Abstract
Transcendent Wisdom, which aims at the reformation and perfection of practical reason, is actualized solely within a socio‑existential framework. Mullā Ṣadrā, as a social philosopher, regarded the critical engagement with the historical and socio‑political conditions of his epoch as an essential duty of the philosopher—a commitment embodied in his treatises Kashr al‑Aṣnām al‑Jāhiliyyah (The Demolition of the Idols of Ignorance) and Risālah‑yi Seh Aṣl (The Treatise on the Three Principles). Research Problem: The formation of non‑governmental power groups that generate what he terms “sanctified ignorance” (jahl‑i muqaddas) within society, thereby precipitating a profound crisis and potentially instigating socio‑political upheavals. Methodology: Utilizing thematic analysis, this study examines the defining characteristics of these power groups. Findings: The analysis reveals a triangular structure comprising “deception” (tazwīr – non‑governmental elites), “wealth” (zar – economic elites), and “coercion” (zūr – governmental elites). Through elite circulation, this nascent power bloc displaces the authentic spiritual authority (ʿārifān‑i rāstīn), resulting in social disequilibrium, a predatory relationship of exploitation, and systemic oppression of subaltern classes. Conclusions: The “deception” axis, employing instruments such as performative monotheism, ostentatious pseudo‑Sufism, demagoguery, character assassination, and a deficit of self‑knowledge (maʿrifat‑i nafs), precipitates socio‑political transformations rooted in the transmutation of values. Consequently, the social philosopher’s mission is to dismantle the idols of jāhiliyyah (pre‑Islamic ignorance), unmask these power structures before the public, and cultivate societal consciousness regarding elite circulation—thereby forestalling calamities of such magnitude that they could even culminate in events as consequential as the martyrdom of Imam Ḥusayn (AS).
Keywords: Mullā Ṣadrā, Risālah-yi Seh Aṣl (Three Principles Treatise), Kashr al-Aṣnām al-Jāhiliyya, Jāhiliyya (Ignorance), non-governmental reference groups.
 
 
 
 
 
Introduction
Isfahan during Mulla Sadra’s era represented the cultural, social, and political dynamics of Iran, shaped by the decisions and thoughts of the ruling intellectuals. Beyond being a metaphysician, Mulla Sadra emerged as a social and cultural philosopher within the framework of Transcendent Philosophy (Hikmat al-Muta’aliyah), addressing the crises of his time and proposing practical solutions to social and political challenges. He defined social philosophy as “a way of living with specific social, political, and civilizational objectives” and expanded Islamic practical philosophy by analyzing power structures and social crises. Two of his major treatises, Kasr Asnam al-Jahiliyyah and Resaleh-ye Se Asl, examine ignorance (jahiliyyah) as a socio-historical crisis. Resaleh-ye Se Asl focuses on self-knowledge and establishes socio-political ethics based on three epistemic principles, while Kasr Asnam al-Jahiliyyah analyzes the role of power groups in fostering social crises. This study employs qualitative thematic analysis to explore these two treatises and elucidate the characteristics of the non-governmental elites and reference groups that Mulla Sadra highlights.
Materials & Methods
This study was conducted using a qualitative approach and the method of Theme Analysis, a systematic technique for transforming scattered textual data into coherent and rich themes. The purpose of theme analysis is to identify patterns and extract themes that emerge from the data itself. In this research, Stirling’s (2001) thematic network framework was employed, which is based on three levels of themes: Basic Theme, Organizing Theme, and Global Theme. These themes are structured as web-like maps to reveal the relationships between them.The data collection tool consisted of analyzing two books by Mulla Sadra: Kasr Asnam al-Jahiliyyah and Resaleh-ye Se Asl. The research process involved several steps: first, the texts were segmented into meaningful units, and key words and phrases were coded. Second, meaningful units were labeled, followed by the refinement and review of data to identify the main themes. Third, the relationships between themes were analyzed, and core themes were extracted. To ensure the validity of the findings, peer review and expert feedback were utilized, and the results were repeatedly reviewed and approved.Finally, the main themes were presented in a coherent manner, accompanied by direct quotations and clear examples from the texts to enhance the depth and richness of the interpretation.
Discussion & Result: In his treatises Kasr Asnam al-Jahiliyyah and Risālah-ye Seh Asl, Mulla Sadra employs thematic analysis to enumerate and critique nine pervasive characteristics central to the non-governmental referential groups of his time. These traits reveal the essence of the “axis of deceit” (tazwir) within the tripartite structure of power—comprising wealth (zar), force (zur), and deceit (tazwir)—which establishes dominance over society. The deceitful elite, constituting the tazwir axis, collude with political and economic elites to perpetuate the dominion of this sinister alliance. Sadra’s critique transcends personal censure; it carries a social mission aimed at exposing the mechanism of this deceptive power and delineating a path to liberation.
Core Characteristics of the Tazwir Axis:

