If we want to summarize the essence of this entire argument, we must begin with a fundamental principle: There is no room for chaos or randomness in the existence of the Creator. If there is a Creator, then the claim that absolute chaos or genuine randomness exists becomes contradictory to His existence; for the existence of the Creator cannot be reconciled with the existence of something standing independently of Him, without wisdom, order, cause, or purpose.
Accordingly, either one must say that there is no Creator, or one must accept that existence is not blind chaos, and that what occurs within it operates according to order, wisdom, cause, and purpose.
Randomness, Illusion, and Nothingness
From here emerges the meaning of illusion as something impossible to occur or become real. If the existence of absolute chaos and randomness is impossible, then imagining their existence is nothing but an illusion; for something that cannot occur cannot be an actual reality.
This does not mean that human beings do not see disorder or witness corruption and deviation. Rather, what appears ra
ndom to them does not, in reality, fall outside the divine order. Divine oversight does not disappear; what disappears is human awareness of the existence of the Watcher.
When a person ceases to remain attentive to the Creator and to divine oversight, they begin to imagine that the realm has been left to chaos, just as they may imagine that corruption spreads because oversight does not exist. But within this conception, oversight remains constant and does not disappear; what disappears is human awareness of it.
Thus wisdom, cause, and purpose become interconnected: as long as something occurs, there is a cause for its occurrence; and whatever has a cause exists within a purpose. As for something that has neither cause nor purpose, it does not occur in the first place.
The Pleasure of Nothingness and the Pleasure of Illusion
In contrast, the idea of the pleasure of nothingness emerges.
The pleasure of nothingness means taking pleasure in something impossible to occur; at the same time, it is the pleasure of illusion, because a person takes pleasure in a hope that cannot be fulfilled. According to this conception, this pleasure is one of the temptations through which Satan drives human beings toward illusion.
Satanic pleasures are illusory pleasures; illusory pleasures are impossible pleasures; and impossible pleasures are pleasures of nothingness, because they are directed toward something that has no cause, no purpose, and no possibility of becoming real.
Thus the pleasure of nothingness becomes a path toward destruction: a person may imagine that salvation lies in escaping existence, escaping truth, or escaping oversight and accountability. But in reality, they are seeking something impossible. Satan urges people to take pleasure in their disappearance and annihilation, and this is the impossible.
It is impossible for a human being to annihilate themselves into absolute nothingness.
Here lies the paradox: the person who seeks nothingness as a form of escape from the consequences of existence does not reach nothingness. Instead, they become increasingly disturbed, distorted, and lost. They neither die in order to find relief nor live a righteous life in order to develop and purify themselves; rather, they remain suspended between what was and what will never be, between reality and the impossible.
Destruction Resulting from the Corruption of Human Nature
According to this conception, human nature requires a person to take pleasure in righteousness, wisdom, and uprightness. But the corruption of human nature causes a person to take pleasure in corruption, downfall, and destruction.
Therefore, the person who takes pleasure in corruption is not truly enjoying what they imagine to be bliss; rather, they are taking pleasure in their own destruction. A person may pretend to laugh, relax, and feel peaceful, while inwardly experiencing pain, ruin, and turmoil.
Pretending to experience pleasure does not change the reality of pain, just as pretending to be at peace does not create genuine peace.
Thus the path presented by Satan as a path of pleasure and freedom may in reality be a path to hell, because it is based on attempting to escape from truth rather than finding peace in it.
Truth Is Constant, and the Past Cannot Be Erased
One of the most dangerous illusions is the attempt to disown one's past.
A person who rejects their past because it is bad may attempt to live according to another image of themselves, or wish to be judged according to the illusion they have created about themselves rather than the truth of what they actually were. But they cannot erase what happened.
The past cannot be forgotten merely through the desire to forget it, nor can a person disown it. Even if a person tries to forget it, truth will bring it back to their awareness in one way or another.
Therefore, attempting to change the truth is nothing but falsifying it. Truth remains constant and cannot be escaped.
Thus a person faces two paths: either to find peace in truth, or to travel away from it. Finding peace in truth is bliss; traveling away from it is hell.
A Human Being Cannot Change Their Essential Reality
One of the central ideas in this conception is the rejection of the idea of separating oneself from the ego or getting rid of the self.
A person can change many things in life: their appearance, behavior, circumstances, attitudes, and knowledge. But they cannot transform the fundamental reality of their existence into another reality simply through their own will.
