As a matter of principle, human societies should take those transcendental issues into consideration, which are not observed in animal societies. One of the subject matters of the said issues is advancement of morality in international relations, which results to the establishment of a transcendental diplomacy amongst societies.

This kind of diplomacy is not based on “power”; consequently, its elements and components are not parts of “power”. Although during several centuries there has been some narrow efforts about this subject matter, but human beings at present time are not decided yet to establish such a kind of transcendental diplomacy, and there will be a long way ahead to approach this end. Probably those persons can get to this end that evolutionary changes have developed their thoughts. These expectations might happen only on that time when human beings are succeeded by taking advantage of science and technology to bring some changes in their own body, as a result, to strengthen the transcendental attributes in themselves, and grow the seeds of improved human being. Anyhow, this subject matter corresponds to the materialization of an expectation in a distant future.

All divine religions are founded to attain the said transcendental attribute and the messengers are appointed to attain the aforementioned goal. This order of prophets, divine guardians, and divine executors from Adam (A) to Moses (A) then to Christ (A) then to Muhammad (S) and to present time shall be continued till the end of time. Moreover, in each age according to the circumstances of place and time, the accomplishments of divine manifestations will be enhanced. These divine manifestations are messengers (apostles) who are Divine Master of Authority . Therefore, all religions are successively at the same line towards transcendence and perfection. Out of various courses of human endeavors to codify social laws and regulations, the efforts of prophets, divine guardians, and divine executors are much more noticeable. The Reverend Messenger of Islam, who is perfect manifestation of all previous religious thoughts and an advanced heritage of laws and regulations of previous religions, has been a turning point of this evolution. Regretfully through some wrongful commentaries and interpretations made by so-called religious scholars, His precious orders (commandments) have been so distorted that one of the Sufis addressing His Reverend said: “your religion is so decorated and distorted that if you be back you would never recognize your own religion”.

Inference method

Islamic standpoints to different problems are consistent and integrated, and sagacious persons believe that true Islamic laws are just the same as unchangeable scientific laws. These laws were made and innovated on the basis of humankind’s nature and are fully compatible and in harmony with the states and behaviors of human beings. Different religious sect’s jurists have commented on the basic principles of religion in detail. Moreover, it might be that, these detailed commentaries have been the reason for introducing various decisions in religion and the cause of all existing differences. The current jurisprudential methods between various sects of Shiites and Sonnies and the method of reasoning of canon lawyers affiliated to the said sects about reasonability of the sources of jurisprudence are quite different. And this can be the base and origin of discrepancies between decisions and viewpoints, which are principally opposite to the religion’s objectives. Unity is the main aim of religion, which said: “And hold fast, all of you together, to the cable of Allāh and do not separate. And remember Allāh’s favor unto you.” Probably the said verse suffices us for setting aside all these argumentation about reasonability of different sources of jurisprudence and different methods of deduction at religious laws, such as: traditions, narrations, analogy, consensus of opinions, juristic preference, reasoning through exigency, blocking the detrimental means and so on. We should use the aforementioned sources just for expansion of thoughts and utilizing the teachings of reasoning. The Lord of the Age is the, possessor of the absolute reasonability, and because of his confirmation, Glorious Qur’an possesses transcendental reasonability. Moreover, all Islamic sects are unanimous on the latter’s reasonability. Thus, in defining these principles, it has been made efforts, as far as possible, not to rely on the conjectural references and uncertain traditions and narrations, because conjecture can by no means take the place of truth, whereas there are too many traditions, which have different meanings, and even some of them are contradictory with some others. Therefore, invoking this kind of traditions, which results to various interpretations, not only would not resolve our difficulties, but they would introduce contradictory decisions, which are the cause of discord among the nations, instead of bringing unity. On the other hand, the interpreter of the words of the impeccable should have some special requirements that we are not going to discuss about it here. Above all, discernment of the words of the impeccable while they are speaking in their human beings position and/or while they are inspired are not so easy to understand. Although it is said: “your companion does not err, nor he goes astray. Nor he speaks out of desire. It is naught save an inspiration that is inspired” But understanding and discernment of their statements and words necessitate passing the similar several phases of Sufi paths of those magnanimous and honorable persons, otherwise to distinguish the words of the speech from the purport becomes very difficult. In the noble book of Salehyeh it is mentioned that, “Conjectural reference if does not lead to knowledge and understanding would result to conjecture. One who knows the path of tasks and is doubtful about the subject matter and its related doubts, and could not attain the knowledge, is excused to be in doubt. But to take a conjectural order as a certain one, and to introduce it as divine commandment binding on oneself and the followers, and make stalled and dependent divine commandments on an incorrect judgment and baseless analogy and on one’s own desire, this is opposition to God and to call oneself as his agent without being authorized, it “will not avail aught against the truth” although “will take advantage from the people.” In another part of the book, it has been written: “the future and the past news as well as invisible world’s news are mentioned in Glorious Qur’an. The appearances of the words are eloquent and their hearts and inwards amplitude, its words are purposeful and each one of its sentences is a complete topic, and together with others are a perfect knowledge, and all of them together are successful at the end”.

In this book, we have made effort to invoke just Qur’an’s verses if possible. And on special cases, reference is made to the statements of Reverend Messenger (S) and Imam Ail (A). These two honorable personalities are respected and accepted by all Islamic sects and religious groups. Their remarks and statements are accepted and performed sincerely and willingly by all Muslims all over the world.

As it is stated by Molavi: There is an apparent meaning for Qur’an’s verses as well as inward meaning. And there is an inward meaning for the latter, and so on. On the basis and to the degrees of suitability of our understanding, different comments and meanings from Qur’an’s verses can be understood and/or construed. But generally, that which is not contradictory to the appearance of the Qur’an’s verses can be accepted as an exegesis of Qur’an. In other words, a commentator just states his own understanding from Qur’an’s verses. From the appearance meaning of the words some various advantages have been taken, in a manner that, some has explicated and paraphrased (interpreted) Qur’an’s verses, and some other persons known as “Batinyeh” (Esoteric, Batinis) have emphasized on the inward meaning of Qur’an’s verses.

To make comment on Qur’an’s verses we have taken advantage of noble exegetic book of “Bayan-a-Sa’adah-fi-Maqamat-al-Ebadah” which is one of the most important Sufi-theosophical exegeses in Islamic world. Almighty God in Glorious Qur’an says: “He it is who has revealed unto you (Muhammad) the scripture wherein indisputable verses are. They are the substance of the book- and others (which are) allegorical. But those in whose hearts is doubt and perversity due to seditiousness and inclination to interpretation pursue that which is allegorical. None knows its explanations save Allāh. And those who are of sound instruction, say: We believe therein; the whole is from our Lord, but only men of understanding really head.” And there is another Qur’an’s verse about the persons of sound instruction which says: “But those of them who are firm in knowledge and deep in thinking (sound instructions) and the believers, believe in that which revealed unto you, and that which was revealed before you, especially the diligent in prayer and those who pay the poor-due, the believers in Allāh and the Other Day. Upon those we shall bestow immense reward.” This knowledge is one, which emanates from “piety” not from learning at school, which is said: “Observe your pious duty to Allāh, Allāh will teach you.”

Dr.Bijan Bidabad

Source: Mystical (Sufi) foundations of Islamic international relations, public international law, foreign policy and diplomacy, a theosophy approach

http://www.bidabad.com/doc/mabani-erfani-ravabet-beynolmelal-en.pdf