanctify suffering for its own sake. Rather, it rejects the assumption that self-preservation, comfort, and advantage are the highest principles of action. Self-sacrifice is the test of seriousness: the point at which proclaimed values prove whether they are genuine commitments or merely aesthetic preferences.

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.

1) Metaphysical rationalism

2) Foundationalism

3) Epistemic parsimony

4) Ontological parsimony

5) Primacy of Consciousness

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

10) Meta Consciousness

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

15) Eternalism / Eternal Creation

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

18) Intermediary conscientiates

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

24) Mindfulness

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

33) Resistance

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

36) Local cultivation

Messengership • Risālah

37) Global cultivation / Maximisation of Personal & Global Wellbeing (Constrained)

38) Noocracy

Epistocracy • Imāmah • Mulk al-Hakīm • Perfect Manhood • Philosopher Kingship • Velāyateh Amr • Velāyateh Faqīh • Wilāyah al-Amr • Wilāyah al-Faqīh

39) Philosopher King

Demigod • High-Conscious Individual • High-Integration Individual • Hujjah • Imām • Infallible • Insān al-Kāmil • Insān ‘alā Khuluqin ‘Adhīm • Integrate • Mālik al-Hakīm • Ma'sūm • Messenger • Meta-Conscious Agent • Nabī • New Man • Perfect Human • Perfect Man • Perfect Rational Animal • Philosopher King • Prophet • Rasūl • Transhuman • Übermensch • Valīyeh Amr • Valīyeh Faqīh • Walīy al-Amr • Walīy al-Faqīh

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.

46) Metanarratives

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

Formative Era (387 BCE - 27 CE)

Classical Antiquity • Antiquity

387 BCE (c.), Athens, Greece
Plato begins noocratic revolution

  • Plato founds the Academy to cultivate a new generation of virtuous, logical leaders trained in ethics and abstract thought to improve society and political life.

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

Embodiment Era (27 CE - 245 CE)

27 CE (c.), Galilee, Roman Judea (modern Occupied Palestine)
Jesus begins local cultivation for noocratic revolution

  • Jesus begins his public ministry using parables and aphorisms to teach about ethics. He advocates the reversal of social hierarchies and preaches the transformation of world order, which he calls the coming "Kingdom of God." He gathers followers, including an inner circle of disciples and social outcasts.

29 CE (c.), Jerusalem, Roman Judea (modern Occupied Palestine)
Jesus begins regional cultivation for noocratic revolution

  • Jesus travels to Jerusalem for Passover, debates Jewish authorities on the subject of God, causes a disruption - often referred to as the cleansing of the Temple - and directly challenges local Jewish religious leadership.

30 CE (c.), Jerusalem, Roman Judea (modern Occupied Palestine)

  • Jesus is demonised by Jewish ethnocratic propaganda
  • Jesus is executed by Roman timocratic crucifixion

161 CE, Rome, Roman Empire (modern Wider Mediterranean World)
Marcus Aurelius establishes noocratic revolution

Emanation Era (245 CE - 610 CE)

Antiquity • Late antiquity

245–270 CE (c.), Rome, Roman Empire (modern Italy)
Plotinus conceives The One
Plotinus conceives Emanation by the One
Plotinus establishes Neoplatonism

412–485 CE, Athens, Eastern Roman Empire
Proclus popularises Platonism

485–528 CE, Syria, Eastern Roman Empire
Pseudo-Dionysius symbolises Neoplatonism

Dawn Era (610 CE - 661 CE)

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 CE - 1270 CE)

Early Middle Ages • High Middle Ages • Occultation Era

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

Awakening Era (1940 CE - 1979 CE)

Late Modern Period to Early Contemporary Period • Pre to Early Information Age

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

Revival Era (1979 CE - Today)

Late Modern Era • Middle Information Age

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
America executes false flag at iconic American landmarks.

  • Coordinated attacks, using four commercial airplanes, crash into the World Trade Center and the Pentagon causing nearly 3,000 deaths. America claims Al-Qaeda is the independent perpetrator.

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 uses European proxies to begin its war on Afghanistan

2003 CE, Iraq
America uses European proxies to begin its 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 begins its war on Libya

2011 CE, Sudan
America completes its 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
Jewish ethnocratic airstrikes kill Lebanon's noocratic leader

  • Hassan Nasrallah

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
American plutocratic & Jewish ethnocratic airstrikes kill the Islamic Republic of Iran's noocratic leader

  • Ali Khamenei

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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