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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.
{{WikiHikmah sidebar}}


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.
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.


==Terminology==
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.


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.  
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.  


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.
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.


As a result, Rationalist Muslims assume a wide variety of seemingly conflicting names and employ them contextually, including:
[[File:Hikmah_Scholars_Courtyard.png|center|900px]]


===Muslim===
==Terminology==
 
===Inner Circle Muslim===


===Shi'i===
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.


===Inner Circle 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.


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


===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 131: Line 204:
Gradation of existence • Gradation of reality • Tashkīk al-wujūd
Gradation of existence • Gradation of reality • Tashkīk al-wujūd


===10) Meta consciousness===
===10) Meta Consciousness===


Ahura Mazda • Allāh • Aten • Baha • Brahman • 'Ēl • Father • God • God the father • Necessary existent • Necessary existentiator • Necessary reality • Pure consciousness • Shangdi • The divine • The One • Unconditioned reality • Vishnu • Waheguru • Wājib al-wujūd • Yahweh
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===
===11) Necessary simplicity===
Line 146: Line 219:


===14) Necessitarianism===
===14) Necessitarianism===
ʿAdl • Divine justice


===15) Eternalism / [[Eternal Creation]]===
===15) Eternalism / [[Eternal Creation]]===
Line 177: Line 252:
Empirical method • Scientific method  
Empirical method • Scientific method  


===24) Self-cultivation===
===24) [[Mindfulness]]===


===25) Superiority of intellect===
Dhikr • God consciousness • Meditation • Salāh • Taqwā


===26) Rational self-governance===
===25) Self-cultivation===


===27) Mysticism===
===26) Superiority of intellect===


'Ibādah • Islām • Servitude • Submission • Worship
===27) Rational self-governance===


===28) Heightened consciousness===
===28) Mysticism===


Altered state of consciousness • Anubhava • Enlightenment • Henosis • Ilhām • Nirvana • Noetic mystical experience • Nubuwwah • Perfect knowledge acquisition • Prophethood • Samadhi • Revelation • Wahī
'Ibādah • Islām • Servitude • Submission • Worship


===29) Gradation of Intellect===
===29) Prayer===


Cognitive heterogeneity
Ṣalāh


===30) Local cultivation===
===30) Fasting===


Messengership • Risālah
Ṣawm
===31) Global cultivation / [[Maximisation of Personal & Global Wellbeing (Constrained)]]====


===32) Noocracy===  
===31) Charity===


Imāmah • Perfect manhood • Philosopher kingship • Technocracy
Almsgiving • Zakāh


===33) [[Philosopher King]]===
===32) Pilgrimage===


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
Ḥajj


===34) Intellectual Accommodation===
===33) [[Resistance]]===


Tawriyyah
Discipline • Exertion • Fighting • Holy war • Jihād • Sacred battle • Striving • Struggle


===35) Intellectual Dissimulation===
===34) Heightened consciousness===


Taqīyyah
Altered state of consciousness • Anubhava • Enlightenment • Henosis • Ilhām • Nirvana • Noetic mystical experience • Nubuwwah • Perfect knowledge acquisition • Prophethood • Samadhi • Revelation • Wahī


===Cognitive reframing===
===35) Gradation of Intellect===


====21) Need to Encourage and Control Behaviour====
Cognitive heterogeneity


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.
===36) [[Local cultivation]]===


====22) Need for Dogma====
Messengership • Risālah
===37) Global cultivation / [[Maximisation of Personal & Global Wellbeing (Constrained)]]===


“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.
===38) Noocracy===


====23) Metanarratives====
Epistocracy • Imāmah • Mulk al-Hakīm • Perfect Manhood • Philosopher Kingship • Velāyateh Amr • Velāyateh Faqīh • Wilāyah al-Amr • Wilāyah al-Faqīh


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.
===39) [[Philosopher King]]===


====24) Mythos for Most====
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


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.
===40) Intellectual Accommodation===


====25) Motifs and Imagery====
Tawriyyah


Motifs—light, ascent, circle, garden, path—translate abstract truths into memorable forms that shape imagination and action. Repetition builds identity; symbol stabilises norms.
===41) Intellectual Dissimulation===


====26) Repurposing Myths and Legends====
Taqīyyah


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.
===42) Cognitive reframing===


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.
===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.


====Shahāda (Testimony of Faith)====
===44) Mythos for Most===
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.


Pillars of Faith (Arkān al-Īmān)
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.
Uṣūl al-Dīn


===45) Repurposing Myths and Legends===


Furūʿ al-Dīn (Branches of Religion)
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.
Sunni Arkān al-Islām (Pillars of Practice)


===46) Metanarratives===


The furūʿ are ethical-ritual expressions of metaphysical truths. Each act symbolises and cultivates an inner disposition aligned with the ontological order.
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.