The matter can be compared to a fixed file that a person enters in order to see it, examine it, investigate it, and evaluate it, accepting or rejecting it. But they cannot alter the truth itself. If they attempt to modify the file and falsify it, the system will not accept the falsified changes.
Here, the distinction between witnessing, acceptance, or rejection and attempting to change truth becomes fundamental: a person can witness their reality, accept it, or reject it, but they cannot rewrite the truth according to their wishes.
From the Enemy of Humanity to the Enemy of Himself
When a person rejects the existence of the Creator, rejects the existence that originated from Him, and attempts to change themselves and escape from their truth, they become an enemy to themselves.
Satan, according to this conception, is the enemy of himself; and whoever follows him likewise becomes an enemy to themselves, because they begin fighting their own existence and truth instead of reforming them.
Here, separation from the self becomes a doorway to misguidance. A person may attempt to get rid of their identity, past, belonging, or self, but they cannot escape the reality of their existence in this way.
Therefore, the discourse that tells a person, “Get rid of yourself, get rid of your ego, forget your past, forget your identity and your belonging,” is criticized. According to this conception, such discourse does not lead to liberation; rather, it may lead to chaos, doubt, and separation from the self.
Falling Is Possible, but Rising Is Not Self-Sufficient
Another principle emerges here: a person can fall by themselves, but they cannot rise by themselves independently of the Creator.
A person can deviate if they isolate themselves from the Creator, and they can fall if they choose separation. But uprightness is not something a person creates entirely from themselves and independently.
This is where the idea of mediation emerges.
A person sees through their eyes, hears through their ears, and is guided through signs. Therefore, according to this conception, connection with the Creator is not understood as independence from every intermediary. Rather, there is a means through which this connection takes place, and this intermediary is the Perfect Human.
The Perfect Human and the Intermediary
The Perfect Human, in this conception, is the inner model of the human being in their most complete form. It is the universal human reality and the model in which the highest human qualities, names, and attributes granted by the Creator are gathered.
Just as the concept of the Greatest Name is presented as encompassing the Beautiful Names, the Perfect Human is presented as encompassing the qualities of human perfection, representing what may be called the Greatest Name in relation to human perfection.
It is the human being who has reached the level of complete excellence: 100 out of 100, 10 out of 10, or 20 out of 20; that is, the model representing complete human perfection.
In this sense, the Perfect Human is not merely an ordinary human being who has reached a high rank. Rather, it is a model of the human reality: the reality of stewardship, advancement, purification, guidance, wisdom, and connection with the Creator.
It is also, within this conception, an intermediary between the Creator and the world.
The idea of mediation here is similar to saying that a person takes a cup through their hand, sees through their eye, and hears through their ear. The intermediary is not something added to the action; rather, it is the means through which the action takes place.
Accordingly, the Perfect Human is the intermediary through which this connection between the Creator and the world takes place.
The Prophet and Messenger as an Intermediary
Within this framework, the concept of revelation and messengership is also understood.
When it is said, “The Messenger's duty is only to convey the message,” the Messenger is viewed as an instrument and intermediary whose function is to convey. He does not possess the ability to impose what is hidden within people; rather, he performs his function through manifestation and communication.
This also explains the issue of hypocrites: the Prophet may know something about the conditions of certain people, but he does not hold them accountable for what is within their hearts merely because he knows it, because the obligation manifested to people is connected to what is outward, while the inward is judged by the Creator.
From this perspective, the existence of hypocrites around the Prophet can be understood without implying that the Prophet knew nothing about them. The distinction here is between knowledge of what is hidden and judging according to what is outward.
Why Did Some People Not Believe?
A fundamental question arises here: if the message calls for belief in the Creator, abandoning corruption, lying, and immorality, and following the path of uprightness, why did some people refuse to believe?
According to this conception, the problem does not always lie in the words themselves. Saying “There is no god but God,” for example, may be easy verbally, but the difficulty lies in what follows from this statement: exposing the existing injustice, corruption, and deviation.
When the message exposes what already exists, it threatens interests, structures, and people who do not want their reality to be exposed.
Therefore, there can be people who outwardly profess belief while inwardly opposing what the message brought. Some may outwardly believe out of fear, hypocrisy, or while waiting for the influence of the message to end with the death of its bearer.
Here, the verses concerning the hypocrites become central, because they describe people who say, “We believe,” while they do not truly believe; they deceive and mock, and when they are alone with their devils, they say, “Indeed, we are with you.”
Who Were the Hypocrites?
The question here is not merely about identifying names, but about understanding the nature of the group described by the Qur'anic text.