Intellectual Stagnation and Deficient Self-Knowledge: This group remains stagnant in delusion, imagination, and sensory perception, rather than engaging in rational inquiry and the discovery of metaphysical truths. The root cause of all their subsequent deviations is ignorance of the self and neglect of ethical cultivation.
Rejection of Religious Law and a Narcotizing Interpretation of Religion: Under pretexts such as “God’s independence from worship,” they transgress religious ordinances. Their interpretation of religion is a dangerous amalgam of superficial literalism and unregulated, extreme esotericism, which transforms religion into an instrument of sedation.
Sufi Pretense and Performative Monotheism: Their primary instrument is the pretense of mysticism and imitation of genuine Sufis. Without genuine spiritual wayfaring, they claim guidance through populist displays, reducing monotheism (tawhid) to verbal invocations and hypocrisy (riya’).
Demagoguery and the Denigration of Rivals: By assuming the position of spiritual masters and claiming fabricated miracles, this group entraps the gullible masses. To consolidate their status, they demean and repudiate genuine mystics, philosophers, and scholars.
State of Perdition: The ultimate consequence of this life based on deceit and carnal desire is loss and perdition. According to Mulla Sadra, they warrant punishment, divine wrath, and deprivation of true guidance.

The Path to Salvation: The True Elite and Social Insight In opposition to this corrupt network, Mulla Sadra posits his antidote: the “true elite” or “guiding mystics” (Ārifān-e Rahbar). These individuals are the antithesis of the tazwir axis: possessing profound self-knowledge, adhering to religious law as a manifestation of truth, sincere in action, and endowed with moral virtues. They govern hearts through wisdom and ethics, not through coercion.
However, Mulla Sadra emphasizes that the emergence of these true elites alone is insufficient for salvation. An essential condition is the “social insight” (basirat-e ejtemā’i) of the people. Society must be endowed from within with a collective wisdom capable of distinguishing between the “fabricated Sufi” and the “genuine mystic,” as well as between “sacred ignorance” (jahiliyyat-e moqaddas)—the use of sacred appearances to justify falsehood—and “transcendent truth.” Therefore, Sadra’s project is simultaneously an effort to cultivate a virtuous elite and to awaken public consciousness for their recognition. This constitutes the meaning of liberation from the tripartite structure of wealth, force, and deceit in Mulla Sadra’s socio-philosophical thought.
 
Conclusion
During Mulla Sadra’s era, non-governmental reference groups, including jurists (fuqaha), theologians (mutakallimun), mystics (ʿurafa), and philosophers, gained significant power and influence through their social authority and status among the people. However, Mulla Sadra demonstrates that many of these groups, lacking moral virtues and self-knowledge, failed to guide society effectively. Instead, driven by ambition, hypocrisy, and populism, they contributed to the reinforcement of unjust power structures. These groups formed the “hypocrisy” (tazwir) side of the triangle of power (wealth, coercion, and hypocrisy), aligning themselves with economic and political powers, thereby exacerbating social inequalities. In contrast, Mulla Sadra identifies another group of non-governmental elites who, through their moral virtues and self-knowledge, have the potential to transform society and disrupt the balance of power in favor of the people. These true leaders and mystics, endowed with innate purity and ethical integrity, can guide society toward justice and the ideal city (madinah al-fadilah). However, this transformation is contingent upon the people’s ability to achieve social awareness, distinguish genuine elites from hypocritical ones, and liberate themselves from what Mulla Sadra refers to as “sacred ignorance.”