====Ṣalāt (Prayer)====
===47) Religion===
The rhythmic realignment of the self with the Ground of Being; a phenomenological exercise in returning to presence (ḥuḍūr).


====Ṣawm (Fasting)====
===48) Religious beliefs===
The voluntary suspension of lower appetites to reassert primacy of the intellective over the corporeal.


====Zakāt (Almsgiving)====
Arkān al-īmān • Pillars of faith • 'Uṣūl al-dīn
The recognition that material differentiation is accidental; redistribution manifests the unity of the collective soul.


====Ḥajj (Pilgrimage)====
===49) Religious laws===
An enacted cosmology: the circumambulation of the One by the many, signifying the soul’s return to its origin.


====Jihād (Striving)====
Branches of religion • Furūʿ al-dīn • Pillars of practice
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)====
===50) Need for Dogma===
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====
“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.
The rational imperative to promote virtue and restrain vice; not coercion, but moral pedagogy rooted in intellectual hierarchy.


====Tawallā & Tabarrā====
===51) Confessional identity===
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.
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===


====Ṣalāt (Prayer)====
Apotheosis • Deification • Divinisation • [[Ghulāt]] / Ghuluw • Heroisation • Legendary accretion • Mythicisation • Myth-making • Mythologisation • Mythopoeia • Sacralisation • Tawallā
Interpreted as the rhythmic unification of consciousness with the Real; its temporal structure symbolises the cyclical return of multiplicity to unity.


====Zakāt (Almsgiving)====
===Heresiography===
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)====
Tabarrā
An exercise in epistemic purification: by abstaining from sensory indulgence, the intellect re-centres itself on the essential.


====Ḥajj (Pilgrimage to Mecca)====
==Timeline==
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.


===Formative Era (387 BCE - 27 CE)===
Classical Antiquity • Antiquity


classical logical norms: non-contradiction, identity, and valid inference.
'''387 BCE (c.), Athens, Greece'''
<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.  


Explanatory adequacy: principle of sufficient reason, parsimony, coherence with well-established findings.
'''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


Public reason: justifications accessible to any competent inquirer; aversion to special pleading.
'''335 BCE, Athens, Greece'''
<br />
Aristotle founds the Lyceum


Domain-specific empiricism
'''335 BCE - ?, Athens, Greece'''
<br />
Aristotle conceives formal logic


Nature and technology: experimental method, peer critique, replication.
===Embodiment Era (27 CE - 245 CE)===


History: source criticism, chronology, philology, intertextuality, external controls (epigraphy, archaeology), and context.
'''27 CE (c.), Galilee, Roman Judea (modern Occupied Palestine)'''
<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.


'''29 CE (c.), Jerusalem, Roman Judea (modern Occupied Palestine)'''
<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.


====13.1 Hagiography====
'''30 CE (c.), Jerusalem, Roman Judea (modern Occupied Palestine)'''
<br />
* Jesus is demonised by Jewish ethnocratic propaganda
* Jesus is executed by Roman timocratic crucifixion


Apotheosis • Deification • Divinisation • Ghuluw • Heroisation • Legendary accretion • Mythicisation • Myth-making • Mythologisation • Mythopoeia • Sacralisation
'''161 CE, Rome, Roman Empire (modern Wider Mediterranean World)
<br />
Marcus Aurelius establishes noocratic revolution


=====13.1.2 [[Ghulāt]]=====
===Emanation Era (245 CE - 610 CE)===
Antiquity • Late antiquity


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


====ʿAdl (Divine Justice)====
'''412–485 CE, Athens, Eastern Roman Empire'''
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.
<br />
Proclus popularises Platonism


'''485–528 CE, Syria, Eastern Roman Empire'''
<br />
Pseudo-Dionysius symbolises Neoplatonism


====Maʿād (Return / Eschaton)====
===Dawn Era (610 CE - 661 CE)===
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.
'''610 CE, Mecca, Hejaz (modern Saudi Arabia)'''
<br />
[[Muḥammad]] begins noocratic revolution


====5. Belief in the Day of Judgment====
'''622 CE, Medina, Hejaz (modern Saudi Arabia)'''
<br />
Muḥammad establishes noocratic revolution


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.
'''632 CE, Medina, First Islamic state (modern Saudi Arabia)'''
<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 


[[Hadīths]]
'''656 CE, Medina, Rashidun Caliphate (modern Saudi Arabia)'''
<br />
'Uthmān ibn 'Affān is assassinated by sword