Some say that these verses refer to unknown people, but the argument calls for rereading the verses as describing a group existing within the society in which the message was revealed.
They profess belief while not believing; they claim to be reformers while being corrupters; they tell the believers that they have believed, but when they are alone with their devils, they reveal a different position.
Hence the question arises: Who were those who were close to the center of the message, outwardly displaying belief while concealing something else?
This makes it important to distinguish between fame and historical status and the meaning of “major supporters of the mission.” The point is not that every famous person or every elder was a hypocrite, but rather to ask about historically prominent people who were part of the environment surrounding the Prophet, and whether hypocrites could have existed within circles close to him.
The Struggle Between Truth and Falsehood Is Not Merely Political
From here, the argument moves toward history itself.
The struggle between truth and falsehood cannot be reduced to politics, wars, and visible alliances. Politics may merely be the outward media expression of a deeper struggle concerning truth and falsehood.
The important question is not merely: Who ruled? Who won politically? Rather: Who actually possessed the truth, and who attempted to conceal that truth?
For this reason, the belief that history is always written by the victors is criticized. The true victor may be unable to write history, while the defeated, or those possessing apparent power, may attempt to create an alternative narrative that conceals their defeat. For why would the victor need to write history in the first place? The victor is history itself. Therefore, every attempt to rewrite history comes from the defeated.
This gives rise to the idea of the alternative narrative: spending money and effort to construct a story that makes people believe that falsehood triumphed, or that what happened was different from what actually occurred.
But truth, according to this conception, cannot be replaced by a false narrative, regardless of the amount of propaganda behind it.
Truth Unites, While Falsehood Divides
There is a fundamental difference between the call of truth and the call of falsehood.
The call of truth is founded upon truth itself, and therefore its followers unite upon one foundation, one bond, one belief, and one origin.
The call of falsehood, however, brings together people driven by their desires. Each person comes with their own desire, and they remain united as long as that desire serves as a common bond. But desire changes, and therefore an alliance founded upon desire is internally fragile.
Each person follows their own passion, each seeks to achieve their own interest, and each may turn against the other when their interests change.
Thus the alliance of falsehood is said to be unstable because it does not rest upon a firm foundation.
Truth, on the other hand, remains strong even when its followers are few, because its strength lies not in numbers but in its essence.
A single “thread” of truth may be enough to destroy an entire structure of falsehood, because falsehood possesses neither a stable foundation nor genuine structure nor true balance.
Numbers Are Not a Measure of Truth
From this perspective, numbers are not evidence of truth.
The followers of falsehood may be greater in number, and they may possess money, armies, weapons, and propaganda, but this does not make them possessors of truth.
Truth prevails through its essence, not through its numbers.
Thus it is suggested that truth may be honored by a minority, while a majority may be rendered insignificant if it is founded upon falsehood. The measure of truth is not the number of those who believe in it, but the truth of what they believe.
Likewise, a project founded upon falsehood can fail even if enormous amounts of money are invested in it, and even if its supporters believe that they are winning, because its foundation is unstable.
The Straight Path Is One
Connected to this is the rejection of the idea that there are multiple equally valid paths to truth.
The straight path, according to this conception, is one. The many paths are paths of deviation, differing only in degree.
This is also connected to the concept of freedom. The conception of freedom as the ability of a person to choose any belief or any path without a standard of truth is criticized.
Saying that every person is free to believe whatever they wish does not mean that all beliefs are true. There is a correct belief and an incorrect belief; there is truth and there is illusion.
Freedom that leads to tormenting and destroying oneself is not considered genuine freedom within this conception; rather, it becomes another form of bondage.
Uprightness, on the other hand, consists in bringing one's mind, feelings, body, and will together upon a single path, rather than having one's mind move in one direction, one's feelings in another, and one's body in a third.
Gradual Progress Toward the Perfect Model
The concept of the Perfect Human is connected to another idea: that its appearance or manifestation is not necessarily understood as a single sudden event.
People do not interact with the perfect model at the same level, and therefore there may be a gradual progression of models and manifestations.
An initial model may be presented, followed by another, and then another, until people become prepared for the final model.
Thus the roles may be divided into a prelude to the prelude, the conclusion of the prelude, the prelude to the conclusion, and finally the conclusion of the conclusion.
Just as education may progress from the first lesson to the final lesson, manifestations and models may likewise progress until reaching the seal.
Here the concept of the Secret of the Seal is introduced, an expression attributed in this context to Ibn Arabi.
According to this conception, the appearance of the final model represents a decisive stage, because it becomes a standard distinguishing truth from falsehood to such a degree that little room for confusion remains.
