Religious psychology, as a branch of spiritual anthropology, delves into the depths of human existence and its connection with transcendent values and divine knowledge. This discipline, relying on the verses of the Holy Quran and the narrations of the Infallibles (peace be upon them), analyses human behaviours, motivations, and existential orientations, opening a path towards perfection and nearness to God. This treatise, by scientifically and systematically rewriting the presented lectures, provides a coherent and profound text for researchers in religious and psychological domains. The content of this work encompasses all details and key points of the lectures with complete explanation and an elegant, dignified language. By adding specialised titles, supplementary analyses, and literary metaphors, the concepts have been elucidated in a systematic manner to establish semantic and scientific connections between topics. The structure of this book is designed so that, while preserving fidelity to the original content, each section concludes with a detailed summary, ultimately presenting a comprehensive overview of the entire work.
This section analyses the disputes among humans in the realm of mortality from the Quranic perspective and examines divine wisdom in the continuation of these disputes until the Day of Resurrection.
Disputes among humans, akin to colourful threads in the fabric of mortality, are a manifestation of divine wisdom that grants humans the possibility of choice and progression.
And mankind was not but one community, but [then] they differed. And if not for a word that preceded from your Lord, it would have been judged between them concerning that wherein they differ.
(Quran 10:19)
This verse considers human disputes as a consequence of divine wisdom persisting until the Day of Resurrection. God, by granting humans free will, has provided a context for their trial and development. These disputes will only cease with the annihilation of all humans; however, divine wisdom necessitates that mortality continues until a predetermined time. Even at the advent of Imam al-Hujjah (peace be upon him), disputes will not be entirely eliminated, although truth and its adherents will be in the majority and in power.
At the time of the advent, although disputes will not be fully resolved, the spiritual and real dominance belongs to the people of truth. The adversaries will be in minority and weakness, and society will come under the dominance of justice and divine knowledge. This signifies the dynamism of the mortal world in which truth and falsehood are in continuous conflict, guiding humans through their choices towards perfection.
The disputes of mortals stem from the free will and volition bestowed by God upon humans. This free will places humans before diverse choices and invites them to a profound trial. Without these disputes, human progression would be impossible, as the divine test depends on the existence of conflicting options.
Disputes in the mortal realm are a manifestation of divine wisdom inviting humans to consciously choose the path of perfection. These disputes will persist until the Day of Resurrection, and even during the advent, despite the predominance of truth, they will not be fully resolved. This section calls humans to reflect upon divine wisdom and utilise free will to attain perfection.
Building upon the discussion of mortal disputes, this section analyses human freedom and volition in the mortal realm from the Quranic perspective and considers the diversity of creation as the foundation of this freedom.
The Holy Quran describes the mortal realm as a cradle adorned with diversity and free will, guiding humans towards various choices.
He who made the earth a cradle for you and made pathways in it for you, and sent down water from the sky, whereby We brought forth pairs of various plants.
(Quran 20:53)
This verse, emphasising the word pathways, refers to the existence of multiple routes in human life. Humans in mortality are free from determinism and can select diverse paths with their own volition. This freedom is like a seed planted in the soil of choice, blossoming with love and motivation.
Diversity in creationfrom plants and mountains to humansis a manifestation of divine names. This diversity calls humans to contemplate divine wisdom in creation and to choose the path of perfection.
Have you not seen that Allah sends down water from the sky and produces thereby fruits of varying colours? And among the mountains are streaks white and red of varying shades and [some] extremely black.
(Quran 35:27)
This verse regards diversity in creation as a sign of divine power, inviting humans to recognition and reverence of God. Mortal moments, due to the possibility of choice and transformation, possess infinite value, surpassing even thousands of years of the Hereafter.
Among human diversity, only piety and righteousness constitute the criterion of superiority before God.
O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most honoured of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.
(Quran 49:13)
This verse, addressed universally, ties human superiority to piety and negates any distinction based on ethnicity or race. Piety is like a light illuminating the human heart and guiding it toward perfection.
Freedom and will invite humans in the mortal realm to select diverse paths. The diversity of creation, from plants to humans, is a manifestation of divine names calling humans to reflection and reverence. Piety is the sole criterion of superiority before God, leading humans from superficial differences towards spiritual unity. This section urges humans to employ freedom and will in choosing the path of piety and perfection.
Linked to the discussion of diversity and free will in the preceding section, this section analyses three groups of humans from the Quranic viewpoint and examines the characteristics of each group.
The Holy Quran categorises humans into three groups: oppressors of themselves, moderates, and forerunners in good deeds.
Then We caused the Book to be inherited by those We chose of Our servants. And among them is he who wrongs himself, and among them is he who is moderate, and among them is he who is foremost in good deeds by permission of Allah. That is the great bounty.