'''656 CE, Medina, Rashidun Caliphate (modern Saudi Arabia)'''
<br />
ʿAlī establishes noocratic revolution 


'''661 CE, Kufa, Rashidun Caliphate (modern Iraq)'''
<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


==Essentialist Affirmation of Doctrinal Schemas==
'''680 CE, Karbala, Umayyad Caliphate (modern Iraq)'''
<br />
Husayn ibn ʿAlī is assassinated by clanocratic sword


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.
'''732 CE, Medina, Umayyad Caliphate (modern Saudi Arabia)'''
<br />
Jaʿfar al-Ṣādiq begins noocratic revolution


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.
'''765 CE, Medina, Abbasid Caliphate (modern Saudi Arabia)'''
<br />
Jaʿfar al-Ṣādiq is assassinated by clanocratic poison


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.
===Islamic Golden Age (820 CE - 1270 CE)===
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).
Early Middle Ages • High Middle Ages • Occultation Era


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.
'''820 - 870 CE (c.), Baghdad, Abbasid Caliphate (modern Iraq)'''
<br />
al-Kindī


'''940 – 1060 CE (c.), Basra, Iraq'''
<br />
Brethren of Purity hold secret meetings


'''950 CE (c.), Damascus, Ikhshidid Syria (modern Syria)'''
<br />
al-Fārābī islamicises Neoplatonism


'''980 – 1037 CE, from Bukhara, Samanid Transoxiana (modern Uzbekistan) to Hamadan, Medieval Persia (modern Islamic Republic of Iran)'''
<br />
Ibn Sīnā conceives Proof of the Truthful


Through essentialist hermeneutics and analogical affirmation, Rationalist Islam re-grounds these frameworks as expressions of universal metaphysical and ethical principles.
'''1186 CE (c.), Aleppo, Ayyubid Syria (modern Syria)'''
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.
<br />
Shihab al-Din Yahya ibn Habash Suhrawardi conceives Illuminationism


Doctrinal Correspondence and Analogical Affirmation
'''1191 CE (c.), Aleppo, Ayyubid Syria (modern Syria)'''
<br />
Shihab al-Din Yahya ibn Habash Suhrawardi is executed by familiocratic violence


system corresponds conceptually to others while affirming them analogically (i.e., at the level of essence, not literal formulation).
'''1200–1240 CE (c.), Mecca, Hejaz (modern Saudi Arabia) and Damascus, Ayyubid Syria (modern Syria)'''
<br />
Ibn ʿArabī conceives Unity of Existence


Hermeneutic Concordance • Doctrinal Integration through Essential Concordance • Analogical Affirmation of Classical Frameworks • Philosophical Re-grounding of Classical Doctrines • Essentialist Affirmation of Doctrinal Schemas
'''1220 - 1270 CE (c.), Maragha, Medieval Persia'''
<br />
Naṣīr al-Dīn al-Ṭūsī synthesises mysticism and science


[[Hawzah al-Hikmah]]
===Gunpowder Age===


===Candidates===
Mīr Dāmād conceives atemporal origination


[[Jesus]] (c. 4 BCE–30 CE, Judea) — Preacher, reformer.
Mulla Sadrā conceives Transcendent Theosophy
Preached radical inversion of social norms (“the last shall be first”), extending consciousness into unconditional love and inner purity, even at cost of crucifixion.


[[Muḥammad]] (570–632 CE, Arabia) — Philosopher, mystic, merchant, orator, poet, revolutionary, statesman, military commander.
===Oil Age===
Combined contemplative withdrawal (Ḥirā) with revolutionary vision: transformed fragments of oral, poetic, and legal consciousness into a unifying moral-legal system.


[[Ali]] (601–661 CE, Arabia) — Caliph, jurist, philosopher-poet.
'''1890 CE (c.), London, Britain'''
Renowned for sermons that combined courage, self-awareness, and metaphysical reflection; model of integrating ethical action and contemplative thought.
<br />
British Foreign Office plots to exploit Persian oil


Hasan ibn Ali (624–670 CE, Arabia) — 2nd Imam, grandson of Muhammad.
'''1901 CE, Tehran, Qajari Persia (modern Islamic Republic of Iran)'''
Praised for conciliatory leadership; relinquished political authority to avoid bloodshed, embodying consciousness of peace and ethical restraint in volatile times.
<br />
Mozaffar ad-Din Shah Qajar sells off oil exploitation rights of 75% of Persia to Britain in exchange for personal profit


[[Ruhollah Khomeini]] (1902–1989, Iran) — Cleric, revolutionary leader.
===Awakening Era (1940 CE - 1979 CE)===
Unified metaphysics, mysticism, and political revolution, embodying sacrificial exile before seizing transformative power.