Whoever fails to comprehend this model despite the establishment of the proof has, according to this conception, no remaining path toward guidance.
The Final Model, the Ship, and the Helmsman
Another symbolic image appears here: the ship and the helmsman.
If humanity passes through successive stages, then the final stage requires a model capable of leadership, guidance, and direction.
The question is raised: What happens if this exceptional helmsman does not exist?
The answer within the proposed conception is that people will not survive the trials of the final stage. Therefore, there is a need for a helmsman possessing exceptional excellence in leadership, guidance, and direction.
Hence the image of “the Ark”: whoever boards it is saved, while whoever does not remains facing the waves.
Jesus, Son of Mary, and the Final Stage
The argument also discusses the issue of Jesus, son of Mary, while distinguishing between his previous function and the final model being discussed here.
According to this conception, the Prophet Jesus fulfilled his function, brought glad tidings, and warned. Therefore, it should not automatically be assumed that every discussion of a final model necessarily refers to Jesus.
Likewise, no definitive position is declared here regarding the future descent of Jesus. Rather, the argument states that research and investigation into the narrations concerning this matter are ongoing, with the possibility that there are differences or narrations that are not authentic. Therefore, the matter is not presented as settled before the investigation is complete.
The important point here is that the intended model must appear in a human form that people can follow and emulate, rather than being merely an abstract “consciousness” that does not become embodied in a person.
The Mahdi and the Divine Promise
This chain of ideas ultimately reaches the concept of the Mahdi or the righteous man.
The Mahdi is not presented here as the subject of a marketplace of propaganda, signs, and individuals claiming to be the Mahdi. Rather, if his existence is established, he is presented as the fulfillment of a divine promise concerning the succession of the righteous and the establishment of justice.
The issue is not for people to examine every individual and ask, “Is he the Mahdi?” Nor is it to follow claimants to Mahdiship. Rather, if the righteous man appears, he will appear with what supports and distinguishes him, and there will be no need for that marketplace of claims.
The argument also proposes the existence of forerunners of the righteous man: people who help bring about his appearance and recognize the righteous man for what he truly is and for his true stature. Their role is not to collect money or conduct propaganda on his behalf.
According to this conception, these people believe in him before his appearance, and their belief becomes part of the preparation for his appearance and assists him in recognizing himself and fulfilling his function.
The Promise That Must Be Fulfilled
In the end, the argument returns to the first principle: whatever is truly a divine promise must inevitably be fulfilled.
If there is a promise concerning the succession of the righteous upon the earth, the establishment of justice, and the empowerment of those who are righteous, then the fulfillment of this promise becomes part of the logic of the entire conception.
Thus “the Proof Imam” is understood here in a particular sense: the Imam as a leader and head, and the Proof as evidence and a sign among the signs of creation, representing a final stage in the fulfillment of the promise.
Thus the goal is not to search for a particular individual, but to understand the reality that he represents: the completion of the model of the righteous human being, the fulfillment of stewardship, the emergence of justice, and the transformation of the promise into reality.
Conclusion: Truth Cannot Be Defeated
All these ideas converge in one conclusion:
There is no absolute chaos in the existence of the Creator, no randomness independent of Him, and a human being cannot escape truth, erase their past, annihilate themselves, or change the reality of their existence through illusion alone.
The pleasure of nothingness is an illusion, the pleasure of illusion is impossible, and attempting to escape from truth is not salvation but rather a path to hell.
True bliss, on the other hand, lies in finding peace in truth, uprightness, guidance, and acceptance of what is true.
Truth does not need numbers to be truth, just as falsehood does not become truth because of the number of its followers, the vastness of its wealth, the strength of its armies, or its control over the narrative.
Truth unites its followers upon one foundation, while falsehood gathers its followers around scattered desires. Therefore, its alliance remains fragile regardless of how powerful it may appear.
The Perfect Human represents, within this conception, the highest model of human reality: the model of perfection, guidance, purification, wisdom, stewardship, and mediation.
Accordingly, history as a whole can be read as a process of successive manifestations and gradual models leading toward a final model, whose appearance becomes a decisive distinction between truth and falsehood.
In the end, regardless of how long the struggle lasts, how many alternative narratives emerge, or how powerful the propaganda becomes, the principle upon which this entire conception rests remains one:
Truth is truth. It cannot be replaced by illusion, falsified by a narrative, or escaped through nothingness. Whatever is truly truth and truly a divine promise must inevitably find its way to fulfillment.
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