[[Ali Khamenei]] (1939–present, Iran) — Cleric, revolutionary, head of state.
Late Modern Period to Early Contemporary Period • Pre to Early Information Age
Blends political leadership with a philosophical-mystical lineage, navigating survival under immense constraint.


[[Hassan Nasrallah]] (1960–2024, Lebanon) — Cleric, political-military leader.
'''1940 CE (c.), Qom, Pahlavi Iran (modern Islamic Republic of Iran)'''
Charismatic orator, blends political struggle with sacrificial posture under constant threat.
<br />
[[Ruhollah Khomeini]] begins noocratic revolution


'''1948 CE, British-occupied Palestine, (modern Zionist-occupied Palestine)'''
<br />
Britain transfers occupation of Palestine to European Jewish Zionists


'''1954 CE, Qom, Pahlavi Iran (modern Islamic Republic of Iran)'''
<br />
Muhammad Husayn Ṭabāṭabāʾī establishes intra-Qur’ānic exegesis


'''1971 CE (c.), Tehran, Pahlavi Iran (modern Islamic Republic of Iran)'''
<br />
Ali Shariati delivers 'Red Shi'ism vs. Black Shi'ism' lectures


===Legends===
'''1977 CE, Southampton, Britain'''
<br />
Ali Shariati dies in suspicious circumstances


ʾĀdām (Ādam, Adam)
'''1977 CE, Tehran, Pahlavi Iran (modern Islamic Republic of Iran)'''
<br />
Morteza Motahhari co-founds Combatant Clergy Association


Idrīs (Enoch or Hermes Trismegistus)
===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


Nūḥ (Noah)
'''1979 CE, Tehran, Islamic Republic of Iran'''
<br />
Morteza Motahhari is assassinated by Iranian seculocratic gunfire


[[Hūd]]
'''1979 CE, Qom, Islamic Republic of Iran'''
<br />
Ṣāliḥ
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."
Ibrāhīm (Abraham)


Lūṭ (Lot)  
'''1979 CE (c.), Beqaa, Lebanon'''
<br />
[[Hassan Nasrallah]] begins noocratic revolution


Ismā'īl (Ishmael)
'''1982 CE, Tehran, Islamic Republic of Iran'''
<br />
Ali Khamenei tells 60 Minutes Australia that the worst enemy is America


Isḥāq (Isaac)
'''1989 CE, Tehran, Islamic Republic of Iran'''
<br />
Ruhollah Khomeini dies
<br />
[[Ali Khamenei]] protects noocratic revolution


Ya'qūb (Jacob)
'''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.


Yūsuf (Joseph)
'''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


Ayyūb (Job)
'''2001 CE, Afghanistan'''
<br />
America uses European proxies to begin its war on Afghanistan


Shu'ayb
'''2003 CE, Iraq'''
<br />
Mūsā (Moses)
America uses European proxies to begin its war on Iraq


Hārūn (Aaron)
'''2006 CE, Washington D.C., America'''
<br />
America uses Jewish Zionist proxy Israel to attack Lebanon


Dāūd (David)
'''2007 CE, Somalia'''
<br />
America begins its bombing war offensive on Somalia


Sulaymān (Solomon)
'''2011 CE, Libya'''
<br />
America begins its war on Libya


Ilyās (Elijah)
'''2011 CE, Sudan'''
 
<br />
Alyasa' (Elisha)
America completes its split of Sudan
 
Yūnus (Jonah)
 
Ḏū l-Kifli (Ezekiel, Isaiah, Obadiah or Buddha)
 
Zakariyyā (Zechariah)
 
Yaḥyā (John the Baptist)
 
Muhammad al-Mahdī
 
 
 
[[Mindfulness]]
 
Dhikr • God consciousness • Meditation • Salāh • Taqwā


'''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." 


'''2024 CE, Dahieh, Lebanon'''
<br />
Jewish ethnocratic airstrikes kill Lebanon's noocratic leader
* Hassan Nasrallah


[[Denialism]]
'''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


[[Cognitive dissonance]]
'''2026 CE, Tehran, Islamic Republic of Iran'''
<br />
American plutocratic & Jewish ethnocratic airstrikes kill the Islamic Republic of Iran's noocratic leader
* Ali Khamenei


[[Defence mechanism]]
'''2026 CE, Chicago, America'''
<br />
Leading American political scientist John Mearsheimer says American sanctions from 1971 to 2021 alone murdered 38 million people






[[Homo sapiens reproduction|Reproduction]]


[[Advocacy]]
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